comparing the present with the past, the question becomes an
exclamation; yea, what hath God wrought! In 1819, after six years of
seemingly fruitless labour, Judson baptized the first Burman convert
from Buddhism.
In 1828 Boardman baptized the first Karen convert from spirit-worship.
Now about forty-five thousand baptized Christians, in Baptist missions
alone, chiefly Karen, but with the Burman and several other races
strongly represented assemble in Christian chapels, without fear,
or hindrance. Including adherents, this number may be multiplied
threefold. Including the mission work of the Roman Catholics, Church
of England, and other societies and their adherents; European
officials, traders, and troops; Eurasions, and immigrants,--the
census of 1901 gives a total of 147,526 returned as Christians.
Calculated on the same basis as the Roman Catholics and Church of
England three-fourths of this grand total should be assigned to the
Baptists. And as a result of actual mission work among indigenous
races, a much larger proportion must be credited to these American
Baptist missions. In casting up results as represented by present
numbers, we should not lose sight of the thousands who have died in
the faith during the ninety years of Christian missions in Burma.
And I fain would believe that a good number who never "witnessed the
good confession" have died believing "unto the saving of the soul." I
will give one such instance among the many, as related to me by one
of my preachers, himself a Buddhist, at the time. "They told me that
an old man in the village where I was staying, was dying. I went to
see him. Sure enough, he was near the end. His people were giving him
very little attention, being angry because he declared that he would
die as a Christian, not as a Buddhist. A Christian preacher had been
through the village a long time before, and left a tract with this
old man. He read it, pondered on it, and believed it. As I sat beside
the mat on which he was lying he said to me: 'I am not a Buddhist,--I
have cast that all away. I believe in the Eternal God this tract tells
me about. I am going to Him. When I am dead, don't let them bury me
according to the Buddhist custom. Just roll me in my mat, and cover
me in the ground.' Then he looked upward, his face brightened, he
raised his feeble hands and exclaimed, 'I can see Celestial beings up
there,--they are calling me.' He did not say angels,--he never had
heard anything about angels. And I did not know what he was talking
about. I was not a Christian then. His relations said his mind had
gone bad, but he paid no attention to what they said,--only kept on
talking about his vision of celestial beings beckoning him from the
sky. In that way he died. They buried him according to the Buddhist
custom, but I think he was a true disciple."
The wife of one of our jungle Christians rejected all attempts to win
her to Christ. It seemed to be a case of ignorance and indifference
rather than the bitter prejudice shown by the majority of Burmese
women.
During the last two years of her life she was an invalid. When the
end came her husband was the only Christian in the village. Suddenly
turning her eyes towards the mountains, as if hearing something--she
said to her husband, "There is a great company of disciples there
on the mountainside. Sayah Gyi and Mama (the missionaries) are with
them,--and they are calling me." With a smile on her face she passed
away.
In life she had not "confessed," but in death, as her spirit hung
between two worlds her vision was not of the spirits of her lifelong
superstitions,--but of the missionaries and disciples saved by the
blood of Christ. You have the story,--interpret it as you like.
In all the old mission stations the native evangelists report a good
number who secretly declare their conviction that Christianity is
right, the ancestral religion wholly wrong. Some go so far as to
assert that they no longer worship idols, but do, secretly, worship
Christ.
But no amount of urging or encouraging will induce them to break
utterly with Buddhism, and openly confess Christ. They will not even
risk the consequences of attending services in the mission chapel.
That some are in a measure, sincere, there is no doubt. Imagine, if
you can, what would be the social standing of a hitherto orthodox
Christian in America, should he renounce Christianity and go over
to gross idolatry. From ostracism he would suffer no more, from
persecution far less than the poor native who renounces Buddhism, for
Christianity. Whether any of them are numbered among the saved, is not
for me to say.
[Illustration: BAPTIST CHURCH, RANGOON]
There is another thought which throws a bright ray of light on
the great dark wall of paganism. It is not one of the results of
Christian missions, but it is a result of the work of the Christ
of missions. I refer to thousands and millions of infants and little
children who die in pagan lands. If little children in Christian lands
are immortal, why are not little children in pagan lands also immortal?
If little children are included in the saving work of Christ, are
they not so included the world over? It is hardly conceivable that
Christ would have said,--with children of non-Christians around Him:
"Suffer the little children to come unto Me, and forbid them not, for
of such is the kingdom of heaven," had He not considered them choicest
material for His kingdom. Otherwise the words "Except a man become as
a little child"--would have been incongruous.
