CHAPTER X.LIFE IN MAULMAIN (CONTINUED).1831-1845.

It now became Mr. Judson’s duty to return to Maulmain. He had been absent thirteen months. The first part of that time had been spent in the futile effort to establish a mission at Prome, and the last part he had labored alone with native converts at Rangoon, distributing tracts, preaching the Gospel and translating the Scriptures. Mr. and Mrs. Wade had repaired to Rangoon soon after his return from Prome; but Mrs. Wade’s health had so completely broken down that it was thought best for her and her husband to take a voyage to America. The ship in which the Wades sailed was driven out of its course by violent gales, and at last put into a port on the coast of Arracan. Here Mrs. Wade’s health was so much improved that the idea of going to America was given up, and they returned to Maulmain instead. But, in the meantime, Mr. Judson’s presence seemed indispensable there. A new party of missionaries had arrived from America, including Mr. and Mrs. Mason, Mr. and Mrs. Kincaid, and Mr. and Mrs. Jones. The Masons had gone to Tavoy. Mr. Jones went to Rangoon to take Mr. Judson’s place, and the Kincaids were still staying at Maulmain.

When he returned to Maulmain, he saw much to delight his heart. The little church had been enlarged by the baptism of many Burmese, Karens, and Talings. Two millions of pages of tracts and translations of Scripture hadbeen printed. The missionaries had also made repeated journeys into the jungle, where a church of fourteen members had been organized at a place called Wadesville, in honor of the missionary who had first preached the Gospel there. At the close of 1831, Mr. Judson reported on behalf of the Burman mission two hundred and seventeen persons as baptized during the year; one hundred and thirty-six at Maulmain, seventy-six at Tavoy, and five at Rangoon.

Soon after returning from Rangoon to Maulmain, he entered upon a new field of operations. Whenever his close confinement to the work of translation necessitated a change of air and scene, it was his custom to take a tour among the wild Karen tribes occupying the jungle back of Maulmain. His restless spirit was always longing to press into the interior of the country, and the great Irrawaddy valley being closed to him, there was nothing left but to penetrate Burmah by the Salwen and its tributaries, which constitute the second of the river systems by which the land is drained.

The Karens, as their very name indicates, werewildmen. They are distributed throughout Burmah, Siam, and parts of China, and number from two hundred thousand to four hundred thousand. They are, perhaps, the remnants of an aboriginal and subjugated race. They are looked down upon by the Burmese as inferiors. They speak a different language, and have distinct race characteristics. Mr. Boardman, who was their first missionary, thus describes them:

“The Karens are the simplest children of nature I have ever seen. They have been compared to the aborigines of America, but they are as much inferior, both in mental and physical strength, as a puny effeminate Hindoo is inferior to a sturdy Russian, or a British grenadier. Of all people in the world, the Karens, I believe, are the most timid and irresolute. And the fable, that when some superior being was dispensing written languages and books to the various nations of the earth, a surly dog came along and drove away the Karens and carried away their books, agrees better with their indolent and timid character, than half the other fables in vogue among the wise and learned Burmans do with truth or common sense. These artless people seem contented, and notunhappy in their native forests, treading the little paths their fathers trod before them. It is surprising to see how small a portion of worldly goods satisfies their wants and limits their pursuits. A box of betel, often no other than the joint of a bamboo, a little heap of rice, a bamboo basket for each member of the family to carry burdens in, a cup, a rice and a curry-pot, a spinning-wheel of most simple structure, a knife and an axe, a change of simple garments, a mat of leaves, half a dozen water-buckets of bamboo joints, and a movable fire-place, are nearly all their frail houses contain to administer to their comfort. With these accommodations they are more free from worldly cares than the owners of farms and stalls, and folds, and games, and ships, and stores. Their only worldly care is to raise a little money to pay their taxes, under which they groan. Although indolent in the extreme, they are so remote from the city that they are, I believe, less wicked than most heathen nations. They have no hopes in a future life, and generally disdain all allegiance to the prevailing religion of the country. They are, in general, as careless about the future as about the present, except those who have heard the Gospel, and those who have been encouraged by the Burmans to build kyoungs and pagodas, in the hope of avoiding in the next world the state of hogs, and dogs, and snakes, and worms. They are too idle to be quarrelsome or ambitious, and too poor to gamble, or eat, or drink to very great excess. Their minds are vacant and open for the reception of whatever contains a relish, and it is not a little gratifying to see so many of them finding that relish in religion.”

The Karens are peculiarly accessible to the Christian religion. They are devoid of the pride and dogmatism which characterize the Burmans. Besides they had a hoary tradition that white messengers would come from the sea to teach them. When Mr. Boardman first came among them, he found that they had in their possession a mysterious book.

“On returning from thezayat, I found my house thronged with Karens, and was informed that the Karen teacher had arrived with his much venerated book. After tea, I called them up, and inquired what they wished. The teacher stood forward and said, ‘My lord, your humble servants have come from the wilderness, to lay at your lordship’s feet a certain book, and to inquire of your lordship whether it is good or bad, true or false. We, Karens, your humble servants, are an ignorant race of people; we have no books, no written language, we know nothing of God or His law. When this book was given us, we were charged toworship it, which we have done for twelve years. But we knew nothing of its contents, not so much as in what language it is written. We have heard of the Gospel of Jesus Christ, and are persuaded of its truth, and we wish to know if this book contains the doctrine of that Gospel. We are persuaded that your lordship can easily settle the question, and teach us the true way of becoming happy.’ I requested them to produce the book, when the old man opened a large basket, and having removed fold after fold of wrappers, he handed me an old tattered duodecimo volume. It was none other than the ‘Book of Common Prayer with the Psalms,’ published at Oxford, England. ‘It is a good book,’ said I, ‘but it is not good to worship it. You must worship the God it reveals.’ We spent the evening instructing these simple foresters in some of the first principles of the Gospel. They listened with much attention; but the old teacher, who, it seems, is a kind of sorcerer, appeared disappointed at the thought that he had obtained no claim to heaven by worshipping the book so many years.“September 9, 1828.The Karens left us for their native forest. It was a source of regret to us all, that Ko-thah-byoo was not present to facilitate our intercourse by interpreting for us. Just before leaving, the old sorcerer put on his jogar’s dress, given him, he said, nearly twenty years ago, and assumed some self-important airs, so that one of our native Christians felt it his duty to administer a gentle reproof, and told him there was no good in wearing such a dress, and advised him to lay it aside altogether. ‘If,’ said the sorcerer, ‘God will not be pleased with this dress, I am ready to send it afloat on yonder stream.’ He then presented his reprover with his wand, saying he had no further use for it.”

“September 9, 1828.The Karens left us for their native forest. It was a source of regret to us all, that Ko-thah-byoo was not present to facilitate our intercourse by interpreting for us. Just before leaving, the old sorcerer put on his jogar’s dress, given him, he said, nearly twenty years ago, and assumed some self-important airs, so that one of our native Christians felt it his duty to administer a gentle reproof, and told him there was no good in wearing such a dress, and advised him to lay it aside altogether. ‘If,’ said the sorcerer, ‘God will not be pleased with this dress, I am ready to send it afloat on yonder stream.’ He then presented his reprover with his wand, saying he had no further use for it.”

Mr. Boardman was afterward informed that the teacher, on his way home, tore his jogar’s dress to pieces, and threw it into a brook.

While the Burmans lived in towns and cities, the Karens, like our Indians, occupied villages far back in the jungle by the side of mountain streams. Mr. Judson’s attention was first called to them in Rangoon. “They formed small parties of strange, wild-looking men, clad in unshapely garments, who from time to time straggled past his residence.”

He was told that they were as untamable as the wild cow of the mountains; that they seldom entered a town except oncompulsion. They were nomadic in their habits. A British officer[46]gives a singular instance of their wildness:

“An officer was lying on his bed in a little room inside the stockaded police post, which had a narrow gate with an armed sentry on guard; the Hillman, with the minimum of clothing, was introduced by a smart sergeant, who coaxed him to approach. He cautiously and distrustfully, and with great persuasion, advanced stooping to the bed; when close to it, he gave one long, steady look at the white man; suddenly, with a yell, threw himself up straight, turned round, dashed out of the room, through the gate, upsetting the armed sentry, rushed across a little stream at the bottom of the stockade, and, clambering like a monkey sheer up the side of the opposite mountain, never stopped till he was lost to sight in the forest.”

In order to secure permanent churches among the Karens, the first step of the missionaries was to persuade them to settle down in one place and form large and well-ordered villages. It was in this way that the town of Wadesville, before mentioned, sprang into existence. Christianity has thus proved a powerful agent in civilizing the Karens, and a Christian village is easily distinguished from a heathen one, not only by its size, but by its clean, regular streets.

