Chapter VI (1)

LIFE IN RANGOON (CONTINUED).
1819-1823.

On December 21, 1819, Mr. Judson and Mr. Colman, leaving their wives alone in Rangoon, began their journey up the Irrawaddy to Ava, the capital of the empire. The following extract from Mr. Judson’s journal describes their journey up the river, their unsuccessful visit at the royal court, and their return to Rangoon:

“_December 10._ A few days ago we succeeded in purchasing a boat for
the journey to Ava, after having spent a whole week in the search.
Have since been employing workmen to cover it and put it in order.

“Yesterday we applied to the viceroy for a pass to go up to the golden
feet, and lift up our eyes to the golden face. He granted our request
in very polite terms.

“I must now close up my journal, to be sent on board ship to-morrow
morning. We expect to leave Rangoon in about a week. My next will
probably contain some account of our journey up the river, and our
reception at court. O Lord, send _now_ prosperity; yet not my will,
but Thine, be done.”

_Journal._

“_December 21._ After having made arrangements for our wives’
residence in town during our absence, brother Colman and myself
embarked. Our boat is six feet wide in the middle, and forty feet
long. A temporary deck of bamboos is laid throughout, and on the
hinder part of the boat the sides are raised with thin boards, and a
covering of thatch, and mats tied on, so as to form two low rooms, in
which we can just sit and lie down. Our company consists of sixteen
besides ourselves: ten rowmen, a steersman, a head man—whose name is
inserted in our passport, and who, therefore, derives a little
authority from Government—a steward or cook for the company—which
place is filled by our trusty Moung Nau—our own cook, a Hindoo
washerman, and an Englishman, who, having been unfortunate all his
life, wishes to try the service of his Burman majesty; and this last
personage may be called our gunner, he having charge of several guns
and blunderbusses, which are indispensable on account of the robbers
that infest the river.

“We have been much perplexed in fixing on a present for the emperor,
without which no person unauthorized can appear in his presence. Our
funds were evidently inadequate to the purchase of articles which
would be valuable to him in a pecuniary point of view; when we
considered, also, that there ought to be a congruity between the
present and our character, we selected that book which we hope to be
allowed to translate under his patronage, the BIBLE, in six volumes,
covered with gold leaf, in Burman style, and each volume enclosed in a
rich wrapper. For presents to other members of Government, we have
taken several pieces of fine cloth and other articles.

“Thus manned and furnished we pushed off from the shores of Rangoon.
The teacher, Moung Shwa-gnong, had not been to see us for several
days, ashamed, probably, of having declined accompanying us; but just
as we were pushing off, we saw his tall form standing on the wharf. He
raised his hand to his head, and bade us adieu, and continued looking
after the boat until a projecting point shut Rangoon and all its
scenes from our view. When shall we redouble this little point?
Through what shall we pass ere the scene now snatched away be
re-presented? The expedition on which we have entered, however it may
terminate, is unavoidably fraught with consequences momentous and
solemn beyond all conception. We are penetrating into the heart of one
of the great kingdoms of the world, to make a formal offer of the
Gospel to a despotic monarch, and through him to the millions of his
subjects. May the Lord accompany us, and crown our attempt with the
desired success, if it be consistent with His wise and holy will.

“At night we moored by the banks of Kyee-myen-daing. It was near this
place that, a few days ago, one of the boats belonging to Mr. G., late
collector of Rangoon, was attacked by robbers, and the steersman and
another man killed at a single shot. We felt unwilling to remain at
this village, but found it necessary.

“On the 30th reached Kah-noung, a considerable town, about ninety
miles from Rangoon. Here we met a special officer from Bassein, with a
detachment of men, sent in pursuit of a band of robbers who lately
made a daring attack on a large boat, wounded and beat off the people,
and took plunder to the amount of fifteen hundred ticals. The
commander offered us an escort for the journey of to-morrow, which
lies through a dangerous tract of country; but we declined accepting,
as we should have been obliged to give the people presents, without
deriving any substantial assistance in the hour of danger. Strict
watch all night.

“_January 17, 1820._ Reached Pugan, a city celebrated in Burman
history, being, like Pyee, the seat of a former dynasty. It is about
two hundred and sixty miles from Rangoon.

“_January 18._ Took a survey of the splendid pagodas and extensive
ruins in the environs of this once famous city. Ascended as far as
possible some of the highest edifices, and, at the height of one
hundred feet, perhaps, beheld all the country round, covered with
temples and monuments of every sort and size; some in utter ruin, some
fast decaying, and some exhibiting marks of recent attention and
repair. The remains of the ancient wall of the city stretched beneath
us. The pillars of the gates, and many a grotesque, decapitated relic
of antiquity checkered the motley scene. All conspired to suggest
those elevated and mournful ideas which are attendant on a view of the
decaying remains of ancient grandeur; and, though not comparable to
such ruins as those of Palmyra and Balbec (as they are represented),
still deeply interesting to the antiquary, and more deeply interesting
to the Christian missionary. Here, about eight hundred years ago, the
religion of Buddh was first publicly recognized and established as the
religion of the empire. Here, then, Ah-rah-han, the first Buddhist
apostle of Burmah, under the patronage of King Anan-ra-tha-men-zan,
disseminated the doctrines of atheism, and taught his disciples to
pant after annihilation, as the supreme good. Some of the ruins before
our eyes were probably the remains of pagodas designed by himself. We
looked back on the centuries of darkness that are past. We looked
forward, and Christian hope would fain brighten the prospect. Perhaps
we stand on the dividing line of the empires of darkness and light. O
shade of Ah-rah-han, weep over thy falling fanes; retire from the
scenes of thy past greatness. But thou smilest at my feeble voice.
Linger, then, thy little remaining day. A voice mightier than mine, a
still small voice, will ere long sweep away every vestige of thy
dominion. The churches of Jesus will soon supplant these idolatrous
monuments, and the chanting of the devotees of Buddh will die away
before the Christian hymn of praise.