Now when we consider that probably one-third of the children born
in heathen lands die before they come to the period of moral
responsibility, a new factor enters into our conception of heaven. Now
for a case in point. A little child died in my mission. The father was
a Christian, the mother a heathen. One insisted that the child should
be buried according to Christian custom, the other insisted that the
burial should be according to Buddhist custom. The father, backed by
the Burman pastor, prevailed. On the way to the cemetery I had to stop
the procession to drive a snake out of the road. Just as the service
at the grave began, another snake passed between the native preacher
and myself as we stood side by side. It seemed as if Satan himself was
siding with the heathen mother and would snatch away the soul of this
innocent child. While the little grave was being filled, I tried to
cheer the father, by telling him that Jesus had, in love, taken the
child to Himself. He knew that the mother would do her worst to bring
up her child in heathenism, so He had graciously transplanted it to
His paradise above. Accepting this view of the case, the father was
comforted.
There are many such encouraging factors which form no part of mission
reports.
Before proceeding to the more palpable triumphs of Christian missions,
I would point out that much has recently been said and written of a
"Revival of Buddhism." I do not share in the impression that Buddhism
is becoming stronger than in former years. The presence of a European
clad in yellow robes, parading through the chief towns of Burma,
making great pretensions, and reviling the Christian missionaries,
created a sensation for a time. But his claim to be the head of
Buddhism was not quite to the taste of the many native priests who,
locally, or for the province, aspired to that position. Hardly more
to their taste was his departure, taking with him a generous sum of
money collected during his tours. Every now and then one hears of new
societies for propagating Buddhism. But much of this is mere pomp and
show. A few of the more popular pagodas are periodically treated to a
coat of gold-leaf. The bulk of this great expense is borne by men who
have amassed fortunes under British rule, and is more to add to their
renown than from real religious zeal. But where one pagoda is now
regilded, scores were built and gilded, under Burman rule. Wealth and
education have raised many Burmans to prominent positions. Each one of
these gaily attired lords would like to have it said, "He loveth our
nation, and has gilded our pagoda." In this they are encouraged by the
friendly attitude of the provincial government towards the religion
of the land. In June, 1903, the trustees of the Shwe Dagon pagoda
issued to prominent Europeans and others the following invitation:
"The trustees of the Shwe Dagon pagoda will have the pleasure of
----, on Sunday, the 7th June, 1903, on the platform of the pagoda,
to witness the most sacred ceremony of unveiling the covering of the
upper portion of the pagoda as the plating of the same with beaten
gold sheets has now been completed.
"Sir H. Thirkell White, chief judge of the chief court of Lower Burma
has kindly consented to perform the duty of unveiling.
"U Shwe Waing,
"Managing Trustee.
"Shwe Dagon Pagoda."
The Rangoon _Gazette_ thus described the event: "He arrived at nine
o'clock, and was received by the trustees of the pagoda, who conducted
him to a platform where a small pagoda about two feet high and studded
with rubies, diamonds and sapphires, was resting on a massive silver
Burmese carved stand. This pagoda was hollow and on being opened was
disclosed another pure gold miniature pagoda resting on a beautifully
cased gold vase. This miniature pagoda also came to pieces and
contained a nugget of pure gold, part of the gold plates used in
regilding Shwe Dagon. Two of the trustees, Maung Po Aung and Maung Po
Tha, then each read an address and the signal was given to the man on
the top of the pagoda, and Sir H. Thirkell White pulled a handle which
was connected by wire with the cloth frame on the Hti, and the frame
thus fell apart and disclosed to view the massive pinnacle of gold.
The people broke out in cheers, and the band of the king's regiment
played the national anthem, and this closed the proceedings. It has
taken over 140 viss of gold-leaf for the regilding, the cost being
between seven and eight lacs of rupees," over $250,000. This event, in
which the most conspicuous figure was a prominent English official,
though in unofficial capacity; and closing with the strains of "God
Save the King," is heralded far and wide as another indication of a
revival of Buddhism.
Were Buddhism wiped out of existence the pagoda would still be
preserved, as at once the most ancient and most conspicuous object in
the city,--the first seen as one approaches the shores of Burma.
Buddhism never has lost its strong-hold on the races of Burma that
many centuries ago adopted it. These spasmodic outbreaks of seeming
zeal, interpreted by many as indications of increasing life, I
interpret as signs of increasing weakness. As in India, these
people are becoming alarmed by the headway that Christianity is
slowly, steadily gaining in their land. It is a struggle against the
irresistible tide of Christian missions. Something more than flaming
pagoda tops, and societies with high sounding titles will be required
to stay the tide, and Buddhism has nothing else to offer. One hundred
and fifty Protestant missionaries, with hundreds of native evangelists
and teachers constitute a force, which under God, is undermining false
systems and establishing the kingdom of Christ.
The unveiling of the gilded pagoda top was a great event, such as
happens once in a decade. The place was crowded with Burmans, and
many sightseers of other races. But on that Sunday, and every Sunday,
nearly if not quite an equal number assembled in the many Christian
churches in that city.
