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肩書を与える: The Karen Apostle: or, Memoir of Ko Thah-byu
Author: Author: Francis Mason
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The Karen Apostle: or, Memoir of Ko Thah-byu

by

Francis Mason

THE
KAREN APOSTLE:
OR,
MEMOIR
OF
KO THAH-BYU,
THE FIRST KAREN CONVERT,
WITH NOTICES CONCERNING HIS NATION.
BY
REV. FRANCIS MASON,
MISSIONARY TO THE KARENS.

FIRST AMERICAN EDITION, REVISED
BY
H. J. RIPLEY,
PROFESSOR IN NEWTON THEOLOGICAL SEMINARY.

Harvard Divinity School
ANDOVER-HARVARD THEOLOGICAL LIBRARY
MDCCCCX
CAMBRIDGE, MASSACHUSETTS

BOSTON:
GOULD, KENDALL AND LINCOLN,
59 WASHINGTON STREET.
1843.

Entered によれば 行為／法令／行動する of 議会, in the year 1843,
By GOULD, KENDALL & LINCOLN,
In the Clerk's Office of the 地区 法廷，裁判所 of Massachusetts.

WEST BROOKFIELD:
C. A. MIRICK AND CO., PRINTERS.

INTRODUCTORY NOTE.

The に引き続いて pages were sent to me by the REV. MR. MASON, with the request that I would superintend their 出版（物） in this country. They are accordingly now sent 前へ／外へ, in hope that the 利益／興味 which has been felt in に代わって of the Karens may be 深くするd, and that the 原因（となる） of 使節団s to the heathen in general may be 促進するd, by the striking proof of the 力／強力にする of the gospel here 展示（する）d.

The 地図／計画するs which …を伴って the Memoir, are 減ずるd from Rushton's Bengal Gazetteer of 1842, and are more 訂正する than any thing else of the 肉親，親類d heretofore published in this country. All the 内部の of Tavoy and a part of Mergui, as 現在のd in that work, were taken from an 初めの manuscript 地図／計画する of MR. MASON'S. "As all the Karen 駅／配置するs について言及するd in the missionary 定期刊行物s, are here 示すd, besides those visited by Ko Thah-Byu, they will be useful in reading other missionary accounts." The 製図／抽選 of the Karen house, is MRS. MASON'S work. "The house 異なるs in 外見 from some 製図／抽選s of Karen houses that have been made, but many are built in this way." The other 削減（する）s are from MR. MALCOM'S TRAVELS IN SOUTH-EASTERN ASIA.

In 発射する／解雇するing the 信用 committed to me, I have omitted a paragraph, or two, in the second 一時期／支部, and in another part of the 調書をとる／予約する have altered the 協定 of the 構成要素s. I have also 挿入するd the author's 指名する on the 肩書を与える-page, and 追加するd a few 公式文書，認めるs. The 公式文書，認めるs which I have 追加するd, are distinguished by the letter E.

H. J. RIPLEY.
NEWTON THEOLOGICAL INSTITUTION,
March, 1843.

CONTENTS

INTRODUCTORY NOTE.

CHAPTER I.
早期に life of Ko Thah-Byu.--His 転換 and Baptism...

CHAPTER II.
Burman 圧迫 of the Karens.--Singular prophecy.--Arrival of the
English.--Prophecies 実行するd 関心ing white foreigners.--Attachment
to them.--Arrival of Teachers.--The Karens 得る 調書をとる／予約するs...

CHAPTER III.
Ko Thah-Byu's first 旅行 into the ジャングル, to Khat.--Second to
Thalu.--捜し出すs his countrymen in the city of Tavoy.--First 旅行
across the eastern mountains, to Tshiek-ku.--Second visit to
Tshiek-ku.--Third 旅行 to Tshiek-ku.--…を伴ってs Mr. Boardman
on his first 小旅行する の中で the Karens.--Visits the southern Karens at
Toung-byouk, Pai, and Palouk.--Teachers school at Tshiek-ku.--Goes
to Siam.--旅行 into the Maulmain Karen ジャングルs.--Returns to Tavoy
with Mr. Boardman...

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 祈り...

CHAPTER V.
Returns to Maulmain.--Goes to Rangoon.--Visits the Karens.--Second
小旅行する.--Spends the rains at Maubee.--広大な／多数の／重要な success.--Burman
迫害.--逃げるs to Pegu...

CHAPTER VI.
Returns to Maulmain.--Second visit to Rangoon.--Returns to Maulmain
again.--Goes to Arracan.--Success.--Sickness and death...

CHAPTER VII.
Karen 使節団 most encouraging.--Most successful.--The cheapest.--Native
preachers most useful.--An 設立 要求するd to educate
them.--Susceptibility of the Karens to 宗教s impressions.--証言
of さまざまな missionaries...

APPENDIX.
Historical and Geographical Notices...
Scriptural Traditions...
Scriptural Precepts...
国家の Traditions...
Funeral 儀式s...
Demonology...
Prophets...
Romance of 使節団s...

ILLUSTRATIONS

1 Ko Thah-byu preaching in a Karen House.
2 Karen Girl.
3 Tavoy and Mergui.
4 Mr. Judson's House, at Maulmain.
5 Delta of the Irrawaddy.
6 Printing Office At Maulmain.
7 The Tomb of Boardman.

MEMOIR.

CHAPTER I.

早期に life of Ko Thah-Byu.--His 転換 and Baptism...

Often had the Christian voyager gazed on the rocky promontories of Burmah, 栄冠を与えるd with their whitened pagodas that glow まっただ中に the eternal verdure of tropic climes; but he little thought, that "the misty mountain 最高の，を越すs," in the distance, threw their 影をつくる／尾行するs over the eyry dwellings of a people, that 世代 after 世代 had 告発（する），告訴（する）／料金d their posterity never to worship idols.--Xavier had passed their mountain homes when he went to look on, but not to enter, inhospitable 中国, and find a surreptitious 残り／休憩（する）ing place and 墓／厳粛／彫る／重大な upon its barren 激しく揺するs.--Swartz had labored half a century to destroy the three hundred thousand gods of India, without 審理，公聴会 of the nation that had 拒絶するd them all from the remotest ages.--Carey had made his forty 見解／翻訳／版s 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 選び出す／独身, individual would 収容する／認める his 存在; 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 せいにするs,
Kulpas on kulpas he dies not."

[Footnote: * Some long period of time.--E.]

The カトリック教徒s, who に先行するd Protestants in Burmah several １０年間s+ of years, appear to have 完全に overlooked the Karens; and it was not till after the late war between the English and the Burmese, and the 除去 of the Baptist 使節団 to the Tenasserim Coast, that they began to attract the attention of the missionaries. The first allusion to any of that nation, is 設立する in Mr. Judson's 定期刊行物 of April 22d, 1827, where の中で three 希望に満ちた inquirers he について言及するs "Moung Thah-pyoo, a poor man, belonging to Moung Shway-bay;" but it was not till Mr. Judson's second notice, at the の近くに of the year, that we learn the individual について言及するd was a Karen. At that time, Mr. Judson speaking of his 希望に満ちた inquirers, says, "The second is Moung Thah-pyoo,* a Karen by nation, imperfectly 熟知させるd with the Burman language, and 所有するd 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 宗教 of Christ." This is the individual to whom the に引き続いて reminiscences relate. It is very true that he was a man "所有するd of very ordinary abilities;" and has therefore left no literary 遺物s, from which to 収集する a bulky memoir. It is true, that he was degraded の中で a people that characterize themselves as "a nation most debased の中で the debased;" that he was a poor man, and a slave, till Mr. Judson 始める，決める him 解放する／自由な. But it is also, true, that he was afterwards a faithful and successful missionary, and a distinguished 器具 in the 手渡すs of God to 誘発する 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 指名するd, from Tavoy to Siam; from Martaban to the 国境s of Zimmay; and from Rangoon to Arracan. And though he was the first of his nation to go 負かす／撃墜する into the baptismal waters, he lived to see hundreds and hundreds follow his steps, in whose 転換 he held a distinguished part. We cannot err in 栄誉（を受ける）ing those whom God 栄誉（を受ける）s; and it therefore seems proper, that the 指名する of Ko Thah-byu should be 救助（する）d from oblivion, and inscribed の中で the worthies of the church; that the rising 世代 may learn what "very ordinary abilities," when wholly consecrated to God, may 遂行する.

[Footnote: + Tens.--E.]

[Footnote: * The word Moung is a Burman 肩書を与える of 尊敬（する）・点 適用するd to middle age men. Ko is a 類似の 肩書を与える 適用するd to 年輩の men. Pyoo and Byu are different 方式s, which have been successively 可決する・採択するd, of （一定の）期間ing the same word. Hence Moung Thah-pyoo and Ko Thah-byu 指定する 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' 旅行 north of Bassein. He resided with his parents until he was fifteen years of age. He was then, as he 代表するd himself, a wicked and ungovernable boy; and, when he left his parents, he became a robber and a 殺害者. "How many of his fellow men he had 殺人d, either as 主要な／長／主犯 or accessary," 令状s one of the brethren, "he did not 正確に／まさに know himself; more than thirty, without 疑問, によれば his own 自白. His natural temper was diabolical. After the Burmese war, he went to Rangoon, and got into Mr. Hough's service." There some 宗教的な impressions were made on his mind, and he ever remembered Mr. Hough with 広大な／多数の／重要な affection; and not unfrequently "Teacher Hough" was について言及するd many years afterwards in his public 祈りs in Tavoy. "He followed Mr. Judson to Amherst," where "Ko Shway-bay," 令状s one of the missionary sisters, "paid for him a 負債 of ten or twelve rupees, and took him into his family as a servant.* We had before felt," she continues, "an 利益／興味 in the Karens as a people who had not 可決する・採択するd the systems of idolatry 展示（する）d by the more civilized nations around them; and this 存在 the first 適切な時期 we had enjoyed of 現在のing to their minds the 宗教 of the Bible, we 自然に felt 深く，強烈に anxious that the grace of God should make it effectual to his 救済. 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, 知らせるd us that Ko Thah-byu's moral character 証明するd to be such, that he could no longer 保持する him in his family. Mr. Judson, however, who at the time lived with us, 提案するd to 支払う／賃金 the 負債, if we could find 雇用 by which he could support himself; and he was accordingly transferred to our family. Soon after this period, he began to 支払う／賃金 more attention to 宗教的な 指示／教授／教育, and though his fits of violent temper gave us a 広大な／多数の／重要な 取引，協定 of trouble, it was not very long before we began to see 調印するs of repentance, and the first dawnings of 約束 in a crucified Saviour. His mind was, however, 極端に dark; he was very slow to believe; and then his violent temper often cast him 負かす／撃墜する and やめる discouraged him from praying. After some time, however, his 約束 began to 伸び（る） a little strength, and we with 広大な／多数の／重要な joy perceived a 漸進的な 改良 in his character. The little Burman church were, however, very slow to perceive the change, and though he often begged for the 特権 of baptism, yet, not having 伸び（る）d a 十分な 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 伸び（る）d 十分な 証拠 of the change to receive him as one of their number, and the next sabbath was 任命するd for his baptism. During the year, however, another Karen man with a family, and a young woman with her two little 孤児 brothers, 親族s of the family, made their 外見 in Maulmain, and, 存在 in a most 哀れな 餓死するing 条件, 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 改善するd much in the school and gave good attention to 宗教的な 指示／教授／教育; so that Ko Thah-byu had married her previous to the time 任命するd for his baptism. He had likewise been 熟考する／考慮するing very diligently ーするために be able to read the Burman Bible. But before the day for his baptism arrived, Mr. Boardman 存在 ready to sail for Tavoy, and wishing to take the two little Karen boys with him, Ko Thah-byu 結論するd to …を伴って 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: * によれば Burman 法律, the debtor becomes a slave to the creditor.]

His baptism is thus 記録，記録的な／記録するd by Mr. Boardman, in his 定期刊行物 of May 16, 1828.

"修理d 早期に in the morning to a 隣接地の 戦車／タンク, and 治めるd Christian baptism to Ko Thah-byu, the Karen Christian who …を伴ってd us from Maulmain. May we often have the 楽しみ of 証言，証人／目撃するing such scenes. The three Karen 訪問者s were 現在の. They appear to be impressed with the truth of our doctrine. They have 勧めるd Ko Thah-byu to …を伴って them, so that I have left it for him to choose, whether he will go or stay. He has 結論するd to go. Perhaps God has a work for him to do の中で his countrymen. He is very 熱心な in the 原因（となる） of 宣言するing what he knows."

Before に引き続いて him into the ジャングルs, it may not be みなすd 不適切な to notice, in a separate 一時期／支部, the 準備 of the Tavoy Karens to receive the gospel.

CHAPTER II.

Burman 圧迫 of the Karens.--Singular prophecy.--Arrival of the English.--Prophecies 実行するd 関心ing white foreigners.--Attachment to them.--Arrival of Teachers.--The Karens 得る 調書をとる／予約するs...

The remarkable traditions of Scripture doctrines and facts, which make the Karen nation a people 用意が出来ている for the gospel in a manner above all other unevangelized nations, are 井戸／弁護士席 known, and will not be repeated here. But the に引き続いて 抽出するs from an unpublished 演説（する）／住所 to the English 知事 General, written by Sau Qua-la, a Karen assistant missionary, 展示（する） the 地元の 条件 and 予期s of the Tavoy Karens so vividly, that, should they 含む／封じ込める any thing irrelevant to the 現在の 支配する, it will be overlooked, it is believed, from the consideration that every 宣告，判決 is the unsuggested 生産／産物 of a Karen, who, when Ko Thah-byu entered the ジャングルs, was wild as "the untaught Indian."

"Through the goodness of God, my nation, sons of the forest, and children of poverty, せねばならない 賞賛する thy nation, the white foreigners, exceedingly; and we せねばならない obey your orders, for the Karens, the sons of the eastern forest, have neither 長，率いる 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 落ちる の中で the Siamese, the Siamese make them slaves. When they 落ちる の中で 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, 削減（する） ratans, collect dammer, 捜し出す bees' wax, gather cardamums, （土地などの）細長い一片 bark for cordage, （疑いを）晴らす away cities, pull スピードを出す／記録につけるs, and weave large mats. Besides this, they 需要・要求するd of them 現在のs of yams, the bulbo-tubers of arum, ginger, capsicum, flesh, elephants' tusks, rhinoceros' horns, and all the さまざまな 肉親，親類d of vegetables that are eaten by the Burmans. The men 存在 雇うd thus, the women had to labor at home. いつかs the men were not at home four or five days in two or three months. その上の, the young 女性（の）s had to secrete themselves, and 影響する／感情 rudeness, and blacken their 直面するs; for if they did not, the Burman officers would drag them away and make them 売春婦s. If any one was という評判の handsome, and it （機の）カム to the ears of the Burman 支配者s, she was taken away すぐに; so that the young 女性（の）s dared not appear 率直に. いつかs when a Burman asked, 'Is she a maiden?' the Karens would reply 誤って, 'No, she has a husband.' The married women, also, that were handsome, had to 隠す themselves. The men were compelled by the Burman 支配者s to guard forts, to 行為／法令／行動する as guides, to 誘拐する Siamese, and to go from one place to another, till many dropped 負かす／撃墜する dead in the 中央 of the ジャングル. Notwithstanding they did all this, they had their 武器 新たな展開d behind them, were beaten with （土地などの）細長い一片s, boxed with the 握りこぶし, and 続けざまに猛撃するd with the 肘, days without end.

"In the 中央 of these sufferings, they remembered the 古代の 説s of the 年上のs, and prayed beneath the bushes, though the rains 注ぐd upon them, or the musquetoes, the gnats, the leeches, or the horseflies bit them. The 年上のs said, 'Children and grandchildren, as to the Karen nation, their God will yet save them.' Hence, in their 深い affliction, they prayed, 'If God will save us, let him save speedily. We can 耐える these sufferings no longer. 式のs! where is God?'

"いつかs the Burmans would 誘拐する 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 君主's feet. いつかs the Siamese kidnapped the Karens in Burmah, and 支配するd them to like 治療. The Karens in Siam knew that those whom the Siamese brought from Burmah were their 親族s, and their 涙／ほころびs 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 主要な 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 即座の consequence. Moreover the Karens dared not dwell 近づく the cities; for the Burmans took away all their rice and 米，稲, and every thing they had, and carried off their women by 軍隊. Hence they went far off, and dwelt on the streamlets and in the gorges of the mountains. After all, the 支配者s いつかs took their 米，稲; and in a 明言する／公表する of 餓死 they would eat at 無作為の the roots and leaves of the ジャングル, and thus 広大な／多数の／重要な numbers died. いつかs the 支配者s 組み立てる／集結するd them together 近づく the city, where, having nothing to eat, 広大な／多数の／重要な numbers died of sickness and 餓死. いつかs they would have to carry rice for 兵士s under march, and 存在 unable to cultivate their fields, 広大な／多数の／重要な numbers died of hunger from this 原因（となる）. Then, those whom the 支配者s called, if unable to go, either from sickness in their families, or in their own persons, had to give money to the officers that （機の）カム, and money for the 支配者s that sent them; and if they had no money, they were compelled to borrow of the Burmans, and thus became their slaves.

"その上に, the Karens were not permitted to go into the presence of the 支配者s. They were only 許すd to 持つ／拘留する a little communication with the Burman that was 始める，決める over them. At one time, in the days of Diwoon, when the Karens were 急速な／放蕩な dying off with 餓死, and were so 雇うd that they could not cultivate the land, my uncle, who is a 長，指導者, 決定するd to go and ask the 知事 to give the Karens liberty to cultivate the land and raise 準備／条項s to a small extent. So he went in to Diwoon; but he was thrown into 刑務所，拘置所 すぐに. His brethren had no rice to bring him, and they could 料金d him there only with the 茎・取り除くs of wild plantain trees, the male blossoms with their spathes, and the young shoots of bamboos.

"広大な／多数の／重要な 支配者, the ancestors of the Karens 告発（する），告訴（する）／料金d 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 位置／汚点／見つけ出す to dwell in.' Hence. when the Karens were in the 中央 of their 激しい sufferings, they longed for those that were to come by water, to come first.

"Again, the 年上のs said, 'When the Karens have （疑いを）晴らすd the Hornbill city* three times, happiness will arrive.' So when the Burman 支配者s made them （疑いを）晴らす it the last time, they said の中で themselves, 'Now we may suppose happiness is coming, for this 完全にするs the third time of （疑いを）晴らすing the Hornbill city;' and true enough, for before they had finished, we heard that the white foreigners had taken Rangoon! Then the Burman 支配者s made the Karens carry 石／投石するs and throw them into Tavoy river, that the foreign ships might not be able to come up. They compelled them also to become 兵士s, and to 召集（する）, each one with a 屈服する 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 （機の）カム that the foreigners had entered the mouth of Tavoy river, the Karens let themselves 負かす／撃墜する over the 塀で囲む of the city by night, and fled into the ジャングルs. Then the Karens all ran and secreted themselves, both men and women and children; cooking food only when the smoke could be 隠すd by the clouds and vapors; for they were apprehensive that if the Burmans were 打ち勝つ, they would 飛行機で行く 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 以前 secreted themselves. In a little more than ten days however, we heard that the foreigners had taken 所有／入手, 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 隠すd returned to their homes with their wives and little ones.

[Footnote: * The 場所／位置 of an old city 近づく Tavoy, which the Karens were called in to （疑いを）晴らす occasionally, when the trees grew up over it.]

"The Karens soon learned, that the foreigners were not vile like the Burmans; and they （機の）カム to the city frequently, and the women with them. 以前は 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 兵士s, standing in straight 列／漕ぐ／騒動s; and as they were 静かな 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 向こうずねing 黒人／ボイコット, and 向こうずねing white.
The white foreigners, the children of God,
Dress in 向こうずねing 黒人／ボイコット, and 向こうずねing red.'

"And so we saw them. They （機の）カム with 黒人／ボイコット 兵士s and white 兵士s, and the 支配者s were dressed just as the prophet had said. We had never seen white foreigners before; but we had heard the 年上のs 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 切断機，沿岸警備艇s; and can cross oceans, and reach lands.' The 年上のs said その上の, that the Karens were 初めは seven brethren, of whom the white foreigners were the youngest. Still the 世代 before us, that told us these things, had never seen them, and knew not how they looked. They 単に 関係のある what the 年上のs said anciently. Through the goodness of God, my 世代 is permitted to see them. The 年上のs その上の sung, in relation to the white foreigners, as follows,

'The sons of God, the white foreigners,
得るd the words of God.
The white foreigners, the children of God,
得るd the words of God anciently.'

"広大な／多数の／重要な 支配者, 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 削減（する） 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 準備するing to make an end of them, having 組み立てる／集結するd them together 近づく the city. But the Karens having heard 報告（する）／憶測s 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 広大な／多数の／重要な;
She is not equal to the heel of God's foot.
The city of Ava says, she is exceedingly 広大な／多数の／重要な;
She is not equal to the 単独の of God's foot.'

[Footnote: * Alompra was a 勇敢な 長，指導者, who, about a century ago, usurped the 王室の 力／強力にする の中で the Burmans. Of Diwoon I find no （警察などへの）密告，告訴（状）. He was, doubtless, an individual of some distinction at a more 最近の 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 支配者s and their 兵士s had been here a short time, the white foreign teacher Boardman arrived, and （機の）カム into the ジャングルs and preached the words of God. We gave attention and remembered, that the 年上のs said, the white foreigners had 得るd the words of God, that they were our younger brethren, and that they were righteous. Again, the 年上のs said,

'Who created the world in the beginning?
God created the world in the beginning.
God 任命するd 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,

'広大な／多数の／重要な mother comes by sea,
Comes with purifying water, the 長，率いる 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 調書をとる／予約するs; 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 年上のs had said again, 'Children and grandchildren, the Karen 調書をとる／予約するs will yet arrive. When their 調書をとる／予約するs arrive, they will 得る a little happiness.' Therefore, O 広大な／多数の／重要な 支配者, God having given thee 広大な／多数の／重要な goodness and 親切, 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 非常に／多数の are the 推論する／理由s that we have to 賞賛する thy goodness, and thy beneficence! May God 設立する thy towns, and thy cities, thy lands, and thy 領土s. Through thy 行為／法令／行動するs, the Karens, the children of poverty, and the sons of the forest, breathe with 緩和する. May God, then, make 広大な／多数の／重要な thy 力／強力にする and thy might, till thy 政府 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 年上のs 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 負担s of their 大砲 and muskets will be changed to savory plantains, and 甘い sugar 茎; and the Karens will eat them. On the other 手渡す, the Karens, 武装した with adzes, will go and make 穴を開けるs in their ships. Then the Karens and white foreigners will 認める each other as brethren; and one will say, O my younger brother! and the other will say, O my 年上の 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, （機の）カム by ship; and before the people understood what they heard, they 否定するd; 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 調書をとる／予約するs, and were thus able to teach us. 広大な／多数の／重要な 支配者, 以前は the Karens had no 調書をとる／予約するs, and when they wished to learn to read, they went to the Burmese, or Siamese, or Taling kyoungs.* There they made them pull up 少しのd around the pagodas, carry bricks to build new ones, and go out and beg food, and they （警官の）巡回区域，受持ち区域 them and whipped them; so that they could never learn 井戸／弁護士席.

[Footnote: * 修道院s of the priests.--E.]

"Through thy 好意 and 親切, the people of my 世代 are very happy; and we hear again, and more perfectly, of God, of whom our ancestors told us. 広大な／多数の／重要な 支配者, though we heard anciently of God from our ancestors, yet through the 迫害s of the Burmans and Talings, we gave 無作為の 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 設立する thy city and thy 世代.

"広大な／多数の／重要な 支配者, our ancestors said, that the white foreigners were our younger brethren, that they guided away God anciently and 得るd 調書をとる／予約するs and ships, and that they are more skilful than all other nations, and are able to reach lands, and cross oceans. その上に, the 年上のs 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. の中で 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 令状 to thee.

"広大な／多数の／重要な 支配者, thy goodness and beneficence to the Karen nation we shall never forget, 負かす／撃墜する to the 世代s of our children and grandchildren. 広大な／多数の／重要な 支配者, forget us not; cast us not away into the 手渡すs of other nations. We are exceedingly happy in thee. Thou art as he of whom we sung anciently.

'The 広大な／多数の／重要な 長，指導者, his words are bliss,
As the impervious shade of the 広大な／多数の／重要な Banyan.'

"We are happy in thee, far above all other nations that ever 支配するd us before; but we 恐れる that the white foreigners will go 支援する, and the Siamese and the Burmese will come and 迫害する us again. 広大な／多数の／重要な 支配者, we, the Karen nation, have no cities, no towns, no villages, no hamlets. We are now dwelling beneath thy 影をつくる／尾行する, and are exceedingly happy; and 得る our sustenance with 広大な／多数の／重要な 緩和する. Because thou hast been 慈悲の, may God have mercy on thee, 世代 after 世代. If thou givest us up again into the 手渡すs of the Burmans, our race will really be brought to an end. 以前は, we dwelt as in the 中央 of a thorn bush; but in thee, we dwell as on a mat spread 負かす／撃墜する to sleep upon. May God make thee joyful and happy, 世代 after 世代.

