Part 30

Again, as between the policy of maintaining one strong central station, and that of maintaining several smaller ones in different parts of the country, it is often difficult to decide. With the aim originally of establishing the Gospel in all the states under Siamese rule, we seem to have been led to adopt the latter policy. Through God’s blessing on evangelistic tours, in Lampūn and in the frontier provinces of the north, there grew up churches which called for missionary oversight. The famine in Prê summoned us thither; and to secure the work then done, a missionary in residence was needed. Though no church had been formed in Nān, yet our tours had opened the way to one, and the importance of the province and its distance from our centre demanded a station. In every case these stations were opened with the cordial approval of the mission and of the Board at home. Yet it has been difficult to keep them all manned, as has been specially true in the case of Prê—and there to the great detriment of the work. It is easy to say now that a strong central policy might have been better. And that criticism would probably hit me harder than anyone else, for I have sanctioned the establishment of every one of those stations. It is possible that a more centralized organization might have accomplished more toward the education of native workers—the point last under discussion.

With reference to the establishment of stations in the north beyond the frontier of Siam, there was not until recently absolute unanimity in the mission. But that was not from any diversity of opinion as regards the question in itself, but because a sister denomination had established itself there. There has never been reasonable ground for doubt that the language and race of the ruling class, and of the population of the plains would naturally assign them to the Lāo mission. And no other mission is so well equipped for working that field. A Lāo Inland Mission, somewhat on the plan of the China Inland Mission, would be an ideal scheme for reaching the whole of the Tai-speaking peoples of the north and northeast under English and French and Chinese rule. The obligation to carry the Gospel to those peoples should rest heavily on the conscience of the Christian Church, and on our Church in particular. Who will volunteer to be the leaders?

It has already been noticed that in our educational work the Girls’ School had the precedence in time, and possibly in importance. Boys did at least learn to read and write in the monasteries. At the time of our arrival in Chiengmai, only two women in the province could read. The Chiengmai Girls’ School has had a wide educational influence throughout the north, and to-day our Girls’ Schools have practically no competitors.

The Phraner Memorial School for small children, in connection with the First Church, Chiengmai, under Mrs. Campbell’s direction, is preparing material both for High Schools and for the College. We have good schools for girls in Lakawn, Nān, and Chieng Rāi; and parochial mixed schools in most of our country churches and out-stations. The young women who have been engaged in this department, and many self-sacrificing married women, have great reason to rejoice over the work accomplished. No greater work can be done than that of educating the wives and mothers of the church and the land. Educated Christian men are greatly handicapped when consorted with illiterate and superstitious wives. Without a Christian wife and mother there can be no Christian family, the foundation both of the church and of the Christian State.

On a recent visit to Chiengmai, Princess Dārā Ratsami—one of the wives of His late Majesty of Siam, and daughter of Prince Intanon of Chiengmai and his wife, the Princess Tipakēsawn, often mentioned in the preceding narrative—was much interested in the Girls’ School, and was pleased to name it the Phra Rajchayar School, after herself—using therefor her title, and not her personal name.

The mission had been founded twenty years before it had, and almost before it could have had, a School for Boys. It is the intention of the mission to make of this school—the Prince Royal College—the future Christian College. Similar schools have been established in the other stations.

Since the Siamese government assumed control in the North, it has manifested a laudable zeal in establishing schools, in which, however, the Siamese language alone is taught. His Majesty is most fortunate in having such an able and progressive representative in the North as the present High Commissioner, Chow Prayā Surasīh Visithasakdī. And the country is no less fortunate in having a ruler whose high personal character and wise administration command the confidence and respect of all classes. He is interested in educating the people, and in everything that advances the interests of the country.

I regard the educational question as the great question now before the mission. The existence of the Siamese schools greatly emphasizes the importance of our own work, and the necessity of maintaining a high standard and a strong teaching force in Siamese, English, mathematics, and the sciences. Their schools then will be tributary to ours.

The ultimate prevalence of the Siamese language in all the provinces under Siamese rule, has been inevitable from the start. All governments realize the importance of a uniform language in unifying a people, and have no interest whatever in perpetuating a provincial dialect. The Siamese, in fact, look down with a kind of disdain upon the Lāo speech, and use it only as a temporary necessity during the period of transition. And the Siamese is really the richer of the two by reason of its large borrowing from the Pali, the better scholarship behind it, and its closer connection with the outside world.