Judson, forbidden by the king to preach the "Jesus Christ religion,"
had faith that the future of missions in Burma was as bright as the
promises of God. If in the year 1903 he is permitted to look down
upon the land of his toil and suffering, he can see American missions
firmly established in thirty different stations, and more than one
hundred missionaries in actual service, all under the protection of
the flag of a Christian nation. Buddhism is reviving, as the serpent
revives to strike the rod from which it is receiving its death-blow.
Among the far-reaching results of mission work stands Judson's
translation of the Bible into the Burmese language. From the time
when he triumphantly held aloft the last leaf of this translation,
until the present time, Judson's Bible has been used by all Protestant
societies doing mission work among the Burmans. It has been revised by
later missionaries; but so scholarly, and so loyal to the Greek text
was it, that comparatively few changes have been found necessary. Some
have criticised it as containing interpretation, at certain points, in
place of literal translation. But in so far as this is true it seems
unavoidable, it being impossible to reproduce the meaning word for
word. Failure to reproduce the meaning would not be, in the highest
sense, a translation. But the severest criticism passed upon it is
because literal translation was adopted where the critics would have a
transliteration.
Of scarcely less importance than Judson's Burmese Bible are the
translations, by later missionaries, of the Bible into Shan, Sgaw
Karen, and Pwo Karen.
The American Baptist Mission Press, at Rangoon, is turning out vast
quantities of Christian literature. Bibles, tracts, hymn books, and
a great variety of other useful material for evangelistic work find
their way to the remotest corners of the land. Karens and Talaings
in Southern Burma, even into Siam; Shans and Kachins on the Chinese
border, to the east and north; Chins in the northwest; Burmans and
Karens throughout the land may have this Christian literature in their
own tongue.
It can almost be said that the Mission Press is _evangelizing Burma by
machinery_.
At each of the thirty stations of the American Baptist Mission a
school has been established. Where work for different races is carried
on at the same station there is a school for each race. There are
scores of out-station schools, but the station school is the centre
of influence. Here it is that the young lady missionary finds her
grandest opportunity for usefulness. It is hard work,--this steady
day-in-and-day-out routine, nothing harder in the whole round of
missionary endeavour.
But there is also fascination in it. With a large body of Christian
pupils, as in the Karen schools, there is stimulus in it. Here are
scores of young men who are soon to go out as preachers and teachers,
in their native villages, or as missionaries to unevangelized tribes.
Young women, too, going out as teachers, Bible-women, or perhaps as
wives of some of these Christian young men. The missionaries report
so many churches, so many Sunday-schools, so many evangelists sent
out,--but it is largely due to the faithful work of our young ladies
from the home-land that these evangelists were first won to Christ,
while pupils in the station schools. To take these boys and girls when
they came as children from distant villages, untidy offspring of the
"great unwashed," and under God, mould them for Christian service,
is as grand a work as ever fell to a consecrated missionary's lot.
Thus the Christian school is letting in the light, arousing dormant
faculties, furnishing scores of mission helpers, and paving the way
for more glorious triumphs of the gospel in years to come. At the
close of 1902 the grand total of 19,430 pupils were under instruction
in schools of the American Baptist Mission in Burma. Of this number
135 were in the theological seminary at Insein. All are under
Christian influence, and engaging in daily Bible study. But what of
the character of native converts?
Have the backward tribes sufficient intelligence and stamina to make
trustworthy Christians? this question is often asked. A missionary
thus describes the first Karen she ever saw,--"Suspended from a yoke
from the forehead, hanging down the back of this Karen was a large
pig suspended in bamboo strips to keep him quiet, and this pig had
been brought by the man from the mountains. The man himself was very
untidy, his single garment was after the shape of a pillow case; his
hair, if ever it had been combed, had not been for many a day, and I
said to Dr. C---- 'It hardly seems possible there is more soul in the
burden-bearer than in the burden.' He looked at me in astonishment,
and said, 'Why, that is the dearest old deacon in the mountains.'
And I said, 'If that is the dearest old deacon in the mountains,
then there is hope for everybody.'" In a letter to the Rangoon
_Times_ an English traveller wrote as follows: "Close to police
barracks at Myitta (near Siam) is a native Baptist church. There are
no missionaries in the neighbourhood, but Christianity has widely
spread among the Karens from the American Baptist missions in the
Karen district proper. The Karen Christians observe the Sabbath with
Scotch precision; no doubt its observance falls in with their happy
indolent disposition which would embrace eagerly a creed that offered
them seven days of rest in the week. It is a little disconcerting
for a keen sportsman, who has lost all count of the calendar in this
remote corner of the world, to be told, when ready equipped for a
day's shooting, that it is impossible to obtain beaters, because it
is Sunday." At a point not so remote from civilization an official
whipped a Christian Karen for refusing to work on Sunday.
