Chapter Vi. Life In Rangoon (Continued). 1819-1823.

Chapter Vi. 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.”

“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.

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 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.

“April 30. Lord’s day. One of the busiest days I have ever spent. Not a multitude of visitants, as formerly. That we can not expect in present circumstances. But, besides the usual evening assembly, there were eight or ten present at worship, some of whom were with me from nine in the morning till ten at night. Mah Men-la and her company were with Mrs. Judson, who, by the way, has had a serious attack of the liver complaint for a fortnight past, and is now in a course of salivation.

“Oo Yan, after having searched out all the difficult points of religion, came to-day to the ne plus ultra—How are sin and eternal misery reconcilable with the character of an infinitely holy, wise, and powerful God? He at length obtained such satisfaction that he could not restrain laughing, from pure mental delight, and kept recurring to the subject, and repeating my remarks to those around him. He was accompanied, as usual, by his two friends, Moung Thah-a and Moung Myat-lah, husband of Mah Men-la. With these came also one Moung Yo, a disciple of Moung Shwa-gnong, a poor man, but a sharp reasoner. He was, or pretended to be, on the semi-atheistic plan. After ascertaining his precise ground, I used an argument which, in a late combat with Oo Yan, I found quite invincible. It is simply this: ‘No mind, no wisdom; temporary mind, temporary wisdom; eternal mind, eternal wisdom.’ Now, as all the semi-atheists firmly believe in eternal wisdom, this concise statement sweeps with irresistible sway through the very joints and marrow of their system. And, though it may seem rather simple and inconclusive to one unacquainted with Burman reasoning, its effect is uniformly decisive. No sooner is this short sentence uttered than one significantly nods his head, as if to say, ‘There you have it.’ Another cries out to the opponent, ‘You are undone, destroyed.’ Another says, ‘Talk about wisdom! where else will you find it?’ The disputant himself, who was perhaps preparing a learned speech about the excellence, and efficacy, and eternity of wisdom, quite disconcerted by this unexpected onset, sits looking at the wreck of his system, and wondering at the simple means which has spread such ruin around him; presently he looks up (for the Burmans are frequently candid), and says, ‘Your words are very appropriate’; and perhaps his next question is, ‘How can I become a disciple of the God you worship?’ All the visitors to-day, and, indeed, all the semi-atheists, are despisers of Gaudama and the established religion of the land. Moung Shwa-gnong has disseminated this heresy in Rangoon for several years; but since he has become acquainted with us, he frequently tells his adherents, ‘I know nothing; if you want true wisdom, go to the foreign teacher, and there you will find it.’ I have reason to believe that this heresy is not confined to Rangoon, but is taking root in various parts of the country and preparing the way for the Christian religion. O for toleration—a little toleration! We will be content to baptize in the night, and hold worship in private; but we do pray that we may not be utterly banished from the land; that we may not be cut up, root and branch. O that these poor souls, who are groping in the dark, feeling after the truth, may have time and opportunities to find the precious treasure which will enrich them forevermore! We are all looking with anxiety toward the golden feet. Our viceroy, Moung Shwa-thah, has gone thither on a visit; and it is doubtful whether he will return, or his rival, Mya-day-men. If the latter, there is some reason to hope that we shall keep footing in Rangoon, at least during his administration.

“May 5. Another visit from Moung Myat-lah and his wife, which has afforded us good reason to hope that he also has become a true believer. His wife appears the same as usual. They are both gaining courage in regard to an open profession of the Christian religion, and begin to wonder at the backwardness of their former oracle, Moung Shwa-gnong.

“May 8. Moung Thah-a, the friend of Moung Myat-lah, has spent most of the day with me, and given equally good evidence of being a true disciple. He was formerly an officer under Government, and amassed considerable property, which he mostly spent in building pagodas and making offerings. But he obtained no satisfaction, found no resting-place for his soul, until he became acquainted with the religion of Jesus. He now rests in this religion, with conscious security; believes and loves all that he hears of it, and prays that he may become fully a true disciple of the Saviour.

“Both of these men are respectable householders, rather above the middling class. They live in a little village called Nan-dau-gong, about half a mile from the mission-house. Moung Myat-lah has a large family; but Moung Thah-a has none, and were it not for an aged mother who depends on him, he would follow me, he says, throughout the world.

“May 12. The three visitors from Nan-dau-gong have been with us part of the day. One characteristic trait in these people is a particular love for the Scriptures. They almost quarrel with one another for the only copy of the Ephesians which I have given them, and I therefore determine to spare them another as soon as it is done. They say that the translation of this Epistle is plainer, and more easily understood, than that of Matthew, which is very encouraging to me, as I made it without the assistance of any person, not even a Burman teacher. My old teacher went to Ava some months ago, and I am now afraid to employ another, lest he should become too well acquainted with the disciples and inquirers, and betray them to Government.

“May 14. Lord’s day. A very busy day with the Nan-dau-gong visitors, and the usual evening assembly.

“May 18. Mah Myat-lah and Mah Doke, who have frequently accompained their relation, Mah Men-la, came to-day by themselves. They appeared to be under solemn religious impressions, sensible of their sin and danger, and anxious to obtain an interest in the Saviour, but are yet unenlightened in regard to the way. Mah Baik, also, sister of Moung Thah-lah, who formerly afforded us some encouragement, but afterward fell off, has recommenced visiting us. We hope that during several months’ confinement she has not in vain meditated on the truths she formerly heard. She says that her mind is changed, that she loves the Saviour, and trusts in Him alone for salvation from sin and hell, and desires to become His disciple in full by receiving baptism. Her husband, Moung Nyo-dwa, and Moung Thah-yah, another resident in our yard, whom I think I have not yet mentioned, are constant attendants on evening worship, and seem to be making slow advances in the knowledge and love of divine truth. Moung Shwa-ba, the last baptized, begins to appear to great advantage; has very correct ideas of the Gospel system, and communicates truth to the inquirers with much feeling and animation. In zeal for the extension of the Redeemer’s kingdom, he surpasses the older disciples. This is the man who, from not knowing that there was such a being in the universe as a God, became a speculative believer, a penitent, a hopeful recipient of grace, and a candidate for baptism, all in the space of three days. Some of the above-mentioned have, on the contrary, been several months in making similar attainments, and are yet found wanting. Thus diverse are the operations of the Holy Spirit.

“June 16. Received letters from Bengal. News from Bombay that a Mahometan has professed the Gospel, and from Java that brother Robinson has baptized the first Chinese convert. Thus there seems to be a beginning in several very important stations. May the little one become a thousand. Rejoiced to hear that brother Colman had safely arrived at Bengal, and embarked on a boat for Chittagong, and that thus far he had not met with any molestation or interruption from the police. May he get a footing in Chittagong, for everything here, in regard to toleration, grows darker.

“June 27. Mrs. Judson at length despairs of recovering without some proper medical assistance. For a few days we have hoped that she would get some relief from the various applications which are made, though at the expense of an almost total exhaustion of strength; but this morning, to our utter disappointment, the disorder has returned with increased violence, and her constitution appears to be rapidly failing. I have intended, for some time past, to send her alone to Bengal; but she has become too weak, and the present circumstances of the complaint are too alarming, to allow such a measure, and I have therefore, though with great reluctance and much conflict of mind, concluded to accompany her to Bengal. We have a special inducement to embrace the opportunity afforded us by the ship which lately brought our letters, since, if we reject this, we shall have to wait several months for another opportunity, during which time Mrs. J. will, in all probability, be placed beyond the reach of medical assistance.

“July 16. Lord’s day. A few days ago we concluded to receive the two new applicants for baptism; but I thought it most prudent, partly by way of trying their sincerity, to send them a message, suggesting that, since I was greatly occupied in getting ready for sea, and since one of them was not so well acquainted with the doctrines of religion as was desirable, it might be better to defer their baptism till my return.

“This morning they came up in much trouble. They stated that, as they had fully embraced the Christian religion in their hearts, they could not remain easy without being baptized, according to the command of Christ; that no man could tell whether I should ever return or not, and that it was their earnest petition that if I could possibly find time, and thought them worthy of the ordinance, I would administer it to them before I went away. They did not wish me to go out to the usual place, as that was at some distance, but would be baptized in a small pond near the mission-house. Moung Gway said that, though he was very ignorant, he knew enough of this religion to love it sincerely, and to trust in Christ for salvation from all his sins. I reexamined them both, stated to them the great danger of professing a foreign religion, etc., and, on their urging their request, told them I would baptize them in the evening.

“Was obliged to be out all the afternoon, getting our things aboard the ship, as we expect to move down the river tomorrow morning. At night baptized the two new disciples, after which we all partook of the Lord’s supper for the last time.