"The white foreign teachers have preached the words of God, and some of us have become disciples. 広大な／多数の／重要な 支配者, it is of thy goodness and beneficence. その上の, the Karens, the sons of the forest, a nation of slaves, a people of the deepest poverty, thou hast 解放する／自由なd from 税金s. Thy goodness and beneficence is so 広大な／多数の／重要な, that we rejoice till we can rejoice no more. And the people of thy nation, the white foreigners, that live with us here, the 支配者 of the city and the 支配者 of the 州s, the officers and 兵士s, the doctors and teachers, are good men. 広大な／多数の／重要な 支配者, through thy 行為／法令／行動するs I believe the words of the 年上のs. The 年上のs said, 'The white foreigners are righteous. They will not do any thing that is 妥当でない. They do not 行為／法令／行動する 関わりなく 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, 世代 upon 世代. When 需要・要求するs 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 迫害するd us, they killed us like insects. But thou, 広大な／多数の／重要な 支配者, thou hast snatched us from the 手渡すs 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 慈悲の. The goodness and beneficence of thince 行為／法令／行動するs to us are so 広大な／多数の／重要な, that they go far beyond what we could ever conceive. May God be with thee. Thy goodness and beneficence in 解放する／自由なing us and making us happy, we will never forget, but tell it to 後継するing 世代s, as our ancestors told us of the white foreigners anciently. 広大な／多数の／重要な 支配者, may God watch over thee, and do good unto thee; and 広げる out thy kingdom and 領土s, 世代 after 世代 forever."

CHAPTER III.

Ko Thah-Byu's first 旅行 into the ジャングル, to Khat.--Second to Thalu.--捜し出すs his countrymen in the city of Tavoy.--First 旅行 across the eastern mountains, to Tshiek-ku.--Second visit to Tshiek-ku.--Third 旅行 to Tshiek-ku.--…を伴ってs Mr. Boardman on his first 小旅行する の中で the Karens.--Visits the southern Karens at Toung-byouk, Pai, and Palouk.--Teachers school at Tshiek-ku.--Goes to Siam.--旅行 into the Maulmain Karen ジャングルs.--Returns to Tavoy with Mr. Boardman...

すぐに after his baptism, Ko Thah-byu, …を伴ってd by two of his countrymen, that were 現在の, left Tavoy to visit the Karens beyond the eastern mountains, in the valley of the Tenasserim. The rains, which had 開始するd, were so powerful, and the streams so high, that he was compelled to abandon his 意向s; but he turned aside, on his return, to a little 解決／入植地 of Karens on Khat creek, a few miles south of his path, and a short day's walk from town. "It was 工場／植物ing season," says one of my Karen 特派員s, who lived there, "and we had gone to 工場／植物 on the hill 味方するs, when one of those, who had been left behind in the house, （機の）カム and said, 'Here is a man come from the up country, to trace his genealogy to us: come and listen.' We went and 設立する Ko Thah-byu, who preached and explained the catechism. All gave attention, and Moung Khway 解決するd 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 長，指導者 of the village, and became a most 価値のある member of the church. He was an efficient auxiliary in the evangelizing of his village, nearly the whole of whose inhabitants 最終的に became Christians. At the time of his baptism, Mr. Boardman 令状s 関心ing him; "He appears remarkably 井戸／弁護士席. With but little 適切な時期 of receiving 指示／教授／教育, he has made 広大な／多数の／重要な 進歩 in Christian knowledge and practice. His experience and heavenly-mindedness might, perhaps, put many a world-minded Christian to the blush."

Mr. Boardman, 記録，記録的な／記録するing his return, says, "Ko Thah-byu finding the rains very violent, and the brooks much swelled, was 強いるd to abandon his 計画（する） 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 …を伴ってd him on his return, in order to 伸び（る） その上の 指示／教授／教育. They profess a 準備完了 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 小旅行する, called for その上の 指示／教授／教育. They live a day's 旅行 from Tavoy. They profess a 十分な belief of the truth of the gospel. May their professions 証明する to be sincere."

In July, he visited another Karen 解決／入植地, Thalu, it is believed, where the writer of this memoir subsequently 設立する several 変えるs. 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 さまざまな 目的s occasionally visit the city. "About a month since," 令状s Mr. Boardman in August, "a very 利益／興味ing young Karen was 設立する by Ko Thah-byu, in the niche of a pagoda, where he had been 急速な／放蕩なing two days. Knowing only the 宗教 of Gaudama, which he had heard from the Burmans, he had embraced it so far as to practice this 緊縮, in the hope of 得るing a 広大な／多数の／重要な reward in a 未来 明言する／公表する. Our Karen Christian explained to him the folly of 急速な／放蕩なing, as practised by the Burmans, and 招待するd the young man to our house, where he paid a very serious attention to Christian 指示／教授／教育. After learning the way of the Lord more perfectly, he took a Christian 調書をとる／予約する and returned to his native forest. Our 祈りs …を伴ってd him. We all 発言／述べるd something peculiarly 利益／興味ing and amiable in his 外見. I have often wished to have him live with me, in hope that he might become a Christian, and a 先触れ（する） of the gospel. Yesterday, this young man returned to us, with three of his relations, to receive その上の 指示／教授／教育. After conversing with me for some time, and …に出席するing Burman worship with us, he went to Ko Thah-byu's apartment, where I heard them talking of the gospel till 近づく midnight; and at break of day, this morning, the conversation was 新たにするd. This afternoon, he 表明するd a wish to live with me, ーするために learn more fully about the true God and Saviour. On my 問い合わせing how long he would be willing to stay for this 目的, 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 青年 of good understanding, quick 逮捕, 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 操作／手術 to carry it 今後; and hence we find in Mr. Boardman's 定期刊行物 of the に引き続いて day, "After evening worship in Burman, the Karen Christian having 関係のある the adventures of the day, said to me, 'There is one 支配する on which I wish to を待つ your 決定／判定勝ち（する）: I wish you would 令状 to America, for more teachers to be sent out.'"

About the end of September, before the rains had fully の近くにd, he started again to visit the eastern Karens. He went to the village of Tshiekku, where the teacher or prophet that brought the sacred 調書をとる／予約する* to Mr. Boardman, lived with his disciples.

[Footnote: * See 虫垂--Karen Prophets.]

Moung Sekkee, the Karen who was his companion, and guide over the mountains, 令状s; "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 （機の）カム to visit them, when Moung So and Moung-Kya asked for baptism." The two men last について言及するd have been 価値のある assistants many years; and the latter 令状s, "When I heard at first, that a teacher with a Karen man and his wife had come 負かす／撃墜する from Maulmain, I asked the man's 指名する, 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 許可 of teacher Boardman, who readily 同意d, and he afterwards （機の）カム 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 （機の）カム."

[Footnote: + The teacher or prophet, referred to above.]

Mr. Boardman, noticing his return from this 旅行, 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, について言及するd in former 定期刊行物s, （機の）カム with him, and appeared somewhat tamed and in his 権利 mind. He says now that he will practice no more joger's tricks and 儀式s, 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 変えるs. Mr. Boardman says, "Ko Thah-byu returned from the villages, with ten of his countrymen, several of whom profess to have become 変えるs to Christ. One of the more 約束ing, is the chieftain before について言及するd."

About a month afterwards, he made a third 小旅行する to the same 解決／入植地, and was in town again in January 1829, to 行為／行う Mr. Boardman into the ジャングルs. Mr. Boardman 令状s at this time, "Three days since, two Karens arrived, who had travelled three days' 旅行 in 期待 of finding me at the Karen 解決／入植地s; but not finding me there, they （機の）カム three days' 旅行 さらに先に to see me at my own house. They appear very desirous of receiving Christian 指示／教授／教育; and Ko Thah-byu is unwearied in his 成果／努力s to impart it. One of them （機の）カム from the 州 of Mergui, and he 明言する／公表するs that the Karens in Tavoy, Mergui, and Tenasserim, have all heard of us, and are desirous of listening to our 指示／教授／教育s."

A few days afterwards, Mr. Boardman, …を伴ってd by Ko Thah-byu, made his first 小旅行する の中で the Karens. After Mr. Boardman had preached in Burman, Ko Thah-byu was in the habit of 解釈する／通訳するing as much of the discourse as he could remember into Karen; and on other occasions, as 適切な時期 申し込む／申し出d, he preached himself. Once Mr. Boardman 発言／述べるs, "After breakfast, Ko Thah-byu discoursed to them in Karen, an hour or two, on the 存在 and perfections of God;" and in another place, "one man who had heard the gospel 繰り返して from Ko Thah-byu, 現在のd a request for Christian baptism."

He returned to town with Mr. Boardman, and was busily 雇うd there in searching out the Karens, who visited the city on 商売／仕事. In March, Mr. Boardman 令状s, "A very respectable looking old Karen, said to be the 長，指導者 of his nation in the 州 of Mergui, was introduced by Ko Thah-byu. He 明言する／公表するs, that all the Karens in Mergui and Tenasserim have heard of us; and his 広大な／多数の／重要な 願望（する） to see us had brought him thus far from home. After listening to the gospel awhile, he took his leave, 説, he would return in the evening."

"Ko Thah-byu has 結論するd, with our approbation, to go out on a missionary 小旅行する of several weeks. It is surprising how magnanimous a 自然に weak man becomes, when the spirit of Christ and the love of souls 奮起させる him. This poor Karen, who, to say the least, does not excel in 知識人 endowment or human learning, is continually 工夫するing new and judicious 計画（する）s of doing good. 'There are,' says he, 'the 地区s of Pai and Palau, and several other places 近づく the mouth of the river, where there are many Karen 解決／入植地s which I wish to visit. There are also many Karens in the 州 of Mergui; I wish to 宣言する 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, 近づく Rangoon. Many Karens live there.' Such are in general, this old man's 計画（する）s. An event has occurred this evening which seems a providential intimation of 現在の 義務. The old Karen 長，指導者 who was here this morning, has 願望（する）d Ko Thah-byu to …を伴って him to Mergui in his boat, 約束ing at the same time to see that he shall be …を伴ってd from one Karen 解決／入植地 to another, till he shall reach this 州 again. Ko Thah-byu is inclined to go, and 推定する／予想するs to be absent five or six weeks."

A few days after, Mr. Boardman 追加するs, "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 好意ing this people had come."

Mah A, Ko Thah-byu's wife, was baptized on the twentieth of this month, March. Mr. Boardman, 記録，記録的な／記録するing her examination, 発言／述べるs, "She was 以前は very ignorant and very wicked; but under the care and 指示／教授／教育 of her husband and Mrs. Boardman, she has within the last few months become a very 希望に満ちた inquirer, and we are encouraged to hope that she is now truly 変えるd. She requested baptism three months ago."

すぐに after his wife's baptism, Ko Thah-byu started on his 小旅行する to the south, ーするつもりであるing to go as far as Mergui. He did not however …を伴って the Karen 長，指導者, 以前 referred to, as "the 長，指導者 of his nation in the 州 of Mergui;" and as this is the last notice of that 長，指導者, it may be here 発言／述べるd, that he was baptized by me in the year 1837. He has been a 価値のある member of the church; and his 子孫s, who are almost as 非常に／多数の as Jacob's, when he went 負かす／撃墜する into Egypt, have very 一般に followed his footsteps into the baptismal waters. Ko Thah-byu was …を伴ってd, on his 旅行, by Moung Sekkee, who 令状s, "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 近隣 of Toung-byouk, and the persons について言及するd 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 の中で 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 慰安. Hence Sekkee 追加するs, "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 井戸／弁護士席 enough to travel again, they reluctantly turned their 直面するs に向かって Tavoy, travelling slowly, and preaching in all the Karen 解決／入植地s by the way, through which the ジグザグの path led, which they had chosen. The man, with whom Ko Thah-byu staid while sick in Palouk, was the first baptized in that 解決／入植地, in the year 1838, and is now one of the 中心存在s of the church. In May, Mr. Boardman 令状s; "Ko Thah-byu arrived, having spent the last seven weeks in the wilderness, making known the gospel to his countrymen. His account of his 小旅行する is 利益／興味ing and encouraging. We are 関心d, however, to find that he is in a bad 明言する／公表する of health. May the Lord spare him for much more usefulness の中で his benighted countrymen."

The 後継するing rains he spent principally teaching school 近づく Tshiekku; the former scene of his labors. Moung Kya 令状s; "He （機の）カム with his wife, and both lived with me; and he taught us how to worship God. When the 乾燥した，日照りの 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 出発, his wife preached* the word of God at Tshiekku, till 審理，公聴会 that he was sick; when we took her to where he was living."

[Footnote: * Mr. Judson 発言／述べるs in one of his 定期刊行物s, "Though I began to preach the gospel as soon as I could speak intelligibly, I have thought it hardly becoming to 適用する the 称する，呼ぶ／期間／用語 preaching, to my imperfect, desultory 観察 and conversations."--Throughout this 調書をとる／予約する, the 称する，呼ぶ／期間／用語 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 反乱 took place in Tavoy, and Mr. Boardman went up to Maulmain. On his return in October, he 発言／述べるs; "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 ジャングル, he returned to them before our arrival. They have passed through さまざまな hardships and 危険，危なくするs since they left us at the wharf; but the Lord has 配達するd them out of them all, and blessed be his 宗教上の 指名する."

Two weeks afterwards, Ko Thah-byu arrived; and after another preaching excursion of a few days in the ジャングル, he was in town again, when Mr. Boardman 令状s, "Moung So, the baptized Karen headman's mother having died, lately, he 恐れるs that the other 親族s of the 死んだ will wish to 成し遂げる the heathenish customs practised の中で the people, その後の to the funeral; and to 中和する／阻止する the bad 影響s of such practices, he 提案するs to 築く a preaching zayat 近づく the 墓／厳粛／彫る／重大な, and has 招待するd Ko Thah-byu and his wife to go out with him, and '持つ／拘留する 前へ／外へ the word of life,' while the heathens around may be indulging in their wicked customs.* I have 同意d to their going, and they are to leave to-morrow."

[Footnote: * See 虫垂--Karen Funeral 儀式s.]

About the middle of December, Mr. Boardman returning from village preaching, 発言／述べるs; "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, 祈りs and thanks were 申し込む／申し出d to God, in both Burman and Karen. Twelve Karens were 現在の. Of these, two had come to solicit baptism. Two were 女性（の）s, who have been listening to Mrs. Boardman's 指示／教授／教育s, for a year past. Three were headmen of villages, の中で whom was our hitherto faithful brother, Moung So. He and Ko Thah-byu 代表する, that during the heathenish 儀式s occasioned by the 最近の decease of his mother, Moung So and the other Christians of his village, having built a zayat 近づく the 墓／厳粛／彫る／重大な, spent the time in listening to Christian 指示／教授／教育. They felt no 不本意, but a 楽しみ, at abandoning those heathenish practices in which they had 以前は indulged."

The day after Ko Thah-byu's arrival, he brought 今後 the 支配する of a 旅行 into Siam. Mr. Boardman says, "We have 結論するd to encourage Ko Thah-byu's going to Siam. The 旅行 across will 占領する six or seven days. He 推定する／予想するs to leave to-morrow, and to be absent seven or eight weeks." And he 追加するs the next day, "Ko Thah-byu has long wished to go across the 広大な／多数の／重要な mountains, and visit the Karens in Siam; and having lately seen some of them, who 緊急に 招待するd him over, he has laid the 支配する before us for our consideration and 決定／判定勝ち（する）." And on the third day, he gives the 結論; "Having solemnly commended the Karens, and 特に Ko Thah-byu, to the divine blessing, we sent him on his 旅行 this morning. I gave him an affectionate letter of introduction and 推薦, written in both Burman and English, to the people and 'the 力／強力にするs that be.'"

Moung Sekkee who …を伴ってd him, 令状s "When we reached Siam, the 支配者 there would not 許す Ko Thah-byu to proceed. He said, that were we to go on to the next town, the king would call him 負かす／撃墜する to Bankok, because he was an 年上の. So he had to return, but I was permitted to go on, and I preached and 設立する some that listened."

When Mr. Boardman went up to Maulmain to take 告発（する），告訴（する）／料金 of that 駅／配置する, in April, 1830, Ko Thah-byu …を伴ってd him, and soon after his arrival, in company with Ko Myat-kyau, a Taling assistant, he left town to preach in the Karen ジャングルs as he had done at Tavoy. In July, Mr. Boardman 令状s; "A month ago this same person who speaks Karen tolerably 井戸／弁護士席, 始める，決める off in company with Ko Thah-byu to visit the Karen 解決／入植地s up the river. I gave them a large 供給（する） of 調書をとる／予約するs and tracts for 配当. Four days ago, they returned delighted with their 小旅行する; the Karens had received them in the same manner as those in Tavoy had 以前 received Ko Thah-byu. Many of them listened with the most encouraging attention to the message of redeeming love. 調書をとる／予約するs were most 熱望して 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 の近くに of their 小旅行する, their 供給（する） of 調書をとる／予約するs failed, and Ko Myat-kyau was compelled to give away the 調書をとる／予約するs from his own 私的な satchel. On their return five Karens …を伴ってd them to town, four of whom profess to be decided in embracing the gospel, and have 適用するd for baptism; but though I believe I should get a 全員一致の 投票（する） in their 好意 from the whole native church, I feel inclined to 延期する their baptism for その上の proofs of 誠実 and steadfastness."

When Mr. Boardman returned to Tavoy in November, he was again …を伴ってd by Ko Thah-byu, who, on their arrival, すぐに 出発／死d for the Karen 解決／入植地s to 発表する their return. Mr. Boardman in his last 定期刊行物, under date of December 16, 令状s; "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 以前 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 述べる 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 祈り...

From the time that Mr. Boardman became unable to labor, to more than a year after the writer of this memoir joined the 使節団, 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 指示／教授／教育 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, 近づく Tshiekku, where the 主要な／長／主犯 part of the Christians resided; and his diligence in this department of labor was as 目だつ, as in every other in which he engaged. Some of his pupils at the の近くに of the school could repeat verbatim whole Burman tracts.

早期に in 1832, …を伴ってd by Ko Thah-byu, I made an 調査するing 小旅行する through the 州. We stopped about noon the first day at Shen Mouktee, an old 塀で囲むd town, but 減ずるd to an inconsiderable village. This town is remarkable for 含む／封じ込めるing the most famous idol in the 州, it having been 設立する (such is the received tradition) floating up the river on a peepul スピードを出す／記録につける, which stopped opposite the town; and the little 厚かましさ／高級将校連 idol, from 存在 a few インチs high, has miraculously grown to the 十分な size of a man beneath the spreading peepul, that sprung from the スピードを出す／記録につける on which it was 設立する. いつかs, when war or pestilence was approaching, it has been known to weep and moan. These, with other 平等に veracious legends, draw to its 神社 all the piety of the 州; and once a year, the inhabitants of Tavoy have a 祝日，祝う for several days, when nearly the whole 全住民 make a 巡礼の旅 to this most 宗教上の place. The occasion had passed, but some of the most devout still ぐずぐず残るd there; and while the Burman assistant and myself went 一連の会議、交渉／完成する to some 隣接地の villages, 分配するing tracts, I left the old man to 残り／休憩（する） himself in one of the zayats, supposing that, as natives usually do, he would 嘘（をつく） 負かす／撃墜する 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 注目する，もくろむs, いっそう少なく, 明らかに, from love, than from an indescribable 力／強力にする, that may best be compared to the fascinating 影響（力） of the serpent over an unconscious brood of chickens. The first 宣告，判決 I heard on coming up, was, "Your god was a 黒人／ボイコット kula."* The words were uttered with such a peculiar 表現 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," 観察するd 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 存在するs 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 黒人／ボイコット foreigner."]

On the evening of the fourth day we were, for the first time, in the 周辺 of Karens at Ka-nyen, and, though exceedingly 疲労，（軍の）雑役d, he requested 許可 to go and look up his countrymen. In like 事柄 when we （機の）カム to Pai, the next 行う／開催する／段階, he could not be 平易な to 残り／休憩（する） in the Burman village over the sabbath, but must go up the river to preach to the Karens. So it was through the whole 旅行. If Karens were accessible, no 疲労，（軍の）雑役, no 障害s, would 妨げる his 捜し出すing them out; but if not, he would attack the Burmans and their idolatry most unmercifully, utterly heedless of the ridicule, that they would いつかs heap upon him, for 存在 an ignorant Karen. At Palau, 近づく the southern 境界 of our 旅行, he was left a day or two to 残り／休憩（する） 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 （機の）カム to visit them. In short, Ko Thah-byu had a passion for preaching; and it was his 判決，裁定 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 推定する／予想するd, (that he felt was 安全な,) but, "I shall be 溺死するd, and never more preach the word of God to the Karens."

Mr. Boardman has 記録，記録的な／記録するd the に引き続いて 見本／標本 of his preaching. "Ko Thah-byu had been 述べるing the folly and hurtfulness of worldly things and worldly tempers, and proceeded to say, 'A worldly man is never 満足させるd with what he 所有するs. Let me have more houses, more lands, more buffaloes, more slaves, more 着せる／賦与するs, more wives, more children and grand-children, more gold and silver, more 米，稲 and rice, more boats and 大型船s; let me be a rich man. This is his language. He thinks of nothing so much as of amassing worldly goods. Of God and 宗教 he is やめる unmindful. But watch that man. On a sudden his breath 出発／死s, and he finds himself 奪うd of all he 所有するd and valued so much. He looks around and sees 非，不，無 of his former 所有／入手s. 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 米，稲 that I laid up in 蓄える／店? Where are all the 罰金 着せる／賦与するs, that cost me so much? I can find 非，不，無 of them. Who has taken them? And where are my wives and my children? Ah, they are all 行方不明の. I can find 非，不，無 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 代表するs 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 緊張する, every 注目する，もくろむ was 直す／買収する，八百長をするd on him, and every ear was attentive. Soon after he 追求するd the に引き続いて 緊張する: 'All in this world is 悲惨. Sickness and 苦痛, 恐れる and 苦悩, wars and 虐殺（する）, old age and death, abound on every 手渡す. But hearken! God speaks from on high; Children, why take ye delight, and 捜し出す happiness, in that low village of mortality, that thicket of briars and thorns? Look up to me; I will 配達する you, and give you 残り／休憩（する） where you shall be forever blessed and happy.'"

On reaching the eastern Karen 解決／入植地s, which had been the 主要な／長／主犯 scene of his labors, and, with the exception of a 選び出す／独身 visit of two or three days from Mr. Boardman, of his labors alone, the writer penned his impressions in the に引き続いて language:

"I cry no longer, the horrors of heathenism! but, 'the blessings of 使節団s:' I date no longer from a heathen land. Heathenism has fled these banks. I eat the rice, and yams, and fruit, cultivated by Christian 手渡すs; look on the fields of Christians, and see no dwellings, but those 住むd by Christian families. I am seated in the 中央 of a Christian village, surrounded by a people that love as Christians, converse as Christians, 行為／法令／行動する like Christians, and look like Christians. If it be 価値（がある） a voyage across the 大西洋 to see the Shenandoah run through the Blue 山の尾根, surely a voyage around the globe would be amply repaid by a sabbath spent in this valley."*

[Footnote: * Since 令状ing the above, I have seen the History of American 使節団s, and learned for the first time, that this description "has been 非難d as more glowing than true." The only persons able to 非難 understandingly, are those, who have followed me over the same ground; and on 支配するing it to their 批評, I am 権限を与えるd to say, that the only objectionable word is land, in the 条項, "I date no longer from a heathen land." "Land," it was 発言／述べるd "is too 広範囲にわたる in its 使用／適用; some word like 駅／配置する would be better." The 批評 is just, but more was never ーするつもりであるd by the word than the land on which I was 位置を示すd. Were I 述べるing the results of my own labors, the pen would at once be drawn through the whole passage; but it has 言及／関連 単独で to the labors of those that に先行するd me; and the man that could, then or now, approach a large Christian 解決／入植地 of Karens, by a 旅行 of three or four weeks through the unconverted heathen, and feel いっそう少なく or see いっそう少なく, must have a heart dead to Christian feeling, and 注目する，もくろむs blind to moral beauty.

"Who has no inward beauty, 非，不，無 perceives,
Though all around is beautiful.
The rill is tuneless to his ear, who feels
No harmony within."]

The 後継するing rains, of 1832, he spent preaching and teaching school at Thalu, the Christian 解決／入植地 west of the mountains; and at their の近くに I went out, and baptized a goodly number of his scholars, and others, that he had brought under the 影響（力） of the truth.

