Excursions up Tavoy river. the appearance of a well-known friend, company with Mr. and Mrs. Vinton, some of among them, dissipated my fears. the neighboring Karen villages. The followThey remained till near dark, at first ing extracts from his journal relate to listening to my reading and explanations without controverting the sentiments I taught; but at length one of them began a vigorous defence of Boodhism. This gave me an opportunity to question him closely in reference to the origin of Gaudama, and the gods who preceded him. This was an untried path, and led him into the dark unknown where he had not even the shadow of a guide. He felt his helplessness, but, in order to get off with a good grace, attributed his failure not to any want of truth in his system, but to our superior skill in reasoning. I told him, in this, too, he was deceiving himself; that there were no people in the world, who understood the art of reasoning better than the Burmans, but, having a religion that was made up of tales and extravagant nonsense, the wisest man living could not defend it. 20. For several days past, have been down with fever, yet Mrs. Kincaid has conversed with many of the visiters, and given them tracts. On the 12th of this month, the day I was taken ill, I set apart Ko Gwa to the office of deacon, by imposition of hands and prayer. He is a man of excellent spirit, grave, sober, and judicious, and I trust he will be a servant of the church. I often call upon him to pray at the close of worship: he performs this service in a solemn, edifying manner. 21. Had our usual assembly for Lord's-day. Gave away nearly 100 tracts to visiters. 22. Many persons present to-day, who appeared very well, and I should feel that some of them were near the kingdom of heaven, had I not been disappointed hundreds of times by similar appearances. However, it is impossible not to hope that some of them are smitten by the truth, though I may never meet with one of them again. (To be concluded.) Barens. August 19. The elements, apparent- The forest's growth and fertile plains between, been." It has ever appeared to me that inanimate nature has suffered little from the curse, compared with man. She is lovely every where-he, without grace, no where. I turned my eyes from the landscape to my poor heathen boatmen. The one most disposed to converse appeared to be acquainted with our books, and frankly confessed his inability to controvert them, but, on pressing him with the absurdity of idolatry, he was silent. Reading and conversation continued until we arrived at Ka-myau-gen, where we had a favorable reception from the head man of the village who, by the way, is a fine specimen of a man of the world, a man possessed of those elements of character that give the possessor influence under every form of government and in every grade of society. He seemed desirous to have his village well supplied with tracts, and anxious to have a female school established, recommending an elderly man, that he pointed out, as a suitable person to teach one. While we were eating dinner he read the Scripture commands out of the View, accompa EXTRACTS FROM MR. MASON'S JOURNAL. The principal employment of Mr. Mason during the summer of 1835, was the transla-nying them with some very judicious tion of the New Testament into Karen, as stated in our last Annual Report. At the date of his last communication, Sept. 29, he was revising the Gospel by Matthew, for publication. On several occasions he visited, in comments. At the kyoung, which concloth, we found the priest an intelligent tains eleven persons in the yellow man, but too wise for the gospel. He was extremely cautious not to make any concessions in argument, that might in the most remote degree be tinued, "that there is but one God, and brought to bear against him. He that God the Burmans call Gaudama, would not allow the high ground I took, the Talings Kyiak, the Siamese worship that, waiving the question of the truth him under another name, and you call or falsehood of the systems, Christ- him Jesus Christ, or the Eternal God." ianity proffers a salvation which Boodh- Of course, I found no difficulty in showist does not offer. "They are both ing the fallacy of such statements, but alike," he observed, "in that respect; it is hard convincing people that talk the man that keeps your law, will be merely for the sake of argument, as saved; and the man that keeps Gauda- this man evidently did. We had several ma's law, will be saved; while the attentive listeners at worship, this eventransgressors of either will go to helling, that conversed more rationally than their priest. 21. At Htsen-ma-hneet a young priest seemed to feel the superiority of Christianity to Boodhism, and told several of his boys around him that he would make them learn to read our books. We had an interesting con so they are just alike." "Ifa man does not take life, steal, commit adultery, tell lies, nor drink spirituous liquors, he will not go to hell." And which of you, I cried out, have lived all your life without speaking falsehood? The reply was a loud laugh. Now, according to your system these people, I continued, point-versation also in a private house, when ing to the crowd around us, although they should repent, must go to hell for the lies they have told; but if they will repent of their sins and trust in Christ, they shall be saved. 