from old age, sickness, death, and annihilation; and thus there is
none that can compare with Him.
“It is contained in the Scriptures, that God, in His own nature,
unites three, the Father, the Son, and the Holy Spirit, and is [yet]
mysteriously one God; that He is in all places, but dwells in heaven,
by the clearer manifestation of His glory; that His power and wisdom
are unrivalled; and that He enjoys happiness incomprehensible to
creatures.
“But the Burmans know not the true God; they know not the true
religion; they worship a false god; they practice a false religion;
and [thus] they transgress the divine law, and sin against the most
estimable Benefactor, and therefore they neither expiate their sins
nor acquire merit. And by excessively loving themselves and the filth
of this world, they love not nor worship the eternal God, nor believe
in the Lord Jesus Christ, but regard the good things of this world
merely.
“That the Burmans, who know not the way to eternal happiness, might
become acquainted with it; that they might be renewed; and that they
might escape everlasting punishment, the American teacher Judson and
wife have both come to Burmah and proclaimed the Gospel of the divine
Son, the Lord Jesus Christ; on which some Burmans have become
disciples. And on these accounts, the disciple Moung Shwa-ba says that
your favor is very great [or he gives you very many thanks].
“Those who love divine grace, who believe, who hear and consider the
Gospel, who trust in the Lord Jesus Christ, who repent of their sins,
attain the state of disciples. And that this religion may spread
everywhere, Moung Shwa-ba is making endeavors, and constantly praying,
to proclaim the Gospel. And he prays thus: O eternal God, graciously
grant the favor which I desire. Graciously grant that I may have
regard to Thy divine will, and be conformed thereto. Be pleased to
take notice of my supplications, O God. I desire not to seek my own
profit; I desire constantly to seek the profit of others. Thou art the
Creator of all things, and if Thou art pleased to be gracious, O,
grant that I may be enabled to promote the good of others. Open Thou
the eyes of my mind and give me light. And when I shall preach in
various places, evermore send forth the divine Spirit that multitudes
may become disciples. That Thou wilt grant these things, I beseech
Thee, O God.
“The disciple Moung Shwa-ba has composed this writing, and committed
it to the hand of the teacher; [even] in the Burman year 1182, on the
7th of the waxing of the moon Wah-goung, he has written this, and
delivered it to the teacher and his wife.
“P.S. Brethren, there are in the country of Burmah nine persons who
have become disciples.”
Mr. and Mrs. Judson embarked at Rangoon July 19, 1820, and arrived at
Calcutta on the 18th of August. What a pang it must have cost them to
leave their little mission just at this time when, after long years of
waiting, they saw the Burmans eagerly and rapidly embracing the Gospel!
On the very day of embarkation Mr. Judson wrote to Dr. Baldwin:
“RANGOON, _July_ 19, 1820.
“REV. AND DEAR SIR: My last gave you some account of our affairs to
the time of brother Colman’s departure. Soon after that event Mrs.
Judson was taken ill. The symptoms were at first slight, but they
gradually became more decisive and alarming; and the disorder
continued to gain ground, until she was unable to leave the couch, or
walk across the room, without bringing on violent suffering. Under
such circumstances I determined to accompany her to Bengal, partly for
the sake of the voyage, which is commonly beneficial in such
disorders, and partly to procure medical assistance, of which we are
perfectly destitute in Rangoon.
“Never did I feel more unwilling to leave Rangoon, nor was the mission
ever in more interesting circumstances than at the present time. Since
our return from Ava, I have not ventured to make any public movement,
but confined myself at home, holding private worship, translating the
Scriptures, and conversing with all who visited me. The Spirit of God
has, however, continued operating in the minds of several, and carries
on the work which began before we went up to Ava.... All the ten
baptized disciples give satisfactory evidence of being true converts.
Those of longest standing are evidently growing Christians. Some of
them take the lead in prayer-meetings with great propriety; and nearly
all of them have made some attempt at this exercise before the church.
A good degree of Christian affection prevails among them all, the
appearance of which, Moung Shwa-gnong says, convinced him more than
anything else of the divine origin and efficacy of our religion. The
proofs of their attachment to us are too numerous to be detailed. Even
at this moment the house is full of people bewailing our departure,
and begging us to return soon, most of whom never have received, and
have no prospect of ever receiving, from us any temporal advantage
whatever.
“We are just now going aboard ship. I write this letter in haste, and
leave it to be forwarded by another opportunity, that you may get some
intelligence of us, in case we are lost at sea.
“It is hardly necessary to add that, whatever may be the event of the
present voyage, in regard to Mrs. Judson’s health, it is my intention
to return to this place as soon as possible.”
After his arrival at Calcutta, Mr. Judson writes as follows to Dr.
Bolles:
“About two months ago we commended our little church of ten converted
Burmans to the protection and blessing of Him in whom they have
trusted, and with reluctant hearts and weeping eyes tore ourselves
away from the shores of Burmah. Mrs. J.’s illness alone forced us to
adopt this measure. She had been growing worse for several months. I,
at first, intended to send her alone to Bengal. But her state finally
became so alarming that mere humanity seemed to forbid my sending her
aboard ship without a single female companion or friend, to be
consigned in all probability to the deep, or buried unwept on some
foreign shore. I felt that the strictest devotedness to the mission
did not forbid my leaving the station for a time, in order to
facilitate the recovery of one who had been my faithful coadjutor in
missionary privation and toil for many years, or at least to
administer some consolation to her in the final trial, and perform in
person the last offices which are due to those we love on earth.”
But these mournful forebodings were not to be realized.
The three months spent at Serampore, near Calcutta, caused a great
improvement in Mrs. Judson’s health. The two weary missionaries had
sweet and restful intercourse with the English Baptists stationed there,
and with “the affectionate family of Mr. Hough.” Mr. Judson’s enjoyment
was only marred by his extreme anxiety about “those few sheep that I
have left in the Burman wilderness.” “Oh, may the great Shepherd,” he
prays, “feed the little flock, and gather the lambs with His arm, and
carry them in His bosom.”
On November 23d Mr. and Mrs. Judson embarked for Rangoon, where they
arrived January 5, 1821.
“Our voyage,” Mrs. Judson writes, “was tedious and distressing above
any that we had ever taken. The brig was so small and so filled with
native passengers that we were unable to obtain the least exercise by
walking on deck, and was so full of scorpions and centipedes that we
never dared to shut our eyes to sleep without completely enclosing
ourselves with curtains. In addition to these inconveniences, we had a
strong contrary wind and frequently violent squalls, with the most
terrific thunder and lightning we had ever witnessed. We were six
weeks in making a passage which is generally made in ten or fifteen
days.”
After their joyous arrival in Rangoon they plunged once more into their
missionary work.
_Extracts from Journal._
“_January 5, 1821._ As we drew near the town, we strained our eyes to
distinguish the countenances of our friends amid the crowd that we saw
assembled on the wharf. The first that we recognized was the teacher,
Moung Shwa-gnong, with his hands raised to his head as he discerned us
on the deck; and on landing we met successively with Mah Men-la, and
Moung Thah-lah, and several others, men, women, and children, who,
after our usual examination at the custom-office, accompanied us to
the mission-house. Soon after, Moung Nau and others came in, who had
not at first heard of our arrival. In the evening, I took my usual
seat among the disciples, and when we bowed down in prayer, the hearts
of us all flowed forth in gratitude and praise.
