Chapter XVII: Conclusion

My advancing age suggests the wisdom of not attempting to continue this personal narrative beyond the account just given of my last long missionary tour. I may venture to add, however, by way of conclusion, a few suggestions and criticisms concerning the work of our mission as a whole, and briefly notice a few of the more important personalities and events of these later years.

Special prominence has been given throughout to the evangelistic work, as being the foundation of all other missionary work. A Christian Church and a Christian constituency must be the first aim in all missions. In this we have not been unsuccessful. Our ideals, it is true, have not been realized. We have not witnessed among the Siamese or the Lāo any racial movement towards Christianity; nor have there been any great revivals resulting in large accessions to the church. Both of these we hope for in the not far distant future. Yet the uniform, healthful growth of the church, as distinguished from spasmodic or sporadic increase, has been most gratifying. Seldom does a week pass without accessions to some of our churches.

An adult membership of four thousand is a good foundation. And it must never be forgotten that the roll of church-membership is a very inadequate index of the real influence and power of a mission. In addition to a much larger constituency of adherents, there is our large roll of non-communing members, the hope of the future church. And signs of most hopeful promise have appeared within the present year. The growth of the Chieng Rāi church during that time has been surpassed only by the results of Dr. Campbell’s recent tours, amounting to eighty accessions within a few weeks. The supporters of our missions have every cause for gratitude, and a call for earnest, effectual prayer in their behalf.

A review of our evangelistic work suggests one or two criticisms. On one line at least, with a smaller amount of hard work done by the missionary himself, we might have accomplished more, might now be better prepared for advanced work, and the native church might be better able to stand alone, if we had addressed our efforts more steadily to the development and use of native assistance. While we have not had the material of well educated young men out of which to form a theological seminary and to furnish a fully equipped native ministry, we have not used, to the extent to which we should have used it, the material which was available. For a mission as old as ours, we must confess that in this most important matter we are very backward.

The delay in starting our school for boys was not our fault; it was inevitable. The Lāo rulers of the earlier years were absolutely indifferent to all education, and were positively jealous of any that was given by the mission. But as the church began to increase, we had accessions of men trained in the Buddhist priesthood. Some of these were among the best educated men in the country. They understood—as young men even from mission schools could not be expected to understand—the religion, the modes of thought, the needs of their own people, and how to reach them. Their education, however deficient, brought them many compensations. They form the class from which nearly all of our evangelists have been drawn. When such men have been drilled in the Scriptures, their Buddhistic knowledge makes them the very best men for successful work among their countrymen. They visit and sleep in the homes of their people, and are one with them. The missionary in his work must rely largely on their judgment and advice.

It must not be understood that we have not taught these men or used them. A great deal of labour has been spent in training them; very much in the same way in which in American churches, a generation ago, busy pastors trained up young men to be some of our best ministers. The criticism I make—and in it I believe all my colleagues will concur—is that we have not made as much of them as we should have done. No doubt there have been difficulties in the way. Their families must somehow be provided for during the process. The native churches were not strong enough to undertake their support. We were warned that to aid them with foreign funds would make the churches mercenary. What the missionary himself sometimes did to eke out their subsistence was irregular and difficult, and often unsatisfactory. But the labourer is worthy of his hire. Hungry mouths must be fed. The Board and the churches at home do not begrudge a thousand dollars or more to support a missionary in the field. Should they begrudge the same amount spent upon half a dozen men who will treble or quadruple the missionary’s work and his influence? In any business it is poor policy to employ a high-salaried foreman, and then not furnish him cheaper men to do that which unskilled labour can accomplish better than he.

In this matter, as in some others, we might have learned valuable lessons from our nearest missionary neighbours in Burma, even though the conditions of our work have been in many respects very different from theirs. Making all allowance for our conditions, I frankly confess that our greatest mistake has probably been in doing too much of the work ourselves, instead of training others to do it, and working through them. This conviction, however, must not in the least lead us to relax our efforts in the line of general education. For the ultimate establishment of the church, and to meet the demands of the age, we must have workmen thoroughly equipped. Till that time comes, we must, as we should more fully have done hitherto, rely on whatever good working material we find ready to hand.

* * * * *

With regard to plans and methods of work, another thought suggests itself. In a business organized as ours is, where the majority in the Annual Meeting has absolute power, it is difficult to avoid the appearance—and sometimes the reality—of a vacillating policy. New stations are established, and missionaries are located by the ballot of the mission there assembled. From year to year the personnel of the mission is constantly changing by reason of furloughs, breakdown of health, and necessary removals. We make our disposition of forces at one meeting, and at the next an entirely new disposition has become necessary. A family has been left alone without a physician or associate. Missionary enthusiasm, or an earnest minority interested in a particular field or a particular cause, may initiate a policy which a subsequent majority may be unable to sanction, or which it may be found difficult or impossible to carry out.