There is, however, a shade to the picture. Nothing can be more true than that Ko Thah-byu was a man "所有するd of very ordinary abilities." 追加する to this, he was far 前進するd in life before he began to 熟考する／考慮する; and it will be readily believed, that the 広大な／多数の／重要な 団体／死体 of the church members, 特に the younger 部分, soon knew more than their teacher, and hence his labors with them became いっそう少なく and いっそう少なく 許容できる. He was adapted in a most special manner for a 開拓する; and it would be singular indeed, did we not believe in an overruling providence, that, without any 計画（する）s either on his own part or on that of the missionaries, he became in succession the first Karen preacher to his countrymen in the 地区s of Tavoy, Maulmain, Rangoon, and Arracan. Still, it せねばならない be 記録，記録的な／記録するd to the credit of his 知識人 character, that he knew enough to value the knowledge which he had not acquired himself; no very ありふれた 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 指名する in like taste, as was 推定する／予想するd; but Joseph: the first Christian 指名する conferred by native parents in this country. "From the birth of this child," 令状s one of the brethren that was associated with Ko Thah-byu in Rangoon, "he often spoke of his 願望（する） that he might live to become a preacher to the Karens. He was very anxious that he should 早期に 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 願望（する） that his son, and two other lads, of whom he was the 後見人, should be better 教えるd than the ありふれた 青年 of the country, was remarkable. One 広大な／多数の／重要な hindrance to the spread of light in all heathen countries, is the extreme apathy of the people in regard to literary and 科学の knowledge, 同様に as 宗教的な, and though he could not of course duly 高く評価する／（相場などが）上がる the value of either, he had discernment enough to perceive that the teachers, and other foreigners, even those who were strangers to the 影響（力） of 宗教 upon their own hearts, were incomparably wiser than his own people, in regard to things 付随するing to this life. This was much more than the 集まり of either Burmans or Karens are willing 事実上 to 認める. It is true, they often 表明する astonishment at the superior 技術 of foreigners, in many 種類 of 機械装置, but without manifesting the least 願望（する） to become 熟知させるd with that 技術."

Another sombre touch, and I pass on. "His natural temper was diabolical," and "under the 影響（力） of the gospel he would at times 展示（する） the 遺物s of such a temper." His frailties, however, should be compared, not with those of one, who was born under Christian 影響（力）s, and has been 支配するd to the 抑制s of civilized society; but with those of a 青年 and manhood spent in a manner that makes me shudder to think of, and unwilling to repeat.

Often, under the 影響（力） of passion, he said things that would be やめる inexcusable in others, but I shall not blot my pages with the painful 詳細（に述べる）s. The 記録，記録的な／記録するing angel has torn out the page on which they were 登録（する）d, and trampled it beneath his feet. I am not the man to gather up the fragments. He must have wiry 神経s and an insensible heart, that could deliberately 記録，記録的な／記録する the failings of a man, who "was in the habit of spending several hours daily in 祈り to God."

"It is the 単独の prerogative of heaven, Not to be tainted with the smallest error: But that 免疫 was never given To earth."

CHAPTER V.

Returns to Maulmain.--Goes to Rangoon.--Visits the Karens.--Second 小旅行する.--Spends the rains at Maubee.--広大な／多数の／重要な success.--Burman 迫害.--逃げるs to Pegu...

早期に in the year 1833, Ko Thah-byu left Tavoy for Maulmain, where we find him すぐに 雇うd in preaching to his countrymen. Mr. Bennett 令状s in February, "Several old, venerable, grey-長，率いるd 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; かもしれない at the eleventh hour of their 存在, they may be brought into the precious 倍の of the Redeemer. An old, grey-長，率いるd woman, a 親族 of his wife, has taken 避難 with him from the 迫害するing spirit of her other 親族s, who seem to feel, that the old woman is only a trouble to them, she 存在 近づく eighty years of age, and unable to do any thing for her own support. Thus too many are 扱う／治療するd in this land of cruelty and idolatry. The old woman listens to the good news of 救済, and seems to feel a veneration for the truth. There is some 推論する／理由 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," 令状s Mr. Bennett, "he …を伴ってd 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 減ずるd to 令状ing, and a tract printed in it. Neither had they heard that any of their countrymen had embraced the 宗教 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 設立する making his way to the Karen villages in the 周辺 of Rangoon. His labors, his 控訴，上告s, his earnestness, and his 願望（する） for the spiritual 福利事業 of his countrymen, were not in vain. Very soon fruit began to appear, and inquirers multiplied."

In his 定期刊行物, Mr. Bennett 令状s in April, "Ko Thah-byu (the Karen apostle), who （機の）カム 一連の会議、交渉／完成する with us ーするために 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 手渡す, …を伴ってd by a Burman disciple, and 出発／死d, leaving his wife and child with us. May the spirit and zeal of a Paul be with him, and abundant success …に出席する his labors."

His return is noticed in May. "Ko Thah-byu （機の）カム this evening, having visited more than seven villages, and given a hundred and fifty tracts. He 報告（する）／憶測s rather encouragingly. He has been の中で his countrymen, the Karens. At first, they were not 性質の／したい気がして to listen to his message, but 静かに telling them by degrees his 反対する in visiting them, they listened. They said, if the new language for them was good, and there was no deception in it, they would …に出席する to it by and by. They are very much afraid of the 政府."

A few days afterwards, Mr. Bennett 発言／述べるs; "Ko Thah-byu left us to-day for another 小旅行する の中で his countrymen. We 真面目に pray that his nation may give him audience, and receive the words of eternal life."

His return at the の近くに of the month is thus 記録，記録的な／記録するd. "Ko Thah-byu, who has been absent の中で the Karens more than a month, arrived to-day with a 甥 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 井戸／弁護士席. He seemed anxious to know the truth. Though he understands Burmese pretty 井戸／弁護士席, Ko Thah-byu had the 楽しみ to talk in his own language, and tell of the wonders of redeeming love. In the 小旅行する which he has just 完全にするd, he has 分配するd two hundred tracts, and carried the news of a Saviour from sin, to some who were before ignorant. ーするために 遂行する this, he has had to wade streams to his arm-炭坑，オーケストラ席s, and いつかs through mud and water, as the rains fill the hollows. He relates an 利益／興味ing account of his 小旅行する, and feels 確信して of ultimate success. He 会合，会うs with much 対立 from those of his countrymen, who are Boodhists; but those who are not, give 一般に an attentive ear, as far as they dare, 存在 very fearful of 感情を害する／違反するing the Burmese 政府. There are several in the 周辺 of a village where his brother is Saukai, or 知事, who wish to learn to read; and he thinks, if we should 認可する of it, of spending a month in 努力するing to teach them Karen. He feels very sanguine that if they were three 変えるs, the work would spread 速く. The work is the Lord's, and his 原因（となる） will 栄える."

In July, the visit of another Karen inquirer to Mr. Bennett is thus 記録，記録的な／記録するd: "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 救済 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 （判決などを）下す itinerating nearly impracticable, he is permitted, on this 小旅行する, to …に出席する to the teaching of a few of his countrymen in Maubee, who, he says, are very anxious to learn Karen."

At the の近くに of the rains in October, Mr. Bennett gives an animated 見解（をとる） of the fruits of Ko Thah-byu's labors, that then began to appear, in the two に引き続いて letters to Mr. Judson.

"Rangoon, Oct. 28, 1833. "Dear brother Judson,

"We are in 苦しめる, and send to you for 救済. 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 ーするつもりであるd, in consequence of his wife's illness, the Karens are thronging us from Dalla, 物陰／風下ing, Maubee, Kya-dan, and many places I have not heard 指名するd, men, women, and children, and all anxiously 問い合わせing about the 宗教 of Jesus. One Sau-kai has 正式に 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 申し込む／申し出 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 努力する to 教える 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 支配するs in heaven. The 長，率いるs of families not only do this themselves, but they teach their children. They 宣言する they have left off drinking spirit, and, as far as they understand, 努力する to practise によれば the 必要物／必要条件s of the Scriptures.

"What shall we do? Ko Thah-byu is only one, の中で 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 周辺, に向かって old Pegu. All these to preach the gospel; and we certainly need as many more for school masters. Can you send us any 援助? If so, do; for Christ and his 原因（となる） 要求する 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 支配する myself to the imputation of enthusiastic, I would say, 'of much rain.' O could we go の中で these people, as 自由に and easily as in the 州s, I have no 疑問, hundreds would be 追加するd to the Lord.

"I think the Karens here superior to those in the 州s, 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? 急いで 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 令状, 存在 十分な of 商売／仕事, and having only a few minutes before the 大型船 leaves. 十分である it to say, four of the Karens were, yesterday, baptized, and are the first fruits of the plentiful Karen 収穫, which these ripening fields 現在の to our 見解（をとる）. We want help, we want 約束, we want patience, and perseverance, we want a mind, (to say all in a word,) the same mind which was 設立する 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 注目する，もくろむs 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 追加する, 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 診察するd. Some of them appear to be true disciples of Jesus, while one or two were 正規の／正選手 atheists. One man, 特に, says, he does not believe there is any God, or heaven, or hell.

"We have good 推論する／理由 to believe the work is 本物の の中で the Karens, if 対立 is a 実験（する）; for the devil is sorely 乱すd, and 召集（する）ing his 軍隊s. What the 問題／発行する of the （選挙などの）運動をする will be we cannot say; but those who were yesterday baptized, said, if the Woon-gee* should 問題／発行する an order to 削減（する） off their 長，率いるs, then let him 削減（する） 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 利益／興味ing anecdotes of these simple sons of the ジャングル, had I time. 十分である it to say, one very respectable man, a Saukai, says he 以前は was a 広大な／多数の／重要な drunkard; but, for the last six months, he has not drunk a 減少（する）, 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 影響力のある man. They all talk more or いっそう少なく Burmese, and our examinations, are in that language, which is far better than to draw it through an interpreter. We have 提案するd to some of the young men (who also understand Burmese,) to go 一連の会議、交渉／完成する 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 現在の at worship, yesterday morning; after which, the four Karens were 診察するd, and received; afterwards, Ko Thah-a …を伴ってd them to the King's 戦車／タンクs, and baptized them."

[Footnote: * A Burman 治安判事.--E.]

抽出するs from Mr. Bennett's 定期刊行物 will be continued, in which the labors and successes of Ko Thah-byu are 記録，記録的な／記録するd so fully and graphically, that little more is left to be 願望（する）d. Under さまざまな dates in October and November, he 令状s, "A Karen from Maubee, called, who said he had been in town three days and had not before 設立する our house. He said, he would call again, and staid but a short time."

"The Karen について言及するd yesterday, called with one of his neighbors; both of whom appeared 極端に 井戸／弁護士席. 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 屈服するs and prays to the eternal God. He asked anxiously, what more he should do to enter heaven?"

"After worship, Moung-Thah, (a Saukai) について言及するd Aug. 26th, （機の）カム 今後, and 正式に 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 熟知させるd. We have the best 推論する／理由 to hope the good work of the Spirit is operating の中で the Karens of Burmah, and our 祈りs are, 'O Lord, smile upon the poor, ignorant, and 抑圧するd 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 開始／学位授与式 of a new 時代 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 負かす／撃墜する. （人が）群がるs have all day long been coming and going, and he has been busy preaching from morn till night. They are here from さまざまな parts of the country, and many he has not seen before. They are very 緊急の from Bassein and Dalla, on the south of us, and west from Maubee and 周辺 on the north, that Ko Thah-byu, or some Karen teacher should come の中で them and teach them to read, and preach to them the gospel. They 申し込む／申し出, of their own （許可，名誉などを）与える, to build zayats and school-houses. O for 労働者s to enter this whitened field, and gather the golden 穀物!"

"Our house has been thronged, to-day, by Karens from さまざまな places around Rangoon, who listened most attentively to the gospel. The Karens here, 一般に, understand Burmese pretty 井戸／弁護士席, so that an interpreter is not needed. Poor people! how my heart has been 影響する／感情d for you to-day, when, 審理，公聴会 the honest, simple truth, you 自白するd that you were ignorant, and wished 指示／教授／教育. How unlike the proud, Pharisaic Burmese, who feel proud that they are not like other men, 特に, not like the poor Karen!"

"Lord's day. After worship, three Karens （機の）カム 今後, and asked for baptism. Two of them passed most admirable examinations, and perhaps the third would, could he have conversed 同様に in Burmese. The native brethren seemed surprised at the 準備完了 of their answers, and the 訂正する notions they seemed to 所有する of gospel truth. They evidently appeared to have been taught by the Spirit. These men say, that from the first of their 審理，公聴会 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 会合，会う together to read the tracts, and 教える 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 辞退するd, 説, "He meant to worship Jesus Christ to the end of his life." The neighbor then asked, if Jesus could save him from the 力／強力にする 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 料金d 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, について言及するd Oct. 13, could not come to-day, having a lame foot, and as we wish to be more 完全に 熟知させるd with these men, they were advised to wait until the next Lord's day, or some other 適切な時期, when the church would again 診察する them; and, if received, they would be baptized."

"More than twenty Karens （機の）カム, to-day, from Maubee, and, の中で 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 援助（する）, we are 軍隊d to believe they have been taught from above. Four of this number have come for the 表明する 目的 of 存在 baptized on the morrow."

"Lord's day. Thirty-two 現在の at worship; after which the four Karens were 診察するd and received. Soon after this, they 修理d to a 戦車／タンク, 近づく the city, and were baptized. This afternoon, the 祝賀 of the Lord's supper was 観察するd; twenty-two communicants 現在の. After evening worship, had much 利益／興味ing conversation with the Karens. Many of them, beside those baptized, appear to believe with all their hearts. They have 完全に 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, 提案するd that some one of the teachers should go into their village, and preach Christ to the people. This is just what is anxiously 願望（する）d, 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 の中で 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 令状s, "This morning, Taunah and Panlah, with two school teachers, who have been preaching, and teaching school の中で their countrymen, in Maubee and 周辺, left for their families 近づく Maulmain. Just after the 大型船 had 重さを計るd 錨，総合司会者, and was dropping 負かす／撃墜する the river, Ko Thah-byu, our Karen assistant, with several people from Maubee, arrived, and 追加するd their crying, 緊急の request, that some one should come from Maulmain, and baptize the willing 変えるs, who are like fruit fully 熟した in the wilderness, which only wants to be gathered. It does いつかs happen, that missionaries labor for years, and have no 明らかな success; and it seems also to happen, that where 非，不，無 of them have sown the seeds, the ripened sheaves wait to be gathered to the 獲得する. O when will these poor souls be gladdened, by 存在 permitted to follow their Saviour in his blessed 法令／条例s. I have had much conversation with these people, to-day; and they are so artless, so honest, so simple-hearted, and withal, so 十分な of love to Christ, that no one, who knows the 甘いs of 容赦ing mercy, could hear their tales unmoved. They 提案するd, to-day, a 計画（する）, (which I 恐れる could not be 認めるd in the 現在の 明言する／公表する of 事件／事情／状勢s,) which is, to 嘆願（書） the Woon-gee for 許可 to have schools in their own language, and 可決する・採択する whatever 宗教 they pleased, and still enjoy the same freedom from molestation they have ever done, when without any 宗教. Should they 得る such 許可, Boodhism would hardly lose any of its votaries; for these people, in general, detest the worship of idols."

"The Karens について言及するd yesterday, （機の）カム up this morning, and 明言する／公表するd that they were （売買）手数料，委託（する）／委員会／権限d by their brethren in Maubee, to come and beg we would 約束 not to leave Rangoon, until some one （機の）カム from Maulmain. They say they went to the wharf yesterday, ーするために send word to Maulmain, to have a teacher come すぐに; but they were too late, as the 大型船 was moving 負かす／撃墜する the river. They called to Taunah, but could not make him hear, he was so far distant. They 努力するd to get a boat to go on board, but failed. In 見解（をとる） of all these things, I dare not leave until some one does come, and have 約束d the natives accordingly."

After Mr. Bennett's 出発 from Rangoon, Mr. Webb, who next took 告発（する），告訴（する）／料金 of the 駅／配置する, 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 利益／興味ing accounts of the 明言する／公表する of feeling there. Our two most 価値のある Karen brethren from Maulmain have been laboring at Maubee for four or five months; also three lads, young brethren from above Maulmain, 以前は members of sister Hancock's school. They say that between one hundred and two hundred Karens …に出席する worship every sabbath at the three or four different places where these several brethren exhort, and pray, and read their 独房監禁 tract, the only thing, except a （一定の）期間ing-調書をとる／予約する, ever printed in their language. It is an 利益／興味ing fact and worthy to be often 記録，記録的な／記録するd, 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 疲労，（軍の）雑役d, having walked in one day a distance which usually 占領するs two, ーするために be here before the sabbath. Seven of them were women, four of whom had been 診察するd and 受託するd 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 申し込む／申し出d their evening devotions to God. These simple Karens, unshackled by the finespun systems of the Burmans, hear the gospel with 元気づける 利益. The seventeen now here, think themselves 変えるd to God by the preaching of Ko Thah-byu, a Karen who 以前は 補助装置d our lamented brother Boardman, Moung Panlah, and the three Karen lads before について言及するd. I asked, 'Do the Karens mostly …に出席する 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 掴むd, by order of the 長，率いる man of the village, and questioned 関心ing his 宗教. 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 罰金d sixty-five rupees, and ordered not to receive the 'foreigners' 宗教.' '井戸／弁護士席, now,' I said, 'you are all very much afraid, I suppose.' 'Some of the people are afraid, not the disciples; but they come to 会合 every sabbath, one or two hundred of them, to hear Jesus Christ's 法律.' 'But perhaps the 支配者s will take your money, or whip you: why are you not afraid?' He replied 簡単に, with an 空気／公表する of 信用／信任, 'Because the Eternal God 治める／統治するs.'

"Yesterday, in connexion with brother and sister 切断機，沿岸警備艇 and Ko Shway-bay and Ko Sanlone, two of our most experienced and 価値のある Burman assistants, we 診察するd for admission into the native church, nine Karens. Three of them were 拒絶するd; two, principally because of their 存在 so young; we 恐れるd they had not 十分に counted the cost, though they appeared exceedingly 利益／興味ing; and one, because we 恐れるd he had not 十分に seen the evil of his own heart. The examination 占領するd 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 強いるd in most 事例／患者s to speak through a Karen interpreter. The other six were received, who, together with four that had been 診察するd 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 招待する the 解除するd 注目する，もくろむs of their 充てるs to look above these spires to the God who made the sun, and gave him 力／強力にする to 向こうずね. We passed through a beautiful grove of mango trees, covered with 巨大な flocks of a snow white bird called the rice bird, watching their nests. These trees surrounded a cluster of kyoungs, or 修道院s of priests, through which we passed to the '王室の 戦車／タンク,' a beautiful little lake encircled by trees. Here I baptized the ten, and after 申し込む／申し出ing our thanks and a 祈り for the divine blessing in Burman, the Karens returned to their ジャングル and we to our dwellings. This has been one of the brightest scenes of my life, a day which for ten years I have 心配するd with 激しい 利益／興味. 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 価値（がある） of the social and 国内の relations 任命するd by Heaven, and the bliss of loving God; these brought us from our native land, our home, the fireside of our 青年, from parents, friends, from what our hearts 持つ／拘留する dearest of all on earth, from all the blessings which we （機の）カム to bring. And 'tis a glad 交流. We would not forego our toil for a 栄冠を与える and sceptre, except a 栄冠を与える in heaven.

"Sabbath. Ten Karens arrived on Saturday evening, six of whom ask for baptism. Four of the six, we have 裁判官d it best, should be 始める，決める aside for the 現在の; the other two will be baptized next sabbath. Ko Toung-yo, one of the four 始める，決める aside, is an 利益／興味ing 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 調書をとる／予約するs, but must worship Kah-tsah-yu-ah. But we 恐れるd he did not 十分に 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 王室の 戦車／タンク.

"Baptized four more Karens. We had no Karen interpreter, but they all spoke Burman, so that we 後継するd much better than we had 心配するd 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 好意的に. The 器具s 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 いっそう少なく, and who, if they read Karen, have but a 選び出す／独身 tract of six pages, besides a （一定の）期間ing-調書をとる／予約する of thirty-three pages, in all their language.

"How 広大な／多数の／重要な is the grace of God, to （判決などを）下す the truth so plain that the mere child may teach enough, if it be received with unwavering 約束 in God, to purify the heart and life and 証明する the 救済 of the soul."

After the 迫害 開始するd, Ko Thah-byu, 存在 a 目だつ individual, left Maubee by the advice of his countrymen, and fled to Pegu. Mr. Webb 令状s in September, 1835; "Kyouk-kheh, an 利益／興味ing Karen, from the Karen brook, visited me last evening, and staid through the night. The villages along the Karen brook are 支配する to Maubee city, and have 株d in ありふれた with the other Maubee Karens in the 迫害. I learned from him several 利益／興味ing particulars; a circumstance peculiarly gratifying, as we have not before heard any thing from these villages since the first of their troubles."

"The Maubee 知事 has under his 支配（する）／統制する, one thousand houses. Before the 迫害, Myat-thah, one of the Karen Christians, was 任命するd by him, 支配者 of one hundred houses. When the 迫害 began, Myat-thah and every other one who professed to believe in Christ, were 掴むd and 罰金d, in all, to the 量 of four hundred rupees. This was a 激しい 罰金, considering that a Karen seldom has 所有物／資産／財産 to the 量 of fifty dollars. Myat-thah was 退位させる／宣誓証言するd from his office, and Kyouk-kheh put in his place. He says, that の中で the one hundred under him, fourteen are Christians, and have been 罰金d for their 宗教. He has not yet been baptized, though he says he and his wife, and all his relations worship God, and all 苦しむd in the general 迫害. 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 の中で about two thousand Karens who live in that 周辺. When the 迫害 開始するd at Maubee, his brethren advised him to 避ける it; and so, like an apostle, when they 迫害する him in one city, he 逃げるs to another."

In December, 1836, Mr. Howard, 令状ing 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 目的 of visiting the Karens in Maubee and 周辺, の中で whom no missionary had ever been. As brother Vinton sends you a 定期刊行物 of the whole 事件／事情／状勢, it is unnecessary that I should 詳細（に述べる） particulars. I will only 追加する my 証言, that the persons baptized (one hundred and sixty seven) during the week which we spent の中で these children of the forest, 支えるd as good an examination as any of an equal number I ever 証言，証人／目撃するd in America. The helpless 条件 of man as a sinner, and the way of 救済 through Christ alone, were truths 明らかに 井戸／弁護士席 understood by all; and though they had every 推論する／理由 to 推定する／予想する that cruel 迫害 would be the result of their professed 忠誠 to the Saviour, yet their's was the 信用／信任 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 適切な時期 to be baptized. The most who are now 信奉者s, 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 関心d, by native Karen assistants, and principally by Ko Thah-byu."

CHAPTER VI.

Returns to Maulmain.--Second visit to Rangoon.--Returns to Maulmain again.--Goes to Arracan.--Success.--Sickness and death...

It would have been 利益／興味ing to read the account of Ko Thah-byu's wanderings in Pegu, and his 試みる／企てるs to go 陸路の to Maulmain; but it is one of the withering 悪口を言う／悪態s of ignorance, that all her 支配するs must serve in silence, without the 力／強力にする to 記録，記録的な／記録する the sufferings that her minions, poverty and wretchedness, （打撃，刑罰などを）与える. While the skillful 手渡す of education, oft "gives to airy nothings, a 地元の habitation and a 指名する," the 厳しい realities of humble life are left, like the untrodden forest, in all their native grandeur, without a 手渡す to sketch them.

In the year 1837, he was in Maulmain, but went to Rangoon again with Mr. Abbott in April, who thus 令状s; "He すぐに went into the Karen ジャングル and visited the Christian villages around and 近づく Maubee, where he had 以前は preached, and had been instrumental in Christianizing a good many of his fellow countrymen. He remained there, at this time, about six months, preaching altogether の中で the Christian villages. The old man's days for itinerating had passed away. He was afflicted with rheumatism and blindness, and was その結果 unable to 請け負う any difficult 旅行. The Maubee villages 存在 compact, and having good roads from one to the other, he was able to visit them by making a long stay at each. Another 原因（となる） that deterred him from preaching の中で the unchristianized, was, the Burmese 政府 had become alarmed at the fact of so many Karens having embraced a foreign 宗教. The Christians were 抑圧するd, 罰金d, 拘留するd and annoyed in every 考えられる manner. Every petty Burmese officer felt himself called upon to manifest his 忠義 and his attachment to the 会・原則s of his country by 迫害するing the Karen Christians. The land 群れているd with "密告者s," who were the 雇うd menials of said officers. Under such circumstances, it is no wonder that old Ko Thah-byu felt himself 正当化するd in remaining 静かな の中で the Christians. Even had he been able to travel and preach, and had he 試みる／企てるd it, he would soon have been apprehended. His health becoming more feeble, and war 存在 推定する／予想するd between the English and the Burmese, he returned to Maulmain, in November. When I left Maulmain in February, 1840, I knew not certainly that I could 得る assistants from Burmah, and called Ko Thah-byu, and he …を伴ってd me to Sandoway, with his family. すぐに on my arrival I sent him to a small Karen village, a few miles from where I live, where he remained and preached awhile, and then returned to me and 開始するd teaching a class of boys. The small pox breaking out in my school, and Ko Thah-byu's young children having 近づく heard it, he took his family and went again to the village 近づく. At this place where he spent all his time while in Arracan, four have been baptized. Several now stand 候補者s for the 法令／条例, and a good many are 名目上の Christians, all of whom first heard the gospel from Ko Thah-byu."

