Part 6

Lāo witchcraft was another favourite theme of our Rahêng boatmen. They were very much afraid of the magical powers of wizards; and evidently believed that the wizards could readily despatch any who offended them. They could insert a mass of rawhide into one’s stomach, which would produce death, and which could not be consumed by fire when the body was cremated. They could make themselves invisible and invulnerable. No sword could penetrate their flesh, and a bullet fired at them would drop harmless from the mouth of the gun.

But we have lingered too long among the rapids. Some distance above the last one the mountains on either side recede from the river, and enclose the great plain of Chiengmai and Lampūn. Both passengers and boatmen draw a long breath of relief when it opens out. The glorious sun again shines all day. The feathery plumes of the graceful bamboo clumps are a delight to the eye, and give variety to the otherwise tame scenery. But the distant mountains are always in sight.

The season was advancing. The further we went, the shallower grew the stream. Long before we reached Chiengmai, we had to use canoes to lighten our boats; but presently a seasonable rise in the river came to our aid. On Saturday evening, April 1st, 1867, we moored our boats beside a mighty banyan tree, whose spreading arms shaded a space more than a hundred feet wide. It stands opposite the large island which forty years later the government turned over to Dr. McKean of our mission for a leper asylum. Stepping out a few paces from under its shade, one could see across the fields the pagoda-spires of Chiengmai. There, prayerfully and anxiously, we spent the thirteenth and last Sunday of our long journey, not knowing what the future might have in store for us.

VI

CHIENGMAI

On Monday morning, April 3d, 1867, we reached the city. We had looked forward to the arrival as a welcome rest after the long confinement of our journey in the boat. But it was only the beginning of troubles. We were not coming to an established station with houses and comforts prepared by predecessors. The Prince was off on a military expedition, not to be back for over a month. Till he came, nothing could be done. We could not secure a house to shelter us, for there was none to be had. Just outside the eastern gate of the city, however, a sālā for public use had recently been built by an officer from Rahêng, to “make merit,” according to Buddhist custom. He had still a quasi claim upon it, and, with the consent of the Prince’s representative, he offered it to us. It was well built, with tile roof and teak floor, was enclosed on three sides, and opened in front on a six-foot veranda. In that one room, some twelve feet by twenty, all our belongings were stored. It served for bedroom, parlour, dining-room, and study. In it tables, chairs, bedstead, organ, boxes, and trunks were all piled one upon another. A bamboo kitchen and a bathroom were presently extemporized in the yard. That was our home for more than a year.

The news of the arrival of white foreigners soon spread far and wide. It was not known how long they would remain; and the eagerness of all classes to get sight of them before they should be gone was absolutely ludicrous, even when most annoying. “There is a white woman and children! We _must_ go and see them.” Our visitors claimed all the immunities of backwoodsmen who know no better. In etiquette and manners they well deserved that name. Within a few feet of the sālā was a rickety plank-walk leading over marshy ground to the city. Everybody had to pass that way, and everybody must stop. When the veranda was filled, they would crowd up on the ground in front as long as they could get sight of anybody or anything. If to-day the crowd prevented a good view, they would call to-morrow. The favourite time of all was, of course, our meal-time, to see how and what the foreigners ate. Almost never in the daytime could we sit down to a quiet meal without lookers-on. It was not uncommon for our visitors to pick up a knife or a fork or even the bread, and ask what that was. “They don’t sit on the floor to eat, nor use their fingers, as we do!”

This, however, is only one side of the picture. In one sense we were partly to blame for our discomfort. We could soon have dispersed the crowd by giving them to understand that their presence was not wanted. But we ourselves were on trial. If we had got the name of being ill-natured or ungracious, they would have left us, probably never to return. No. This was what we were there for. It gave us constant opportunities from daylight till dark to proclaim the Gospel message. The first and commonest question, who we were and what was our errand, brought us at once to the point. We were come with messages of mercy and with offer of eternal life from the great God and Saviour. We were come with a revelation of our Heavenly Father to His wandering and lost children. While the mass of our visitors came from curiosity, some came to learn; and many who came from curiosity went away pondering whether these things were so. Friendships also were formed which stood us in good stead afterwards when we sorely needed friends. During our time of persecution these persons would come in by stealth to speak a word of comfort, when they dared not do so openly.

As the annoyance of those days fell most heavily on the nerves of my wife, it was a comfort to learn afterwards that possibly the very first convert heard the Gospel message first from her lips, while she was addressing a crowd of visitors very soon after our arrival. Reference will be made to him later, but it may be said here that from the day when he first heard the news, he never again worshipped an idol.