“_January 7. Lord’s day._ Had worship and administered the Lord’s
supper. Most of the disciples present; but some of them unavoidably
detained in consequence of the distress which presses upon all ranks
of people, occasioned by the expedition to Siam.
“_January 13._ Yesterday Moung Gway, the only one of the baptized whom
we had not seen, returned from the woods on hearing of our arrival;
and I am now able to record (and I do it with the most heartfelt
satisfaction and grateful praise to the preserving Saviour), that,
though they have, for the space of six months, been almost destitute
of the means of grace, and those who lived in our yard have been
dispersed and forced, through fear of heavy extortion and oppression
from petty officers of Government, to flee into the woods or take
refuge under some Government person who could protect them, yet not
one of them has dishonored his profession, but all remain firm in
their faith and attachment to the cause. I do not, however, perceive
that any of them have made the least advance in any respect whatever;
nor was this to be expected, as they have not even enjoyed the
privilege of meeting for worship.
“The same remarks are to be made concerning the four Nan-dau-gong
people, companions of Mah Men-la, who appeared to be hopefully pious
before we left. The doctor, Oo Yan, with whom we did not feel so well
satisfied, has been with me repeatedly, and, in the last interview,
gave good reason to hope that he also is a true convert. He seems at
length to have obtained light and satisfaction on the two difficult
points which have so long perplexed him—namely, the doctrine of
vicarious atonement, and the possibility of being a disciple of
Christ, by keeping the two commands of grace, Repent and believe,
without perfectly keeping the two immutable commands of merit, Love
God entirely, and love others as yourself. O how interesting it is to
see (you can almost see it with your eyes) the light of truth dawning
upon a precious soul hitherto groping in darkness! If Oo Yan prove a
true convert, he will be a most precious acquisition to our cause,
next to Moung Shwa-gnong. He is a man of talent and respectability.
His words are as smooth as oil, as sweet as honey, and as sharp as a
razor.
“In respect to Mah Bike, she has given way to her violent temper, and
involved her husband in debt; and though she now professes to repent
and desire baptism, and though we have some hope that she is not
destitute of grace, we feel obliged at present to put her away from us
as a wicked person.
“The most important event (and that relates of course to Moung
Shwa-gnong) remains to be mentioned. It will be remembered that he was
accused before the former viceroy of being a heretic, and that the
simple reply, ‘Inquire further,’ spread dismay amongst us all, and was
one occasion of our visit to Ava. Soon after Mya-day-men assumed the
government of this province, all the priests and officers of the
village where Moung Shwa-gnong lives entered into a conspiracy to
destroy him. They held daily consultations, and assumed a tone of
triumph; while poor Moung Shwa-gnong’s courage began to flag, and,
though he does not like to own it, he thought he must flee for his
life. At length one of the conspiracy, a member of the supreme court,
went into the presence of the viceroy, and in order to sound his
disposition, complained that the teacher, Moung Shwa-gnong, was making
every endeavor to turn the priests’ rice-pot bottom upwards. ‘_What
consequence?_’ said the viceroy. ‘_Let the priests turn it back
again._’ This sentence was enough; the hopes of the conspiracy were
blasted, and all the disciples felt that they were sure of toleration
under Mya-day-men. But his administration will not probably continue
many months.
“_January 20._ This afternoon Mrs. Judson went to the village of the
Nan-dau-gong people to fix on a spot for the erection of a small
school-house. Mah Men-la has, _of her own accord_, proposed to open a
school in the precincts of her house, to teach the girls and boys of
the village to read; in consequence of which, the latter will not be
under the necessity of going to the Burman priests for education as
usual. When we found that she had really made a beginning, we told her
that some of the Christian females in America would, doubtless, defray
the expenses of the undertaking, and make some compensation to the
instructress. We fear the school will not succeed in the present state
of the country; but we regard the voluntary attempt of Mah Men-la as
illustrative of the efficiency of evangelical faith.
“On Tuesday evening we recommenced our usual Tuesday and Friday
evening prayer-meetings; but we expect to have very few present, as
most of the disciples who formerly lived around us are afraid to
return on account of the present general distress, from which we are
unable to protect them.
“_January 21. Lord’s day._ All the disciples but one, and all the
hopeful inquirers, were present at worship; who, together with some
others, made up an assembly of about twenty-five adults, all paying
respectful and devout attention; the most interesting assembly, all
things considered, that I have yet seen. How impossible it seemed, two
years ago, that such a precious assembly could ever be raised up out
of the Egyptian darkness, the atheistic superstition of this heathen
land! After worship, two of the Nan-dau-gong people had some
particular conversation with Moung Thah-lah about baptism. Much
encouraged by the general appearance of things this day. Why art thou
ever cast down, O my soul? and why art thou disquieted within me? Hope
thou in God—the God of the Burmans, as well as David’s God; for I
shall yet praise Him for the help of His countenance, revealed in the
salvation of thousands of these immortal souls.
“_February 16._ Moung Ing has returned. He is the second Burman whose
heart was touched by divine grace. We rejoiced to see his face again,
notwithstanding his rough and unprepossessing appearance, occasioned
by the hardships through which he has passed since he left us. On his
arrival at Bike, a town far below Rangoon, he showed his copy of
Matthew to the Roman Catholic priest stationed there, who directly
committed it to the flames; and gave, instead of it, a writing of his
own device. But, through divine grace, our poor friend retained his
integrity, and remained steadfast in the sentiments which he formerly
embraced.
“_February 20._ This is the second evening in which Mrs. Judson and
myself have had an interview with the viceroy and his lady, in their
inner apartment. Her highness gave us some very encouraging hints on
the subject of religious toleration, and promised to introduce us to
the emperor, on his visiting Rangoon next fall, in prosecution of the
war with Siam.
“_February 25. Lord’s day._ Moung Ing presented his petition for
baptism and admission into the church, and we unhesitatingly agreed to
grant his request next Lord’s day. Not one of the disciples has given
more decided evidence of being a sincere and hearty believer in the
Lord Jesus. The manner of his first acquaintance with the truth is
somewhat noticeable. I had conversed with two men who visited the
_zayat_ the preceding evening, and given them a tract. On their way
home they called at the house of the Tsah-len teacher, where Moung Ing
resided, said a few things about the eternal God and the new religion,
by way of disapproval, and concluded that the tract was good for
nothing but to tear up and make cigars of. But the truth which they
despised fell like a flash of lightning on the benighted soul of Moung
Ing. The next morning, before sunrise, he was in the porch of the
_zayat_, and, on opening the doors, we found the poor man standing
without. He will not, I trust, meet with any such detention at the
doors of heaven.
“_March 4. Lord’s day._ Moung Ing received baptism immediately after
worship in the afternoon. Several of the hopeful inquirers witnessed
the administration.