Here, in the 中央 of his work, the 召喚するs （機の）カム for him to 中止する from his labors. Here in this village, which he had so recently entered, a moral wilderness, he was called away to the world of spirits, just when it was budding and blossoming into beauty, as so many and distant 地域s had done before, beneath his fostering 手渡す. And he went,

"Not, like the quarry slave, at night 天罰（を下す）d to his dungeon, but 支えるd and soothed By an unfaltering 信用, Like one who 包むs the drapery of his couch About him, and lies 負かす／撃墜する to pleasant dreams."

"His rheumatic （民事の）告訴," continues Mr. Abbott, "had become 苦しめるing, so that he was many times unable to walk or even to rise up. A few weeks after he left me, the 病気 settled upon his 肺s, …を伴ってd by violent inflammation, and the old man seemed to be aware that he was 近づく his 墓／厳粛／彫る／重大な. As it was the 雨の season, I could not go to him, but sent a boat and had him brought in, he having sent me word that he 手配中の，お尋ね者 to come and die 近づく me. He （機の）カム, but was unable to walk. I saw he had but a few days to live. He was perfectly willing to die; had no 恐れるs; 'as it pleases God,' seemed to be the でっちあげる，人を罪に陥れる of his spirit. He 苦しむd 厳しく from his rheumatic （民事の）告訴, notwithstanding the constant attention of the 内科医 whom I called. He was very irritable at times, and his old temper would occasionally show itself. He 要求するd a good 取引，協定 of attention, and many a time was I awakened in the night by his calling 'Teacher, please come and champoo me,' which I did, as he seemed to think no one could do it so 井戸／弁護士席 as myself. On the whole, he was submissive under his 苦痛s, until they brought him to the 墓／厳粛／彫る／重大な, on the ninth of September, 1840. To the last, he had not an anxious thought as to his 未来 運命; his usual reply to my questions on the 支配する was, 'Teacher, God will 保存する me.'"

What a glorious system of blessings is Christianity! There is not a passion, that it cannot subdue; not an evil propensity, that it cannot destroy; not a vicious habit, that it cannot eradicate. For the sleepless horrors of a 有罪の 良心, it has 残り／休憩（する） and peace; and for every sting, a sure and がまんするing antidote. How amply it 正当化するs the rich 約束s of its divine 創立者! And what marvel that the fearless Apostle, まっただ中に the contemptuous disciples of Plato and Zeno, 解除するd up a dauntless 前線, and gloried in "Christ, and him crucified!" The 対話s of Plato live; but as to their 影響（力） on the opinions and characters of men, their "glory is 出発／死d:" the disciples of the Stoa* have passed away, without leaving a trace of their 存在, save the 廃虚s of the porches in which they taught. But the doctrines of the cross still live to humanize 残忍な man; to change a villain, from whose presence the virtuous instinctively 縮む, into a "good man, 十分な of the 宗教上の Ghost and of 約束," who scatters blessings wherever he goes, whose path through the world is traced by a 跡をつける of glory, and whose

--"Memory is the 神社 Of pleasant thoughts, soft as the scent of flowers; 静める as on windless eve, the sun's 拒絶する／低下する; 甘い as the song of birds の中で the bowers, Rich as a rainbow with its hues of light, Pure as the moonlight of an autumn night,"

[Footnote: * Stoa is 適切に a Greek word, signifying porch or portico. It is here used in 言及／関連 to the portico, in which the philosopher Zeno 配達するd his 指示／教授／教育s. From this word, the 信奉者s of Zeno were called Stoics.--E.]

Where the blue mountains of Pegu so often gladden the 注目する，もくろむs of the 疲れた／うんざりした 水夫, after half circumnavigating a world of waters,* sleeps Ko Thah-byu. No 塚 示すs his 墓／厳粛／彫る／重大な; no "storied urn or animated 破産した／（警察が）手入れする," 示すs his 残り／休憩（する）ing place; but the eternal mountains are his monument, and the Christian villages that 着せる／賦与する their 味方するs are his epitaph.

[Footnote: * The mountains of Pegu and Arracan are often the first land seen in India, by ships coming from Europe and America.]

"Remembrance oft shall haunt the shore, When 支持を得ようと努めるd in summer 花冠s are drest; And oft 一時停止する the dashing oar, To 企て，努力，提案 thy 熱烈な spirit 残り／休憩（する）.

Long, long, thy monumental clay Shall melt the musing wanderer's 注目する，もくろむs; 'O vales and wild 支持を得ようと努めるd,' shall he say, 'In yonder 墓／厳粛／彫る／重大な a 巨大（な） lies.'"

CHAPTER VII.

Karen 使節団 most encouraging.--Most successful.--The cheapest.--Native preachers most useful.--An 設立 要求するd to educate them.--Susceptibility of the Karens to 宗教s impressions.--証言 of さまざまな missionaries...

Mr. Malcom 発言／述べるs 関心ing the Karen 使節団, "We have been perhaps too much 性質の／したい気がして to esteem the importance of a 使節団 in 割合 to the 量 of 全住民.* We ought rather to regard the 指示，表示する物s of providence. In this 尊敬（する）・点, so far as I know, no other 使節団 of modern times 持つ／拘留するs out such 激励s." Here we have the 証言 of a man who was deputed for the special 目的 of visiting the different 使節団 駅／配置するs, "to collect such （警察などへの）密告，告訴（状） 付随するing to 使節団s, as might enable the Board to dispense the sacred charities ゆだねるd to them with the greater 技術." And after visiting the 使節団s of nearly all denominations in the East, he 記録，記録的な／記録するs it as his 審議する／熟考する opinion, that on the very point which せねばならない give importance to 使節団s with those that support them, "No other 使節団 of modern times 持つ／拘留するs out such 激励s."

[Footnote: * The Karens are much more 非常に／多数の than Mr. Malcom was aware.]

I do not flatter myself, that I can 追加する any thing to give greater 負わせる in the public mind to this 証言; but at a time when the hearts of those, who 行為／行う the missionary 企業, are beginning to quail for the want of 基金s, and 公式の／役人 文書s 討議する the question of abandoning 使節団s, and calling home missionaries, it cannot be みなすd either unimportant, or invidious, to 申し込む／申し出 a few considerations to show, that the Karen 使節団 is the cheapest of American 使節団s in the world.*

[Footnote: * Foreign 使節団s to the heathen are of course to be understood.]

The Karens do not 要求する so much teaching, in the first instance, to bring them to a knowledge of the truth, as other unevangelized nations. Their traditions teach them the 存在 of an eternal God, who is omnipotent, omniscient, and omnipresent. Their traditions teach, that this God created the heavens and the earth, and all which they 含む／封じ込める; that he created man 宗教上の like himself, but that man fell from his 明言する／公表する of holiness into a 明言する／公表する of sin and 悲惨 by eating the forbidden fruit, through the 誘惑 of Satan; but that God has 約束d to redeem and 回復する man to his 好意, and that for this 未来 救済 they are to wait in hope. These 認める articles of belief の中で them, with many other 類似の items of （警察などへの）密告，告訴（状）, and a moral code, in the 命令（する）s of the 年上のs, that leaves little to be 追加するd,* save the missionary an 巨大な 量 of time and labor; for other nations need to learn them all from those that teach Christianity. The consequence is, that with far いっそう少なく 指示／教授／教育, the members of the churches are much better 熟知させるd with the doctrines and 義務s of Christianity, than the 変えるs from other nations; and hence to bring them to a given point in their 進歩 to knowledge, 要求するs いっそう少なく foreign 援助（する）; and therefore いっそう少なく money.

[ Footnote: * See 虫垂.]

Again, in no modern 使節団 has an equal 量 of success …に出席するd such a very small 量 of 基金s as has been expended on the Karen 使節団. The baptism of Ko Thah-byu in 1828, was the 開始／学位授与式 of the 使節団; for not till this period were any 成果／努力s made for the Karens, as a people. For several years, one 任命するd missionary only was 充てるd to their service; and after a lapse of twelve years at the time of Ko Thah-byu's death, there were five, and one assistant missionary, with their wives. At the end of these twelve years, one thousand two hundred and seventy Karens are 公式に 報告（する）／憶測d as members of the churches in good standing. So far as my knowledge goes, no 使節団 will 収容する／認める of comparison with the Karen, but the one to the 挟む Islands. This 使節団 was 開始するd in 1820, with two 任命するd missionaries, and five assistant missionaries, and their wives; and at the end of twelve years, in 1832, there were no いっそう少なく than twenty two 任命するd missionaries,* six assistant missionaries, their wives, and two 選び出す／独身 女性（の）s connected with the 使節団; more than four times the number of Karen missionaries at the end of the corresponding period, while the whole number of persons 認める to the church from the 開始／学位授与式 of the 使節団 to the same date, was five hundred and seventy seven; いっそう少なく than half the number of Karens in good standing in the church, at the end of the same period. Thus it appears, that in the most successful of American 使節団s, except the Karen, it cost more than four times more men and money than it did in the Karen, to produce いっそう少なく than half the results.

[Footnote: * It may be 反対するd that eight of these had but recently joined, but this was also true of one of the five belonging to the Karen 使節団, so that before these 即位s the 割合 was as one to three and a half.]

The cheapness of this 使節団 as compared with other Eastern 使節団s, is seen again in the 操作／手術s of the 圧力（をかける）. Mr. Trevelyan, as 引用するd by Malcom, says, "There are probably not five hundred persons in all India, not educated by Europeans, who could （問題を）取り上げる a translation in their own character of any work in philosophy, morals, or 宗教, and read it extempore with understanding." Still, to reach the small fraction that can be benefitted by 調書をとる／予約するs, the different 使節団s are compelled to 循環させる 調書をとる／予約するs by tens of thousands 毎年. The waste, though 避けられない, is 巨大な. The writer of this memoir once asked a missionary of some ten years' experience in India, what 割合 of the 調書をとる／予約するs 循環させるd were read. "Oh! I do not suppose a page in a thousand," was the reply. Another said, "One in ten." How different the circumstances in 尊敬（する）・点 to the Karens. All the readers have 熟考する／考慮するd in schools taught either by the missionaries or their assistants, and their numbers and attainments are known; so that there is no necessity to give a 選び出す／独身 調書をとる／予約する where there is not a moral certainty, that it will be both read and understood.

Again, it is a remarkable feature in the 進歩 of the Karen 使節団, that from the 開始／学位授与式 of the 現在の time, the work has been carried on pre-eminently by the natives themselves. Where is there a 使節団 that has produced a native preacher, who has been so successful as the 先行する pages show Ko Thah-byu to have been? A dozen such men, would, with the blessing of God, renovate the whole nation. Native preachers, it is 井戸／弁護士席 known, are supported at a tenth of what it costs to support missionaries; so that the cheapness of the 使節団 appears again under this 面. To make the native assistants most 価値のある, however, they must be educated.

Ko Thah-byu laid about him with the arm of a 巨大（な）; but he was a blind Cyclops. No one valued him as the missionaries did; yet no missionary ever 投機・賭けるd to 任命する him; and that because, in ありふれた with all his countrymen, he 手配中の，お尋ね者 a 井戸／弁護士席 規制するd mind, such as a 徹底的な training in a good 使節団 school is adapted to impart. Thus it appears, that the Karen 使節団, beyond all others, should be amply 供給するd with means to 教える the native Christians; and yet in this department it is remarkably deficient. There is not a 選び出す／独身 missionary 充てるd to the education of the people, while at each of the 主要な／長／主犯 駅／配置するs there せねばならない be two, with that as the 目だつ 反対する of their labors. No 事柄 what 指名する is 雇うd, whether schools, 学院s, or seminaries; it is 会・原則s of learning that are 要求するd, not brick 塀で囲むs or Corinthian columns. There should be a 自由主義の 供給（する） of missionaries to teach, so that if one be sick, as one often will be, another may be able to take his place, that the 機械／機構 may not run 負かす／撃墜する, as it さもなければ assuredly will; and there should be a 十分な 供給（する） of money to support the pupils while 熟考する／考慮するing, and to 供給する them with bamboo dwellings. Karen scholars are supported for eighteen dollars a year, 含むing board, 着せる／賦与するing and buildings; but 排除的 of 調書をとる／予約するs and the salaries of the missionaries that superintend them.*

[Footnote: * The whole expense, 含むing every thing, may 量 to from twenty-five to thirty dollars.]

A Karen preacher, or school teacher, is supported, when 雇うd in the native villages, at from twenty five to fifty dollars 毎年; much いっそう少なく than in most other 使節団s.+ Now all we ask is, half a dozen more 井戸／弁護士席 educated missionaries, and 基金s enough to do all the good they can, on the economical 規模 given above. Is this an extravagant request? While there are twenty four 任命するd missionaries sent to the one hundred thousand 挟む Islanders, is it beyond the bounds of propriety or practicability, to 支える an 設立 of half that number, for the many hundred thousand Karens? Such an 設立 as is 望ましい, might perhaps 伴う／関わる an 年次の expense of twenty thousand dollars, 排除的 of the 操作／手術s of the 圧力（をかける）; and such an 設立, with God's blessing, would change the whole nation, and make them as truly a Christian people as are the English or the Americans.

[Footnote: + If other 使節団s are more expensive, or いっそう少なく successful, it is not the fault of the missionaries; and if the Karen 使節団 is cheaper, or more successful, than others, no credit is to be here せいにするd to the Karen missionaries, above their brethren. It is to be wholly せいにするd to peculiarly 都合のよい providential circumstances; and these things are not について言及するd for the sake of 製図／抽選 invidious comparisons, but because they are some of "the 指示，表示する物s of providence" referred to above, and because they are facts that せねばならない be known.]

And surely the six hundred thousand Baptist communicants of the 部隊d 明言する／公表するs, embracing a Baptist 全住民 of three or four millions, will not 保留する a sum so paltry, to 遂行する an 反対する so glorious.

"Heaven doth with us as we with たいまつs do, Not light them for themselves. If our 所有／入手s Did not go 前へ／外へ of us, 'twere all alike, As if we had them not. Spirits are not finely touch'd, But to 罰金 問題／発行するs; nor Nature ever lends The smallest scruple of her 豊富, But, like a thrifty goddess, she 決定するs Herself the glory of a creditor,-- Both thanks and use."

But the Karens, apart from all other considerations, have peculiar （人命などを）奪う，主張するs on Christians on account of their remarkable susceptibility to 宗教的な impressions, and the spirit of piety evinced by the 変えるs. Here we will not argue, but produce 証言; such 証言, as would be more than 十分な to 設立する any point in 法律.

The first 証言，証人／目撃する we shall bring into 法廷，裁判所, is Mr. Boardman on his dying couch. Hear his 証言 in the 中央 of the Karen 変えるs coming 今後 for baptism. "If I live to see this one ingathering, I may 井戸／弁護士席 exclaim with happy Simeon, 'Lord, now lettest thou thy servant 出発／死 in peace によれば thy word, for 地雷 注目する，もくろむs have seen thy 救済.' How many 大臣s have wished they might die in their pulpits; and would not dying in a 位置／汚点／見つけ出す like this, be even more blessed than dying in a pulpit at home? I feel that it would."

The next that comes in, is Mrs. Boardman, in her widowhood, 証言するing to the 行為／行う of the 変えるs after baptism. "They are Karens, living two or three days' 旅行 distant, who, by their たびたび（訪れる） visits to us, over almost impassable mountains and through 砂漠s, the haunt of the tiger, evince a love for the gospel seldom より勝るd. What would the Christians in New England think of travelling forty or fifty miles on foot to hear a sermon and beg a Christian 調書をとる／予約する? A good Christian woman, who has been living with us several months, told me that when she （機の）カム, the water was so 深い that she was 強いるd to wait till the men in the company could 削減（する） 負かす／撃墜する trees and lay across the streams for her to get over on; and いつかs she forded the streams herself, when the water reached her chin. She said she was more afraid of the alligators, than any thing else. The 推論する／理由 of their coming at so bad a time was, we had 任命するd a church 急速な／放蕩な, and sent to the Karen Christians living 近づく, to 部隊 with us; but a 噂する of it spread beyond the mountains, and they were so afraid that they should not 観察する it at the 権利 time and in the 権利 way, that a large company of the best disciples （機の）カム すぐに to 問い合わせ about it. As far as we can learn, they manifest the same tenderness of 良心 and 恐れる of doing wrong on every 支配する; and I can say with truth, that the more we become 熟知させるd with them, the more 推論する／理由 we find to love them as Christians, and to believe that the work is of God. Some of them have lived on our 前提s month after month, and their 行為／行う has been most 模範的な; and we have not heard of an instance of immorality の中で any of the church members during the past year."

{"の中で my 高級なs at Tavoy, were several visits to the 墓／厳粛／彫る／重大な-yard where, の中で others, is the tomb of Boardman. I made the sketch above, in the 保証／確信 that the friends of 使節団s would love to see the 残り／休憩（する）ing-place of that 広大な／多数の／重要な, good man."--Malcom's Travels.}

行方不明になる Cummings, after living a year with the Karens in their own wilds, 追加するs her 証言, and says, "A year happier than has been the past, I have never seen."

Our next 証言，証人／目撃する is Mr. Vinton, who comes 今後 to 証言する of the joy with which the Christians receive a new missionary. "We left Maulmain the second of this month, and on our arrival here, were received by the native church, and indeed by the whole village, with 表現s of joy, such as are seldom 証言，証人／目撃するd on the arrival of a long absent, yet endeared, friend. Even the children were not content, without letting us know the 利益／興味 they felt, by joining their parents in carrying our things up the 法外な ascent to the house. At evening, the whole village （機の）カム together for worship. It was a season of 深い 利益／興味 to me. I told them 同様に as my scanty knowledge of the language would 許す, the 反対する of my coming の中で them. The greater part seemed drunk up with 利益／興味 at the thought, that one was to be 充てるd to the work of making known to them the messages of mercy through a Saviour. The next day they brought us such fruits and vegetables as the land afforded, and indeed they have continued to make their offerings in such 豊富, that hitherto we have been more than 供給（する）d. These, though of trifling value, are like the 未亡人's two mites, which, in the sight of God, were of more value, than all the offerings of the rich; and seem to presage the 注ぐing out of that divine blessing, 別館d to bringing in all the tithes into the 蓄える／店-house. I have baptized two, and shall probably baptize again next Sabbath. Inquirers are multiplying, and I 信用 the time is not far distant, when this whole land shall be Emmanuel's land, a mountain of holiness, over which the blessed Jesus shall 統治する without a 競争相手."

Next hear Mr. Wade's 証拠 関心ing the susceptibility of the people to the truth. "As often as I think of the little church at Yeh, and of the 希望に満ちた inquirers there, I feel that we have 推論する／理由 to exclaim, 'What hath God wrought? What, but divine 力／強力にする, could have induced so many to believe the doctrine of foreign teachers, when their 見解（をとる）s of their own worldly 利益／興味 inclined them to take a 直接／まっすぐに opposite course? What God has done there for part of the 全住民, he is able to do for the whole; and he is able to do the same in every heathen 解決／入植地 where the gospel is preached. The means of grace there have been small on the one 手渡す, and on the other the people were at first, with one 同意, violently …に反対するd to every 成果／努力 to introduce the gospel の中で them.--It was astonishing how they had acquired so much knowledge of the way of 救済, with so little means."

Mrs. Wade 追加するs her 証言 to the Christian character of the members of the churches. "We had a pleasant season at worship in the morning with thirteen Karen Christians: two （機の）カム with us, one was from a distant village, and ten belong to this place. Several others besides children were 現在の. At evening I felt much better, and conversed for some time with the Christians who appear 確固たる in the 約束 and some of them 'growing in grace.'

"They are far separated from any other Christians, and can but seldom see the missionaries; but they seem to live a life of 祈り and simple 約束 in God. Every Sunday they 組み立てる／集結する, and read and pray and sing, and truly the blessing of the Lord 残り／休憩（する）s upon them. O, it is delightful to sit and hear them tell how 平和的な and happy they are, since 'God gave them new hearts.'--On our arrival at Matah this morning we 設立する the Christians had 修理d the old house and spread their mats on the 床に打ち倒す, and made all things look やめる comfortable. We spent the 残りの人，物 of the day in conversing with them, …に出席するing to the sick, &c., until evening, when they （警官の）巡回区域，受持ち区域 a small gong, which called them all to the zayat for worship. It was truly a delightful sight to see above one hundred and fifty, all seated in perfect order, and waiting to hear the word of the Lord from their teacher. Their singing was really melodious, and their attention and 行為 every way, might be a useful example to many congregations in our own dear native country.--I have now been a month の中で these dear Christians, and am compelled to exclaim, 'what hath God wrought?' I really did not 推定する／予想する to find such lovely examples of simple, humble piety, as I see 展示（する）d in the lives of many of them, while their means of 指示／教授／教育 have やむを得ず been so 限られた／立憲的な.--I will not retire without 記録，記録的な／記録するing the goodness of God; for this has been one of the happiest days of my whole life. The morning was spent in 診察するing 候補者s; the afternoon in a 肉親，親類d of church 会議／協議会, until the 冷静な／正味の of the day, when we had a short service. We then 修理d to the beautiful banks of the Tenasserim, where twenty-five lovely 変えるs were buried with Christ in its 水晶 waters. The 議会 was large, the singing animated and melodious, and the scenery around most romantic and delightful. Surely it was one of those scenes in which angles love to mingle. Dear brother Boardman 'went 前へ／外へ weeping, 耐えるing the precious seed;' brother Mason has toiled hard here alone in 'watering;' and we are permitted to gather in the '増加する,' which God has given. 井戸／弁護士席, we here on earth will join our brother in glory, in giving all the 賞賛する to Him who hath redeemed them and us by his own precious 血."

行方不明になる Macomber follows to 証言する to the reality of the Spirit's 影響（力） in the 進歩 of the work. "I have now the happiness to 知らせる you that the excitement, which I せいにするd wholly to novelty, 証明するd to be a gracious 影響（力） of the 宗教上の Spirit. A number of these poor dark heathen, who were then bound in Satan's 二塁打 chain, (idolatry and drunkenness,) have been 解放するd and brought into the glorious liberty of the gospel of Christ, and are now rejoicing in hope of the glory of God.

"The 進歩 of the work has been 深く，強烈に 利益／興味ing to all, who have been 熟知させるd with it, and 特に so to myself. Never were the 力／強力にする and mercy of God more manifestly 陳列する，発揮するd, and never did his saving grace 向こうずね through a more feeble instrumentality. But God can work によれば his will; and blessed be his 指名する, the heathen shall be given to his Son.

"Our first baptism was on the 12th of January. Chung-pau, a man rather 前進するd in years, but of a sound good mind, and who has thus far manifested a most 充てるd spirit, had from the first listened with uncommon 利益／興味; and I think I shall never forget the sensations it gave me, when he would come and sit 負かす／撃墜する by me, and, with a countenance which bespoke a soul awakened to the 利益／興味 of eternal realities, would ask, 'What is it to believe? What can I do to believe? I want to escape hell and 得る heaven. I wish to 信用 in Jesus Christ. What shall I do?' O what would I have given in that moment for an 平易な use of the language; but I said what I could, and the Spirit taught him as man could not."

Mr. Kincaid comes 今後 to 証言する to the 切望 with which the Christians flocked around him to hear the word of God, and their 願望（する） to understand it. "始める，決める off in a Burman canoe to visit some Karens, twenty-five miles distant. I 設立する the village delightfully 据えるd on the 利ざや of a mountain stream, but the most pleasant part was, to 証言，証人／目撃する the 切望 with which they flocked around me to listen to the word of God. My feeble, emaciated 外見 drew from them the tenderest sympathy. Though unable to sit up more than an hour and a half at a time, I still had strength to preach to them every morning and evening. My congregation 普通の／平均（する）s about sixty. They sing the songs of Zion in the sweetest manner. There was a melody and sweetness in their singing, which perhaps is rarely ever heard.