Whatever was their object in coming to see us, we soon gave every crowd, and nearly every visitor, to understand what we had come for. We had come as teachers—primarily as teachers of a way of salvation for sinners. And we never addressed a crowd of thoughtful men or women who did not readily confess that they were sinners, and needed a saviour from sin. But we were not merely teachers of religion, though primarily such. We could often, if not usually, better teach religion—or, at least, could better lead up to it—by teaching geography or astronomy. A little globe that I had brought along was often my text.

I presume that most Christian people in America have a very crude idea of the method of preaching the Gospel often, or, perhaps, generally, used by missionaries, particularly in new fields. If they think that the bell is rung, that the people assemble in orderly fashion, and take their seats, that a hymn is sung, prayer offered, the Scripture read, a sermon delivered, and the congregation dismissed with the doxology and benediction,—they are very much mistaken. All that comes in time. We have lived to see it come in this land—thanks to God’s blessing upon work much more desultory than that. Long after the time we are now speaking of, one could talk of religion to the people by the hour, or even by the day; one might sing hymns, might solemnly utter prayer, in response to inquiry as to how we worshipped—and they would listen respectfully and with interest. But if public worship had been announced, and these same people had been invited to remain, every soul would have fled away for fear of being caught in some trap and made Christians without their consent, or for fear of being made to suffer the consequences of being reputed Christians before they were ready to take that step. Forty years later than the time we are now speaking of, I have seen people who were standing about the church door and looking in, driven quite away by the mere invitation to come in and be seated.

In one sense our work during the first year was very desultory. I had always to shape my instruction to the individuals before me. It would often be in answer to questions as to where was our country; in what direction; how one would travel to get there; could one go there on foot; and so on. Or the question might be as to the manners and customs of our nation; or it might be directly on religion itself. But as all roads lead to Rome, so all subjects may be turned to Christ, His cross, and His salvation.

Of the friends found in those early days I must mention two. One was Princess Būa Kam, the mother of the late and last Lāo Prince, Chao Intanon. At our first acquaintance, she formed for us a warm friendship that lasted till her death. Nor could I ever discover any other ground for her friendship than the fact that we were religious teachers. She was herself a devout Buddhist, and continued to the last her offerings in the monasteries. I believe that the Gospel plan of salvation struck a chord in her heart which her own religion never did. From Buddha she got no assurance of pardon. The assurance that pardon is possible in itself seemed to give her hope, though by what process a logical mind could hardly see, so long as she held on to a system which, as she confessed, did not and could not give pardon. She was always pleased to hear the story of the incarnation, the birth, life, and miracles of Christ. She was deeply touched by the recital of His sufferings, persecutions, and death. Illustrations of the substitutionary efficacy of His sufferings she readily understood. She acknowledged her god to be a man who, by the well-nigh endless road to nirvāna, had ceased to suffer by ceasing to exist. The only claim he had to warrant his pointing out the way to others was the fact that he had passed over it himself. There was one ground, however, on which she felt that she might claim the comfort both of the doctrines which she still held and of ours, too. A favourite theory of hers—and of many others—was that, after all, we worship the same God under different names. She called hers Buddha, and we call ours Jehovah-Jesus.

She had by nature a woman’s tender heart. Benevolence had doubtless been developed in her by her religion, till it had become a second nature. The gifts she loved to make were also a means of laying up a store of merit for the future. She was most liberal in sending us tokens of remembrance. These were not of much value. A quart of white rice, a few oranges, cucumbers, or cocoanuts on a silver tray, were so customary a sight that, if ever any length of time elapsed without them, we wondered if the Princess were ill. And, on the other hand, if for any cause my calls were far apart, she would be sure to send to enquire if I were ill. The “cup of cold water” which she thus so often pressed to our lips, I am sure, was given for the Master’s sake.

Another remarkable friendship formed during that first year was that of a Buddhist monk, abbot of the Ūmōng monastery. As in the other case, there was no favour to ask, no axe to grind. He never made a request for anything, unless it were for a book. But the little novice who attended him almost always brought a cocoanut or some other small present for us. Very early in our acquaintance he came to see that the universe could not be self-existent, as Buddhism teaches. On his deeply religious nature the sense of sin weighed heavily. He was well versed in the Buddhist scriptures, and knew that there was no place for pardon in all that system. He understood the plan of salvation offered to men through the infinite merit of Jesus Christ. At times he would argue that it was impossible. But the thought that, after all, it might be possible, afforded him a gleam of hope that he saw nowhere else; and he was not willing to renounce it altogether.