That Mr. Judson’s tours in the Karen jungles were attended with great fatigue and danger, may be inferred from Mr. Boardman’s “Historical Sketch of the Karens”:

“The paths which lead to their settlements are so obscurely marked, so little trodden, and so devious in their course, that a guide is needed to conduct one from village to village, even over the best part of the way. Not unfrequently the path leads over precipices, over cliffs and dangerous declivities, along deep ravines, frequently meandering with a small streamlet for miles, which we have to cross and recross, and often to take it for our path, wading through water ankle deep for an hour or more. There are no bridges, and we often have to ford or swim over considerable streams, particularly in the rainy season; when, however, the difficulties of travelling are so great as to render it next to impossible. Sometimes we have to sleep in the open air in the woods, where, besides insects and reptiles, the tiger, the rhinoceros, and the wild elephant render our situation not a little uncomfortable and dangerous. I have never met witheither of these dangerous animals in the wilderness, but have very frequently seen their recent footsteps and their haunts, while others meet them. It is but seldom they do hurt, but it is in their power, and sometimes they have the disposition. And when, after having encountered so many difficulties, and endured not a little fatigue in travelling, and been exposed to so many dangers, we come to a village, we find, perhaps, but twenty or thirty houses, often only ten, and not unfrequently only one or two within a range of several miles.”

On these jungle trips he was always accompanied by a band of associates. He would take with him eight or ten disciples and dispatch them right and left up the tributaries of the Salwen. Two by two they would penetrate the wilderness, and meeting their teacher a few days later, would report to him the results of their labor. The Oriental, under good leadership, makes a faithful and intrepid follower. And Mr. Judson’s magnetism of character held his assistants to him with hooks of steel. He had the gift of getting work, and their best work, out of the converted natives. Promising boys and young men he took under his own instruction and qualified them to become teachers and ministers. His wise and far-reaching views on this primitive and indispensable kind of ministerial education may be learned from his letters to the Corresponding Secretary. His example might profitably be followed by ministers even in our own Christian land:

“Maulmain,January3, 1835.... “My ideas of a seminary are very different from those of many persons. I am really unwilling to place young men, that have just begun to love the Saviour, under teachers who will strive to carry them through a long course of study, until they are able to unravel metaphysics, and calculate eclipses, and their souls become as dry as the one and as dark as the other. I have known several promising young men completely ruined by this process. Nor is it called for in the present state of the Church in Burmah. I want to see our young disciples thoroughly acquainted with the Bible from beginning to end, and with geography and history, so far asnecessary to understand the Scriptures, and to furnish them with enlarged, enlightened minds. I would also have them carried through a course of systematic theology, on the plan, perhaps, of Dwight’s. And I would have them well instructed in the art of communicating their ideas intelligibly and acceptably bywordand bywriting. So great is my desire to see such a system in operation, that I am strongly tempted, as nobody else is able to do anything just now, to make a beginning; and perhaps after brother Wade, who is excellently well capacitated for this department, has settled the Karen language with brother Mason, he will carry on what I shall begin, having both Karen and Burmese students under his care.”...

“Maulmain,January3, 1835.

... “My ideas of a seminary are very different from those of many persons. I am really unwilling to place young men, that have just begun to love the Saviour, under teachers who will strive to carry them through a long course of study, until they are able to unravel metaphysics, and calculate eclipses, and their souls become as dry as the one and as dark as the other. I have known several promising young men completely ruined by this process. Nor is it called for in the present state of the Church in Burmah. I want to see our young disciples thoroughly acquainted with the Bible from beginning to end, and with geography and history, so far asnecessary to understand the Scriptures, and to furnish them with enlarged, enlightened minds. I would also have them carried through a course of systematic theology, on the plan, perhaps, of Dwight’s. And I would have them well instructed in the art of communicating their ideas intelligibly and acceptably bywordand bywriting. So great is my desire to see such a system in operation, that I am strongly tempted, as nobody else is able to do anything just now, to make a beginning; and perhaps after brother Wade, who is excellently well capacitated for this department, has settled the Karen language with brother Mason, he will carry on what I shall begin, having both Karen and Burmese students under his care.”...

“Maulmain,April7, 1835.“As to the subject of schools, and the preparation of young men for the ministry, my views are the same with those you have expressed. But I doubt the practicability of a ‘seminary’ all of a sudden. In looking at the subject in its various bearings for a considerable time, I see but one way; and I would respectfully propose that instructions be issued to every missionary, at every station, to collect around him a few boys and young men who may appear promising, and give them such instruction as may be consistent with his other duties; with a view of obtaining, in the course of a year or two, a contribution from each station of at least two or three students, who shall be sent to Maulmain, or Tavoy, or some other station, and thus gradually form a seminary, which shall continue to be sustained by supplies from the several stations, in the same way it was commenced.”

“Maulmain,April7, 1835.

“As to the subject of schools, and the preparation of young men for the ministry, my views are the same with those you have expressed. But I doubt the practicability of a ‘seminary’ all of a sudden. In looking at the subject in its various bearings for a considerable time, I see but one way; and I would respectfully propose that instructions be issued to every missionary, at every station, to collect around him a few boys and young men who may appear promising, and give them such instruction as may be consistent with his other duties; with a view of obtaining, in the course of a year or two, a contribution from each station of at least two or three students, who shall be sent to Maulmain, or Tavoy, or some other station, and thus gradually form a seminary, which shall continue to be sustained by supplies from the several stations, in the same way it was commenced.”

He had a characteristic way of paying his assistants, as may be learned from a letter of advice which he sends to Mr. Mason, who had just taken Mr. Boardman’s place at Tavoy:

“But I can assure you, from long experience, that you can seldom, if ever, satisfy Burmans, Talings, or Karens, by giving them stated, specified, known wages. However much it be, they will soon be murmuring for ‘more ’bacco,’ like theirbetters. Few of the natives that I pay know how much they get. No word on the subject ever passes between me and them. I contrive, at unequal intervals, to pop a paper of rupees—five, ten, or fifteen—into their hands, in the most arbitrary way, and without saying a word. But I take accurate note of every payment, and at the end of the year, or of the period for which they are employed, I manage to have paid them such a sum as amounts to so much per month, the rate agreed upon with my brethren. This plan occasions less trouble than one is apt to think at first; at any rate, not so much trouble as to be in hot water all the time about their‘wages’‘wages’. However, I only show you my anvil. Hammer your tools on it, or on another of your own invention, as you like.”

The following extracts from Mr. Judson’s journal describe his life in the jungle. They relate to his second tour among the Karens:

“Wadesville,January1, 1832.“We set out from Maulmain, as purposed in my last, and leaving the Salwen on the west, and the Ataran on the east, we followed the Gyne and the Dah-gyne, as it is termed above its confluence with the Houng-ta-rau, which falls in from the east, and in three days reached this place, the distance being, by conjecture, above eighty miles. Accounts, on first arriving, are rather unfavorable.“January 11.Continued to work our way up the river, frequently impeded by the trees which had fallen across the water, and through which we were obliged to cut a passage for the boat. At night, came to a small cluster of houses, where we found an elderly woman, who with her daughter formerly applied for baptism, but was advised to wait. She now received us joyfully, and united with her daughter and son-in-law in begging earnestly that their baptism might be no longer delayed. I directed them to meet me at Kwan-bee, about a mile distant, where I formerly baptized nine disciples, most of them from Tee-pah’s village, a few miles to the west.“January 12.Proceeded to Kwan-bee. A few people came together on the beach to stare at us, and we had a little meeting for worship before breakfast. We then proceeded to investigate the case of Loo-boo, who was reported to have joined, when his child was extremely ill, in making an offering to a nat (demon) for its recovery. We at first thought of suspending him from the fellowship of the church; but he made such acknowledgments and promises that we finally forgave him, and united in praying that God would forgive him. We do not hear of any other case of transgression; but, on the contrary, in two instances of extreme illness, the disciples resisted all the importunities of their friends to join in the usual offerings to propitiate the demons who are supposed to rule over diseases. In one instance, the illness terminated in death; and I have to lament the loss of Pan-mlai-mlo, who was the leader of the little church in this quarter, and the first of these northern Karens who, we hope, has arrived safe in heaven. I ought, perhaps, to except the case of a man and wife near the head of the Patah River, who, though not baptized, andnever seen by any foreign missionary, both died in the faith; the man enjoining it on his surviving friends to have the ‘View of the Christian Religion’ laid on his breast and buried with him.“Some of the disciples have gone to Tee-pah’s village to announce my arrival; and while others are putting up a small shed on the bank, I sit in the boat and pen these notices.“In the evening, held a meeting in the shed, at which several of the villagers were present.“January 13.My people returned from Tee-pah’s village, bringing with them several disciples, and one woman, the wife of Loo-boo, who presented herself for baptism, with twelve strings of all manner of beads around her neck, and a due proportion of ear, arm, and leg ornaments! and, strange to say, she was examined and approved, without one remark on the subject of her dress. The truth is, we quite forgot it, being occupied and delighted with her uncommonly prompt and intelligent replies. In the afternoon, sent theboat back to Maulmain, with directions to proceed up the Salwen, having concluded to cross thither by land. In the evening, had a pretty full shed; but the inhabitants of the place do not appear very favorably inclined.“January 14.The three persons mentioned on the 11th presented themselves, with the decorated lady of yesterday. Being formerly prevented by illness from animadverting on female dress in this district, as I did in the Dah-gyne, I took an opportunity of ‘holding forth’ on that subject before breakfast; and it was truly amusing and gratifying to see the said lady, and another applicant for baptism, and a Christian woman who accompanied them, divest themselves on the spot of every article that could be deemed merely ornamental; and this they did with evident pleasure, and good resolution to persevere in adherence to the plain dress system. We then held a church-meeting, and having baptized the four applicants, crossed the Leing-bwai on a bridge of logs, and set out for Tee-pah’s village, accompanied by a long train of men, women, children, and dogs. Toward night we arrived at that place, and effected a lodgment in Tee-pah’s house. In the evening, had a pretty full assembly.“January 15. Lord’s day.In the forenoon I held a meeting for the disciples only, and, as I seldom see them, endeavored to tell them all I knew. Had more or less company through the day. In the evening, a crowded house. Tee-pah’s father, a venerable old man, came forward, and witnessed a good confession. Some others, also, begin to give evidence that they have received the truth into good and honest hearts.“January 16.In the morning Tee-pah’s mother joined the party of applicants for baptism, and her younger daughter-in-law, whose husband was formerly baptized. But Tee-pah himself, though convinced of the truth, and giving some evidence of grace, can not resolve at once on entire abstinence from rum, though he has never been in the habit of intoxication. In the course of the forenoon we held a church-meeting, and unanimously received and baptized eight individuals from this and a small village two miles distant.“Took an affectionate leave of the people, and prosecuted our journey toward the Salwen. Came to Zat-kyee’s small village, where one man and his wife embraced the truth at first hearing; and the man said, that as there was no suitable place for baptizing at that village, he would follow on, until he could say, ‘See, here is water,’ etc. I gave him leave to follow, not with that view, but to listen further to the blessed Gospel. At night, reached Shway-bau’s village, where they afforded us a shelter rather reluctantly. In the evening, however, had an interesting, though small assembly.“January 17.Pursued our way, and soon came in sight of the Salwen, the boundary between the British and Burmese territories. Arrived at Poo-ah’s small village, consisting of three houses, not one of which had a leaf of covering. No one welcomed our arrival, so we sat down on the ground. Presently the preaching of one of the Karen disciples so wrought upon one of the householders, a Burman with a Karen wife, that he invited me to sit on his floor; and my people spread a mat overhead, which, with my umbrella, made me quite at home. The householder, in the interval of his work, and one of the neighbors, began to listen, and were present at evening worship.“January 18.Shway-hlah, the man who followed us from the village day before yesterday, appearing to be sincere in his desire to profess the Christian religion, we held a meeting, though four disciples only could be present; and on balloting for his reception, there was one dissentient vote, so that I advised him to wait longer. He appeared to be much disappointed and grieved; said that he should perhaps not live to see me again, and have an opportunity of being initiated into the religion of Jesus Christ; and after a while the two Karen disciples insisting that he should be re-examined, we gave him a second trial, when, on cross-questioning him in the Burman language, which he understood pretty well (for we began to suspect the Karen interpreters of being a little partial to their countrymen), some circumstances leaked out which turned the scale in his favor,and he gained a clear vote. After his baptism, he went on his way rejoicing, resolving to tell all his neighbors what ‘great things the Lord had done for him.’ At morning worship, our host and the neighbor mentioned above, appeared to be very near the kingdom of heaven, but the other people of this village decidedly reject the Gospel.“January 24.Set out for Bau-nah’s village, two days’ journey; but after travelling an hour over dreadful mountains and in the bed of a rivulet, where the water was sometimes knee-deep, and full of sharp, slippery rocks, when my bare feet, unaccustomed to such usage, soon became so sore that I could hardly step; and having ascertained that such was the only road for many miles, I felt that I had done all that lay in my power toward carrying the Gospel farther in this direction, and therefore relinquished the attempt, and reluctantly returned to Chanbau’s village. Not so many present at evening worship as yesterday. The seed sown here appears, in some instances, to have fallen on good ground; but our short stay deprives us of the pleasure of seeing fruit brought to perfection.“January 27.This little village may be said to have embraced the Gospel. At one time we had eight applicants for baptism; but two only were finally received, Ko Shway and his wife Nah Nyah-ban. They both understood the Burmese language pretty well; and the woman possesses the best intellect, as well as the strongest faith, that I have found among this people. I invited them, though rather advanced in life, to come to Maulmain, and learn to read, promising to support them a few months; and they concluded to accept the invitation next rainy season. They followed us all the way to the boat, and the woman stood looking after us until we were out of sight.“In the afternoon, arrived again at the Yen-being River, and sent some of my people to a neighboring village two miles distant. The villagers listened a while, and then sent a respectful message, saying that they believed the religion of Jesus Christ, that it was most excellent, etc., but begged that the teacher would go about his business, and not come to disturb them.“January 30.In the morning, held a church meeting by the river-side, and received the last two applicants. The chief of the village, Yet-dau’s father, and several other persons, are very favorably impressed. Not a word of opposition to be heard. Took an affectionate leave of this little church, now consisting of six members, and went down the river on the west side of Kanlong Island, having come up on the east side from Poo-ah’s village. Entered the Mai-zeen rivulet, in Burmese territory, and landed at Thah-pe-nike’s village, where we spent the day. In the evening had a noisy assembly. Some professed to believe, but pleaded the fear of Government as an excuse for not prosecuting their inquiries. One young man, Kah-lah by name, drank in the truth, and promised to come to Maulmain as soon as he could get free from some present engagements.“January 31.Continued our course down the river, and landed on the west side, at Ti-yah-ban’s village. The chief is said to be very much in favor of the Christian religion, but, unfortunately, had gone up the river, and his people did not dare to think in his absence. In the afternoon came to the ‘upper village,’ the first we found on Kanlong. They listened well, but, about sunset, took a sudden turn, and would give us no further hearing. We removed, therefore, to Yai-thah-kau’s village. Some of my people went ashore. The chief was absent, and the principal remaining personage, a Buddhist Karen, said that when the English Government enforced their religion at the point of the sword, and he had seen two or three suffer death for not embracing it, he would begin to consider, and not before; that, however, if the teacher desired to come to the village, he could not be inhospitable, but would let him come. I sent back word that I would not come, but, as he loved falsehood and darkness, I would leave him to live therein all his days, and finally go the dark way; and all my people drew off to the boat. While we were deliberating what to do, something touched the old man’s heart; we heard the sound of footsteps advancing in the dark, and presently a voice. ‘My lord, please to come to the village.’ ‘Don’t call me lord. I am no lord, nor rulerof this world.’ ‘What must I call you? Teacher, I suppose.’ ‘Yes, but not your teacher, for you love to be taught falsehood, not truth.’ ‘Teacher, I have heard a great deal against this religion, and how can I know at once what is right and what is wrong? Please to come and let me listen attentively to your words.’ I replied not, but rose and followed the old man. He took me to his house, spread a cloth for me to sit on, manifested great respect, and listened with uncommon attention. When I prepared to go, he said, ‘But you will not go before we have performed an act of worship and prayer?’ We accordingly knelt down, and, during prayer, the old man could not help, now and then, repeating the close of a sentence with emphasis, seeming to imply that, in his mind, I had not quite done it justice. After I was gone, he said that it was a great thing to change one’s religion; that he stood quite alone in these parts; but that, if some of his acquaintance would join him, he would not be behind.“February 2.Went round the northern extremity of Kanlong, and up the eastern channel, to Poo-ah’s village, where we found the two disciples whom we sent away on the 21st ultimo. They have met with a few hopeful inquirers. Some who live near are expected here to-morrow. In the meantime, went down the river a few miles, to Poo-door’s village. My people preceded me, as usual, and about noon I followed them. But I found that the village was inhabited chiefly by Buddhist Karens, and, of course, met with a poor reception. After showing myself and trying to conciliate the children and dogs, who cried and barked in concert, I left word that, if any wished to hear me preach, I would come again in the evening, and then relieved the people of my presence, and retreated to the boat. At night the disciples returned, without any encouragement. One of them, however, accidentally met the chief, who said that if I came he would not refuse to hear what I had to say. On this half invitation I set out, about sunset, and never met with worse treatment at a Karen village. The chief would not even invite us into his house, but sent us off to an old deserted place, where the floor was too frail to support us; so we sat down on the ground. He theninvited us nearer, and sat down before us, with a few confidential friends. He had evidently forbidden all his people to approach us, otherwise some would have come, out of curiosity. And what a hard, suspicious face did he exhibit! And how we had to coax him to join us in a little regular worship! It was at least an hour before he would consent at all. But in the course of worship his features softened, and his mind ‘crossed over,’ as he expressed it, to our religion; and I returned to the boat inclined to believe that all things are possible with God.“February 3.Some of my people who slept at the village returned with the report that the place is divided against itself. Some are for and some against us. The opposition is rather violent. One man threatens to turn his aged father out of doors if he embraces the Christian religion. Perhaps this is not to be regretted. Satan never frets without cause. Turned the boat’s head again to the north, and retraced our way to Poo-ah’s village, where we spent the rest of the day. But the two hopeful inquirers that I left here on the 29th have made no advance.“February 9.Visited Wen-gyan, Pah-len, and Zong-ing, Taling villages, where we found a few Karens. At the latter place, collected a small assembly for evening worship. A few professed to believe; others were violent in opposing.“February 10.Visited several Taling villages in succession. In the afternoon, reached the confluence of the Salwen and the Gyne, upon which we turned into the latter, and went up to Taranah, where Ko Shan resides, as mentioned December 29. The inhabitants of this place, like the Talings in general, are inveterately opposed to the Gospel, and Ko Shan has had very little success. Two or three individuals, however, appear to be favorably impressed; but the opposition is so strong that no one dares to come forward.“February 11.Left Ko Shan, with the promise of sending him aid as soon as possible, and in the afternoon reached Maulmain, after an absence of six weeks, during which I have baptized twenty-five, and registered about the same number of hopeful inquirers. I find that brother and sisterJones have arrived from Rangoon, brother Kincaid having concluded to take their place.”