"The Karen Christians are coming in almost daily; often seven or eight together; and they would come by twenties if we had not sent them word that it would be imprudent, and exposing themselves unnecessarily to 罰金s and 監禁，拘置; perhaps to long servitude, and かもしれない to death. Some who had been bound with cords, and cruelly beaten till nearly senseless, for preaching Christ and the resurrection, （機の）カム to see us. Often when we returned from a walk in the evening, through some part of the town or 郊外s, we 設立する four or five, or seven or eight, in our room, nearly worn out with their long march through the heat of the sun. Still they would sit up till after midnight, asking questions about Christian doctrines and 義務s, and having difficult passages of scripture explained; and even at that time of night, it was not 平易な to get away to sleep, they were so eager to have every thing obscure made plain. Some of these are assistants, who have from twenty to sixty families each under their care. They are 牧師s, 同様に as preachers; each one in his own parish visiting from house to house, reading the scriptures and praying with the sick, 行為／行うing public worship on the sabbath, preaching to the unconverted, and 成し遂げるing the 儀式 of marriage によれば Christian usage. They also 統括する in the 各々の churches under their care. They are not 任命するd, and therefore do not 治める baptism and the Lord's supper. They are indeed God's 'anointed ones,' and we have no 疑問 but in time they will become efficient 牧師s and evangelists. It would be imprudent now to ゆだねる them with 力／強力にする to baptize and 収容する／認める persons to church 会員の地位. They must have more 指示／教授／教育 in the 'mysteries of the kingdom,' more experience, and more knowledge of character, or there would be danger of their filling up the church with mere 名目上の Christians. Two of the young men who were in アイロンをかけるs and 在庫／株s last year, are now sitting 近づく me, reading the New Testament. Both of them are 罰金, active young men.

"The assistant who has been laboring in the 周辺 of Bassein, where the celebrated young 長，指導者 resides, has just arrived in Rangoon. The work of divine grace in that 地域 is wonderful. The house of the young 長，指導者 is thronged much of the time by Karens who come to hear the gospel, and learn to read. In that 地区, between two and three hundred are waiting for baptism. Such is the 力／強力にする of the gospel の中で that people. We have 診察するd six or seven native assistants, and given them all the 指示／教授／教育 which so short a time could 許す. Our 祈りs go with them in their blessed labors. They have the highest 知恵; that is, 知恵 in winning souls to Christ. Their 目的s and feelings are 排除的. One settled design appears to engross all their thoughts and wishes. 迫害 does not dishearten them; 罰金s and 監禁，拘置 do not terrify them. The spread of the gospel, and the 救済 of their countrymen, is the all-engrossing 支配する by day and by night."

Mr. Hancock 証言するs to the 外見 of the people while 苦しむing from the "pestilence that walks at noon-day." "My visit to Matah was an 極端に 利益／興味ing one, though I have since paid dearly for it. Brother Mason and myself left Tavoy on Wednesday morning, and reached the "City of Love"* Thursday evening, about five o'clock. We were heartily welcomed by brother and sister Wade. In the evening, by request, I 演説（する）／住所d an 議会 of between two and three hundred Karens, from these words: 'Let not your hearts be troubled.' Many of them had lately lost friends by the コレラ, and their hearts were still bleeding from the 負傷させるs which had been made; many, also, had 熟視する／熟考するd a 除去 from the place, from 恐れる of contagion. I directed their minds to the words above 引用するd, as a 'balm for all their 負傷させるs, and a cordial for their 恐れるs.' It was the largest congregation of natives I had seen in the country, and a more attractive one I have never seen. When the 会合 was over, all were anxious to 証言する their welcome to the stranger, by a shake of the 手渡す, and it was with much difficulty I made my way through the （人が）群がる."

[Footnote: * Such is the meaning of the whole word Matah-myu, of which Matah is an abbreviation.--E.]

Mr. Abbott's 証拠 relates to the manner with which the Christians 耐える 迫害; to "whole villages having turned to God;" and to the efficiency of the native preachers. "During a few weeks after the 'young 長，指導者' and his associates were 解放（する）d, but few Karens 投機・賭けるd to call on me at Rangoon; yet more than I wished. About the first of October, three men （機の）カム from Bassein, to ask that question which was to me the precursor of evil--'Teacher! what shall we do?'--'for,' said they, 'four of our brethren are in the 在庫／株s.' They 知らせるd me that an assistant whom I had sent to that 地域, and three young men who had joined him there, were out on a preaching excursion, and stopped at a large Karen village one evening, which was 近づく to the village of a Burman officer, and, as their custom was, called together the people, and preached to them the kingdom of God. They were 警告するd that their course would かもしれない awaken the wrath of the officers. But, as it seems, they みなすd it advisable to obey God rather than man, and continued their 会合 till a late hour at night. The next morning, before they had time to get away, these four young Karens were apprehended, and beaten, with several who had listened to their story the 先行する evening. They were then (the four) cast into the 在庫／株s and reserved for 脅すd 拷問. In ten days I heard again: the four had been 解放するd before the men who （機の）カム to me reached home. But the officers had だまし取るd a hundred and fifty rupees from the Christians, which sum had been すぐに made out by voluntary 出資／貢献, some giving one anna, and some two, and some one rupee; yet not a Karen in this whole 地域 has been baptized, except the 'young 長，指導者.'

"On the 20th of November, the assistant について言及するd above, （機の）カム to me at Rangoon, pale and emaciated from 病気. I asked him how he felt while they were （警官の）巡回区域，受持ち区域ing him? 'Prayed for them.' But were you not a little angry? 'No; I told them they might （警官の）巡回区域，受持ち区域 me to death if they wished, but they would not make me angry, and I should live again at the resurrection. When they heard this they laughed, and after （警官の）巡回区域，受持ち区域ing me a little, stopped.' Since that time he has been preaching in villages more remote from the Burmans, and has not been （性的に）いたずらするd. The account he brings 親族 to the work of the Lord in those 地域s, より勝るs every thing I have known in modern days の中で heathen nations, and if it be of God it will stand.

"At Maubee and the surrounding villages, there are very many who have learned to read within the last year, and many who have embraced the gospel, and are waiting for baptism. The church stands 会社／堅い まっただ中に 嵐／襲撃するs and threatenings, 圧迫s and 迫害s.

"At Bassein, the 'young 長，指導者' continues to be as 活発に engaged in doing good as ever. His house is a 広大な／多数の／重要な Bethel, a 寺 of God, whither the people from the 隣接地の and distant villages 訴える手段／行楽地, to learn to read, and how to worship God. He is the only baptized individual in that 地域, and その結果 is the only one who can be reckoned a member of the church. How many there are there, who would be considered proper 支配するs of baptism, it is impossible to say. The assistants think there are from six hundred to one thousand, who are decidedly Christians. Although but one has been baptized there, still the line of 境界設定 between those who serve God and those who serve him not, is distinctly drawn; and 一般に, there 存在するs on the part of those who 拒絶する the gospel, a most bitter 憎悪 に向かって the Christians. In fact, the Karen 変えるs 恐れる their own countrymen, who are enemies to the gospel, more than Burman officers. いつかs, even in families, there 存在するs the most deadly 対立; and not only are 'a man's 敵s they of his own 世帯,' but they are often his bitterest 敵s. Notwithstanding, I know of several villages where the people are all decidedly Christian; and although it has been 否定するd by some that there are 'whole villages who have turned to God,' yet if they will take a trip with me into the Karen ジャングルs, I will show them several such! It is 平易な to account for the 早い spread of the gospel in these 地域s. I せいにする it, under the blessing of God, to the efficiency and apostolic zeal of the Karen native preachers."

Mr. Malcom, returning from 検査／視察するing the 使節団, comes in to 証言する to the temperance of the Christians, and to their 感謝 to the American churches; の近くにing with a Karen baptismal scene. "The change in regard to temperance is not いっそう少なく remarkable. Unlike the Burmans, whose 宗教 utterly forbids strong drink, and who scarcely ever use it, the Karens use it universally, and 一般に to 超過: every family make arrack for themselves, and from oldest to youngest partake. Drunkenness, with all its train of horrors, is rife の中で them, of course. But no sooner do any become serious inquirers, and consort with the disciples for その上の 指示／教授／教育, than they 全く abandon the accursed thing. The children of the very men who were sots, are growing up without having tasted or seen it. The consequences to 国内の peace and general 福利事業 may be supposed.

"When 努力するs to do good fail, it is a 甘い reward to see those we meant to 利益, 感謝する for our 干渉，妨害. And when good is really done, our 楽しみ is often 中立にする／無効にするd by the 苦痛 of 存在 ungratefully requited. Those, who support our 企業, せねばならない know that this people 証言する aloud their continual 感謝 に向かって the Christians of this country for the knowledge of Christianity. They often compare their former degradation and 悲惨 with their 現在の 慰安s and hopes.--We had a church 会合, at which, の中で other 商売／仕事, three 候補者s for baptism were received. Some others were deferred for the 現在の. The rude-looking 議会 (lately so rude indeed, and so ignorant of eternal things) transacted their 商売／仕事 with much order and 広大な／多数の／重要な correctness of judgment. Now, and several times before, I 演説（する）／住所d them 公式に, through Mr. Judson, 診察するing into their degrees of 宗教的な knowledge, and leaving them さまざまな （裁判所の）禁止（強制）命令s relating to both temporal and eternal things. In the afternoon, we met again, and, after 宗教的な 演習s, walked in 行列 to the water-味方する, where, after singing and 祈り, I baptized the 候補者s in the 指名する of the 宗教上の Three. The river was perfectly serene, and the shore a clean sand. One of those lofty mountains which I have 述べるd, rose in 孤立するd majesty on the opposite shore, 迎撃するing the rays of the setting sun. The water was perfectly （疑いを）晴らす, the 空気／公表する 冷静な／正味の and fragrant, the 候補者s 静める and happy. All was good. May that lonely mountain often, often echo with the baptismal hymn, and the 発言する／表明する of 祈り. How blessed, and golden are these days to Burmah! Men love to 示す the glorious sunrise. Painters copy it; poets sing it; all derive 楽しみ and elevation as they gaze while it 炎s up the heavens, turning to gorgeous purple every dull cloud, gilding the mountain 最高の，を越すs, and chasing the もやs from the valley. God seems 現在の, and 創造 rejoices. But how much more glorious is the 夜明け I am permitted here to 証言，証人／目撃する! All the romance which swells the bosom of the sentimentalist, gazing on 早期に day, is coldness and trifling, compared to the emotions a Christian may 心にいだく, when he sees the gospel beginning to enlighten a 広大な／多数の／重要な nation. Surely we may hope such is the 事例／患者 here, and that the little light, which has 侵略するd this empire of 不明瞭, will 問題／発行する in perfect day. I see a 薄暗い twilight; others will rejoice in the rising sun, and others in the meridian day. O Lord, come with thy 広大な／多数の／重要な 力／強力にする. 奮起させる the churches to do all their 義務, and 準備する all people for thy truth."

Finally, to 表明する the feelings of every Karen missionary, Mr. Judson comes 今後 exclaiming, with the 発言する／表明する of one crying in the wilderness, "The dying words of an 老年の man of God, when he waved his withered, death-struck arm, and exclaimed, 'the best of all is, God is with us,' I feel in my very soul. Yes, the 広大な／多数の／重要な Invisible is in these Karen wilds. That mighty 存在, who heaped up these craggy 激しく揺するs, and 後部d these stupendous mountains, and 注ぐd these streams in all directions, and scattered immortal 存在s throughout these 砂漠s, He is 現在の, and …を伴ってs the sound of the gospel, with 変えるing, sanctifying 力／強力にする. THE BEST OF ALL IS, GOD IS WITH US."

APPENDIX.

Historical and Geographical Notices...
Scriptural Traditions...
Scriptural Precepts...
国家の Traditions...
Funeral 儀式s...
Demonology...
Prophets...
Romance of 使節団s...

The Karens are a people so little known, that a few historical and geographical notices 関心ing them may not be 容認できない to the reader of the 先行する Memoir. The writer has also furnished the public with さまざまな Karen traditions; but as they 嘘（をつく） scattered in different 定期刊行物s, he has 推定するd, that a 改訂するd account of them with 新規加入s, would be みなすd 望ましい and appropriate, at the の近くに of the memoir of "the first Karen 変える."

HISTORICAL AND GEOGRAPHICAL NOTICES

The Karens have 井戸／弁護士席 defined traditions of 存在 comparatively 最近の emigrants in Tavoy. They say, "The 年上のs said, we （機の）カム 負かす／撃墜する from the upper country. Some fled from 罰, and some （機の）カム because they heard that it was a good country. At first, we （機の）カム 負かす／撃墜する and settled on the Attaran; next, we （機の）カム to Ya; and finally to Tavoy." This tradition receives 確定／確認 from the fact, that while the dialects spoken at Tavoy and Maulmain 異なる in many 尊敬（する）・点s, the Karens on Balu Island, at the mouth of the Salwen, are said to speak "正確に the same dialect as is spoken at Tavoy;" which may be easily accounted for on the supposition, that the Karens on that island are 子孫s of the 初めの wanderers from the upper country, who did not go その上の south.

The 証言 of tradition is 平等に 限定された as to their 最近の introduction into Siam. "The 年上のs said, the Karens have not been long in Siam. Many went thither when Martaban was destroyed, because they heard it was a good country: some, whom the Siamese had kidnapped, were there before, and some went when the Siamese 包囲するd Tavoy." This tradition is made probable by the 井戸／弁護士席 設立するd fact, that there are no Karens in Siam except on the western 味方する of the Meinam. It is 井戸／弁護士席 known that there are 非，不，無 in Arracan, except a few that have straggled over the mountains into the southern 州 of Sandoway.

Thus we are enabled to trace them satisfactorily to the valleys of the Irrawaddy and the Salwen; and we have 平等に 限定された traditions that their 初めの home was not there; but whence they （機の）カム to 住む these 地域s is not （疑いを）晴らす. Tradition says, "The Karens, anciently, （機の）カム from beyond the waters of running sand, and, having 示すd out Zimmay for themselves, returned. Afterwards, when they （機の）カム to dwell there, they 設立する the Shans 占領するing the country. Then the Karens 悪口を言う／悪態d them, 説, "Dwell ye in the dividing of countries. May Ava make war on you on one 味方する, and Siam on the other." There is a hint on this 支配する in Dr. Richardson's account of the red Karens, who, he says, 代表する themselves, as having come from the north west. Malte Brun, too, arguing from the accounts of Marco Polo, 確認するs this tradition. He 結論するs, "Thus the country of Caride is the southeast point of Thibet, and perhaps the country of the nation of the Cariaines; which is spread over Ava."

This 見解（をとる） is 堅固に 確認するd by Mr. Kincaid, who, 令状ing wholly from 初めの sources of （警察などへの）密告，告訴（状）, says; "The result of all my 調査s is, that Kakhyen is only another 指名する for the Karens. All these mountain tribes, through the whole extent of the Shyan country and still north into Thibet, are called Kakhyens, except in the Hukong valley, between Mogaung and Assam, where they are called Thing-bau-kakhyen. The whole mountain country between Mogaung and Cathay is 住むd by the same people. Around the Martaban 湾, and thence inland as far as the Burman 全住民 has ever 延長するd, the mountain tribes are called Karens. Between Rangoon and Toung-oo, and between Toung-oo and Ava, they are very 非常に／多数の, as also between Toung-oo and Monay, a Shan city, about two hundred and fifty miles east of Ava. There are some tribes scattered along between Burmah and the Shyan 明言する／公表するs, called Karen-nee, red Karens, and these 延長する as far east as Zimmay. These are いっそう少なく civilized than those who live in the 周辺 of Burman towns. Some have erroneously considered them as belonging to the Shyan family. Their language and every thing else 付随するing to them is Karen. In 新規加入 to this, the south east part of Thibet is 住むd by Kakhyens; at least I have 推論する／理由 to believe so, as the Shans, who live in the most northern part of Burmah and 隣接するing Thibet, call the country, 'The Kakhyen country.' It will be seen, then, that these mountain tribes are scattered over a 広大な extent of country, and their 全住民 I make to be about five millions."

Dr. Helfer 証言するs 堅固に to the "Caucasian countenance" of the Karens; and Captain Hanney, speaking of the Kakhyens, says, They "are remarkable の中で all the nations around them, in 存在 wholly destitute of the Tartar countenance, having long 直面するs and straight noses." 証言 so 独立した・無所属, and so 解放する／自由な from all theory on the 支配する, goes far to 証明する the 身元 of these tribes.

Admitting that the Karens are emigrants from the 国境s of 中国 and Thibet, it could hardly be 推定する／予想するd, that at Tavoy much 証拠 of the fact would be 設立する. Still, there are some things in their customs and traditions which point 堅固に that way. The nation is divided into two parties, which may not be improperly denominated sects: one of these is in the constant practice of making offerings to the 出発／死d spirits of their ancestors; a custom, which could not 井戸／弁護士席 be derived from any but the Chinese. The other sect 公然と非難するs this practice, and is careful to 避ける it, as they say their ancestors were; which その上の goes to show that the practice has been ingrafted on their 古代の customs. Again, Teen, the Chinese 指名する for God, 存在するs in Karen poetry as the 指名する of a 誤った god, which they regard as having been worshipped by a people with whom they were 以前は in 接触する; though they have not the most distant idea, that that people were the Chinese.

One little coincidence would 示す a connexion also with Thibet. The 指名するs of the months in Karen are usually 重要な, each 指定するing some circumstance or labor indicative of the season; but the two months corresponding to June and July, are exceptions, 存在 指定するd numerically. June is called the seventh month, and July the eighth month; by which enumeration, the first month would be December. Now no people, of whom I have read, 開始する their year in December, but the Thibetians; and they also denominate their months numerically. In the 出版（物）s of the Asiatic Society it is 明言する／公表するd, 'The civil year 開始するs 異なって in different parts of Thibet, 変化させるing from December to February. At Asadakh, it begins in December. The months have several 指名するs expressive of the seasons, &c. but they are usually denominated numerically, first, second, &c."

Finally, 証拠 to the 関係 of the Karens with the north western tribes is furnished by their language. Of a vocabulary of seventy words, published in the 定期刊行物s to illustrate the language of those tribes, about fifty, with slight modifications, are 設立する in one or other of the Karen dialects.

SCRIPTURAL TRADITIONS.

God, Eternal.

"God is unchangeable, eternal,
He was in the beginning of the world;
God is endless and eternal,
He 存在するd in the beginning of the world.
God is truly unchangeable and eternal,
He 存在するd in 古代の time, at the beginning of the world.
The life of God is endless;
A succession of worlds does not 手段 his 存在,
Two successions of worlds do not 手段 his 存在.
God is perfect in every meritorious せいにする,
And dies not in succession on succession of worlds."

God, Omnipotent.

"The Omnipotent is God,
Him have we not believed.
This Omnipotent one,
We have not believed."

God, Omniscient.

"God created men anciently
He has a perfect knowledge of all things;
God created men at the beginning,
He knows all things to the 現在の time."

God, Omnipresent.

"O my children and grandchildren! the earth is the treading place of the feet of God, and heaven is the place where he sits. He sees all things, and we are manifest to him."

"God is not far off. He is の中で us. He has only separated himself from us, by a 選び出す／独身 thickness of white. Children! it is because men are not upright, that they do not see God."

His countenance 向こうずねs.

"The 直面する of God is said to 向こうずね continually like the rays of the sun; and the wicked dare not look straight at Him."

His glory enlightens heaven.

"There can be no night in heaven, there can be no 不明瞭; for the rays of God enlighten it continually like the sun."

He cannot look on iniquity.

"On those that use obscene language, or 断言する, or commit fornication, or drink, or kill, the righteous One in heaven cannot look. 避ける wickedness, for the righteous One in heaven cannot look upon it."

He created heaven, and earth.

"God created heaven and earth. The 創造 of heaven and earth was finished."

The sun, moon, and 星／主役にするs.

"He created the sun, he created the moon, he created the 星／主役にするs. The 創造 of the sun, the moon and the 星／主役にするs was finished."

Man.

"He created again (creating) man. And of what did he create man? He created man at first from the earth. The 創造 of man was finished."

Woman.

"He created a woman. How did he create a woman? He took a rib out of the man, and created again (creating) a woman. The 創造 of woman was finished."

Life.

"He created again (creating) life. How did he create life? Father God said, In 尊敬（する）・点 to my son and daughter, I love them. I will give them my 広大な／多数の／重要な life. He took a little piece of his life, breathed into the nostrils of the two persons, and they （機の）カム to life, and were real human 存在s. The 創造 of man was finished."

Food, quadrupeds, and birds.

"He created again (creating) food and drink. He created rice, he created water, he created 解雇する／砲火／射撃, he created cows, he created elephants, he created birds. The 創造 of animals was finished."

Eden.

"Father God said, My son and daughter, father will make and give you a garden. In the garden are seven different 肉親，親類d of trees, 耐えるing seven different 肉親，親類d of fruit; の中で the seven, one tree is not good to eat. Eat not of its fruit. If you eat you will become old, you will die. Eat not. All I have created I give to you. Eat and drink with care. Once in seven days I will visit you. All I have 命令（する）d you, 観察する and do. Forget me not. Pray to me every morning and night."

The 誘惑, and 落ちる.

"Afterwards Satan （機の）カム and said, 'Why are you here?' 'Our father, God, put us here,' they replied. 'What do you eat here?' Satan 問い合わせd. 'Our father God created food and drink for us; food without end.' Satan said, 'Show me your food.' And they went, with Satan に引き続いて behind them, to show him. On arriving at the garden, they showed him the fruits, 説, 'This is 甘い, this is sour, this is bitter, this is astringent, this is savory, this is fiery; but this tree, we know not whether it is sour or 甘い. Our father God said to us, 'Eat not the fruit of this tree; if you eat, you will die. We eat not, and do not know whether it be sour or 甘い.' 'Not so, O my children,' Satan replied; 'the heart of your father God is not with you; this is the richest and sweetest, it is richer than the others, sweeter than the others, and not 単に richer and sweeter, but if you eat it, you will 所有する miraculous 力／強力にするs; you will be able to 上がる into heaven, and descend into the earth; you will be able to 飛行機で行く. The heart of your God is not with you. This 望ましい thing he has not given you. My heart is not like the heart of your God. He is not honest. He is envious. I am honest. I am not envious. I love you and tell you the whole. Your father God, does not love you; he did not tell you the whole. If you do not believe me, do not eat it. Let each one eat carefully, a 選び出す／独身 fruit, then you will know.' The man replied, 'Our father God said to us, 'Eat not the fruit of this tree, and we eat it not.' Thus 説, he rose up and went away. But the woman listened to Satan, and thinking what he said rather proper, remained. Satan deceived her 完全に, and she said to him, 'If we eat, shall we indeed be able to 飛行機で行く?' 'My son and daughter,' Satan replied, 'I 説得する you because I love you.' The woman took one of the fruit and ate. And Satan, laughing, said, 'My daughter, you listen to me 井戸／弁護士席; now go, give the fruit to your husband, and say to him, I have eaten the fruit; it is exceedingly rich. If he does not eat, deceive him, that he may eat.' The woman, doing as Satan told her, went and 説得するd her husband, till she won him over to her own mind, and he took the fruit from the 手渡す of his wife and ate. When he had eaten, she went to Satan, and said, 'My husband has eaten the fruit.' On 審理，公聴会 that, he laughed exceedingly, and said, 'Now you have listened to me, very good, my son and daughter.'"

The 悪口を言う／悪態.

"The day after they had eaten, 早期に in the morning, God visited them; but they did not (as they had been wont to do) follow him, singing 賞賛するs. He approached them and said, 'Why have you eaten the fruit of the tree that I 命令（する）d you not to eat?' They did not dare to reply, and God 悪口を言う／悪態d them. 'Now you have not 観察するd what I 命令（する）d you,' he said; 'the fruit that is not good to eat, I told you not to eat; but you have not listened, and have eaten. Therefore you shall become old, you shall be sick, and you shall die.'"

Origin of sacrifices to demons.

"After this, one of their children became very sick, and the man and his wife said to each other, We did not 観察する God's 命令（する）, 'Of the fruit of the tree eat not,' but we ate. Now what shall we do? God has cast us off; we cannot tell what to do. We must go and see Satan, and ask him. They arose and went to him. 'O Satan,' they said, 'God 命令（する）d us, Eat not of that fruit. Thou saidst, Eat; and we hearkened to thy words, and ate. Now our child is sick, what wilt thou say? What wilt thou 工夫する?' Satan replied, 'To your father God you did not hearken, you hearkened unto me; now that you have hearkened unto me, hearken unto me to the end.'"

Satan then 学校／設けるs the 主要な／長／主犯 sacrifices, offerings and 儀式s, that are practised in worshiping demons. First, he orders a hog to be sacrificed; and when that fails, a fowl; and after that, he 定める／命ずるs the 方式 of fortune-telling by fowls' bones, with many other 儀式s and 儀式s, the 詳細（に述べる）s of which would not be 利益／興味ing.

創造 and 落ちる, in 詩（を作る）. "In 古代の times God created the world; All things were minutely ordered by him. In 古代の times God created the world; He has 力／強力にする to 大きくする, and 力／強力にする to 減らす. God created the world 以前は; He can 大きくする and 減らす it at 楽しみ. God formed the world 以前は; He 任命するd food and drink. He 任命するd the fruit of 裁判，公判; He gave minute orders. Satan deceived two persons; He 原因（となる）d them to eat the fruit of the tree of 裁判，公判. They obeyed not, they believed not God; They eat the fruit of the tree of 裁判，公判, When they eat the fruit of 裁判，公判, They became 支配する to sickness, old age, and death. Had they obeyed and believed God, We should not have been 支配するd to sickness; Had they obeyed and believed God, We should have 栄えるd in our doings. Had they obeyed and believed him, We should not have been poor."

