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Church Work In Upper Burma
Church Work In Upper Burma 1/14
An occasional reprint from existing Historical Documents. Bishop U Ba Maw may have been the instigator of this report, originally brought together during the 1940’s from various sources, including the Rangoon Diocesan Magazine and the Mandalay Chaplaincy Records.
This pamphlet was prepared in 2003. Proceeds from donations of Ks 2000 for a copy of it went towards the restoration of the Swinhoe stained glass windows in the All Saints’ Church, Maymyo.
In Upper Burma there are Christian Missions connected with the Roman Catholics, the American Baptists, the Methodists, and the Anglicans. The Anglican Missions are subdivided into two classes the one associated with the Society for the propagation of the Gospel; having Mandalay as its largest station, and the other belonging to the Bible Churchmen’s Missionary Society, with its centre in Mohnyin, both alike at present under the jurisdiction of the Bishop of Rangoon. This note deals with nothing outside the Anglican Church, and within that Church does not treat of the B.C.M.S., which is certainly making history, only, as it did not start in Burma until 1924, the time has not yet come to record its activities.
The S.P.G. Mission in Upper Burma started with Rev’d. Dr. Marks’ visit to King Mindon in 1868. The story of those early days has been told again and again, and may conveniently be read in Marks' "Forty Years in Burma” or Purser’s “Christian Missions in Burma”. Very briefly, the events were these. Dr. Marks was introduced to the King by one of the royal Princes who had become his pupil in Rangoon. As the result of the first interview Marks was invited to go and live in Mandalay, and to teach the sons of the King and some of his Officials. The King undertook to provide the necessary buildings, viz. Missionary’s House, Day-School, Boarding-House for boys, and a Church. He was as good as his word, and built them all substantially, of good teak, the first three immediately. As regards the Church, there was much delay, and application had to be made repeatedly, but in 1873 that too was finished, and it was consecrated by the Bishop of Calcutta, whose see included Burma until the Diocese of Rangoon was constructed in 1877. Some of the King’s sons were sent daily to the School, with many other boys, for teaching by Dr Marks and his assistants, and amongst them was Thibaw, who succeeded his father on the throne. Until recently some of Dr. Marks’ original diaries were still in existence at Mandalay, recording many details of those difficult but hopeful years; unfortunately, like all the records and registers, and all the furniture too, these disappeared during the Japanese occupation, but if old numbers of the Rangoon Diocesan Magazine are available, many extracts can be found printed there.
This pamphlet was prepared in 2003. Proceeds from donations of Ks 2000 for a copy of it went towards the restoration of the Swinhoe stained glass windows in the All Saints’ Church, Maymyo.
In Upper Burma there are Christian Missions connected with the Roman Catholics, the American Baptists, the Methodists, and the Anglicans. The Anglican Missions are subdivided into two classes the one associated with the Society for the propagation of the Gospel; having Mandalay as its largest station, and the other belonging to the Bible Churchmen’s Missionary Society, with its centre in Mohnyin, both alike at present under the jurisdiction of the Bishop of Rangoon. This note deals with nothing outside the Anglican Church, and within that Church does not treat of the B.C.M.S., which is certainly making history, only, as it did not start in Burma until 1924, the time has not yet come to record its activities.
The S.P.G. Mission in Upper Burma started with Rev’d. Dr. Marks’ visit to King Mindon in 1868. The story of those early days has been told again and again, and may conveniently be read in Marks' "Forty Years in Burma” or Purser’s “Christian Missions in Burma”. Very briefly, the events were these. Dr. Marks was introduced to the King by one of the royal Princes who had become his pupil in Rangoon. As the result of the first interview Marks was invited to go and live in Mandalay, and to teach the sons of the King and some of his Officials. The King undertook to provide the necessary buildings, viz. Missionary’s House, Day-School, Boarding-House for boys, and a Church. He was as good as his word, and built them all substantially, of good teak, the first three immediately. As regards the Church, there was much delay, and application had to be made repeatedly, but in 1873 that too was finished, and it was consecrated by the Bishop of Calcutta, whose see included Burma until the Diocese of Rangoon was constructed in 1877. Some of the King’s sons were sent daily to the School, with many other boys, for teaching by Dr Marks and his assistants, and amongst them was Thibaw, who succeeded his father on the throne. Until recently some of Dr. Marks’ original diaries were still in existence at Mandalay, recording many details of those difficult but hopeful years; unfortunately, like all the records and registers, and all the furniture too, these disappeared during the Japanese occupation, but if old numbers of the Rangoon Diocesan Magazine are available, many extracts can be found printed there.
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For a time it looked as if Dr. Marks had been given a most promising opening for missionary work, but as the years passed it became more and more clear that the hope of English trade was at the back of the King’s invitation, and not any desire for Christian teaching. By 1875 the position had become so very uneasy as to make it impossible for Dr. Marks to stay any longer.
