LEER ALGÚN DÍA
The Karen Apostle: or, Memoir of Ko Thah-byu
The Karen Apostle: or, Memoir of Ko Thah-byu
by Francis Mason
INTRODUCTORY NOTE.
The following pages were sent to me by the REV. MR. MASON, with the request that I would superintend their publication in this country. They are accordingly now sent forth, in hope that the interest which has been felt in behalf of the Karens may be deepened, and that the cause of missions to the heathen in general may be promoted, by the striking proof of the power of the gospel here exhibited.
The maps which accompany the Memoir, are reduced from Rushton's Bengal Gazetteer of 1842, and are more correct than any thing else of the kind heretofore published in this country. All the interior of Tavoy and a part of Mergui, as presented in that work, were taken from an original manuscript map of MR. MASON'S. "As all the Karen stations mentioned in the missionary journals, are here marked, besides those visited by Ko Thah-Byu, they will be useful in reading other missionary accounts." The drawing of the Karen house, is MRS. MASON'S work. "The house differs in appearance from some drawings of Karen houses that have been made, but many are built in this way." The other cuts are from MR. MALCOM'S TRAVELS IN SOUTH-EASTERN ASIA.
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Ko Thah-byu preaching in a Karen House.
Ko Thah-byu preaching in a Karen House.
In discharging the trust committed to me, I have omitted a paragraph, or two, in the second chapter, and in another part of the book have altered the arrangement of the materials. I have also inserted the author's name on the title-page, and added a few notes. The notes which I have added, are distinguished by the letter E.
H. J. RIPLEY. NEWTON THEOLOGICAL INSTITUTION, March, 1843.
MEMOIR.
CHAPTER I.
Early life of Ko Thah-Byu.--His Conversion and Baptism...
Often had the Christian voyager gazed on the rocky promontories of Burmah, crowned with their whitened pagodas that glow amid the eternal verdure of tropic climes; but he little thought, that "the misty mountain tops," in the distance, threw their shadows over the eyry dwellings of a people, that generation after generation had charged their posterity never to worship idols.--Xavier had passed their mountain homes when he went to look on, but not to enter, inhospitable China, and find a surreptitious resting place and grave upon its barren rocks.--Swartz had labored half a century to destroy the three hundred thousand gods of India, without hearing of the nation that had rejected them all from the remotest ages.--Carey had made his forty versions without a line for the people, that were longing, with "hope deferred," for the word of God.--And Judson had lived seven years in Rangoon, preaching the Eternal God, before a single, individual would admit his existence; while the poor unnoticed Karens were continually passing his door, and perhaps singing by the way,
"God is eternal, his life is long, God is immortal, his life is long; One kulpa* he dies not, Two kulpas he dies not; He is perfect in meritorious attributes, Kulpas on kulpas he dies not."
[Footnote: * Some long period of time.--E.]
The Catholics, who preceded Protestants in Burmah several decades+ of years, appear to have entirely overlooked the Karens; and it was not till after the late war between the English and the Burmese, and the removal of the Baptist mission to the Tenasserim Coast, that they began to attract the attention of the missionaries. The first allusion to any of that nation, is found in Mr. Judson's journal of April 22d, 1827, where among three hopeful inquirers he mentions "Moung Thah-pyoo, a poor man, belonging to Moung Shway-bay;" but it was not till Mr. Judson's second notice, at the close of the year, that we learn the individual mentioned was a Karen. At that time, Mr. Judson speaking of his hopeful inquirers, says, "The second is Moung Thah-pyoo,* a Karen by nation, imperfectly acquainted with the Burman language, and possessed of very ordinary abilities. He has been about us several months and we hope that his mind, though exceedingly dark and ignorant, has begun to discern the excellency of the religion of Christ." This is the individual to whom the following reminiscences relate. It is very true that he was a man "possessed of very ordinary abilities;" and has therefore left no literary relics, from which to compile a bulky memoir. It is true, that he was degraded among a people that characterize themselves as "a nation most debased among the debased;" that he was a poor man, and a slave, till Mr. Judson set him free. But it is also, true, that he was afterwards a faithful and successful missionary, and a distinguished instrument in the hands of God to arouse the attention of the Karen nation to Christianity. From the day of his baptism to his death, he never intermitted his labors in preaching Christ, where the Saviour had not so much as been named, from Tavoy to Siam; from Martaban to the borders of Zimmay; and from Rangoon to Arracan. And though he was the first of his nation to go down into the baptismal waters, he lived to see hundreds and hundreds follow his steps, in whose conversion he held a distinguished part. We cannot err in honoring those whom God honors; and it therefore seems proper, that the name of Ko Thah-byu should be rescued from oblivion, and inscribed among the worthies of the church; that the rising generation may learn what "very ordinary abilities," when wholly consecrated to God, may accomplish.
[Footnote: + Tens.--E.]
[Footnote: * The word Moung is a Burman title of respect applied to middle age men. Ko is a similar title applied to elderly men. Pyoo and Byu are different modes, which have been successively adopted, of spelling the same word. Hence Moung Thah-pyoo and Ko Thah-byu designate the same man at different periods of his life.--E.]
Ko Thah-byu was born about the year 1778, at a village called Oo-twau, four days' journey north of Bassein. He resided with his parents until he was fifteen years of age. He was then, as he represented himself, a wicked and ungovernable boy; and, when he left his parents, he became a robber and a murderer. "How many of his fellow men he had murdered, either as principal or accessary," writes one of the brethren, "he did not exactly know himself; more than thirty, without doubt, according to his own confession. His natural temper was diabolical. After the Burmese war, he went to Rangoon, and got into Mr. Hough's service." There some religious impressions were made on his mind, and he ever remembered Mr. Hough with great affection; and not unfrequently "Teacher Hough" was mentioned many years afterwards in his public prayers in Tavoy. "He followed Mr. Judson to Amherst," where "Ko Shway-bay," writes one of the missionary sisters, "paid for him a debt of ten or twelve rupees, and took him into his family as a servant.* We had before felt," she continues, "an interest in the Karens as a people who had not adopted the systems of idolatry exhibited by the more civilized nations around them; and this being the first opportunity we had enjoyed of presenting to their minds the religion of the Bible, we naturally felt deeply anxious that the grace of God should make it effectual to his salvation. Truth seemed, however, to make no impression upon his mind for a long time; and Ko Shway-bay getting discouraged with regard to doing him any good, informed us that Ko Thah-byu's moral character proved to be such, that he could no longer retain him in his family. Mr. Judson, however, who at the time lived with us, proposed to pay the debt, if we could find employment by which he could support himself; and he was accordingly transferred to our family. Soon after this period, he began to pay more attention to religious instruction, and though his fits of violent temper gave us a great deal of trouble, it was not very long before we began to see signs of repentance, and the first dawnings of faith in a crucified Saviour. His mind was, however, extremely dark; he was very slow to believe; and then his violent temper often cast him down and quite discouraged him from praying. After some time, however, his faith began to gain a little strength, and we with great joy perceived a gradual improvement in his character. The little Burman church were, however, very slow to perceive the change, and though he often begged for the privilege of baptism, yet, not having gained a full victory over his violent passions, they could not think he had really been 'born again.' After having been with us about a year, the church gained sufficient evidence of the change to receive him as one of their number, and the next sabbath was appointed for his baptism. During the year, however, another Karen man with a family, and a young woman with her two little orphan brothers, relatives of the family, made their appearance in Maulmain, and, being in a most miserable starving condition, we gave them a little place to live in, and took the young woman into the girls' school, while the two little boys were put into Mr. Boardman's school for boys. The young woman improved much in the school and gave good attention to religious instruction; so that Ko Thah-byu had married her previous to the time appointed for his baptism. He had likewise been studying very diligently in order to be able to read the Burman Bible. But before the day for his baptism arrived, Mr. Boardman being ready to sail for Tavoy, and wishing to take the two little Karen boys with him, Ko Thah-byu concluded to accompany him, as his wife was unwilling to be separated so far from her little brothers; and his baptism was accordingly deferred until he should arrive in Tavoy."
[Footnote: * According to Burman law, the debtor becomes a slave to the creditor.]
His baptism is thus recorded by Mr. Boardman, in his journal of May 16, 1828.
"Repaired early in the morning to a neighboring tank, and administered Christian baptism to Ko Thah-byu, the Karen Christian who accompanied us from Maulmain. May we often have the pleasure of witnessing such scenes. The three Karen visitors were present. They appear to be impressed with the truth of our doctrine. They have urged Ko Thah-byu to accompany them, so that I have left it for him to choose, whether he will go or stay. He has concluded to go. Perhaps God has a work for him to do among his countrymen. He is very zealous in the cause of declaring what he knows."
Before following him into the jungles, it may not be deemed inappropriate to notice, in a separate chapter, the preparation of the Tavoy Karens to receive the gospel.
CHAPTER II.
Burman oppression of the Karens.--Singular prophecy.--Arrival of the English.--Prophecies fulfilled concerning white foreigners.--Attachment to them.--Arrival of Teachers.--The Karens obtain books...
The remarkable traditions of Scripture doctrines and facts, which make the Karen nation a people prepared for the gospel in a manner above all other unevangelized nations, are well known, and will not be repeated here. But the following extracts from an unpublished address to the English Governor General, written by Sau Qua-la, a Karen assistant missionary, exhibit the local condition and anticipations of the Tavoy Karens so vividly, that, should they contain any thing irrelevant to the present subject, it will be overlooked, it is believed, from the consideration that every sentence is the unsuggested production of a Karen, who, when Ko Thah-byu entered the jungles, was wild as "the untaught Indian."