“July 17. Ship to be detained two days. In the forenoon, the teacher, Moung Shwa-gnong, came in. I received him with some reserve, but soon found that he had not stayed away so long from choice, having been ill with a fever for some time, and occupied also with the illness of his family and adherents. He gradually wore away my reserve; and we had not been together two hours, before I felt more satisfied than ever, from his account of his mental trials, his struggles with sin, his strivings to be holy, his penitence, his faith, his exercises in secret prayer, that he is a subject of the special operations of the Holy Spirit, that he is indeed a true disciple. He stayed all day. In the afternoon the five Nan-dau-gong visitors, the doctor Oo Yan, and several others came together, and we had much interesting conversation. Toward the close, Moung Shwa-gnong, as if to bring things to a crisis, addressed me thus: ‘My lord teacher, there are now several of us present who have long considered this religion. I hope that we are all believers in Jesus Christ.’ ‘I am afraid,’ replied I, ‘to say that; however, it is easily ascertained; and let me begin with you, teacher. I have heretofore thought that you fully believed in the eternal God; but I have had some doubt whether you fully believed in the Son of God, and the atonement which He has made.’ ‘I assure you,’ he replied, ‘that I am as fully persuaded of the latter as of the former.’ ‘Do you believe, then,’ I continued, ‘that none but the disciples of Christ will be saved from sin and hell?’ ‘None but His disciples.’ ‘How, then, can you remain without taking the oath of allegiance to Jesus Christ, and becoming His full disciple in body and soul?’ ‘It is my earnest desire to do so, by receiving baptism; and for the very purpose of expressing that desire, I have come here today.’ ‘You say you are desirous of receiving baptism: may I ask when you desire to receive it?’ ‘At any time you will please to give it. Now—this moment, if you please.’ ‘Do you wish to receive baptism in public or in private?’ ‘I will receive it at any time, and in any circumstances, that you please to direct.’ I then said, ‘Teacher, I am satisfied from your conversation this forenoon, that you are a true disciple, and I reply, therefore, that I am as desirous of giving you baptism as you are of receiving it.’ This conversation had a great effect on all present. The disciples rejoiced; the rest were astonished; for though they have long thought that he believed the Christian religion, they could not think that such a man could easily be brought to profess it, and suffer himself to be put under the water by a foreigner. I then turned to Moung Thah-a, one of the Nan-dau-gong people, who, I hope, is a true believer. ‘Are you willing to take the oath of allegiance to Jesus Christ?’ ‘If the teacher Moung Shwa-gnong consents,’ said he, ‘why should I hesitate?’ ‘And if he does not consent, what then?’ ‘I must wait a little longer.’ ‘Stand by,’ said I; ‘you trust in Moung Shwa-gnong, rather than in Jesus Christ. You are not worthy of being baptized.’ Moung Myat-lah, on being similarly interrogated, wished to consider a little longer. Oo Yan was still further from committing himself. Of the women present, I interrogated Mah Men-la only. She had evidently a considerable struggle in her mind, probably on account of her husband’s having just declined. At length she said that, if I thought it suitable for her to be baptized, she was desirous of receiving the ordinance. I told her that her reply was not satisfactory. I could not consent to baptize any one who could possibly remain easy without being baptized, and then I related the story of the last two disciples; after which the party broke up.

“In the evening, I laid the case of Moung Shwa-gnong before the church, and we joyfully agreed to receive him to communion, on his being baptized.

“July 18. In the morning, the teacher again made his appearance. I again asked him whether he preferred being baptized in the day or in the evening, and he again left it to my decision; on which I advised him to wait till night. He appeared very well through the day, his deportment solemn, his conversation spiritual. Just at night, I called in two or three of the disciples, read the account of the baptism of the eunuch, made the baptismal prayer, and then proceeded with the teacher to the accustomed place, went down into the water, and baptized him.

“On my return, I found that Mah Men-la, whom I had left with Mrs. Judson, had gone away. As soon as she saw that the teacher had actually gone to be baptized, she exclaimed, ‘Ah, he has now gone to obey the command of Jesus Christ, while I remain without obeying. I shall not be able to sleep this night. I must go home, and consult my husband, and return.’ In the evening, we again partook of the Lord’s supper, in consequence of the admission of the teacher, and my expected departure on the morrow. We had just finished, when, about nine o’clock, Mah Men-la returned, accompanied by the two other women from her village. She immediately requested to be baptized. The disciples present assented without hesitation. I told her that I rejoiced to baptize her, having been long satisfied that she had received the grace of Christ; and, it being very late, I led her out to the pond near the house by lantern light, and thus baptized the tenth Burman convert, and the first woman. Mah Men-la is fifty-one years old, of most extensive acquaintance through the place, of much strength of mind, decision of character, and consequent influence over others. She is, indeed, among women what Moung Shwa-gnong is among men.

“On returning to the house, she said, ‘Now I have taken the oath of allegiance to Jesus Christ, and I have nothing to do but to commit myself, soul and body, into the hands of my Lord, assured that He will never suffer me to fall away.’ Several visitors spent the night at the mission-house.

“July 19. In the morning, we all met for worship. After I had prayed, Moung Thah-lah and Moung Shwa-ba both prayed, with much propriety and feeling. In the course of the forenoon, Mah Men-la’s husband, and Moung Thah-a, and the doctor, and several others, came in, so that we had quite a houseful. At noon, we set out for the river, followed by near a hundred people, the women crying aloud in the Burman manner, and almost all deeply affected. When we entered the boat, I called the teacher and Mah Men-la and a few others to go with us to the ship, which lay at some distance in the river. The rest remained on the wharf, bidding us farewell, telling us to come back soon, etc. Thus we left the shores of Rangoon. Those who accompanied us to the ship stayed an hour or two and returned. We stood as long on the quarter-deck looking at them as the others had stood on the wharf looking at us.

“July 20. The ship having been unable to move yesterday, on account of the anchor’s being foul, the teacher, Moung Shwa-gnong, espied the masts from his village, and came off in a boat, with his wife and another woman. Soon after, most of the Nan-dau-gong people came to the mission-house, and, finding that the ship had not dropped down, came off, accompanied by several of our own people. We were much gratified by this fresh proof of their attachment; but the ship got under weigh immediately, and they were obliged to leave us for the last time.”

The following letter sent by these newly-made converts to their brethren in America, shows of what stuff this first Burman church was made:

“Brethren all, who live in America! The brethren who live in Burmah address you.

“We inform you, brethren, that, trusting in the grace of the eternal God, the divine Spirit, and the excellent Son, the Lord Jesus Christ, we remain happy; and seeing our real state and circumstances, we have repentance of soul, and an anticipation of the happiness of heaven.

“God, the sum of all perfection, without beginning and without end, subsists through successive ages; and this world, the earth and sky, and all things therein, which He has created, are according as He created them.

“God, the Creator, is replete with goodness and purity, and is exempt from old age, sickness, death, and annihilation; and thus there is none that can compare with Him.

“It is contained in the Scriptures, that God, in His own nature, unites three, the Father, the Son, and the Holy Spirit, and is [yet] mysteriously one God; that He is in all places, but dwells in heaven, by the clearer manifestation of His glory; that His power and wisdom are unrivalled; and that He enjoys happiness incomprehensible to creatures.

“But the Burmans know not the true God; they know not the true religion; they worship a false god; they practice a false religion; and [thus] they transgress the divine law, and sin against the most estimable Benefactor, and therefore they neither expiate their sins nor acquire merit. And by excessively loving themselves and the filth of this world, they love not nor worship the eternal God, nor believe in the Lord Jesus Christ, but regard the good things of this world merely.

“That the Burmans, who know not the way to eternal happiness, might become acquainted with it; that they might be renewed; and that they might escape everlasting punishment, the American teacher Judson and wife have both come to Burmah and proclaimed the Gospel of the divine Son, the Lord Jesus Christ; on which some Burmans have become disciples. And on these accounts, the disciple Moung Shwa-ba says that your favor is very great [or he gives you very many thanks].

“Those who love divine grace, who believe, who hear and consider the Gospel, who trust in the Lord Jesus Christ, who repent of their sins, attain the state of disciples. And that this religion may spread everywhere, Moung Shwa-ba is making endeavors, and constantly praying, to proclaim the Gospel. And he prays thus: O eternal God, graciously grant the favor which I desire. Graciously grant that I may have regard to Thy divine will, and be conformed thereto. Be pleased to take notice of my supplications, O God. I desire not to seek my own profit; I desire constantly to seek the profit of others. Thou art the Creator of all things, and if Thou art pleased to be gracious, O, grant that I may be enabled to promote the good of others. Open Thou the eyes of my mind and give me light. And when I shall preach in various places, evermore send forth the divine Spirit that multitudes may become disciples. That Thou wilt grant these things, I beseech Thee, O God.