First Fairclough and then Chard carried on for the next three years, and after them came James Colbeck, a young man of very deep spirituality whose character made itself felt wherever he was stationed, though his life was very short. There is a printed book (rare now) entitled “Letters from Mandalay”, in which one may read of his experiences at the time of King Mindon’s death, (which occurred in 1878 shortly after Colbeck’s arrival in Mandalay) and his hazardous task of harbouring royal personages in his own house in order to save them from violent death at the hands of the young King Thibaw and Queen Supaya Lat. Before many months had passed Mandalay was vacated by all the English people and Colbeck was obliged to leave with them. But he came back immediately on the annexation of Upper Burma (1886), and picked up again the threads of the Missionary and educational work. He baptized a great many people, but, some years later very few of them were still in touch with the Mission. No doubt many had been attracted to the Church by the prestige of England rather than by the truth of Christianity.
After Colbeck’s death (1888) many good and true missionaries were posted to Mandalay, one after another. There were George Colbeck, George Whitehead, Nodder, Leader-Sullivan, and Fisher, There was John San Baw, the first Burmese Clergyman of the Church of England, who died at his post from cholera in 1894 and was buried close to Colbeck in the little Christian Cemetery in “C” Road, where later Arthur Jerwood was buried. There was the Tamil Deacon G.V. Samuel, who also died at his post in 1905, having persisted in taking his part in the Church Services until within a few hours of his death. Already there were Ambrose Saya Tun (Schoolmaster) and George Saya Bin (Catechist) both of whom are mentioned again later. All did their work faithfully, but Mandalay is a Buddhist stronghold and no one has managed to make much impression on it. In Bishop Knight’s time the Winchester Brotherhood was started there. In the early years there were Fyffe (only 5 years in Mandalay because in 1910 he became Bishop of Rangoon), Jerwood, Charles Garrad, Edmonds, Beloe, and a little later Dunkley William Garrad. There was also Hart as Schoolmaster, later succeeded by Neal. On the women’s side were Miss Patch, Miss Playfair, Miss Watson and a little later Miss Dunkley. With the Burmese and Tamil workers to be mentioned directly, it was a fine staff. Much good work was done, including the education,of children, training of Catechists, teaching of Bible-Women, nursing and translation, together with unceasing efforts to reach Burmese people in a quiet way,
First Fairclough and then Chard carried on for the next three years, and after them came James Colbeck, a young man of very deep spirituality whose character made itself felt wherever he was stationed, though his life was very short. There is a printed book (rare now) entitled “Letters from Mandalay”, in which one may read of his experiences at the time of King Mindon’s death, (which occurred in 1878 shortly after Colbeck’s arrival in Mandalay) and his hazardous task of harbouring royal personages in his own house in order to save them from violent death at the hands of the young King Thibaw and Queen Supaya Lat. Before many months had passed Mandalay was vacated by all the English people and Colbeck was obliged to leave with them. But he came back immediately on the annexation of Upper Burma (1886), and picked up again the threads of the Missionary and educational work. He baptized a great many people, but, some years later very few of them were still in touch with the Mission. No doubt many had been attracted to the Church by the prestige of England rather than by the truth of Christianity.
After Colbeck’s death (1888) many good and true missionaries were posted to Mandalay, one after another. There were George Colbeck, George Whitehead, Nodder, Leader-Sullivan, and Fisher, There was John San Baw, the first Burmese Clergyman of the Church of England, who died at his post from cholera in 1894 and was buried close to Colbeck in the little Christian Cemetery in “C” Road, where later Arthur Jerwood was buried. There was the Tamil Deacon G.V. Samuel, who also died at his post in 1905, having persisted in taking his part in the Church Services until within a few hours of his death. Already there were Ambrose Saya Tun (Schoolmaster) and George Saya Bin (Catechist) both of whom are mentioned again later. All did their work faithfully, but Mandalay is a Buddhist stronghold and no one has managed to make much impression on it. In Bishop Knight’s time the Winchester Brotherhood was started there. In the early years there were Fyffe (only 5 years in Mandalay because in 1910 he became Bishop of Rangoon), Jerwood, Charles Garrad, Edmonds, Beloe, and a little later Dunkley William Garrad. There was also Hart as Schoolmaster, later succeeded by Neal. On the women’s side were Miss Patch, Miss Playfair, Miss Watson and a little later Miss Dunkley. With the Burmese and Tamil workers to be mentioned directly, it was a fine staff. Much good work was done, including the education,of children, training of Catechists, teaching of Bible-Women, nursing and translation, together with unceasing efforts to reach Burmese people in a quiet way,
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but still the strength of Buddhism proved too great for any noticeable impression to be made on it. The Brothers were also serving the stations of the Riverine Chaplaincy.