“_May 15._ Dispatched the manuscript of Ephesians, and the first part
of Acts, to Serampore, requesting brother Hough to procure an edition
of six hundred of each, at the expense of the Board.
“At night received a visit from Moung Gwa, brother-in-law to Moung
Shwa-ba. He was accompanied by one Moung Thah-ee, an intractable,
furious creature, noted for browbeating and silencing every
antagonist. He professes to be a strict Buddhist, without the least
doubt on the subject of religion; but having heard of my object in
coming to this country, wishes to give me an opportunity of making him
doubt. I found him extremely difficult to manage, and finally told him
that he must get a humble mind, and pray to the true God, or he would
never attain true wisdom. This threw him into a passion. He said he
would have me to know that he was no common man. He could dispute with
governors and kings, etc. I then gave him a tract, which he affected
to disdain, but finally received it and went away.
“_May 16._ Moung Gwa called to apologize for his companion’s conduct.
He said that, from being always victorious in disputation, he had
become insolent and overbearing, but that he was really inquiring
after the truth, and had been reading the tract attentively. Moung Gwa
himself seems to be favorably disposed to the Christian religion.
“_May 17._ Moung Thah-ee spent the whole evening with me. I find that
he has a strong mind, capable of grasping the most difficult subject.
He listened to the truth with much more attention and patience than at
first.
“_May 18._ Moung Thah-ee came again, accompanied by several of his
admirers. At first he behaved with some propriety, and allowed
conversation to proceed in a regular manner. But soon he descended
into his own native element, and stormed and raged. When I found that
he would be utterly unreasonable, and not permit me even to finish a
sentence, I remained silent, and suffered him to display himself. When
he was quite exhausted, I took an opportunity to exhibit a brief view
of the reasons which convinced me that the religion of Gaudama is
false, and the Buddhist scriptures fictitious, and then challenged him
to refute my statement. But he declined, saying that we were both
tired, and he would finish the debate some other time.
“_May 19._ A succession of company all the day. At night, Moung
Thah-ee came alone, intending to have some private conversation; but
no opportunity offered.
“_May 20. Lord’s day._ Encountered another new character, one Moung
Long, from the neighborhood of Shwa-doung, a disciple of the great
Toung-dwen teacher, the acknowledged head of all the semi-atheists in
the country. Like the rest of the sect, Moung Long is, in reality, a
complete skeptic, scarcely believing his own existence. They say he is
always quarrelling with his wife on some metaphysical point. For
instance, if she says, ‘The rice is ready,’ he will reply, ‘Rice! what
is rice? Is it matter or spirit? Is it an idea, or is it nonentity?’
Perhaps she will say, ‘It is matter’; and he will reply, ‘Well, wife,
and what is matter? Are you sure there is such a thing in existence,
or are you merely subject to a delusion of the senses?’
“When he first came in, I thought him an ordinary man. He has only one
good eye; but I soon discovered that that one eye has as ‘great a
quantity of being’ as half a dozen common eyes. In his manners he is
just the reverse of Moung Thah-ee—all suavity, and humility, and
respect. He professed to be an inquirer after the truth; and I
accordingly opened to him some parts of the Gospel. He listened with
great seriousness, and when I ceased speaking, remained so thoughtful
and apparently impressed with the truth, that I began to hope he would
come to some good, and therefore invited him to ask some question
relative to what he had heard. ‘Your servant,’ said he, ‘has not much
to inquire of your lordship. In your lordship’s sacred speech,
however, there are one or two words that your servant does not
understand. Your lordship says, that in the beginning God created one
man and one woman. I do not understand (I beg your lordship’s pardon)
what a man is, and why he is called a man.’ My eyes were now opened in
an instant to his real character; and I had the happiness to be
enabled, for about twenty minutes, to lay blow after blow upon his
skeptical head, with such effect that he kept falling and falling; and
though he made several desperate efforts to get up, he found himself,
at last, prostrate on the ground, unable to stir. Moung Shwa-gnong,
who had been an attentive listener, was extremely delighted to see his
enemy so well punished; for this Moung Long has sorely harassed him in
time past. The poor man was not, however, in the least angry at his
discomfiture, but, in the true spirit of his school, said that, though
he had heard much of me, the reality far exceeded the report.
Afterward he joined us in worship, and listened with great attention,
as did also his wife.
“_May 21._ Moung Thah-ee came again, with several others; but he was
so outrageous, and vulgar, and abusive, that I found it impossible to
hold any rational conversation with him; and he finally went away in a
great passion, saying that he had been sent by some men in authority
to spy us out, and that by to-morrow he would bring us into trouble.
Such threatenings tend to sink our spirits, and make us realize our
truly helpless, destitute condition, as sheep in the midst of wolves.
‘Lord, behold their threatenings,’ etc.
“_June 4._ Moung Long spent two or three hours with me, in which I
endeavored to lay before him all the evidences of the truth of the
Christian religion. His wife proves to be as sharp as himself, and has
been harassing Mrs. Judson with all sorts of questions about the
possibility of sin’s finding entrance into a pure mind, or of its
being permitted under the government of a holy sovereign.
“I have this day taken Moung Shwa-ba into the service of the mission.
He bids fairer than any other member of the church to be qualified, in
due time, for the ministry. For, though inferior to Moung Thah-lah in
fluency of speech, and to Moung Shwa-gnong in genius and address, he
is superior to the former in consistency of character and gravity of
deportment, and to the latter in experimental acquaintance with divine
things and devotedness to the cause. But the principal trait of
character which distinguishes him from the rest, and affords
considerable evidence that he is called by higher authority than that
of man to the Christian ministry, is his _humble_ and _persevering_
desire for that office—a desire which sprang up in his heart soon
after his conversion, and has been growing ever since. I intend to
employ him, at present, as an assistant in the _zayat_, on a small
allowance of seven or eight rupees a month, which I hope the Board
will approve of. In that situation he will have an opportunity of
improving in those qualifications which are requisite to fit him to be
a teacher of religion among his fellow-countrymen.
“_June 10. Lord’s day._ Moung Long again present—all eye and ear. Mrs.
Judson pronounces his wife superior in point of intellect to any woman
she has ever met with in Burmah.
“After evening worship, Mah Myat-lah presented her petition for
admission into the church, which was granted, and next Sunday
appointed for her baptism. The evidences of her piety are of the most
satisfactory kind. We esteem her quite as highly as her sister, Mah
Men-la, though she is far inferior in external qualifications.
“_June 11._ Moung Long and wife spent most of the day with us. Their
minds are in a truly hopeful state, though still greatly governed by
the maxims of the Toung-dwen school. Their main inquiry to-day was how
they could obtain faith in Christ. May the Holy Spirit solve their
difficulties, by giving them an experimental acquaintance with that
saving grace!
“_June 14._ An intimate friend of the Woon-gyee-gah-dau told Mrs.
Judson to-day, in presence of her highness, who by silence assented to
the correctness of the remark, that when the emperor and others in
Government said that all might believe and worship as they please, the
toleration extended merely to foreigners resident in the empire, and
by no means to native Burmans, who, being slaves of the emperor, would
not be allowed with impunity to renounce the religion of their master.