“The disciple Moung Shwa-ba has composed this writing, and committed it to the hand of the teacher; [even] in the Burman year 1182, on the 7th of the waxing of the moon Wah-goung, he has written this, and delivered it to the teacher and his wife.

“P.S. Brethren, there are in the country of Burmah nine persons who have become disciples.”

Mr. and Mrs. Judson embarked at Rangoon July 19, 1820, and arrived at Calcutta on the 18th of August. What a pang it must have cost them to leave their little mission just at this time when, after long years of waiting, they saw the Burmans eagerly and rapidly embracing the Gospel! On the very day of embarkation Mr. Judson wrote to Dr. Baldwin:

“Rev. and dear Sir: My last gave you some account of our affairs to the time of brother Colman’s departure. Soon after that event Mrs. Judson was taken ill. The symptoms were at first slight, but they gradually became more decisive and alarming; and the disorder continued to gain ground, until she was unable to leave the couch, or walk across the room, without bringing on violent suffering. Under such circumstances I determined to accompany her to Bengal, partly for the sake of the voyage, which is commonly beneficial in such disorders, and partly to procure medical assistance, of which we are perfectly destitute in Rangoon.

“Never did I feel more unwilling to leave Rangoon, nor was the mission ever in more interesting circumstances than at the present time. Since our return from Ava, I have not ventured to make any public movement, but confined myself at home, holding private worship, translating the Scriptures, and conversing with all who visited me. The Spirit of God has, however, continued operating in the minds of several, and carries on the work which began before we went up to Ava.... All the ten baptized disciples give satisfactory evidence of being true converts. Those of longest standing are evidently growing Christians. Some of them take the lead in prayer-meetings with great propriety; and nearly all of them have made some attempt at this exercise before the church. A good degree of Christian affection prevails among them all, the appearance of which, Moung Shwa-gnong says, convinced him more than anything else of the divine origin and efficacy of our religion. The proofs of their attachment to us are too numerous to be detailed. Even at this moment the house is full of people bewailing our departure, and begging us to return soon, most of whom never have received, and have no prospect of ever receiving, from us any temporal advantage whatever.

“We are just now going aboard ship. I write this letter in haste, and leave it to be forwarded by another opportunity, that you may get some intelligence of us, in case we are lost at sea.

“It is hardly necessary to add that, whatever may be the event of the present voyage, in regard to Mrs. Judson’s health, it is my intention to return to this place as soon as possible.”

After his arrival at Calcutta, Mr. Judson writes as follows to Dr. Bolles:

“About two months ago we commended our little church of ten converted Burmans to the protection and blessing of Him in whom they have trusted, and with reluctant hearts and weeping eyes tore ourselves away from the shores of Burmah. Mrs. J.’s illness alone forced us to adopt this measure. She had been growing worse for several months. I, at first, intended to send her alone to Bengal. But her state finally became so alarming that mere humanity seemed to forbid my sending her aboard ship without a single female companion or friend, to be consigned in all probability to the deep, or buried unwept on some foreign shore. I felt that the strictest devotedness to the mission did not forbid my leaving the station for a time, in order to facilitate the recovery of one who had been my faithful coadjutor in missionary privation and toil for many years, or at least to administer some consolation to her in the final trial, and perform in person the last offices which are due to those we love on earth.”

But these mournful forebodings were not to be realized.

The three months spent at Serampore, near Calcutta, caused a great improvement in Mrs. Judson’s health. The two weary missionaries had sweet and restful intercourse with the English Baptists stationed there, and with “the affectionate family of Mr. Hough.” Mr. Judson’s enjoyment was only marred by his extreme anxiety about “those few sheep that I have left in the Burman wilderness.” “Oh, may the great Shepherd,” he prays, “feed the little flock, and gather the lambs with His arm, and carry them in His bosom.”

On November 23d Mr. and Mrs. Judson embarked for Rangoon, where they arrived January 5, 1821.

“Our voyage,” Mrs. Judson writes, “was tedious and distressing above any that we had ever taken. The brig was so small and so filled with native passengers that we were unable to obtain the least exercise by walking on deck, and was so full of scorpions and centipedes that we never dared to shut our eyes to sleep without completely enclosing ourselves with curtains. In addition to these inconveniences, we had a strong contrary wind and frequently violent squalls, with the most terrific thunder and lightning we had ever witnessed. We were six weeks in making a passage which is generally made in ten or fifteen days.”

After their joyous arrival in Rangoon they plunged once more into their missionary work.

“January 5, 1821. As we drew near the town, we strained our eyes to distinguish the countenances of our friends amid the crowd that we saw assembled on the wharf. The first that we recognized was the teacher, Moung Shwa-gnong, with his hands raised to his head as he discerned us on the deck; and on landing we met successively with Mah Men-la, and Moung Thah-lah, and several others, men, women, and children, who, after our usual examination at the custom-office, accompanied us to the mission-house. Soon after, Moung Nau and others came in, who had not at first heard of our arrival. In the evening, I took my usual seat among the disciples, and when we bowed down in prayer, the hearts of us all flowed forth in gratitude and praise.

“January 7. Lord’s day. Had worship and administered the Lord’s supper. Most of the disciples present; but some of them unavoidably detained in consequence of the distress which presses upon all ranks of people, occasioned by the expedition to Siam.

“January 13. Yesterday Moung Gway, the only one of the baptized whom we had not seen, returned from the woods on hearing of our arrival; and I am now able to record (and I do it with the most heartfelt satisfaction and grateful praise to the preserving Saviour), that, though they have, for the space of six months, been almost destitute of the means of grace, and those who lived in our yard have been dispersed and forced, through fear of heavy extortion and oppression from petty officers of Government, to flee into the woods or take refuge under some Government person who could protect them, yet not one of them has dishonored his profession, but all remain firm in their faith and attachment to the cause. I do not, however, perceive that any of them have made the least advance in any respect whatever; nor was this to be expected, as they have not even enjoyed the privilege of meeting for worship.

“The same remarks are to be made concerning the four Nan-dau-gong people, companions of Mah Men-la, who appeared to be hopefully pious before we left. The doctor, Oo Yan, with whom we did not feel so well satisfied, has been with me repeatedly, and, in the last interview, gave good reason to hope that he also is a true convert. He seems at length to have obtained light and satisfaction on the two difficult points which have so long perplexed him—namely, the doctrine of vicarious atonement, and the possibility of being a disciple of Christ, by keeping the two commands of grace, Repent and believe, without perfectly keeping the two immutable commands of merit, Love God entirely, and love others as yourself. O how interesting it is to see (you can almost see it with your eyes) the light of truth dawning upon a precious soul hitherto groping in darkness! If Oo Yan prove a true convert, he will be a most precious acquisition to our cause, next to Moung Shwa-gnong. He is a man of talent and respectability. His words are as smooth as oil, as sweet as honey, and as sharp as a razor.

“In respect to Mah Bike, she has given way to her violent temper, and involved her husband in debt; and though she now professes to repent and desire baptism, and though we have some hope that she is not destitute of grace, we feel obliged at present to put her away from us as a wicked person.

“The most important event (and that relates of course to Moung Shwa-gnong) remains to be mentioned. It will be remembered that he was accused before the former viceroy of being a heretic, and that the simple reply, ‘Inquire further,’ spread dismay amongst us all, and was one occasion of our visit to Ava. Soon after Mya-day-men assumed the government of this province, all the priests and officers of the village where Moung Shwa-gnong lives entered into a conspiracy to destroy him. They held daily consultations, and assumed a tone of triumph; while poor Moung Shwa-gnong’s courage began to flag, and, though he does not like to own it, he thought he must flee for his life. At length one of the conspiracy, a member of the supreme court, went into the presence of the viceroy, and in order to sound his disposition, complained that the teacher, Moung Shwa-gnong, was making every endeavor to turn the priests’ rice-pot bottom upwards. ‘What consequence?’ said the viceroy. ‘Let the priests turn it back again.’ This sentence was enough; the hopes of the conspiracy were blasted, and all the disciples felt that they were sure of toleration under Mya-day-men. But his administration will not probably continue many months.