"Through the goodness of God, my nation, sons of the forest, and children of poverty, ought to praise thy nation, the white foreigners, exceedingly; and we ought to obey your orders, for the Karens, the sons of the eastern forest, have neither head nor ear. They are poor, and scattered every where; are divided in every direction; at the sources of the waters, and in the glens above them. When they fall among the Siamese, the Siamese make them slaves. When they fall among the Burmans, the Burmans make them slaves. So they live on one stream beyond another, and cannot see each other. They have had other things to do rather than visit. The Burmans made them drag boats, cut ratans, collect dammer, seek bees' wax, gather cardamums, strip bark for cordage, clear away cities, pull logs, and weave large mats. Besides this, they demanded of them presents of yams, the bulbo-tubers of arum, ginger, capsicum, flesh, elephants' tusks, rhinoceros' horns, and all the various kinds of vegetables that are eaten by the Burmans. The men being employed thus, the women had to labor at home. Sometimes the men were not at home four or five days in two or three months. Further, the young females had to secrete themselves, and affect rudeness, and blacken their faces; for if they did not, the Burman officers would drag them away and make them prostitutes. If any one was reputed handsome, and it came to the ears of the Burman rulers, she was taken away immediately; so that the young females dared not appear openly. Sometimes when a Burman asked, 'Is she a maiden?' the Karens would reply falsely, 'No, she has a husband.' The married women, also, that were handsome, had to conceal themselves. The men were compelled by the Burman rulers to guard forts, to act as guides, to kidnap Siamese, and to go from one place to another, till many dropped down dead in the midst of the jungle. Notwithstanding they did all this, they had their arms twisted behind them, were beaten with stripes, boxed with the fist, and pounded with the elbow, days without end.
"In the midst of these sufferings, they remembered the ancient sayings of the Elders, and prayed beneath the bushes, though the rains poured upon them, or the musquetoes, the gnats, the leeches, or the horseflies bit them. The Elders said, 'Children and grandchildren, as to the Karen nation, their God will yet save them.' Hence, in their deep affliction, they prayed, 'If God will save us, let him save speedily. We can endure these sufferings no longer. Alas! where is God?'
"Sometimes the Burmans would kidnap the Karens in Siam and carry them up to Ava, to the presence of the king; and thus separated from father or mother, husband or wife, child or grandchild, they yearned for each other, and many sickened and died on the way, before reaching the monarch's feet. Sometimes the Siamese kidnapped the Karens in Burmah, and subjected them to like treatment. The Karens in Siam knew that those whom the Siamese brought from Burmah were their relatives, and their tears flowed when they saw them; yet they dared not tell the Siamese, or supplicate for them. So those in Burmah, when they saw the Burmans leading away the Karens they had kidnapped in Siam, knew they were their cousins; yet they dared not speak or entreat for them; for if they said they were their relations, or begged for them, death was the immediate consequence. Moreover the Karens dared not dwell near the cities; for the Burmans took away all their rice and paddy, and every thing they had, and carried off their women by force. Hence they went far off, and dwelt on the streamlets and in the gorges of the mountains. After all, the rulers sometimes took their paddy; and in a state of starvation they would eat at random the roots and leaves of the jungle, and thus great numbers died. Sometimes the rulers assembled them together near the city, where, having nothing to eat, great numbers died of sickness and starvation. Sometimes they would have to carry rice for soldiers under march, and being unable to cultivate their fields, great numbers died of hunger from this cause. Then, those whom the rulers called, if unable to go, either from sickness in their families, or in their own persons, had to give money to the officers that came, and money for the rulers that sent them; and if they had no money, they were compelled to borrow of the Burmans, and thus became their slaves.
"Furthermore, the Karens were not permitted to go into the presence of the rulers. They were only allowed to hold a little communication with the Burman that was set over them. At one time, in the days of Diwoon, when the Karens were fast dying off with starvation, and were so employed that they could not cultivate the land, my uncle, who is a chief, determined to go and ask the governor to give the Karens liberty to cultivate the land and raise provisions to a small extent. So he went in to Diwoon; but he was thrown into prison immediately. His brethren had no rice to bring him, and they could feed him there only with the stems of wild plantain trees, the male blossoms with their spathes, and the young shoots of bamboos.
"Great Ruler, the ancestors of the Karens charged their posterity thus; 'Children and grandchildren, if the thing come by land, weep; if by water, laugh. It will not come in our days, but it will in yours. If it come first by water, you will be able to take breath; but if first by land, you will not find a spot to dwell in.' Hence. when the Karens were in the midst of their intense sufferings, they longed for those that were to come by water, to come first.
"Again, the Elders said, 'When the Karens have cleared the Hornbill city* three times, happiness will arrive.' So when the Burman rulers made them clear it the last time, they said among themselves, 'Now we may suppose happiness is coming, for this completes the third time of clearing the Hornbill city;' and true enough, for before they had finished, we heard that the white foreigners had taken Rangoon! Then the Burman rulers made the Karens carry stones and throw them into Tavoy river, that the foreign ships might not be able to come up. They compelled them also to become soldiers, and to muster, each one with a bow and quiver; and as they had no guns, every one had to arm himself also with a cudgel; for the Burmans said, that, when the foreigners got on land, they would be unable to walk, and might be beaten to death with sticks. When, however, the news came that the foreigners had entered the mouth of Tavoy river, the Karens let themselves down over the wall of the city by night, and fled into the jungles. Then the Karens all ran and secreted themselves, both men and women and children; cooking food only when the smoke could be concealed by the clouds and vapors; for they were apprehensive that if the Burmans were overcome, they would fly also, and trace them by the smoke. Some of the men in the city were unable to get away, and remained till it was taken; and some that fled were unable to find their families, they having previously secreted themselves. In a little more than ten days however, we heard that the foreigners had taken possession, and that those, who wished to go to the city, had liberty. Then the Karens rejoiced and said, 'Now happiness has arrived. The thing has come by water. Now we may take breath;' and those that were concealed returned to their homes with their wives and little ones.
[Footnote: * The site of an old city near Tavoy, which the Karens were called in to clear occasionally, when the trees grew up over it.]
"The Karens soon learned, that the foreigners were not vile like the Burmans; and they came to the city frequently, and the women with them. Formerly the women are afraid of the Burmans, and dared not come to the city; so they had never seen it. Besides, it was very pleasant to look at the foreign soldiers, standing in straight rows; and as they were quiet and civil, the Karens brought their wives and little ones to look at them. Then we remembered the words of the prophet, who said, 'See, see, the white foreigners! the white foreigners! They stand gracefully, sit gracefully, eat gracefully, drink gracefully, sleep gracefully, dwell gracefully, go gracefully, return gracefully, speak gracefully, talk gracefully;' and he had sung,
'The sons of God, the white foreigners, Dress in shining black, and shining white. The white foreigners, the children of God, Dress in shining black, and shining red.'
"And so we saw them. They came with black soldiers and white soldiers, and the rulers were dressed just as the prophet had said. We had never seen white foreigners before; but we had heard the Elders say, 'As to the white foreigners, they are righteous. They were the guides of God anciently, so God blessed them, and they sailed in ships and cutters; and can cross oceans, and reach lands.' The Elders said further, that the Karens were originally seven brethren, of whom the white foreigners were the youngest. Still the generation before us, that told us these things, had never seen them, and knew not how they looked. They merely related what the Elders said anciently. Through the goodness of God, my generation is permitted to see them. The Elders further sung, in relation to the white foreigners, as follows,
'The sons of God, the white foreigners, Obtained the words of God. The white foreigners, the children of God, Obtained the words of God anciently.'
"Great Ruler, afterwards we heard, that after staying three years, the white foreigners would return. Then we wept aloud. We said to each other 'If the foreigners go away, the race of the Karens will be wholly cut off;' for in the days of Alompra and Diwoon* they died like dogs; whole families often dying off together; and about the time the white foreigners arrived, the Burmans were preparing to make an end of them, having assembled them together near the city. But the Karens having heard reports that the white foreigners were coming, they prayed diligently for their arrival. The prophet too sung at worship,
'The city of Ava says, she is great; She is not equal to the heel of God's foot. The city of Ava says, she is exceedingly great; She is not equal to the sole of God's foot.'
[Footnote: * Alompra was a courageous chief, who, about a century ago, usurped the royal power among the Burmans. Of Diwoon I find no information. He was, doubtless, an individual of some distinction at a more recent date.--E.]
"Thus they sung, and prayed, that the white foreigners might come. When they arrived, the Karens in Burmah and Siam heard of each other, and saw each other.
"After the foreign rulers and their soldiers had been here a short time, the white foreign teacher Boardman arrived, and came into the jungles and preached the words of God. We gave attention and remembered, that the Elders said, the white foreigners had obtained the words of God, that they were our younger brethren, and that they were righteous. Again, the Elders said,
'Who created the world in the beginning? God created the world in the beginning. God appointed every thing: God is unsearchable.'
"All things in heaven and on earth, O children and grandchildren, God created them. 'Never forget God. Pray to him every day, and every night.'
And before the arrival of the white foreigners, a prophet singing, said,
'Great mother comes by sea, Comes with purifying water, the head water. The teacher comes from the horizon: He comes to teach the little ones.'
Hence not a few of the Karens believed.
"We next heard that teacher Wade, at Maulmain, had made Karen books; so teacher Mason sent up Kau-la-pau and myself, in a ship, to learn. Then many of the Karens, here and there, learned to read their own language; and we remembered, that the Elders had said again, 'Children and grandchildren, the Karen books will yet arrive. When their books arrive, they will obtain a little happiness.' Therefore, O great Ruler, God having given thee great goodness and kindness, we are very happy. Now, the Karens, though they be maidens, or mothers, or children, may come and dwell in the city; may dress as they wish; put on what they wish; and adorn themselves as they wish. It was not so in the days of the Burmans: we could never do so then. In the providence of God, how numerous are the reasons that we have to praise thy goodness, and thy beneficence! May God establish thy towns, and thy cities, thy lands, and thy territories. Through thy acts, the Karens, the children of poverty, and the sons of the forest, breathe with ease. May God, then, make great thy power and thy might, till thy government shall embrace all the children of poverty throughout the earth. And may God, whom thou worshipest, do good unto thee, and watch over thee, and thy children and grandchildren.