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.

* * * * *

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.

HIS MAJESTY, MAHĀ VAJIRAVUDH, KING OF SIAM]

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.

* * * * *

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.

DR. AND MRS. McGILVARY FIFTY YEARS AFTER THEIR MARRIAGE]

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.

* * * * *

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.

SKETCH MAP OF SIAM AND THE ADJACENT REGIONS
TO ILLUSTRATE THE MISSIONARY TOURS OF REV. DANIEL McGILVARY, D.D.]

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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.

French Indo-China, 332, 354, 358, 384, and chapters xxxiii, xxxiv.

Hallett, Holt S. (railroad survey), 244-254.

House, Rev. S. R., M.D., 37-38, 45, 53, 67, 92-93, 110-112.

Intanon, Prince of Chiengmai, 81, 90, 108-109, 132, 137, 142, 145, 187,
193-194, 209, 245, 262, 293, 300.

Kamu tribe, 368, 393-394, 400, 403, 405, 407, 411.

Karens, 89, 143-144.

Kāwilōrot, Prince of Chiengmai (1855-1870), 57, 67, 69-70, 85-86, 90,
95, 102-106, 121-129, 133-138, 146-147.

Lāo:
the name, 13-14, 57-58;
spelling of Lāo words, 12-13;
people, 58, 156;
states, 130, 191-192, 218-219, 262;
language, 357, 358, 420-422, see also Education;
women, 144-145.

Lāo Mission:
planted, 77;
Rev. J. Wilson arrives, 92;
first church organized, 93;
a gift of land, 95;
first native members received, 96-101;
persecution, 106-117;
mission supposedly abandoned, 126;
intervention, 130-132;
new régime, 137-144;
permanent buildings, 140-142;
first physician, 149;
Girls’ School, 177;
teachers arrive, 221-222;
reinforcement, 242;
Presbytery organized, 257;
printing-press, 320;
Christian Endeavor, 381;
summaries, 217-218, 225, 287-288, 299, 304, 401;
general review, 413-423.
Later Missionaries:
Briggs, Rev. W. A., M.D., 10, 319, 336-337, 351-352, 401;
Campbell, Rev. Howard, 376, 411, 414;
Mrs. Campbell, 418;
Campbell, Miss Mary, 177, 221-222, 234, 236-237, 240;
Cary, A. M., M.D., 283-284, 296, 298;
Cheek, M. A., M.D., 166, 169, 178, 190, 195, 212, 233, 236-237,
283, 292;
Mrs. Cheek, 169, 242, 293;
Cole, Miss Edna E., 177, 221-222, 233, 240, 284, 387;
Collins, Rev. D. G., 283, 284, 296, 301;
Curtis, Rev. L. W., 376;
Mrs. Curtis, 9;
Denman, C. H., M.D., 376, 381, 382-385;
Dodd, Rev. W. C., D.D., 283, 284-286, 289, 291, 296, 301, 358,
377-378, 382, 384, 401;
Mrs. Dodd (Miss B. Eakin), 292, 293, 303;
Fleeson, Miss, 292, 293, 299;
Freeman, Rev. J. H., 9, 296;
Griffin, Miss I. A., 240, 243, 284, 292, 299;
Hearst, Rev. J. H., 239, 243;
Irwin, Rev. Robert, 319, 353, 362, 367, 401;
Martin, Rev. Chalmers, 239, 250, 252, 268, 270, 271-273, 276, 283;
McGilvary, Cornelia H. (Mrs. William Harris), 199, 306, 308-316,
427;
McGilvary, Rev. Evander B., 337, 371;
McGilvary, Margaret A. (Mrs. Roderick Gillies), 197, 337;
McKean, J. W., M.D., 306, 316, 320, 338, 341, 422-423, 427;
Peoples, Rev. S. C., M.D., 239, 250, 257, 263-265, 289-291, 300,
319, 387;
Mrs. Peoples, 240;
Phraner, Rev. Stanley K., 319, 320, 326-329, 376-377, 418;
Mrs. Phraner (Lizzie Westervelt), 238, 274, 284;
Taylor, Rev. Hugh, 299, 308-309;
Vrooman, C. W., M.D., 149-159, 166.
Native Converts:
Āi Tū (Prayā Pakdī), 277, 280, 287;
Cha Pū Kaw and Cha Waw, _see under_ Mūsô;
Chao Borirak, 158, 163, 197;
Lung In, 168, 170, 202;
Nān Chai, 100-101, 114-117;
Nān Chaiwana, 266-270;
Nān Inta, 96-99, 149, 161, 163, 207, 208, 210, 233, 243, 257, 258;
Nān Tā, 225-228, 234, 243, 248, 258, 272, 276, 277, 283, 299, 301;
Nān Sī Wichai, 199, 243;
Nān Suwan, 197-198, 233, 248, 257, 280, 287, 327, 330, 333, 341,
359;
Noi Intachak, 230, 257, 260;
Noi Siri, 301-304, 333;
Noi Sunya, 99-100, 114-117;
Noi Tāliya, 278-279, 290, 334;
Pā Sêng Bun, 205-206;
Prayā Sīhanāt, 199-201, 232-233;
Sên Utamā, 230, 232;
Sên Yā Wichai, 79, 100, 105, 203, 281, 291.

