Chapter XXXV: Conclusion 413 (1)

INDEX 431

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ILLUSTRATIONS

DANIEL MCGILVARY _Frontispiece_

WILLIAM J. BINGHAM 30

MAHĀ MONKUT, KING OF SIAM, 1851-1872 48

PAGODA OF WAT CHÊNG, BANGKOK 56

REV. DAN BEACH BRADLEY, M.D., 1872 70

KĀWILŌROT, PRINCE OF CHIENGMAI (ABOUT 70
1869)

A REST BETWEEN RAPIDS IN THE GORGE OF 76
THE MÊ PING RIVER

POLING UP THE MÊ PING RIVER 76

TEMPLE OF THE OLD TĀI STYLE OF 82
ARCHITECTURE, CHIENGMAI

A CREMATION PROCESSION 146

INTERIOR OF A TEMPLE, PRÊ 158

AN ABBOT PREACHING 188

INTANON, PRINCE OF CHIENGMAI 202

ELDER NĀN SUWAN 202

DR. MCGILVARY, 1881 238

MRS. MCGILVARY, 1881 238

CHULALONGKORN, KING OF SIAM, 1872-1910 242

PRESBYTERY, RETURNING FROM MEETING IN 264
LAKAWN

MARKET SCENE IN CHIENGMAI 274

IN THE HARVEST-FIELD 274

GIRLS’ SCHOOL IN CHIENGMAI, 1892 284

REV. JONATHAN WILSON, D.D., 1898 294

FIRST CHURCH IN CHIENGMAI 318

DR. MCGILVARY’S HOME IN CHIENGMAI 318

MRS. MCGILVARY, 1893 332

MŪSÔ PEOPLE AND HUT NEAR CHIENG RAI 348

GROUP OF YUNNAN LĀO 356

PHYA SURA SIH, SIAMESE HIGH COMMISSIONER 384
FOR THE NORTH

HIS MAJESTY, MAHĀ VAJIRAVUDH, KING OF 424
SIAM

DR. AND MRS. MCGILVARY, FIFTY YEARS 428
AFTER THEIR MARRIAGE

MAP OF NORTHERN SIAM SHOWING MISSION 326
STATIONS

MAP OF SIAM 430

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I

CHILDHOOD AND YOUTH

Heredity and early environment exercise such a determining influence in forming a man’s character and shaping his destiny that, without some knowledge of these as a clew, his after-life would often be unintelligible. And beyond these there is doubtless a current of events, directing the course of every man’s life, which no one else can see so clearly as the man himself. In the following review of my early life, I have confined myself, therefore, to those events which seem to have led me to my life-work, or to have prepared me for it.

By race I am a Scotsman of Scotsmen. My father, Malcom McGilvary, was a Highland lad, born in the Isle of Skye, and inheriting the marked characteristics of his race. In 1789, when Malcom was eleven years old, my grandfather brought his family to the United States, and established himself in Moore County, North Carolina, on the headwaters of the Cape Fear River. The McGilvarys had but followed in the wake of an earlier immigration of Scottish Highlanders, whose descendants to this day form a large proportion of the population of Moore, Cumberland, Richmond, Robeson, and other counties of North Carolina. My father’s brothers gradually scattered, one going to the southwestern, and two to the northwestern frontier. My father, being the youngest of the family, remained with his parents on the homestead. The country was then sparsely settled; communication was slow and uncertain. The scattered members of the family gradually lost sight of one another and of the home. My mother belonged to the McIver clan—from the same region of the Scottish Highlands, and as numerous in North Carolina as the McGilvarys were scarce. She was born in this country not long after the arrival of her parents.

I was born May 16th, 1828, being the youngest of seven children. As soon after my birth as my mother could endure the removal, she was taken to Fayetteville, thirty-five miles distant, to undergo a dangerous surgical operation. The journey was a trying one. Anæsthetics were as yet unknown. My poor mother did not long survive the shock. She died on the 23d of November of that year.

Since feeding-bottles were not then in use, the motherless infant was passed around to the care of aunts and cousins, who had children of like age. Two aunts in particular, Catharine McIver and Margaret McNeill, and a cousin, Effie McIver, always claimed a share in me for their motherly ministrations till, at last, I could be turned over to my sister Mary. She, though but six years my senior, was old beyond her years; and the motherly care with which she watched over her little charge was long remembered and spoken of in the family.

When I was four years old, my father married his second wife, Miss Nancy McIntosh. The next nine years, till my father’s death, June 8th, 1841, were spent in the uneventful routine of a godly family in a country home. My father’s rigid ideas of family discipline were inherited from his Presbyterian ancestors in Scotland, and his own piety was of a distinctly old-school type. He was a ruling elder in the church at Buffalo, Fayetteville Presbytery, in which office he was succeeded by my brother, Evander, and three others of his sons became elders in other churches. No pressure of business was ever allowed to interfere with family worship night and morning. A psalm or hymn from the old village hymnbook always formed part of the service. My father was an early riser, and, in the winter time, family worship was often over before the dawn. Almost every spare moment of his time he spent in reading Scott’s Family Bible, the Philadelphia _Presbyterian_, or one of the few books of devotion which composed the family library. The special treasure of the book-case was the great quarto Illustrated Family Bible, with the Apocrypha and Brown’s Concordance, published by M. Carey, Philadelphia, 1815. It was the only pictorial book in the library, and its pictures were awe-inspiring to us children—especially those in the Book of Revelation:—The Dragon Chained, The Beast with Seven Heads and Ten Horns, and the Vision of the Four Seals. These and the solemn themes of Russell’s _Seven Sermons_—which on rainy days I used to steal away by myself to read—made a profound impression on me.