"Again, the Elders said, 'Children and grandchildren, when the white foreigners and the Karens fight, then happiness will arrive. And how will they fight? The white foreigners will come in ships, and shoot at the Karens; and the loads of their cannon and muskets will be changed to savory plantains, and sweet sugar cane; and the Karens will eat them. On the other hand, the Karens, armed with adzes, will go and make holes in their ships. Then the Karens and white foreigners will recognize each other as brethren; and one will say, O my younger brother! and the other will say, O my elder brother! And they will become real brethren, and there will be peace and happiness.' Now the white foreign teachers, that preach Jesus Christ the Son of God, came by ship; and before the people understood what they heard, they contradicted; but the teachers talked to them till they understood, and then they knew that God [whom the teachers preached] was the One God; and the teachers made us books, and were thus able to teach us. Great Ruler, formerly the Karens had no books, and when they wished to learn to read, they went to the Burmese, or Siamese, or Taling kyoungs.* There they made them pull up weeds around the pagodas, carry bricks to build new ones, and go out and beg food, and they beat them and whipped them; so that they could never learn well.
[Footnote: * Monasteries of the priests.--E.]
"Through thy favor and kindness, the people of my generation are very happy; and we hear again, and more perfectly, of God, of whom our ancestors told us. Great Ruler, though we heard anciently of God from our ancestors, yet through the persecutions of the Burmans and Talings, we gave random worship to images; but we still hoped that our God would save us, and we prayed to him on our pillows. Now, through thy goodness and beneficence, we worship God as we please. May God establish thy city and thy generation.
"Great Ruler, our ancestors said, that the white foreigners were our younger brethren, that they guided away God anciently and obtained books and ships, and that they are more skilful than all other nations, and are able to reach lands, and cross oceans. Furthermore, the Elders said, 'When their younger brother arrives, the Karens will be happy. Their younger brother was able to keep in company with God.' And now we see you! We are a worthless nation. We are the poorest of races. We are a tribe of wild men. We are a nation of slaves to all people. Among fools, we are the greatest fools. Now, through the goodness of God, the white foreign teachers have taught us to read, and I am enabled to write to thee.
"Great Ruler, thy goodness and beneficence to the Karen nation we shall never forget, down to the generations of our children and grandchildren. Great Ruler, forget us not; cast us not away into the hands of other nations. We are exceedingly happy in thee. Thou art as he of whom we sung anciently.
'The Great Chief, his words are bliss, As the impervious shade of the great Banyan.'
"We are happy in thee, far above all other nations that ever ruled us before; but we fear that the white foreigners will go back, and the Siamese and the Burmese will come and persecute us again. Great Ruler, we, the Karen nation, have no cities, no towns, no villages, no hamlets. We are now dwelling beneath thy shadow, and are exceedingly happy; and obtain our sustenance with great ease. Because thou hast been merciful, may God have mercy on thee, generation after generation. If thou givest us up again into the hands of the Burmans, our race will really be brought to an end. Formerly, we dwelt as in the midst of a thorn bush; but in thee, we dwell as on a mat spread down to sleep upon. May God make thee joyful and happy, generation after generation.
"The white foreign teachers have preached the words of God, and some of us have become disciples. Great Ruler, it is of thy goodness and beneficence. Further, the Karens, the sons of the forest, a nation of slaves, a people of the deepest poverty, thou hast freed from taxes. Thy goodness and beneficence is so great, that we rejoice till we can rejoice no more. And the people of thy nation, the white foreigners, that live with us here, the ruler of the city and the ruler of the provinces, the officers and soldiers, the doctors and teachers, are good men. Great Ruler, through thy acts I believe the words of the Elders. The Elders said, 'The white foreigners are righteous. They will not do any thing that is improper. They do not act regardless of every thing, like the Talings and Burmans. They never use compulsion. They dwell with truth. When they arrive, the Karens will be happy.' I believe these words. The Karens have been slaves, generation upon generation. When demands were made of us, we must give, whether we had whereof to give or not; when they called us, we must go, night or day, whether able to go or not; they made us sick, they persecuted us, they killed us like insects. But thou, Great Ruler, thou hast snatched us from the hands of an evil people. Truly, thou hast bought us, and then given us our liberty for nought. Truly, thou art righteous; truly, thou dwellest with truth, as our ancestors said. Verily, thou dost love; verily, thou art merciful. The goodness and beneficence of thince acts to us are so great, that they go far beyond what we could ever conceive. May God be with thee. Thy goodness and beneficence in freeing us and making us happy, we will never forget, but tell it to succeeding generations, as our ancestors told us of the white foreigners anciently. Great Ruler, may God watch over thee, and do good unto thee; and widen out thy kingdom and territories, generation after generation forever.
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Dawei (Tavoy) & Myeik (Mergui) districts, Myanmar.
Dawei (Tavoy) & Myeik (Mergui) districts, Myanmar.
CHAPTER III.
Ko Thah-Byu's first journey into the jungle, to Khat.--Second to Thalu.--Seeks his countrymen in the city of Tavoy.--First journey across the eastern mountains, to Tshiek-ku.--Second visit to Tshiek-ku.--Third journey to Tshiek-ku.--Accompanies Mr. Boardman on his first tour among the Karens.--Visits the southern Karens at Toung-byouk, Pai, and Palouk.--Teachers school at Tshiek-ku.--Goes to Siam.--Journey into the Maulmain Karen jungles.--Returns to Tavoy with Mr. Boardman...
Immediately after his baptism, Ko Thah-byu, accompanied by two of his countrymen, that were present, left Tavoy to visit the Karens beyond the eastern mountains, in the valley of the Tenasserim. The rains, which had commenced, were so powerful, and the streams so high, that he was compelled to abandon his intentions; but he turned aside, on his return, to a little settlement of Karens on Khat creek, a few miles south of his path, and a short day's walk from town. "It was planting season," says one of my Karen correspondents, who lived there, "and we had gone to plant on the hill sides, when one of those, who had been left behind in the house, came and said, 'Here is a man come from the up country, to trace his genealogy to us: come and listen.' We went and found Ko Thah-byu, who preached and explained the catechism. All gave attention, and Moung Khway resolved at once to become a Christian; and he went with Ko Thah-byu, on his return to town, to see the teacher." This man, the first fruits of Ko Thah-byu's labors, was brother to the Chief of the village, and became a most valuable member of the church. He was an efficient auxiliary in the evangelizing of his village, nearly the whole of whose inhabitants ultimately became Christians. At the time of his baptism, Mr. Boardman writes concerning him; "He appears remarkably well. With but little opportunity of receiving instruction, he has made great progress in Christian knowledge and practice. His experience and heavenly-mindedness might, perhaps, put many a world-minded Christian to the blush."
Mr. Boardman, recording his return, says, "Ko Thah-byu finding the rains very violent, and the brooks much swelled, was obliged to abandon his plan of visiting the Karen teacher's village. He returned last evening. During his absence, he met several people, to whom he spoke as he was able. Many of them heard with attention, and two of them accompanied him on his return, in order to gain further instruction. They profess a readiness to receive the gospel, and wish me to visit them after the rains."
"Last evening, two respectable Karens, whom Ko Thah-byu saw in his late tour, called for further instruction. They live a day's journey from Tavoy. They profess a full belief of the truth of the gospel. May their professions prove to be sincere."
In July, he visited another Karen settlement, Thalu, it is believed, where the writer of this memoir subsequently found several converts. Mr. Boardman noticing his return, says, "Ko Thah-byu, the Karen Christian, who went out five days ago, to visit a Karen village, returned to-day, and says that all the people of the village listened to his words."
While in town he was busied in looking up his countrymen, who for various purposes occasionally visit the city. "About a month since," writes Mr. Boardman in August, "a very interesting young Karen was found by Ko Thah-byu, in the niche of a pagoda, where he had been fasting two days. Knowing only the religion of Gaudama, which he had heard from the Burmans, he had embraced it so far as to practice this austerity, in the hope of obtaining a great reward in a future state. Our Karen Christian explained to him the folly of fasting, as practised by the Burmans, and invited the young man to our house, where he paid a very serious attention to Christian instruction. After learning the way of the Lord more perfectly, he took a Christian book and returned to his native forest. Our prayers accompanied him. We all remarked something peculiarly interesting and amiable in his appearance. I have often wished to have him live with me, in hope that he might become a Christian, and a herald of the gospel. Yesterday, this young man returned to us, with three of his relations, to receive further instruction. After conversing with me for some time, and attending Burman worship with us, he went to Ko Thah-byu's apartment, where I heard them talking of the gospel till near midnight; and at break of day, this morning, the conversation was renewed. This afternoon, he expressed a wish to live with me, in order to learn more fully about the true God and Saviour. On my inquiring how long he would be willing to stay for this purpose, he replied, 'Ten or twelve years, till I can learn fully about God and Christ. Many of the Karens will also come.' He is a youth of good understanding, quick apprehension, and amiable manners. He says, he wishes no longer to worship heaps of brick, but to know and serve the everliving and true God."
He felt the greatness of the missionaries' work, and the inadequacy of the means in operation to carry it forward; and hence we find in Mr. Boardman's journal of the following day, "After evening worship in Burman, the Karen Christian having related the adventures of the day, said to me, 'There is one subject on which I wish to await your decision: I wish you would write to America, for more teachers to be sent out.'"
About the end of September, before the rains had fully closed, he started again to visit the eastern Karens. He went to the village of Tshiekku, where the teacher or prophet that brought the sacred book* to Mr. Boardman, lived with his disciples.
[Footnote: * See Appendix--Karen Prophets.]
