Part 12

Increase of numbers does not involve increase in the number of classes or teachers. Much of the expense is thereby placed where it belongs,--upon the people themselves. Opening the doors to all classes furnishes the grandest field for evangelistic work within the missionary's sphere of influence. Every day in the week Christian influences are brought to bear upon the same individuals; Christian truths are inculcated; the creeds of false religions forestalled in youthful minds; prejudice against Christianity dispelled, and either during school life, or when the pupils are free to break from the control of heathen parents many converts are gained. From these converts, as well as from children of Christian parents, come accessions to the mission force of teachers and evangelists. Paul was "laid hold on by Christ Jesus" for special service while he was yet as intense a hater of Christianity as can be found in Buddhist Burma. From among the unconverted children now in mission schools some, already chosen in the foreknowledge of God, will be "laid hold on" to be Gospel preachers to the rising generation.

From the early days of Buddhism in Burma, even before the language was reduced to writing there were monastic schools for the purpose of teaching boys the doctrines of the new religion. When the language was reduced to writing, all boys were compelled to attend the monastic school to learn to read and write, in addition to the memorizing of portions of the sacred books. This is still the custom, where no English schools are provided. With the advent of the English school compulsory attendance at the monastery is continued for religious purposes only, and may be limited to the brief period required by the novitiate ceremony, through which every boy must pass. This may extend to three months, or be cut short at the end of a week, according to the zeal of the parents, or the anxiety to get the boy back into the English school so that he may not lose his promotion examination. Let a boy spend a year in the monastery, and you have a full-fledged Buddhist to deal with. Take the same boy into the mission school at the age of five or six, even earlier where there is a kindergarten department, and you have a child who is no more a Buddhist than your own little ones. Buddhism is not hereditary, it is the result of training and environment. Forestall that training by taking the children into the Christian school, and there train them in the blessed doctrines of Christianity. For the poisonous environment of the heathen home and community, substitute the Christian influences of life in the mission school. For this purpose the boarding-school, in which the pupils are required to live, and be under Christian influences and safeguards day and night is worth vastly more than the day-school, which holds the pupils only during school hours, allowing them to return at night to their heathen homes.

But the existence of the mission day-school, with its staff of native Christian teachers, and its daily Bible-study is amply justified by results. The pupils thus kept away from the monastic school are not being indoctrinated in Buddhism; they are being indoctrinated in Christianity. Few children in Christian lands receive a like amount of Bible teaching. I venture to say that there are day-schools in Burma, made up largely of children from heathen homes, that could successfully compete with the average Sunday-school in America in answering questions on the Bible. Heathen parents of pupils in the day-school have complained that their children have already renounced Buddhist worship and customs, and openly preach Christ to their own parents. Whether these pupils are gathered into the Christian fold or not, a few years hence they will be rearing families of their own. The next generation, born of pupils now in mission schools, will not be taught to hate everything in any way connected with the "Jesus Christ religion," as these pupils have been. Even the day-school is one of the stepping-stones heavenward for these benighted people.

The Karen village school-teacher, besides his regular work in the school, brings his influence to bear on the parents as well, with the result that in many instances the entire village is won to Christianity. Some of these teachers are marvels of consecration. Poorly fed, poorly clothed, often with no other pay than their meagre fare, far from home and friends,--they are worthy a place among the heroes of our time.

Scores of these schools are now in operation. Their value as an evangelizing agency can hardly be estimated. Many of these teachers are young men, just out of the training-school in town. Following the example of the missionaries under whom they have been trained, and catching something of their spirit, these young men have themselves become missionaries. If in Christian villages without settled pastors, not only the children in the school, but men and women of all ages become their pupils, recognizing the young teachers' superior training, and willingly sitting at their feet, both in their homes and at the regular worship in the village chapel. If in non-Christian villages the teacher, by his school and such other influences as he can bring to bear, excites an interest in Christianity, of which as yet they know nothing.

They wanted a school because they had noticed, or had it impressed upon them by the missionary, that other villages were benefited by having schools. The missionary seizing the opportunity, inserts this entering wedge, with its Christian influences which they would not accept from the regular evangelist. The net is cast, and it gathers of every kind. Soon "the kingdom of heaven suffereth violence" and the whole village would take it by force, only checked by the requirements that they utterly abandon their spirit-worship, and turn unto the Lord with all their hearts.