Scottish folk always carry the school with the kirk. Free schools were unknown; but after the crops were “laid by,” we always had a subscription school, in which my father, with his large family, had a leading interest. The teacher “boarded around” with the pupils. Our regular night-task was three questions and answers in the Shorter Catechism—no small task for boys of ten or twelve years. My memory of the Catechism once stood me in good stead in after-life. When examined for licensure by the Orange Presbytery, I was asked, “What is man’s state by nature?” In reply I gave the answers to the nineteenth and twentieth questions in the Catechism. A perceptible smile passed over the faces of many of the presbyters, and Father Lynch said, “He is right on the Catechism. He will pass.” In those days to be “right on the Catechism” would atone for many failures in Hodge or Turretin.

The church was at the village of Buffalo, four miles from our home, but no one of the family was expected to be absent from the family pew on “the Sabbath.” Carriages were a later luxury in that region. Our two horses carried father and mother, with the youngest of the little folks mounted behind, till he should be able to walk with the rest.

The great event of the year was the camp-meeting at the Fall Communion. It served as an epoch from which the events of the year before and after it were dated. For weeks before it came, all work on the farm was arranged with reference to “Buffalo Sacrament”—pronounced with long a in the first syllable. It was accounted nothing for people to come fifteen, twenty, or even forty miles to the meetings. Every pew-holder had a tent, and kept open house. No stranger went away hungry. Neighbouring ministers were invited to assist the pastor. Services began on Friday, and closed on Monday, unless some special interest suggested the wisdom of protracting them further. The regular order was: A sunrise prayer-meeting, breakfast, a prayer-meeting at nine, a sermon at ten, an intermission, and then another sermon. The sermons were not accounted of much worth if they were not an hour long. The pulpit was the tall old-fashioned boxpulpit with a sounding-board above. For want of room in the church, the two sermons on Sunday were preached from a stand in the open air. At the close of the second sermon the ruling elders, stationed in various parts of the congregation, distributed to the communicants the “tokens,”[1] which admitted them to the sacramental table. Then, in solemn procession, the company marched up the rising ground to the church, singing as they went:

“Children of the Heavenly King,
As ye journey sweetly sing.”

Footnote 1:

The “token” was a thin square piece of lead stamped with the initial
letter of the name of the church.

It was a beautiful sight, and we boys used to climb the hill in advance to see it. When the audience was seated, there was a brief introductory exercise. Then a hymn was sung, while a group of communicants filled the places about the communion table. There was an address by one of the ministers, during the progress of which the bread and the wine were passed to the group at the table. Then there was singing again, while the first group retired, and a second group took its place. The same ceremony was repeated for them, and again for others, until all communicants present had participated. The communion service must have occupied nearly two hours. One thing I remember well—when the children’s dinner-time came (which was after all the rest had dined), the sun was low in the heavens, and there was still a night service before us. Notwithstanding some inward rebellion, it seemed all right then. But the same thing nowadays would drive all the young people out of the church.

With some diffidence I venture to make one criticism on our home life. The “Sabbath” was too rigidly observed to commend itself to the judgment and conscience of children—too rigidly, perhaps, for the most healthy piety in adults. It is hard to convince boys that to whistle on Sunday, even though the tune be “Old Hundred,” is a sin deserving of censure. An afternoon stroll in the farm or the orchard might even have clarified my father’s vision for the enjoyment of his Scott’s Bible at night. It would surely have been a means of grace to his boys. But such was the Scottish type of piety of those days, and it was strongly held. The family discipline was of the reserved and dignified type, rather than of the affectionate. Implicit obedience was the law for children. My father loved his children, but never descended to the level of familiarity with them when young, and could not sympathize with their sports.

But dark days were coming. Brother John Martin presently married and moved west. In August, 1840, an infant sister died of quinsy—the first death I ever witnessed. On June 8th, 1841, the father and “house-bond” of the family was taken away. The inheritance he left his children was the example of an upright, spotless life—of more worth than a legacy of silver and gold. These we might have squandered, but that was inalienable.

At thirteen, I was small for my age—too small to do a man’s work on the farm; and there was no money with which to secure for me an education. Just then occurred one of those casual incidents which often determine the whole course of one’s life. Mr. Roderick McIntosh, one of my mother’s cousins, being disabled for hard work on the farm, had learned the tailor’s trade, and was then living in the village of Pittsboro, twenty-one miles away. His father was a neighbour of ours, and a man after my father’s own heart. The two families had thus always been very intimate. While the question of my destiny was thus in the balance, this cousin, one day, while on a visit to his father, called at our house. He had mounted his horse to leave, when, turning to Evander, he asked, “What is Dan’l going to do?” My brother replied, “There he is; ask him.” Turning to me, he said, “Well, Dan’l, how would you like to come and live with me? I will teach you a trade.” I had never thought of such a thing, nor had it ever been mentioned in the family. But somehow it struck me favourably. Instinctively I replied, “I believe I should like it.” A life-question could not have been settled more fortuitously. But it was the first step on the way to Siam and the Lāo Mission.