“Wadesville,January1, 1832.

“We set out from Maulmain, as purposed in my last, and leaving the Salwen on the west, and the Ataran on the east, we followed the Gyne and the Dah-gyne, as it is termed above its confluence with the Houng-ta-rau, which falls in from the east, and in three days reached this place, the distance being, by conjecture, above eighty miles. Accounts, on first arriving, are rather unfavorable.

“January 11.Continued to work our way up the river, frequently impeded by the trees which had fallen across the water, and through which we were obliged to cut a passage for the boat. At night, came to a small cluster of houses, where we found an elderly woman, who with her daughter formerly applied for baptism, but was advised to wait. She now received us joyfully, and united with her daughter and son-in-law in begging earnestly that their baptism might be no longer delayed. I directed them to meet me at Kwan-bee, about a mile distant, where I formerly baptized nine disciples, most of them from Tee-pah’s village, a few miles to the west.

“January 12.Proceeded to Kwan-bee. A few people came together on the beach to stare at us, and we had a little meeting for worship before breakfast. We then proceeded to investigate the case of Loo-boo, who was reported to have joined, when his child was extremely ill, in making an offering to a nat (demon) for its recovery. We at first thought of suspending him from the fellowship of the church; but he made such acknowledgments and promises that we finally forgave him, and united in praying that God would forgive him. We do not hear of any other case of transgression; but, on the contrary, in two instances of extreme illness, the disciples resisted all the importunities of their friends to join in the usual offerings to propitiate the demons who are supposed to rule over diseases. In one instance, the illness terminated in death; and I have to lament the loss of Pan-mlai-mlo, who was the leader of the little church in this quarter, and the first of these northern Karens who, we hope, has arrived safe in heaven. I ought, perhaps, to except the case of a man and wife near the head of the Patah River, who, though not baptized, andnever seen by any foreign missionary, both died in the faith; the man enjoining it on his surviving friends to have the ‘View of the Christian Religion’ laid on his breast and buried with him.

“Some of the disciples have gone to Tee-pah’s village to announce my arrival; and while others are putting up a small shed on the bank, I sit in the boat and pen these notices.

“In the evening, held a meeting in the shed, at which several of the villagers were present.

“January 13.My people returned from Tee-pah’s village, bringing with them several disciples, and one woman, the wife of Loo-boo, who presented herself for baptism, with twelve strings of all manner of beads around her neck, and a due proportion of ear, arm, and leg ornaments! and, strange to say, she was examined and approved, without one remark on the subject of her dress. The truth is, we quite forgot it, being occupied and delighted with her uncommonly prompt and intelligent replies. In the afternoon, sent theboat back to Maulmain, with directions to proceed up the Salwen, having concluded to cross thither by land. In the evening, had a pretty full shed; but the inhabitants of the place do not appear very favorably inclined.

“January 14.The three persons mentioned on the 11th presented themselves, with the decorated lady of yesterday. Being formerly prevented by illness from animadverting on female dress in this district, as I did in the Dah-gyne, I took an opportunity of ‘holding forth’ on that subject before breakfast; and it was truly amusing and gratifying to see the said lady, and another applicant for baptism, and a Christian woman who accompanied them, divest themselves on the spot of every article that could be deemed merely ornamental; and this they did with evident pleasure, and good resolution to persevere in adherence to the plain dress system. We then held a church-meeting, and having baptized the four applicants, crossed the Leing-bwai on a bridge of logs, and set out for Tee-pah’s village, accompanied by a long train of men, women, children, and dogs. Toward night we arrived at that place, and effected a lodgment in Tee-pah’s house. In the evening, had a pretty full assembly.

“January 15. Lord’s day.In the forenoon I held a meeting for the disciples only, and, as I seldom see them, endeavored to tell them all I knew. Had more or less company through the day. In the evening, a crowded house. Tee-pah’s father, a venerable old man, came forward, and witnessed a good confession. Some others, also, begin to give evidence that they have received the truth into good and honest hearts.

“January 16.In the morning Tee-pah’s mother joined the party of applicants for baptism, and her younger daughter-in-law, whose husband was formerly baptized. But Tee-pah himself, though convinced of the truth, and giving some evidence of grace, can not resolve at once on entire abstinence from rum, though he has never been in the habit of intoxication. In the course of the forenoon we held a church-meeting, and unanimously received and baptized eight individuals from this and a small village two miles distant.

“Took an affectionate leave of the people, and prosecuted our journey toward the Salwen. Came to Zat-kyee’s small village, where one man and his wife embraced the truth at first hearing; and the man said, that as there was no suitable place for baptizing at that village, he would follow on, until he could say, ‘See, here is water,’ etc. I gave him leave to follow, not with that view, but to listen further to the blessed Gospel. At night, reached Shway-bau’s village, where they afforded us a shelter rather reluctantly. In the evening, however, had an interesting, though small assembly.

“January 17.Pursued our way, and soon came in sight of the Salwen, the boundary between the British and Burmese territories. Arrived at Poo-ah’s small village, consisting of three houses, not one of which had a leaf of covering. No one welcomed our arrival, so we sat down on the ground. Presently the preaching of one of the Karen disciples so wrought upon one of the householders, a Burman with a Karen wife, that he invited me to sit on his floor; and my people spread a mat overhead, which, with my umbrella, made me quite at home. The householder, in the interval of his work, and one of the neighbors, began to listen, and were present at evening worship.

“January 18.Shway-hlah, the man who followed us from the village day before yesterday, appearing to be sincere in his desire to profess the Christian religion, we held a meeting, though four disciples only could be present; and on balloting for his reception, there was one dissentient vote, so that I advised him to wait longer. He appeared to be much disappointed and grieved; said that he should perhaps not live to see me again, and have an opportunity of being initiated into the religion of Jesus Christ; and after a while the two Karen disciples insisting that he should be re-examined, we gave him a second trial, when, on cross-questioning him in the Burman language, which he understood pretty well (for we began to suspect the Karen interpreters of being a little partial to their countrymen), some circumstances leaked out which turned the scale in his favor,and he gained a clear vote. After his baptism, he went on his way rejoicing, resolving to tell all his neighbors what ‘great things the Lord had done for him.’ At morning worship, our host and the neighbor mentioned above, appeared to be very near the kingdom of heaven, but the other people of this village decidedly reject the Gospel.

“January 24.Set out for Bau-nah’s village, two days’ journey; but after travelling an hour over dreadful mountains and in the bed of a rivulet, where the water was sometimes knee-deep, and full of sharp, slippery rocks, when my bare feet, unaccustomed to such usage, soon became so sore that I could hardly step; and having ascertained that such was the only road for many miles, I felt that I had done all that lay in my power toward carrying the Gospel farther in this direction, and therefore relinquished the attempt, and reluctantly returned to Chanbau’s village. Not so many present at evening worship as yesterday. The seed sown here appears, in some instances, to have fallen on good ground; but our short stay deprives us of the pleasure of seeing fruit brought to perfection.

“January 27.This little village may be said to have embraced the Gospel. At one time we had eight applicants for baptism; but two only were finally received, Ko Shway and his wife Nah Nyah-ban. They both understood the Burmese language pretty well; and the woman possesses the best intellect, as well as the strongest faith, that I have found among this people. I invited them, though rather advanced in life, to come to Maulmain, and learn to read, promising to support them a few months; and they concluded to accept the invitation next rainy season. They followed us all the way to the boat, and the woman stood looking after us until we were out of sight.