As time went on, the English staff on the men’s side sadly dwindled. When gaps occurred, there were seldom found men to fill them and William Garrad came to be generally the only English Clergyman, though at times he had a companion in Woolcott, B.A. Whitehead, or Lewis. For his own part, though driven out in 1942 he returned as soon as the way was open in 1945 and continued right up to his death in 1951. On the women’s side, the opening of the Queen Alexandra Hospital for Children made doctors and nurses essential and some very sound ladies came to these posts (see below) though often not so many as were needed. Apart from the Hospital there were Miss Hurden, Miss Atwood (for only a few months before she died but they were fruitful months), Miss Dyke (1926-38) and Miss Lewis.
As regards the Mission premises, Christ Church compound is the original gift of King Mindon. The old teak buildings of the King have had to be replaced one by one by more permanent structures, though at each stage it has deemed almost sacrilege. The present Mission-House was built in 1908, on Bishop Fyffe’s plans, but the old one continued to stand (divided into flats) for nearly twenty years more and even when it was at last pulled down it provided materials to make three houses for the use of members of the staff. The brotherhood Chapel was added to the new Mission-House by Rev’d. F.R. Edmonds in 1916. The old School and Boarding House were pulled down in 1911, (if they had not been they would soon have fallen) and replaced by the present main School building, erected by Monsieur Bun who in earlier days had built the round watch-tower at the palace.
Extra classrooms were added in 1930, standing on the other side of the approach. Every effort was made to keep the old wooden Church, the Foundation Stone of which was laid by Colonel Sladen in 1869. Sir Otway Cuffe and other Engineers did their very best for it. Time after time large sums were spent on its repair; indeed it was found that the maintenance of the structure was costing Rs.l500/- a year, and there was no alternative but to replace it. The present brick building was designed by A.G. Bray and constructed by the United Engineers of Rangoon. It was consecrated by Bishop Tubbs in 1928 and it still contains some of the carved timber belonging to the old Church, as well as Queen Victoria’s Font. The “C” Road Cemetery was part of King Mindon’s gift. It was dedicated by Dr. Marks himself on his first visit in 1868 and consecrated later by Bishop Milman.
As time went on, the English staff on the men’s side sadly dwindled. When gaps occurred, there were seldom found men to fill them and William Garrad came to be generally the only English Clergyman, though at times he had a companion in Woolcott, B.A. Whitehead, or Lewis. For his own part, though driven out in 1942 he returned as soon as the way was open in 1945 and continued right up to his death in 1951. On the women’s side, the opening of the Queen Alexandra Hospital for Children made doctors and nurses essential and some very sound ladies came to these posts (see below) though often not so many as were needed. Apart from the Hospital there were Miss Hurden, Miss Atwood (for only a few months before she died but they were fruitful months), Miss Dyke (1926-38) and Miss Lewis.
As regards the Mission premises, Christ Church compound is the original gift of King Mindon. The old teak buildings of the King have had to be replaced one by one by more permanent structures, though at each stage it has deemed almost sacrilege. The present Mission-House was built in 1908, on Bishop Fyffe’s plans, but the old one continued to stand (divided into flats) for nearly twenty years more and even when it was at last pulled down it provided materials to make three houses for the use of members of the staff. The brotherhood Chapel was added to the new Mission-House by Rev’d. F.R. Edmonds in 1916. The old School and Boarding House were pulled down in 1911, (if they had not been they would soon have fallen) and replaced by the present main School building, erected by Monsieur Bun who in earlier days had built the round watch-tower at the palace.
Extra classrooms were added in 1930, standing on the other side of the approach. Every effort was made to keep the old wooden Church, the Foundation Stone of which was laid by Colonel Sladen in 1869. Sir Otway Cuffe and other Engineers did their very best for it. Time after time large sums were spent on its repair; indeed it was found that the maintenance of the structure was costing Rs.l500/- a year, and there was no alternative but to replace it. The present brick building was designed by A.G. Bray and constructed by the United Engineers of Rangoon. It was consecrated by Bishop Tubbs in 1928 and it still contains some of the carved timber belonging to the old Church, as well as Queen Victoria’s Font. The “C” Road Cemetery was part of King Mindon’s gift. It was dedicated by Dr. Marks himself on his first visit in 1868 and consecrated later by Bishop Milman.
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The masonry church at Madaya was built shortly after James Colbeck’s death, in his memory. For a long time it served also as a School but in 1915 a timber building was erected for the latter purpose. Both these buildings and the Catechist’s house as well, were burnt down in an extensive village fire in 1941.
Myittha also had a church in those early days, but it too was burnt down with the rest of the village in 1890. The Church of the Good Shepherd was provided by Rev’d. J.S. Beloc in 1910, built on his own plans to imitate a Burmese thein.
Bootalet too has its church, built outside the village in 1912, but moved by Saya Pyau to adjoin the large house which he had been building and occupying inside the village and which in 1926 he presented to the Bishop as Mission property.
The Buildings of the Women’s Work.
