1) The document discusses American missionaries who went to Siam (now Thailand) in the 19th century to convert locals to Christianity, seeing themselves as bringing salvation.
2) These missionaries came from a period of religious revival in New England and saw their work as fighting in a holy war against evil and idolatry.
3) However, the missionaries were naive and inexperienced, seeing themselves on a messianic mission to convert Asia to Protestantism within a generation, despite their own shortcomings and ignorance of other cultures.
1) The document discusses American missionaries who went to Siam (now Thailand) in the 19th century to convert locals to Christianity, seeing themselves as bringing salvation.
2) These missionaries came from a period of religious revival in New England and saw their work as fighting in a holy war against evil and idolatry.
3) However, the missionaries were naive and inexperienced, seeing themselves on a messianic mission to convert Asia to Protestantism within a generation, despite their own shortcomings and ignorance of other cultures.
1) The document discusses American missionaries who went to Siam (now Thailand) in the 19th century to convert locals to Christianity, seeing themselves as bringing salvation.
2) These missionaries came from a period of religious revival in New England and saw their work as fighting in a holy war against evil and idolatry.
3) However, the missionaries were naive and inexperienced, seeing themselves on a messianic mission to convert Asia to Protestantism within a generation, despite their own shortcomings and ignorance of other cultures.
1) The document discusses American missionaries who went to Siam (now Thailand) in the 19th century to convert locals to Christianity, seeing themselves as bringing salvation.
2) These missionaries came from a period of religious revival in New England and saw their work as fighting in a holy war against evil and idolatry.
3) However, the missionaries were naive and inexperienced, seeing themselves on a messianic mission to convert Asia to Protestantism within a generation, despite their own shortcomings and ignorance of other cultures.
Send forth the best ye breed - Go bind your sons to exile to serve your captive's need,· To wait in heavy harness On fluttered folk, and wild - Your new-caught, sullen peoples, Half devil and half child. Rudyard Kipling
"With New England care and cultivation Siam might be made a
paradise." 1 Thus did a Vermont Yankee, Lucia Hemenway, comment on the garden of Prince Kratai of Bangkok. She wrote that "it is laid out handsomely and with taste;" but she could not withhold rhe thought so common to westerners in Asia - It's beautiful, but we can show them how to do it better! Lucia's remarks typify those of westerners a century ago. On the one hand they were greatly attracted by the land and its people, but they did not consider these Siamese their social equah - not to say superiors - which in fact most of them were. A handful of middle- class missionaries and commercial travellers were given access to the highest nobility of a nation whose history w:1s richer than their own. But these self-appointed emissaries had come to preach salvation and technology to the "benighted" peoples of Asia, and accordingly were blind to the wonders which confronted them. Young, idealistic Mrs. Hemenway, spoke for all when she wrote, "My heart al.most sinks when I think of the work that has to be done by Christians before' the world is converted to Christianity ." 2 This brave band of mis- sionaries had sailed half way around the world to save a who did not want to be saved.