On the last day of August, 1841, I bade farewell to the old home, with all its pleasant associations. Every spot of it was dear, but never so dear as then. Accompanied by my brother Evander, each of us riding one of the old family horses, I started out for my new home. The departure was not utterly forlorn, since Evander was still with me. But the parting from him, as he started back next day, was probably the hardest thing I had ever experienced. I had to seek a quiet place and give vent to a flood of tears. For a time I was inexpressibly sad. I realized, as never before, that I was cut loose from the old moorings—was alone in the world. But the sorrows of youth are soon assuaged. No one could have received a warmer welcome in the new home than I did. There were two children in the family, and they helped to fill the void made by the separation.

Pittsboro was not a large village, but its outlook was broader than that of my home. The world seemed larger. I myself felt larger than I had done as a country boy. I heard discussion of politics and of the questions of the day. The county was strongly Whig, but Mr. McIntosh was an unyielding Democrat, and as fond of argument as a politician. According to southern custom, stores and shops were favourite resorts for passing away idle time, and for sharpening the wits of the villagers. The recent Presidential campaign of 1840 furnished unending themes for discussion in our little shop.

There was no Presbyterian church in Pittsboro at that time. The church-going population was divided between the Methodist and the Episcopalian churches, the former being the larger. With my cousin’s family I attended the Methodist church. On my first Sunday I joined the Methodist Sunday School, and that school was the next important link in my chain of life. Its special feature was a system of prizes. A certain number of perfect answers secured a blue ticket; ten of these brought a yellow ticket; and yellow tickets, according to the number of them, entitled the possessor to various prizes—a hymnbook, a Bible, or the like. On the first Sunday I was put into a class of boys of my own age, at work on a little primer of one hundred and six questions, all answered in monosyllables. By the next Sunday I was able to recite the whole, together with the Lord’s Prayer and the Apostles’ Creed at the end. It was no great feat; but the teacher and the school thought it was. So, on the strength of my very first lesson, I got a yellow ticket, and was promoted to the next higher class. That stimulated my ambition, and I devoted my every spare hour to study. The next book was one of questions and answers on the four Gospels. They were very easy; I was able to commit to memory several hundred answers during the week. In a few Sundays I got my first prize; and it was not long before I had secured all the prizes offered in the school. What was of far more value than the prizes was the greater love for study and for the Scriptures which the effort had awakened in me, and a desire for an education. The shop was often idle; I had plenty of time for study, and made the most of it.

At one of the subsequent Quarterly Meetings, a Rev. Mr. Brainard, who had considerable reputation as a revivalist, preached one Sunday night a vivid and thrilling sermon on Noah’s Ark and the Flood. So marked was the impression on the audience, that, at the close, according to the Methodist custom, “mourners” were invited to the altar. Many accepted the invitation. A young friend sitting beside me was greatly affected. With streaming eyes he said, “Dan’l, let us go, too,” rising up and starting as he spoke. After a few moments I followed. By this time the space about the altar was well filled. There was great excitement and no little confusion—exhortation, singing, and prayer going on all at once. A number of persons made profession of religion, and soon my young friend joined them. He was full of joy, and was surprised to find that I was not so, too. The meetings were continued night after night, and each night I went to the altar. As I look back upon it from this distance, it seems to me that, with much exhortation to repent and believe, there was not enough of clear and definite instruction regarding the plan of salvation, or the offices and work of Christ. One night, in a quiet hour at home, the grounds and method of a sinner’s acceptance of Christ became clear to me, and He became my Lord.

Soon after, when invitation was given to the new converts to join the church as probationers, I was urged by some good friends to join with the rest; and was myself not a little inclined to do so. It was no doubt the influence of my cousin that enabled me to withstand the excitement of the revival and the gentle pressure of my Methodist friends, and to join, instead, my father’s old church at Buffalo. But I owe more than I shall ever know to that Sunday School, and since then I have always loved the Methodist Church. Meanwhile the prospects for an education grew no brighter, though Mr. Brantley, then a young graduate in charge of the Pittsboro Academy, but afterward a distinguished Baptist minister of Philadelphia, gave me a place in his school at idle times; and a Dr. Hall used to lend me books to read.

When the opportunity for acquiring an education finally came, it was as unexpected as a clap of thunder out of a blue sky. The celebrated Bingham School, now in Asheville, North Carolina, was then, as now, the most noted in the South. It was started by Rev. William Bingham in Pittsboro, North Carolina, in the closing years of the eighteenth century. It was moved to Hillsboro by his son, the late William J. Bingham, father of the present Principal. The school was patronized by the leading families of the South. The number of pupils was strictly limited. To secure a place, application had to be made a year or more in advance.