“January 20. This afternoon Mrs. Judson went to the village of the Nan-dau-gong people to fix on a spot for the erection of a small school-house. Mah Men-la has, of her own accord, proposed to open a school in the precincts of her house, to teach the girls and boys of the village to read; in consequence of which, the latter will not be under the necessity of going to the Burman priests for education as usual. When we found that she had really made a beginning, we told her that some of the Christian females in America would, doubtless, defray the expenses of the undertaking, and make some compensation to the instructress. We fear the school will not succeed in the present state of the country; but we regard the voluntary attempt of Mah Men-la as illustrative of the efficiency of evangelical faith.

“On Tuesday evening we recommenced our usual Tuesday and Friday evening prayer-meetings; but we expect to have very few present, as most of the disciples who formerly lived around us are afraid to return on account of the present general distress, from which we are unable to protect them.

“January 21. Lord’s day. All the disciples but one, and all the hopeful inquirers, were present at worship; who, together with some others, made up an assembly of about twenty-five adults, all paying respectful and devout attention; the most interesting assembly, all things considered, that I have yet seen. How impossible it seemed, two years ago, that such a precious assembly could ever be raised up out of the Egyptian darkness, the atheistic superstition of this heathen land! After worship, two of the Nan-dau-gong people had some particular conversation with Moung Thah-lah about baptism. Much encouraged by the general appearance of things this day. Why art thou ever cast down, O my soul? and why art thou disquieted within me? Hope thou in God—the God of the Burmans, as well as David’s God; for I shall yet praise Him for the help of His countenance, revealed in the salvation of thousands of these immortal souls.

“February 16. Moung Ing has returned. He is the second Burman whose heart was touched by divine grace. We rejoiced to see his face again, notwithstanding his rough and unprepossessing appearance, occasioned by the hardships through which he has passed since he left us. On his arrival at Bike, a town far below Rangoon, he showed his copy of Matthew to the Roman Catholic priest stationed there, who directly committed it to the flames; and gave, instead of it, a writing of his own device. But, through divine grace, our poor friend retained his integrity, and remained steadfast in the sentiments which he formerly embraced.

“February 20. This is the second evening in which Mrs. Judson and myself have had an interview with the viceroy and his lady, in their inner apartment. Her highness gave us some very encouraging hints on the subject of religious toleration, and promised to introduce us to the emperor, on his visiting Rangoon next fall, in prosecution of the war with Siam.

“February 25. Lord’s day. Moung Ing presented his petition for baptism and admission into the church, and we unhesitatingly agreed to grant his request next Lord’s day. Not one of the disciples has given more decided evidence of being a sincere and hearty believer in the Lord Jesus. The manner of his first acquaintance with the truth is somewhat noticeable. I had conversed with two men who visited the zayat the preceding evening, and given them a tract. On their way home they called at the house of the Tsah-len teacher, where Moung Ing resided, said a few things about the eternal God and the new religion, by way of disapproval, and concluded that the tract was good for nothing but to tear up and make cigars of. But the truth which they despised fell like a flash of lightning on the benighted soul of Moung Ing. The next morning, before sunrise, he was in the porch of the zayat, and, on opening the doors, we found the poor man standing without. He will not, I trust, meet with any such detention at the doors of heaven.

“March 4. Lord’s day. Moung Ing received baptism immediately after worship in the afternoon. Several of the hopeful inquirers witnessed the administration.

“May 15. Dispatched the manuscript of Ephesians, and the first part of Acts, to Serampore, requesting brother Hough to procure an edition of six hundred of each, at the expense of the Board.

“At night received a visit from Moung Gwa, brother-in-law to Moung Shwa-ba. He was accompanied by one Moung Thah-ee, an intractable, furious creature, noted for browbeating and silencing every antagonist. He professes to be a strict Buddhist, without the least doubt on the subject of religion; but having heard of my object in coming to this country, wishes to give me an opportunity of making him doubt. I found him extremely difficult to manage, and finally told him that he must get a humble mind, and pray to the true God, or he would never attain true wisdom. This threw him into a passion. He said he would have me to know that he was no common man. He could dispute with governors and kings, etc. I then gave him a tract, which he affected to disdain, but finally received it and went away.

“May 16. Moung Gwa called to apologize for his companion’s conduct. He said that, from being always victorious in disputation, he had become insolent and overbearing, but that he was really inquiring after the truth, and had been reading the tract attentively. Moung Gwa himself seems to be favorably disposed to the Christian religion.

“May 17. Moung Thah-ee spent the whole evening with me. I find that he has a strong mind, capable of grasping the most difficult subject. He listened to the truth with much more attention and patience than at first.

“May 18. Moung Thah-ee came again, accompanied by several of his admirers. At first he behaved with some propriety, and allowed conversation to proceed in a regular manner. But soon he descended into his own native element, and stormed and raged. When I found that he would be utterly unreasonable, and not permit me even to finish a sentence, I remained silent, and suffered him to display himself. When he was quite exhausted, I took an opportunity to exhibit a brief view of the reasons which convinced me that the religion of Gaudama is false, and the Buddhist scriptures fictitious, and then challenged him to refute my statement. But he declined, saying that we were both tired, and he would finish the debate some other time.

“May 19. A succession of company all the day. At night, Moung Thah-ee came alone, intending to have some private conversation; but no opportunity offered.

“May 20. Lord’s day. Encountered another new character, one Moung Long, from the neighborhood of Shwa-doung, a disciple of the great Toung-dwen teacher, the acknowledged head of all the semi-atheists in the country. Like the rest of the sect, Moung Long is, in reality, a complete skeptic, scarcely believing his own existence. They say he is always quarrelling with his wife on some metaphysical point. For instance, if she says, ‘The rice is ready,’ he will reply, ‘Rice! what is rice? Is it matter or spirit? Is it an idea, or is it nonentity?’ Perhaps she will say, ‘It is matter’; and he will reply, ‘Well, wife, and what is matter? Are you sure there is such a thing in existence, or are you merely subject to a delusion of the senses?’

“When he first came in, I thought him an ordinary man. He has only one good eye; but I soon discovered that that one eye has as ‘great a quantity of being’ as half a dozen common eyes. In his manners he is just the reverse of Moung Thah-ee—all suavity, and humility, and respect. He professed to be an inquirer after the truth; and I accordingly opened to him some parts of the Gospel. He listened with great seriousness, and when I ceased speaking, remained so thoughtful and apparently impressed with the truth, that I began to hope he would come to some good, and therefore invited him to ask some question relative to what he had heard. ‘Your servant,’ said he, ‘has not much to inquire of your lordship. In your lordship’s sacred speech, however, there are one or two words that your servant does not understand. Your lordship says, that in the beginning God created one man and one woman. I do not understand (I beg your lordship’s pardon) what a man is, and why he is called a man.’ My eyes were now opened in an instant to his real character; and I had the happiness to be enabled, for about twenty minutes, to lay blow after blow upon his skeptical head, with such effect that he kept falling and falling; and though he made several desperate efforts to get up, he found himself, at last, prostrate on the ground, unable to stir. Moung Shwa-gnong, who had been an attentive listener, was extremely delighted to see his enemy so well punished; for this Moung Long has sorely harassed him in time past. The poor man was not, however, in the least angry at his discomfiture, but, in the true spirit of his school, said that, though he had heard much of me, the reality far exceeded the report. Afterward he joined us in worship, and listened with great attention, as did also his wife.

“May 21. Moung Thah-ee came again, with several others; but he was so outrageous, and vulgar, and abusive, that I found it impossible to hold any rational conversation with him; and he finally went away in a great passion, saying that he had been sent by some men in authority to spy us out, and that by to-morrow he would bring us into trouble. Such threatenings tend to sink our spirits, and make us realize our truly helpless, destitute condition, as sheep in the midst of wolves. ‘Lord, behold their threatenings,’ etc.

“June 4. Moung Long spent two or three hours with me, in which I endeavored to lay before him all the evidences of the truth of the Christian religion. His wife proves to be as sharp as himself, and has been harassing Mrs. Judson with all sorts of questions about the possibility of sin’s finding entrance into a pure mind, or of its being permitted under the government of a holy sovereign.

“I have this day taken Moung Shwa-ba into the service of the mission. He bids fairer than any other member of the church to be qualified, in due time, for the ministry. For, though inferior to Moung Thah-lah in fluency of speech, and to Moung Shwa-gnong in genius and address, he is superior to the former in consistency of character and gravity of deportment, and to the latter in experimental acquaintance with divine things and devotedness to the cause. But the principal trait of character which distinguishes him from the rest, and affords considerable evidence that he is called by higher authority than that of man to the Christian ministry, is his humble and persevering desire for that office—a desire which sprang up in his heart soon after his conversion, and has been growing ever since. I intend to employ him, at present, as an assistant in the zayat, on a small allowance of seven or eight rupees a month, which I hope the Board will approve of. In that situation he will have an opportunity of improving in those qualifications which are requisite to fit him to be a teacher of religion among his fellow-countrymen.