“In the afternoon, arrived again at the Yen-being River, and sent some of my people to a neighboring village two miles distant. The villagers listened a while, and then sent a respectful message, saying that they believed the religion of Jesus Christ, that it was most excellent, etc., but begged that the teacher would go about his business, and not come to disturb them.

“January 30.In the morning, held a church meeting by the river-side, and received the last two applicants. The chief of the village, Yet-dau’s father, and several other persons, are very favorably impressed. Not a word of opposition to be heard. Took an affectionate leave of this little church, now consisting of six members, and went down the river on the west side of Kanlong Island, having come up on the east side from Poo-ah’s village. Entered the Mai-zeen rivulet, in Burmese territory, and landed at Thah-pe-nike’s village, where we spent the day. In the evening had a noisy assembly. Some professed to believe, but pleaded the fear of Government as an excuse for not prosecuting their inquiries. One young man, Kah-lah by name, drank in the truth, and promised to come to Maulmain as soon as he could get free from some present engagements.

“January 31.Continued our course down the river, and landed on the west side, at Ti-yah-ban’s village. The chief is said to be very much in favor of the Christian religion, but, unfortunately, had gone up the river, and his people did not dare to think in his absence. In the afternoon came to the ‘upper village,’ the first we found on Kanlong. They listened well, but, about sunset, took a sudden turn, and would give us no further hearing. We removed, therefore, to Yai-thah-kau’s village. Some of my people went ashore. The chief was absent, and the principal remaining personage, a Buddhist Karen, said that when the English Government enforced their religion at the point of the sword, and he had seen two or three suffer death for not embracing it, he would begin to consider, and not before; that, however, if the teacher desired to come to the village, he could not be inhospitable, but would let him come. I sent back word that I would not come, but, as he loved falsehood and darkness, I would leave him to live therein all his days, and finally go the dark way; and all my people drew off to the boat. While we were deliberating what to do, something touched the old man’s heart; we heard the sound of footsteps advancing in the dark, and presently a voice. ‘My lord, please to come to the village.’ ‘Don’t call me lord. I am no lord, nor rulerof this world.’ ‘What must I call you? Teacher, I suppose.’ ‘Yes, but not your teacher, for you love to be taught falsehood, not truth.’ ‘Teacher, I have heard a great deal against this religion, and how can I know at once what is right and what is wrong? Please to come and let me listen attentively to your words.’ I replied not, but rose and followed the old man. He took me to his house, spread a cloth for me to sit on, manifested great respect, and listened with uncommon attention. When I prepared to go, he said, ‘But you will not go before we have performed an act of worship and prayer?’ We accordingly knelt down, and, during prayer, the old man could not help, now and then, repeating the close of a sentence with emphasis, seeming to imply that, in his mind, I had not quite done it justice. After I was gone, he said that it was a great thing to change one’s religion; that he stood quite alone in these parts; but that, if some of his acquaintance would join him, he would not be behind.

“February 2.Went round the northern extremity of Kanlong, and up the eastern channel, to Poo-ah’s village, where we found the two disciples whom we sent away on the 21st ultimo. They have met with a few hopeful inquirers. Some who live near are expected here to-morrow. In the meantime, went down the river a few miles, to Poo-door’s village. My people preceded me, as usual, and about noon I followed them. But I found that the village was inhabited chiefly by Buddhist Karens, and, of course, met with a poor reception. After showing myself and trying to conciliate the children and dogs, who cried and barked in concert, I left word that, if any wished to hear me preach, I would come again in the evening, and then relieved the people of my presence, and retreated to the boat. At night the disciples returned, without any encouragement. One of them, however, accidentally met the chief, who said that if I came he would not refuse to hear what I had to say. On this half invitation I set out, about sunset, and never met with worse treatment at a Karen village. The chief would not even invite us into his house, but sent us off to an old deserted place, where the floor was too frail to support us; so we sat down on the ground. He theninvited us nearer, and sat down before us, with a few confidential friends. He had evidently forbidden all his people to approach us, otherwise some would have come, out of curiosity. And what a hard, suspicious face did he exhibit! And how we had to coax him to join us in a little regular worship! It was at least an hour before he would consent at all. But in the course of worship his features softened, and his mind ‘crossed over,’ as he expressed it, to our religion; and I returned to the boat inclined to believe that all things are possible with God.

“February 3.Some of my people who slept at the village returned with the report that the place is divided against itself. Some are for and some against us. The opposition is rather violent. One man threatens to turn his aged father out of doors if he embraces the Christian religion. Perhaps this is not to be regretted. Satan never frets without cause. Turned the boat’s head again to the north, and retraced our way to Poo-ah’s village, where we spent the rest of the day. But the two hopeful inquirers that I left here on the 29th have made no advance.

“February 9.Visited Wen-gyan, Pah-len, and Zong-ing, Taling villages, where we found a few Karens. At the latter place, collected a small assembly for evening worship. A few professed to believe; others were violent in opposing.

“February 10.Visited several Taling villages in succession. In the afternoon, reached the confluence of the Salwen and the Gyne, upon which we turned into the latter, and went up to Taranah, where Ko Shan resides, as mentioned December 29. The inhabitants of this place, like the Talings in general, are inveterately opposed to the Gospel, and Ko Shan has had very little success. Two or three individuals, however, appear to be favorably impressed; but the opposition is so strong that no one dares to come forward.

“February 11.Left Ko Shan, with the promise of sending him aid as soon as possible, and in the afternoon reached Maulmain, after an absence of six weeks, during which I have baptized twenty-five, and registered about the same number of hopeful inquirers. I find that brother and sisterJones have arrived from Rangoon, brother Kincaid having concluded to take their place.”

But this second tour among the Karens was soon followed by a third, of which a brief account is given in Mr. Judson’s words:

“February 29, 1832.Left Maulmain for the Karen villages on the Salwen, accompanied by Ko Myat-kyau, who speaks Karen, three other Taling disciples, and the two Karen assistants, Panlah and Chet-thing. The other Karen assistant, Tau-nah, I expect to meet at Chummerah, according to the arrangement of February 4. At night, reached Tong-eing, and found that the few Karens near the place had concluded to reject the Gospel.“March 1.Touched at the village above Nengyan, and found that the inhabitants have come to the same conclusion, ‘till the next rainy season.’ Passed by all the Taling towns, and touched at the village below Rajah’s, where we found that the people still adhere to the new Karen prophet, Aree-maday. Moung Zuthee unfortunately encountered a very respectable Burman priest, with a train of novices, who, not relishing his doctrine, fell upon him, and gave him a sound beating. The poor man fled to me in great dismay, and, I am sorry to say, some wrath, begging leave to assemble our forces and seize the aggressor, for the purpose of delivering him up to justice. I did assemble them; and, all kneeling down, I praised God that He had counted one of our number worthy to suffer a little for His Son’s sake; and prayed that He would give us a spirit of forgiveness, and our persecutors every blessing, temporal and spiritual; after which we left the field of battle with cool and happy minds. Reached Rajah’s late at night. He remains firm, though not followed by any of his people. His wife, however, and eldest daughter, after evening worship, declared themselves on the side of Christ.“March 2.Spent the forenoon in instructing and examining the wife and daughter. The former we approved, but rejected the latter, as not yet established in the Christianfaith. After the baptism, Rajah and his wife united in presenting their younger children, that I might lay my hands on them and bless them. The elder children, being capable of discerning good from evil, came of their own accord, and held up their folded hands in the act of homage to their parents’ God, while we offered a prayer that they might obtain grace to become true disciples, and receive the holy ordinance of baptism. At noon, left this interesting family, and proceeded up the river, stopping occasionally, and preaching wherever we could catch a listening ear. Entered the Mai-san, and landed at the village above Rai-ngai’s, which Ko Myat-kyau has formerly visited. In the evening, had two very attentive hearers.“March 3.The two attentive hearers were up nearly all night, drinking in the truth. One of them became urgent for baptism; and on hearing his present and past experience, from the time he first listened to the Gospel, we concluded to receive him into the fellowship of the church. His wife is very favorably disposed, but not so far advanced in knowledge and faith. Returned to the Salwen, and made a long pull for Poo-door’s village; but late in the evening, being still at a considerable distance, were obliged to coil ourselves up in our small boat, there being no house in these parts, and the country swarming with tigers at this season, so that none of us ventured to sleep on shore.“March 4. Lord’s day.Uncoiled ourselves with the first dawn of light, and soon after sunrise took possession of a fine flat log, in the middle of Poo-door’s village, a mile from the river, where we held forth on the duty of refraining from work on this the Lord’s day, and attending divine worship. Some listened to our words; and in the forenoon we succeeded in collecting a small assembly. After worship, the old man mentioned formerly, whose son threatened to turn him out of doors, came forward, with his wife; and having both witnessed a good confession, we received them into our fellowship. Poo-door himself absent on a journey; but his wife ready to become a Christian.”March 10.Went on to the mouth of the Yen-being, and asfar as the great log, which prevents a boat from proceeding farther. Providentially met with Wah-hai, of whom I have heard a good report for some time. He was happy to see us, and we were happy to examine and baptize him. We then visited the village, whence they formerly sent a respectful message, desiring us to go about our business, and found some attentive listeners.“March 11. Lord’s day.Again took the main river, and soon fell in with a boat, containing several of the listeners of yesterday, among whom was one man who declared his resolution to enter the new religion. We had scarcely parted with this boat when we met another, full of men, coming down the stream; and, on hailing to know whether they wished to hear the Gospel of the Lord Jesus Christ, an elderly man, the chief of the party, replied that he had already heard much of the Gospel, and there was nothing he desired more than to have a meeting with the teacher. Our boats were soon side by side, where, after a short engagement, the old man struck his colors, and begged us to take him into port, where he could make a proper surrender of himself to Christ. We accordingly went to the shore, and spent several hours very delightfully, under the shade of the overhanging trees, and the banner of the love of Jesus. The old man’s experience was so clear, and his desire for baptism so strong, that, though circumstances prevented our gaining so much testimony of his good conduct since believing as we usually require, we felt that it would be wrong to refuse his request. A lad in his company, the person mentioned January 30, desired also to be baptized. But, though he had been a preacher to the old man, his experience was not so decided and satisfactory; so that we rejected him for the present. The old man went on his way, rejoicing aloud, and declaring his resolution to make known the eternal God and the dying love of Jesus, all along the banks of the Yoon-za-len, his native stream.“The dying words of an aged man of God, when he waved his withered, death-struck arm, and exclaimed, ‘The best of all is, God is with us,’ I feel in my very soul. Yes, the greatInvisible is in these Karen wilds. That mighty Being who heaped up these craggy rocks, and reared these stupendous mountains, and poured out these streams in all directions, and scattered immortal beings throughout these deserts—He is present by the influence of his Holy Spirit, and accompanies the sound of the Gospel with converting, sanctifying power. ‘The best of all is, God is with us.’“‘Inthesedeserts let me labor,Onthesemountains let me tellHow he died—the blessed Saviour,To redeem a world from hell.’“March 12.Alas! how soon is our joy turned into mourning! Mah Nyah-ban, of whom we all had such a high opinion, joined her husband, not many days after their baptism, in making an offering to the demon of diseases, on account of the sudden, alarming illness of their youngest child; and they have remained ever since in an impenitent, prayerless state! They now refuse to listen to our exhortation, and appear to be given over to hardness of heart and blindness of mind. I was therefore obliged, this morning, to pronounce the sentence of suspension, and leave them to the mercy and judgment of God. Their case is greatly to be deplored. They are quite alone in this quarter, have seen no disciples since we left them, and are surrounded with enemies, some from Maulmain, who have told them all manner of lies, and used every effort to procure and perpetuate their apostasy. When I consider the evidence of grace which they formerly gave, together with all the palliating circumstances of the case, I have much remaining hope that they will yet be brought to repentance. I commend them to the prayers of the faithful, and the notice of any missionary who may travel that way. In consequence of the advantage which Satan has gained in this village, the six hopeful inquirers whom we left here have all fallen off, so that we are obliged to retire with the dispirited feelings of beaten troops.“I respectfully request and sincerely hope that this article may be neither suppressed nor polished. The principle of‘double selection,’ as it is termed, that is, one selection by the missionary and another by the publishing committee, has done great mischief, and contributed more to impair the credit of missionary accounts than anything else. We in the East, knowing how extensively this principle is acted on, do scarcely give any credit to the statements which appear in some periodicals, and the public at large are beginning to open their eyes to the same thing. It is strange to me that missionaries and publishing committees do not see the excellency and efficacy of the system pursued by the inspired writers—that of exhibiting the good and the bad alike. Nothing contributes more to establish the authenticity of the writing. A temporary advantage gained by suppressing truth is a real defeat in the end, and therefore μονη θυτεον αληθεια.“March 27.Ran down the river without touching at any place by the way. At night reached Maulmain, after an absence of nearly a month, during which I have baptized nineteen, making eighty Karen Christians in connection with the Maulmain station, of whom one is dead and two are suspended from communion. Am glad, yet sorry, to find that brother Bennett arrived a fortnight ago from Calcutta, with a complete font of types, and yesterday sent a boat to call me, which, however, passed us on the way. Must I, then, relinquish my intention of making another trip up the river before the rains set in? Must I relinquish for many months, and perhaps forever, the pleasure of singing as I go,—“‘In these deserts let me labor,On these mountains let me tell’?Truly, the tears fall as I write.”

“March 1.Touched at the village above Nengyan, and found that the inhabitants have come to the same conclusion, ‘till the next rainy season.’ Passed by all the Taling towns, and touched at the village below Rajah’s, where we found that the people still adhere to the new Karen prophet, Aree-maday. Moung Zuthee unfortunately encountered a very respectable Burman priest, with a train of novices, who, not relishing his doctrine, fell upon him, and gave him a sound beating. The poor man fled to me in great dismay, and, I am sorry to say, some wrath, begging leave to assemble our forces and seize the aggressor, for the purpose of delivering him up to justice. I did assemble them; and, all kneeling down, I praised God that He had counted one of our number worthy to suffer a little for His Son’s sake; and prayed that He would give us a spirit of forgiveness, and our persecutors every blessing, temporal and spiritual; after which we left the field of battle with cool and happy minds. Reached Rajah’s late at night. He remains firm, though not followed by any of his people. His wife, however, and eldest daughter, after evening worship, declared themselves on the side of Christ.

“March 2.Spent the forenoon in instructing and examining the wife and daughter. The former we approved, but rejected the latter, as not yet established in the Christianfaith. After the baptism, Rajah and his wife united in presenting their younger children, that I might lay my hands on them and bless them. The elder children, being capable of discerning good from evil, came of their own accord, and held up their folded hands in the act of homage to their parents’ God, while we offered a prayer that they might obtain grace to become true disciples, and receive the holy ordinance of baptism. At noon, left this interesting family, and proceeded up the river, stopping occasionally, and preaching wherever we could catch a listening ear. Entered the Mai-san, and landed at the village above Rai-ngai’s, which Ko Myat-kyau has formerly visited. In the evening, had two very attentive hearers.

“March 3.The two attentive hearers were up nearly all night, drinking in the truth. One of them became urgent for baptism; and on hearing his present and past experience, from the time he first listened to the Gospel, we concluded to receive him into the fellowship of the church. His wife is very favorably disposed, but not so far advanced in knowledge and faith. Returned to the Salwen, and made a long pull for Poo-door’s village; but late in the evening, being still at a considerable distance, were obliged to coil ourselves up in our small boat, there being no house in these parts, and the country swarming with tigers at this season, so that none of us ventured to sleep on shore.

“March 4. Lord’s day.Uncoiled ourselves with the first dawn of light, and soon after sunrise took possession of a fine flat log, in the middle of Poo-door’s village, a mile from the river, where we held forth on the duty of refraining from work on this the Lord’s day, and attending divine worship. Some listened to our words; and in the forenoon we succeeded in collecting a small assembly. After worship, the old man mentioned formerly, whose son threatened to turn him out of doors, came forward, with his wife; and having both witnessed a good confession, we received them into our fellowship. Poo-door himself absent on a journey; but his wife ready to become a Christian.

”March 10.Went on to the mouth of the Yen-being, and asfar as the great log, which prevents a boat from proceeding farther. Providentially met with Wah-hai, of whom I have heard a good report for some time. He was happy to see us, and we were happy to examine and baptize him. We then visited the village, whence they formerly sent a respectful message, desiring us to go about our business, and found some attentive listeners.

“March 11. Lord’s day.Again took the main river, and soon fell in with a boat, containing several of the listeners of yesterday, among whom was one man who declared his resolution to enter the new religion. We had scarcely parted with this boat when we met another, full of men, coming down the stream; and, on hailing to know whether they wished to hear the Gospel of the Lord Jesus Christ, an elderly man, the chief of the party, replied that he had already heard much of the Gospel, and there was nothing he desired more than to have a meeting with the teacher. Our boats were soon side by side, where, after a short engagement, the old man struck his colors, and begged us to take him into port, where he could make a proper surrender of himself to Christ. We accordingly went to the shore, and spent several hours very delightfully, under the shade of the overhanging trees, and the banner of the love of Jesus. The old man’s experience was so clear, and his desire for baptism so strong, that, though circumstances prevented our gaining so much testimony of his good conduct since believing as we usually require, we felt that it would be wrong to refuse his request. A lad in his company, the person mentioned January 30, desired also to be baptized. But, though he had been a preacher to the old man, his experience was not so decided and satisfactory; so that we rejected him for the present. The old man went on his way, rejoicing aloud, and declaring his resolution to make known the eternal God and the dying love of Jesus, all along the banks of the Yoon-za-len, his native stream.