As regards activities, the Royal School has always been the central institution of the Mission on the educational side. Hart was a splendid Headmaster, with many capabilities besides teaching, full of interest in life and always cheery; amongst other things he was a first-rate photographer. His time in Mandalay was 1905-13. Then after a period in Moulmein, he became Government Agent in Car Nicobar, and in addition to his official duties gave immense help to John Richardson (an old pupil of the Royal School) in the Christian Mission. He died while so occupied in 1928 and his grave is at Mus. After him came Neal, a very hard worker; he kept the school in a high state of efficiency, and at one time had four hundred pupils in it, including sixty boarders. He was Headmaster for eighteen years, from 1915 onwards; in 1933 he went to England on furlough, with every intention of returning, but (to the school’s great loss) he died during that furlough. Later Headmasters were C.P. Smith and R.L. O’Hara. A very loyal assistant to the Headmasters of his time and also to the successive missionaries, was Ambrose Saya Tun; for nearly forty years he worked as a Schoolmaster in the Mission, so well that before he retired in 1925 the Government gave him a silver watch and a certificate of honour.
St. Andrew’s School, under the charge of the Women Workers, was started in 1909, i.e. as soon as they arrived. Established at first in the English Ladies’ House in the old Residency Garden, it was moved to West Moat Road and provided with a new building (‘The Colbeck and Jerwood Memorial School’) in 1912. The boarders moved with the English ladies at the same time to the new hospital site and stayed there until, sixteen years later, a house was secured for them by the side of the school.
Myittha also had a church in those early days, but it too was burnt down with the rest of the village in 1890. The Church of the Good Shepherd was provided by Rev’d. J.S. Beloc in 1910, built on his own plans to imitate a Burmese thein.
Bootalet too has its church, built outside the village in 1912, but moved by Saya Pyau to adjoin the large house which he had been building and occupying inside the village and which in 1926 he presented to the Bishop as Mission property.
The Buildings of the Women’s Work.
As regards activities, the Royal School has always been the central institution of the Mission on the educational side. Hart was a splendid Headmaster, with many capabilities besides teaching, full of interest in life and always cheery; amongst other things he was a first-rate photographer. His time in Mandalay was 1905-13. Then after a period in Moulmein, he became Government Agent in Car Nicobar, and in addition to his official duties gave immense help to John Richardson (an old pupil of the Royal School) in the Christian Mission. He died while so occupied in 1928 and his grave is at Mus. After him came Neal, a very hard worker; he kept the school in a high state of efficiency, and at one time had four hundred pupils in it, including sixty boarders. He was Headmaster for eighteen years, from 1915 onwards; in 1933 he went to England on furlough, with every intention of returning, but (to the school’s great loss) he died during that furlough. Later Headmasters were C.P. Smith and R.L. O’Hara. A very loyal assistant to the Headmasters of his time and also to the successive missionaries, was Ambrose Saya Tun; for nearly forty years he worked as a Schoolmaster in the Mission, so well that before he retired in 1925 the Government gave him a silver watch and a certificate of honour.
St. Andrew’s School, under the charge of the Women Workers, was started in 1909, i.e. as soon as they arrived. Established at first in the English Ladies’ House in the old Residency Garden, it was moved to West Moat Road and provided with a new building (‘The Colbeck and Jerwood Memorial School’) in 1912. The boarders moved with the English ladies at the same time to the new hospital site and stayed there until, sixteen years later, a house was secured for them by the side of the school.
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At first a very small girls’ school, it grew to be the largest and best vernacular school in the town, with two hundred pupils, girls and boys. Besides the English Missionaries, there have been very long spells of faithful work by Saya Aung Nyun, Headmaster for twenty years, (having previously had charge of the Megagiri School) by Sayama Ma Shu, Boarding House Matron for twenty five years, until she married Saya Po Sah in 1937 and transferred her good offices to Kyeiklat and by Sayama Ma Shwe, teacher for more than twenty years. There have been other loyal assistants too.
At various times there were also other Vernacular Schools of the Mission of Mandalay, both Burmese and Tamil, generally under the charge of the ladies.
There was a first rate Tamil Vernacular School in Maymyo, always well attended and always full of life, started and fostered by S.J. Joshua (at that time a Catechist) and his wife.
Madaya has had two successive schools. The first one died presumably because it could not be given sufficient attention. The second was started by Saya Mya and worked up until it became the leading school of the place, but when the period of anti-English feeling came it withered and it had to be closed (with very great regret) in 1933.
The same fate befell the Anglo-Vernacular School in Myittha. This was particularly W.R. Garrad’s fledgling, started in 1912. It never grew large, but it gave a sound education, until it dwindled and had to be closed in 1935. Amongst its teachers, B.G. Isaac and Saya Po Kai are specially worthy of mention.
The Divinity School was moved from Kemmendine to Myittha in 1916 and a building was especially provided for it and its principal, W.R. Garrad and F.R. Edmonds were in charge of it, not together but successively. In 1924 it happened that there were no students urgently needing it, as the Brotherhood had been reduced to one single number the School was closed down for the time to be reopened later at Kemmendine and finally at Holy Cross.