This remark accords with all that we have heard at Ava, and may be
depended on (notwithstanding some private encouragement we have
received from the viceroy and his wife) as affording a correct view of
the state of religious toleration in this country. It is a fact that,
except in our own private circle, it is not known that a single
individual has actually renounced Buddhism, and been initiated into
the Christian religion.
“Mah Myat-lah informs us that the news of her intended baptism has
been rumored among her neighbors, and excited a great uproar. She is
not, however, disheartened, but rather wishes that her baptism may not
be deferred till Sunday, lest some measures be taken to prevent it. I
expect that she will present herself for baptism to-morrow evening,
but am obliged to close up this number, as the vessel by which it is
conveyed is just going down the river.
“Pray for us and our little church.
“_June 15._ According to the purpose mentioned under the last date,
Mah Myat-lah received baptism, about sunset, at the usual place.
“_July 3._ Moung Thah-lah was married to a woman resident in our yard,
a usual attendant on public worship—the event somewhat noticeable, as
being probably the first Christian marriage ever performed between
persons of pure Burman extraction.
“_July 14._ In the interval of receiving company, I have lately been
employed in translating; have finished the Gospel and Epistles of
John, those exquisitely sweet and precious portions of the New
Testament, and am now employed on the latter part of Acts. I find
Moung Shwa-ba a most valuable assistant in all parts of missionary
work. Moung Shwa-gnong also begins ‘to be dissatisfied with being a
mere disciple, and hopes that he shall some time be thought worthy of
being a teacher of the Christian religion.’ These two, with Mah
Men-la, are, at present, the flower of our little church. I have no
reason, however, to complain of the conduct of any, considering the
great disadvantages under which they all labor. Some have grown
comparatively cold, but none have forgotten their first love. Praise
forever be to Him
“‘Who is faithful to His promises,
And faithful to His Son.’
“_August 4._ Am just recovering from the second fit of sickness which
I have had this season. The second day after I was taken, Mrs. Judson
was taken ill; and for several days we lay side by side, unable to
help one another. Through divine mercy, however, we contrived to get
our medicines from time to time, and are now in a convalescent state,
so far as the fever is concerned. Mrs. Judson, however, is suffering
severely, and her disease is making such rapid and alarming advances
as to preclude all hope of her recovery in this part of the world.”
It now became Mr. Judson’s painful duty to send his wife to America.
This would occasion a separation of at least two years, but unless it
were done the life so dear to him, and of such incalculable value to the
Burman mission, would soon be brought to a close. Mr. Judson writes:
“The crisis which I have long endeavored to avert has at length
arrived; and I find myself under the most distressing necessity of
giving my consent to Mrs. Judson’s departure for America.... I feel
that there is no alternative; and I acquiesce in the measure, however
painful to our feelings, under the full conviction that it is
absolutely necessary, in order to avert a more painful separation,
which might otherwise be realized in the course of a very few months—a
separation final, and precluding all further hope in this world.
“Whatever money Mrs. Judson may need in America, I beg may be paid to
her order on the Treasurer; and all such money I shall pass to the
credit of the Board, and deduct from my usual allowance.... I have
made such arrangements as will prevent the necessity of burdening the
Board with any additional expense on this occasion, except that of
passages at sea; and for this my only apology must be the extreme
necessity of the case.
“Finally, I beg leave to recommend Mrs. Judson to the friends and
patrons of the mission, as one who has faithfully labored many years
in their service, and whose sole object in visiting her country once
more is to recover her health and strength, that she may devote the
remainder of her days to the promotion of the Redeemer’s cause among
the perishing Burmans.”
Mrs. Judson embarked for Calcutta, on her way to America, August 21,
1821. Mr. Judson commends her to the care of Mr. Hough in these humorous
and pathetic words:
“I send you herewith Mrs. Judson, and all that remains of the blue
pill and senna, and beg you will see the articles all well packed and
shipped for America by the earliest safe opportunity. Whatever
expenses may be incurred be so good as to defray from your own funds,
and transmit your bill to me.
“It is said that man is prone to jest in the depth of misery; and the
bon-mots of the scaffold have been collected; you may add the above
specimen to the list if you like. I feel as if I was on the scaffold,
and signing, as it were, my own death warrant. However, two years will
pass away at last. Time and tide wait for no man, heedless alike of
our joys and sorrows.
“When I last wrote, I was in the latter part of Acts; since that time,
I have done nothing at all. For ten days or a fortnight we were laid
by with fever, unable to help one another; and since we became
convalescent, I have been occupied in making up my mind to have my
right arm amputated, and my right eye extracted, which the doctors say
are necessary in order to prevent a decay and mortification of the
whole body conjugal.”
His letters written to his wife during her absence betray here and there
a sinking even of his buoyant spirits:
“_September 5, 1821._ I hope you enjoy more religion than I do. This
heavy affliction does not have that salutary effect on my heart which
I anticipated. Mercies and judgments seem to be thrown away on me, and
I am afraid that I shall never make much advance in the divine life. I
had such a view and sense of my depravity this morning as made me
ready to give up all for lost—not, I mean, as it regards my interest
in Christ—_there_ I feel strong—but as it regards any attainments in
holiness, while remaining in this state of sin.
“Oh! how consoling it is to give up myself, and you, and the interests
of the mission, into the faithful hands of Jesus, and to look forward
to that blessed state, where we are sure of meeting, though we should
meet no more on earth. The Lord reigns, and I feel, at times, that I
can safely trust all in His hands, and rejoice in whatever may betide.
If we suffer with Christ we shall also be glorified with Him.
“_September 12._ Company continued with me until after three o’clock;
and then I found myself alone, and, for a few hours, was very desolate
and unhappy.
“But about sunset, the time mentioned in your last letter for mutual
prayer, I felt more comfortable.”
“I wish I could always feel as I did last evening, and have this
morning. At first, on hearing Moung Shwa-gnong’s story, I felt much
disheartened, and thought how pleasant it would be if we could find
some quiet resting-place on earth, where we might spend the rest of
our days together in peace, and perform the ordinary services of
religion. But I fled to Jesus, and all such thoughts soon passed away.
Life is short. Happiness consists not in outward circumstances.
Millions of Burmans are perishing. I am almost the only person on
earth who has attained their language to such a degree as to be able
to communicate the way of salvation. How great are my obligations to
spend and be spent for Christ! What a privilege to be allowed to serve
Him in such interesting circumstances, and to suffer for Him! The
heavenly glory is at hand. O, let me travel through this country, and
bear testimony to the truth all the way from Rangoon to Ava, and show
the path to that glory which I am anticipating. O, if Christ will only
sanctify me and strengthen me, I feel that I can do all things. But in
myself I am absolute nothingness; and when through grace I get a
glimpse of divine things, I tremble lest the next moment will snatch
it quite away.