“_January 25._ Passed Old Ava, the seat of the dynasty immediately
preceding the present, and Tsah-gaing, a place of some note,
distinguished for its innumerable pagodas, and the residence of one or
two late emperors, and about noon drew up to O-ding-man, the lower
landing-place of New Ava, or Amarapoora, about three hundred and fifty
miles from Rangoon. At our present distance of nearly four miles from
the city (and we can not get nearer this season), it appears to the
worst advantage. We can hardly distinguish the golden steeple of the
palace amid the glittering pagodas, whose summits just suffice to mark
the spot of our ultimate destination.

“_January 26._ We set out early in the morning, called on Mr. G., late
collector of Rangoon, and on Mr. R., who was formerly collector, but
is now out of favor. Thence we entered the city, passed the palace,
and repaired to the house of Mya-day-men, former viceroy of Rangoon,
now one of the public ministers of state (woon-gyee). We gave him a
valuable present, and another of less value to his wife, the lady who
formerly treated Mr. G. with so much politeness. They both received us
very kindly, and appeared to interest themselves in our success. We,
however, did not disclose our precise object, but only petitioned
leave to behold the golden face. Upon this, his highness committed our
business to Moung Yo, one of his favorite officers, and directed him
to introduce us to Moung Zah, one of the private ministers of state
(a-twen-woon), with the necessary orders. This particular favor of
Mya-day-men prevents the necessity of our petitioning and feeing all
the public ministers of state, and procuring formal permission from
the high court of the empire.

“In the evening, Moung Yo, who lives near our boat, called on us to
say that he would conduct us to-morrow. We lie down in sleepless
anxiety. To-morrow’s dawn will usher in the most eventful day of our
lives. To-morrow’s eve will close on the bloom or the blight of our
fondest hopes. Yet it is consoling to commit this business into the
hands of our heavenly Father—to feel that the work is His, not ours;
that the heart of the monarch before whom we are to appear is under
the control of Omnipotence; and that the event will be ordered in the
manner most conducive to the divine glory and the greatest good. God
may, for the wisest purposes, suffer our hopes to be disappointed; and
if so, why should short-sighted mortal man repine? Thy will, O God, be
ever done; for Thy will is inevitably the wisest and the best.

“_January 27._ We left the boat, and put ourselves under the conduct
of Moung Yo. He carried us first to Mya-day-men, as a matter of form;
and there we learned that the emperor had been privately apprised of
our arrival, and said, ‘Let them be introduced.’ We therefore
proceeded to the palace. At the outer gate we were detained a long
time, until the various officers were satisfied that we had a right to
enter, after which we deposited a present for the private minister of
state, Moung Zah, and were ushered into his apartments in the palace
yard. He received us very pleasantly, and ordered us to sit before
several governors and petty kings, who were waiting at his levee. We
here, for the first time, disclosed our character and object—told him
that we were missionaries, or ‘propagators of religion’; that we
wished to appear before the emperor, and present our sacred books,
accompanied with a petition. He took the petition into his hand,
looked over about half of it, and then familiarly asked some questions
about our God and our religion, to which we replied. Just at this
crisis, some one announced that the golden foot was about to advance;
on which the minister hastily rose up, and put on his robes of state,
saying that he must seize the moment to present us to the emperor. We
now found that we had unwittingly fallen on an unpropitious time, it
being the day of the celebration of the late victory over the Kathays,
and the very hour when his majesty was coming forth to witness the
display made on the occasion. When the minister was dressed, he just
said, ‘How can you propagate religion in this empire? But come along.’
Our hearts sank at these inauspicious words. He conducted us through
various splendor and parade, until we ascended a flight of stairs, and
entered a most magnificent hall. He directed us where to sit, and took
his place on one side; the present was placed on the other; and Moung
Yo and another officer of Mya-day-men sat a little behind. The scene
to which we were now introduced really surpassed our expectation. The
spacious extent of the hall, the number and magnitude of the pillars,
the height of the dome, the whole completely covered with gold,
presented a most grand and imposing spectacle. Very few were present,
and those evidently great officers of state. Our situation prevented
us from seeing the farther avenue of the hall; but the end where we
sat opened into the parade which the emperor was about to inspect. We
remained about five minutes, when every one put himself into the most
respectful attitude, and Moung Yo whispered that his majesty had
entered. We looked through the hall as far as the pillars would allow,
and presently caught sight of this modern Ahasuerus. He came forward
unattended—in solitary grandeur—exhibiting the proud gait and majesty
of an Eastern monarch. His dress was rich, but not distinctive; and he
carried in his hand the gold-sheathed sword, which seems to have taken
the place of the sceptre of ancient times. But it was his high aspect
and commanding eye that chiefly riveted our attention. He strided on.
Every head excepting ours was now in the dust. We remained kneeling,
our hands folded, our eyes fixed on the monarch. When he drew near, we
caught his attention. He stopped, partly turned toward us—‘Who are
these?’ ‘The teachers, great king,’ I replied. ‘What, you speak
Burman—the priests that I heard of last night?’ ‘When did you arrive?’
‘Are you teachers of religion?’ ‘Are you like the Portuguese priest?’
‘Are you married?’ ‘Why do you dress so?’ These and some other similar
questions we answered, when he appeared to be pleased with us, and sat
down on an elevated seat, his hand resting on the hilt of his sword,
and his eyes intently fixed on us. Moung Zah now began to read the
petition; and it ran thus:

“‘The American teachers present themselves to receive the favor of the
excellent king, the sovereign of land and sea. Hearing that, on
account of the greatness of the royal power, the royal country was in
a quiet and prosperous state, we arrived at the town of Rangoon,
within the royal dominions, and having obtained leave of the governor
of that town to come up and behold the golden face, we have ascended
and reached the bottom of the golden feet. In the great country of
America, we sustain the character of teachers and explainers of the
contents of the sacred Scriptures of our religion. And since it is
contained in those Scriptures, that, if we pass to other countries,
and preach and propagate religion, great good will result, and both
those who teach and those who receive the religion will be freed from
future punishment, and enjoy, without decay or death, the eternal
felicity of heaven—that royal permission be given, that we, taking
refuge in the royal power, may preach our religion in these dominions,
and that those who are pleased with our preaching, and wish to listen
to and be guided by it, whether foreigners or Burmans, may be exempt
from Government molestation, they present themselves to receive the
favor of the excellent king, the sovereign of land and sea.’”

The emperor heard this petition, and stretched out his hand. Moung Zah
crawled forward and presented it. His majesty began at the top, and
deliberately read it through. In the meantime, I gave Moung Zah an
abridged copy of the tract, in which every offensive sentence was
corrected, and the whole put into the handsomest style and dress
possible. After the emperor had perused the petition, he handed it
back without saying a word, and took the tract. Our hearts now rose to
God for a display of His grace. ‘Oh, have mercy on Burmah! Have mercy
on her king.’ But, alas! the time was not yet come. He held the tract
long enough to read the first two sentences, which assert that there
is one eternal God, who is independent of the incidents of mortality,
and that beside Him, there is no God; and then, with an air of
indifference, perhaps disdain, he dashed it down to the ground. Moung
Zah stooped forward, picked it up, and handed it to us. Moung Yo made
a slight attempt to save us by unfolding one of the volumes, which
composed our present, and displaying its beauty; but his majesty took
no notice. Our fate was decided. After a few moments, Moung Zah
interpreted his royal master’s will, in the following terms: ‘Why do
you ask for such permission? Have not the Portuguese, the English, the
Mussulmans, and people of all other religions, full liberty to
practice and worship according to their own customs? In regard to the
objects of your petition, his majesty gives no order. In regard to
your sacred books, his majesty has no use for them; take them away.’

“Something was now said about brother Colman’s skill in medicine; upon
which the emperor once more opened his mouth, and said, ‘Let them
proceed to the residence of my physician, the Portuguese priest; let
him examine whether they can be useful to me in that line, and report
accordingly.’ He then rose from his seat, strided on to the end of the
hall, and there, after having dashed to the ground the first
intelligence that he had ever received of the eternal God, his Maker,
his Preserver, his Judge, he threw himself down on a cushion, and lay
listening to the music, and gazing at the parade spread out before
him.

“As for us and our present, we were huddled up and hurried away,
without much ceremony. We passed out of the palace gates with much
more facility than we entered, and were conducted first to the house
of Mya-day-men. There his officer reported our reception, but in as
favorable terms as possible; and as his highness was not apprised of
our precise object, our repulse appeared probably to him not so
decisive as we knew it to be. We were next conducted two miles through
the heat of the sun and dust of the streets of Ava, to the residence
of the Portuguese priest. He very speedily ascertained that we were in
possession of no wonderful secret, which would secure the emperor from
all disease, and make him live forever; and we were accordingly
allowed to take leave of the reverend inquisitor, and retreat to our
boat.

“At this stage of the business, notwithstanding the decided repulse we
had received, we still cherished some hope of ultimately gaining our
point. We regretted that a sudden interruption had prevented our
explaining our objects to Moung Zah in that familiar and confidential
manner which we had intended; and we determined, therefore, to make
another attempt upon him in private.

“_January 28._ Early in the morning we had the pleasure of seeing our
friend Mr. G. coming to our boat. It may not be amiss to mention that
he is the collector who was chiefly instrumental in relieving us from
the exorbitant demand which, a few months ago, was made upon us in
Rangoon. He now told us that he had heard of our repulse, but would
not have us give up all hope; that he was particularly acquainted with
Moung Zah, and would accompany us to his house, a little before
sunset, at an hour when he was accessible. This precisely accorded
with our intentions.

“In the afternoon, therefore, we called on Mr. G., and he went with us
into the city. On the way we paid a visit to the wife of the present
viceroy of Rangoon, whose eldest son is married to the only daughter
of the present emperor. We carried a present, and were, of course,
kindly received.