My surprise, therefore, can well be imagined, when one day Baccus King, a young boy of the town, walked into the shop with a letter addressed to Master Daniel McGilvary from no less a personage than William J. Bingham, the great teacher and Principal. At first I thought I was the victim of some boyish trick. But there was the signature, and the explanation that followed removed all doubt. Nathan Stedman, an influential citizen of Pittsboro, was an early acquaintance and friend of Mr. Bingham. He had visited the school in person to secure a place for his nephew, young King, and had brought back with him the letter for me. What Mr. Bingham knew of me I never discovered. No doubt Mr. Stedman could have told, though up to that time I had never more than spoken with him. Be that as it may, there was the letter with its most generous offer that I take a course in Bingham School at the Principal’s expense. He was to board me and furnish all necessary expenses, which, after graduation, I was to refund by teaching. If I became a minister of the Gospel, the tuition was to be free; otherwise I was to refund that also. To young King’s enquiry what I would do, I replied, “Of course, I shall go.” My cousin, Mr. McIntosh, was scarcely less delighted than I was at the unexpected opening.

The invitation to attend Bingham School came in the fall of 1845, when I was in my eighteenth year. There were then only two weeks till the school should open. I had little preparation to make. A pine box painted red was soon got ready to serve as a trunk, for my wardrobe was by no means elaborate. Mr. Stedman kindly offered me a seat with Baccus and a friend of his who was returning to the school. On the way Baccus’ friend entertained us with stories of the rigid discipline, for this was in the days when the rod was not spared. I had no fears of the rod, but I trembled lest I should not sustain myself as well as such great kindness demanded. It might be a very different thing from winning a reputation in a Methodist Sunday School.

It was dusk when we reached The Oaks. The family was at supper. Mr. Bingham came out to receive us. He told Baccus’ friend to take him to his own old quarters, and, turning to me, said, “I have made arrangements for you to board with Mr. C., and to room with Mr. K., the assistant teacher, till my house is finished, when you are to live with us. But we are at supper now. You must be hungry after your long ride. Come in and eat with us.” After supper, Mr. Bingham went with me to my boarding-house, and introduced me to my hosts and to my chum, David Kerr. He welcomed me, and said he thought we should get along finely together. We not only did that, but he became a warm friend to whom I owed much. So I was in the great Bingham School, overwhelmed with a succession of unexpected kindnesses from so many quarters! What did it all mean?

WILLIAM J. BINGHAM]

My highest anticipations of the school were realized. If there ever was a born teacher, William J. Bingham was one. Latin and Greek were taught then by a method very different from the modern one. Before a sentence was read or translated, the invariable direction was—master your grammar. In grammar-drill Mr. Bingham could have no superior. Bullion’s Grammars and Readers were the text-books. The principal definitions were learned practically verbatim. The coarse print was required of all in the class. The older pupils were advised to learn notes, exceptions, and all. I never became so familiar with any other books as with that series of grammars. We were expected to decline every noun and adjective, alone or combined, from nominative singular to ablative plural, backwards or forwards, and to give, at a nod, voice, mood, tense, number, and person of any verb in the lesson. These exercises became at last so easy that they were great fun. Even now, sixty years later, I often put myself to sleep by repeating the old paradigms.

It may seem that my estimate of Mr. Bingham is prejudiced by my sense of personal obligation to him for his kindness. Yet I doubt not that the universal verdict of every one who went there to study would be that he should be rated as one of the world’s greatest teachers. The South owes much to him for the dignity he gave to the profession of teaching. No man ever left a deeper impress on me. Thousands of times I have thanked the Lord for the opportunity to attend his school.

I was graduated from the school in May, 1849, a few days before I was twenty-one years old. On leaving my kind friends at The Oaks, I was again at sea. It will be remembered that, by my original agreement, I was booked for teaching—but I had no idea where. Once more the unexpected happened. In the midst of negotiations for a school in the southern part of the state, I was greatly surprised at receiving an offer from one of the prominent business men of my own town, Pittsboro, to assist me in organizing a new school of my own there. With much doubt and hesitation on my part—for there were already two preparatory schools in the place—the venture was made, and I began with ten pupils taught in a little business office. The number was considerably increased during the year. But when the second year opened, I was put in charge of the Academy, whose Principal had resigned. Here, in work both pleasant and fairly profitable, I remained until the four years for which I had agreed to stay were up.

I had by no means reached my ideal. But, as my friends had predicted, it had been a success. Some of my warmest supporters were sure that I was giving up a certainty for an uncertainty, in not making teaching my life-work. It had evidently been the hope of my friends from the first that I would make Pittsboro my home, and build up a large and permanent school there. But my purpose of studying for the ministry had never wavered, and that made it easier for me to break off.

During these four years my relations with the newly organized Presbyterian church had been most pleasant and profitable. There was no resisting the appeal that I should become ruling elder. The superintendency of the Sunday School also fell naturally to me, and opened up another field of usefulness. The friendship formed with the pastor, the Rev. J. H. McNeill, is one of the pleasant memories of my life.