Mahā Mongkut, King of Siam, 37, 47-48, 70.

Mahā Vajiravudh, King of Siam, 425-426.

Mattoon, Rev. S., D.D., 39, 45, 67, 165-166.

McDonald, Rev. N. A., D.D., 53, 68, 103-104, 121ff.

McFarland, Rev. S. G., D.D., 53, 70-71.

McGilvary, Rev. Daniel, D.D., birth (1828), 20;
parentage, 19-20;
childhood, 20-28;
conversion, 27-28;
Bingham School, 29-31;
teaching, 31-32;
Presbytery of Orange, 32-34;
Princeton Seminary (1853-1856), 35-38;
pastorate, 38-41;
ordination, 42;
voyage, 43-45;
Bangkok (1858-1861), 45-52;
marriage (1860), 52;
Pechaburī, 53ff;
first acquaintance with the Lāo, 57-58;
tour of exploration to Chiengmai, 59-65;
charter of the Lāo mission, 66-70;
removal to Chiengmai (1867), 71-76;
pioneer experiences, 77-83;
ceremony of Dam Hūa, 84-86;
non-professional medicine and surgery, 88-91, 95, 120, 147-148, 158,
190, 195-196, 322, 362;
visit from Dr. House, 92;
First Church organized, 93;
first-fruits, 95-101;
the gathering storm, 102-105;
it breaks (Sep. 1869), 106;
terrifying suspense, 107, 118-119;
alarm in Bangkok, 111-113;
the martyrs, 114-117;
Siamese Royal Commission, 121;
a stormy audience and its results, 122-129;
death of Kāwilōrot, 133-135;
visit from Dr. and Mrs. Cushing, 138-139;
the new rulers, 137-144;
building, 140-142;
arrival of a missionary physician, 149;
First Tour (1872, with Dr. Vrooman)—exploration north and east,
150-159;
visit to Lakawn and Nān, 161-168;
first furlough (1873-1875), 159-168;
Second Tour (1876)—exploration northwestward, 170-177;
conversation with the Princess, 180-187;
shrine on Doi Sutēp, 188-189;
firmer Siamese policy—the Resident High Commissioner, 191-194;
the deaf Prayā, 199-201;
struggle with demonism:—Pā Sêng Bun, 203-206;
Christian marriage defeated, 207-209;
appeal unto Cæsar, 210-212;
Edict of Religious Toleration (1878), 213-220;
teachers for the Girls’ School, 221-222;
the harvest of twelve years, 225;
the nine years’ wanderer, 225-228;
voyage to Hongkong, 228-230;
Rahêng, 230-232;
churches organized, 233;
second furlough (1881-1882)—reinforcements and losses, 236-243;
a surveying expedition (1884), 244-254;
equipment for touring, 249-251;
semi-monthly mail to Maulmein, 255-256;
death of Princess Tipa Kēsawn, 257;
Presbytery of North Laos and the training of native evangelists,
257-262;
station established at Lakawn, 263-265;
struggle with demonism renewed—Bān Pên, 266-270;
work among the villages, 270-274;
Third Tour (1886, with Mr. Martin)—Christian communities in the
north, 276-283;
reinforcements, 283-284;
river trip with Mr. Dodd, 285-286;
Fourth Tour (1887), 286-287;
Fifth Tour (1888, with Dr. Peoples and Mr. Dodd):—church organized in
Chieng Sên, 289-291;
serious illness, 291;
marriage of his daughter—the Prince and the charades, 293;
foothold secured in Lampūn, 294-296;
trip to Bangkok, 297;
week at Bān Pên, 297-298;
a marvellous recovery, 298;
the “prisoner of Jesus Christ,” 300-304;
tax-rebellion, 305-306;
Dr. McKean, and a continuous medical mission at last, 306-307;
Sixth Tour (1890, with Miss McGilvary):—Lakawn, Prê, Nān, 308-310;
the lost elephant, 311;
Chieng Kawng and the “Teacher’s Road,” 313-314;
Chieng Sên and Chieng Rāi, 314-315;
elephant runaways, 317-318;
Buddhist sacred days to be observed by Christians, 318-319;
Seventh Tour (1891, with Mr. Phraner), 320-336:—first meeting with
the Mūsôs, 322-327;
Mûang Len, 327-329;
Chieng Sên, 329-330;
a thrilling experience, 330-331;
Chieng Kawng and Mûang Tông, 332-333;
Mūsôs baptized, 333-336;
Eighth Tour (1892, with Dr. McKean)—among the Mūsô villages, 338-348;
tragic struggle with opium, 348;
famine, 349-352;
Ninth Tour (1893, with Mr. Irwin)—the Sipsawng Pannā, 353-368;
Mûang Yawng, 354-355;
an undiscovered peril, 358;
Chieng Rung;
ferry and ford of the Mê Kōng, 359-360;
dysentery and heroic treatment, 362;
Mûang Sing, 363-366;
Mūsôs east of the Mê Kōng, 367-368;
third furlough (1893-1894), 370-376;
Mr. Arthington of Leeds, 373-376;
Presbytery and a native ministry, 377-380;
Tenth Tour (1896, with Dr. Denman)—Chieng Rāi chosen for a station,
382-384;
evangelists sent forth, 384;
Mūsôs, 385;
Eleventh Tour (1897, with Dr. Peoples)—the “regions beyond”: Lūang
Prabāng, 388ff.;
courtesy of French officials, 388-390, 395, 398, 400;
Mûang Sai, 390-394;
Mûang Āi, 394-395;
wedding feast, 395;
surprise party, 396-397;
Mûang Sing, 398, 399;
Twelfth Tour (1898)—the closed door, 402-412;
summoned to the U. S. by illness of Mrs. McGilvary (1905), 426-427;
Golden Wedding, 427-429;
appreciation by Dr. Arthur J. Brown, D.D., 1-7.
Observations and criticisms: Continuity in mission policy, 416-417;
Converts with more than one wife, 231-232;
Exclusion of the Lāo mission from the Lāo-speaking peoples of the
north, 157, 332, 368-369, 404, 411-412;
Girls’ Schools as Christianizing agencies, 178, 203, 280, 284, 287,
418-419;
Heresy trials, 371-372;
Language problem, 222-225, 420-422;
Native evangelists and ministers, 257-262, 377-380, 414-416;
Parliament of religions, 370-371;
Obedient to constituted authority and law, 208, 301, 393, 400, 406;
Outlying Christian communities—their claim on the missionary,
329-330;
Rulers—importance of cultivating their acquaintance, 90, 144, 161,
170-171,330.
Religious teachings and conversations, 97-98, 161-162, 174-176,
180-188, 199-200, 342-343, 365.