“Thence we went to the house of Moung Zah, some way beyond the palace.
He received us with great coldness and reserve. The conversation,
which we carried on chiefly through Mr. G., it is unnecessary to
detail. Suffice it to say, that we ascertained beyond a doubt, that
the policy of the Burman Government, in regard to the toleration of
any foreign religion, is precisely the same with the Chinese; that it
is quite out of the question, whether any of the subjects of the
emperor, who embrace a religion different from his own, will be exempt
from punishment; and that we, in presenting a petition to that effect,
had been guilty of a most egregious blunder, an unpardonable offence.
Mr. G. urged every argument that we suggested, and some others. He
finally stated that, if we obtained the royal favor, other foreigners
would come and settle in the empire, and trade would be greatly
benefited. This argument alone seemed to have any effect on the mind
of the minister, and looking out from the cloud which covered his
face, he vouchsafed to say, that if we would wait some time, he would
endeavor to speak to his majesty about us. From this remark it was
impossible to derive any encouragement; and having nothing further to
urge, we left Mr. G., and bowing down to the ground, took leave of
this great minister of state, who, under the emperor, guides the
movements of the whole empire.

“It was now evening. We had four miles to walk by moonlight. Two of
our disciples only followed us. They had ventured as near as they
durst to the door of the hall of audience, and listened to words which
sealed the extinction of their hope and ours. For some time we spoke
not.

“‘Some natural tears we dropped, but wiped them soon;
The world was all before us, where to choose
Our place of rest, and Providence our guide.’

And as our first parents took their solitary way through Eden, hand in
hand, so we took our way through this great city, which, to our late
imagination, seemed another Eden, but now, through the magic touch of
disappointment, seemed blasted and withered, as if smitten by the
fatal influence of the cherubic sword.

“Arrived at the boat, we threw ourselves down, completely exhausted in
body and mind. For three days we had walked eight miles a day, the
most of the way in the heat of the sun, which, even at this season, in
the interior of these countries, is exceedingly oppressive, and the
result of our travels and toils has been—the wisest and best possible;
a result which, if we could see the end from the beginning, would call
forth our highest praise. O, slow of heart to believe and trust in the
constant presence and overruling agency of our own almighty Saviour.

“_January 29._ We again rose early, and, having considered the last
words of Moung Zah, wrote down our request in the most concise and
moderate terms, and sent it to Mr. G. with a message that he would
once more see Moung Zah, lay the paper before him, and ascertain
unequivocally whether there was any possibility of gaining our point
by waiting several months.

“The rest of the day, and the next, being Lord’s day, we remained in
the boat.

“_January 31. Monday._ Mr. G. called upon us, with our little paper in
his hand. ‘I have shown your paper to Moung Zah, and begged him not to
deceive you, but to say distinctly what hopes you might be allowed to
entertain. He replied, “Tell them that there is not the least
possibility of obtaining the object stated in this paper, should they
wait ever so long; therefore let them go about their business.”’

“I now thought of one more expedient; and taking out the manuscript
tract the emperor threw down, I handed it to Mr. G. ‘This is a brief
view of the Christian religion. Do you present it, in our name, to
Moung Zah, and persuade him to read it, or hear it read. We have
indeed no hope of its efficacy; but it is our last resort, and God may
help us in the extremity.’ He took it with some feeling, and promised
to do his best.

“Before leaving us, he communicated the important intelligence that
the emperor, flushed with his late victory over the Kathays, had
determined on war with Siam, and intended next fall to march in person
to Pegu, and there establish his headquarters.

“After Mr. G. left us, we went to visit Mr. R. We were formerly
acquainted with him in Rangoon, and he would now have assisted us had
he not been out of the favor of the new emperor. We related all our
proceedings, and the disappointment of our hopes. ‘I knew it would be
so,’ replied he, ‘when you first called on me; but I was not willing
to discourage you from making trial for yourselves.’ He then related
the following story, with the substance of which we were previously
acquainted:

“‘About fifteen years ago, the Roman Catholic priests converted to
their faith a Burman teacher of talents and distinction. They took
great pains to indoctrinate him thoroughly in their religion, and
entertained great hope of his usefulness in their cause. After his
return from Rome, whither they had sent him to complete his Christian
education, he was accused by his nephew, a clerk in the high court of
the empire, of having renounced the established religion. The emperor,
who, it must be remembered, was far from approving the religion of
Buddh, ordered that he should be compelled to recant. The nephew
seized his uncle, cast him into prison and fetters, caused him to be
beaten and tortured continually, and at length had recourse to the
torture of the iron mall. With this instrument he was gradually
beaten, from the ends of his feet up to his breast, until his body was
little else than one livid wound. Mr. R. was one of those that stood
by and gave money to the executioners to induce them to strike gently.
At every blow, the sufferer pronounced the name of Christ, and
declared afterward that he felt little or no pain. When he was at the
point of death, under the hands of his tormentors, some persons who
pitied his case went to the emperor with a statement that he was a
madman, and knew not what he was about; on which the emperor gave
orders for his release. The Portuguese took him away, concealed him
until he was able to move, then sent him privately in a boat to
Rangoon, and thence by ship to Bengal, where he finished his days.
Since then, the Roman priests, of whom there are four only in the
country, have done nothing in the way of proselyting, but confined
their labors to their own flocks, which are composed of the
descendants of foreigners. The man who accused his uncle is now the
very first of the private ministers of state, taking rank before Moung
Zah. Furthermore, the present chief queen, who has great influence
with his majesty, is, and ever has been, particularly attached to the
religion and the priests of Buddh.’