One feature of the church connection must not be passed over. Neither of the other elders was so circumstanced as to be able to attend the meetings of the Orange Presbytery. Three of the leading professors in the University were members of the Presbytery, and all the leading schools within its bounds were taught by Presbyterian ministers or elders. To accommodate this large group of teachers, the meetings were held in midsummer and midwinter. Thus it fell to my lot to represent the Pittsboro church at the Presbytery during nearly the whole of the four years of my stay in Pittsboro. As it was then constituted, its meetings were almost equal to a course in church government. The Rev. J. Doll, one of the best of parliamentarians, was stated clerk. A group of members such as the two Drs. Phillips, father and son, Dr. Elisha Mitchell, of the University, and many others that could be named, would have made any assembly noted. Professor Charles Phillips, as chairman of the committee on candidates for the ministry, came into closer touch with me than most of the others. He afterwards followed my course in the Seminary with an interest ripening into a friendship which continued throughout his life.

The meetings of the Presbytery were not then merely formal business meetings. They began on Wednesday and closed on Monday. They were looked forward to by the church in which they were to be held as spiritual and intellectual feasts. To the members themselves they were seasons of reunion, where friendships were cemented, and where wits were sharpened by intellectual conflicts, often before crowded congregations.

Union Seminary, now of Richmond, Virginia, has always been under the direction of the Synods of North Carolina and Virginia; and there were strong reasons why students from those Synods should study there. They were always reminded of that obligation. But the high reputation of Drs. Hodge and Alexander was a strong attraction toward Princeton. My pastor and Professor Phillips, chairman of the committee in charge of me, had both studied there. So I was allowed to have my preference. No doubt this proved another stepping-stone to Siam. Union Seminary was not then enthusiastic in regard to foreign missions, as it has since become. At the last meeting of Presbytery that I was to attend, Dr. Alexander Wilson moved that, inasmuch as Orange Presbytery owned a scholarship in Princeton Seminary, I be assigned to it. To my objection that I had made money to pay my own way, he replied, “You will have plenty of need of your money. You can buy books with it.” I followed the suggestion and laid in a good library.

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II

MINISTERIAL TRAINING

I entered Princeton Seminary in the fall of 1853. I did not lodge in the Seminary building, but, through the kindness of Rev. Daniel Derouelle—whom, as agent of the American Bible Society, I had come to know during his visits to Pittsboro—I found a charming home in his family. There were, of course, some disadvantages in living a mile and a half away from the Seminary. I could not have the same intimate relations with my fellow students which I might have had if lodged in the Seminary. But I had the delightful home-life which most of them missed altogether. And the compulsory exercise of two, or sometimes three, trips a day, helped to keep me in health throughout my course. I became, indeed, a first-rate walker—an accomplishment which has since stood me in good stead in all my life abroad.

Being from the South, and not a college graduate, as were most of the students, I felt lonesome enough when, on the first morning of the session, I entered the Oratory and looked about me without discovering a single face that I knew. But at the close of the lecture some one who had been told by a friend to look out for me, touched me on the shoulder, made himself known, and then took me off to introduce me to J. Aspinwall Hodge, who was to be a classmate of mine. No man ever had a purer or a better friend than this young man, afterward Dr. J. Aspinwall Hodge; and I never met a friend more opportunely.

Of our revered teachers and of the studies of the Seminary course there is no need to speak here. Our class was a strong one. Among its members were such men as Gayley, Mills, Jonathan Wilson, Nixon, Lefevre, and Chaney. Of these Gayley and Mills were already candidates for missionary work abroad. In other classes were Robert McMullen and Isidore Loewenthal, destined to become martyrs in Cawnpore and Peshawur. Many were the stirring appeals we heard from these men. Dr. Charles Hodge, too, had given a son to India; and he never spoke more impressively than when he was pleading the cause of foreign missions. Princeton, moreover, because of its proximity to New York and to the headquarters of the various missionary societies established there, was a favourite field for the visits of the Secretaries of these organizations, and of returned missionaries. A notable visit during my first year was that of Dr. Alexander Duff, then in his prime. No one who heard him could forget his scathing criticism of the church for “playing at missions,” or his impassioned appeals for labourers.

So the question was kept constantly before me. But during the first two years, the difficulty of the acquisition of a foreign language by a person not gifted in his own, seemed an obstacle well-nigh insuperable. Conscience suggested a compromise. Within the field of Home Missions was there not equal need of men to bring the bread of life to those who were perishing without it? With the object of finding some such opportunity, I spent my last vacation, in the summer of 1855, in Texas as agent of the American Sunday School Union.

Texas afforded, indeed, great opportunities for Christian work; but in the one object of my quest—a field where Christ was not preached—I was disappointed. In every small village there was already a church—often more than one. Even in country schoolhouses Methodists, Baptists, and Cumberland Presbyterians had regular Sunday appointments, each having acquired claim to a particular Sunday of the month. Conditions were such that the growth of one sect usually meant a corresponding weakening of the others. It was possible, of course, to find local exceptions. But it is easier even now to find villages by the hundred, with three, four, and even five Protestant churches, aided by various missionary societies; where all the inhabitants, working together, could do no more than support one church well. This may be necessary; but it is surely a great waste.

From this trip I had just returned with these thoughts in my mind, and was entering upon my senior year, when it was announced that Dr. S. R. House, a missionary from Siam, would address the students. Expectation was on tiptoe to hear from this new kingdom of Siam. The address was a revelation to us all. The opening of the kingdom to American missionaries by the reigning monarch, Mahā Mongkut—now an old story—was new then, and sounded like a veritable romance. My hesitation was ended. Here was not merely a village or a parish, but a whole kingdom, just waking from its long, dark, hopeless sleep. Every sermon I preached there might be to those who had never heard that there is a God in heaven who made them, or a Saviour from sin.