“June 10. Lord’s day. Moung Long again present—all eye and ear. Mrs. Judson pronounces his wife superior in point of intellect to any woman she has ever met with in Burmah.

“After evening worship, Mah Myat-lah presented her petition for admission into the church, which was granted, and next Sunday appointed for her baptism. The evidences of her piety are of the most satisfactory kind. We esteem her quite as highly as her sister, Mah Men-la, though she is far inferior in external qualifications.

“June 11. Moung Long and wife spent most of the day with us. Their minds are in a truly hopeful state, though still greatly governed by the maxims of the Toung-dwen school. Their main inquiry to-day was how they could obtain faith in Christ. May the Holy Spirit solve their difficulties, by giving them an experimental acquaintance with that saving grace!

“June 14. An intimate friend of the Woon-gyee-gah-dau told Mrs. Judson to-day, in presence of her highness, who by silence assented to the correctness of the remark, that when the emperor and others in Government said that all might believe and worship as they please, the toleration extended merely to foreigners resident in the empire, and by no means to native Burmans, who, being slaves of the emperor, would not be allowed with impunity to renounce the religion of their master. This remark accords with all that we have heard at Ava, and may be depended on (notwithstanding some private encouragement we have received from the viceroy and his wife) as affording a correct view of the state of religious toleration in this country. It is a fact that, except in our own private circle, it is not known that a single individual has actually renounced Buddhism, and been initiated into the Christian religion.

“Mah Myat-lah informs us that the news of her intended baptism has been rumored among her neighbors, and excited a great uproar. She is not, however, disheartened, but rather wishes that her baptism may not be deferred till Sunday, lest some measures be taken to prevent it. I expect that she will present herself for baptism to-morrow evening, but am obliged to close up this number, as the vessel by which it is conveyed is just going down the river.

“Pray for us and our little church.

“June 15. According to the purpose mentioned under the last date, Mah Myat-lah received baptism, about sunset, at the usual place.

“July 3. Moung Thah-lah was married to a woman resident in our yard, a usual attendant on public worship—the event somewhat noticeable, as being probably the first Christian marriage ever performed between persons of pure Burman extraction.

“July 14. In the interval of receiving company, I have lately been employed in translating; have finished the Gospel and Epistles of John, those exquisitely sweet and precious portions of the New Testament, and am now employed on the latter part of Acts. I find Moung Shwa-ba a most valuable assistant in all parts of missionary work. Moung Shwa-gnong also begins ‘to be dissatisfied with being a mere disciple, and hopes that he shall some time be thought worthy of being a teacher of the Christian religion.’ These two, with Mah Men-la, are, at present, the flower of our little church. I have no reason, however, to complain of the conduct of any, considering the great disadvantages under which they all labor. Some have grown comparatively cold, but none have forgotten their first love. Praise forever be to Him

“August 4. Am just recovering from the second fit of sickness which I have had this season. The second day after I was taken, Mrs. Judson was taken ill; and for several days we lay side by side, unable to help one another. Through divine mercy, however, we contrived to get our medicines from time to time, and are now in a convalescent state, so far as the fever is concerned. Mrs. Judson, however, is suffering severely, and her disease is making such rapid and alarming advances as to preclude all hope of her recovery in this part of the world.”

It now became Mr. Judson’s painful duty to send his wife to America. This would occasion a separation of at least two years, but unless it were done the life so dear to him, and of such incalculable value to the Burman mission, would soon be brought to a close. Mr. Judson writes:

“The crisis which I have long endeavored to avert has at length arrived; and I find myself under the most distressing necessity of giving my consent to Mrs. Judson’s departure for America.... I feel that there is no alternative; and I acquiesce in the measure, however painful to our feelings, under the full conviction that it is absolutely necessary, in order to avert a more painful separation, which might otherwise be realized in the course of a very few months—a separation final, and precluding all further hope in this world.

“Whatever money Mrs. Judson may need in America, I beg may be paid to her order on the Treasurer; and all such money I shall pass to the credit of the Board, and deduct from my usual allowance.... I have made such arrangements as will prevent the necessity of burdening the Board with any additional expense on this occasion, except that of passages at sea; and for this my only apology must be the extreme necessity of the case.

“Finally, I beg leave to recommend Mrs. Judson to the friends and patrons of the mission, as one who has faithfully labored many years in their service, and whose sole object in visiting her country once more is to recover her health and strength, that she may devote the remainder of her days to the promotion of the Redeemer’s cause among the perishing Burmans.”

Mrs. Judson embarked for Calcutta, on her way to America, August 21, 1821. Mr. Judson commends her to the care of Mr. Hough in these humorous and pathetic words:

“I send you herewith Mrs. Judson, and all that remains of the blue pill and senna, and beg you will see the articles all well packed and shipped for America by the earliest safe opportunity. Whatever expenses may be incurred be so good as to defray from your own funds, and transmit your bill to me.

“It is said that man is prone to jest in the depth of misery; and the bon-mots of the scaffold have been collected; you may add the above specimen to the list if you like. I feel as if I was on the scaffold, and signing, as it were, my own death warrant. However, two years will pass away at last. Time and tide wait for no man, heedless alike of our joys and sorrows.

“When I last wrote, I was in the latter part of Acts; since that time, I have done nothing at all. For ten days or a fortnight we were laid by with fever, unable to help one another; and since we became convalescent, I have been occupied in making up my mind to have my right arm amputated, and my right eye extracted, which the doctors say are necessary in order to prevent a decay and mortification of the whole body conjugal.”

His letters written to his wife during her absence betray here and there a sinking even of his buoyant spirits:

“September 5, 1821. I hope you enjoy more religion than I do. This heavy affliction does not have that salutary effect on my heart which I anticipated. Mercies and judgments seem to be thrown away on me, and I am afraid that I shall never make much advance in the divine life. I had such a view and sense of my depravity this morning as made me ready to give up all for lost—not, I mean, as it regards my interest in Christ—there I feel strong—but as it regards any attainments in holiness, while remaining in this state of sin.

“Oh! how consoling it is to give up myself, and you, and the interests of the mission, into the faithful hands of Jesus, and to look forward to that blessed state, where we are sure of meeting, though we should meet no more on earth. The Lord reigns, and I feel, at times, that I can safely trust all in His hands, and rejoice in whatever may betide. If we suffer with Christ we shall also be glorified with Him.

“September 12. Company continued with me until after three o’clock; and then I found myself alone, and, for a few hours, was very desolate and unhappy.

“But about sunset, the time mentioned in your last letter for mutual prayer, I felt more comfortable.”

“I wish I could always feel as I did last evening, and have this morning. At first, on hearing Moung Shwa-gnong’s story, I felt much disheartened, and thought how pleasant it would be if we could find some quiet resting-place on earth, where we might spend the rest of our days together in peace, and perform the ordinary services of religion. But I fled to Jesus, and all such thoughts soon passed away. Life is short. Happiness consists not in outward circumstances. Millions of Burmans are perishing. I am almost the only person on earth who has attained their language to such a degree as to be able to communicate the way of salvation. How great are my obligations to spend and be spent for Christ! What a privilege to be allowed to serve Him in such interesting circumstances, and to suffer for Him! The heavenly glory is at hand. O, let me travel through this country, and bear testimony to the truth all the way from Rangoon to Ava, and show the path to that glory which I am anticipating. O, if Christ will only sanctify me and strengthen me, I feel that I can do all things. But in myself I am absolute nothingness; and when through grace I get a glimpse of divine things, I tremble lest the next moment will snatch it quite away.

“Let us pray especially for one another’s growth in grace. Let me pray that the trials which we respectively are called to endure may wean us from the world, and rivet our hearts on things above. Soon we shall be in heaven. O, let us live as we shall then wish we had done. Let us be humble, unaspiring, indifferent equally to worldly comfort and the applause of men, absorbed in Christ, the uncreated Fountain of all excellence and glory.”