1 Lucia Hemenway's J ourna1, Feb. 1_1, 1840.
2 Lucia Hemenway's Journal, Nov. 24, 1838.
180 THE WHITE MAN'S BURDEN 181
Lucia Hunt had married a cause as well as a husband - perhaps
the two were indistinguishable to impressionistic young women like Lucia who chose to be missionary wives in nineteenth century .America. They had been caught up in the frenzy of a religious revival whose storm center was located in the "burnt over district" of western New England and New York State. Outwardly these fervent crusaders appear self-confident to the point of arrogance. Their journals ge- nerally reinforce this impression. Occasionally, however, one finds a diary entry which does more than simply state the facts in the laconic fashion of Lucia's account of her wedding day: "Attended church. In the evening again I returned to the church and was married to the Rev. Asa Hemenway, missionary to Siam. Mr. J. T. Goodhue preached from these words 'For the love of Christ constraineth us' i. Cor. 5, 14."3 When a mood of introspection is permitted to intrude upon the sparse chronicle, more often than not it is the wife's journal which reveals the self-doubts, pain, and sorrows of a self-imposed exile from her native land. "I have felt for a few days past weak and like nothing and of no use to anybody," wrote Mrs. Hemenway after four months at sea in the cramped quarters of the Arno. "Perhaps I am wrong and wicked in indulging these feelings. I should like to get away alone and repent of my sins before him who is my guide." 4 These innocent young missionaries had taken on their shoulders the "white man's burden," just as others of their generation in America were dedicating their lives to the liberation of slaves, the spread of temperance, and the founding of new sects. All reformers shared tht: conviction that God was calling a chosen few to wage:: full scale battle against sin and injustice in the United States and against idolatry out- side Christendom. Yotmg people were exhorted to enlist in a holy .war against all the forces of evil, with the promise that if they battled for the Lord they might gain salvation for their souls. Their courage was generally extraordinary, their ability often some- what less. The renown accorded many of them as missionaries might not have accompanied less glamorous careers at home, though of a few it must be said that they were outstanding innovators, scholars, and statesmen who would have left a mark whatever their chosen occupation. 3 Lucia Hemenway's Journal, Apr. 14, 1839. 4 Lucia Hemenway's Journal, Oct. 18, 1839. 182 ASIAN STUDIES
One thing seems clear, nonetheless: the official accounts of that
period, in glossing over the personal eccentricities of missionaries and others, dehumanize these people whose passions were so strong as to induce them to forsake the security of their middle-class environment to risk martyrdom in uncharted regions overseas. Missionary histories and biographies have contributed to the stereotype of the missionary as a bloodless, naive idealist who knows nothing of ordinary life, can- not be tempted, and. lives off the hard-won earnings of the folks back home. In fact they were youthfully naive at first, but soon they learned the hard ways of the world and occasionally succumbed thereto. They knew sin at first hand, particularly the sin of pride. They deserve to be recognized for what they truly were: very human creatures, not saints, trying desperately to fight God's battles in a world they saw threatened by the knavery of scoundrels and idolaters, fearful lest the contest against evil would be lost because of their waning zeal. It was presumptuous of such inexperienced young people as these. inadequately educated in _a homeland which even then displayed unfounded messianic pretensions, to believe that they bore the re- sponsibility and capacity to convert the continents of Africa and Asia to Protestantism in their generation. Possibly it was their very ignor- ance of the world outside that gave them courage to attempt this impossible task. Motivating them in this crusade was the conviction that they were engaged in God's business, and that he would supporr them in every trial. They did not doubt that their cause was just and would ultimately prevail. "The war of God against Buddhism has commenced," wrote Dr. Dan Bradley. "The Almighty has already planted his standard in almost every Buddhist nation on earth, and 'he is determined that the cross of Jesus Christ his Son shall ere long draw all men among them to confide in, and serve him who was nailed upon it . . . Why should it be thought incredible that he will ful- fill this promise within the present century?" 5 In those not-infrequent cases were private judgment stood in op- position to majority will, personal conviction would prevail. "Duty is mine and consequences the Lord's," 6 reflected amateur theologian Bradley in defending his position - which had contributed to the demise of the Congregational mission in Siam - against the views of
5 Bangkok Calendar, 1862, p. 69.
s Dan B. Bradley's Journal, Aug. 27, 1954. THE WHITE MAN'S BURDEN 183
his seminary-educated colleagues. "I am not disposed to consult flesh
and blood on any point when I have the word of God clearly before my mind." 7 Fortunately perhaps for the resolution of their public as well as private doubts about their own roles in the missionary crusade, they had an Enemy to blame for every failure. Arrayed against them was God's great adversary, Satan himself, exploiting their every weakness to bring Jehovah's cause to nought. Too often they proved unequal to the struggle, but at least they could rationalize their failures and need ncyer <-JUestion for long the validity of their mission. Lest the reader think that only missionaries were self-righteous, let him be assured that traders, mechanics, sea captains, and even diplo- mats were victims of the same conceit. True humility, then as now, was a quality uncommonly found in the foreign colony in Siam. The story of American involvement in the domestic and interna- tional affairs of Siam begins in earnest in 1833, when Edmund Ro- berts concluded a commercial treaty with the Siamese Government. This provided diplomatic immunity and the freedom to propagate religion to the missionaries who began to arrive the following year. The first Americans to make Bangkok their permanent home were a group of Baptist missionaries, followed soon thereafter by represent-