This requirement not only differentiates the Christian villages from the heathen, but from the Roman Catholic villages as well, for the latter are allowed to retain all their old customs and vices, adding thereto the vices of their foreign teachers. Martin B. Anderson once wrote to a friend--"The work of our eastern missions is vastly more comprehensive than ordinary Christians suppose. It is nothing else than the creation, among a heathen, semi-barbarous, and ignorant population, of the most advanced type of Christian civilization. This at least ought to be the ideal which we should have before our minds, and for whose realization we should constantly labour. The cultivation of the moral and religious nature of man should be carried on simultaneously with the highest practical development of the intellectual powers. Can such an education as our eastern converts require be communicated to them through their vernacular languages? My own impression is that it cannot. It (the English language) comes to them freighted with all the intellectual accumulations of the past. It brings to them the terminology of spiritual religion, of the science of the mind, and the science of God. Their preachers and teachers, and moral and political leaders must be trained in English, or their education will be inadequate and narrow."

The foregoing pages describe some of the many methods employed by our missionaries, who would "by all means ... save some."

IX

"WITH PERSECUTIONS"

Amarapura had been the capital of Burma forty years when, in 1823, a great fire destroyed some of the royal buildings. Having decided that Amarapura was an unlucky place the capital was restored to Ava.

Judson's first visit to the capital occurred at this time. The king had requested him to open a mission at Ava, and offered land for the purpose. Then a war cloud on the western coast arose to darken his prospects. The British at Chittagong refused to deliver up certain Burmans who had taken refuge there.

In 1824 the Burman king declared war. Several Englishmen who were then at Ava, were seized and thrust into prison.

Judson and his associate, Dr. Price, suspected of being in league with the English, were also imprisoned.

The son of Bodawp'ra, known in history as Badawgyi, was then king.

The Burman kingdom, with the exception of Chittagong, was yet intact. The haughty king imagined himself to be the most powerful monarch on earth; and that his cities were impregnable, his armies invincible. Unable to discriminate between Americans and Englishmen, the king caused all white men to be thrown into prison together.

Eleven months at Ava and six months at Aungbinle Judson and Dr. Price suffered indescribable misery.

Bound with chains, crowded in with scores of natives, famishing from lack of suitable food, the whole place reeking in filth. Mental distress was almost equal to the physical, for Judson's beloved wife and child, whom he longed to see, were also suffering. In the providence of God their lives were spared, but they would feel the effects of such sufferings to the end of their days.

A school history of Burma contains this touching reference to the released missionaries and Europeans: "A sadder spectacle has seldom been presented to living human beings than that which was offered to the English camp by those liberated captives. They were covered with filthy rags, they were worn to skin and bones, and their haggard countenances, sunken, wandering eyes, told but too plainly the frightful story of their long suffering, their incessant alarms, and their apprehension of a doom worse than death." Such was the experience of the first missionary to Burma. The oft-repeated remark, "The days of missionary heroism are past," has done much to deaden interest in foreign missions. It is not my purpose to give a prominent place to the subject of missionary sacrifices.

A few illustrations, which might be multiplied, will serve to show to what extent the spirit of Burman Buddhists has changed since the time when they inflicted upon Judson such terrible tortures.

In 1842, a few years after Judson triumphantly held aloft the last leaf of the Bible translated into the Burman language, the first martyr laid down his life "for Christ's sake and the gospel's." His name was Klo Mai,--a converted Karen. A company of Burmans broke into his house, abused him cruelly, threatening his life if he would not recant.

His son Shwe Nyo, also a Christian, leaped to the ground and hid himself in the jungle, but not until he had been severely stabbed. Klo Mai was dragged from his house and crucified by his heartless tormentors. Bound to a hastily constructed bamboo cross, in the form of a letter X, he was left to die, and did die, rather than deny his Master.

His son Shwe Nyo, became an effective preacher of the gospel, stimulated to the greater earnestness by his father's faithful example.

Surely he "bore in his body the brand-marks of the Lord Jesus," for he carried with him until his death in 1892, the scar of that stab received in his youth.

Buddhism has been said to be the most tolerant of all non-Christian religions; and the Burmese the most tolerant of all Buddhist peoples. This may be true, up to a certain point. Judson gave as the reason why Portuguese Roman Catholics were left unmolested in Burma, that "very few Burmans entered that church, proselytism being the only thing in foreign religions to which Buddhists object." But to gain a convert from Buddhism he declared to be "like pulling the tooth of a tiger."