Even while on the journey to her dear native land, Mrs. Judson cast “a longing, lingering look behind.” It was hard to leave Rangoon, even to go to America. In a letter to Dr. Baldwin, dated Calcutta, December 8, 1821, she writes:

“I left Rangoon last August, and arrived in Calcutta on the twenty-second of September. My disorder gained ground so rapidly, that nothing but a voyage at sea, and the benefit of a cold climate, presented the least hope of life. You will readily imagine that nothing but the prospect of a final separation would have induced us to decide on this measure, under circumstances so trying as those in which we were placed. But duty to God, to ourselves, to the Board of Missions, and to the perishing Burmans, compelled us to adopt this course of procedure, though agonizing to all the natural feelings of our hearts. On my arrival in Calcutta, inquiries were immediately made relative to a voyage to America. But, to my great disappointment, I found most of the American captains far from being disposed to take passengers, on account of having their cargoes engaged to the extent of the tonnage of their vessels. One captain, however, offered to give me a passage for fifteen hundred rupees, but I could not think of causing the Board so great an expense. In mentioning my circumstances to Mrs. Thomason, (lady of the Rev. Mr. Thomason, chaplain,) she suggested the advantages of a voyage to England, on account of the superior accommodations, medical advice, and female passengers in English ships. The pious captain of a ship bound to England was then residing in her family; with him she consulted, and they made arrangements for my passage for five hundred rupees, provided I went in a cabin with three children, who were going to England. As my only object in going to sea is restoration of health, I did not hesitate to secure a passage, though I should have rejoiced (since I must take a long voyage) to have gone direct to America. The father of the children has since arrived in Calcutta, and has very kindly offered to pay the whole price of the cabin (which is four thousand rupees), which will enable me to go to England, free of expense to the Board. If the pain in my side is entirely removed while on my passage to Europe, I shall return to India in the same ship, and proceed immediately to Rangoon. But if not, I shall go over to America, and spend one winter in my dear native country. As ardently as I long to see my beloved friends in America, I can not prevail on myself to be any longer from Rangoon than is absolutely necessary for the preservation of my life. I have had a severe struggle relative to my immediate return to Rangoon, instead of going to England. But I did not venture to go contrary to the convictions of reason, to the opinion of an eminent and skilful physician, and the repeated injunctions of Mr. Judson.”

Mrs. Judson was heartily welcomed by the Christians of England, and was entertained at the house of Mr. Butterworth, a member of Parliament, who, afterward referring to her in a public address, said that her visit at his house reminded him of the words of Scripture: “Be not forgetful to entertain strangers, for thereby some have entertained angels unawares.”

She arrived in America Sept. 25, 1822, and remained until the 22d of June, 1823. Her visit in this country awakened great missionary enthusiasm, and on her return she was accompanied by the two newly-appointed missionaries, Mr. and Mrs. Wade. She reached Rangoon on the 5th of December, 1823, after an absence of about two years and three months.

She is thus described by Dr. Wayland, who formed a personal acquaintance with her during her visit in the United States:

“I do not remember ever to have met a more remarkable woman. To great clearness of intellect, large powers of comprehension, and intuitive female sagacity, ripened by the constant necessity of independent action, she added that heroic disinterestedness which naturally loses all consciousness of self in the prosecution of a great object. These elements, however, were all held in reserve and were hidden from public view by a veil of unusual feminine delicacy. To an ordinary observer, she would have appeared simply a self-possessed, well-bred, and very intelligent gentlewoman. A more intimate acquaintance would soon discover her to be a person of profound religious feeling, which was ever manifesting itself in efforts to impress upon others the importance of personal piety. The resources of her nature were never unfolded until some occasion occurred which demanded delicate tact, unflinching courage, and a power of resolute endurance even unto death. When I saw her, her complexion bore that sallow hue which commonly follows residence in the East Indies. Her countenance at first seemed, when in repose, deficient in expression. As she found herself among friends who were interested in the Burman mission, her reserve melted away, her eye kindled, every feature was lighted up with enthusiasm, and she was everywhere acknowledged to be one of the most fascinating of women.”

After Mrs. Judson’s departure, Mr. Judson was left alone in Rangoon for nearly four months, and continued his labors in complete solitude. On December 13, 1821, the Rev. Jonathan Price, M.D., a medical missionary, arrived with his family, and joined the mission. About a month later Mr. Hough and his family returned from Calcutta. On the 2d of May, 1822, Mrs. Price died, after having been in the country only five months, and was buried by the side of Mr. Judson’s little Roger. Dr. Price’s medical skill, especially shown in performing operations for cataracts, attracted the attention of the Burman emperor at Ava. He was summoned to appear at the royal court, and Mr. Judson thought it best to accompany him, hoping that now the king’s favor might be secured in behalf of the new religion, and that he might even be permitted to plant a mission in the capital city. So on August 28, 1822, Mr. Judson set out on his second journey to Ava, this time in the company of Dr. Price, and at the expense of the Government. In the meantime, the number of the native church membership in Rangoon had grown from ten to eighteen. His visit to Ava, and return to Rangoon, are thus described in his journal:

“After much tedious detention, resulting from our connection with Government, we reached Ava on the 27th of September. We were immediately introduced to the king, who received brother Price very graciously, and made many inquiries about his medical skill, but took no notice of me, except as interpreter. The a-twen-woon Moung Zah, however, immediately recognized me, made a few inquiries about my welfare, in presence of the king, and, after his majesty had withdrawn, conversed a little on religious subjects, and gave me some private encouragement to remain at the capital.

“October 1. To-day the king noticed me for the first time, though I have appeared before him nearly every day since our arrival. After making some inquiries, as usual, about brother Price, he added, ‘And you in black, what are you? A medical man, too?’ ‘Not a medical man, but a teacher of religion, your majesty.’ He proceeded to make a few inquiries about my religion, and then put the alarming question whether any had embraced it. I evaded, by saying, ‘Not here.’ He persisted. ‘Are there any in Rangoon?’ ‘There are a few.’ ‘Are they foreigners?’ I trembled for the consequences of an answer, which might involve the little church in ruin; but the truth must be sacrificed, or the consequences hazarded, and I therefore replied, ‘There are some foreigners and some Burmans.’ He remained silent a few moments, but presently showed that he was not displeased, by asking a great variety of questions on religion, and geography, and astronomy, some of which were answered in such a satisfactory manner as to occasion a general expression of approbation in all the court present. After his majesty retired, a than-dau-sen (a royal secretary) entered into conversation, and allowed me to expatiate on several topics of the Christian religion, in my usual way. And all this took place in the hearing of the very man, now an a-twen-woon, who, many years ago, caused his uncle to be tortured almost to death under the iron mall for renouncing Buddhism and embracing the Roman Catholic religion; but I knew it not at the time, though, from his age, a slight suspicion of the truth passed across my mind. Thanks to God for the encouragement of this day! The monarch of the empire has distinctly understood that some of his subjects have embraced the Christian religion, and his wrath has been restrained. Let us then hope that, as he becomes more acquainted with the excellence of the religion, he will be more and more willing that his subjects should embrace it.

“October 3. Left the boat, and moved into the house ordered to be erected for us by the king. A mere temporary shed, however, it proves to be, scarcely sufficient to screen us from the gaze of people without or from the rain above. It is situated near the present palace, and joins the enclosure of Prince M., eldest half brother of the king.

“October 4. On our return from the palace, whither we go every morning after breakfast, Prince M. sent for me. I had seen him once before, in company with brother Price, whom he called for medical advice. To-day he wished to converse on science and religion. He is a fine young man of twenty-eight, but greatly disfigured by a paralytic affection of the arms and legs. Being cut off from the usual sources of amusement, and having associated a little with the Portuguese padres who have lived at Ava, he has acquired a strong taste for foreign science. My communications interested him very much, and I found it difficult to get away.

“October 21. Visited the a-twen-woon Moung Zah, and had a long conversation on the religion and customs of foreigners, in which I endeavored to communicate as much as possible of the Gospel. Upon the whole, he appeared to be rather favorably disposed, and, on my taking leave, invited me respectfully to visit him occasionally. Thence I proceeded to the palace, but met with nothing noticeable, and thence to the house of Prince M., with whom I had an hour’s uninterrupted conversation. But I am sorry to find that he is rather amused with the information I give him, than disposed to consider it a matter of personal concern. I presented him with a tract, which he received as a favor; and finally I ventured to ask him whether Burman subjects who should consider and embrace the Christian religion would be liable to persecution. He replied, ‘Not under the reign of my brother. He has a good heart, and wishes all to believe and worship as they please.’

“October 23. Had some pleasant conversation with Moung Zah in the palace, partly in the hearing of the king. At length his majesty came forward, and honored me with some personal notice for the second time, inquired much about my country, and authorized me to invite American ships to his dominions, assuring them of protection, and offering every facility for the purposes of trade.

“October 24. Visited Moung Zah at his house. He treated me with great reserve, and repelled all attempts at conversation. Afterward called on Prince M., and spent a long time with him and the officers in waiting. The whole tract was read before them by one of the secretaries. In the afternoon, went out of town to visit Moung Shwa-thah, former viceroy of Rangoon. During our absence, Prince M. sent to our house to call me, saying that a learned pundit was in attendance with whom he wished to hear me converse.