“Mr. R. also confirmed the information we had received of approaching
war with Siam.

“Our case could not be more desperate. We directly returned to the
boat, and ordered our people to sell off all unnecessary articles, and
be ready to start as soon as our passport could be obtained.

“_February 1._ Went to Mya-day-men and applied for a passport to
Rangoon. He appeared willing to oblige us, but said we must make
formal application to Moung Zah.

“_February 2._ Went to various places, and made various inquiries and
applications for a passport. Ascertained that it was absolutely
necessary, in our case, to procure a special one from the high court
of the empire.

“_February 3._ Sent our head man and some of our people with a
petition to Moung Zah. After they had gone off, we called on Mr. G. He
informed us that the tract had been presented to Moung Zah, and read
in his presence. After listening to the whole of it, instead of
throwing it down, or even returning it, he committed it to one of his
people to keep, saying to Mr. G., ‘The doctrines and commands are very
good; but it will be a long time before Burmans can be convinced that
there is a God and Saviour.’ After this interview with Moung Zah, Mr.
G. was summoned before the emperor. His majesty, among other things,
inquired about the foreign teachers. Mr. G. told him our country, our
character, and our object. The emperor observed that the Portuguese
priest had told him very different things, particularly that we were a
sect of Zandees (a race very obnoxious to former emperors). Mr. G.
endeavored to vindicate our character, but the emperor appeared quite
averse to hearing anything in our favor. ‘What,’ said he, laughing,
‘they have come presuming to convert us to their religion. Let them
leave our capital. We have no desire to receive their instructions.
Perhaps they may find some of their countrymen in Rangoon who may be
willing to listen to them.’

“Mr. G. now advised us to obtain a royal order protecting us
personally from molestation while we should remain in the country.
‘Otherwise,’ said he, ‘as it will be notorious that you have solicited
royal patronage, and been refused, you will lie at the mercy of every
ill-disposed person.’

“This suggestion of Mr. G. occupied our thoughts the rest of the day.
We finally concluded that, as such an order would cost several hundred
ticals, we would prefer trusting in the Lord to keep us and our poor
disciples.

“At night our people returned. They had found Moung Zah, and presented
the petition for a passport, to which he made no other reply but ‘Come
to-morrow.’

“_February 4._ Sent the people, early in the morning, with a handsome
present to Moung Zah. They returned late at night. He accepted the
present, and assured them he would do our business to-morrow.

“_February 5._ Sent the people as usual, our trusty Moung Nau
accompanying them, with a quantity of silver. This did the business.
Late in the evening I had the pleasure of taking into my hand the
pointed palm-leaf. It has cost us the value of thirty dollars.

“_February 6._ Pushed off from the beach of O-ding-man. I could
moralize half an hour on the apt resemblance, the beautiful congruity
between the desolate state of our feelings and the sandy, barren
surface of this miserable beach. But ‘‘tis idle all.’ Let the beach
and our sorrow go together. Something better will turn up to-morrow.

“_February 12._ Reached Pyee, two hundred and thirty miles from Ava;
our descent on the river being, of course, much more rapid than our
ascent. Here, to our great surprise, we met with the teacher, Moung
Shwa-gnong. He had come up from Rangoon, a few days ago, to visit an
old acquaintance, who was dangerously ill; expects to return shortly;
would gladly go with us, if we could wait a day or two. We stated to
him all our adventures at court, the distressing result of the
expedition, and the present danger of propagating or professing the
religion of Christ, and wound off with the story of the iron mall. He
appeared to be less affected and intimidated by the relation than we
could have expected. Indeed, his language was rather too high for the
occasion. I therefore told him that it was not for him that we were
concerned, but for those who had become disciples of Christ. When they
were accused and persecuted, they could not worship at the pagodas, or
recant before the Mangen teacher. He felt the force of the reflection,
and tried to explain his past conduct. ‘Say nothing,’ said I; ‘one
thing you know to be true—that, when formerly accused, if you had not,
in some way or other, satisfied the mind of the Mangen teacher, your
life would not now be remaining in your body.’ ‘Then,’ said he, ‘if I
must die, I shall die in a good cause. I know it is the cause of
truth.’ He then repeated, with considerable emphasis, the most
prominent points of his present faith, as follows: ‘_I believe in the
eternal God, in His Son Jesus Christ, in the atonement which Christ
has made, and in the writings of the apostles, as the true and only
word of God_. Perhaps,’ continued he, ‘you may not remember that,
during one of my last visits, you told me that I was trusting in my
own understanding, rather than the divine word. From that time I have
seen my error, and endeavored to renounce it. You explained to me also
the evil of worshipping at pagodas, though I told you that my heart
did not partake in the worship. Since you left Rangoon, I have not
lifted up my folded hands before a pagoda. It is true, I sometimes
follow the crowd, on days of worship, in order to avoid persecution;
but I walk up one side of the pagoda, and walk down the other. Now,
you say that I am not a disciple. What lack I yet?’ I was now
satisfied that he had made a little advance since our last interview,
which required a corresponding advance on my side. I replied,
therefore, ‘Teacher, you may be a disciple of Christ in heart, but you
are not a full disciple. You have not faith and resolution enough to
keep all the commands of Christ, particularly that which requires you
to be baptized, though in the face of persecution and death. Consider
the words of Jesus, just before He returned to heaven, “He that
believeth and is baptized shall be saved.”’ He received this
communication in profound silence, and with that air which I have
observed to come upon him when he takes a thing into serious
consideration. Soon after I hinted our intention of leaving Rangoon,
since the emperor had virtually prohibited the propagation of the
Christian religion, and no Burman, under such circumstances, would
dare to investigate, much less to embrace it. This intelligence
evidently roused him, and showed us that we had more interest in his
heart than we thought. ‘Say not so,’ said he; ‘there are some who will
investigate, notwithstanding; and rather than have you quit Rangoon, I
will go myself to the Mangen teacher, and have a public dispute. I
know I can silence him. I know the truth is on my side.’ ‘Ah,’ said I,
‘you may have a tongue to silence him, but he has a pair of fetters
and an iron mall to tame you. Remember that.’ This was the substance
of our conversation, though much more prolix; and he left us about
nine o’clock at night.