In retrospect one sees that its stay with the Winchester Mission was short, but during those eight years it provided a very thorough course in the study of theology, in the practice of devotion, and in methods of preaching. As regards preaching, the students also made their own contributions in the neighbourhood of the School.
At various times there were also other Vernacular Schools of the Mission of Mandalay, both Burmese and Tamil, generally under the charge of the ladies.
There was a first rate Tamil Vernacular School in Maymyo, always well attended and always full of life, started and fostered by S.J. Joshua (at that time a Catechist) and his wife.
Madaya has had two successive schools. The first one died presumably because it could not be given sufficient attention. The second was started by Saya Mya and worked up until it became the leading school of the place, but when the period of anti-English feeling came it withered and it had to be closed (with very great regret) in 1933.
The same fate befell the Anglo-Vernacular School in Myittha. This was particularly W.R. Garrad’s fledgling, started in 1912. It never grew large, but it gave a sound education, until it dwindled and had to be closed in 1935. Amongst its teachers, B.G. Isaac and Saya Po Kai are specially worthy of mention.
The Divinity School was moved from Kemmendine to Myittha in 1916 and a building was especially provided for it and its principal, W.R. Garrad and F.R. Edmonds were in charge of it, not together but successively. In 1924 it happened that there were no students urgently needing it, as the Brotherhood had been reduced to one single number the School was closed down for the time to be reopened later at Kemmendine and finally at Holy Cross.
In retrospect one sees that its stay with the Winchester Mission was short, but during those eight years it provided a very thorough course in the study of theology, in the practice of devotion, and in methods of preaching. As regards preaching, the students also made their own contributions in the neighbourhood of the School.
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The Women Workers also constantly had pupils under training to be Bible-Women, and their education included the elements of sick-nursing and midwifery.
The pastoral work amongst the Tamils in Mandalay and Maymyo and the outstations approached from either was mostly done by Rev’d. N.S. Asirvatham and Rev’d. S.J. Joshua, both of whom worked in Upper Burma for something like thirty years, first as Catechists and then as clergymen. Later there were Rev’d. P.J. Joseph, Rev’d.. R.G. Jesudhosan and Rev’d. S.V. Swamidas. Amongst the Burmese, both pastoral and evangelistic work was done (or at least attempted) by all the English staff men and women, (notably by Miss Watson) and also by Saya George, Saya Aung Kin, Saya Mya, Saya Yo, Saya Tun Win, Saya Kin Maung, Saya Chit Twe and Saya Hla Maung. Would that more had come of it! But the Burmese people are very strongly Buddhist and none of the Missions have so far been able to make any considerable number of Christian converts.
Amongst the Shan people in the Meza District we had at one time great hopes of a real Christian movement and there were individual conversions which were most encouraging; but even there the Buddhist surroundings proved too strong for most; and it remains to be seen whether the little Church of the locality will live and grow. The B.C.M.S. is now in charge of all of this district.
The outstanding man on the Burmese side for many years was George Saya Kya Bin, ordained in 1911, after something like a quarter of a century sterling work as a Catechist, sure of the truth of Christianity and learned in Pali, he was a faithful teacher and impressive preacher and a very helpful friend. But his most characteristic contribution has been on other lines. He and Charles Garrad were two of the four translators employed by the B. & F. Bible Society to make a new Burmese translation of the Old Testament and to revise the existing translation of the new Testament. The work was done under the Chairmanship of Rev’d. W. Sherratt (Wesleyan), and was published in 1926-27. Charles Garrad was himself Chairman of a Prayer Book Committee, charged with the adaptation to simple purposes of the learned translation produced by Rev’d. G. Whitehead, and the addition of other matter; though Saya George was not actually a member of this Committee, he had more than anyone else to do with the choice of language. Saya Yo also gave very useful help. This edition was published in 1932.
From her first arrival Miss Patch saw that throughout Burma the care of sick children was an urgent need and as early as
The pastoral work amongst the Tamils in Mandalay and Maymyo and the outstations approached from either was mostly done by Rev’d. N.S. Asirvatham and Rev’d. S.J. Joshua, both of whom worked in Upper Burma for something like thirty years, first as Catechists and then as clergymen. Later there were Rev’d. P.J. Joseph, Rev’d.. R.G. Jesudhosan and Rev’d. S.V. Swamidas. Amongst the Burmese, both pastoral and evangelistic work was done (or at least attempted) by all the English staff men and women, (notably by Miss Watson) and also by Saya George, Saya Aung Kin, Saya Mya, Saya Yo, Saya Tun Win, Saya Kin Maung, Saya Chit Twe and Saya Hla Maung. Would that more had come of it! But the Burmese people are very strongly Buddhist and none of the Missions have so far been able to make any considerable number of Christian converts.