The appeal was for volunteers to go at once. None, however, of the men who had announced themselves as candidates for service abroad were available for Siam. They were all pledged to other fields. The call found Jonathan Wilson and myself in much the same state of expectancy, waiting for a clear revelation of duty. After anxious consultation and prayer together, and with Dr. House, we promised him that we would give the matter our most serious thought. If the Lord should lead us thither, we would go.

Meanwhile the Rev. Andrew B. Morse had been appointed a missionary to Siam, and the immediate urgency of the case was thus lightened. Shortly before the close of my Seminary course, in 1856, there came to me a call to the pastorate of two contiguous churches, those of Carthage and of Union, in my native county in North Carolina. The call seemed a providential one, and I accepted it for one year only. My classmate, Wilson, soon after accepted a call to work among the Indians in Spencer Academy.

My parish was an admirable one for the training of a young man. The church at Union was one of the oldest in the state. The church at Carthage, five miles away, was a colony from Union. No distinct geographical line separated the two. Many of the people regularly attended both. That, of course, made the work harder for a young pastor. The extreme limits of the two parishes were fifteen miles apart. But these were church-going folk, mostly of Scottish descent—not “dry-weather Christians.” The pastorate had been vacant a whole year.

At the first morning service the church was crowded to its utmost capacity. Some came, no doubt, from curiosity to hear the new preacher; but most of them were hungry for the Gospel. They had all known my father; and some had known me—or known of me—from boyhood. I could not have had a more sympathetic audience, as I learned from the words of appreciation and encouragement spoken to me after church—especially those spoken by my brother, who was present.

The year passed rapidly. The work had prospered and was delightful. In it I formed the taste for evangelistic touring, which was afterwards to be my work among the Lāo. There had been a number of accessions in both churches. It was easy to become engrossed in one’s first charge among a people so sympathetic, and to overlook far-away Siam. Indeed, I had become so far influenced by present surroundings as to allow my name to be laid before a meeting of the congregation with a view to becoming their permanent pastor. Their choice of me was unanimous. Moreover, I had been dismissed from my old Presbytery to the one within whose bounds my parish was. The regular meeting of the latter was not far off, when arrangements were to be made for my ordination and installation.

As the time drew near, do what I might, my joy in accepting the call seemed marred by the thought of Siam. I learned that the Siamese Mission, instead of growing stronger, was becoming weaker. Mr. Morse’s health had completely broken down during his first year in the field. He was then returning to the United States. Mrs. Mattoon had already come back an invalid. Her husband, after ten years in Siam, was greatly in need of a change; but was holding on in desperation, hoping against hope that he might be relieved.

The question of my going to Siam, which had been left an open one, must now soon be settled by my accepting or declining. I needed counsel, but knew not on what earthly source to call. When the question of Siam first came up in Princeton, I had written to leading members of the Orange Presbytery for advice, stating the claims of Siam so strongly that I was sure these men would at least give me some encouragement toward going. But the reply I had from one of them was typical of all the rest: “We do not know about Siam; but we do know of such and such a church and of such and such a field vacant here in Orange Presbytery. Still, of course, it _may_ be your duty to go to Siam.” In that quarter, surely, there was no light for me. So I devoted Saturday, August 1st, to fasting and prayer for guidance. In the woods back of the Carthage church and the Academy, the decision was finally reached. I would go.

Next morning I stopped my chief elder on his way to church, and informed him of my decision. After listening to my statement of the case, he replied, “Of course, if it is settled, there’s nothing more to be said.” It chanced that Mr. Russell, my former assistant in the Pittsboro Academy, had just finished his theological course; and, wholly without reference to the question pending in my mind, had arranged to preach for me that day. The session was called together before service, was notified of my decision, and was reminded that the preacher of the day would be available as a successor to me. He preached a good sermon, had a conference with the session afterwards, and was virtually engaged that day. The following week brought notice of my appointment as missionary to Siam.

The last communion season of that year was one of more than usual interest. The meetings began on Friday. Since the minds of the congregation were already on the subject of foreign missions, and since Dr. McKay, from my home church, had been appointed by the Synod to preach on that subject at its coming session in Charlotte, I prevailed upon him to preach to us the sermon that he had prepared. The text was from Romans x:14, “How shall they hear without a preacher?” No subject could have been more appropriate to the occasion. It produced a profound impression. Some were affected to tears.

The sermon was a good preparation for the communion service that followed. At the night service there was deep seriousness throughout the congregation, and a general desire to have the meetings continued. On Monday there was an unexpectedly large congregation. At the busiest season of the year farmers had left their crops to come. The meetings soon grew to be one protracted prayer-meeting, with occasional short applications of Scripture to the questions which were already pressing upon our minds.