“This interview furnished matter for conversation till past midnight,
and kept us awake much of the remainder of the night. Perhaps, on
arriving in Rangoon, we shall find the disciples firm, and some others
seriously inquiring. Perhaps we shall discover some appearances of a
movement of the divine Spirit. Perhaps the Lord Jesus has a few chosen
ones, whom He intends to call in, under the most unpropitious and
forbidding circumstances. Perhaps he intends to show that it is not by
might nor by power, but by His Spirit. In a word, perhaps in the last
extremity, God will help us. Ought we, then, hastily to forsake the
place? Ought we to desert those of the disciples that we can not take
with us, and some others, for whom perhaps Christ died, in such an
interesting crisis of their fate? Would it be rashness to endeavor to
trust in God, and maintain the post, though disallowed by Government,
and exposed to persecution? But again: Can we bear to see our dear
disciples in prison, in fetters, under torture? Can we stand by them
and encourage them to bear patiently the rage of their persecutors?
Are we willing to participate with them? Though the spirit may be
sometimes almost willing, is not the flesh too weak?

“Pondering on such topics as these, a little ray of hope seemed to
shine out of the darkness of our despair. But it was not like the soft
beam of the moon, which kindly shines on the path of the benighted
pilgrim, and guides him to a place of shelter. It was rather like the
angry gleam of lightning which, while for a moment it illumines the
landscape around, discloses the black magazines of heaven’s artillery
and threatens death to the unwary gazer.

“_February 18._ Arrived in Rangoon.”

Mr. Judson and Mr. Colman returned from Ava utterly disheartened, for their journey had been a complete failure. The emperor had refused to give them permission to propagate the Christian religion among his subjects; and any Burman who should renounce Buddhism and become a Christian, would incur the displeasure of his sovereign.

Mr. Judson at once decided to remove the mission to Chittagong, where, under the protection of the British flag, he could preach Christ to a Burmese-speaking population. He gathered his converts and inquirers together, and made no concealment of the failure at Ava. He pictured the sufferings to which the Burman would be exposed who should espouse Christianity, while he declared his intention, reluctantly formed, of leaving the country. But, to his great surprise, his converts stood firm. They expressed their willingness to suffer persecution, and even death, rather than renounce Christ. They entreated him not to leave them. “Stay at least,” they said, “until a little church of ten is collected, and a native teacher is set over it, and then, if you must go, we will not say nay. In that case we shall not be concerned. This religion will spread of itself. The emperor can not stop it.” The heroism of the disciples prevailed to keep the teacher in Rangoon.

It was thought best, however, that Mr. Colman and his wife should go to Chittagong[26] and gather together the few converts left there by the English Baptists, and to preach the Gospel to the Arracanese. Thus Chittagong might prove an asylum for the Judsons and their Burman converts if they should be hunted out of Rangoon. On March 27, 1820, Mr. Colman embarked for Arracan, where, after a short but heroic missionary career, he died at Cox’s Bazaar on the 4th of July, 1822.

Thus Mr. and Mrs. Judson again found themselves alone at Rangoon. The Houghs, the Wheelocks, the Colmans had gone. They were left with their little group of three converts to continue the conflict with heathenism. But, strange to say, in this darkest hour of all the Spirit began to work mightily in the hearts of the Burmans. Within five months, in the very face of impending persecution, seven heathen, one after another, were converted and baptized, among them the learned skeptical Moung Shwa-gnong, and the first woman, Mah-men-la. The church of three native converts rapidly grew into a church of ten. But, at this point, Mrs. Judson’s health became so completely shattered that, in order to save her life, Mr. Judson had to take her to Calcutta.

All these interesting events will be found narrated, with fuller detail, in the succeeding extract from Mr. Judson’s journal:

“_February 20. Lord’s day._ In the evening I called the three
disciples together, and gave them a connected account of the affair at
Ava, that they might have a full understanding of the dangers of their
present condition, and the reasons of our intended departure from
Rangoon. We expected that, after being destitute of all the means of
grace for some time, and after seeing their teachers driven away from
the presence of their monarch in disgrace, they would become cold in
their affections, and have but little remaining zeal for a cause thus
proscribed and exposed to persecution. We thought that, if one out of
the three remained firm, it was as much as we could reasonably hope
for. But how delightfully were we disappointed! They all, to a man,
appeared immovably the same; yea, rather advanced in zeal and energy.
They vied with each other in trying to explain away difficulties, and
to convince us that the cause was not yet quite desperate. But whither
are the teachers going? was, of course, an anxious inquiry. We told
them that it was our intention never to desert Burmah; but that, since
the emperor had refused to tolerate our religion, we thought it
necessary to leave for a time those parts of the empire which are
immediately under his dominion; that there is a tract of country lying
between Bengal and Arracan, which, though under the government of
Bengal, is chiefly inhabited by Arracanese, who speak a language
similar to the Burman, the district being really a part of Arracan,
one component part of the present Burman empire; that formerly a
teacher from Bengal (De Bruyn) lived at Chittagong, the principal town
in that district, and baptized several converts, who, at his death,
were left destitute of all instruction to the present time; and that,
in view of these considerations, it was our purpose to proceed
thither, in hope of finding that toleration which was denied us in
Rangoon. We then asked them, severally, what they would do. Moung Nau
had previously told us that he would follow us to any part of the
world. He was only afraid that he should be a burden to us; for, not
being acquainted with another language, he might not be able to get
his living in a strange land. ‘As for me,’ said Moung Thah-lah, ‘I go
where preaching is to be had.’ Moung Byaa was silent and thoughtful.
At last he said that, as no Burman woman is allowed to leave the
country, he could not, on account of his wife, follow the teachers.
‘But,’ continued he, with some pathos, ‘if I must be left here alone,
I shall remain performing the duties of Jesus Christ’s religion; no
other shall I think of.’ This interview with the disciples rejoiced
our hearts, and caused us to praise God for the grace which He has
manifested to them.

“_February 24._ We have spent three or four days in inquiring about
Chittagong, and the prospect of getting a passage directly thither, or
by the way of Bengal.

“This evening Moung Byaa came up with his brother-in-law, Moung
Myat-yah, who has lived in our yard several months, and formerly
attended worship in the _zayat_. ‘I have come,’ said Moung Byaa, ‘to
petition that you will not leave Rangoon at present.’ ‘I think,’
replied I, ‘that it is useless to remain under present circumstances.
We can not open the _zayat_; we can not have public worship; no Burman
will dare to examine this religion; and if none examine, none can be
expected to embrace it.’ ‘Teacher,’ said he, ‘my mind is distressed; I
can neither eat nor sleep since I find you are going away. I have been
around among those who live near us, and I find some who are even now
examining the new religion. Brother Myat-yah is one of them, and he
unites with me in my petitions.’ Here Myat-yah assented that it was
so. ‘Do stay with us a few months. Do stay till there are eight or ten
disciples; then appoint one to be the teacher of the rest; I shall not
be concerned about the event; though you should leave the country, the
religion will spread of itself; the emperor himself can not stop it.
But if you go now, and take the two disciples that can follow, I shall
be left alone. I can not baptize those who may wish to embrace this
religion. What can I do?’ Moung Nau came in, and expressed himself in
a similar way. He thought that several would yet become disciples, in
spite of all opposition, and that it was best for us to stay a while.
We could not restrain our tears at hearing all this; and we told them
that as we lived only for the promotion of the cause of Christ among
the Burmans, if there was any prospect of success in Rangoon, we had
no desire to go to another place, and would, therefore, reconsider the
matter.

“_February 26._ Moung Shwa-boo, a sedate and pleasant man, who came to
live in our yard just before we went to Ava, accompanied Moung
Myat-yah to the usual evening worship. When we were about breaking up,
Moung Thah-lah began conversation by saying, ‘Teacher, your intention
of going away has filled us all with trouble. Is it good to forsake us
thus? Notwithstanding present difficulties and dangers, it is to be
remembered that this work is not yours or ours, but the work of God.
If He give light, the religion will spread. Nothing can impede it.’
After conversing some time, I found that Moung Louk, another
inhabitant of the yard, had been listening without. Accordingly, he
was invited to take his seat with the inquirers. Moung Byaa now began
to be in earnest; his arm was elevated, and his eyes brightened. ‘Let
us all,’ said he, ‘make an effort. As for me, I will pray. Only leave
a little church of ten, with a teacher set over them, and I shall be
fully satisfied.’ Moung Nau took a very active part in the
conversation. The three new ones said nothing, except that they were
desirous of considering the religion of Christ. None of them, however,
was willing to admit that, as yet, he believed anything.

“We felt that it was impossible for us _all_ to leave these people, in
these interesting circumstances; and, at the same time, we felt it
very important that Chittagong should not be neglected. Under these
circumstances, we came to the conclusion that brother Colman should
proceed immediately to Chittagong, collect the Arracanese converts,
and form a station to which new missionaries from the Board may at
first repair, and to which I may ultimately flee, with those of the
disciples that can leave the country, when we find that persecution is
so violent as to suppress all further inquiry, and render it useless
and rash to remain; that I should remain in Rangoon until the state of
things becomes thus desperate, and then endeavor to join brother
Colman in Chittagong; but that if, contrary to our expectation, the
Rangoon station should, after a lapse of several months, appear to be
tenable, and that for an indefinite time, and some work be evidently
going on, brother Colman, after settling one or two missionaries in
Chittagong, to keep that place, should rejoin me in Rangoon.