Moung Sekkee, the Karen who was his companion, and guide over the mountains, writes; "Teacher Boardman preached to me the words of God, and I understood a little, but not fully: Ko Thah-byu taught me in Karen so that I understood perfectly, and I went with him to Tshiekku, where the people listened and built a zayat for the teacher, who soon after came to visit them, when Moung So and Moung-Kya asked for baptism." The two men last mentioned have been valuable assistants many years; and the latter writes, "When I heard at first, that a teacher with a Karen man and his wife had come down from Maulmain, I asked the man's name, and was told, Ko Thah-byu. Then I said, what has he come for? 'To preach the words,' was the reply, 'of the God that made the heavens and the earth.' So I went to Tavoy to hear; and after Ko Thah-byu had preached to me, I said to him, 'Brother, truly it is the word of God! Come out and preach at Tshiekku.' He asked permission of teacher Boardman, who readily consented, and he afterwards came out, and lived with the Bookho,+ going out from his house to visit me and others, and then returning. The Bookho, however, had a quarrel with his wife, and would not obey the word of God; and having heard of it, I went to Ko Thah-byu and said, Brother, come and live with me, and he came."
[Footnote: + The teacher or prophet, referred to above.]
Mr. Boardman, noticing his return from this journey, says, 'Ko Thah-byu returned from the villages, where he has spent the last ten days in making known the gospel to his countrymen. The Karen teacher, or rather conjurer, mentioned in former journals, came with him, and appeared somewhat tamed and in his right mind. He says now that he will practice no more joger's tricks and ceremonies, but will, from the heart, worship the eternal God and his Son, Jesus Christ.'
He soon after made a second visit, and returned to town again in November with ten converts. Mr. Boardman says, "Ko Thah-byu returned from the villages, with ten of his countrymen, several of whom profess to have become converts to Christ. One of the more promising, is the chieftain before mentioned."
About a month afterwards, he made a third tour to the same settlement, and was in town again in January 1829, to conduct Mr. Boardman into the jungles. Mr. Boardman writes at this time, "Three days since, two Karens arrived, who had travelled three days' journey in expectation of finding me at the Karen settlements; but not finding me there, they came three days' journey farther to see me at my own house. They appear very desirous of receiving Christian instruction; and Ko Thah-byu is unwearied in his efforts to impart it. One of them came from the province of Mergui, and he states that the Karens in Tavoy, Mergui, and Tenasserim, have all heard of us, and are desirous of listening to our instructions."
A few days afterwards, Mr. Boardman, accompanied by Ko Thah-byu, made his first tour among the Karens. After Mr. Boardman had preached in Burman, Ko Thah-byu was in the habit of interpreting as much of the discourse as he could remember into Karen; and on other occasions, as opportunity offered, he preached himself. Once Mr. Boardman remarks, "After breakfast, Ko Thah-byu discoursed to them in Karen, an hour or two, on the being and perfections of God;" and in another place, "one man who had heard the gospel repeatedly from Ko Thah-byu, presented a request for Christian baptism."
He returned to town with Mr. Boardman, and was busily employed there in searching out the Karens, who visited the city on business. In March, Mr. Boardman writes, "A very respectable looking old Karen, said to be the chief of his nation in the province of Mergui, was introduced by Ko Thah-byu. He states, that all the Karens in Mergui and Tenasserim have heard of us; and his great desire to see us had brought him thus far from home. After listening to the gospel awhile, he took his leave, saying, he would return in the evening."
"Ko Thah-byu has concluded, with our approbation, to go out on a missionary tour of several weeks. It is surprising how magnanimous a naturally weak man becomes, when the spirit of Christ and the love of souls inspire him. This poor Karen, who, to say the least, does not excel in intellectual endowment or human learning, is continually devising new and judicious plans of doing good. 'There are,' says he, 'the districts of Pai and Palau, and several other places near the mouth of the river, where there are many Karen settlements which I wish to visit. There are also many Karens in the province of Mergui; I wish to declare the gospel to them all. And before long, I want to go across, and visit the Karens in Siam, and afterwards to visit Bassein, my native place, near Rangoon. Many Karens live there.' Such are in general, this old man's plans. An event has occurred this evening which seems a providential intimation of present duty. The old Karen chief who was here this morning, has desired Ko Thah-byu to accompany him to Mergui in his boat, promising at the same time to see that he shall be accompanied from one Karen settlement to another, till he shall reach this province again. Ko Thah-byu is inclined to go, and expects to be absent five or six weeks."
A few days after, Mr. Boardman adds, "A good number of Karens are now with us, and Ko Thah-byu is engaged day and night in reading and explaining to them the words of eternal life. It seems as though the time for favoring this people had come."
Mah A, Ko Thah-byu's wife, was baptized on the twentieth of this month, March. Mr. Boardman, recording her examination, remarks, "She was formerly very ignorant and very wicked; but under the care and instruction of her husband and Mrs. Boardman, she has within the last few months become a very hopeful inquirer, and we are encouraged to hope that she is now truly converted. She requested baptism three months ago."
Immediately after his wife's baptism, Ko Thah-byu started on his tour to the south, intending to go as far as Mergui. He did not however accompany the Karen Chief, previously referred to, as "the Chief of his nation in the province of Mergui;" and as this is the last notice of that Chief, it may be here remarked, that he was baptized by me in the year 1837. He has been a valuable member of the church; and his descendants, who are almost as numerous as Jacob's, when he went down into Egypt, have very generally followed his footsteps into the baptismal waters. Ko Thah-byu was accompanied, on his journey, by Moung Sekkee, who writes, "We went to Toung-byouk and Men-thah creek, where we preached the word of God to Sau Co-klay, and Sau Yu-khay; and then we went to Kyouk-toung, where we preached to Sau Ke-krau and family." These places are in the neighborhood of Toung-byouk, and the persons mentioned were baptized, several years afterwards. "We next," continues Sekkee, "went to Pai and Palouk, preaching to both Pghos and Sgaus, but no one listened. At Palouk, Ko Thah-byu was taken sick." Here, sick among strangers and unbelievers, it might be supposed that he could ill spare his only Christian companion; but the preaching of the gospel was more to him than his own comfort. Hence Sekkee adds, "He made me go on to preach at Pyeekhya, and leave him behind at Palouk." His health was such that he felt wholly unable to go on to Mergui; and as soon as he was well enough to travel again, they reluctantly turned their faces towards Tavoy, travelling slowly, and preaching in all the Karen settlements by the way, through which the zigzag path led, which they had chosen. The man, with whom Ko Thah-byu staid while sick in Palouk, was the first baptized in that settlement, in the year 1838, and is now one of the pillars of the church. In May, Mr. Boardman writes; "Ko Thah-byu arrived, having spent the last seven weeks in the wilderness, making known the gospel to his countrymen. His account of his tour is interesting and encouraging. We are concerned, however, to find that he is in a bad state of health. May the Lord spare him for much more usefulness among his benighted countrymen."
The succeeding rains he spent principally teaching school near Tshiekku; the former scene of his labors. Moung Kya writes; "He came with his wife, and both lived with me; and he taught us how to worship God. When the dry season arrived, he said to me, 'Brother, it is very pleasant staying with thee, but my wife wishes to go and stay at Tshiekku.' So he placed his wife at Tshiekku, and went over the mountains to Thalu; and after his departure, his wife preached* the word of God at Tshiekku, till hearing that he was sick; when we took her to where he was living."
[Footnote: * Mr. Judson remarks in one of his journals, "Though I began to preach the gospel as soon as I could speak intelligibly, I have thought it hardly becoming to apply the term preaching, to my imperfect, desultory observation and conversations."--Throughout this book, the term is used so as to embrace the informal ways of making known the gospel, as defined above; and it is so used by the natives.]
About this time the rebellion took place in Tavoy, and Mr. Boardman went up to Maulmain. On his return in October, he remarks; "Ko Thah-byu, it seems, has come to town twice since our absence, but as he left his wife and two little brothers sick in the jungle, he returned to them before our arrival. They have passed through various hardships and perils since they left us at the wharf; but the Lord has delivered them out of them all, and blessed be his holy name."
Two weeks afterwards, Ko Thah-byu arrived; and after another preaching excursion of a few days in the jungle, he was in town again, when Mr. Boardman writes, "Moung So, the baptized Karen headman's mother having died, lately, he fears that the other relatives of the deceased will wish to perform the heathenish customs practised among the people, subsequent to the funeral; and to counteract the bad effects of such practices, he proposes to erect a preaching zayat near the grave, and has invited Ko Thah-byu and his wife to go out with him, and 'hold forth the word of life,' while the heathens around may be indulging in their wicked customs.* I have consented to their going, and they are to leave to-morrow."
[Footnote: * See Appendix--Karen Funeral Rites.]
About the middle of December, Mr. Boardman returning from village preaching, remarks; "I had scarcely seated myself, when Ko Thah-byu and two of the baptized, and several others from Moung So's village, arrived. After a short discourse in Burman, prayers and thanks were offered to God, in both Burman and Karen. Twelve Karens were present. Of these, two had come to solicit baptism. Two were females, who have been listening to Mrs. Boardman's instructions, for a year past. Three were headmen of villages, among whom was our hitherto faithful brother, Moung So. He and Ko Thah-byu represent, that during the heathenish ceremonies occasioned by the recent decease of his mother, Moung So and the other Christians of his village, having built a zayat near the grave, spent the time in listening to Christian instruction. They felt no reluctance, but a pleasure, at abandoning those heathenish practices in which they had formerly indulged."
The day after Ko Thah-byu's arrival, he brought forward the subject of a journey into Siam. Mr. Boardman says, "We have concluded to encourage Ko Thah-byu's going to Siam. The journey across will occupy six or seven days. He expects to leave to-morrow, and to be absent seven or eight weeks." And he adds the next day, "Ko Thah-byu has long wished to go across the great mountains, and visit the Karens in Siam; and having lately seen some of them, who urgently invited him over, he has laid the subject before us for our consideration and decision." And on the third day, he gives the conclusion; "Having solemnly commended the Karens, and especially Ko Thah-byu, to the divine blessing, we sent him on his journey this morning. I gave him an affectionate letter of introduction and recommendation, written in both Burman and English, to the people and 'the powers that be.'"