During the dark months that followed the martyrdom of our native Christians, when many who were true friends deemed it unwise to let their sympathy be known, the good abbot visited us regularly, as, indeed, he continued to do as long as he lived. At times I had strong hopes that he would leave the priesthood. But he never could quite see his way to do that, though he maintained that he never ceased to worship Jesus. The only likeness, alas! that I have of his dear old face is a photograph taken after death, as his body lay ready for cremation. Unto whom, if not unto such true friends of His as these, was it said, “I was a hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was in prison, and ye visited Me.—Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me”?

VII

PIONEER WORK

The military expedition in which the Prince was engaged detained him in the field until some time in May. It was one of many unsuccessful attempts to capture a notorious Ngīo chieftain who, turning outlaw and robber, had gathered about him a band of desperadoes, with whom he sallied forth from his mountain fastness, raiding innocent villages and carrying off the plunder to his stronghold, before any force could be gathered to withstand or to pursue him. In this way he kept the whole country in constant alarm during the earlier years of our stay in Chiengmai. What made matters worse was the fact—as the Lāo firmly believed—that he had a charmed life, that he could render himself invisible, and that no weapon could penetrate his flesh. Had not the stockade within which he had taken shelter been completely surrounded one night by a cordon of armed men, and at dawn, when he was to have been captured, he was nowhere to be found? Such was the man of whom we shall hear more further on.

At the Lāo New Year it is customary for all persons of princely rank, all officers and people of influence, to present their compliments to the Prince in person, and to take part in the ceremony of “Dam Hūa,” by way of wishing him a Happy New Year. Because of the Prince’s absence in the field, this ceremony could not be observed at the regular time; but it was none the less brilliantly carried out a few days after his return. The name, Dam Hūa, means “bathing the head” or “head-bath,” and it is really a ceremonial bathing or baptism of the Prince’s head with water poured upon it, first by princes and officials in the order of their rank, and so on down to his humblest subjects.

The first and more exclusive part of the ceremony took place in the palace, where I also was privileged to offer my New Year’s greetings with the rest. The great reception hall was crowded with the Prince’s family and with officials of all degrees. The air was heavy with the fragrance of flowers which loaded every table and stand. All were in readiness with their silver vessels filled with water, awaiting His Highness’ appearance. At length an officer with a long silver-handled spear announced his coming. The whole company received him with lowest prostration after the old-time fashion. Seeing me standing, he sent for a chair, saying that the ceremony was long, and I would be tired. The Court Orator, or Scribe, then read a long address of welcome to the Prince on his return from his brilliant expedition, with high-sounding compliments on its success. Then there was a long invocation of all the powers above or beneath, real or imaginary, not to molest, but instead to protect, guide, and bless His Highness’ person, kingdom, and people, with corresponding curses invoked on all his enemies and theirs. Then came the ceremonial bath, administered first by his own family, his relatives, and high officials—he standing while vase after vase of water was poured on his head, drenching him completely and flooding all the floor. It is a ceremony not at all unpleasant in a hot climate, however unendurable it might be in colder regions.

This was the beginning. According to immemorial custom, a booth was prepared on a sand-bar in the river. To this, after the ceremony in the palace, the Prince went in full state, riding on an elephant richly caparisoned with trappings of solid gold, to receive a like bath at the hands of his loyal subjects—beginning, as before, with some high nobles, and then passing on to the common people, who might all take part in this closing scene of the strange ceremony.

I was not in the concourse at the river, but watched the procession from our sālā, the Prince having said to me that he would call on his return. This he did, making us a nice little visit, taking a cup of tea, and listening to the playing of some selections on the organ. He asked if I had selected a place for a permanent station, and suggested one or two himself. But I was in no hurry, preferring to wait for the judgment of Mr. Wilson on his arrival. Meanwhile I was assured that I might remain in the sālā, and might put up a temporary house to receive the new family. When I requested his consent to the employment of a teacher, he asked whom I thought of employing. I mentioned the name of one, and he said, “He is not good. I will send you a better one,”—and he sent me his own teacher.

It was a very auspicious beginning. I knew that neither the Siamese nor the Lāo trusted the Prince very thoroughly; yet every time that I saw him it seemed to me that I might trust him. At any rate, I did not then look forward to the scenes that we were to pass through before three years were gone.