20. At Ting-dwen we found a Siamese priest, who left Siam about two years ago, as he says, on account of the oppression of the rulers. He represents himself as of a Taling family that went over to Siam nearly half a century ago, at a well-known period when more than forty thousand Talings left the Burmese territories, at a concerted signal, in one day. He seems more encouraging than priests usually are, and promises to read, although his knowledge of Burmese is yet limited. He said, "I am striving after purity of heart, that I may escape from hell, but find lust, darkness and passion wonderfully strong." He is a learned man, well acquainted with the Siamese Pali, which, except in the single item of character, seems to be precisely the same language among the Burmans, the Siamese, and the Talings. the leading speaker frankly acknowledged that he was like a man travelling a road which he knew not whither it led. I told him, continuing the figure, that no reasonable person under such circumstances would go on when he was met by people, as he was, that told him he was on the wrong road, and pointed him to the right one. At Kyouk-taung we found a priest who had been a school-mate of Ko Myet-la, the native preacher. They had a long interesting conversation together, but the old man said he could not think of giving up his yellow cloth. At a private house where I called, we met with an old man who was the head man of a village near the city when Ko Myet-la held a similar office. He seemed much surprised to hear the gospel from the lips of his old associate, for they had not seen each other before for several years. seemed rather interesting, and promised to call upon us whenever he came to town. In another house we found the people unable to read, but they were so willing to hear that I staid there reading and talking until dark. He 22. This morning, before starting, a villager came up that was away last evening. He says that he has the tracts that I gave him two or three years ago, and often reads them; and asked, like a man, in his astonishment, that has found a treasure, "Is it possible that man can be saved from hell?" The gospel is emphatically "glad tidings" to these people. They have been educated to the faith that punishment is inevitable, and Christianity We took dinner at a little village on the site of the "Cambodian City," a place of which nothing is now known but the name; indicating, however, that Cambodians have anciently inhabited the place. We are spending the night at Nyai-dway, where I have found a priest, lately from Rangoon, that de clares loudly "I will not believe that man can be saved from his sins. The sinner must suffer for his sins, and in the nature of things it is not possible that he should be exempt from punishment." To all that could be said in relation to the great salvation, he re-appears to them like a golden dream, plied "I won't believe that any being too good to be reality. They will can save from hell." "I grant," he con- often listen with attention for a long time, and then walk away with a look that seems to say "Don't tantalize us;" Away with your mockery at our misery." 66 "Behold how heathens dwell In gloominess profound, Where sin, and death, and hell Spread their black horrors round; Behold, and chase the gloom away, And shed the bright Millennial day. Why, Savior! why conceal Thy beams of grace and love? Which cheer the realms above; 25. I visited the jail to-day, where I found a man that professes to renounce Boodhism and trust in Christ. His mind is evidently enlightened, and he is well acquainted with our books, which I am told he reads constantly. With him and one or two others I spent an hour in conversation and prayer very pleasantly. Yesterday we spent in the neighboring village, where we met a man that had come several miles to visit a necromancer, and ascertain the cause of a third person's sickness. I endeavored to show him the folly of the course he was pursuing, but could obtain from him no reply excepting "It is the custom, Sir-it is the custom." The fear of evil spirits has more power over the mind of a Tavoyer than the fear of hell that his religion presents. When an individual is sick, it is not uncommon to make a feast and have a dance, to ascertain from the demons the mode of treatment to be adopted. On such occasions a necromancer, or a female relation of the person sick, dances furiously until, exhausted, she faints and sinks on the ground. The moment nature is exhausted, is supposed to be the time when the demon takes possession, and, in consequence, whatever the person says at this point in the farce, is regarded as the language of inspiration, and is treated as an oracular response.-At a kyoung the priest entered into a long familiar conversation and had no objection to offer to Christianity except the permission to take life; contending that there is no difference between the soul of a beast and the soul of a man. He seemed determined to take shame to himself rather than to his religion; for, when we puzzled him, he said, "I am very ignorant of the books; there is much in them of which I know nothing, and am only just capable of giving these children a few lessons." Returning we found the head man at Kyamyau-hen, surrounded by some of the elders of the village, reading the New Testament that I gave him in the morning. While eating dinner, they asked several pertinent questions in relation to the history that it contained; and, as I observed that they were sensibly struck with our asking a blessing over our food, I took occasion to explain how we ought to recognize the hand of God in all things, as the Being from whom we derive every thing that we possess. 