“The dying words of an aged man of God, when he waved his withered, death-struck arm, and exclaimed, ‘The best of all is, God is with us,’ I feel in my very soul. Yes, the greatInvisible is in these Karen wilds. That mighty Being who heaped up these craggy rocks, and reared these stupendous mountains, and poured out these streams in all directions, and scattered immortal beings throughout these deserts—He is present by the influence of his Holy Spirit, and accompanies the sound of the Gospel with converting, sanctifying power. ‘The best of all is, God is with us.’

“‘Inthesedeserts let me labor,Onthesemountains let me tellHow he died—the blessed Saviour,To redeem a world from hell.’

“‘Inthesedeserts let me labor,

Onthesemountains let me tell

How he died—the blessed Saviour,

To redeem a world from hell.’

“March 12.Alas! how soon is our joy turned into mourning! Mah Nyah-ban, of whom we all had such a high opinion, joined her husband, not many days after their baptism, in making an offering to the demon of diseases, on account of the sudden, alarming illness of their youngest child; and they have remained ever since in an impenitent, prayerless state! They now refuse to listen to our exhortation, and appear to be given over to hardness of heart and blindness of mind. I was therefore obliged, this morning, to pronounce the sentence of suspension, and leave them to the mercy and judgment of God. Their case is greatly to be deplored. They are quite alone in this quarter, have seen no disciples since we left them, and are surrounded with enemies, some from Maulmain, who have told them all manner of lies, and used every effort to procure and perpetuate their apostasy. When I consider the evidence of grace which they formerly gave, together with all the palliating circumstances of the case, I have much remaining hope that they will yet be brought to repentance. I commend them to the prayers of the faithful, and the notice of any missionary who may travel that way. In consequence of the advantage which Satan has gained in this village, the six hopeful inquirers whom we left here have all fallen off, so that we are obliged to retire with the dispirited feelings of beaten troops.

“I respectfully request and sincerely hope that this article may be neither suppressed nor polished. The principle of‘double selection,’ as it is termed, that is, one selection by the missionary and another by the publishing committee, has done great mischief, and contributed more to impair the credit of missionary accounts than anything else. We in the East, knowing how extensively this principle is acted on, do scarcely give any credit to the statements which appear in some periodicals, and the public at large are beginning to open their eyes to the same thing. It is strange to me that missionaries and publishing committees do not see the excellency and efficacy of the system pursued by the inspired writers—that of exhibiting the good and the bad alike. Nothing contributes more to establish the authenticity of the writing. A temporary advantage gained by suppressing truth is a real defeat in the end, and therefore μονη θυτεον αληθεια.

“March 27.Ran down the river without touching at any place by the way. At night reached Maulmain, after an absence of nearly a month, during which I have baptized nineteen, making eighty Karen Christians in connection with the Maulmain station, of whom one is dead and two are suspended from communion. Am glad, yet sorry, to find that brother Bennett arrived a fortnight ago from Calcutta, with a complete font of types, and yesterday sent a boat to call me, which, however, passed us on the way. Must I, then, relinquish my intention of making another trip up the river before the rains set in? Must I relinquish for many months, and perhaps forever, the pleasure of singing as I go,—

“‘In these deserts let me labor,On these mountains let me tell’?

“‘In these deserts let me labor,

On these mountains let me tell’?

Truly, the tears fall as I write.”

At the close of the year 1832 Mr. Judson reported one hundred and forty-three baptisms: three at Rangoon, seventy at Maulmain, sixty-seven at Tavoy, and three at Mergui. This made five hundred and sixteen who had been baptized since his arrival in Burmah, only seventeen of whom had been finally excluded.

On the first day of the new year a party of new missionaries arrived in Maulmain from America. These reinforcements seem to have come in response to a stirring appeal for help sent by the missionaries nearly a year before:

To the American Baptist Board for Foreign Missions.

“Maulmain,March4, 1832.“Respected Fathers and Brethren: At our monthly concert this morning, it was unanimously agreed that a joint letter should be addressed to you on the importance of sending out more missionaries to this part of the heathen world. Being, every one of us, exceedingly pressed for want of time, we can not stop to prepare an elaborate statement, but must come at once to the point in hand.“We are in distress. We see thousands perishing around us. We see mission stations opening on every side, the fields growing whiter every day, and no laborers to reap the harvest. If each one of us could divide himself into three parts, happy would he be, not only to take leave of his native land and beloved connections at home, but of still nearer and more intimate connections. We want instantly to send aid to the Tavoy station, where brother Mason is laboring, almost alone. We want instantly to send a missionary to Mergui, a pleasant, healthful town, south of Tavoy, where a small church has been raised up, and left in charge of a native pastor. Our hearts bleed when we think of poor Mergui and the Karens in that vicinity, many of whom are ready to embrace the Gospel and be saved. But how can we allow ourselves to think of that small place, when the whole kingdom of Siam lies in our rear, and the city of Bangkok, at once a port for ships and the seat of imperial government? We want instantly to dispatch one of our number to Bangkok. One? There ought, at this moment, to be three, at least, on their way to that important place. Another ought to be on his way to Yah-heing, a large town east of Maulmain, from which there is a fine river leading down to Bangkok; there are many Karens at Yah-heing. The Christian religion is creeping that way by means of our Karen disciples. North of Yah-heing and the Thoung-yen River, the boundary of the British territory on that side, lies the kingdom or principality of Zenmai. There have been several communications between the Government of Maulmain and Lah-bong, the present capital of that country. Moung Shway-bwen, one of our disciples, formerly with brother Boardman at Tavoy, is a nephew of the prince, or deputy prince, of that country, and is anxious to return thither. But how can we send him, a very young man, without a missionary? If we had a spare missionary, what a fine opportunity for introducing the Gospel into that central nation! Itwould open the way to other neighboring nations, not even mentioned in foreign geographies, and even to the borders of China and Tartary. Between Maulmain and Zenmai are various tribes of Karens, Toung-thoos, Lah-wahs, etc. The former are literally crying out aloud for a written language, that they may read in their own tongue the wonderful works of God. From the banks of the Yoon-za-len, on the north-west, the celebrated prophet of the Karens has repeatedly sent down messages and presents to us, begging that we would come and instruct his people in the Christian religion. But how can we think of supplying that quarter, when the old kingdom of Arracan, now under British rule, and speaking the same language with the Burmese, is crying, in the whole length and breadth of her coast, for some one to come to her rescue? In that country are one or two hundred converts, and one country-born missionary, from the Serampore connection, who is laboring without any prospect of reinforcement from Bengal, and desirous that one of us should join him. Kyouk Phyoo, lately established by the English, is esteemed a healthy place. The commandant is disposed to welcome a missionary, and afford him every facility. Our hearts bleed when we think of Kyouk Phyoo, and the poor inquirers that one of our number lately left there, ready to embrace the Christian religion, if he would only promise to remain or send a successor. From Kyouk Phyoo the way is open into the four provinces of Arracan, namely, Rek-keing. Chedubah, Ramree, and Sandoway; and what a grand field for our tracts, and the New Testament, now in press! Of all the places that now cry around us, we think that Kyouk Phyoo cries the loudest. No; we listen again, and the shrill cry of golden Ava rises above them all. Oh, Ava! Ava! with thy metropolitan walls and gilded turrets, thou sittest a lady among these Eastern nations; but our hearts bleed for thee! In thee is no Christian church, no missionary of the cross.“We have lately heard of the death of poor Prince Myen Zeing. He died without any missionary or Christian to guide his groping soul on the last dark journey. Where has that journey terminated? Is he in the bright world of Paradise, or in the burning lake? He had attained some knowledge of the way of salvation. Perhaps, in his last hours, he turned away his eye from the gold and silver idols around his couch, and looked to the crucified Saviour. But those who first taught him were far away; so he died, and was buried like a heathen. It is true that the one of our number who formerly lived at Ava would not be tolerated during the present reign; but another missionary would, doubtless, be well received, and, if prudent, be allowed to remain. Two missionaries ought, at this moment, to be studying the languagein Ava.“O God of mercy, have mercy on Ava, and Chageing, and A-ma-ra-poo-ra. Have mercy on Pugan and Prome (poor Prome!), on Toung-oo,on the port of Bassein, and on all the towns between Ava and Rangoon. Have mercy on old Pegu and the surrounding district. Have mercy on the four provinces of Arracan. Have mercy on the inhabitants of the banks of the Yoon-za-len, the Salwen, the Thoung-yen, and the Gyne. Have mercy on all the Karens, the Toung-thoos, the Lah-wahs, and other tribes, whose names, though unknown in Christian lands, are known to Thee. Have mercy on Zen-mai, on Lah-bong, Myeing-yoon-gyee, and Yay-heing. Have mercy on Bangkok, and the kingdom of Siam, and all the other principalities that lie on the north and east. Have mercy on poor little Mergui, and Pah-lan, and Yay, and Lah-meing, and Nah-zaroo, and Amherst, and the Island of Ba-loo, with its villages of Talings and Karens. Have mercy on our mission stations at Tavoy, Maulmain, and Rangoon, and our sub-stations at Mergui, Chummerah, and Newville. Pour out Thine Holy Spirit upon us and our assistants, upon our infant churches and our schools. Aid us in the solemn and laborious work of translating and printing Thine holy, inspired word in the languages of these heathen. Oh, keep our faith from failing, our spirits from sinking, and our mortal frames from giving way prematurely under the influence of the climate and the pressure of our labors. Have mercy on the Board of Missions; and grant that our beloved and respected fathers and brethren may be aroused to greater effort, and go forth personally into all parts of the land, and put in requisition all the energies of Thy people. Have mercy on the churches in the United States; hold back the curse of Meroz; continue and perpetuate the heavenly revivals of religion which they have begun to enjoy; and may the time soon come when no church shall dare to sit under Sabbath and sanctuary privileges without having one of their number to represent them on heathen ground. Have mercy on the theological seminaries, and hasten the time when one-half of all who yearly enter the ministry shall be taken by Thine Holy Spirit, anddriveninto the wilderness, feeling a sweet necessity laid on them, and the precious love of Christ and of souls constraining them. Hear, O Lord, all the prayers which are this day presented in all the monthly concerts throughout the habitable globe, and hasten the millennial glory, for which we are all longing, and praying, and laboring. Adorn Thy beloved one in her bridal vestments, that she may shine forth in immaculate beauty and celestial splendor. Come, O our Bridegroom; come, Lord Jesus; come quickly. Amen and Amen.“(Signed),“C. Bennett,“Oliver T. Cutter,“John Taylor Jones,“A. Judson,“J. Wade.”