After the first curiosity wore off, many of those who came to our sālā were patients seeking medical treatment. The title “Maw” (doctor) followed me from Bangkok, where all missionaries, I believe, are still so called. This name itself often excited hopes which, of course, were doomed to disappointment. To the ignorant all diseases seem equally curable, if only there be the requisite skill or power. How often during those first five years I regretted that I was not a trained physician and surgeon! My only consolation was that it was not my fault. When my thoughts were first turned towards missions, I consulted the officers of our Board on the wisdom of taking at least a partial course in preparation for my work. But medical missions had not then assumed the importance they since have won. In fact, just then they were at a discount. The Board naturally thought that medical study would be, for me at least, a waste of time, and argued besides that in most mission fields there were English physicians. But it so happened that eleven years of my missionary life have been spent in stations from one hundred to five hundred miles distant from a physician. So, if any physician who reads this narrative is inclined to criticise me as a quack, I beg such to remember that I was driven to it—I had to do whatever I could in the case of illness in my own family; and for pity I could not turn away those who often had nothing but superstitious charms to rely on. It was a comfort, moreover, to know that in spite of inevitable disappointments, our practice of medicine made friends, and possibly enabled us to maintain the field, at a time when simply as Christian teachers we could not have done so. Even Prince Kāwilōrot himself conceded so much when, after forbidding us to remain as missionaries, he said we might, if we wished, remain to treat the sick.

In such a malarial country, there is no estimating the boon conferred by the introduction of quinine alone. Malarial fevers often ran on season after season, creating an anæmic condition such that the least exertion would bring on the fever and chills again. The astonishment of the people, therefore, is not surprising when two or three small powders of the “white medicine,” as they called it, taken with much misgiving, would cut short the fever, while their own medicines, taken by the potful for many months, had failed. The few bottles of quinine which it had been thought sufficient to bring with me, were soon exhausted. The next order was for forty four-ounce bottles; and not till our physicians at length began to order by the thousand ounces could a regular supply be kept on hand. I have often been in villages where every child, and nearly every person, young or old, had chills and fever, till the spleen was enlarged, and the whole condition such that restoration was possible only after months of treatment.

There was another malady very common then—the goitre—which had never been cured by any remedy known to the Lāo doctors. I soon learned, however, that an ointment of potassium iodide was almost a specific in the earlier stages of the disease. That soon gave my medicine and my treatment a reputation that no regular physician could have sustained; for the people were sure that one who could cure the goitre must be able to cure any disease. If I protested that I was not a doctor, it seemed a triumphant answer to say, “Why, you cured such a one of the goitre.” Often when I declined to undertake the treatment of some disease above my skill, the patient would go away saying, “I believe you could, if you would.”

One other part of my medical work I must mention here, since reference will be made to it later. The ravages of smallpox had been fearful, amounting at times to the destruction of a whole generation of children. The year before our arrival had witnessed such a scourge. Hardly a household escaped, and many had no children left. I was specially interested to prevent or to check these destructive epidemics, because the Prince had seen the efficacy of vaccination as practised by Dr. Bradley in Bangkok, and because I felt sure that what he had seen had influenced him to give his consent to our coming. One of the surest ways then known of sending the virus a long distance was in the form of the dry scab from a vaccine pustule. When once the virus had “taken,” vaccination went on from arm to arm. Dr. Bradley sent me the first vaccine scab. It reached me during the first season; and vaccination from it ran a notable course.

The Karens and other hill-tribes are so fearful of smallpox that when it comes near their villages, they all flee to the mountains. Smallpox had broken out in a Lāo village near a Karen settlement. The settlement was at once deserted. Meanwhile the news of the efficacy of vaccination had reached the Lāo village, and they sent a messenger with an elephant to beg me to come and vaccinate the entire community. Two young monks came also from an adjoining village, where the disease was already raging. These two I vaccinated at once, and sent home, arranging to follow them later when their pustules should be ripe. From them I vaccinated about twenty of the villagers. During the following week the Karens all returned, and in one day I vaccinated one hundred and sixty-three persons. It was a strange sight to see four generations all vaccinated at one time—great-grandfathers holding out their withered arms along with babes a month old.

Success such as this was naturally very flattering to one’s pride; and “pride goeth before a fall.” I had kept the Prince informed of the success of my attempt, and naturally was anxious to introduce vaccination into the palace. The patronage of the palace would ensure its introduction into the whole kingdom. Having a fine vaccine pustule on the arm of a healthy white infant boy, I took him to the palace to show the case to the Prince’s daughter, and to her husband, who was the heir-apparent. They had a little son of about the same age. The parents were pleased, and sent me with the child to the Prince. As soon as he saw the pustule, he pronounced it genuine, and was delighted. His younger daughter had lost a child in the epidemic of the year before, and the family was naturally very anxious on the subject. He sent me immediately to vaccinate his little grandson.