“_February 28._ A visit from Moung Shwa-gnong. He had considered, he
said, my last words—that one must believe and be baptized in order to
be a full disciple. It was his desire to be such, and he wanted to
know what outward rules in particular he must observe in case he
should become a professor. I told him that the disciples of Christ,
after baptism, were associated together; that they assembled every
Lord’s day for worship, and that from time to time they received the
sacrament of bread and wine. I then warned him of the danger of
self-deception, and of the persecution to which disciples were exposed
in this country, and advised him to reconsider the matter most
thoroughly before he made a definite request for baptism.

“_March 2._ Another visit from Oo Yan. Venture to indulge a little
hope that truth is beginning to operate on his mind.

“_March 5. Lord’s day._ Private worship, as last Lord’s day. In the
evening received the sacrament of bread and wine. Moung Nau was not
present, having gone on a visit to Baulay, his native place. Had a
refreshing and happy season with the two other disciples. Two of the
inquirers were spectators.

“_March 8._ In the evening had a very pleasant and instructive
conference with the disciples and inquirers. Moung Thah-lah appeared
to great advantage. Took the lead in explaining truth to the new ones,
and quoted Scripture with singular facility and aptness.

“_March 26. Lord’s day._ Three women present at worship—acquaintances
of Moung Shwa-gnong. They have visited Mrs. Judson once or twice
before. The principal of them renounced Gaudama some years ago, and
adopted the semi-atheistic system, but without obtaining any real
satisfaction. Two years ago, she met with a copy of the tract, which
gave her an idea of an eternally-existing God; but she knew not whence
the paper came. At length, Moung Shwa-gnong told her that he had found
the true wisdom, and directed her to us. Her case appears very
hopeful.

“In the evening, after worship, had a protracted conversation with the
disciples and inquirers, on account of brother Colman’s intended
departure to-morrow. Moung Shwa-ba appeared very well indeed. Moung
Myat-yah said, ‘Set me down for a disciple. I have fully made up my
mind in regard to this religion. I love Jesus Christ; but I am not yet
quite ready for baptism.’ After we dismissed them, _they went over to
the zayat of their own accord, and held a prayer-meeting_.

“And here I must close my journal. We have spent the last evening with
our very dear brother and sister Colman. They expect to embark
to-morrow morning. Our parting is mournful; for happy, uncommonly
happy has been our past intercourse. Nothing but a sense of duty could
force the present separation. We hope that it will be of short
duration, and that we shall soon reunite our labors in Chittagong or
Rangoon.

“On their departure, Mrs. Judson and myself will again be left to our
former ‘loneliness of lot.’ In this situation, we renewedly commend
ourselves to the remembrance and prayers of the Board.

“_April 15._ Moung Shwa-ba has for some days been talking of a visit
to Shwa-doung, his native place, to communicate the treasure which he
has found to his numerous relations and friends. This evening, after
expressing his desires, he said it had occurred to him that it might
be proper to ask permission or license so to do. Not that he aspired
to set up as a teacher; far from that; but he wanted to feel that, in
communicating the Gospel, he was proceeding in a regular authorized
manner. He thought that, if two or three disciples could be raised up
in each of the large towns, it would much facilitate our operations.
He was sure that at least one in ten of his relations and friends, on
hearing his story, could not help embracing the new religion. I
secretly exulted at hearing his proposal, so evidently the result of
Christian principle, and exhorted him to constant self-examination and
prayer, as the means of discovering his own duty and the divine will.

“_April 16. Lord’s day._ Early in the morning the teacher, Moung
Shwa-gnong, came in, after an absence of just a month. He was soon
followed by Oo Yan and his two friends. They spent the whole day with
me. All appear hopeful. The teacher remained, as usual, after the
others had left, and thereby afforded me an opportunity for private
conversation He admitted that all his objections to positive commands
were removed, and that it was his desire to be a full disciple; but,
when urged closely on the subject, he intimated that his wife and
friends were opposed to his taking any decided step, and that, if he
did, he was, moreover, exposed to imminent danger of persecution and
death. He mentioned these things with so much feeling, and such
evident consciousness of simple weakness, as completely disarmed me.
My heart was wrung with pity. I sincerely sympathized with him in his
evident mental trials. I could not deny the truth of what he said, but
gently hinted, as thy day is, thy strength shall be, and proposed the
example of the apostles and martyrs, the glory of suffering for
Christ, etc. But the thought of the iron mall, and a secret suspicion
that, if I was in his circumstances, I should perhaps have no more
courage, restrained my tongue. We parted with much solemnity,
understanding one another better than ever before. I shall not
probably see him again very soon; for it is too dangerous for a man of
his distinction to be seen coming frequently to the mission-house.

“_April 20._ Mah Men-la and her friends have been with Mrs. Judson all
day. She gives increasing evidence of being a real disciple, but is
extremely timid, through fear of persecution. One of her remarks
deserves notice, as a natural expression of true Christian feeling. ‘I
am surprised,’ said she, ‘to find this religion has such an effect on
my mind as to make me love the disciples of Christ more than my
dearest natural relations.’ She is a woman of very superior
discernment and mental energy. One of the women, who has frequently
accompanied her in her visits, met with a tract at Old Pegu about six
weeks ago, and came all the way to Rangoon, chiefly, she says, on that
account.

“This day I have finished the translation of the Epistle to the
Ephesians, begun before I went to Ava, but intermitted on account of
the weakness of my eyes. It is with real joy that I put this precious
writing into the hands of the disciples. It is a great accession to
their scanty stock of Scripture; for they have had nothing hitherto
but Matthew. Intend to give them Acts as fast as my eyes will allow.