Moung Sekkee who accompanied him, writes "When we reached Siam, the ruler there would not allow Ko Thah-byu to proceed. He said, that were we to go on to the next town, the king would call him down to Bankok, because he was an Elder. So he had to return, but I was permitted to go on, and I preached and found some that listened."
When Mr. Boardman went up to Maulmain to take charge of that station, in April, 1830, Ko Thah-byu accompanied him, and soon after his arrival, in company with Ko Myat-kyau, a Taling assistant, he left town to preach in the Karen jungles as he had done at Tavoy. In July, Mr. Boardman writes; "A month ago this same person who speaks Karen tolerably well, set off in company with Ko Thah-byu to visit the Karen settlements up the river. I gave them a large supply of books and tracts for distribution. Four days ago, they returned delighted with their tour; the Karens had received them in the same manner as those in Tavoy had previously received Ko Thah-byu. Many of them listened with the most encouraging attention to the message of redeeming love. Books were most eagerly received both by those who could read and those who could not; 'For' said they, 'we will ask others to read them to us.' Long before the close of their tour, their supply of books failed, and Ko Myat-kyau was compelled to give away the books from his own private satchel. On their return five Karens accompanied them to town, four of whom profess to be decided in embracing the gospel, and have applied for baptism; but though I believe I should get a unanimous vote in their favor from the whole native church, I feel inclined to delay their baptism for further proofs of sincerity and steadfastness."
When Mr. Boardman returned to Tavoy in November, he was again accompanied by Ko Thah-byu, who, on their arrival, immediately departed for the Karen settlements to announce their return. Mr. Boardman in his last journal, under date of December 16, writes; "In the afternoon, Ko Thah-byu arrived, with about forty in his train, all of whom, he said, had come to receive baptism. It appeared, that there were in the company all the disciples, except the two who had previously visited us. So that we have now met with each one of the thirteen Karen disciples; and a large number of others who wish to be baptized. How pleasing is our interview. But I am too feeble to describe it."
CHAPTER IV.
Ko Thah-Byu's successful labors.--Style of preaching.--Scene of his successes.--Shades in his character.--Ignorance.--Love of knowledge.--Passion.--Habits of prayer...
From the time that Mr. Boardman became unable to labor, to more than a year after the writer of this memoir joined the mission, with the very important exception of Mrs. Boardman's invaluable and indefatigable labors with the people when they visited town, the whole watch care of the church, and the instruction of the inquirers, devolved on Ko Thah-byu; and the numbers that were baptized within this period afford the best comment on his labors.
During the rains of 1831, he taught a school, as he had done the previous year, near Tshiekku, where the principal part of the Christians resided; and his diligence in this department of labor was as conspicuous, as in every other in which he engaged. Some of his pupils at the close of the school could repeat verbatim whole Burman tracts.
Early in 1832, accompanied by Ko Thah-byu, I made an exploring tour through the province. We stopped about noon the first day at Shen Mouktee, an old walled town, but reduced to an inconsiderable village. This town is remarkable for containing the most famous idol in the province, it having been found (such is the received tradition) floating up the river on a peepul log, which stopped opposite the town; and the little brass idol, from being a few inches high, has miraculously grown to the full size of a man beneath the spreading peepul, that sprung from the log on which it was found. Sometimes, when war or pestilence was approaching, it has been known to weep and moan. These, with other equally veracious legends, draw to its shrine all the piety of the province; and once a year, the inhabitants of Tavoy have a fete for several days, when nearly the whole population make a pilgrimage to this most holy place. The occasion had passed, but some of the most devout still lingered there; and while the Burman assistant and myself went round to some neighboring villages, distributing tracts, I left the old man to rest himself in one of the zayats, supposing that, as natives usually do, he would lie down to sleep. I was surprised, however, on my return to find him surrounded by a large congregation of Burmans, whose attention seemed to be rivetted on his flashing eyes, less, apparently, from love, than from an indescribable power, that may best be compared to the fascinating influence of the serpent over an unconscious brood of chickens. The first sentence I heard on coming up, was, "Your god was a black kula."* The words were uttered with such a peculiar expression of countenance, that the events of a dozen years have done nothing to efface the impression from my memory. "If ever a man hated idolatry," observed one of the brethren in conversation, "Ko Thah-byu did." Now, were I able to throw on canvass Ko Thah-byu's countenance at that moment, as it exists in the picture gallery of my mind, every one that looked on it would go away and say, "If ever a man hated idolatry, Ko Thah-byu did."
[Footnote: * That is, "a black foreigner."]
On the evening of the fourth day we were, for the first time, in the vicinity of Karens at Ka-nyen, and, though exceedingly fatigued, he requested permission to go and look up his countrymen. In like matter when we came to Pai, the next stage, he could not be easy to rest in the Burman village over the sabbath, but must go up the river to preach to the Karens. So it was through the whole journey. If Karens were accessible, no fatigue, no obstacles, would prevent his seeking them out; but if not, he would attack the Burmans and their idolatry most unmercifully, utterly heedless of the ridicule, that they would sometimes heap upon him, for being an ignorant Karen. At Palau, near the southern boundary of our journey, he was left a day or two to rest on account of his infirmities, while I visited and returned from Pa-la; but it appeared on our return, that he had spent nearly the whole of both days in the kyoung, talking with the priests and all that came to visit them. In short, Ko Thah-byu had a passion for preaching; and it was his ruling passion. On one occasion when out in a boat with one of the missionaries at Maulmain, he was in evident danger of losing his life; when he cried out, not for God to have mercy on his soul, as might have been expected, (that he felt was safe,) but, "I shall be drowned, and never more preach the word of God to the Karens."
Mr. Boardman has recorded the following specimen of his preaching. "Ko Thah-byu had been describing the folly and hurtfulness of worldly things and worldly tempers, and proceeded to say, 'A worldly man is never satisfied with what he possesses. Let me have more houses, more lands, more buffaloes, more slaves, more clothes, more wives, more children and grand-children, more gold and silver, more paddy and rice, more boats and vessels; let me be a rich man. This is his language. He thinks of nothing so much as of amassing worldly goods. Of God and religion he is quite unmindful. But watch that man. On a sudden his breath departs, and he finds himself deprived of all he possessed and valued so much. He looks around and sees none of his former possessions. Astonished, he exclaims, 'Where are my slaves? Where are my buffaloes? I cannot find one of them. Where are my houses and my chests of money? What has become of all my rice and paddy that I laid up in store? Where are all the fine clothes, that cost me so much? I can find none of them. Who has taken them? And where are my wives and my children? Ah, they are all missing. I can find none of them. I am lonely and poor, indeed. I have nothing! But what is this?' The preacher here enters upon a description of the sufferings of the soul that is lost; after which he represents the rich man as taking up this lamentation, 'O, what a fool have I been! I neglected God, the only Saviour, and sought only worldly goods while on earth, and now I am undone.' While the old man was preaching in this strain, every eye was fixed on him, and every ear was attentive. Soon after he pursued the following strain: 'All in this world is misery. Sickness and pain, fear and anxiety, wars and slaughter, old age and death, abound on every hand. But hearken! God speaks from on high; Children, why take ye delight, and seek happiness, in that low village of mortality, that thicket of briars and thorns? Look up to me; I will deliver you, and give you rest where you shall be forever blessed and happy.'"
On reaching the eastern Karen settlements, which had been the principal scene of his labors, and, with the exception of a single visit of two or three days from Mr. Boardman, of his labors alone, the writer penned his impressions in the following language:
"I cry no longer, the horrors of heathenism! but, 'the blessings of missions:' I date no longer from a heathen land. Heathenism has fled these banks. I eat the rice, and yams, and fruit, cultivated by Christian hands; look on the fields of Christians, and see no dwellings, but those inhabited by Christian families. I am seated in the midst of a Christian village, surrounded by a people that love as Christians, converse as Christians, act like Christians, and look like Christians. If it be worth a voyage across the Atlantic to see the Shenandoah run through the Blue Ridge, surely a voyage around the globe would be amply repaid by a sabbath spent in this valley."*
[Footnote: * Since writing the above, I have seen the History of American Missions, and learned for the first time, that this description "has been censured as more glowing than true." The only persons able to censure understandingly, are those, who have followed me over the same ground; and on subjecting it to their criticism, I am authorized to say, that the only objectionable word is land, in the clause, "I date no longer from a heathen land." "Land," it was remarked "is too extensive in its application; some word like station would be better." The criticism is just, but more was never intended by the word than the land on which I was located. Were I describing the results of my own labors, the pen would at once be drawn through the whole passage; but it has reference solely to the labors of those that preceded me; and the man that could, then or now, approach a large Christian settlement of Karens, by a journey of three or four weeks through the unconverted heathen, and feel less or see less, must have a heart dead to Christian feeling, and eyes blind to moral beauty.
"Who has no inward beauty, none perceives, Though all around is beautiful. The rill is tuneless to his ear, who feels No harmony within."]
The succeeding rains, of 1832, he spent preaching and teaching school at Thalu, the Christian settlement west of the mountains; and at their close I went out, and baptized a goodly number of his scholars, and others, that he had brought under the influence of the truth.
There is, however, a shade to the picture. Nothing can be more true than that Ko Thah-byu was a man "possessed of very ordinary abilities." Add to this, he was far advanced in life before he began to study; and it will be readily believed, that the great body of the church members, especially the younger portion, soon knew more than their teacher, and hence his labors with them became less and less acceptable. He was adapted in a most special manner for a pioneer; and it would be singular indeed, did we not believe in an overruling providence, that, without any plans either on his own part or on that of the missionaries, he became in succession the first Karen preacher to his countrymen in the districts of Tavoy, Maulmain, Rangoon, and Arracan. Still, it ought to be recorded to the credit of his intellectual character, that he knew enough to value the knowledge which he had not acquired himself; no very common attainment, by the way, in Christian lands.