26. A Burman Mussulman called on me to-day, and observed in the course of the conversation, "I am thinking of Christianity; I have worshipped Mahomed all my life, but am now examining your religion, and if I find it is true, I am determined to receive it." Yesterday afternoon we went down to a village where the head priest of the Province has taken up his temporary residence, to superintend the readorning of a pagoda said to be the most ancient and most sacred in the Province. At first the old man would neither converse with me nor take my books, but became more sociable in the end, although he adhered to his resolution not to receive the books, remarking "Boodhism is in my belly and there is no room for any thing else. Moreover my own Scriptures are so very extensive that I have no time to read yours. I have sworn allegiance to Gaudama, and would not dare to break my oath." 27. We are spending the evening at Ya-byu, where we have had a rather interesting assembly at worship. One woman promised to worship the Eternal God hereafter, and to recommend Christianity to others. The people have not had a priest among them for many years, and are so ignorant of their own religion that they do not know who is meant by Gaudama. They worship the "Tavoy God," as they call him, to whom they have been taught to offer daily a little cup of rice, which they place on a little shelf on a corner of the verandah; and this is the whole amount of their knowledge of Booodhism. While I write, the women are debating among themselves to know how they must proceed, in order to subdue their anger and other evil passions. 28. Coming up the river to-day, we were hailed from the bank by a man that proved to be an old inquirer, who asked for baptism two years ago. It appeared that the head man of the village where we staid last evening, passing the old man's house this morning, called out, sneeringly, "Knock off work, Jesus Christ has arrived." It is a common charge made by our enemies, that those who become Christians must abandon all worldly business; and they often call me Jesus Christ, by some figure of speech, I suppose, by which the servant is put for his master. Be that as it may, the old man immediately came in the rain to seek us, and we had a joyful meeting. I feel constrained to believe him a converted man. He has six or eight children married and settled around him, all of whom are violently opposed to his being a Christian. One of his daughters told him, in my presence, that if he were baptized not one of them would assist him when sick, or attend his funeral when he died. One of his sons, more favorable than the others, observed, "Gaudama's law is crooked: Jesus Christ's law is straight, wonderfully straight; but I cannot keep it." His father said to him, "You should pray to the Eternal God, and he would enable you." The old man said that he never forgot to pray, morning and night, and was constant in his supplications that his children might be converted. Coming up to Ouktayan, I met the inquirer that afforded us encouragement there, cne or two years ago. He seems quite familiar with the books that he has received, and observed, "My mind is strongly in favor of Christianity; for whenever I think on the subject, and whenever I compare it with Boodhism, its truth and superiority are evident. Still it is a great thing to give up the religion of one's ancestors, and I must think a little longer." His wife is quite as favorable as himself, and listened to our conversation with great interest and attention. 29. Before leaving the village this morning, I had a long conversation with the head man, who remarked, at parting, "I know that the religion you preach is true, and were it not for my wife and children I would become a Christian at once; but I do not wish to divide the family. I well know that neither my wife nor my children can save me from hell; but I want them to be united with me." "Toiling I cry, sweet Spirit come." Under date Sept. 29, Mr. Mason, speak. ing of his excursions as above narrated, and of the distribution of tracts, remarks, It is gratifying to add that some of the tracts then distributed, have been instrumental in the conversion of a young man, who was baptized last Sabbath. EXTRACTS OF LETTERS FROM MRS. The Board have occasionally received donations from individuals and societies for the purpose of educating heathen youths to be selected by missionaries, in their respective schools, and to be called after names severally designated by the donors. Such selections have accordingly been made, aud the moneys contributed for their support, faithfully applied. Some embarrassment, however, has attended the execution of the plan, as it respects the giving of new names. English words cannot be readily introduced into Eastern languages, and must often undergo such modifications as almost to escape recognition, especially when further disguis. ed by native pronunciation. It has been found, indeed, impracticable to do but little more than enrol the selected individuals by their assigned names, while they continued to pass generally among their associates under their wonted appellations. In one of the communications from which the following extracts are made, Mrs. Wade remarks, “ I wish our friends in America to understand that the naming is merely nominal, as