“Let us pray especially for one another’s growth in grace. Let me pray
that the trials which we respectively are called to endure may wean us
from the world, and rivet our hearts on things above. Soon we shall be
in heaven. O, let us live as we shall then wish we had done. Let us be
humble, unaspiring, indifferent equally to worldly comfort and the
applause of men, absorbed in Christ, the uncreated Fountain of all
excellence and glory.”
Even while on the journey to her dear native land, Mrs. Judson cast “a
longing, lingering look behind.” It was hard to leave Rangoon, even to
go to America. In a letter to Dr. Baldwin, dated Calcutta, December 8,
1821, she writes:
“I left Rangoon last August, and arrived in Calcutta on the
twenty-second of September. My disorder gained ground so rapidly, that
nothing but a voyage at sea, and the benefit of a cold climate,
presented the least hope of life. You will readily imagine that
nothing but the prospect of a final separation would have induced us
to decide on this measure, under circumstances so trying as those in
which we were placed. But duty to God, to ourselves, to the Board of
Missions, and to the perishing Burmans, compelled us to adopt this
course of procedure, though agonizing _to all the natural feelings_ of
our hearts. On my arrival in Calcutta, inquiries were immediately made
relative to a voyage to America. But, to my great disappointment, I
found most of the American captains far from being disposed to take
passengers, on account of having their cargoes engaged to the extent
of the tonnage of their vessels. One captain, however, offered to give
me a passage for fifteen hundred rupees, but I could not think of
causing the Board so great an expense. In mentioning my circumstances
to Mrs. Thomason, (lady of the Rev. Mr. Thomason, chaplain,) she
suggested the advantages of a voyage to England, on account of the
superior accommodations, medical advice, and female passengers in
English ships. The pious captain of a ship bound to England was then
residing in her family; with him she consulted, and they made
arrangements for my passage for five hundred rupees, provided I went
in a cabin with three children, who were going to England. As my only
object in going to sea is restoration of health, I did not hesitate to
secure a passage, though I should have rejoiced (since I must take a
long voyage) to have gone direct to America. The father of the
children has since arrived in Calcutta, and has very kindly offered to
pay the whole price of the cabin (which is four thousand rupees),
which will enable me to go to England, free of expense to the Board.
If the pain in my side is entirely removed while on my passage to
Europe, I shall return to India in the same ship, and proceed
immediately to Rangoon. But if not, I shall go over to America, and
spend one winter in my dear native country. As ardently as I long to
see my beloved friends in America, I can not prevail on myself to be
any longer from Rangoon than is absolutely necessary for the
preservation of my life. I have had a severe struggle relative to my
_immediate_ return to Rangoon, instead of going to England. But I did
not venture to go contrary to the convictions of reason, to the
opinion of an eminent and skilful physician, and the repeated
injunctions of Mr. Judson.”
Mrs. Judson was heartily welcomed by the Christians of England, and was
entertained at the house of Mr. Butterworth, a member of Parliament,
who, afterward referring to her in a public address, said that her visit
at his house reminded him of the words of Scripture: “Be not forgetful
to entertain strangers, for thereby some have entertained angels
unawares.”
She arrived in America Sept. 25, 1822, and remained until the 22d of
June, 1823. Her visit in this country awakened great missionary
enthusiasm, and on her return she was accompanied by the two
newly-appointed missionaries, Mr. and Mrs. Wade. She reached Rangoon on
the 5th of December, 1823, after an absence of about two years and three
months.
She is thus described by Dr. Wayland, who formed a personal acquaintance
with her during her visit in the United States:
“I do not remember ever to have met a more remarkable woman. To great
clearness of intellect, large powers of comprehension, and intuitive
female sagacity, ripened by the constant necessity of independent
action, she added that heroic disinterestedness which naturally loses
all consciousness of self in the prosecution of a great object. These
elements, however, were all held in reserve and were hidden from
public view by a veil of unusual feminine delicacy. To an ordinary
observer, she would have appeared simply a self-possessed, well-bred,
and very intelligent gentlewoman. A more intimate acquaintance would
soon discover her to be a person of profound religious feeling, which
was ever manifesting itself in efforts to impress upon others the
importance of personal piety. The resources of her nature were never
unfolded until some occasion occurred which demanded delicate tact,
unflinching courage, and a power of resolute endurance even unto
death. When I saw her, her complexion bore that sallow hue which
commonly follows residence in the East Indies. Her countenance at
first seemed, when in repose, deficient in expression. As she found
herself among friends who were interested in the Burman mission, her
reserve melted away, her eye kindled, every feature was lighted up
with enthusiasm, and she was everywhere acknowledged to be one of the
most fascinating of women.”
After Mrs. Judson’s departure, Mr. Judson was left alone in Rangoon for
nearly four months, and continued his labors in complete solitude. On
December 13, 1821, the Rev. Jonathan Price, M.D., a medical missionary,
arrived with his family, and joined the mission. About a month later Mr.
Hough and his family returned from Calcutta. On the 2d of May, 1822,
Mrs. Price died, after having been in the country only five months, and
was buried by the side of Mr. Judson’s little Roger. Dr. Price’s medical
skill, especially shown in performing operations for cataracts,
attracted the attention of the Burman emperor at Ava. He was summoned to
appear at the royal court, and Mr. Judson thought it best to accompany
him, hoping that now the king’s favor might be secured in behalf of the
new religion, and that he might even be permitted to plant a mission in
the capital city. So on August 28, 1822, Mr. Judson set out on his
second journey to Ava, this time in the company of Dr. Price, and at the
expense of the Government. In the meantime, the number of the native
church membership in Rangoon had grown from ten to eighteen. His visit
to Ava, and return to Rangoon, are thus described in his journal:
“After much tedious detention, resulting from our connection with
Government, we reached Ava on the 27th of September. We were
immediately introduced to the king, who received brother Price very
graciously, and made many inquiries about his medical skill, but took
no notice of me, except as interpreter. The a-twen-woon Moung Zah,
however, immediately recognized me, made a few inquiries about my
welfare, in presence of the king, and, after his majesty had
withdrawn, conversed a little on religious subjects, and gave me some
private encouragement to remain at the capital.
“_October 1._ To-day the king noticed me for the first time, though I
have appeared before him nearly every day since our arrival. After
making some inquiries, as usual, about brother Price, he added, ‘And
you in black, what are you? A medical man, too?’ ‘Not a medical man,
but a teacher of religion, your majesty.’ He proceeded to make a few
inquiries about my religion, and then put the alarming question
whether any had embraced it. I evaded, by saying, ‘Not here.’ He
persisted. ‘Are there any in Rangoon?’ ‘There are a few.’ ‘Are they
foreigners?’ I trembled for the consequences of an answer, which might
involve the little church in ruin; but the truth must be sacrificed,
or the consequences hazarded, and I therefore replied, ‘There are some
foreigners and some Burmans.’ He remained silent a few moments, but
presently showed that he was not displeased, by asking a great variety
of questions on religion, and geography, and astronomy, some of which
were answered in such a satisfactory manner as to occasion a general
expression of approbation in all the court present. After his majesty
retired, a than-dau-sen (a royal secretary) entered into conversation,
and allowed me to expatiate on several topics of the Christian
religion, in my usual way. And all this took place in the hearing of
the very man, now an a-twen-woon, who, many years ago, caused his
uncle to be tortured almost to death under the iron mall for
renouncing Buddhism and embracing the Roman Catholic religion; but I
knew it not at the time, though, from his age, a slight suspicion of
the truth passed across my mind. Thanks to God for the encouragement
of this day! The monarch of the empire has distinctly understood that
some of his subjects have embraced the Christian religion, and his
wrath has been restrained. Let us then hope that, as he becomes more
acquainted with the excellence of the religion, he will be more and
more willing that his subjects should embrace it.