The missionary's request for an explanation being ignored, the matter
was referred to the lieutenant-governor. The official was reprimanded,
and an order issued that no Christian should be compelled to work
on Sunday. In his book "The Loyal Karens," Mr. Smeaton, late chief
commissioner of Burma, says, "It is not often given to witness such a
remarkable development of national character as has taken place among
the Karens under the influence of Christianity and good government.
"Forty, aye, thirty years ago, they were a despised, grovelling, timid
people, held in contempt by the Burmese. At the sound of the gospel
message they sprang to their feet, as a sleeping army springs to the
bugle-call. The dream of hundreds of years was fulfilled; the God who
had cast them off for their unfaithfulness had come back to them, they
felt themselves a nation once more. Their progress since has been by
leaps and bounds, all from an impetus within themselves, and with
no direct help from their rulers; and they bid fair soon to outstrip
their Burmese conquerors in all the arts of peace." By their fruits
ye shall know them. Where only a few years ago were tribal wars,
child-stealing, house-burning and savagery, now are quiet, orderly
villages, each with its preacher and teacher, chapel and school.
Rubbish and filth that they never saw while in paganism, have been
cleared away. Faces are brighter, bodies better clothed, rice-bins
better filled. Many of the boys and girls are away in the town school
for better training than the village school can provide. Here and
there, on the elevated bamboo verandas may be seen young wives who
have had this better training, evidenced by their absence of fear that
a clean skirt will bring upon them the eyes of the entire village.
These are a few of the many changes forecast in the promise--"I will
say unto them that were not My people, Thou art My people; and they
shall say, Thou art my God."
About eight hundred Protestant churches, with as many pastors and
evangelists, are among the more tangible results.
A Christian college for all races, theological seminaries for Karens
and Burmans, the latter open to Burmese speaking candidates from other
races; and a Bible training school for the young women are preparing
pastors, evangelists, teachers and Bible women, to meet the ever
increasing demand. Already native missionaries have gone out to work
among the Shans, Chins and Kachins. And still the finger of God is
pointing onward,--to western China, and the region around Tibet,
sources from which the races of Burma came, and where kindred races
still exist.
Without dealing in uninteresting statistics, I have tried to indicate
some of the conditions amid which missionary work in Burma has been,
and still is being conducted, and some of the results of the work.
In spite of separations, privations, distractions, effects of climate,
and other trying experiences, missionary life has its compensations.
Chief among them is the satisfaction of seeing the image of God
reappearing in human faces, hearts, and lives, and the privilege
of helping to win a nation to Christ. This it is that keeps the
missionary at his post, or hurries him back to his field from a
half-rest in the home-land; while first, last, and all the time there
is ringing in his ears the Master's parting message--"Go, preach the
gospel to the whole creation,"--every word of which, as Dr. Ellis once
said, "is a heart-beat of the Holy Ghost." In the Great Commission,
and the great need he finds ample justification and obligation for
vigorous and unceasing missionary effort.
After the battle of Lookout Mountain a dying soldier, roused by a
sound of shouting, said to a comrade who was supporting him--"What
was that?" "Why--that's our boys! they have carried the heights, and
planted the flag upon them!" With a smile the dying soldier said, "I
helped put it there."
All along the mission-front the great struggle with paganism is still
going on. But by and by the battles will have been fought, the victory
won, and you and I will be standing with that great company which John
saw at Patmos,--for it is yet future. Burmans and Karens, and people
of India and China, and Africa will be there, just as it reads:
"Out of every nation, and of all tribes and peoples and tongues." And
as we stand there in the presence of our Saviour,--the Lord of the
Harvest,--it will be a happy day for you and me,--if we can say like
the dying soldier--"I helped put them there."
* * * * *
Transcriber's Notes
Minor punctuation errors have been silently corrected.
Illustrations have been relocated to paragraph breaks.
Page 79: "seige" may be a typo for "siege."
(Orig: immense army, laid seige to Syriam,)
Page 80: Changed "Guatama" to "Gautama."
(Orig: pagoda was built, and a costly image of Guatama cast)
Page 87: Changed "issed" to "issued."
(Orig: Oriental monarch would have issed such decrees)
Page 109: Changed "guaged" to "gauged."
(Orig: Hospitality is guaged by the number of cups)
Page 124: "thalt" may be a typo for "shalt."
(Orig: commandment, "Thou thalt speak no false word," gives this)
Page 131: Changed "Guatama" to "Gautama."
(Orig: relics of four Buddhas, including eight hairs of Guatama.)
Page 149: Changed "it" to "its."
(Orig: Each community has it head-man, who makes the bargain)
Page 204: Changed "beople" to "people."
(Orig: stepping-stones heavenward for these benighted beople.)
Page 232: Ya-bok-kon has macrons over the "a" and second "o" in the
original book.
End of Project Gutenberg's Among the Burmans, by Henry Park Cochrane