While in Tavoy he had a son, and when asked what he was going to call him, his reply was not, "golden flower," "yellow bird," "silver loins," or some other name in like taste, as was expected; but Joseph: the first Christian name conferred by native parents in this country. "From the birth of this child," writes one of the brethren that was associated with Ko Thah-byu in Rangoon, "he often spoke of his desire that he might live to become a preacher to the Karens. He was very anxious that he should early be taught to read, not only Burmese and Karen, but as soon as practicable, English, in order that he might get a better knowledge of things, than he could through the two former languages. Considering his own ignorance, the desire that his son, and two other lads, of whom he was the guardian, should be better instructed than the common youth of the country, was remarkable. One great hindrance to the spread of light in all heathen countries, is the extreme apathy of the people in regard to literary and scientific knowledge, as well as religious, and though he could not of course duly appreciate the value of either, he had discernment enough to perceive that the teachers, and other foreigners, even those who were strangers to the influence of religion upon their own hearts, were incomparably wiser than his own people, in regard to things pertaining to this life. This was much more than the mass of either Burmans or Karens are willing practically to acknowledge. It is true, they often express astonishment at the superior skill of foreigners, in many species of mechanism, but without manifesting the least desire to become acquainted with that skill."
Another sombre touch, and I pass on. "His natural temper was diabolical," and "under the influence of the gospel he would at times exhibit the relics of such a temper." His frailties, however, should be compared, not with those of one, who was born under Christian influences, and has been subjected to the restraints of civilized society; but with those of a youth and manhood spent in a manner that makes me shudder to think of, and unwilling to repeat.
Often, under the influence of passion, he said things that would be quite inexcusable in others, but I shall not blot my pages with the painful details. The recording angel has torn out the page on which they were registered, and trampled it beneath his feet. I am not the man to gather up the fragments. He must have wiry nerves and an insensible heart, that could deliberately record the failings of a man, who "was in the habit of spending several hours daily in prayer to God."
"It is the sole prerogative of heaven, Not to be tainted with the smallest error: But that immunity was never given To earth."
CHAPTER V.
Returns to Maulmain.--Goes to Rangoon.--Visits the Karens.--Second tour.--Spends the rains at Maubee.--Great success.--Burman persecution.--Flees to Pegu...
Early in the year 1833, Ko Thah-byu left Tavoy for Maulmain, where we find him immediately employed in preaching to his countrymen. Mr. Bennett writes in February, "Several old, venerable, grey-headed Karens are here, from the wilderness, to whom Ko Thah-byu, who has just returned from Tavoy, has been communicating the precious truths of the gospel. Their sands are almost run, and they have spent their lives in ignorance of the one living and true God; possibly at the eleventh hour of their existence, they may be brought into the precious fold of the Redeemer. An old, grey-headed woman, a relative of his wife, has taken refuge with him from the persecuting spirit of her other relatives, who seem to feel, that the old woman is only a trouble to them, she being near eighty years of age, and unable to do any thing for her own support. Thus too many are treated in this land of cruelty and idolatry. The old woman listens to the good news of salvation, and seems to feel a veneration for the truth. There is some reason to hope that she will yet become one of the few, who profess to follow Jesus, in the hope of a glorious resurrection."
He did not, however, remain long in Maulmain, "In the spring of 1833," writes Mr. Bennett, "he accompanied me to Rangoon. At that time, the Karens of Burmah proper had never heard the gospel, as no teachers, either native or foreign, had ever visited them. They had no knowledge that their language had been reduced to writing, and a tract printed in it. Neither had they heard that any of their countrymen had embraced the religion of the Saviour."
"Two days after his arrival in Rangoon, he leaves his family in the care of the teacher, and with a Burman disciple for a guide, he is found making his way to the Karen villages in the vicinity of Rangoon. His labors, his appeals, his earnestness, and his desire for the spiritual welfare of his countrymen, were not in vain. Very soon fruit began to appear, and inquirers multiplied."
In his journal, Mr. Bennett writes in April, "Ko Thah-byu (the Karen apostle), who came round with us in order to search out his countrymen, who are scattered in the wilderness about us, and preach the gospel to them, this morning took his staff in his hand, accompanied by a Burman disciple, and departed, leaving his wife and child with us. May the spirit and zeal of a Paul be with him, and abundant success attend his labors."
His return is noticed in May. "Ko Thah-byu came this evening, having visited more than seven villages, and given a hundred and fifty tracts. He reports rather encouragingly. He has been among his countrymen, the Karens. At first, they were not disposed to listen to his message, but quietly telling them by degrees his object in visiting them, they listened. They said, if the new language for them was good, and there was no deception in it, they would attend to it by and by. They are very much afraid of the government."
A few days afterwards, Mr. Bennett remarks; "Ko Thah-byu left us to-day for another tour among his countrymen. We earnestly pray that his nation may give him audience, and receive the words of eternal life."
His return at the close of the month is thus recorded. "Ko Thah-byu, who has been absent among the Karens more than a month, arrived to-day with a nephew of his, a very respectable looking young man. One of the disciples who lives at a distance, brought with him to-day the first Karen inquirer I have seen here. Ko Thah-byu had not before seen him. He lives only a few miles from this place, and appeared very well. He seemed anxious to know the truth. Though he understands Burmese pretty well, Ko Thah-byu had the pleasure to talk in his own language, and tell of the wonders of redeeming love. In the tour which he has just completed, he has distributed two hundred tracts, and carried the news of a Saviour from sin, to some who were before ignorant. In order to accomplish this, he has had to wade streams to his arm-pits, and sometimes through mud and water, as the rains fill the hollows. He relates an interesting account of his tour, and feels confident of ultimate success. He meets with much opposition from those of his countrymen, who are Boodhists; but those who are not, give generally an attentive ear, as far as they dare, being very fearful of offending the Burmese government. There are several in the vicinity of a village where his brother is Saukai, or Governor, who wish to learn to read; and he thinks, if we should approve of it, of spending a month in endeavoring to teach them Karen. He feels very sanguine that if they were three converts, the work would spread rapidly. The work is the Lord's, and his cause will prosper."
In July, the visit of another Karen inquirer to Mr. Bennett is thus recorded: "Another Karen inquirer called to-day. He is from the village of Thah-me-ing. Ko Thah-byu had given him a tract, on one of his excursions, which he had read, and, liking the contents, called to get more light on the way of salvation by Jesus Christ. The roads are so bad that it is nearly impossible for any to get into town."
Ten days afterwards, he left Rangoon to spend the rains in Maubee. "Ko Thah-byu has left to-day." says Mr. Bennett, "for the Karen wilds, with three hundred more tracts. As the rains render itinerating nearly impracticable, he is permitted, on this tour, to attend to the teaching of a few of his countrymen in Maubee, who, he says, are very anxious to learn Karen."
At the close of the rains in October, Mr. Bennett gives an animated view of the fruits of Ko Thah-byu's labors, that then began to appear, in the two following letters to Mr. Judson.
"Rangoon, Oct. 28, 1833. "Dear brother Judson,
"We are in distress, and send to you for relief. For the last several days, our house, and the small house of Ko Thah-byu, ten cubits square, have been thronged. As Ko Thah-byu has not been able to go out as soon as he had intended, in consequence of his wife's illness, the Karens are thronging us from Dalla, Leing, Maubee, Kya-dan, and many places I have not heard named, men, women, and children, and all anxiously inquiring about the religion of Jesus. One Sau-kai has formally requested baptism of me and the church, and several others have of Ko Thah-a, and Ko Thah-byu. They are all anxious for schools, and offer to build zayats for preaching, or schools, if some one will come and teach them. There are very many who already keep the Lord's day, read our tracts, and endeavor to instruct one another the best they can. They daily read the tracts, and all get together in their families, and sing, and pray to the God who rules in heaven. The heads of families not only do this themselves, but they teach their children. They declare they have left off drinking spirit, and, as far as they understand, endeavor to practise according to the requirements of the Scriptures.
"What shall we do? Ko Thah-byu is only one, among a thousand. He cannot preach the gospel, and teach these people to 'read in their own language' the precious truths of God's word, at the same time. We want one man, to go to Bassein; another to go up to Prome, and along the river; another to Maubee, and vicinity, towards old Pegu. All these to preach the gospel; and we certainly need as many more for school masters. Can you send us any assistance? If so, do; for Christ and his cause require it. I hope Ko Thah-byu will be able soon to go out, and do something; but he cannot do all alone. There, surely, is the sound of rain; and, if I might not subject myself to the imputation of enthusiastic, I would say, 'of much rain.' O could we go among these people, as freely and easily as in the provinces, I have no doubt, hundreds would be added to the Lord.
"I think the Karens here superior to those in the provinces, so far as I have seen; and, could they be collected together, and civilized, and christianized, they would be a lovely nation. When will this happy time arrive? Hasten it, Lord, in thine own good time, for Jesus' sake.
"I am yours affectionately."
Rangoon, Nov. 11, 1833. "Dear brother Judson,
"I have only a few moments to write, being full of business, and having only a few minutes before the vessel leaves. Suffice it to say, four of the Karens were, yesterday, baptized, and are the first fruits of the plentiful Karen harvest, which these ripening fields present to our view. We want help, we want faith, we want patience, and perseverance, we want a mind, (to say all in a word,) the same mind which was found in our dear Lord and Saviour, Jesus Christ. Pray for us, and for the Karens who are looking up to us for the bread of life, their eyes brightening as they hear of Jesus and the way to heaven. There have but very few, as yet, called on us, something like fifty or sixty; but they all say, In a few weeks, (when we have gathered in our rice,) we will come with our wives and children, all of whom wish to hear the gospel. Our neighbors, too, will, many of them, come. And some of those who say thus, also add, When we come, we shall ask for baptism! Those who have just been here (and it is only a few hours since a party of twelve left,) we have examined. Some of them appear to be true disciples of Jesus, while one or two were regular atheists. One man, especially, says, he does not believe there is any God, or heaven, or hell.