誘惑 and 落ちる.

Although the 年上のs say, "Satan is a 存在 of 最高の-human 力／強力にするs, able to take the form of either male or 女性（の）," he is usually 代表するd as a woman; but in the に引き続いて fragment he appears in the character of a dragon. This tradition is さらに先に remarkable for giving the 指名するs of the progenitors of the human race; and it is worthy of 観察, that had it been a modern composition, Adam would not have been Tha-nai; nor Eve, E-u,* but A-wa, as written and printed by both Protestant and カトリック教徒 missionaries in Burmah.

[Footnote: * U, pronounced like the French u.]

"God 命令（する）d man anciently; Satan appeared, bringing 破壊. God 命令（する）d man 以前は; Satan appeared, deceiving unto death. The woman E-u and the man Tha-nai Did not 会合，会う the 注目する，もくろむ of the 広大な／多数の／重要な dragon; The woman E-u and the man, two persons; The dragon looked on them, and they did not 会合，会う his mind. The 広大な／多数の／重要な dragon deceived the woman and Tha-nai; How is it said to have taken place? The 広大な／多数の／重要な dragon 後継するd in deception, deceiving unto death; How is it said to have been done? The 広大な／多数の／重要な dragon took a yellow fruit, And gave to eat to the son and daughter of God; The 広大な／多数の／重要な dragon took a white fruit, And gave to eat to the children of God. They did not 観察する all the words of God; They were deceived, deceived unto death; They did not 観察する all the 命令（する）s of God; They were deceived, deceived unto sickness; They transgressed the words of God, And God turned his 支援する on them; Having transgressed the 命令（する）s of God, God turned away from them."

Tree of life and Tree of death.

"O children and grandchildren! in the beginning, God, to try man, whether he would or would not 観察する his 命令（する）s, created the tree of death and the tree of life, 説, 関心ing the tree of death, 'Eat not of it.' He wished to see whether man believed. Not believing, he ate of the fruit of the tree of death, and the tree of life God hid. Because the tree of life has been hidden, men have died ever since that time."

"誘惑, 誘惑, the fruit of 誘惑, The fruit of 誘惑 fell on the ground; The fruit of 誘惑 was bad, It 毒（薬）d to death our mother; The fruit of 誘惑, 'Do thou eat it not.' In the beginning it 毒（薬）d to death our father and mother. The tree of death （機の）カム by woman, The tree of life by man."

The 悪口を言う／悪態.

"O children and grandchildren! because we did not believe God we have to work and sweat. Then do not be angry because you have to work; for it is the consequence of man's transgression against God at the beginning."

Death.

"O children and grandchildren! because in the beginning man ate the fruit of the tree of death, 毒（薬） descends to us and we all die."

Angels.

The Karens believe that there are 存在s in heaven, who have never sinned, and that they are 雇うd in 遂行する／発効させるing God's 目的s.

"The sons of heaven are powerful, They sit by the seat of God: The sons of heavens are righteous, They dwell together with God; The sons of heaven are good, They lean against the silver seat of God. The 存在s whom God 雇うs to 遂行する／発効させる his 目的s, Have, to the 現在の time, the reclining place of God."

Satan.

Satan is known by several 指名するs; の中で which the most ありふれた are Ku-plaw, the deceiver, from his deceiving the first man and woman, and Yaw-kaw, the neck-trodden, from the belief that man will 最終的に tread on his neck, or 打ち勝つ him. The Karens believe that he was 以前は a 宗教上の 存在 in heaven, but that he disobeyed God, and was driven from heaven.

"Satan in 古代の times was righteous, But he transgressed the 命令（する）s of God; Satan in 古代の times was 宗教上の, But he 出発／死d from the love of God; And God drove him away, He deceived the daughter and son of God, And God drove you away; For you deceived the daughter and son of God."

"O children and grandchildren! though we were to kill Satan, he would not die; but when the time of our 救済 comes, God will kill him. Because that time has not yet arrived, he still 存在するs."

Deluge.

Though I have never met with any direct traditions of the deluge, indirect allusions are occasionally 設立する in their fabulous stories. For instance; "It 雷鳴d, tempests followed; it rained three days and three nights, and the waters covered all the mountains." Again; "Anciently, when the earth was deluged with water, two brothers, finding themselves in a difficulty, got on a raft. The waters rose and rose, till they reached to heaven; when seeing a mango tree hanging 負かす／撃墜する, the younger brother climbed up it and ate; but the waters suddenly 落ちるing, left him in the tree."

Dispersion of Men.

"O children and grandchildren! men had at first one father and mother; but because they did not love each other, they separated. After their 分離 they did not know each other, and their language became different; and they became enemies to each other and fought."

"The Karens were the 年上の brother, They 得るd all the words of God; They did not all believe the word of God, And became enemies to each other;

Because they disbelieved God, Their language divided, God gave them 命令（する）s, But they did not believe him; and 分割s 続いて起こるd."

Resurrection.

The 天文学の systems of all the nations around the Karens, teach, that the sun, moon, and 星／主役にするs 回転する 一連の会議、交渉／完成する a 広大な／多数の／重要な north mountain, in 計画（する）s 平行の to the surface of the earth; while the Karens 保持する the old idea, that the heavenly 団体／死体s go 一連の会議、交渉／完成する the earth, descending under and rising above it. Under the earth, they suppose, that there is another world, where people go at death. It is enlightened by the same heavenly 団体／死体s as the earth; but its days and nights are the 逆転する of ours, the sun rising there when he 始める，決めるs here. It is regarded as an 中間の 明言する／公表する, where all the dead go, and where the inhabitants are 雇うd much as the inhabitants of the earth, corresponding to the ユダヤ人の idea of Sheol.

Connected with this 支配する, the Karens have an obscure notion of a final resurrection. One of their old prophecies says,

"O children and grandchildren! you think the earth large. The earth is not so large as the Entada bean! When the time arrives, people will be more 非常に／多数の than the leaves of the trees, and those who are now unseen, will then be brought to 見解（をとる）. O my children, there will not be a hiding place for a 選び出す／独身 thing on earth."

The Karens explain this by 説, that the earth is as large as a bean when compared with the whole of God's 作品. 関心ing the 非常に／多数の people that are to appear, they 自白する their ignorance, but think that the inhabitants of Hades [the invisible, or lower world,] are ーするつもりであるd, whom God will 原因（となる） to come up on the earth.

Another 声明, is, that after the world is burnt up, God will come and raise men to life again; when "the lazy shall become dogs, but the industrious, men."

SCRIPTURAL PRECEPTS.

Love to God.

"O children and grandchildren! love God, and never so much as について言及する his 指名する; for, by speaking his 指名する, he goes さらに先に and さらに先に from us."

祈り.

"O children and grandchildren! pray to God 絶えず by day and by night."

Repentance and 祈り.

"O children and grandchildren! if we repent of our sins, and 中止する to do evil, 抑制するing our passions, and pray to God, he will have mercy upon us again. If God does not have mercy on us, there is no other one that can. He who saves us, is the only one God."

Idolatry.

"O children and grandchildren! do not worship idols or priests. If you worship them, you 得る no advantage その為に, while you 増加する your sins exceedingly."

栄誉（を受ける） to parents.

"O children and grandchildren! 尊敬（する）・点 and reverence your mother and father; for, when you were small, they did not 苦しむ so much as a musquetoe to bite you. To sin against your parents, is a heinous 罪，犯罪."

"If your father or mother 教えるs or （警官の）巡回区域，受持ち区域s you, 恐れる. If you 恐れる not, the tigers will not 恐れる you."

Love to others.

"O children and grandchildren! do not be fond of quarrelling and disputings, but love each other. God in heaven looks 負かす／撃墜する upon us; and if we do not love each other; it is the same as if we did not love God. O children and grandchildren! quarrel not, but love each other."

親族 義務s.

"O children and grandchildren! parent and child, master and slave, husband and wife; let not the child deceives his parent, the slave his master, nor the wife her husband."

Associates.

"O children and grandchildren! do not associate with the wicked. Those that associate with robbers, become robbers; those that associate with the honest, become honest; those that associate with the 熱烈な, become 熱烈な."

殺人.

"O children and grandchildren! do not take the life of man. If you kill, you must 耐える your sin. In the next world, you will be killed in return."

Wantonly 殺人，大当り animals.

"O children and grandchildren! we may eat any thing on earth without sin; for God created them all for us; but do not kill or destroy any thing wantonly. If we kill or destroy wantonly, we sin."

強盗.

"O children and grandchildren! do not 強制的に take the 所有物／資産／財産 of another. 観察する, my children, that robbers quickly become slaves. Should you even be a slave, good remains; but there is no calling on God in hell."

窃盗.

"O children and grandchildren! do not steal the goods of another; for the owner worked for them until he sweat. Thieves will have to 返す."

姦通 and Fornication.

"O children and grandchildren! do not commit 姦通, or fornication, with the child or wife of another; for the righteous one looks 負かす／撃墜する from above, and these things are exposed to him. Those that do thus, will go to hell."

"If you 会合，会う the wife of another, 避ける her, and pass on the lower 味方する of the road."

Polygamy.

"O children and grandchildren! if you have one wife, lust not after another 女性（の） or male; for God, at the beginning, created only two: one male and one 女性（の）."

誤った 断言するing.

"O children and grandchildren! that which is not true, 断言する not to, by the true One. 断言する not to that which you do not 井戸／弁護士席 know."

Lying and Deception.

"O children and grandchildren! do not speak falsehood. What you do not know, do not speak. Liars shall have their tongues 削減（する） out."

"O children and grandchildren! do not use deceitful language, but speak the words of truth only. The righteous one in heaven knows every thing that is said."

"O children and grandchildren! do not talk at 無作為の 関心ing that which you do not know. 無作為の talkers speedily become slaves."

断言するing.

"O children and grandchildren! do not 悪口を言う／悪態, or use imprecations, and do not use obscene language. If you 悪口を言う／悪態, or use imprecations, they will return on yourselves."

Giving alms.

"O children and grandchildren! give food and drink to the poor; and, by so doing, you will 得る mercy yourselves."

Doing good to all men.

"O children and grandchildren! によれば your ability, relieve the 苦しめるs of all men. If you do good to others, you will not go unrewarded; for others will make like returns to you."

Idleness.

"O children and grandchildren! while in this 明言する／公表する here on earth, be not idle, but labor diligently, that you may not become slaves; and when persons visit you, have food and drink to give them."

Covetousness.

"O children and grandchildren! do not envy the 所有／入手s of others. Though exceedingly abundant, covet them not. Work yourselves, and eat your own things."

Intemperance.

"O children and grandchildren! do not be 有罪の of 超過 in eating and drinking. Be not intemperate, but take that which is proper only."

Obedience to kings.

"O children and grandchildren! obey the orders of kings, for kings, in former times, obeyed the 命令（する）s of God. If we do not obey them, they will kill us."

Earthly-mindedness.

"O children and grandchildren! do not covet the good things of this world; for when you die, you cannot carry away the things that are on earth."

"O children and grandchildren! do not 願望（する） to be 広大な／多数の／重要な men, and 所有する 当局. 広大な／多数の／重要な men sin exceedingly, and when they die, go to hell."

怒り／怒る.

"O children and grandchildren! never get angry. If we are angry with others, it is the same as if we were angry with God. The righteous One looks 負かす／撃墜する from heaven upon us. The person who looks on the 広大な／多数の／重要な and small, the vile and the wicked, children and 青年, without 怒り／怒る, and gives them food and drink, he shall be 設立するd unchangeably."

On Forbearance and Humility.

"O children and grandchildren! though a person 迫害する you with deceit, 怒り／怒る and 復讐, though he strike you, 強くたたく you, （警官の）巡回区域，受持ち区域 you, do not return him evil. If you return evil, you derive no advantage その為に. Then with the heart forbear, and speak to him respectful words; by doing thus, you will not go unrewarded."

"The man, who without 怒り／怒る 耐えるs all with humility, shall be 設立するd unchangeably, for by doing thus, the advantages of meritorious 質s are his."

広まる evil 報告（する）／憶測s.

"O children and grandchildren! transgressions in the house do not carry into the 支持を得ようと努めるd; transgressions in the 支持を得ようと努めるd do not bring into the house."

Love to enemies.

"O children and grandchildren! if a person 負傷させるs you, let him do what he wishes, and 耐える all the sufferings he brings upon you with humility. If an enemy 迫害する you, love him with the heart. On account of our having sinned against God from the beginning, we せねばならない 苦しむ."

How to 行為／法令／行動する when one cheek is struck.

"O children and grandchildren! if a person strike you on the 直面する, he does not strike you on the 直面する; he only strikes on the 床に打ち倒す. Therefore, if a person strike you on one cheek, give him the other to strike."

When spit on.

"O children and grandchildren! if a person spits in your 直面する, do not spit in his 直面する in return. He only spits in the 空気／公表する."

The two Roads.

"O children and grandchildren! the road that leads to heaven, is a 跡をつける scarcely discernible, but the road that goes to hell is very 広大な／多数の／重要な."

Rewards and 罰s. "Good persons, the good, Shall go to heaven. Righteous persons, the righteous, Shall arrive at heaven. Unrighteous persons, the unrighteous, At death go to hell. Wicked persons, the bad, Shall 落ちる into the 解雇する／砲火／射撃 of hell. Wicked persons, the wicked, Shall 落ちる into the deepest hell."

NATIONAL TRADITIONS.

A people beloved of God.

"O children and grandchildren! 以前は God loved the Karen nation above all others, but they transgressed his 命令（する）s, and in consequence of their transgressions we 苦しむ as at 現在の. Because God 悪口を言う／悪態d us, we are in our 現在の afflicted 明言する／公表する, and have no 調書をとる／予約するs. But God will again have mercy on us, and again he will love us above others. God will yet save us again; it is on account of our listening to the language of Satan, that we thus 苦しむ."

The Word of God.

In one of their old war songs, the Sgau Karens 誇る in 所有するing the word of God.

"Though thou sayest the Pghos are insignificant, Thou must 支払う／賃金 a 罰金 for 殺人，大当り them.-- The Sgaus have the word of Jehovah; They will 支払う／賃金 no 罰金 for the life of a Pgho."

出発 of God.

Many of the Karen traditions both in prose and 詩（を作る） allude to the 出発 of God, but to what event 言及／関連 is had, it is difficult to say; for all the accounts are evidently fabulous in their 詳細（に述べる）s. For instance, "The 年上のs said, that God returning anciently said to the Karens, 'Karen, guide me.' The Karens replied, 'The 少しのd are very 厚い, we cannot guide thee;' and God said, 'May you pull up 少しのd 世代 after 世代.' Coming to the Burmans, he said, 'Burman, guide me.' The Burmans replied, 'we are hewing out a canoe, we cannot guide thee;' and God said, 'May you hew out canoes 世代 after 世代.' So said one after another in succession till he （機の）カム to the white foreigners, the youngest brother, to whom he said, 'White foreigner, guide me.' The white foreigner replied, 'I have no ship, no boat, I cannot guide thee; but I wish to guide thee.' Then God made him take off his hat and put it in the sea, and it became a large golden ship; in which they 行為／行うd God away to the west. When they arrived, God blessed them, 説, 'May you ride in ships and boats; May you cross waters and reach lands; may you dress in 罰金 着せる／賦与するs; may you be handsome; may you have 支配者s from の中で yourselves; may you have large towns and 広大な／多数の／重要な cities.' Then God went up to heaven, and the white foreigners returned. Hence it is, that the white foreigners are more skilful than all other nations, and ride in ships to the 現在の time."

Some poetical pieces 代表する God as calling upon the sun, moon, and all created 存在s, to come and weep at his 出発; as in the に引き続いて fragment.

"God about to return 命令（する）d, 命令（する）d, God about to 出発／死 命令（する）d, 命令（する）d; He 命令（する）d the sun to come and weep for him, He 命令（する）d the moon to come and weep for him, He 命令（する）d the birds to come and weep for him, He 命令（する）d the squirrels to come and weep for him."

Return of God.

The return of God is confidently 推定する／予想するd; and the dead trees are 代表するd as blossoming on his arrival.

"At the 任命するd season, God will come; The dead trees will blossom and flower; When the 任命するd season comes, God will arrive; The mouldering trees will blossom and bloom again; God will come and bring the 広大な／多数の／重要な Thau-thee;* We must worship, both 広大な／多数の／重要な and small. The 広大な／多数の／重要な Thau-thee, God created; Let us 上がる and worship. There is a 広大な／多数の／重要な mountain in the ford, Can you 上がる and worship God? There is a 広大な／多数の／重要な mountain in the way, Are you able to 上がる and worship God? You call yourselves the sons of God, How many evenings have you 上がるd to worship God? You call yourselves the children of God, How often have you 上がるd to worship God?"

[Footnote: * A mountain so called, which is to be the seat of 未来 happiness, によれば some 声明s.]

いつかs he is 代表するd as coming with a trumpet.

"God comes 負かす／撃墜する, comes 負かす／撃墜する; God descends, descends; He comes blowing a trumpet, He descends sounding a trumpet; Blowing, he gathers men, like the flowers of the Areca,+ Sounding, he gathers people, like the flowers of the Areca."

[Footnote: + The flowers grow 厚い and are very 非常に／多数の.]

いつかs angels in glory would seem to …を伴って him, while the 広大な／多数の／重要な の中で the people play on golden harps.

"The glittering, the angels of heaven, The dazzling, the angels of heaven; The 広大な／多数の／重要な trumpet that God comes blowing! The 広大な／多数の／重要な one that strikes the golden harp."

In one fragment God is 代表するd as coming in rags.

"O children and grandchildren! before God comes, Satan will come deceiving men; and ーするために deceive, he will come dressed in 罰金 着せる／賦与するs and handsome attire; but follow him not, children and grandchildren! After Satan, will come one with scarcely 着せる／賦与するs enough to cover him. Follow him. That one is God. When God comes, he will take the 外見 of the poorest of men; and will dress in rags. Follow him."

いつかs God, it is said, is to save them by his youngest son.

"O children and grandchildren! God will yet save us again. He has saved us twice, and his youngest son will be able to save us again."

外見 of Satan.

Some 声明s 代表する Satan as coming to deceive men before God returns. The 年上のs said,

"O children and grandchildren! before God arrives, Satan will appear, and the unrighteous, and the lascivious, and adulterers, and deceivers, and the 論争s will follow him; and when they have all gone after him, there will be happiness, and God will come."

不明瞭 to come.

A Karen assistant after reading the account of the 疫病／悩ますs in Egypt, 関係のある the に引き続いて. "The 年上のs said, there will yet be a 広大な／多数の／重要な 不明瞭. The 不明瞭 will be such that men will not be able to see each other, and they will be compelled to creep and feel. At that time the fagots will become serpents; and the bamboos snakes; and people will feel here, and they will lay their 手渡すs on a serpent; and there, and they will lay their 手渡すs on a snake."

In the に引き続いて fragment God is 代表するd as purifying men.

"When the 世代 arrives and the time comes, When the age arrives and the time comes; Woman will take two husbands, Man will take two wives. It will not please God, God will strike and the earth will 地震; When God shall purify the earth, He will purify thee and me and all."

King.

Many of their compositions 代表する them as 推定する／予想するing 広大な／多数の／重要な temporal 繁栄 under their own kings.

"O children and grandchildren! the Karens will yet dwell in the city with the golden palace. If we do 井戸／弁護士席, the 存在 of other kings is at an end. The Karen king will yet appear, and when he arrives, there will be happiness."

For this they have been in the habit of praying. The に引き続いて are 見本／標本s of their 祈りs.

"O Lord, we have had affliction for a long succession of 世代s; have compassion, have mercy upon us, O Lord. The Taling kings have had their season, the Burman kings have had their season, the Siamese kings have had their season, and the foreign kings, all have had their season; the Karen nation remains. Let our king arrive, O Lord. Thou, O Lord, whom we adore, to whom we sing 賞賛するs, let us dwell within the 広大な／多数の／重要な town, the high city, the golden palace. Give to us, have compassion upon us, O Lord."

"O Lord, the God whom we adore, have compassion, have mercy upon us. Let us have kings, and let the city, the town, the 広大な／多数の／重要な town, the silver city, the new town, the new city, the palace, the 王室の 住居 arrive to us all, O Lord. Have compassion, and 認める unto us, O 広大な／多数の／重要な God."

いつかs they 代表する themselves metaphorically as becoming civilized, while other nations become barbarous.

"The 年上のs said, Children and grandchildren! the high mountain will be leveled; and the plain will become a 沈む. The deer will 上がる the mountains, and the wild goat will descend to the plains."

"The 広大な／多数の／重要な mountain will become a plain, Children be happy and play; The 広大な／多数の／重要な mountain will be leveled, Children be joyful and play."

Some compositions 代表する the Karen king as the 単独の 君主 of the earth, and that there will be neither rich nor poor in his 統治する, but that all will be happy.

"Good persons, the good, Shall go to the silver town, the silver city; Righteous persons, the righteous, Shall go to the new town, the new city; Persons that believe their father and mother, Shall enjoy the golden palace. When the Karen king arrives, There will be only one 君主; When the Karen king comes, There will be neither rich nor poor; When the Karen king shall arrive, There will be neither rich man nor poor; When the Karen king shall come, Rich and poor will not 存在する."

They believe when the Karen king comes, the beasts will be at peace, and 中止する to bite and devour one another.

"When the Karen king arrives, Every thing will be happy; When the Karen king arrives, The beasts will be happy; When Karens have a king, Lions and ヒョウs will lose their savageness."

FUNERAL RITES.

Death is a fearful event to a Karen. Whenever the death of an individual is 発表するd, the man 減少（する）s his axe, the woman her 往復（する）, and the child his toy, not to be 再開するd again that day; and the unfinished work, never. The house, or canoe, or other article, on which the man was at work when the 知能 reached him, is abandoned to the beasts of the forest; and the labors of the ぼんやり現れる are given to the worms, as articles more deadly than the tunic of Nessus.* The 死体 is 包帯d up in cloths, or mats, すぐに after the person has 満了する／死ぬd, so that no part is 明白な, and then the spirits of 死んだ 親族s are called to visit the person who has just died, and guide him to Hades. Rice is next 注ぐd 負かす／撃墜する at the 長，率いる and feet of the 死体, and a basket, such as a Karen carries on his 支援する, with an axe, a knife, a 捕らえる、獲得する, a cooking マリファナ, and a drinking cup, are placed by its 味方する, while one exclaims, "O dead! eat as in thy 明言する／公表する of consciousness on earth; eat, 恐れる not, be not ashamed." As the neighbors and friends arrive at the house, each one 表明するs his grief in 表現s like the に引き続いて: 式のs! what is this! Now I am afflicted indeed. 式のs! 式のs! 以前は thou conversedst happily with me. 式のs! what shall I do! O Lord, take this my friend, 苦しむ him not to go where he will be 支配するd to 苦しむing."

[Footnote: * In 古代の mythology, Nessus was the 指名する of a centaur, whose tunic 証明するd the occasion of death to Hercules.--E.]

If the 訪問者 comes from a distance, food is brought out, and before he eats, 演説（する）／住所ing the 死体, he says, "O 死んだ! eat and drink; eat and drink as in thy 明言する／公表する of consciousness 以前は." After the company has 組み立てる／集結するd, they 開始する a musical 詠唱する typifying life: Thus--

ONE PERSON. WHOLE COMPANY. "What is the 事柄?" "上がるing the trunk." "What is the 事柄?" "上がるing the 支店." "What is the 事柄?" "Taking the fruit." "What is the 事柄?" "Descending the 支店." "What is the 事柄?" "Descending the trunk." "What is the 事柄?" "Depositing the fruit."

General chorus.

"Pitying the dead exceedingly, Unable to wake him up again."

This is repeated, or supposed to be repeated, in several different languages which no one understands, but which have been 代表するd to me as in part from an old language, and in part from the Kyen language.

The people next engage at "tiger and fowl," a game 似ているing 草案s, ーするつもりであるd to prefigure the struggle of mankind with evil spirits. After this is over, the company rises, and, marching slowly 一連の会議、交渉／完成する the 死体s, sings;

"One house 地位，任命する, a 中心存在 red, Two house 地位，任命するs, a 中心存在 red; Stamping 一連の会議、交渉／完成する a smooth path, （警官の）巡回区域，受持ち区域ing 一連の会議、交渉／完成する a smooth path. Catch a red cock of Hades; He will crow at night and show the morn easily.

Chorus.

O 死んだ, 死んだ! art thou dead, hast thou 出発／死d! We speak, we call, but he cannot reply.