“_October 3._ Left the boat, and moved into the house ordered to be
erected for us by the king. A mere temporary shed, however, it proves
to be, scarcely sufficient to screen us from the gaze of people
without or from the rain above. It is situated near the present
palace, and joins the enclosure of Prince M., eldest half brother of
the king.
“_October 4._ On our return from the palace, whither we go every
morning after breakfast, Prince M. sent for me. I had seen him once
before, in company with brother Price, whom he called for medical
advice. To-day he wished to converse on science and religion. He is a
fine young man of twenty-eight, but greatly disfigured by a paralytic
affection of the arms and legs. Being cut off from the usual sources
of amusement, and having associated a little with the Portuguese
padres who have lived at Ava, he has acquired a strong taste for
foreign science. My communications interested him very much, and I
found it difficult to get away.
“_October 21._ Visited the a-twen-woon Moung Zah, and had a long
conversation on the religion and customs of foreigners, in which I
endeavored to communicate as much as possible of the Gospel. Upon the
whole, he appeared to be rather favorably disposed, and, on my taking
leave, invited me respectfully to visit him occasionally. Thence I
proceeded to the palace, but met with nothing noticeable, and thence
to the house of Prince M., with whom I had an hour’s uninterrupted
conversation. But I am sorry to find that he is rather amused with the
information I give him, than disposed to consider it a matter of
personal concern. I presented him with a tract, which he received as a
favor; and finally I ventured to ask him whether Burman subjects who
should consider and embrace the Christian religion would be liable to
persecution. He replied, ‘Not under the reign of my brother. He has a
good heart, and wishes all to believe and worship as they please.’
“_October 23._ Had some pleasant conversation with Moung Zah in the
palace, partly in the hearing of the king. At length his majesty came
forward, and honored me with some personal notice for the second time,
inquired much about my country, and authorized me to invite American
ships to his dominions, assuring them of protection, and offering
every facility for the purposes of trade.
“_October 24._ Visited Moung Zah at his house. He treated me with
great reserve, and repelled all attempts at conversation. Afterward
called on Prince M., and spent a long time with him and the officers
in waiting. The whole tract was read before them by one of the
secretaries. In the afternoon, went out of town to visit Moung
Shwa-thah, former viceroy of Rangoon. During our absence, Prince M.
sent to our house to call me, saying that a learned pundit was in
attendance with whom he wished to hear me converse.
“_October 26._ While I lay ill some days ago, a young man, brother of
an officer of Prince M., visited me, and listened to a considerable
exposition of Gospel truth. Since then he has occasionally called, and
manifested a desire to hear and know more. This evening he came to
attend our evening worship, and remained conversing till nine o’clock.
I hope that light is dawning on his mind. He desires to know the
truth, appears to be, in some degree, sensible of his sins, and has
some slight apprehension of the love and grace of the Lord Jesus
Christ.
“_October 28._ Spent the forenoon with Prince M. He obtained, for the
first time (though I have explained it to him many times), some view
of the nature of the atonement, and cried out, ‘Good, good!’ He then
proposed a number of objections, which I removed to his apparent
satisfaction. Our subsequent conversation turned, as usual, on points
of geography and astronomy. He candidly acknowledged that he could not
resist my arguments in favor of the Copernican system, and that, if he
admitted them, he must also admit that the Buddhist system was
overthrown. In the afternoon, visited Prince T. A hopeless case.
“_October 29._ Made an introductory visit to the Great Prince, so
called by way of eminence, being the only brother of the queen, and
sustaining the rank of chief a-twen-woon. Have frequently met him at
the palace, where he has treated me rather uncourteously; and my
reception to-day was such as I had too much reason to expect.
“_October 30._ Spent part of the forenoon with Prince M. and his wife,
the Princess of S., own sister of the king. Gave her a copy of Mrs.
Judson’s Burman catechism, with which she was much pleased. They both
appear to be somewhat attached to me, and say, ‘Do not return to
Rangoon, but, when your wife arrives, call her to Ava; the king will
give you a piece of ground on which to build a _kyoung_’ (a house
appropriated to the residence of sacred characters). In the evening,
they sent for me again, chiefly on account of an officer of
Government, to whom they wished to introduce me.
“_October 31._ Visited the a-twen-woon Moung K., whom I have
frequently met at the palace, who has treated me with distinguished
candor. He received me very politely, and, laying aside his official
dignity, entered into a most spirited dispute on various points of
religion. He pretended to maintain his ground without the shadow of
doubt; but I am inclined to think that he has serious doubts. We
parted in a very friendly manner, and he invited me to visit him
occasionally.
“_November 12._ Spent the whole forenoon with Prince M. and his wife.
Made a fuller disclosure than ever before of the nature of the
Christian religion, the object of Christians in sending me to this
country, my former repulse at court and the reason of it, our exposure
to persecution in Rangoon, the affair of Moung Shwa-gnong, etc., etc.
They entered into my views and feelings with considerable interest;
but both said, decidedly, that, though the king would not himself
persecute any one on account of religion, he would not give any order
exempting from persecution, but would leave his subjects, throughout
the empire, to the regular administration of the local authorities.
“After giving the prince a succinct account of my religious
experience, I ventured to warn him of his danger, and urged him to
make the Christian religion his immediate personal concern. He
appeared, for a moment, to feel the force of what I said, but soon
replied, ‘I am yet young—only twenty-eight. I am desirous of studying
all the foreign arts and sciences. My mind will then be enlarged, and
I shall be capable of judging whether the Christian religion be true
or not.’ ‘But suppose your highness changes worlds in the meantime?’
His countenance again fell. ‘It is true,’ said he, ‘I know not when I
shall die.’ I suggested that it would be well to pray to God for
light, which, if obtained, would enable him at once to distinguish
between truth and falsehood; and so we parted. O Fountain of Light,
shed down one ray into the mind of this amiable prince, that he may
become a patron of Thine infant cause, and inherit an eternal crown.
“_November 14._ Another interview with Prince M. He seemed, at one
time, almost ready to give up the religion of Gaudama, and listened
with much eagerness and pleasure to the evidences of the Christian
religion. But presently two Burman teachers came in, with whom he
immediately joined, and contradicted all I said.
“_November 18._ Visited the Princess of T., at her particular request.
She is the eldest own sister of the king, and therefore, according to
Burman laws, consigned to perpetual celibacy. She had heard of me from
her brother-in-law, Prince M., and wished to converse on science and
religion. Her chief officer and the mayor of the city were present;
and we carried on a desultory conversation, such as necessarily takes
place on the first interview. Her highness treated me with uncommon
affability and respect, and invited me to call frequently.