"We have good reason to believe the work is genuine among the Karens, if opposition is a test; for the devil is sorely disturbed, and mustering his forces. What the issue of the campaign will be we cannot say; but those who were yesterday baptized, said, if the Woon-gee* should issue an order to cut off their heads, then let him cut them off; they believed in Jesus; and if they should be killed, they would go where Jesus is, and be happy. I could relate many interesting anecdotes of these simple sons of the jungle, had I time. Suffice it to say, one very respectable man, a Saukai, says he formerly was a great drunkard; but, for the last six months, he has not drunk a drop, not since he first heard of Jesus from Ko Thah-byu. He says he believes, and will come, by-and-by, and be baptized. He is said to be a very influential man. They all talk more or less Burmese, and our examinations, are in that language, which is far better than to draw it through an interpreter. We have proposed to some of the young men (who also understand Burmese,) to go round to Maulmain, and learn KAREN, and return and teach their countrymen! I hope, in a few months, some will go. They would now, if their rice were gathered. I hope they will go; and, if so, what they will see and hear, and learn, I do hope, will do more to keep their countrymen from believing the Burmese, than years of our labor. There were thirty present at worship, yesterday morning; after which, the four Karens were examined, and received; afterwards, Ko Thah-a accompanied them to the King's tanks, and baptized them."
[Footnote: * A Burman Magistrate.--E.]
Extracts from Mr. Bennett's journal will be continued, in which the labors and successes of Ko Thah-byu are recorded so fully and graphically, that little more is left to be desired. Under various dates in October and November, he writes, "A Karen from Maubee, called, who said he had been in town three days and had not before found our house. He said, he would call again, and staid but a short time."
"The Karen mentioned yesterday, called with one of his neighbors; both of whom appeared extremely well. The one who has not been here before, says, that he has several of our tracts, which were given him by Ko Thah-byu, which he reads and then bows and prays to the eternal God. He asked anxiously, what more he should do to enter heaven?"
"After worship, Moung-Thah, (a Saukai) mentioned Aug. 26th, came forward, and formally asked for baptism. He bore a good examination, and I really believe he is one of the chosen of God; but, as he is the first who has come out, we thought best for him to wait a short time, that we might become more acquainted. We have the best reason to hope the good work of the Spirit is operating among the Karens of Burmah, and our prayers are, 'O Lord, smile upon the poor, ignorant, and oppressed Karens of Burmah.' This is the first Karen about Rangoon, who has asked for baptism. O that he may be only one of ten thousand, and this the commencement of a new era in this idolatrous empire.
"As Ko Thah-byu has been kept at home by the illness of his wife, the Karens are calling on him.
"A large party of Karens from Dalla, called today. Ko Thah-byu's house is thronged from morn to night, and our verandah below, by people who have come to the festival."
"Ko Thah-byu complains that the Karens throng his house, so that it is breaking down. Crowds have all day long been coming and going, and he has been busy preaching from morn till night. They are here from various parts of the country, and many he has not seen before. They are very urgent from Bassein and Dalla, on the south of us, and west from Maubee and vicinity on the north, that Ko Thah-byu, or some Karen teacher should come among them and teach them to read, and preach to them the gospel. They offer, of their own accord, to build zayats and school-houses. O for laborers to enter this whitened field, and gather the golden grain!"
"Our house has been thronged, to-day, by Karens from various places around Rangoon, who listened most attentively to the gospel. The Karens here, generally, understand Burmese pretty well, so that an interpreter is not needed. Poor people! how my heart has been affected for you to-day, when, hearing the honest, simple truth, you confessed that you were ignorant, and wished instruction. How unlike the proud, Pharisaic Burmese, who feel proud that they are not like other men, especially, not like the poor Karen!"
"Lord's day. After worship, three Karens came forward, and asked for baptism. Two of them passed most admirable examinations, and perhaps the third would, could he have conversed as well in Burmese. The native brethren seemed surprised at the readiness of their answers, and the correct notions they seemed to possess of gospel truth. They evidently appeared to have been taught by the Spirit. These men say, that from the first of their hearing of Jesus from Ko Thah-byu, six months since, they have believed, and prayed daily to the eternal God. They keep the Lord's day, and meet together to read the tracts, and instruct each other. One of them says, that not long since, he was tempted, by a neighbor and his wife, to join them in the worship or feeding of the Nats, but he refused, saying, "He meant to worship Jesus Christ to the end of his life." The neighbor then asked, if Jesus could save him from the power of the Nats. He said he did not know, but he had been told so, and he believed it. He knew the Nats could not save him from sickness or death, though he should feed them ever so much; and he meant to go to Rangoon, as soon as he could, and find out more of Jesus Christ. When told that this neighbor of his was made use of by Satan, to tempt him to sin, he said he did not know, but it seemed very much like it. As the Saukai, mentioned Oct. 13, could not come to-day, having a lame foot, and as we wish to be more thoroughly acquainted with these men, they were advised to wait until the next Lord's day, or some other opportunity, when the church would again examine them; and, if received, they would be baptized."
"More than twenty Karens came, to-day, from Maubee, and, among them, are those who asked for baptism last sabbath. We had twelve of them at evening worship, and it would have been exceedingly gratifying, could our friends in America have heard the examination they underwent after worship. When we consider that it is only a few months since they first heard of the gospel, and know they have not been taught by human aid, we are forced to believe they have been taught from above. Four of this number have come for the express purpose of being baptized on the morrow."
"Lord's day. Thirty-two present at worship; after which the four Karens were examined and received. Soon after this, they repaired to a tank, near the city, and were baptized. This afternoon, the celebration of the Lord's supper was observed; twenty-two communicants present. After evening worship, had much interesting conversation with the Karens. Many of them, beside those baptized, appear to believe with all their hearts. They have entirely thrown away their old superstition of Nat-worship, have broken short off with strong drink, (a Karen besetting sin,) and, since they have heard the gospel, have kept the sabbath day."
"To-day the Karens left for their homes, rejoicing in the truth which has so recently reached their ears. This evening, Ko Thah-byu, and Kat Shay, one of the Karens just baptized, proposed that some one of the teachers should go into their village, and preach Christ to the people. This is just what is anxiously desired, but I cannot leave Rangoon."
"To-day the Karen preachers, Taunah and Panlah, arrived from Maulmain. We hope and pray they may be blessed in itinerating among their countrymen."
"This morning the Karens left us for Maubee; but as they met Ko Thah-byu on his way home, and several Karens with him, they all returned together. Ko Thah-byu has a school of twelve or fifteen Karens in Maubee."
In February, 1834, Mr. Bennett writes, "This morning, Taunah and Panlah, with two school teachers, who have been preaching, and teaching school among their countrymen, in Maubee and vicinity, left for their families near Maulmain. Just after the vessel had weighed anchor, and was dropping down the river, Ko Thah-byu, our Karen assistant, with several people from Maubee, arrived, and added their crying, urgent request, that some one should come from Maulmain, and baptize the willing converts, who are like fruit fully ripe in the wilderness, which only wants to be gathered. It does sometimes happen, that missionaries labor for years, and have no apparent success; and it seems also to happen, that where none of them have sown the seeds, the ripened sheaves wait to be gathered to the garner. O when will these poor souls be gladdened, by being permitted to follow their Saviour in his blessed ordinances. I have had much conversation with these people, to-day; and they are so artless, so honest, so simple-hearted, and withal, so full of love to Christ, that no one, who knows the sweets of pardoning mercy, could hear their tales unmoved. They proposed, to-day, a plan, (which I fear could not be granted in the present state of affairs,) which is, to petition the Woon-gee for permission to have schools in their own language, and adopt whatever religion they pleased, and still enjoy the same freedom from molestation they have ever done, when without any religion. Should they obtain such permission, Boodhism would hardly lose any of its votaries; for these people, in general, detest the worship of idols."
"The Karens mentioned yesterday, came up this morning, and stated that they were commissioned by their brethren in Maubee, to come and beg we would promise not to leave Rangoon, until some one came from Maulmain. They say they went to the wharf yesterday, in order to send word to Maulmain, to have a teacher come immediately; but they were too late, as the vessel was moving down the river. They called to Taunah, but could not make him hear, he was so far distant. They endeavored to get a boat to go on board, but failed. In view of all these things, I dare not leave until some one does come, and have promised the natives accordingly."
After Mr. Bennett's departure from Rangoon, Mr. Webb, who next took charge of the station, noticing Ko Thah-byu and the fruits of his labors, under different dates, in September and October, says,
"Five Karens from Maubee, arrived. They give interesting accounts of the state of feeling there. Our two most valuable Karen brethren from Maulmain have been laboring at Maubee for four or five months; also three lads, young brethren from above Maulmain, formerly members of sister Hancock's school. They say that between one hundred and two hundred Karens attend worship every sabbath at the three or four different places where these several brethren exhort, and pray, and read their solitary tract, the only thing, except a spelling-book, ever printed in their language. It is an interesting fact and worthy to be often recorded, that this poor neglected and despised people, who but two or three years since had not a letter in their language, are now able, some of them, both to read and to transcribe their thoughts to others. When these Karens arrived, I had received for them, from the Karens in Maulmain, fourteen letters written in the Karen language.
"Seventeen Karens arrived from Maubee village exceedingly fatigued, having walked in one day a distance which usually occupies two, in order to be here before the sabbath. Seven of them were women, four of whom had been examined and accepted before brother Bennett left Rangoon, but not baptized. After worship in Burman, in which they took a part by singing a Karen hymn, they went to their lodgings on the verandah, and offered their evening devotions to God. These simple Karens, unshackled by the finespun systems of the Burmans, hear the gospel with cheering benefit. The seventeen now here, think themselves converted to God by the preaching of Ko Thah-byu, a Karen who formerly assisted our lamented brother Boardman, Moung Panlah, and the three Karen lads before mentioned. I asked, 'Do the Karens mostly attend worship?' 'Yes, but there are some Pharisees who do not.' 'And after you have done worship, you all go home and work, I suppose?' 'No: we remain together all day.' 'But what do you do all day.' 'We read the Scriptures, and preach, and pray five or six times.' One of their number was seized, by order of the head man of the village, and questioned concerning his religion. His reply was, 'I believe in Jesus Christ, and no more worship the Nats, nor the pagodas, nor images, nor drink spirits. I worship the Eternal God.' He was fined sixty-five rupees, and ordered not to receive the 'foreigners' religion.' 'Well, now,' I said, 'you are all very much afraid, I suppose.' 'Some of the people are afraid, not the disciples; but they come to meeting every sabbath, one or two hundred of them, to hear Jesus Christ's law.' 'But perhaps the rulers will take your money, or whip you: why are you not afraid?' He replied simply, with an air of confidence, 'Because the Eternal God governs.'