Amongst the Shan people in the Meza District we had at one time great hopes of a real Christian movement and there were individual conversions which were most encouraging; but even there the Buddhist surroundings proved too strong for most; and it remains to be seen whether the little Church of the locality will live and grow. The B.C.M.S. is now in charge of all of this district.
The outstanding man on the Burmese side for many years was George Saya Kya Bin, ordained in 1911, after something like a quarter of a century sterling work as a Catechist, sure of the truth of Christianity and learned in Pali, he was a faithful teacher and impressive preacher and a very helpful friend. But his most characteristic contribution has been on other lines. He and Charles Garrad were two of the four translators employed by the B. & F. Bible Society to make a new Burmese translation of the Old Testament and to revise the existing translation of the new Testament. The work was done under the Chairmanship of Rev’d. W. Sherratt (Wesleyan), and was published in 1926-27. Charles Garrad was himself Chairman of a Prayer Book Committee, charged with the adaptation to simple purposes of the learned translation produced by Rev’d. G. Whitehead, and the addition of other matter; though Saya George was not actually a member of this Committee, he had more than anyone else to do with the choice of language. Saya Yo also gave very useful help. This edition was published in 1932.
From her first arrival Miss Patch saw that throughout Burma the care of sick children was an urgent need and as early as
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1910 she started the scheme for a children’s hospital. There were many obstacles, but in the course of years she surmounted them all and in the meantime she did a great deal of nursing in people’s homes.
The actual Hospital came into being in 1921, land for it having been acquired piece by piece from 1912 onwards. The architect was Mr Grossett of the P.W.D. and Mr Marshall (also of the P.W.D.) supervised the work. The Governor himself officiated at the opening and seized the opportunity to present Miss Patch with the K.I.H. medal. The most noteworthy of the resident doctors who have served it are Dr. Mary Bladeston (1923-26), Dr. Edith Marshall (1926-28) and Dr. Cicely Wilson (1928-32), but equally noteworthy are two non-residents, Dr. Parakle and Dr. Nagaswami who constantly filled gaps when the Mission had no doctor, attending both in-patients and out-patients day by day without any fee at all.
The Matrons and Sisters have been Miss Patch (1908-1925), Miss Scott Moncrieff (1921-23), Miss Cam (1922-30, after which she instituted and superintended nursing work in the Delta), Miss Duthie (1926-30), Miss Belsham (1927-33) and Miss Seavell (1930-1942). Its compounder at one time was Ma Ju, who had come into the Mission as a Boarder at the age of three years and in 1930 became the first Health Visitor (under Government) in Mandalay. No admiration can be too high for the devoted work done in this Hospital and in particular for the long and often discouraging years of preparation by Miss Patch to whose strenuous determination the whole enterprise had been due. In the stage of preparation, very great help and encouragement were received from many civilians, particularly Sir Bertram Carey and Mr Cabell.
From the time of annexation there were Government Chaplains posted at the various stations of British troops, particularly at Mandalay or Maymyo, at Meiktila and at Shwebo or Bhamo. Though their duties were confined to Europeans, in practice they were consistently helpful to the Missionaries and the indigenous Christians. Many of their names appear in these notes in one connection or another. The Church Services for the troops in Mandalay were long held in the Palace Buildings, first in Thibaw’s Monastery and then in the Eastern Throne-Room. It was intended to build a great and handsome church or a memorial of those who fell in the Burmese war, and its foundations were actually laid in Fort Dufferin in 1899, where they may still be seen, but at that time plans were mooted for moving the garrison to Maymyo and the work was stopped.
The European civilians, however, unlike the military, generally worshipped at Christ Church which of course could not give
The actual Hospital came into being in 1921, land for it having been acquired piece by piece from 1912 onwards. The architect was Mr Grossett of the P.W.D. and Mr Marshall (also of the P.W.D.) supervised the work. The Governor himself officiated at the opening and seized the opportunity to present Miss Patch with the K.I.H. medal. The most noteworthy of the resident doctors who have served it are Dr. Mary Bladeston (1923-26), Dr. Edith Marshall (1926-28) and Dr. Cicely Wilson (1928-32), but equally noteworthy are two non-residents, Dr. Parakle and Dr. Nagaswami who constantly filled gaps when the Mission had no doctor, attending both in-patients and out-patients day by day without any fee at all.
The Matrons and Sisters have been Miss Patch (1908-1925), Miss Scott Moncrieff (1921-23), Miss Cam (1922-30, after which she instituted and superintended nursing work in the Delta), Miss Duthie (1926-30), Miss Belsham (1927-33) and Miss Seavell (1930-1942). Its compounder at one time was Ma Ju, who had come into the Mission as a Boarder at the age of three years and in 1930 became the first Health Visitor (under Government) in Mandalay. No admiration can be too high for the devoted work done in this Hospital and in particular for the long and often discouraging years of preparation by Miss Patch to whose strenuous determination the whole enterprise had been due. In the stage of preparation, very great help and encouragement were received from many civilians, particularly Sir Bertram Carey and Mr Cabell.