McGilvary, Mrs. Sophia Bradley, marriage, 52;
wins first Lāo convert, 79, 100;
life in a bamboo shack, 140;
furlough after twenty-three years in Siam, 159-160;
river journey Without escort, 164;
opens first Lāo school, 177;
sole assistant in the mission, 195-197;
translates first Gospel into Lāo, 288, 320;
visits to the U. S., 158, 229, 238, 426-427;
Golden Wedding, 427-428.

Medical Mission, summary, 422-423.

Merit-making, 64, 133, 134, 147, 180, 257.

Mission, American Baptist, of Burma, 138, 143, 254, 368, 383, 418.

Mūsô tribe, 276, 322-327, 334-336, 338-348.

Nevius, Rev. Dr., 378-379.

Opium, 136, 335, 346-348, 357, 399.

Presbytery:
of, Siam, 47, 59, 71;
of North Laos, 257-260, 377-380.

Princess:
Tipa Kēsawn, 55, 90, 108-109, 145, 178, 180-187, 209, 222, 257;
the younger, 55, 63-64, 105, 114, 115, 119, 136.

Printing-press, and Lāo type, 224, 320, 338, 353, 384.

Posts and telegraphs, 91, 121, 255-256, 296, 320.

Rapids:
Mê Ping, 71-75;
Mê Kōng, 154-155.

Regent of Siam, 112, 132.

Robbers and brigandage, 91, 164, 233, 329, 358;
bandit chieftain, 84, 96, 146, 147.

Toleration, Edict of, chapter xix.