One house 地位，任命する, a 中心存在 white, Two house 地位，任命するs, a 中心存在 white; Stamping 一連の会議、交渉／完成する to the starting point, （警官の）巡回区域，受持ち区域ing 一連の会議、交渉／完成する to the starting point. Catch a white cock of Hades; He will crow at night and show the morn easily.

Chorus.

O 死んだ, 死んだ! art thou dead, hast thou 出発／死d? We speak, we call, but he cannot reply."

When evening comes, lights that 燃やす for a short time only, are placed 近づく the 長，率いる and feet of the 死体, to 代表する the evening and morning 星／主役にするs, which in their 伝説の lore, are lights showing 出発／死d spirits the way to Hades; and believing, as they do, that that world is antipodal to this, they say to the 死体, "the foot of the tree is there," pointing to the 首脳会議 of a tree; "the 最高の，を越すs of the trees are there," pointing to the roots; "the west is there," pointing to the east; and "the east is there," pointing to the west. At the の近くに of this 演説（する）／住所, the people 開始する singing the に引き続いて lines;

"The light at the 長，率いる of the 死体 is red, red, The light at the foot of the 死体 is red, red. He goes with a たいまつ, the morning 星／主役にする, He goes with a light, the morning 星／主役にする."

Hot water is next 注ぐd out 近づく the 長，率いる and feet of the 死体, which の近くにs all the 正規の／正選手 儀式s till the 燃やすing of the 団体／死体, which may occur next morning, or be 延期するd a day or two.

The interval is 占領するd with drinking and singing, slowly marching 一連の会議、交渉／完成する the 死体. The compositions that are sung, often partake of a 劇の character, and the 対話 is sung by men and women alternately; and are usually but ill adapted to the solemnities of the occasion. Love and war are the most 目だつ 支配するs. The に引き続いて are 申し込む／申し出d as 見本／標本s.

The Deadly 反目，不和. Lututu killed Likoku's wife with a spear; Likoku's wife he went and stabbed with a spear; Likoku 解決するd to fight him, Likoku 解決するd to attack him. Thy slaves are how many? how many? Thy slaves are how many? how many? My slaves come to the number of five hundred; My people come to the number of five hundred: They come in 階級s from all parts, They come in 階級s from every ４半期/4分の1. Who is the 主要な 支持する／優勝者? Who is the 真っ先の 支持する／優勝者? The 支持する／優勝者 is Saule's son; The 真っ先の man is Saule's son. Where do the spears 会合，会う? where? Where are the arrows 発射? where? The spears 会合，会う at Klekhoda, The arrows are 発射 at Klekhoda. Thou saidst, though the arrows 攻撃する，衝突する they 負傷させる not; Thou saidst, though the spears pierce they 傷つける not. The arrows have 攻撃する，衝突する and 殺害された thee 完全な; The spears have pierced and 殺害された thee 完全な. They weave thy bier, they carry thee; They weave thy bier, they 耐える thee. They have borne thee over the gravelly plain; They have borne thee past the gravel plain. Thy house comes in sight to-day; Thy house is in sight to-day: Thy house comes in sight, thy children know; Thy house is in sight, thy wife knows: At once thy children wait for thee, Thy 持参人払いのs tread the steps to thy house; At once thy wife is wailing for thee, Thy 持参人払いのs tread the ladder of thy house. They have reached the middle of the hall, They have reached the centre of the hall. Where shall be 成し遂げるd thy funeral 儀式? Where shall be 成し遂げるd thy 嘆く／悼むing 儀式? 成し遂げる them in the 広大な／多数の／重要な hall, 嘆く／悼む for me in the 広大な／多数の／重要な hall. How many klos* shall be hung around? How many klos shall be hung in the hall? Hang up five hundred and ten, Hang around five hundred and ten."

[Footnote: * A musical 器具 of metal, that is played on by （警官の）巡回区域，受持ち区域ing.]

The Lovers.

Woman.

"以前は one heart, But now divided: 以前は of one mind, Divided now into two. The brinjal+ wild is of a handsome yellow, The wild brinjal is of a beautiful yellow. May thy wife be white as a flake of cotton, Working like the 早い 雷鳴: The brinjal wild is yellow and handsome, The wild brinjal is yellow and beautiful: May thy wife be white as the 開始 cotton pod, Working like the running 雷鳴.

[Footnote: + The young man is meant to be 示すd by the brinjal.]

Man.

Thou hittest my heart, thou pleasest me; Thou touchest my heart, I am pleased with thee. But thy mother does not love me, Thy father does not love me. Listen to my words, Then 石／投石する and water will give light like sand.*

[Footnote: * The Karens いつかs pray, "May my heart be white as 石／投石する and light as sand; pure as water and light as sand."]

Woman.

I conversed with thee under the eaves, I talked with thee under the eaves. Our bracelets we put off and 交流d, Our bangles we put off and 交流d.

Man.

The country of Sere, of Sere, The land of Sere, of Sere; It is famed for the frogs that are there, It is famed for the fish that are there. The hornbills 上がる high in the sky, And 飛行機で行く away two abreast."

In the morning, when the 団体／死体 is 燃やすd, a bone is taken from the ashes and 保存するd with 広大な／多数の／重要な care till a convenient time for 組み立てる／集結するing a large concourse of people. Booths are then built on the bank of some stream, a feast made, and the 儀式s 新たにするd around the bone, which have been 述べるd above as 成し遂げるd around the 団体／死体. On the evening of the day that the bone is buried, the friends of the 死んだ 組み立てる／集結する around the bone and sing a particular dirge, of which the に引き続いて is a part:

"（疑いを）晴らす the road, The Queen will go 前へ／外へ, （疑いを）晴らす the road 井戸／弁護士席, The Queen will go 前へ／外へ again. The seven 広大な／多数の／重要な roads, Go the middle road; The seven 広大な／多数の／重要な paths, Go the middle path. Mother brought up her daughter, Mukha* has 掴むd her; Mother brought up her son, Mukha has got him. 黒人／ボイコット-支援するd Mukha Leaped 負かす／撃墜する from behind the partition; 黒人／ボイコット-winged Mukha Leaped 負かす／撃墜する from about the partition. The 広大な／多数の／重要な hall descends 徐々に, A short 地位，任命する remains 会社／堅い; The 広大な／多数の／重要な hall descends slowly, A beam remains 会社／堅い. We do not love to die, Thus we are made insane; We do not love to 出発／死, We are driven to insanity. The flat-法案d duck,+ The dead goes with him; The flat-nosed duck, The dead returns with him. Tie up the cord of seven strings++ That the dead may arrive at his 墓／厳粛／彫る／重大な; Tie up the cord of seven strings, The dead arrives to-day."

[Footnote: * An evil spirit, that is supposed to 掴む and kill persons who become obnoxious to him.]

[Footnote: + The wild duck is supposed to go and return to and from Hades.]

[Footnote: ++ Between the place where the funeral 儀式s are 成し遂げるd and the 墓／厳粛／彫る／重大な, strings are tied across the streams, a 橋（渡しをする） for the 出発／死d spirit.]

At the の近くに of the 儀式s around the bone, a bangle* is hung up, and a cup of rice placed under it. The 出発／死d spirit is then called; for it is supposed to be hovering around, till the funeral 儀式s are 完全にするd. When the spirit answers the call, the string trembles, the bangle turns 一連の会議、交渉／完成する, and the string snaps in two as if by 奇蹟. If no answer is returned, the spirit is gone to hell. When he signifies that he is 現在の, he has guided to the 墓／厳粛／彫る／重大な yard, which is always one of the best 位置／汚点／見つけ出すs in the 近隣. Here the bone is buried, and money with other articles thrown on the 墓／厳粛／彫る／重大な. Should any one take the money that is left on a 墓／厳粛／彫る／重大な, he would become childless, and his family extinct, which is a 十分な terror to a Karen to keep him honest. After burying the bone, the spirit is 演説（する）／住所d, as follows: "Now thou mayest go to thy land, thy country, thy kingdom. When thou arrivest, do not forget us. We shall come to thee. Go not to hell, go to the abodes of bliss. As to this silver, if thou art taken by 軍隊, buy thyself with it. Go. Here is thy small house; thy 広大な／多数の／重要な house is on the river Naudokwa.+ Go."

[Footnote: * An ornament worn in India, upon the 武器 and ankles.--E.]

[Footnote: + This is a river either in Hades or on its 国境s.]

The Karens suppose that these 儀式s are of a comparatively 最近の origin, and say that they 以前は buried their dead. 燃やすing the 団体／死体 and singing around the bone were first introduced, as some of their traditions say, by an individual of the 指名する of Mautau, to whom many of the songs are せいにするd. Others 告発（する），告訴（する）／料金 the whole on Satan himself; to which I see no special 反対, for their funerals are 完全にする scenes of bacchanalian revelry, in which the spirit of Satan most certainly 統括するs. The most 詳細（に述べる）d account of the origin of these 儀式s, is in a tradition that Mr. Wade 得るd from a Maulmain Karen, and is as follows:

Origin of the funeral 儀式s.

"Afterwards the man and his wife died. Of the children that they left behind them, some became sick and died, others became sick and 回復するd, and others died of age. When a thousand years were 完全にするd, God looked 負かす／撃墜する and had mercy on them again, and （機の）カム to them. He said, 'Your parents at the beginning I 命令（する）d, but they did not listen to my words; they listened to Satan, and ate the fruit of the tree of 誘惑. They became sick, and old, and died; as in like manner have their 子孫s unto you. Now I have looked 負かす／撃墜する and I pity you. I will save you, will you obey my words? If you will listen to me, I will save you.' God having spoken thus, men 同意d, and said, 'O Father God; our parents anciently did not listen to thy words: we 観察する them. They listened to the words of Satan, and ate the fruit of the tree of 誘惑. Death and old age （機の）カム upon them, and these things have descended to their children, even unto us. Have mercy upon us, and save us. We are exceedingly glad.' God replied, 'If you will obey my words I will help you; but if you do not obey, you will 苦しむ and die.' Having said thus, God proceeded to direct them as follows: 'When any one dies, 貯蔵所d him up in seven thickness of wild plantain leaves, and go place him in the road. As soon as seven days are 実行するd, he will come to life again.' Having said thus, God 出発／死d. Two or three days afterwards, a man died. As God had directed, they bound him up and placed him in the road; and, as God said, when seven days were 完全にするd he （機の）カム to life again. For a hundred years they 観察するd the word of God, and were happy.

"After a hundred years had passed away, Satan was born, and at fifteen years of age he began to 廃虚 man again. He said, 'Children and grandchildren, doing this way is not the way to be happy: I will show you how to 得る 楽しみ.' Having said thus, he rose up and killed his father. Having killed his father, he took the 団体／死体, placed it in the hall, and called his uncles and aunts, his brothers and sisters, and all his other 親族s. His 親族s having 組み立てる／集結するd together, he adorned the young men and maidens with new 衣料品s, and 原因（となる）d them to walk around the 死体 of his father and sing. 演説（する）／住所ing his 親族s, he said, 'Let some weep, let some laugh, and let some sing. In this way we shall have real 楽しみ. No 団体／死体 listened to him, except his relations; they did as he told them, but the 崇拝者s of God would not obey him.' Satan after 工夫するing within himself the course to be 追求するd, directed his 親族s to make handsome 着せる／賦与するs, showing them how to dye さまざまな colors, and how to ornament their 衣料品s. His relations having adorned themselves with new 着せる／賦与するs, in （土地などの）細長い一片d and variegated 衣料品s, he 原因（となる）d them to go out and sing.

"The children of those that worshiped God （機の）カム to see. Satan at the funeral feast saw them, and induced them to dress themselves in new 衣料品s and sing. They went away and called their relations to come and do likewise, 説, 'Brethren! as to what Satan is doing, we went to see, and 設立する it very pleasant.' 'What does he do?' was the 調査. They replied, 'What he does we cannot tell you; you must go and see with your own 注目する，もくろむs.' 'If we go,' was asked again, 'shall we like it?' 'Like it!' they replied, 'you will like it exceedingly; and more than like it, for if you go to him, he will give you new 衣料品s, and 原因（となる） you to walk and sing.' After conversing in this manner they all went to Satan, who as soon as he saw them, laughed and said, 'There was no 楽しみ in doing as your parents taught you. I will teach you how to 得る 楽しみ. Go, sing.' 'Why, Satan,' they replied, 'we do not know how.' 'I will show you,' he continued; and he dressed them in handsome 着せる／賦与するs, and taught them how to sing funeral songs. They then said to others, 'Brethren, what Satan has taught us is very pleasant;' and in this way, whenever any of Satan's 親族s died, they 組み立てる／集結するd at the funeral.

"After a long time, their parents all died off, and they had not learned the customs connected with praying to and worshiping God; they had learned only the customs that Satan had taught them, so that when any one died they knew not what to do, but went to Satan and asked him. He （機の）カム and taught them as above, and 告発（する），告訴（する）／料金d them, 説, 'Teach your children and grandchildren to do them; when I have gone and taught all nations, I shall be hidden. All I have taught you, my children, 観察する and do.' Satan, having 告発（する），告訴（する）／料金d them thus, died, and the Karen nation have 観察するd his 命令（する）s from 世代 to 世代 unto the 現在の time."

DEMONOLOGY.

We live in two worlds; the 明白な world which we apprehend by means of our senses, and the invisible world, of which we have no faculties to take cognizance, and of which we know nothing more than 発覚 teachers. From that it appears, "the angel of the Lord," unseen, "encampeth 一連の会議、交渉／完成する about those that 恐れる him;" and that 大臣ing spirits, unrecognized, are 大臣ing to the 相続人s of 救済.

Now a Karen has so far a knowledge of truth, that he has a 際立った belief in the 存在 of these two worlds. The first, or 明白な one he calls the outer; and the second, or invisible one, the inner. This spiritual world, however, brings no なぐさみ to his heart, for his imagination peoples it, not with angels watching over him for good, but with demons that are ever 工夫するing evil, and 捜し出すing his 破壊. Besides 存在s that he regards as of the nature of Satan, he believes that every country and sea, every mountain and stream, every large tree and 広大な／多数の／重要な 激しく揺する, has its 後見人 spirit; and to propitiate these 存在s, he makes sacrifices and 現在のs offerings. A 十分な account of these superstitions would fill a small 容積／容量. One 見本／標本 must serve in this place.

When about to sacrifice to the Earth, a small house, two or three feet high, is built, and a fowl or two sacrificed by cutting off their 長，率いるs, the 血 and feathers of which are daubed on the 地位，任命するs of the house. The fowls are next cooked, and then 現在のd with the に引き続いて 祈り:

"Lord of the Earth, Lord of the mud, Lord of the water, Lord of the mountains, Lord of the hills, Lord of the sun, Lord of the moon, Lord of the trees, Lord of the bamboos, Lord of the 広大な／多数の／重要な mountain, Lord of the middle mountain, Come, come. I will sacrifice for you to eat, Birds that are savory, Fowls that are fat: Fowls, both cock and 女／おっせかい屋. We that dwell By one stream of water, On one 地区 of land, With our people, our dependants, Both 広大な／多数の／重要な and small; May our 肌 be 冷静な／正味の, May our flesh be comfortable. Lord, put 前へ／外へ your 手渡すs, Put 前へ／外へ your feet; I will wash your 手渡すs, I will wash your feet: Eat rice, Drink water, O Lord."

When a Karen 始める，決めるs 解雇する／砲火／射撃 to the fallen trees and 乾燥した，日照りの brushwood that cover the field which he has （疑いを）晴らすd, he 演説（する）／住所s it as follows:

"Arise, field of fagots! Arise, arise! Arise, 徹底的に捜す thy 長，率いる! Arise, wash thy 直面する! Arise, devour the cleaver （疑いを）晴らすing! Arise, devour the axe （疑いを）晴らすing! Arise, devour the massy 激しく揺するs! Arise, devour the abrupt precipices! Arise, devour the mountains! Arise, devour the hills! Arise, devour the central mountain! Arise, devour the central hill! Arise, field of fagots! Arise, arise!"*

[Footnote: * The two 抽出するs given above, though not poetry, that is, the lines having neither rhyme nor 手段, are yet, like many other Karen compositions, a poetical prose, which can be best 代表するd by 存在 written in 平行の couplets.]

PROPHETS.

力／強力にする to see into the world of spirits is occasionally imparted. When Elisha's servant was filled with 恐れる for the safety of himself and his master, Elisha prayed, "Lord, I pray thee, open his 注目する，もくろむs, that he may see. And the Lord opened the 注目する，もくろむs of the young man; and he saw, and, behold, the mountain was 十分な of horses and chariots of 解雇する／砲火／射撃 一連の会議、交渉／完成する about Elisha." So Stephen, filled with the 宗教上の Ghost, saw the heavens opened, and "the glory of God, and Jesus standing on the 権利 手渡す of God." The Karens also believe, that this 力／強力にする of seeing into the invisible world is 所有するd by prophets, a degenerate race of whom are still supposed to 存在する の中で them. "There are two classes of prophets," say the 年上のs; "the one 持つ／拘留するs communication with demons; the other, with God." And after 追加するing that the good prophets are not now sent unto them, on account of their disobedience, they say, "God would have given us one for each 世代, but because we did not obey, prophets abound, and they are unrighteous." These 存在するing prophets 限定するs themselves to directing what offerings shall be made to appease the demons, that are supposed to produce sickness; and they are 絶えず 協議するd for this 目的. They pretend to 持つ／拘留する a conversation with unseen spirits, when 使用／適用s are made to them for （警察などへの）密告，告訴（状） and によれば the 返答 of the "familiar spirit," they decide.

There is another class of persons, called Bukhos, who are more 直接／まっすぐに connected with the worship of God, and who often 部隊 the character of 驚くべき／特命の／臨時の 宗教的な teacher with that of prophet. These Bukhos usually, if not uniformly, 非難する the practice of making offerings to demons; and 代表する to the people, that God is, in some way or other, about to appear for their 救済.

A distinguished one, who lives about ten days' 旅行 up the Yun-za-len, a 支流 of the Salwen, that rises 近づく Toung-u, is について言及するd by Mr. Judson, in his 定期刊行物 of May, 1832, as "an 驚くべき／特命の／臨時の young man of twenty, who, while he pretends to 持つ／拘留する communication with the invisible world, professes also to be desirous of finding the true God, and becoming 熟知させるd with the true 宗教. Our people remained with him three days; during which time, they were surrounded with a （人が）群がる of his 信奉者s, and were 強いるd to preach day and night."

I visited this prophet in the year 1837, and 設立する him, like many others, with whom I have met in my travels, without any settled 原則s, unless a heterogeneous mixture of old Karen traditions and Boodhism can be called such. His 主要な 反対する, as with most of his class, seemed to be, to give himself importance, and acquire an 影響（力） over the people. In this, he appears to have 後継するd tolerably 井戸／弁護士席, for at the last dates he had 首尾よく 長，率いるd a 反乱 of the Karens against the Burmans, and compelled a detachment of their 兵士s, that was sent against him, to retire.

One of the most 驚くべき／特命の／臨時の of these men, is the one that brought the 調書をとる／予約する of ありふれた 祈り to Mr. Boardman. The に引き続いて notices of him were furnished by Sau Qua-la.

"He 命令（する）d the people of Mergui and Tavoy, 説, 'Come and worship with me. Happiness will return, but those who neglect worship, when happiness arrives, will not be 許すd to 参加する in it.' 広大な／多数の／重要な numbers, old and young, male and 女性（の）, （機の）カム from every direction, and worshiped with 派手に宣伝するs, and gongs, and singing of every description. He made himself a 広大な／多数の／重要な man, and compelled others to prostrate themselves before him. He had men go before and behind him with swords and spears: while others （警官の）巡回区域，受持ち区域 派手に宣伝するs and struck the cymbals. In the zayats where the people worshiped, he had two 分割s made, one for the women and another for the men; and there he taught them to sing and pray to God. The people made him offerings of white cloth, and silver in かなりの 量s; and he would take the latter and throw it into the streams, 説,

'The flowered silver, the 鋳塊s of silver will 逃げる, The white silver, the 一連の会議、交渉／完成する silver I see.'

"This he called making an end of Burman silver. The people, however, continued to bring him money, notwithstanding he threw it away in the manner he did. In later years he （機の）カム and worshiped at Shenmouktee,* 近づく Tavoy. There, the Karens of Mergui and Tavoy 組み立てる／集結するd with him in 広大な／多数の／重要な numbers. They walked around the image night and day, and worshiped standing, and worshiped sitting, and worshiped lying 負かす／撃墜する. This was the way, he said, to bring the worship of the image to an end. The Burman officers, ーするつもりであるing to 大虐殺 the Karens, went to the 知事 of Tavoy and said, 'In the day there is not a 選び出す／独身 Karen to be seen; but when night comes, they cover the whole plain. Give us 許可, and we will go and kill them, lest they 反逆者／反逆する. The 知事 replied, '恐れる not, the Karens can never 後継する in 反乱; let them alone.' Not long afterwards, however, one of the Karens themselves went and 知らせるd against him to the 知事, 説, 'He is 努力するing to bring thee, and the king at Ava, into contempt; and he prays, that the white foreigners may come and take the city.' Then the 知事 called him and, taking away his sword and spear, threw him into 刑務所，拘置所. Here he 得るd two 調書をとる／予約するs. いつかs he said, that a white foreigner gave them to him; and いつかs, that a foreign priest gave them to him; and いつかs, that God gave them to him; and いつかs, that he received them from an inhabitant of heaven.** They were written in Karen, he said, and he prostrated himself before the 調書をとる／予約するs morning and evening; and made the Karens do so likewise, telling them, that, when the time arrived, they would be able to read them, but that the time was not yet come. The 知事 took away one of his 調書をとる／予約するs, and the other was the 調書をとる／予約する of ありふれた 祈り, which he subsequently brought to Mr. Boardman. He was 始める，決める at liberty through the intercession of a Karen 長，指導者; and he afterwards went 負かす／撃墜する to Palaw, where we heard he was flogged, and one of his disciples 罰金d a hundred rupees, and 辛うじて escaped with his life. The に引き続いて couplets are 見本／標本s of the compositions, that he taught the people to sing at worship:

"This worship is excellent worship, The worship that the 広大な／多数の／重要な God 任命するd; This worship is pure worship, The worship that the 広大な／多数の／重要な God gave us. 上がる and worship on the mountain vale of Maurai,+ The mountain vale of Maurai is the place where God reclines. 上がる and worship on Maurai, The mountain vale of Maurai is the seat of God. The wicked, those that are wicked, Shall 落ちる の中で the Fetid Cassia;*** The good, those that are good, Shall 上がる the smooth bamboo. （疑いを）晴らす away the wild Egg-工場／植物,++ Build our city of peace. Root up the wild Egg-工場／植物, 再構築する our old city. He has come, he has come, God has come; Bring offerings, bring offerings of 早期に rice. He comes, he comes, God comes; Bring offerings, bring offerings of white boiled rice. The golden ship has arrived, has arrived, It has arrived with our younger brother. The worship that God 任命するd, The 広大な／多数の／重要な worship, has reached the Karens. O the thinking of the 広大な／多数の／重要な worship! Lo! it 追放するs sleep. O the thinking of the origin of the worship! Lo! no more sleep can be 得るd."

[Footnote: * A village six or eight miles south of Tavoy, where there is a famous image of Gaudama.]

[Footnote: ** I have heard two or three diametrically opposite 声明s from his own lips.]

[Footnote: + This is the 指名する he gave to the zayat where he worshiped, but why, no one can tell.]

[Footnote: *** The Cassia tora of Linnaeus, a ありふれた 少しのd in Tavoy.]

[Footnote: ++ A 種類 of Solanum that grows wild in 広大な／多数の／重要な 豊富, but more 特に on 廃虚s and old 塀で囲むs.]

ROMANCE OF MISSIONS.

In Christian lands, there is a halo of romance いつかs thrown around the 使節団 企業, which the realities of life often dissipate; but still oftener, scenes of より勝るing 利益／興味 are 証言，証人／目撃するd on missionary ground, whose 有望な colors are never seen at home.

The history of the introduction of Christianity の中で the Karens is, perhaps, too 十分な of "truth stranger than fiction," to be believed by those who have not been actors in the scenes, themselves. Take Mergui for a 選び出す／独身 instance. Mr. and Mrs. Wade were the first to visit the Karen villages of Mergui with the gospel, and a more 利益／興味ing 歓迎会 than was given them, it were difficult to find on 記録，記録的な／記録する. They were led by an intelligent 長，指導者, now a 中心存在 in the church, and were met on their arrival by "several young women whom he had 招待するd, の中で others, to 会合，会う them," singing a hymn of which the first 詩（を作る） and chorus was,

"The Lord his messengers doth send, And he himself will quickly come; The priests of Boodh, whose 統治する is short, Must leave the place to make them room."

Three or four years afterwards, the writer of these pages entered the 州 at its other extremity; and 令状ing on the 位置／汚点／見つけ出す, he says, "My 入り口 into this village reminded me of Paul's into Lystra. The people almost quarrelled for the 栄誉（を受ける） of receiving me, each 抗議するing, 'my house is the best.' They had never heard of the gospel before, and were more attentive, and やめる as 整然とした at worship, as any Christian congregation I ever saw."