Finally, after the meetings had been continued from Friday until Wednesday week, they were reluctantly brought to a close; both because it seemed unwise to interrupt longer the regular life of the community, and also because the leaders no longer had the voice to carry them on. As a result of the meetings, there were about eighty accessions to the two Presbyterian churches, as well as a number to other churches. Many asked if I did not see in the revival reason to change my mind and remain. But the effect on me was just the opposite. It was surely the best preparation I could have had for the long test of faith while waiting for results in Siam.

Inasmuch as my certificate of dismissal had never been formally presented to the Fayetteville Presbytery, I preferred to return it to my old Orange Presbytery, and to receive my ordination at its hands. On December 11th, the Presbytery met at my old home in Pittsboro. The installation of a foreign missionary was new to the Presbytery, as well as to the church and the community. When the ordaining prayer was ended, there seemed to be but few dry eyes in the congregation. It was a day I had little dreamed of sixteen years before, when I first came to Pittsboro an orphan boy and an apprentice. I felt very small for the great work so solemnly committed to me. Missionary fields were further off in those days than they are now, and the undertaking seemed greater. The future was unknown; but in God was my trust—and He has led me.

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III

BANGKOK

On reaching New York I went directly to the Mission House, then at 23 Centre Street. As I mounted the steps, the first man I met on the landing was Jonathan Wilson. We had exchanged a few letters, and each knew that the other had not forgotten Siam; but neither expected to meet the other there. “Where are you going?” said one. “I am on my way to Siam,” said the other. “So am I,” was the reply. In the meantime he had married and, with his young wife, was in New York awaiting passage. We took the first opportunity that offered, the clipper ship _David Brown_, bound for Singapore, and sailing on March 11th, 1858.

Sailors have a tradition that it is unlucky to have missionaries on board; but the weather was propitious throughout, and the voyage a prosperous one. We three were the only passengers, and we proved to be good sailors. Our fare was reasonably good. We had plenty of good reading, and soon settled down to steady work. The ship was somewhat undermanned; and this fact was given as an excuse for not having service on Sundays. But we had a daily prayer-meeting throughout the voyage, with just a sufficient number present to plead the promise: “Where two or three are gathered together in my name.” We also had free access to the men in the forecastle when off duty.

We had the excitement of an ocean race with a twin ship of the same line, which was to sail a week after us. As we reached Anjer Straits on the seventy-eighth day out, a sail loomed up which proved to be our competitor. She had beaten us by a week! Ten days later we reached Singapore, where, indeed, we met no brethren, but were met by welcome letters from Siam. Like Paul at the Three Taverns, “we thanked God and took courage.” One of the letters ran thus:

“Those were good words that came to our half-discouraged
band—the tidings that we are to have helpers in our work.... In
our loneliness we have sometimes been tempted to feel that our
brethren at home had forgotten us. But we rejoice to know that
there are hearts in the church which sympathize with us, and
that you are willing to come and participate with us in our
labours and trials, our joys and sorrows, for we have both.”

We were fortunate to secure very early passage for Bangkok. On Friday, June 18th, we reached the bar at the mouth of the Mênam River. The next day we engaged a small schooner to take us up to Bangkok. With a strong tide against us, we were not able that evening to get further than Mosquito Point—the most appropriately-named place in all that land—only to learn that we could not reach Bangkok until Monday afternoon. There was no place to sleep on board; and no sleeping would have been possible, had there been a place. By two o’clock in the morning we could endure it no longer;—the mosquito contest was too unequal. At last we found a man and his wife who would take us to the city in their two-oared skiff.

Fifty years’ residence in Siam has not surpassed the romance of that night’s ride. Leaving our goods behind, we seated ourselves in the tiny craft. With gunwales but two inches above the water’s edge, we skimmed along through a narrow winding canal overhung with strange tropical trees. The moon was full, but there was a haze in the air, adding weirdness to things but dimly seen. The sight of our first Buddhist monastery, with its white columns and grotesque figures, made us feel as if we were passing through some fairyland.

Just at dawn on Sunday morning, June 20th, 1858, we landed at the mission compound. Our quick passage of only one hundred days took our friends by surprise. Dr. House, roused by our voices on the veranda, came _en déshabillé_ to the door to see what was the matter. Finding who we were, the eager man thrust his hand through a vacant square of the sash, and shook hands with us so, before he would wait to open the door. We were in Bangkok! It was as if we had waked up in a new world—in the Bangkok to which we had looked forward as the goal of our hopes; which was to be, as we supposed, the home of our lives.

The Rev. Mr. Mattoon was still at his post, awaiting our coming. Mrs. Mattoon and her daughters had been compelled to leave for home some time before our arrival. And not long thereafter Mr. Mattoon followed them on his furlough, long overdue. Besides the two men of our own mission, we found in Bangkok the Rev. Dan B. Bradley, M.D., who was conducting a self-supporting mission; Rev. S. J. Smith, and Rev. R. Telford of the Baptist mission.

Since neither Bangkok nor Lower Siam proved to be my permanent home, I shall content myself with a very summary account of the events of the next three years.