“Maulmain,March4, 1832.

“Respected Fathers and Brethren: At our monthly concert this morning, it was unanimously agreed that a joint letter should be addressed to you on the importance of sending out more missionaries to this part of the heathen world. Being, every one of us, exceedingly pressed for want of time, we can not stop to prepare an elaborate statement, but must come at once to the point in hand.

“We are in distress. We see thousands perishing around us. We see mission stations opening on every side, the fields growing whiter every day, and no laborers to reap the harvest. If each one of us could divide himself into three parts, happy would he be, not only to take leave of his native land and beloved connections at home, but of still nearer and more intimate connections. We want instantly to send aid to the Tavoy station, where brother Mason is laboring, almost alone. We want instantly to send a missionary to Mergui, a pleasant, healthful town, south of Tavoy, where a small church has been raised up, and left in charge of a native pastor. Our hearts bleed when we think of poor Mergui and the Karens in that vicinity, many of whom are ready to embrace the Gospel and be saved. But how can we allow ourselves to think of that small place, when the whole kingdom of Siam lies in our rear, and the city of Bangkok, at once a port for ships and the seat of imperial government? We want instantly to dispatch one of our number to Bangkok. One? There ought, at this moment, to be three, at least, on their way to that important place. Another ought to be on his way to Yah-heing, a large town east of Maulmain, from which there is a fine river leading down to Bangkok; there are many Karens at Yah-heing. The Christian religion is creeping that way by means of our Karen disciples. North of Yah-heing and the Thoung-yen River, the boundary of the British territory on that side, lies the kingdom or principality of Zenmai. There have been several communications between the Government of Maulmain and Lah-bong, the present capital of that country. Moung Shway-bwen, one of our disciples, formerly with brother Boardman at Tavoy, is a nephew of the prince, or deputy prince, of that country, and is anxious to return thither. But how can we send him, a very young man, without a missionary? If we had a spare missionary, what a fine opportunity for introducing the Gospel into that central nation! Itwould open the way to other neighboring nations, not even mentioned in foreign geographies, and even to the borders of China and Tartary. Between Maulmain and Zenmai are various tribes of Karens, Toung-thoos, Lah-wahs, etc. The former are literally crying out aloud for a written language, that they may read in their own tongue the wonderful works of God. From the banks of the Yoon-za-len, on the north-west, the celebrated prophet of the Karens has repeatedly sent down messages and presents to us, begging that we would come and instruct his people in the Christian religion. But how can we think of supplying that quarter, when the old kingdom of Arracan, now under British rule, and speaking the same language with the Burmese, is crying, in the whole length and breadth of her coast, for some one to come to her rescue? In that country are one or two hundred converts, and one country-born missionary, from the Serampore connection, who is laboring without any prospect of reinforcement from Bengal, and desirous that one of us should join him. Kyouk Phyoo, lately established by the English, is esteemed a healthy place. The commandant is disposed to welcome a missionary, and afford him every facility. Our hearts bleed when we think of Kyouk Phyoo, and the poor inquirers that one of our number lately left there, ready to embrace the Christian religion, if he would only promise to remain or send a successor. From Kyouk Phyoo the way is open into the four provinces of Arracan, namely, Rek-keing. Chedubah, Ramree, and Sandoway; and what a grand field for our tracts, and the New Testament, now in press! Of all the places that now cry around us, we think that Kyouk Phyoo cries the loudest. No; we listen again, and the shrill cry of golden Ava rises above them all. Oh, Ava! Ava! with thy metropolitan walls and gilded turrets, thou sittest a lady among these Eastern nations; but our hearts bleed for thee! In thee is no Christian church, no missionary of the cross.

“We have lately heard of the death of poor Prince Myen Zeing. He died without any missionary or Christian to guide his groping soul on the last dark journey. Where has that journey terminated? Is he in the bright world of Paradise, or in the burning lake? He had attained some knowledge of the way of salvation. Perhaps, in his last hours, he turned away his eye from the gold and silver idols around his couch, and looked to the crucified Saviour. But those who first taught him were far away; so he died, and was buried like a heathen. It is true that the one of our number who formerly lived at Ava would not be tolerated during the present reign; but another missionary would, doubtless, be well received, and, if prudent, be allowed to remain. Two missionaries ought, at this moment, to be studying the languagein Ava.

“O God of mercy, have mercy on Ava, and Chageing, and A-ma-ra-poo-ra. Have mercy on Pugan and Prome (poor Prome!), on Toung-oo,on the port of Bassein, and on all the towns between Ava and Rangoon. Have mercy on old Pegu and the surrounding district. Have mercy on the four provinces of Arracan. Have mercy on the inhabitants of the banks of the Yoon-za-len, the Salwen, the Thoung-yen, and the Gyne. Have mercy on all the Karens, the Toung-thoos, the Lah-wahs, and other tribes, whose names, though unknown in Christian lands, are known to Thee. Have mercy on Zen-mai, on Lah-bong, Myeing-yoon-gyee, and Yay-heing. Have mercy on Bangkok, and the kingdom of Siam, and all the other principalities that lie on the north and east. Have mercy on poor little Mergui, and Pah-lan, and Yay, and Lah-meing, and Nah-zaroo, and Amherst, and the Island of Ba-loo, with its villages of Talings and Karens. Have mercy on our mission stations at Tavoy, Maulmain, and Rangoon, and our sub-stations at Mergui, Chummerah, and Newville. Pour out Thine Holy Spirit upon us and our assistants, upon our infant churches and our schools. Aid us in the solemn and laborious work of translating and printing Thine holy, inspired word in the languages of these heathen. Oh, keep our faith from failing, our spirits from sinking, and our mortal frames from giving way prematurely under the influence of the climate and the pressure of our labors. Have mercy on the Board of Missions; and grant that our beloved and respected fathers and brethren may be aroused to greater effort, and go forth personally into all parts of the land, and put in requisition all the energies of Thy people. Have mercy on the churches in the United States; hold back the curse of Meroz; continue and perpetuate the heavenly revivals of religion which they have begun to enjoy; and may the time soon come when no church shall dare to sit under Sabbath and sanctuary privileges without having one of their number to represent them on heathen ground. Have mercy on the theological seminaries, and hasten the time when one-half of all who yearly enter the ministry shall be taken by Thine Holy Spirit, anddriveninto the wilderness, feeling a sweet necessity laid on them, and the precious love of Christ and of souls constraining them. Hear, O Lord, all the prayers which are this day presented in all the monthly concerts throughout the habitable globe, and hasten the millennial glory, for which we are all longing, and praying, and laboring. Adorn Thy beloved one in her bridal vestments, that she may shine forth in immaculate beauty and celestial splendor. Come, O our Bridegroom; come, Lord Jesus; come quickly. Amen and Amen.

“(Signed),

“C. Bennett,“Oliver T. Cutter,“John Taylor Jones,“A. Judson,“J. Wade.”

“C. Bennett,

“Oliver T. Cutter,

“John Taylor Jones,

“A. Judson,

“J. Wade.”

A letter from one of the new-comers[47]to her parents gives us an interesting glimpse of our missionary’s personal habits:

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