“October 26. While I lay ill some days ago, a young man, brother of an officer of Prince M., visited me, and listened to a considerable exposition of Gospel truth. Since then he has occasionally called, and manifested a desire to hear and know more. This evening he came to attend our evening worship, and remained conversing till nine o’clock. I hope that light is dawning on his mind. He desires to know the truth, appears to be, in some degree, sensible of his sins, and has some slight apprehension of the love and grace of the Lord Jesus Christ.

“October 28. Spent the forenoon with Prince M. He obtained, for the first time (though I have explained it to him many times), some view of the nature of the atonement, and cried out, ‘Good, good!’ He then proposed a number of objections, which I removed to his apparent satisfaction. Our subsequent conversation turned, as usual, on points of geography and astronomy. He candidly acknowledged that he could not resist my arguments in favor of the Copernican system, and that, if he admitted them, he must also admit that the Buddhist system was overthrown. In the afternoon, visited Prince T. A hopeless case.

“October 29. Made an introductory visit to the Great Prince, so called by way of eminence, being the only brother of the queen, and sustaining the rank of chief a-twen-woon. Have frequently met him at the palace, where he has treated me rather uncourteously; and my reception to-day was such as I had too much reason to expect.

“October 30. Spent part of the forenoon with Prince M. and his wife, the Princess of S., own sister of the king. Gave her a copy of Mrs. Judson’s Burman catechism, with which she was much pleased. They both appear to be somewhat attached to me, and say, ‘Do not return to Rangoon, but, when your wife arrives, call her to Ava; the king will give you a piece of ground on which to build a kyoung’ (a house appropriated to the residence of sacred characters). In the evening, they sent for me again, chiefly on account of an officer of Government, to whom they wished to introduce me.

“October 31. Visited the a-twen-woon Moung K., whom I have frequently met at the palace, who has treated me with distinguished candor. He received me very politely, and, laying aside his official dignity, entered into a most spirited dispute on various points of religion. He pretended to maintain his ground without the shadow of doubt; but I am inclined to think that he has serious doubts. We parted in a very friendly manner, and he invited me to visit him occasionally.

“November 12. Spent the whole forenoon with Prince M. and his wife. Made a fuller disclosure than ever before of the nature of the Christian religion, the object of Christians in sending me to this country, my former repulse at court and the reason of it, our exposure to persecution in Rangoon, the affair of Moung Shwa-gnong, etc., etc. They entered into my views and feelings with considerable interest; but both said, decidedly, that, though the king would not himself persecute any one on account of religion, he would not give any order exempting from persecution, but would leave his subjects, throughout the empire, to the regular administration of the local authorities.

“After giving the prince a succinct account of my religious experience, I ventured to warn him of his danger, and urged him to make the Christian religion his immediate personal concern. He appeared, for a moment, to feel the force of what I said, but soon replied, ‘I am yet young—only twenty-eight. I am desirous of studying all the foreign arts and sciences. My mind will then be enlarged, and I shall be capable of judging whether the Christian religion be true or not.’ ‘But suppose your highness changes worlds in the meantime?’ His countenance again fell. ‘It is true,’ said he, ‘I know not when I shall die.’ I suggested that it would be well to pray to God for light, which, if obtained, would enable him at once to distinguish between truth and falsehood; and so we parted. O Fountain of Light, shed down one ray into the mind of this amiable prince, that he may become a patron of Thine infant cause, and inherit an eternal crown.

“November 14. Another interview with Prince M. He seemed, at one time, almost ready to give up the religion of Gaudama, and listened with much eagerness and pleasure to the evidences of the Christian religion. But presently two Burman teachers came in, with whom he immediately joined, and contradicted all I said.

“November 18. Visited the Princess of T., at her particular request. She is the eldest own sister of the king, and therefore, according to Burman laws, consigned to perpetual celibacy. She had heard of me from her brother-in-law, Prince M., and wished to converse on science and religion. Her chief officer and the mayor of the city were present; and we carried on a desultory conversation, such as necessarily takes place on the first interview. Her highness treated me with uncommon affability and respect, and invited me to call frequently.

“November 26. Have been confined since the 21st with a third attack of the fever and ague. To-day went to the palace, and presented a petition for a certain piece of ground within the walls of the town, ‘to build a kyoung on.’ The king granted it, on condition that the ground should be found unoccupied.

“November 28. Spent the whole day at the palace, in endeavoring to secure the ground petitioned for. At night, the land-measurer-general’s secretary accompanied me to ascertain the premises, and make out a plan of the place.

“November 29. The land-measurer-general reported to the a-twen-woons that the ground was not actually occupied, but, having been the site of a kyoung when formerly the city was the seat of Government, must be considered sacred and inalienable; in which opinion nearly all the a-twen-woons coincided, notwithstanding the king’s decision to the contrary.

“Had an interesting interview with Prince M., and presented him with a copy of the last three chapters of Matthew, in compliance with his wish to have an account of the death and resurrection of Jesus-Christ. He appeared concerned for our failure to-day in the privy council, but still maintained that, though the ground was sacred, it might with propriety be given to a priest, though not a priest of Gaudama, and advised me to make another application to the king.

“December 25. I have had nothing scarcely of a missionary nature to notice since the last date, having been employed, most of the time (that is, in the intervals of two more attacks of fever and ague), in endeavoring to procure a piece of ground within the city, but have been defeated at every point.

“In prosecuting this business, I had one noticeable interview with the king. Brother Price and two English gentlemen were present. The king appeared to be attracted by our number, and came toward us; but his conversation was directed chiefly to me. He again inquired about the Burmans who had embraced my religion. ‘Are they real Burmans? Do they dress like other Burmans?’ etc. I had occasion to remark that I preached every Sunday. ‘What! in Burman?’ ‘Yes.’ ‘Let us hear how you preach.’ I hesitated. An a-twen-woon repeated the order. I began with a form of worship which first ascribes glory to God, and then declares the commands of the law of the Gospel; after which I stopped. ‘Go on,’ said another a-twen-woon. The whole court was profoundly silent. I proceeded with a few sentences, declarative of the perfections of God, when his majesty’s curiosity was satisfied, and he interrupted me. In the course of subsequent conversation, he asked what I had to say of Gaudama. I replied, that we all knew he was the son of King Thog-dan-dah-nah; that we regarded him as a wise man and a great teacher, but did not call him God. ‘That is right,’ said Moung K. N., an a-twen-woon who has not hitherto appeared very friendly to me. And he proceeded to relate the substance of a long communication which I lately made to him, in the privy council room, about God and Christ, etc. And this he did in a very clear and satisfactory manner, so that I had scarcely a single correction to make in his statement. Moung Zah, encouraged by all this, really began to take the side of God before his majesty, and said, ‘Nearly all the world, your majesty, believe in an eternal God, all, except Burmah and Siam, these little spots!’ His majesty remained silent, and after some other desultory inquiries, he abruptly arose, and retired.

“January 2, 1823. To-day I informed the king that it was my intention to return to Rangoon. ‘Will you proceed thence to your own country?’ ‘Only to Rangoon.’ His majesty gave an acquiescing nod. The a-twen-woon Moung Zah inquired, ‘Will you both go, or will the doctor remain?’ I said that he would remain. Brother Price made some remark on the approaching hot season, and the inconvenience of our present situation; on which Moung Zah, inferring that it was on account of the climate that I was about leaving, turned to me, saying, ‘Then you will return here, after the hot season.’ I looked at the king, and said that if it was convenient, I would return; which his majesty again sanctioned by an acquiescing nod and smile, and in reply to brother Price, said, ‘Let a place be given him.’ Brother Price, however, thinks of retaining the small place on which we now live for medical purposes, and getting a place at Chagaing, on the opposite side of the river, for his permanent residence.

“In the evening had a long conversation with Moung Zah on religion. He believes that there is an eternal God, and that Gaudama, and Christ, and Mahomet, and others are great teachers, who communicated as much truth respectively as they could, but that their communications are not the word of God. I pressed my arguments as far as I dared; but he seemed to have reflected much on the subject, and to have become quite settled and inflexible in his conclusions. He may be called a deistic Buddhist, the first that I have met in the country. On parting, however, he remarked, ‘This is a deep and difficult subject. Do you, teacher, consider further, and I also will consider.’