"Yesterday, in connexion with brother and sister Cutter and Ko Shway-bay and Ko Sanlone, two of our most experienced and valuable Burman assistants, we examined for admission into the native church, nine Karens. Three of them were rejected; two, principally because of their being so young; we feared they had not sufficiently counted the cost, though they appeared exceedingly interesting; and one, because we feared he had not sufficiently seen the evil of his own heart. The examination occupied the whole of the day, from nine in the morning till five in the afternoon, except one hour and a half's intermission. We were obliged in most cases to speak through a Karen interpreter. The other six were received, who, together with four that had been examined six months before, make ten whom I baptized this morning.
"It was a beautiful morning. The sun shed his brilliant beams on the gilded spires of the hundreds of surrounding pagodas, as if to invite the lifted eyes of their devotees to look above these spires to the God who made the sun, and gave him power to shine. We passed through a beautiful grove of mango trees, covered with immense flocks of a snow white bird called the rice bird, watching their nests. These trees surrounded a cluster of kyoungs, or monasteries of priests, through which we passed to the 'Royal tank,' a beautiful little lake encircled by trees. Here I baptized the ten, and after offering our thanks and a prayer for the divine blessing in Burman, the Karens returned to their jungle and we to our dwellings. This has been one of the brightest scenes of my life, a day which for ten years I have anticipated with intense interest. To lead these benighted heathen to the Lamb of God, to introduce them into the church of Christ, to raise them to civilization, to teach them the use and the worth of the social and domestic relations ordained by Heaven, and the bliss of loving God; these brought us from our native land, our home, the fireside of our youth, from parents, friends, from what our hearts hold dearest of all on earth, from all the blessings which we came to bring. And 'tis a glad exchange. We would not forego our toil for a crown and sceptre, except a crown in heaven.
"Sabbath. Ten Karens arrived on Saturday evening, six of whom ask for baptism. Four of the six, we have judged it best, should be set aside for the present; the other two will be baptized next sabbath. Ko Toung-yo, one of the four set aside, is an interesting old man. He says he believes in the Eternal God, and always has; that his parents taught him, when a small child, that the world did not spring up of itself, as the Burmans say, but that it was created by a God, who is himself without beginning and without end, whom the Karens call Kah-tsah-yu-ah; and that he must not worship images, nor pagodas, nor priests, nor books, but must worship Kah-tsah-yu-ah. But we feared he did not sufficiently realize the nature of sin against God, and therefore told him to wait a little.
"Twelve Karens arrived last evening, six of whom have asked for baptism. These, together with the two received last sabbath, I baptized this afternoon, in the royal tank.
"Baptized four more Karens. We had no Karen interpreter, but they all spoke Burman, so that we succeeded much better than we had anticipated in their examination. These make twenty-two I have baptized within these three weeks, and many more are said to wish for baptism, of whom the native brethren speak favorably. The instruments in this work of grace have been three men, and two lads under fifteen years, all of whom can scarcely read Burman at all, and understand it less, and who, if they read Karen, have but a single tract of six pages, besides a spelling-book of thirty-three pages, in all their language.
"How great is the grace of God, to render the truth so plain that the mere child may teach enough, if it be received with unwavering faith in God, to purify the heart and life and prove the salvation of the soul."
After the persecution commenced, Ko Thah-byu, being a prominent individual, left Maubee by the advice of his countrymen, and fled to Pegu. Mr. Webb writes in September, 1835; "Kyouk-kheh, an interesting Karen, from the Karen brook, visited me last evening, and staid through the night. The villages along the Karen brook are subject to Maubee city, and have shared in common with the other Maubee Karens in the persecution. I learned from him several interesting particulars; a circumstance peculiarly gratifying, as we have not before heard any thing from these villages since the first of their troubles."
"The Maubee governor has under his control, one thousand houses. Before the persecution, Myat-thah, one of the Karen Christians, was appointed by him, ruler of one hundred houses. When the persecution began, Myat-thah and every other one who professed to believe in Christ, were seized and fined, in all, to the amount of four hundred rupees. This was a heavy fine, considering that a Karen seldom has property to the amount of fifty dollars. Myat-thah was deposed from his office, and Kyouk-kheh put in his place. He says, that among the one hundred under him, fourteen are Christians, and have been fined for their religion. He has not yet been baptized, though he says he and his wife, and all his relations worship God, and all suffered in the general persecution. He says the Karens are afraid to visit me, but they daily worship God, and never worship the nats, or the pagodas. Indeed, the whole account he gives of them is of a pleasing character.
"We had heard nothing from Ko Thah-byu for four months. Kyouk-kheh says, he has heard of him at Pegu, preaching among about two thousand Karens who live in that vicinity. When the persecution commenced at Maubee, his brethren advised him to avoid it; and so, like an apostle, when they persecute him in one city, he flees to another."
In December, 1836, Mr. Howard, writing from the scene of Ko Thah-byu's labors in Maubee, and on the first visit of missionaries, says; "I left Rangoon, November 18th, with brethren Vinton and Abbott, for the purpose of visiting the Karens in Maubee and vicinity, among whom no missionary had ever been. As brother Vinton sends you a journal of the whole affair, it is unnecessary that I should detail particulars. I will only add my testimony, that the persons baptized (one hundred and sixty seven) during the week which we spent among these children of the forest, sustained as good an examination as any of an equal number I ever witnessed in America. The helpless condition of man as a sinner, and the way of salvation through Christ alone, were truths apparently well understood by all; and though they had every reason to expect that cruel persecution would be the result of their professed allegiance to the Saviour, yet their's was the confidence and the joy of those, who could say, 'I know in whom I have believed.' In this section are probably a hundred or more believing Karens, who are still waiting for an opportunity to be baptized. The most who are now believers, profess to have been so for one, two, or three years, or from the time they first heard the gospel. The Lord has carried on this work, so far as human instrumentality is concerned, by native Karen assistants,
SEGUIR EN EL ORDENADOR AÑADIENDO LOS APÉNDICES
SEGUIR EN EL ORDENADOR AÑADIENDO LOS APÉNDICES
AÑADIR A MON Y REENVIAR
Does Lolland have any relation to the Loloish Tibetans or the Irani villages Lo’lo?
The Lost Ten Tribes ended up in western Europe, Afghanistan, Indochina... This why we find similar names in both areas. During their long Journey they sojourned temporarily in areas where they left toponyms like in Romania. Loloiasca, in Romania, might have the same Israelite origin as the other Lolo something.
The ancient Israelites were captive in Medo-Persia, modern Iran. In this area we find the village of Deh-e Lulu (Kerman Province), known also as Lo’lo. Also in Iran is the village of Lowlow, known as Lo’lo’ too. Several tribal names & place names that were found in olden Iran, especially in areas of Israelite captivity in the west, are then found among the Israelites in their final sojourning in western Europe. For example Kerman is found as German. The village of Lowlow is really Lolo, so perhaps Lolland wasn't really "low land" originally, but Lololand shortened.
It doesn't seem coincidental that the name of the group of languages spoken by the Asian Israelites of the Lost Book of Gold is Loloish. Interestingly enough if the name Lolo, is found among the Israelites of the Lost Book, in a Dane island, another Danish island is called Møn, similar to Mong (Hmong), one of the tribes of the mentioned Israelites of the Lost Book.
Lolland (Danish pronunciation: [lʌlan]; formerly spelled Laaland, literally "low land") is the fourth largest island of Denmark with an area of 1,243 km2 (480 sq mi). Located in the Baltic sea, it is part of Region Sjælland (Region Zealand). As of 1 January 2013, it has 62,578 inhabitants.
Deh-e Lulu (Persian: ده لولو, also Romanized as Deh-e Lūlū; also known as Deh Lo’lo’ and Lo’lo’) is a village in Derakhtengan Rural District, in the Central District of Kerman County, Kerman Province, Iran. At the 2006 census, its population was 307, in 83 families.
Lowlow (Persian: لولو, also Romanized as Low’low’ and Lo’lo’) is a village in Susan-e Gharbi Rural District, Susan District, Izeh County, Khuzestan Province, Iran.
Loloiasca is a village in Tomşani commune in Prahova County, Romania.
The Loloish languages, also known as Yi in China and occasionally Ngwi or Nisoic, are a family of fifty to a hundred Sino-Tibetan languages. Subdivisions of Loloish: Northern Loloish: Nuosu, Nasu, etc. Central Loloish: Lisu–Lipho (incl. Lolopo, Lalo), Micha (Central) Yi, Lahu, Jinuo, etc. Southern Loloish: Akha–Hani, Phunoi–Bisu, Pholo, and ’Ugong. Southeastern Loloish: Nisu, Phula, Sani, Azha, Khlula, Muji, Phowa, etc.
Møn is an island in south-eastern Denmark. Until 1 January 2007, it was a municipality in its own right but it is now part of the municipality of Vordingborg, after merging with the former municipalities of Langebæk, Præstø, and Vordingborg. This has created a municipality with an area of 615 km2 (237 sq mi) and a total population of 46,307 (2005). It belongs to the Region Sjælland ("Zealand Region"). Møn is one of Denmark's most popular destinations for tourists with its white chalk cliffs, countryside, sandy beaches and the market town of Stege.