“_November 26._ Have been confined since the 21st with a third attack
of the fever and ague. To-day went to the palace, and presented a
petition for a certain piece of ground within the walls of the town,
‘to build a _kyoung_ on.’ The king granted it, on condition that the
ground should be found unoccupied.
“_November 28._ Spent the whole day at the palace, in
endeavoring to secure the ground petitioned for. At night, the
land-measurer-general’s secretary accompanied me to ascertain
the premises, and make out a plan of the place.
“_November 29._ The land-measurer-general reported to the a-twen-woons
that the ground was not actually occupied, but, having been the site
of a _kyoung_ when formerly the city was the seat of Government, must
be considered sacred and inalienable; in which opinion nearly all the
a-twen-woons coincided, notwithstanding the king’s decision to the
contrary.
“Had an interesting interview with Prince M., and presented him with a
copy of the last three chapters of Matthew, in compliance with his
wish to have an account of the death and resurrection of Jesus-Christ.
He appeared concerned for our failure to-day in the privy council, but
still maintained that, though the ground was sacred, it might with
propriety be given to a priest, though not a priest of Gaudama, and
advised me to make another application to the king.
“_December 25._ I have had nothing scarcely of a missionary nature to
notice since the last date, having been employed, most of the time
(that is, in the intervals of two more attacks of fever and ague), in
endeavoring to procure a piece of ground within the city, but have
been defeated at every point.
“In prosecuting this business, I had one noticeable interview with the
king. Brother Price and two English gentlemen were present. The king
appeared to be attracted by our number, and came toward us; but his
conversation was directed chiefly to me. He again inquired about the
Burmans who had embraced my religion. ‘Are they real Burmans? Do they
dress like other Burmans?’ etc. I had occasion to remark that I
preached every Sunday. ‘What! in Burman?’ ‘Yes.’ ‘Let us hear how you
preach.’ I hesitated. An a-twen-woon repeated the order. I began with
a form of worship which first ascribes glory to God, and then declares
the commands of the law of the Gospel; after which I stopped. ‘Go on,’
said another a-twen-woon. The whole court was profoundly silent. I
proceeded with a few sentences, declarative of the perfections of God,
when his majesty’s curiosity was satisfied, and he interrupted me. In
the course of subsequent conversation, he asked what I had to say of
Gaudama. I replied, that we all knew he was the son of King
Thog-dan-dah-nah; that we regarded him as a wise man and a great
teacher, but did not call him God. ‘That is right,’ said Moung K. N.,
an a-twen-woon who has not hitherto appeared very friendly to me. And
he proceeded to relate the substance of a long communication which I
lately made to him, in the privy council room, about God and Christ,
etc. And this he did in a very clear and satisfactory manner, so that
I had scarcely a single correction to make in his statement. Moung
Zah, encouraged by all this, really began to take the side of God
before his majesty, and said, ‘Nearly all the world, your majesty,
believe in an eternal God, all, except Burmah and Siam, these little
spots!’ His majesty remained silent, and after some other desultory
inquiries, he abruptly arose, and retired.
“_January 2, 1823._ To-day I informed the king that it was my
intention to return to Rangoon. ‘Will you proceed thence to your own
country?’ ‘Only to Rangoon.’ His majesty gave an acquiescing nod. The
a-twen-woon Moung Zah inquired, ‘Will you both go, or will the doctor
remain?’ I said that he would remain. Brother Price made some remark
on the approaching hot season, and the inconvenience of our present
situation; on which Moung Zah, inferring that it was on account of the
climate that I was about leaving, turned to me, saying, ‘Then you will
return here, after the hot season.’ I looked at the king, and said
that if it was convenient, I would return; which his majesty again
sanctioned by an acquiescing nod and smile, and in reply to brother
Price, said, ‘Let a place be given him.’ Brother Price, however,
thinks of retaining the small place on which we now live for medical
purposes, and getting a place at Chagaing, on the opposite side of the
river, for his permanent residence.
“In the evening had a long conversation with Moung Zah on religion. He
believes that there is an eternal God, and that Gaudama, and Christ,
and Mahomet, and others are great teachers, who communicated as much
truth respectively as they could, but that their communications are
not the word of God. I pressed my arguments as far as I dared; but he
seemed to have reflected much on the subject, and to have become quite
settled and inflexible in his conclusions. He may be called a deistic
Buddhist, the first that I have met in the country. On parting,
however, he remarked, ‘This is a deep and difficult subject. Do you,
teacher, consider further, and I also will consider.’
“_January 7._ Among the many places which I endeavored in vain to
procure was a small one, sufficient for one family only, pleasantly
situated on the banks of the river, just without the walls of the
town, and about a mile from the palace. But it had been appropriated
by the chief woon-gyee, and partly fenced in, with the intention of
building a temporary zayat for his recreation and refreshment, when
accompanying the king in that quarter of the city, and was, therefore,
placed beyond any reasonable hope of attainment. Among other desperate
attempts, however, I wrote a short petition, asking for that place,
and begging leave to express my gratitude, by presenting a certain sum
of money. It was necessary to put this into his own hand; and I was,
therefore, obliged to follow him about, and watch his movements, for
two or three days, until a favorable opportunity occurred, when he was
apart from all his retinue. I seized the moment, presented myself
before him, and held up the paper. He read it, and smiled. ‘You are
indefatigable in your search after a place. But you can not have that.
It is for my own use. Nor, if otherwise, could you get it for money.
Search further.’ I now concluded to return to Rangoon for the present,
and wait until the town should be settled, when, as all inform me, I
shall be able to accommodate myself better. I accordingly informed the
king of my purpose, as mentioned above, and began to look about for a
boat. In the meantime, it occurred to me to make a ‘seventh attempt to
fix the thread,’ and I sought another interview with the chief
woon-gyee, a being who is really more difficult of access than the
king himself. This evening I was so fortunate as to find him at his
house, lying down, surrounded by forty or fifty of his people. I
pressed forward into the foremost rank, and placed myself in a proper
attitude. After a while, his eye fell upon me, and I held up a small
bottle of _eau de luce_, and desired to present it. One of his
officers carried it to him. He happened to be much pleased with it,
and sat upright. ‘What kind of a house do you intend to build?’ I told
him, but added, ‘I have no place to build on, my lord.’ He remained in
a meditating attitude a few moments, and then suddenly replied, ‘_If
you want the little enclosure, take it!_’ I expressed my gratitude. He
began to take more notice of me, inquired about my character and
profession, and then entered, with considerable spirit, on the subject
of religion. After some conversation, he desired a specimen of my mode
of worship and preaching; and I was obliged to repeat much more than I
did before the king; for whenever I desisted, he ordered me to go on.
When his curiosity was satisfied, he lay down, and I quietly retired.