From the time of annexation there were Government Chaplains posted at the various stations of British troops, particularly at Mandalay or Maymyo, at Meiktila and at Shwebo or Bhamo. Though their duties were confined to Europeans, in practice they were consistently helpful to the Missionaries and the indigenous Christians. Many of their names appear in these notes in one connection or another. The Church Services for the troops in Mandalay were long held in the Palace Buildings, first in Thibaw’s Monastery and then in the Eastern Throne-Room. It was intended to build a great and handsome church or a memorial of those who fell in the Burmese war, and its foundations were actually laid in Fort Dufferin in 1899, where they may still be seen, but at that time plans were mooted for moving the garrison to Maymyo and the work was stopped.
The European civilians, however, unlike the military, generally worshipped at Christ Church which of course could not give
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them facilities at just the hours desired. As far back as 1891 they had their own Chaplain (known as ‘the Town Chaplain’), but they had no Church for their special use until St. Mary’s was built in South Moat Road. Soon after the site had been secured and a start made at collecting funds, Rev’d. C.W. Hodder arrived as A.C.S. Chaplain and by his energy soon carried the project through. There is this interesting note in the Quarterly Paper of the Rangoon Diocesan Association (1902 p.56): “He was his own architect and after a while became also contractor and superintendent of works. The foundation was to have been laid on February 2nd 1901, but was delayed on account of the illness and death of Queen Victoria. Finally it was laid on February 16th and Mr Hodder boldly made it a Memorial Church to the Queen. Probably it was on this account that non-Christians have given many gifts. One eighth of the money raised came from them: two Hindoo gentlemen gave the reredos; a Parsee the nave carpet; a Mohammedan the Chancel Screen; and some Buddhists a processional Cross and some precious stones for the altar cross. It was consecrated on February 16th1902, exactly a year from its foundation. The Bishop, Dr. Strachan, held a Confirmation in the Church the same evening.”
Later Chaplains have been Rawlinson, Waller, Lister, Anderson, Delahay, Fortescue, Cowper Johnson, Park, Lee, Thursfield, Bower, Higginbotham, serving both the troops at Mandalay Hill and the civilians in the town. Since 1939 there have been no separate Chaplains in Mandalay; the Missionary-in-charge at Christ Church has been responsible for all the Church work in the place.
St. Mary’s School, opposite the Children’s Hospital, used to be an institution of the American Baptists’ Mission. In 1918, when Mr Anderson was Chaplain of Mandalay, the Principal of the School and other responsible people in the American Mission recognised that nearly all the pupils came from Church of England families and offered to make the schools over as it was if the Diocese cared to purchase the building from them and this was done.
There were already a boy’s school and a girl’s school in the Fort, both with boarders, started by Mr Lister in 1915. The girls were immediately transferred to the new premises. The boys remained separate for a little while and then there was a stage in which classes were arranged for both boys and girls together, some at one school and some at the other. Eventually the two institutions were merged as one mixed school in the previous A.B.M. premises, to which further class rooms were added as time went on, with other improvements. The Heads of the Boys’ School in the Fort were Mr Saxby, Mr Clayton, Mr Ince and Miss Corner, Miss Easton and Miss Openshaw were in charge of the Girls’ School in the Fort.
Later Chaplains have been Rawlinson, Waller, Lister, Anderson, Delahay, Fortescue, Cowper Johnson, Park, Lee, Thursfield, Bower, Higginbotham, serving both the troops at Mandalay Hill and the civilians in the town. Since 1939 there have been no separate Chaplains in Mandalay; the Missionary-in-charge at Christ Church has been responsible for all the Church work in the place.
St. Mary’s School, opposite the Children’s Hospital, used to be an institution of the American Baptists’ Mission. In 1918, when Mr Anderson was Chaplain of Mandalay, the Principal of the School and other responsible people in the American Mission recognised that nearly all the pupils came from Church of England families and offered to make the schools over as it was if the Diocese cared to purchase the building from them and this was done.
There were already a boy’s school and a girl’s school in the Fort, both with boarders, started by Mr Lister in 1915. The girls were immediately transferred to the new premises. The boys remained separate for a little while and then there was a stage in which classes were arranged for both boys and girls together, some at one school and some at the other. Eventually the two institutions were merged as one mixed school in the previous A.B.M. premises, to which further class rooms were added as time went on, with other improvements. The Heads of the Boys’ School in the Fort were Mr Saxby, Mr Clayton, Mr Ince and Miss Corner, Miss Easton and Miss Openshaw were in charge of the Girls’ School in the Fort.
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With the new building came Miss Cook (1918-23) and then Miss Upperton (1923-25), Miss Secley (1925-30) and finally Miss Browne, who had been on the School staff from the very beginning in 1915 and, having become Headmistress, remained in charge until the Japanese invasion of 1942. Other notable members of staff have been Miss Kinsman, Miss Carrapiett, and Miss Garrad.