“January 7. Among the many places which I endeavored in vain to procure was a small one, sufficient for one family only, pleasantly situated on the banks of the river, just without the walls of the town, and about a mile from the palace. But it had been appropriated by the chief woon-gyee, and partly fenced in, with the intention of building a temporary zayat for his recreation and refreshment, when accompanying the king in that quarter of the city, and was, therefore, placed beyond any reasonable hope of attainment. Among other desperate attempts, however, I wrote a short petition, asking for that place, and begging leave to express my gratitude, by presenting a certain sum of money. It was necessary to put this into his own hand; and I was, therefore, obliged to follow him about, and watch his movements, for two or three days, until a favorable opportunity occurred, when he was apart from all his retinue. I seized the moment, presented myself before him, and held up the paper. He read it, and smiled. ‘You are indefatigable in your search after a place. But you can not have that. It is for my own use. Nor, if otherwise, could you get it for money. Search further.’ I now concluded to return to Rangoon for the present, and wait until the town should be settled, when, as all inform me, I shall be able to accommodate myself better. I accordingly informed the king of my purpose, as mentioned above, and began to look about for a boat. In the meantime, it occurred to me to make a ‘seventh attempt to fix the thread,’ and I sought another interview with the chief woon-gyee, a being who is really more difficult of access than the king himself. This evening I was so fortunate as to find him at his house, lying down, surrounded by forty or fifty of his people. I pressed forward into the foremost rank, and placed myself in a proper attitude. After a while, his eye fell upon me, and I held up a small bottle of eau de luce, and desired to present it. One of his officers carried it to him. He happened to be much pleased with it, and sat upright. ‘What kind of a house do you intend to build?’ I told him, but added, ‘I have no place to build on, my lord.’ He remained in a meditating attitude a few moments, and then suddenly replied, ‘If you want the little enclosure, take it!’ I expressed my gratitude. He began to take more notice of me, inquired about my character and profession, and then entered, with considerable spirit, on the subject of religion. After some conversation, he desired a specimen of my mode of worship and preaching; and I was obliged to repeat much more than I did before the king; for whenever I desisted, he ordered me to go on. When his curiosity was satisfied, he lay down, and I quietly retired.

“January 8. After taking the best advice, Burman and foreign, I weighed out the sum of money mentioned in the private petition, together with the estimated expense of fencing the place given me by the woon-gyee, and in the evening carried it to his house, where I was again fortunate in finding him in the same position as yesterday evening. A few noblemen and their attendants were present, which prevented me from immediately producing the money. His excellency soon took notice of me, and from seven o’clock till nine, the time was chiefly occupied in conversation on religious subjects. I found opportunity to bring forward some of my favorite arguments, one of which, in particular, seemed to carry conviction to the minds of all present, and extorted from the great man an expression of praise; such praise, however, as is indicative of surprise rather than approbation. When the company retired, my people at the outer door overheard one say to another, ‘Is it not pleasant to hear this foreign teacher converse on religion?’ ‘Ay,’ said the other, ‘but his doctrines are derogatory to the honor of Lord Gaudama.’ When they were gone, I presented the money, saying that I wished to defray the expense of fencing the ground, which had been graciously given me. His excellency was pleased with the offer, but gently declined accepting anything. He then looked steadily at me, as if to penetrate into the motives of my conduct, and recollecting the manœuvres of the first English settlers in Bengal, thought he had discovered something. ‘Understand, teacher, that we do not give you the entire owning of this ground. We take no recompense, lest it become American territory. We give it to you for your present residence only, and, when you go away, shall take it again.’ ‘When I go away, my lord, those at whose expense the house is to be built, will desire to place another teacher in my stead.’ ‘Very well, let him also occupy the place; but when he dies, or when there is no teacher, we will take it.’ ‘In that case, my lord, take it.’

“January 10. Spent the whole of yesterday and to-day with various secretaries and officers of Government in getting actual possession of the ground given me.

“January 13. Built a small house, and stationed one of the disciples and family to keep the place during my absence.

“January 18. Removed to Chagaing, into a house which Prince M. has allowed brother Price to build on his ground, in expectation that a change of air and residence would relieve me from the fever and ague, under which I suffer nearly every other day. It is my intention, however, to return immediately to Rangoon, the time being nearly expired which I at first proposed to spend in Ava, and the ends for which I came up being sufficiently gained.

“January 22. Took leave of Prince M. He desired me to return soon, and bring with me all the Christian Scriptures, and translate them into Burman. ‘For,’ said he, ‘I wish to read them all.’

“January 24. Went to take leave of the king, in company with Mr. L., collector of the port of Rangoon, who arrived last evening. We sat a few moments conversing together. ‘What are you talking about?’ said his majesty. ‘He is speaking of his return to Rangoon,’ replied Mr. L. ‘What does he return for? Let him not return. Let them both [that is, brother Price and myself] stay together. If one goes away, the other must remain alone, and will be unhappy.’ ‘He wishes to go for a short time only,’ replied Mr. L., ‘to bring his wife, the female teacher, and his goods, not having brought anything with him this time; and he will return soon.’ His majesty looked at me. ‘Will you, then, come again?’ I replied in the affirmative. ‘When you come again, is it your intention to remain permanently, or will you go back and forth, as foreigners commonly do?’ ‘When I come again, it is my intention to remain permanently.’ ‘Very well,’ said his majesty, and withdrew into his inner apartment.

“Heard to-day of the death of Mah Myat-lah, sister of Mah Men-la, one of the most steadfast of the church in Rangoon.

“January 25. Embarked on a small boat, intending to go day and night, and touch nowhere, in order to avoid the robbers, of which we have lately had alarming accounts.

“February 2. Lord’s day. At one o’clock in the morning reached Rangoon, seven days from Ava.

“A letter from Mrs. Judson, in England, informs me that she is going to America, and will not be here under several months. I propose, therefore, waiting her return, and occupying the interval in finishing the translation of the New Testament.”

The way now seemed open to establish a mission in Ava. Mr. Judson always longed to go into the “regions beyond.” The Houghs and the Wades could sufficiently care for the infant church at Rangoon. Why not plant a church in the heart of the empire, under the shelter of the throne? A letter to Dr. Baldwin discloses this daring purpose:

“Rev. and dear Sir: My last to you was written just before we left Rangoon for Ava.

“You will learn from my journal, forwarded herewith to the Corresponding Secretary, the particulars of our visit to Ava. Suffice it here to say that the Lord has been gracious to us beyond our expectation. My reception, as a minister of religion, has been very different from what it was before. A liberal and candid spirit seems to prevail among all the members of the royal family, and among many of the leading members of Government. It is distinctly understood by the king, and by all who have any knowledge of me at all, that I am a thah-tha-nah-pyoo-tsayah, that is, a religion-propagating teacher; and yet I have been smiled on, and listened to, and, by order of the king himself, have received from the chief public minister of state the grant of a small piece of ground, for the express purpose of building a kyoung (a house appropriated to sacred characters). It is my intention, therefore, to return thither as soon as Mrs. Judson arrives, who, I hear, has gone on to America. And in the meantime, I shall occupy myself in finishing the translation of the New Testament—a work which I left unfinished with great reluctance, and which I rejoice to have leisure to resume.

“During my absence, one of the best of our church members, the sister of Mah Men-la, was called from this world to join, I trust, the church triumphant. She died in peace and joy, professing her belief in Jesus Christ, and saying that she should soon be with Him in heaven.

“During the whole of my residence at Ava, I was severely afflicted at intervals with the fever and ague. I did hope that a change of climate would effect my cure; but the disorder has followed me to Rangoon, and I am subject to it every other day. Brother Price was apprehensive that it would terminate fatally, having resisted every medical application, and become so deeply rooted; and he would have accompanied me hither, had I not dissuaded him. My only hope now is, that it will exhaust itself before my constitution is exhausted; but the Lord’s will be done. I could wish to live to finish the New Testament, and I should also be happy to see a little church raised up in Ava, as there has been in Rangoon. But the ways of God are not as the ways of man. He does all things well. Glory be to His holy name forevermore.”

But before going to Ava, he must await Mrs. Judson’s arrival. Ten months intervened between his return from Ava and her arrival at Rangoon. During this time he completed the translation of the New Testament into Burmese, and prepared an epitome of the Old Testament, which might serve as an introduction to the study of the New. On the 13th of December, 1823, eight days after Mrs. Judson’s arrival, he set out in company with her for Ava, where they arrived on January 23, 1824. This marked an epoch in Mr. Judson’s life. His ardent, active temperament was to be subjected to the crucible of passive endurance; and we now pass from the record of his activities to the story of his sufferings.

. See Map .

. “One of these female disciples was found at Rangoon by the missionaries in August, 1852, having attained the age of eighty years. From the time of her baptism until then, for thirty years, she had maintained, in the midst of heathenism, a consistent Christian profession. She remembered well Mr. Judson and ‘the Mamma’ Judson, and was in daily expectation of meeting them again in heaven.”

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