These two forms of the Tai speech—with a common idiom, and with the great body of words in both identical, or differing only in vocal inflection—have been kept apart chiefly by the fact that they have different written characters. All of the Lāo women and children, and two-thirds of the men had to be taught to read, whichever character were adopted; and they could have learned the one form quite as easily as the other. Had the mission adopted the Siamese character from the start, it would now be master of the educational situation, working on a uniform scheme with the Siamese Educational Department. Moreover, the Siamese language in our schools would have been a distinct attraction toward education and toward Christianity. And thus there would have been available for the North the labours of two or more generations of able workers in the southern mission, from which so far the Lāo church has been mostly cut off. The whole Bible would have been accessible from the first; whereas now nearly half of it remains still untranslated into the Lāo. If the future needs of the Siamese provinces alone were to be considered, it might even be doubted whether it were worth while to complete the translation. When the monks, in their studies and teaching, adopt the Siamese, as it is now the intention of the government to have them do, Lāo books will soon be without readers throughout Siam. When for the young a choice is possible in the matter of such a transcendent instrument of thought and culture as language, all surely would wish their training to be in that one which has in it the promise of the future. These words are written in no idle criticism of the past, and in no captious spirit regarding the present; but with full sense of the gravity of the decision which confronts the mission in shaping its educational policy for those who henceforth are to be Siamese.

Meanwhile, Lāo type and books in the Lāo dialect are needed, not merely for the present generation of older people who cannot or will not learn a new character, but also for the instruction and Christianization of that much larger mass of Lāo folk beyond the frontier of Siam as revealed by recent explorations. Removed, as these are, entirely from the political and cultural influence of Siam, and divided up under the jurisdiction of three great nations of diverse and alien speech, it is inconceivable that the Siamese should ever win the ascendency over them. Nor has either of these nations any immediate and pressing incentive toward unifying the speech of its provincials, such as has actuated Siam in this matter. If the field of the Lāo mission is to be extended to include these “regions beyond”—as we all hope that it soon may be—Lāo speech will inevitably be the medium of all its work there. Then all that so far has been accomplished in the way of translation, writing, and printing in the Lāo tongue, will be so much invaluable capital to be turned over to the newer enterprise.

As regards the medical department of the mission, the Lāo field has been an ideal one for its operation and for demonstration of its results. When the field was virtually closed to the simple Gospel, the missionary physician found everywhere an exalted, not to say exaggerated, idea of the efficacy of foreign medicine, and a warm welcome for himself. Dr. Cheek, who virtually founded our regular medical work among the Lāo, had been on the field but a short time when he reported thirteen thousand patients treated in one year. Probably no subsequent physician has had such absolute control of the situation as he had, so long as he gave his time and talents to his calling. But even the layman finds his medical chest an invaluable adjunct to his evangelistic work, as we have had frequent occasion to notice. We are devoutly thankful for—we might almost envy—the influence that our medical missionaries have exerted in the civilization and the Christianization of the Lāo tribes.

Somewhat of the present status and importance of the medical mission may be judged from the following facts: Dr. J. W. McKean’s projected Leper Asylum is the largest charitable institution ever planned in the kingdom. The new Overbrook Hospital in Chieng Rāi, the generous gift of the Gest family of Overbrook, Pennsylvania, is the finest building in the mission. The Charles T. Van Santvoord Hospital in Lakawn is another similar gift. Native physicians, trained as far as present opportunities permit in Western surgery and medicine, are now maintained at certain posts by the Siamese government. And especially the work of Dr. Arthur Kerr, the government physician in Chiengmai, and his unremitting kindness to the mission, are deeply appreciated by us all.

I cannot close these remarks without making special reference to the work of my old friend and classmate and early associate in the mission, Dr. Jonathan Wilson. In addition to his other most valuable labours, he spent years of loving and devoted service in the preparation of hymns for Lāo worship, Which will mould and lead the spiritual life of this people for years to come. The Lāo are lovers of music. Many of them have received much of their religious instruction through the use of these hymns. His influence in the Lāo church may be compared to that of Watts and Wesley for the English race.

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Our long isolation as a mission has enabled us to appreciate the coming to us in late years of a number of distinguished visitors, who have greatly encouraged and strengthened us.

At the Annual Meeting in December, 1900, we were favoured with a visit from our United States Minister, Hon. Hamilton King, and his two daughters. Referring to his visit, the “Lāo Quarterly Letter” said: “His addresses to the missionaries and native ministers and elders of the Presbytery were much appreciated, and our large church building was crowded on two successive Sabbaths to hear his eloquent words of encouragement to native Christians, and his warm commendation of Christianity to non-Christians. It has been said that one of the best things which a United States Minister can take to a non-Christian land is a good Christian home. And this is just what Mr. King has brought to Siam.”