The first work of a new missionary is to acquire the language of the country. His constant wish is, Oh for a gift of tongues to speak to the people! As soon as a teacher could be found, I settled to work at my _kaw_, _kā_, _ki_, _kī_[2]. No ambitious freshman has such an incentive for study as has the new missionary. It is well if he does not confine himself to grammar and dictionary, as he did in the case of his Latin, Greek, and Hebrew. Pallegoix’s _Dictionarium Linguae Thai_, and his short _Grammar_ in Latin, were all the foreign helps we had. The syntax of the language is easy; but the “tones,” the “aspirates,” and “inaspirates,” are perplexing beyond belief. You try to say “fowl.” No, that is “egg.” You mean to say “rice,” but you actually say “mountain.”

Footnote 2:

The first exercise of the Siamese Spelling-book.

A thousand times a day the new missionary longs to open his mouth, but his lips are sealed. It is a matter of continual regret that he cannot pour out his soul in the ardour of his first love, unchilled by the deadening influences to which it is sure to be subjected later. But the delay is not an unmitigated evil. He is in a new world, in which he is constantly reminded of the danger of giving offence by a breach of custom as unalterable as the laws of the Medes and Persians. A bright little boy runs up and salutes you. You stroke his long black hair, only to be reminded by one of your seniors—“Oh! you must _never_ do that! It is a mortal offence to lay your hand on a person’s head.” So, while you are learning the language, you are learning other things as well, and of no less importance.

In the mission school there was a class of bright boys named Nê, Dit, Chûn, Kwāi, Henry, and one girl, Tūan. To my great delight, Dr. House kindly turned them over to me. It made me think I was doing something, and I really was. I soon became deeply interested in these children. Nê grew to be an important business man and an elder in the church; Tūan’s family became one of the most influential in the church. Her two sons, the late Bun It and Elder Bun Yī of the First Church in Chiengmai, have been among the very best fruits of the mission; though my personal share in their training was, of course, very slight. In the September after our arrival there was organized the Presbytery of Siam, with the four men of the mission as its constituent members. During the first two years, moreover, I made a number of tours about the country—sometimes alone, oftener with Dr. House, and once with Mr. Wilson.

I had the pleasure of meeting His Majesty the King of Siam, not only at his birthday celebrations, to which foreigners were invited, but once, also, at a public audience on the occasion of the presentation of a letter from President James Buchanan of the United States. This was through the courtesy of Mr. J. H. Chandler, the acting United States Consul. Two royal state barges were sent down to the Consulate to receive the President’s letter and the consular party. Siamese etiquette requires that the letter be accorded the same honour as would be given the President in person. In the first barge was the letter, placed in a large golden urn, with a pyramidal cover of gold, and escorted by the four officers who attend upon His Majesty when he appears in public. In the second barge was the consular party.

After a magnificent ride of four miles up the river, we were met at the palace by gilded palanquins for the members of the party, while the letter, in a special palanquin and under the golden umbrella, led the way to the Palace, some quarter of a mile distant. At the Palace gate a prince of rank met us, and ushered us into the royal presence, where His Majesty sat on his throne of gold, richly overhung with gilded tapestry. Advancing toward the throne, and bowing low, we took our stand erect, while every high prince and nobleman about us was on bended knees, not daring to raise his eyes above the floor.

The Consul then read a short introductory speech, stepped forward, and placed the letter in the extended hands of the King. Having glanced over it, the King handed it to his secretary, who read it aloud, His Majesty translating the substance of it to the princes and nobles present. The King then arose, put his scarf about his waist, girded on his golden sword, came down, and shook hands with each of the party. Then, with a wave of his hand, he said, “We have given President Buchanan the first public reception in our new palace,” adding, “I honour President Buchanan very much.” He escorted the party around the room, showing us the portraits of George Washington, President Pierce, Queen Victoria, and Prince Albert. Then, turning to the proper officer, he directed him to conduct us to an adjoining room to partake of a luncheon prepared for us; and, with a bow, withdrew.

After “tiffin,” we were escorted to the landing as we had come, and returned in like state in the royal barge to the Consulate. Altogether it was a notable occasion.

MAHĀ MONKUT,
KING OF SIAM, 1851-1872]

Of the tours undertaken in Lower Siam, the one which led to the most lasting results was one in 1859 to Pechaburī, which has since become well known as one of our mission stations. For companion on this trip I had Cornelius Bradley, son of the Rev. Dr. Bradley of Bangkok. Shortly before this a rising young nobleman, and a liberal-minded friend of foreigners, had been assigned to the place ostensibly of lieutenant-governor (Pra Palat) of Pechaburī, but practically of governor. He was a brother of the future Regent; had been on the first embassy to England; and at a later period became Minister for Foreign Affairs. At our call, His Excellency received us very kindly, and before we left invited us to dine with him on the following evening.

The dinner was one that would have done credit to any hostess in America. I was still more surprised when, at the table, addressing me by a title then given to all missionaries, he said, “Maw” (Doctor), “I want you to come and live in Pechaburī. You have no family. I will furnish you a house, and give you every assistance you need. You can teach as much Christianity as you please, if only you will teach my son English. If you want a school, I will see that you have pupils.” I thanked him for the offer, but could only tell him that I would think the matter over. It might be, after all, only a Siamese cheap compliment. It seemed too good to be true. It was, however, directly in the line of my own thoughts. I had come to Siam with the idea of leaving the great commercial centres, and making the experiment among a rural population like that of my North Carolina charge.