we never call them by their English names, nor do they even know that they have received such names:-yet they well know that good Christians in America support them, and many are the prayers we hear offered for their benefactors." Our first extract is from a letter dated Tavoy, Aug. 14, 1835, and gives a general view of the Karen Boarding School. Our boarding school contains sixty scholars, and has been in operation three months and a half. Both teacher and scholars have thus far received very high commendation from all acquainted with them. The teacher is an excellent judicious Karen Christian, and about 20 of the scholars are members of our churches. Several others are also of the number of those who asked for baptism at Mata last March, but were desired to wait until we were more acquainted with them, so that from the commencement of the school we have had a class of serious inquirers. Besides having morning and evening worship in the Karen language, adapted to the capacities of the children, Mr. Wade devotes one hour, and myself two, in each day, to giving them familiar religious instruction, generally in the form of catechising; and on Sunday br. Mason, with br. and sister Vinton, assists us in the Karen Sabbath school. Thus we have the means of knowing from day to day the state of their hearts and their progress in religious knowledge, and happy and thankful am I to add, that a lovely number give us pleasing and increasing evidence of their sincere piety. We have felt inclined to wish to have these wait until they return, and then be baptized in their native villages, but several of the elder scholars feeling anxious to receive the ordinance at once, we could not find it in our hearts to refuse them, as they had ulready waited a long time. They therefore came before the church, and were unanimously and cordially received, after which we repaired to the water, and enjoyed the inexpressible pleasure of seeing nine of our beloved pupils follow their Lord and Master in this lovely ordinance. Our brethren have gone forth weeping, bearing the precious seed, far away in these jungles, and we rejoice to be permitted to come and help them gather in the rich harvest.-But I must not forget to say that our school has made good proficiency in reading, writing, and composition, and in Scripture lessons. We had one small class of large boys, who began with the alphabet, and learned all the spelling-book well, so that they could read any Karen book intelligibly, in two months. But they studied too much by night. The next class learned the same in two and a half months, and another class learned the same in three months, while a few dull ones cannot read yet, though they have been in the school three and a half months. All, excepting the last mentioned, can now write a decent letter, and some of them already write a handsome hand, &c. &c. years of age, we call "Bartholomew T. Welch." He was a member of my sabbath school at Mata, where his mother, a pious woman, lives. He appeared well, and came forward for baptism when Mr. Wade visited Mata in March. We however advised him to wait, that we might be more acquainted with him, and, after witnessing in him a most lovely Christian spirit, here in our large school, for above three months, he was baptized August 9th, 1835. He says he wants to spend his life in telling the Savior's love to the poor ignorant Karens of the woods, and thinks he should feel willing to live as poor as John the Baptist, of whom he has been reading of late. He had learned to read Burman in a former school, has now learned to read Karen, and writes a handsome hand. His natural talents are above the middling class, and, if his mother will consent, we hope to keep him with us for some time. He never looks so happy as when reading, and answering questions from his Bible.-Saw-quaypaw, whom we call "Charles Sears," is 13 or 14 years old, can read Burman and Karen well, and writes a handsome hand. His parents, who are Christians, live at Toung-byouk, two or three days' journey from Tavoy. He is a fine boy, bold, frank, and intelligent; his natural talents being of the first class; and he is always active, either in study or play. He frequently commits faults, but is ever ready to confess the whole truth, and beg pardon. He is much attached to us, and is one of our best tract distributers, but does not give us that decided evidence of piety we wish. I trust, however, a deeper work of grace is begun in his heart, and we commend his case to the prayerful consideration of those who love the poor Karens." William Manning," (Saw-pway- paw,) is an amiable, intelligent lad, 10 or 11 years old. He reads Karen well, and begins to write a good hand. He is also one of our most hopeful inquirers, and we trust his name is written in the "Lamb's book of life." His parents are both Christians, and live at Mata.-Saw-seepwah, whom we call, "Hutchinson King," is a young married man, and a member of the church at Mata. He formerly learned to read Burman, and has now left his wife and child with her parents, while he learns to read Karen in the school here. He learned the Karen spelling-book well, that is to say, Saw-doo, who is a fine lad, 14 or 15 committed it all to memory, in six The following extract gives the names and characters of Karen boys belonging to the school, and selected in compliance with the wishes of the benevolent donors by whose charities they are supported. Names, &c. of Karen Boys. |