At the Annual Meeting of the following year, in Lakawn, we received the first official visit we ever had from one of the Secretaries of our Board, in the person of Rev. Arthur J. Brown, D.D., accompanied by his good wife. The importance of these secretarial visits to distant missions can hardly be overestimated. It is impossible to legislate intelligently for a constituency twelve thousand miles away. No amount of writing can give the varied kinds of information necessary for a full understanding of the people, the missionaries, their surroundings, and the needs of the field, which a single visit will convey. Then, too, there are questions of administration and mission polity, requiring settlement in the home Board, which can with difficulty be understood through correspondence. Dr. Brown’s official visit was most helpful, as also his words of encouragement, his sermons and addresses. The pleasure derived from the personal visits of Dr. and Mrs. Brown to various members of the Mission will always linger in our memories.

Another notable visit to Chiengmai was that of the Crown Prince of Siam, now His Majesty Mahā Vajiravudh, in the winter of 1905-6. On this visit His Royal Highness very graciously accepted the invitation of the mission to lay the corner stone of the William Allen Butler Hall, the recitation hall of the new Boys’ School. On that occasion he delivered an address, of which the following is a translation:

“Ladies and Gentlemen:—I have listened with great pleasure to the complimentary remarks which have just been made. I regard them as indisputable evidence of your friendship for the whole Kingdom of Siam.

“During my visit to the United States, the American people were pleased to give me a most enthusiastic welcome. I may mention particularly the sumptuous banquet with which your Board of Foreign Missions honoured me. I perceived clearly that the American people received me whole-heartedly and not perfunctorily. This also made it evident to me that the American people have a sincere friendship for the Kingdom of Siam. Of this fact I was profoundly convinced, and I certainly shall not soon forget my visit to the United States.

“This being so, I feel compelled to reciprocate this kindness to the full extent of my ability. As my Royal Grandfather and my Royal Father have befriended the missionaries, so I trust that I too shall have opportunity, on proper occasions, to assist them to the limits of my power.

“Your invitation to me to-day to lay the corner stone of your new School Building, is another evidence of your friendship and goodwill toward Siam. I have full confidence that you will make every endeavour to teach the students to use their knowledge for the welfare of their country. Therefore I take great pleasure in complying with your request, and I invoke a rich blessing on this new institution. May it prosper and fulfil the highest expectations of its founders!”

In response to a request from the Principal that he would name the new school, His Royal Highness sent the following reply:

“CHIENGMAI, January 2d, 1906.

“I have great pleasure in naming the new school, the foundation stone of which I have just laid, The Prince Royal’s College. May this School which I have so named, be prosperous, and realize all that its well-wishers hope for it. May it long flourish, and remain a worthy monument of the enterprise of the American Presbyterian Church of Chiengmai. This is the wish of their sincere friend,

“VAJIRAVUDH.”

Little did we then think that His Royal Highness would so soon be called to fill the high office left vacant by the lamented death of his distinguished father, King Chulalangkorn, which occurred October 22d, 1910.

In December, 1908, Mrs. McGilvary’s brother, Professor Cornelius B. Bradley of the University of California, while on a visit to the land of his birth and of his father’s labours, paid us a visit in the North. He was present at our Annual Meeting in Lakawn, and on Sunday preached the Communion sermon, and again in Chiengmai. It was to the astonishment of all who heard him, both natives and foreigners, that he could converse fluently and flawlessly, and could so preach, after an absence of thirty-six years. It was upon this visit to Siam, that he made a special study and translation of the Sukhōthai Stone—the earliest known monument of the Siamese language.

In company with Professor Bradley came Mr. William McClusky, a business man, on a visit to his daughter, Mrs. M. B. Palmer. The significance of this visit lies in the fact that Mr. McClusky has remained among us, and has identified himself with the work of the mission, endearing himself to all.

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In 1905 Mrs. McGilvary returned to the United States for a much-needed change. I remained on the field until 1906, when I was cabled for on account of the very serious state of her health. I found her very low, and my visit was devoted to the restoration of her health. In the autumn she was sufficiently recovered to make our return possible, and the voyage was undertaken in compliance with her own ardent wish. She was greatly benefited by the sea-voyage, and since her return her health has been fully restored.

On May 16th, 1908, my daughter, Mrs. William Harris, gave a dinner in honour of my eightieth birthday, at which all our missionary and European friends in Chiengmai were guests. Dr. McKean expressed the congratulations of my friends in an address, from which I quote the following: “Eighty years of age, sir, but not eighty years old! We do not associate the term old age with you, for you seem to have drunk of the fount of perpetual youth.” But the sentiment to which I most heartily subscribe is the following: “There is a common maxim among men to which we all readily assent; namely, that no man is able to do his best work in the world without having received from God that best of all temporal gifts, a helpmeet for him. We most heartily congratulate you that, early in your life in Siam, Mrs. McGilvary was made a partner in this great life-work. And no one knows so well as yourself how large a part she has had in making possible much of the strenuous work that you have done. To her, likewise, we offer on this happy occasion our hearty congratulations and our fervent wishes for an ever-brightening future!”