With the establishing of an elaborate police-system, by the British government, and the certainty that crime would be punished, missionaries and native converts no longer had reason to fear the more violent forms of persecution. But the Burman still found ways to persecute, without laying himself liable to the law of the land, when one of his people had the temerity to forsake the ancestral religion.

A case of this kind was very soon brought to our notice. Our personal teacher was a young convert. In his native village he had heard the gospel from a travelling evangelist; learned more from tracts that were given him; believed what he heard and read, and openly declared his belief to his people. This excited such anger and opposition that he was obliged to run away from home. His people followed him to the mission, threatening to kill him if he did not renounce Christianity, and return to his village. The young man again escaped from his persecutors, and remained in hiding until they returned to their homes. The missionary gave him the training he so earnestly desired, and he became an effective preacher. A few years later, in company with the missionary and others, he returned to his village and openly proclaimed Christ before them all. At our mission station a middle-aged man was led to Christ by this young man. The new convert's wife and others bitterly opposed his companying with the Christians, and attending their worship. When it became known that he was to be baptized, his mother followed him to the river and earnestly besought him to give up his crazy purpose. Failing in this she returned home and told his wife that her husband had actually _been baptized before her eyes_. This so enraged her that she snatched his clothing from its place, and would have cut it to bits had not the mother prevented her. For several days and nights the husband and father had to remain away from his family, waiting for the atmosphere to clear. At last the wife consented to live with him, but her continued opposition was a source of great unhappiness until, a few years later, he was called to "come up higher." At another mission station an old man became a convert, and felt it his duty to be baptized. At first he shrank from it, knowing what the consequences would be, but he felt that he should "obey God rather than man." His decision raised a terrible storm of opposition. His own grown-up children joined with the rest in calling him crazy. They tore around like fiends, slapped and pushed the poor old man, and twice knocked him to the ground, before the missionary could rescue him. It was a terrible test, but God was with him.

Encouraged by the missionary, he walked out of the village to the waterside, and without one of his relations to witness his "obedience of faith" he followed his Lord in baptism. Radiant with joy he returned to the village, though he knew that henceforth his foes would be "they of his own household."

Another missionary has given the following account of the conversion and baptism of a pupil in one of the mission schools.

"It gives me great joy to record the baptism of another of our pupils, the first Burman to be converted in our school, or in this town, so far as I know. He has come out amidst bitter opposition and persecution from all his friends.

"More than a year ago he asked his parents' consent to his baptism, but received nothing but curses from his mother, and tearful entreaties to postpone his baptism, from his father. After waiting a year he told them firmly that he had decided to obey God rather than man, and that if they still withheld their consent he must be baptized without it. So during a visit from Mr. ---- last month he presented himself as a candidate for baptism. His sister came to the preliminary meeting, and attempted to prevent his being received. Failing in this she left in anger, threatening him with a beating when he returned home. He had scarcely left the riverside, when his mother appeared, and after much loud and abusive language ordered him home, renewing the sister's threat of a beating. He went obediently, saying as he left, 'This is a very hard day for me, but I can bear it with joy for Jesus' sake.'

"They did not use personal violence, but employed every other means to hurt and humiliate him. When he remained steadfast they called in all their relations and friends, a large and respectable company, for they are a family in good standing, and spent the evening in trying, some by gentle persuasion, some by threats and ridicule to make him renounce his Christian faith. But he only answered that he knew he had found the right way, and should never forsake it. He even dared to preach to them of the true God, until his father commanded him to stop.

"The following Sunday they took away his jacket, and threatened to come and curse us if he came to worship. Since they have given up the hope of winning him back to Buddhism, they simply ignore his presence in the house, and have informed him that he is at liberty to eat at home but will never receive another _pice_ from them while he remains a Christian. His former friends have forsaken him, some even refuse to speak to him. Yet he has not wavered for a moment, and often says with a radiant face, 'This religion is a very happy religion.'"