These people now form a part of the 解決／入植地 at Te-wa, where there is a 繁栄するing little church.

On descending the river two days' 旅行 その上の south, "We met," says the 定期刊行物, "with a 宗教的な teacher and his wife, who live in the 近隣. They begged us to stop; but after a little conversation, they 結論するd to return, and started on before us. On reaching his house, where I now am, we 設立する every thing 用意が出来ている for us, in the very first of Karen style, with their 衣料品s spread on the 床に打ち倒す, for me to walk upon from one room to another. While listening to the reading of the 見解（をとる）* in Karen, he occasionally exclaimed, 'The Lord,' 'The Lord,' 'The Lord.' He has built an 新規加入 to his house as a place of worship; and himself and such of his neighbors as are 性質の／したい気がして, 組み立てる／集結する every night to worship, where they pray and sing hymns. In his place of worship, I 設立する a 神社 surrounded with something 似ているing a Chinese pagoda, and many ridiculous ornaments. I told him, these things were not proper. '井戸／弁護士席, then,' said he, 'I will destroy them, if you say they are wrong. I made them through ignorance, not knowing what was proper. I have been long living in hopes, that I should see a teacher の中で us, and now you have come, I am 決定するd to do as you say.'"

[Footnote: * The 肩書を与える of a tract.--E.]

"I was awaked in the middle of the night, by the singing of some women in the next room, who composed as they sung. I caught a few 詩（を作る）s."--

"If we know the Lord Jesus Christ, We are 配達するd from our sins; Whoever knows the Lord Jesus Christ, Is 配達するd from his sins. Upon the whole earth, No other God should be worshiped; Throughout the whole earth, No other God should be worshiped. 賞賛する the 法律 of God, It is pure as water, even as sand; 賞賛する the truth of God, It is pleasant as water, smooth as アイロンをかける."

This man and his wife, with many of their neighbors, were subsequently baptized and formed the little church at Tamla, most of whose members have since moved up the river to Mata.

Ten days later, on returning to Tavoy from Mergui by the seaboard through the Burman villages, we lost our way, the day after leaving Mergui, as 詳細（に述べる）d in the に引き続いて communication written a few years after.

"My cogitations were interrupted by a man behind calling out in his idiom, 'the road is lost.' Sure enough, the road was gone, and we soon 設立する ourselves on the 辛勝する／優位 of a dismal 押し寄せる／沼地, covered by a 種類 of ficus with its thousand 武器, the sure 索引 of inextricable mazes and inundating tide waters.

"Having been walking from the first blush of morn, with a 見解（をとる） to reaching a small Burman village by the middle of the afternoon, we were 十分に 疲労，（軍の）雑役d to 嘘（をつく） 負かす／撃墜する and wait for the fresh impetus of the morrow; but unfortunately our scrip was out, and every 発言する／表明する counselled to move on, but in what direction, was not so （疑いを）晴らす. After a short pause, the Karens instinctively turned to the mountains, and we 急落（する），激減（する）d through a 厚い undergrowth of briars and creepers.

"--'The tropic sun had laid his 燃やすing 長，率いる
On twilight's （競技場の）トラック一周,"

"when we suddenly 設立する ourselves on the banks of a mountain stream, and entered a path that appeared to lead to a Karen house. The energy of hope carried us up the hills till the last gleam of day died away, and the 星／主役にするs of night hung trembling in the heavens. We reached a field that had been cultivated, but 式のs! it had also been abandoned. Nature was exhausted, and after making a 解雇する／砲火／射撃 to keep away the tigers heard around, we spent a few minutes in considering the passage, 'Thy will be done,' and の近くにd with 祈り and 賞賛する to Him that doeth all things 井戸／弁護士席. Not having either dinner or supper to 準備する, our 手はず／準備 for the night were soon made. I moved away the large 石／投石するs in a small ravine, and, under a few wild plantain leaves to defend me from the dew, lay 負かす／撃墜する to sleep to the music of a sleepless brook that rolled at my feet. We awoke with the wailing cry of the long-武装した apes,* bounding from tree to tree in the forests beyond us. 'The morning has whitened,' said a Karen at my 味方する, pointing to the first glow of 夜明け on the mountain 首脳会議; and while the morning 霧 swept in gigantic fleeces over the plain below, except an 時折の knoll peering above its waves, like an island in the ocean, we 開始するd retracing our steps 負かす／撃墜する the hill to a path at the foot, that had been 観察するd 主要な to the north. 努力するing to conjecture in what way our losing the road would be overruled to our 利益（をあげる） and usefulness, we moved on till nine or ten o'clock, when our 注目する，もくろむs were gladdened by the sight of a Karen house. An old man on the verandah gazed at us a few moments in immovable silence, like the deer of his native hills, and then turning to his family in the house, he called out, 'The teacher has arrived; the teacher has arrived.' The next moment he was before me, 説, 'I will show you to the zayat. It is の近くに by; only a call distant.' This was passing strange to me, but as it appeared all a thing of course to the old man, I followed on to a more than ordinarily comfortable zayat in the 近隣 of some Karen houses, whose inmates were soon around me, like Cornelius and his friends, looking, though not 説, 'We are all here 現在の before God to hear the things 命令（する）d thee of God!' It appeared on explanation, that it had been told them, 'The teacher is in the ジャングル, and will call on you. You must build a zayat for his 歓迎会, and listen to his precepts.' The zayat was just 完全にするd, and they were looking for my arrival daily, when I lost my way; and instead of leaving their 解決／入植地 many miles to the eastward, as I ーするつもりであるd, I was most unintentionally led の中で them. I had fallen on an oasis in the 砂漠, and here a few days were spent which afford 楽しみ in the retrospect, and will afford 楽しみ, it is believed, in eternity. We parted with 相互の 悔いる, the people 負担ing us with 相当な proofs of their attachment in the 形態／調整 of rice, fowls, eggs, yams, 甘い potatoes, and sugar 茎, while their last words were, 'You must come again next year and baptize us.' Another year （機の）カム, and another, and another; each year bringing with it that 株 of culture to this little 位置／汚点／見つけ出す, which the missionary and his native assistants could spare from a large field with 非常に／多数の and 緊急の 需要・要求するs. The result was, a Christian 全住民 of about fifty, nearly twenty of whom have learned to read, and more than twenty of whom have 部隊d with a Christian church on a profession of 約束." They now form a part of the 繁栄するing village of Ka-貯蔵所.

[Footnote: * The animal referred to by Dr. Helfer, who says, "A Hylobates, though the most ありふれた 種類 in the 内部の, howling most pitiably in the 独房監禁 forests, seems to have hitherto escaped the 観察 of naturalists."]

"From the uttermost part of the earth we hear songs; 'Glory to the righteous.' For as the earth bringeth 前へ／外へ her bud, And as the garden causeth the things that are sown in it to spring 前へ／外へ; So the Lord God will 原因（となる） righteousness and 賞賛する To spring 前へ／外へ before all the nations."*

[Footnote: * Isaiah 24:11.61:11.]

FINIS

TO THE FRIENDS OF MISSIONS.
----------------------------------------------
VALUABLE MISSIONARY WORKS PUBLISHED BY
GOULD, KENDALL AND LINCOLN, BOSTON.
----------------------------------------------

THE GREAT COMMISSION,
Or the Christian Church 構成するd and 告発（する），告訴（する）／料金d to 伝える the gospel
to the world. By the Rev. John Harris, D. D., author of
"Mammon," "広大な／多数の／重要な Teacher," &c., with
an Introductory Essay by William R. Williams, D.D.,
of New York. SECOND EDITION.
12mo. cloth.

This word was written in consequence of the 申し込む／申し出 of a prize of two
hundred guineas by several 目だつ individuals in Scotland for the
best essay on "the 義務, 特権 and 激励 of Christians to
send the gospel of 救済 to the unenlightened nations of the earth."
The adjudicators (David Welsh, Ralph Wardlaw, Henry Melville, Jabez
Bunting, Thos. S. Crisp) 明言する／公表する "that forty-two essays were received,
and after much 審議, the essay of Dr. Harris was placed first.
They were 影響（力）d in their 決定／判定勝ち（する） by the 感情, style, and
comprehensiveness of the essay, and by the general adaptation to the
avowed 反対する of the prize.

From the 非常に／多数の and 延長するd notices and reviews of the work, the
に引き続いて 抽出するs are given to show the "OPINION OF THE PRESS."

"This work comes 前へ／外へ in circumstances which give and 約束
驚くべき／特命の／臨時の 利益／興味 and value. Its general 循環／発行部数 will do much
good." N. Y. Evangelist.

"A work of 広大な／多数の／重要な excellence, rich in thought and illustration of a
支配する to which the attention of thousands has been called by the word
and providence of God." Philadelphia 観察者／傍聴者.

"The 長所s of the 調書をとる／予約する する権利を与える it to more than a prize of money. It
構成するs a most powerful 控訴，上告 on the 支配する of 使節団s." N. Y.
Bap. 支持する.

"Its style is remarkably chaste and elegant. Its 感情s richly and
fervently evangelized, its argumentation conclusive." Zion's 先触れ（する）.

"This is not the first prize essay by the same author. Those who have
read the 広大な／多数の／重要な Teacher and Mammon, need no other 推薦 to
this." N. Y. 観察者／傍聴者.

"It 描写するs in a forcible manner, the blessings which …に出席する missionary
成果／努力s, and 診察するs at length the 反対s which have been 勧めるd
against the 設立 of 使節団s." 商業の 定期刊行物.

"We hope, that the 容積／容量 will be attentively and prayerfully read by
the whole Church, which are 着せる／賦与するd with the "広大な／多数の／重要な （売買）手数料，委託（する）／委員会／権限" to
evangelize the world, and that they will be moved to an 即座の
発射する／解雇する of its high and momentous 義務s." N. E. Puritan.

"Of the several 生産／産物s of Dr. Harris--all of them of 広大な／多数の／重要な
value--that now before us is 運命にあるd probably to 発揮する the most
powerful 影響（力） in forming the 宗教的な and missionary character of
coming 世代s. The 広大な 基金?? of argument 構成するd in these pages
will excite the 賞賛 of thousands in our own land 同様に as in
Europe." Boston Recorder.

---------------------------------------------------
THE ORIGIN AND HISTORY OF MISSIONS;
A RECORD OF THE VOYAGE, TRAVELS, LABORS, AND SUCCESSES OF
THE VARIOUS MISSIONARIES 世界保健機構 HAVE BEEN SENT FORTH BY
PROTESTANT SOCIETIES TO EVANGELIZE THE HEATHEN,
COMPILED FROM AUTHENTIC DOCUMENTS, FORMING A COMPLETE
MISSIONARY REPOSITORY.
ILLUSTRATED BY NUMEROUS ENGRAVINGS FROM
ORIGINAL DRAWINGS MADE EXPRESSLY FOR
THIS WORK. BY REV. JOHN O. CHOULES,
N. Y., AND REV. THOMAS SMITH, LONDON.
SIXTH EDITION, ENLARGED AND IMPROVED,
IN TWO VOLUMES, QUARTO.

THE Publishers would 招待する the attention of all 利益／興味d in the
繁栄 and success of 使節団s, to this 価値のある work. The 現在の
版 has been 改善するd and 大きくするd by a 延長／続編 of the work
負かす／撃墜する to the 現在の time. It will be seen, by 言及／関連 to the
recommendatory notices 別館d, from 目だつ men of the さまざまな
denominations, that it is 解放する／自由な from all sectarian bias, and as such is
する権利を与えるd to the 信用／信任 of the Christian community.

The work is printed on flue paper, from handsome stereotype
plates,--含む／封じ込めるs 1228 pages of printed 事柄, and thirty-six splendid
steel engravings. ーするために place it within the reach of every one
wishing to 所有する this 価値のある repository of missionary 知能,
the 現在の proprietors have 決定するd to put it at the very low price
of seven dollars per copy,--one half the cost of former
版s;--making it one of the cheapest 作品 published.

RECOMMENDATIONS.

The 計画（する） and 反対する of "THE ORIGIN AND HISTORY OF MISSIONS" having been
submitted to us, we beg leave most cordially to recommend it to the
attention of the 宗教的な public, considering it 高度に calculated to
延長する the 利益／興味 which is already felt on に代わって of the 広大な／多数の／重要な
missionary 企業.

RUFUS ANDERSON, D. D., DAVID GREENE, LUCIUS BOLLES, D. D., R. E.
PATTISON, D. D., P. VAN PELT, WILBUR FISKE, D. D., F. WAYLAND, D. D.,
DANIEL SHARP, D. D., B. B. WISNER, D. D., J. CODMAN, D. D., HOWARD
MALCOM, WILLIAM JENKS, D. D., J. D. KNOWLES, IRAH CHASE, H. J. RIPLEY,
BARON STOW, WILLIAM HAGUE, SAMUEL COX, D. D., GARDINER SPRING, D. D.,
SPENCER H. CONE, CHARLES G. SOMERS, ROBERT M'CARTEE, D. D., G. M.
MATHEWS, D. D., ARCHIBALD MACLAY, C. C. CUYLER, EZRA FISK, D. D., B. T.
WELCH, D. D., A. KENDRICK, D. D., A. ALEXANDER, D. D., G. LIVINGSTONE,
D. D., G. T. BEDELL, D. D., W. T. BRANTLEY, EZRA STILES ELY, D. D., J.
BRECKENRIDGE, D. D., LUTHER HALSEY, WILLIAM NEVINS, R. BABCOCK, D. D.,
JOHN PRATT, J. C. YOUNG, A. W. LELAND, D. D.


HISTORY OF MISSIONS.

From Rev. R. ANDERSON, D. D., Sec. Am. B. C. F. 使節団s.

The History of 使節団s, in two vols. quarto, by the Rev. Messrs. Smith
and Choules, is the most 包括的な and the best extant. It 含む／封じ込めるs
a rich 蓄える／店 of authentic facts, 高度に important both to the 大臣
and the 私的な Christian. To the former it will be an invaluable
assistant in his 準備s for the 月毎の concert and other
missionary 会合s; and in the family, it will furnish instructive and
useful 雇用 to the members of different ages, in many an hour that
さもなければ might not be so profitably 占領するd. R. ANDERSON.

From the 長官s Am. Bap. Board of For. 使節団s.

The History of 使節団s, as its 指名する denotes, is a narrative of the
means and methods by which the gospel has been propagated in pagan
lands, beginning with the earliest 成果／努力s of the church, but 現在のing
more 捕まらないで the origin and 進歩 of the 主要な／長／主犯 missionary
会・原則s of the last and 現在の centuries. 存在 derived from
authentic sources, and fitted, by its happy 選択 of 出来事/事件s, to
心にいだく an intelligent 利益／興味 in the 支配するs of which it 扱う／治療するs, we
hope it will 安全な・保証する an 広範囲にわたる 循環／発行部数. It is worthy of a place in
every Christian library. LUCIUS BOLLES, SOLOMON PECK.

"It is to the notice of all the community that we introduce, with
unfeigned 楽しみ, this work. If all our brethren would 得る and read
it, we 疑問 not our missionary concerts would become scenes of more
lively 利益／興味. We beg our friends not to 奪う themselves of the
楽しみ of owning the History." Baptist Magazine.

"It is the first work, within our knowledge, that comes up, in the
extent of its （警察などへの）密告，告訴（状）, to the （人命などを）奪う，主張するs of the 広大な／多数の／重要な 支配する of
使節団s. After a の近くに examination, we consider the work to have been
faithfully and 正確に done. We cannot but hope that the publishers
will be amply remunerated. The importance of the work can hardly be
magnified. To all, we 真面目に and confidently recommend 'The Origin
and History of 使節団s.'" 年４回の 観察者／傍聴者.

"We can only repeat the 推薦 which we have more than once
bestowed on this important work." Biblical Repository.

"We welcome with 深い and 影響を受けない joy the 外見 of Mr. Choules's
'Origin and history of 使節団s.' We devoutly thank God for a work which
so fully and happily 供給（する）s that very （警察などへの）密告，告訴（状） which is needed by
all who would intelligently love and wisely 促進する the 広大な／多数の／重要な and
arduous 企業 of the world's 転換,--who would know what has
been done, and what remains to be done, and what light the wide and
diversified experience of the past throws upon the means to be 雇うd
for the 未来." Christian Review.

"The work is just what every friend of 使節団s has long 願望（する）d; and
perhaps more than one may exclaim, with the lamented Dr. Bedell, 'I had
ーするつもりであるd, if God should spare my life, to 準備する a history of 使節団s;
but (alluding to this work) how good is God! it is already done.'"
Christian 証言，証人／目撃する.

"When we have taken up the 容積／容量s, we have laid them 負かす／撃墜する again with
不本意, and only as constrained by necessity. They are rich; replete
with instructive facts and striking 出来事/事件s, that will not fail to
leave those impressions on the reader's mind, which a good man loves to
心にいだく, and with which it must be the joy of his heart to live, and the
delight of his soul to die." Boston Recorder.

---------------------------------------------------
MEMOIR OF
GEORGE DANA BOARDMAN,
Late Missionary to Burmah, 含む／封じ込めるing much 知能 親族 to
the Burman 使節団. By Rev. Alonzo King. New 版.
With an Introductory Essay, by a distinguished Clergyman.
Embellished with a likeness. A beautiful Vignette on Steel,
代表するing the baptismal scene just before his death; and
a 製図／抽選 of his Tomb, taken by
Rev. HOWARD MALCOM.

In noticing the lamented death of Mr. Boardman, Mr. Judson, in one of
his letters, thus speaks of his late worthy co-労働者 on the fields of
Burmah:

"One of the brightest luminaries of Burmah is 消滅させるd,--dear
brother Boardman is gone to his eternal 残り／休憩（する）. He fell gloriously at the
長，率いる of his 軍隊／機動隊s, in the 武器 of victory,--thirty-eight wild Karens
having been brought into the （軍の）野営地，陣営 of king Jesus since the beginning of
the year, besides the thirty-two that were brought in during the two
先行する years. 無能にするd by 負傷させるs, he was 強いるd, through the whole
last 探検隊／遠征隊, to be carried on a litter; but his presence was a host,
and the 宗教上の Spirit, …を伴ってd his dying whispers with almighty
影響（力）. Such a death, next to that of 殉教／苦難, must be glorious in
the 注目する，もくろむs of heaven. 井戸／弁護士席 may he 残り／休憩（する） 保証するd, that a triumphal 栄冠を与える
を待つs him on the 広大な／多数の／重要な day, and '井戸／弁護士席 done, good and faithful Boardman,
enter thou into the joy of thy Lord.'"

Mr. Mason, his worthy fellow-労働者 の中で the Karens, says:--"I have
been busily 占領するd all day and evening with the examination of
候補者s for baptism, and have received thirteen. Thus the work of
転換 seems to have been produced, by the blessing of God, by means
正確に 類似の to those which are blessed by 復活s at home. The
whole however, is to be traced to Mr. Boardman's first visit to the
ジャングル, in 1829. An impulse was then given to Karen minds, which, I
confidently 心配する, will never stop until the whole nation is
変えるd."

From Rev. J. O. Choules, author of History of 使節団s.

I have read the Memoir of Boardman with 広大な／多数の／重要な satisfaction. It is a
容積／容量 of no ordinary 長所, and will compare advantageously with any
類似の 生産／産物. The 広大な／多数の／重要な charm in the character of Mr. Boardman was
his 熱烈な piety; and his 伝記作家 has 後継するd admirably in 持つ／拘留するing
him up to the Christian world as the pious student, the faithful
大臣, and the self-否定するing, laborious missionary. To the student, to
the Christian 大臣, it will be a 価値のある 調書をとる／予約する, and no Christian can
peruse it without advantage. I hope our 大臣ing brethren will 援助（する） in
the 循環／発行部数 of the Memoir. Every church will be 利益d by its
diffusion の中で its members. I am much mistaken, if the perusal of this
容積／容量 does not lead some youthful members of our churches to look with
an 注目する，もくろむ of pity on the wastes of Paganism, and cry, "Here am I, send me."

Yours, &c., JOHN O. CHOULES.

From Rev. Baron Stow.

No one can read the Memoir of Boardman, without feeling that the
宗教 of Christ is ふさわしい to purify the affections, exalt the
目的s, and give energy to the character. Mr. Boardman was a man of
rare excellence, and his 伝記作家, by a just 展示 of that
excellence, has （判決などを）下すd an important service, not only to the 原因（となる） of
Christian 使節団s, but to the 利益／興味 of personal godliness.

Yours, with esteem, BARON STOW.

-------------------------------------------------
MEMOIR OF
WILLIAM CAREY, D.D.,
FORTY YEARS MISSIONARY IN INDIA.
By Eustace Carey. With an Introductory Essay, by F. Wayland, D.D.
WITH A LIKENESS.

During the forty years which Dr. Carey labored in the missionary 原因（となる）,
he was instrumental in the 出版（物） of 212,000 容積／容量s of the
Scriptures, in forty different languages, embracing the vernacular
tongues of at least 27,000,000, of the human race, besides 成し遂げるing
other labors, the enumeration of which would seem almost incredible.

The work is done with modesty and good sense, and is written with piety,
candor and 簡単. The author rarely indulges his imagination, and
seldom diverges from the plain path of beaten narrative. Whatever he
says may be relied on with 信用／信任, and will be perused with
利益／興味. We would 喜んで have had more, but we are thankful that we
have so much.--Introductory Essay.

---------------------------------------------
MEMOIR OF
ANN H. JUDSON,
Late Missionary to Burmah, 含むing a history of the American
Baptist 使節団 in the Burman Empire.
By James D. Knowles. A new 版. With a 延長／続編 of
the History of the 使節団 負かす／撃墜する to the 現在の year.

The unexampled sale of this 調書をとる／予約する in the 部隊d 明言する／公表するs, besides several
版s in England, is a gratifying 証拠 of the public approbation.

It is now printed in 改善するd style, and makes a GIFT much superior to
any 年次の; the embellishments 存在 elegant and appropriate, and the
reading 事柄, which is of the most 利益／興味ing and 改善するing
character, makes it one of the most 望ましい 現在のs to a "Young
Christian" that can be 設立する.

From the American Traveller.

"We are 特に gratified to perceive a new 版 of the Memoirs
of Mrs. Judson. She was an 栄誉（を受ける） to our country--one of the most noble
spirited of her sex. It cannot therefore be surprising that so many
版s and so many thousand copies of her life and adventures have
been sold. The 指名する--the long career of 苦しむing--the self-sacrificing
spirit of the retired country girl, have spread over the whole world;
and the heroism of her apostleship and almost 殉教／苦難, stands out a
living and heavenly beacon 解雇する／砲火／射撃 まっただ中に the dark midnight of ages, and
human history and 偉業／利用するs. She was the first woman who 解決するd to
become a missionary to heathen countries."--

---------------------------------------------
The Christian Miniature Library.

Elegantly Bound in Cloth, Gilt 辛勝する／優位s.

THE BIBLE AND THE CLOSET;
Or how we may read the Scriptures with the most spiritual 利益（をあげる）,
by Thomas Watson; and Secret 祈り 首尾よく managed,
by Rev. Saml. 物陰／風下; 大臣s 排除する／（飛行機などから）緊急脱出するd in 1662. edited by J. O. CHOULES,
with a recommendatory Letter, by E. N. KIRK.

"This class of 出版（物）s 供給（する） the most striking 欠陥／不足 in the
practical 宗教的な literature of our day. Here are rich 見解（をとる）s of
scriptural illustration and of 宗教的な 感情, buried in the tomes
of the sixteenth and seventeenth centuries, and it is a good service to
the church of the nineteenth, to re-open those 地雷s. Our neophytes need
it, and our 大臣の 軍団 may find models which can be most
profitably imitated."--Mr. Kirk's Letter.

THE FAMILY ALTAR;
Or how may the 義務 of daily family 祈り be best managed for
the spiritual 利益 of every one in the family.
By Thomas Doolittle, 1674.
Edited by J. O. CHOULES.

THE CASKET OF FOUR JEWELS,
For Young Christians. 含む／封じ込めるing Apollos--Growth in Grace--The
Golden Censer--and The Christian 国民.

THE MARRIAGE RING;
Or how to make Home Happy. By the Rev. John Angel James.

Other 容積／容量s of the above beautiful series are in 準備, and
will be speedily 問題／発行するd.

The に引き続いて are done up in paper, gilt 辛勝する／優位s.

APOLLOS:
Or directions to persons just 開始するing a 宗教的な Life.

GROWTH IN GRACE:
Or the young Professor directed how to 達成する to 著名な Piety.
From the writings of J. EDWARDS and J. A. JAMES.

THE CHRISTIAN CITIZEN:
By JOHN HARRIS, D. D.

THE GOLDEN CENSER:
Or a visit to the House of 祈り, from the writings of
JOHN HARRIS, D. D.
----------------------------------------------

THE END

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