Warfare of depopulation, 218, 353-354, 355, 357, 363.

White ants, 179.

Wild game;
deer, 253, 339;
cattle, 253, 313;
tigers, 72, 152, 153, 311, 386-387.

Wilson, Rev. Jonathan, D.D., 36, 38, 43, 51, 65, 67, 92, 95, 113, 140,
148, 169, 221, 233, 263, 291, 381, 423, 428.

PRINTED IN THE UNITED STATES OF AMERICA

------------------------------------------------------------------------

BIOGRAPHY

ROBERT E. SPEER, D.D.

=The Foreign Doctor=: “The Hakim Sahib”

A Biography of Joseph Plumb Cochran, M.D., of Persia. Illustrated, 12mo, cloth, net $1.50.

Dr. Cochran came to a position of power in Western Persia which
made his life as interesting as a romance. He was one of the
central figures in the Kurdish invasion of Persia, and was the
chief means of saving the city of Uramia. In no other biography
is there as full an account of the actual medical work done by
the medical missionary, and of the problem of the use of the
political influence acquired by a man of Dr. Cochran’s gifts and
opportunities.

HENRY D. PORTER, M.D., D.D.

=William Scott Ament= Missionary of the American Board to China.

Illustrated, 8vo, cloth, net $1.50.

A biography of one of the most honored missionaries of the Congregational Church, whose long and effective service in China has inscribed his name high in the annals of those whose lives have been given to the uplift of their fellow-men.

MARY GRIDLEY ELLINWOOD

=Frank Field Ellinwood= Former Secretary Presbyterian F. M. Board

His Life and Work. Illustrated, cloth, net $1.00.

A charming biography of one of the greatest missionary leaders
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ANTONIO ANDREA ARRIGHI

=The Story of Antonio the Galley Slave=

With Portrait, 12mo, cloth, net $1.25.

“Reads like a romance, and the wonderful thing about it is that
it is true. A fervid religious experience, a passion for service
and good intellectual equipment were his splendid preparation
for a great missionary work among his countrymen in
America.”—Zion’s Herald.

GEORGE MULLER

=George Muller=, The Modern Apostle of Faith
By FREDERICK G. WARNE.

New Edition, including the Later Story of the Bristol Orphan Home. Illustrated, cloth, net 75c.

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FOREIGN MISSIONS

ROBERT E. SPEER The Cole Lectures for 1911.

=Some Great Leaders in the World Movement= 12mo, cloth, net $1.25.

Mr. Speer in his characteristic inspiring way has presented the
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S. M ZWEMER, F.R.G.S., and Others

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This volume presents the papers read at the Second Conference on
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Daylight in the Harem

A New Era for Moslem Women. In Press.

Woman’s work for Woman is nowhere more needed than on the part
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ROBERT A. HUME, D.D.

=An Interpretation of India’s Religious History= Introduction by
President King, LL.D. of Oberlin College

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The author of this careful, though popular, study, is eminently
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Equipped for this purpose through long residence in India and
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The Education of Women in China

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A Message from Batang

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Dr. Loftis went out to Tibet as a medical missionary of the
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The Fruits of the Tree

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This is the address which Mr. Bryan delivered at the World’s
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Pandita Ramabai

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“The story of a wonderful life, still in the midcareer of high
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These sketch stories of actual life in Korea by a missionary of
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Mary Reed, Missionary to the Lepers

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The Modern Missionary Challenge

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These lectures, by the author of “India’s Problem, Krisha or
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Sketches from the Karen Hills

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These descriptive chapters from a missionary’s life in Burma are
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The Unique Message and Universal Mission of Christianity

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The World Missionary Conference

The Report of the Ecumenical Conference held in Edinburgh in 1910. In nine volumes, each, net 75c.; the complete set of nine volumes. net $5.00.

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Fifty-three Years in Syria

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Christianity and the Nations

The Duff Lectures for 1910.

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Among the many notable volumes that have resulted from the well-known Duff foundation Lectureship this new work embodying the series given by Mr. Robert E. Speer in Edinburgh, Glasgow and Aberdeen, will rank among the most important. The general theme, “The Reflex Influence of Missions Upon the Nations,” suggests a large, important, and most interesting work.

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Fifty Years Missionary of the American Board in Turkey

Christian and Mohammedan

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------------------------------------------------------------------------

● Transcriber’s note:

○ Missing or obscured punctuation was silently corrected.

○ Typographical errors were silently corrected.

○ Inconsistent spelling and hyphenation were made consistent only
when a predominant form was found in this book.

○ The cover image was created by the transcriber and is placed
in the public domain.