On December 6th, 1910, Mrs. McGilvary and I celebrated our Golden Wedding. As this occurred during the Annual Meeting of the Mission, most of our missionary friends, as well as our friends of the foreign colony, were present. It was a matter of great regret, however, that Dr. Wilson, who was present at the wedding fifty years before, was too feeble to come to Chiengmai on this occasion. The many beautiful gifts received were another token of the loving regard of our friends and dear ones in this and in the homeland. Among the many letters and telegrams received was a cablegram from our children in America. “It was like a hand-clasp and a whisper of love flashed around the world.” Dr. Arthur J. Brown, speaking for himself and the members of the Board of Foreign Missions, wrote: “We greatly rejoice in your long and conspicuously devoted and influential service for the Lāo people. We share the veneration and love with which we know you are regarded by the people among whom your lives have been spent, and by the missionaries with whom you have been so closely associated. It would be a joy if we could join the relatives and friends who will be with you on that happy day in December. We invoke God’s richest blessings on you both. Mrs. Brown and all my colleagues in the office unite with the members of the Board in loving congratulations.”

One of the most valued of these messages came from H. R. H. Prince Damrong, Minister of the Interior: “I just learn from the local papers of the celebration of your Golden Wedding. I wish you and Mrs. McGilvary to accept my sincere congratulations and best wishes that you both may be spared to continue your great work for many more years. Damrong.”

Our good friend, H. E. Prayā Surasīh Visithsakdī, High Commissioner for the Northwestern Provinces, brought his congratulations in person, presenting Mrs. McGilvary with a very rare old Siamese bowl of inlaid work of silver and gold.

From the native church in Chieng Rāi a message in Lāo was received, of which the following is a translation: “The Chieng Rāi Christians invoke Divine blessings on the Father-Teacher and Mother-Teacher McGilvary, who are by us more beloved than gold.”

We were deeply touched by a most unexpected demonstration of the Chiengmai Christians, who assembled at our home, and with many expressions of loving esteem and gratitude presented us with a silver tray, designed by themselves, on which were represented in relief the progress of the city in these fifty years: on one end the old bridge, on the other the new bridge just completed; on the two sides, the rest-house we occupied upon our arrival in Chiengmai, and our present home. The inscription, in Lāo, reads: “1867-1910. The Christian people of Chiengmai to Father-Teacher and Mother-Teacher McGilvary, in memory of your having brought the Good News of Christ, forty-three years ago.”—It makes one feel very humble to quote such expressions from our colleagues and friends. But it would not be in human nature to fail to appreciate them.

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I would not close this life-story without expressing, on behalf of my wife and myself, our heartfelt gratitude to our friends, native and foreign, for the great kindness shown us in our intercourse with them during these long years; and, above all, our devout gratitude to the Giver of all good, for sparing so long our lives, and crowning them with such rich blessings. Of these the greatest has been in permitting us to lay the foundations, and to witness the steady growth of the Church of Christ in Northern Siam.

INDEX

Arthington, Robert, 373-376, 386.

Bradley, Rev. Dan Beach, M.D., 45, 52, 54-57, 67-70, 131-132, 164, 199.

Buddhist shrines, 172-173, 188, 252-253.

Ceremonies and Festivals: Dam Hūa, 84-86; cremation, 145-147; dedication of a shrine, 188-189; rice-harvest, 274; fairs, 327, 356, 366; “kin waw,” 323, 343; sacred days, 318-319; wedding feast, 395; New Year, 396-397.

Chulalongkorn, King of Siam, 211-213, 382, 426.

Commission, Royal, 112, 121-131.

Commissioners, High: Prayā Tēp Worachun, 193-194, 205, 206, 208, 210, 213-215, 222, 300; Commissioner not named, 300-304; Chow Prayā Surasīh, 419.

Cushing, Rev. J. N., DD, 138-139, 244, 247, 250, 373.

Demonism and witchcraft, 75-76, 91, 93-94, 173, 194, 203-208, 214, 266-270, 278, 321, 324, 331, 340.

Diseases: cholera, 51; fever, 88, 190, 195, 205, 242; goitre, 88; smallpox (vaccination), 57, 89-91, 243, 250; scurvy, 196; mortality of re-peopled districts, 202, 282.

Education: Girls’ School, 177-178, 221-223, 274, 284, 287, 292, 418-419; Boys’ School, 284, 291, 300, 419, 424-426; Phraner Memorial, 377, 418; parochial, 418; government, 419-420; educational policy as regards language, 222-225, 420-422.

Elephants: saddle, 62, 151-152, 157, 246, 249-250, 311-312, 317-318, 330-331, 355, 359-360, 382-383; wild, 156, 253, 311; baby-elephants, 246-247, 309.

Evangelists and ministers, native, 257-263, 377-380, 414-416.

Famine, 335, 346, 349-352.