In a distant village lived a young Christian Burman, with his heathen wife. He was the only Christian in the place, and for miles around. Unflinchingly he confessed Christ as his Saviour, in the face of much prejudice and opposition. One night men burst into his house and demanded his money and other valuables. Not securing so much as they expected, they began beating him with their clubs. He shouted with all his might, but not a soul stirred in the surrounding houses. With each blow they reviled him saying, "Can Jesus save you? Can Jesus Christ save you?" Having satisfied their brutal instincts, and being unable to secure more plunder they descended to the ground, dragging the young man with them. As they passed through the village they shouted threateningly, "Let no one follow us." There was little danger that any one would follow. There was not a light in the village, and not a head showed itself. Doubtless some of the villagers were in league with these villains, others were intimidated, supposing they were dacoits.

The young man, bruised and suffering, was forced to accompany his persecutors about a mile, where they released him. He worked his way back to the village, and on the following day persuaded two men to take him to the nearest railway station, six miles away.

Jungle roads were impassable, but he made the journey astride a buffalo. Reaching the mission station he was examined by the medical missionary, who found that he had sustained a green fracture of two ribs, besides a serious scalp wound and many bruises. Acting on information furnished by the missionary, the police traced and captured the whole band. They were sentenced to terms in the penitentiary, ranging from four to seven years.

Here is an extract from a missionary's account of a tour made in 1883 to a town in Upper Burma where now is a Christian church and school:

"Before going north Maung ---- was warned not to use the same boldness of speech that he was accustomed to use in British Burma, lest they should kill him. But as far as I observed he was bolder than ever, denouncing idolatry in every form, and pleading the merits of Jesus Christ.

"A German who had declared that there was not a true conversion among the Burmans, was compelled to acknowledge that he had been mistaken, for no man (said he) could face what this one did who was not a Christian."

As has been said, there is little reason, at the present time, to fear for one's life. But such instances of persecution as here given are being repeated at every station where mission work among Buddhists is being carried on. Here we have enacted before our eyes a living commentary on these words of Christ: "Think not that I came to send peace on the earth. I came not to send peace, but a sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law; and a man's foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me." The doctrine that "There is no other name whereby we must be saved" inevitably would produce this very result, as every missionary witnesses.

It is my profound conviction that missionaries and native converts owe the safety of their lives, under God, to the strong arm of the British Indian government. Doubtless the majority of Burman Buddhists, if left to themselves, would tolerate any foreign religion in their midst.

But they are not left to themselves. The priest is the Pharisee of Buddhism; each idol-maker a modern Demetrius. The one says: "Only by our hold upon the superstitious reverence of the people we have sustenance." The other says: "Only by this business have we our wealth."

Both hate the Christian evangelist with a bitter hatred. Take away the strong arm of the law which, by many severe lessons, they have learned to respect, these emissaries of Satan would make the advent of a Christian evangelist an occasion of rioting rivalling that of Ephesus.

Judson's experiences would be repeated in the experience of many a missionary. As it is there are scores of Buddhists who secretly admit that Christianity is right, but dare not openly break away from the toils of this Buddhist hierarchy.

The reign of Badawgyi, the king that imprisoned Dr. Judson, extended to 1857. During the last years his authority was but nominal.

The humiliation of his defeat by the English; loss of territory; and from 1830, the degradation of being compelled to have a British resident in the royal city finally drove him insane. In that condition he remained until his death, in 1845. So ended the career of this cruel king under whom Dr. Judson suffered. At about this time the capital was again transferred to Amarapura, which remained the capital until the founding of Mandalay, in 1860.

Ava was left to fall to ruin. From the founding of Ava until it was finally abandoned, thirty kings had reigned there, for periods from a few months up to thirty-eight years, including temporary changes of the capital.

I visited the site of Ava in August, 1903, crossing the Irrawadi River, from Sagaing. The old city wall, from which much of the brickwork has been removed, still stretches along the bank of the river for two miles. The main entrance, through which Judson must have passed and repassed, is still intact, though the great gates have disappeared.

The city was built in the angle formed by the junction of the Irrawadi and Myitngi Rivers, and extended back along the Myitngi one and a half miles. A smaller inner wall enclosed the palace and other royal buildings. Only one building of the entire city is still standing.

This building is of brick, plastered on the outside with cement, and represents the best workmanship of which their imported Indian architects and masons were capable. It is about twenty-five feet square and seventy-five feet high, and is without doors or windows. There was a brick and plaster stairway on the outside, winding around the tower. From some unknown cause the tower long ago settled on one side, so that it leans fully six feet out of perpendicular. This settling threw down the massive brick stairway, which now lies in chaotic ruin.