“_January 8._ After taking the best advice, Burman and foreign, I
weighed out the sum of money mentioned in the private petition,
together with the estimated expense of fencing the place given me by
the woon-gyee, and in the evening carried it to his house, where I was
again fortunate in finding him in the same position as yesterday
evening. A few noblemen and their attendants were present, which
prevented me from immediately producing the money. His excellency soon
took notice of me, and from seven o’clock till nine, the time was
chiefly occupied in conversation on religious subjects. I found
opportunity to bring forward some of my favorite arguments, one of
which, in particular, seemed to carry conviction to the minds of all
present, and extorted from the great man an expression of praise; such
praise, however, as is indicative of surprise rather than approbation.
When the company retired, my people at the outer door overheard one
say to another, ‘Is it not pleasant to hear this foreign teacher
converse on religion?’ ‘Ay,’ said the other, ‘but his doctrines are
derogatory to the honor of Lord Gaudama.’ When they were gone, I
presented the money, saying that I wished to defray the expense of
fencing the ground, which had been graciously given me. His excellency
was pleased with the offer, but gently declined accepting anything. He
then looked steadily at me, as if to penetrate into the motives of my
conduct, and recollecting the manœuvres of the first English settlers
in Bengal, thought he had discovered something. ‘Understand, teacher,
that we do not give you the entire owning of this ground. We take no
recompense, _lest it become American territory_. We give it to you for
your present residence only, and, when you go away, shall take it
again.’ ‘When I go away, my lord, those at whose expense the house is
to be built, will desire to place another teacher in my stead.’ ‘Very
well, let him also occupy the place; but when he dies, or when there
is no teacher, we will take it.’ ‘In that case, my lord, take it.’
“_January 10._ Spent the whole of yesterday and to-day with various
secretaries and officers of Government in getting actual possession of
the ground given me.
“_January 13._ Built a small house, and stationed one of the disciples
and family to keep the place during my absence.
“_January 18._ Removed to Chagaing, into a house which Prince M. has
allowed brother Price to build on his ground, in expectation that a
change of air and residence would relieve me from the fever and ague,
under which I suffer nearly every other day. It is my intention,
however, to return immediately to Rangoon, the time being nearly
expired which I at first proposed to spend in Ava, and the ends for
which I came up being sufficiently gained.
“_January 22._ Took leave of Prince M. He desired me to return soon,
and bring with me all the Christian Scriptures, and translate them
into Burman. ‘For,’ said he, ‘I wish to read them all.’
“_January 24._ Went to take leave of the king, in company with Mr. L.,
collector of the port of Rangoon, who arrived last evening. We sat a
few moments conversing together. ‘What are you talking about?’ said
his majesty. ‘He is speaking of his return to Rangoon,’ replied Mr. L.
‘What does he return for? Let him not return. Let them both [that is,
brother Price and myself] stay together. If one goes away, the other
must remain alone, and will be unhappy.’ ‘He wishes to go for a short
time only,’ replied Mr. L., ‘to bring his wife, the female teacher,
and his goods, not having brought anything with him this time; and he
will return soon.’ His majesty looked at me. ‘Will you, then, come
again?’ I replied in the affirmative. ‘When you come again, is it your
intention to remain permanently, or will you go back and forth, as
foreigners commonly do?’ ‘When I come again, it is my intention to
remain permanently.’ ‘Very well,’ said his majesty, and withdrew into
his inner apartment.
“Heard to-day of the death of Mah Myat-lah, sister of Mah Men-la, one
of the most steadfast of the church in Rangoon.
“_January 25._ Embarked on a small boat, intending to go day and
night, and touch nowhere, in order to avoid the robbers, of which we
have lately had alarming accounts.
“_February 2. Lord’s day._ At one o’clock in the morning reached
Rangoon, seven days from Ava.
“A letter from Mrs. Judson, in England, informs me that she is going
to America, and will not be here under several months. I propose,
therefore, waiting her return, and occupying the interval in finishing
the translation of the New Testament.”
The way now seemed open to establish a mission in Ava. Mr. Judson always
longed to go into the “regions beyond.” The Houghs and the Wades could
sufficiently care for the infant church at Rangoon. Why not plant a
church in the heart of the empire, under the shelter of the throne? A
letter to Dr. Baldwin discloses this daring purpose:
“RANGOON, _February_ 11, 1823.
“REV. AND DEAR SIR: My last to you was written just before we left
Rangoon for Ava.
“You will learn from my journal, forwarded herewith to the
Corresponding Secretary, the particulars of our visit to Ava. Suffice
it here to say that the Lord has been gracious to us beyond our
expectation. My reception, as a minister of religion, has been very
different from what it was before. A liberal and candid spirit seems
to prevail among all the members of the royal family, and among many
of the leading members of Government. It is distinctly understood by
the king, and by all who have any knowledge of me at all, that I am a
thah-tha-nah-pyoo-tsayah, that is, a religion-propagating teacher; and
yet I have been smiled on, and listened to, and, by order of the king
himself, have received from the chief public minister of state the
grant of a small piece of ground, for the express purpose of building
a _kyoung_ (a house appropriated to sacred characters). It is my
intention, therefore, to return thither as soon as Mrs. Judson
arrives, who, I hear, has gone on to America. And in the meantime, I
shall occupy myself in finishing the translation of the New
Testament—a work which I left unfinished with great reluctance, and
which I rejoice to have leisure to resume.
“During my absence, one of the best of our church members, the sister
of Mah Men-la, was called from this world to join, I trust, the church
triumphant. She died in peace and joy, professing her belief in Jesus
Christ, and saying that she should soon be with Him in heaven.
“During the whole of my residence at Ava, I was severely afflicted at
intervals with the fever and ague. I did hope that a change of climate
would effect my cure; but the disorder has followed me to Rangoon, and
I am subject to it every other day. Brother Price was apprehensive
that it would terminate fatally, having resisted every medical
application, and become so deeply rooted; and he would have
accompanied me hither, had I not dissuaded him. My only hope now is,
that it will exhaust itself before my constitution is exhausted; but
the Lord’s will be done. I could wish to live to finish the New
Testament, and I should also be happy to see a little church raised up
in Ava, as there has been in Rangoon. But the ways of God are not as
the ways of man. He does all things well. Glory be to His holy name
forevermore.”
But before going to Ava, he must await Mrs. Judson’s arrival. Ten months
intervened between his return from Ava and her arrival at Rangoon.
During this time he completed the translation of the New Testament into
Burmese, and prepared an epitome of the Old Testament, which might serve
as an introduction to the study of the New. On the 13th of December,
1823, eight days after Mrs. Judson’s arrival, he set out in company with
her for Ava, where they arrived on January 23, 1824. This marked an
epoch in Mr. Judson’s life. His ardent, active temperament was to be
subjected to the crucible of passive endurance; and we now pass from the
record of his activities to the story of his sufferings.
-----
Footnote 26:
See Map II.
Footnote 27:
“One of these female disciples was found at Rangoon by the
missionaries in August, 1852, having attained the age of eighty
years. From the time of her baptism until then, for thirty years,
she had maintained, in the midst of heathenism, a consistent
Christian profession. She remembered well Mr. Judson and ‘the Mamma’
Judson, and was in daily expectation of meeting them again in
heaven.”