About Shwebo a note has been found amongst papers left by William Garrad, who often filled gaps there. Since the story of Shwebo is far less familiar than that of Mandalay, the note is worth reproduction here, very slightly edited.
Upper Burma was annexed on January 1st 1886, and James Colbeck returned to Mandalay, his former station. The country was overrun with dacoits as the soldiers of King Thibaw’s army had contrived to get away with their arms and were roving about in large bands. The rounding up of these gangs took several years and cost the lives of many British soldiers, as little local cemeteries up and down the country testify.
When the country was getting more settled, a new mission station was opened at Shwebo. The approach from Mandalay was by boat up the Irrawaddy; and then a stretch of lonely road across country. Travelling was not too safe and no one was allowed to go on the road without an armed escort.
The mission was begun by the Rev’d. F.W. Sutton and his wife. They put up a Burmese house and opened a hospital and a school, which also served as a Church on Sundays. All the buildings had mat walls, with wooden posts and thatched roofs. At the end of a year they were joined by Miss Edwards. She had come to open a girls’ school, but the education of girls in Upper Burma was then an unheard of thing, so she changed to an industrial school to teach weaving and also trained girls in the care of children.
After only two years there, Mrs Sutton was taken ill and her husband had to leave, Dr Sutton’s place being taken by a young Deacon, H.M. Stockings. The medical side of the work naturally declined with the departure of the doctor, but the educational side developed and before long there was a High School in full swing.
About Shwebo a note has been found amongst papers left by William Garrad, who often filled gaps there. Since the story of Shwebo is far less familiar than that of Mandalay, the note is worth reproduction here, very slightly edited.
Upper Burma was annexed on January 1st 1886, and James Colbeck returned to Mandalay, his former station. The country was overrun with dacoits as the soldiers of King Thibaw’s army had contrived to get away with their arms and were roving about in large bands. The rounding up of these gangs took several years and cost the lives of many British soldiers, as little local cemeteries up and down the country testify.
When the country was getting more settled, a new mission station was opened at Shwebo. The approach from Mandalay was by boat up the Irrawaddy; and then a stretch of lonely road across country. Travelling was not too safe and no one was allowed to go on the road without an armed escort.
The mission was begun by the Rev’d. F.W. Sutton and his wife. They put up a Burmese house and opened a hospital and a school, which also served as a Church on Sundays. All the buildings had mat walls, with wooden posts and thatched roofs. At the end of a year they were joined by Miss Edwards. She had come to open a girls’ school, but the education of girls in Upper Burma was then an unheard of thing, so she changed to an industrial school to teach weaving and also trained girls in the care of children.
After only two years there, Mrs Sutton was taken ill and her husband had to leave, Dr Sutton’s place being taken by a young Deacon, H.M. Stockings. The medical side of the work naturally declined with the departure of the doctor, but the educational side developed and before long there was a High School in full swing.
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Stockings tried to take a leaf out of Miss Edward’s book and open an industrial side to the boys’ school. He bought some twenty acres of land adjoining the mission to grow rice for himself and his compound. His idea was to have some free Boarder-boys who would do the ploughing and the planting and the manual work of the farm, in return for an English education.
However, even in those early days, Burmese boys considered that manual work was inconsistent with the knowledge of English and one night all the boarder boys disappeared, having run away to Ye U. The strike was the end of the school farm and the field had to be hired out to a local farmer, who returned part of the produce as rent to the mission.
Stockings also started to build a permanent church. There was a good deal of stone in the neighbourhood and he brought over a family of masons from India to work the stone, hoping in that way not only to get his church built but also to introduce a new industry into the country. The Indians worked well and the church went steadily on as fast as funds would permit, but building in stone is expensive and the roof was not reached for many years. The teaching of the Burmans to be masons was just about as successful as getting the boys learning English to grow rice. They did not take to the work.
And even when the church roof was put on, the church could not function as intended. The window frames were not yet in, nor the floor laid down, when one night a lamp burst in the mission house and in a few minutes house, hospital, school, weaving shed, everything was reduced to ashes. The furniture that had been prepared for use in the church, the lectern, harmonium, communion vessels, registers all were destroyed. The stone building however stood and had to serve as school as well as church, so that instead of services being held on Sundays in the school buildings, classes were now held on weekdays in the church. Things always moved slowly in Shwebo, but everything that was done was done well and very solidly and eventually a stone school and a stone boarding house were added to the stone church.
This fire was in 1899. Partly because the church though roofed, was not completely finished for several years more and partly because it had to be used as school as well as church, it was not consecrated until 1907. The Middle School building likewise of stone was built during the years 1910-14, Mr Stockings personally conducting the whole operation, as he had done with the church.
However, even in those early days, Burmese boys considered that manual work was inconsistent with the knowledge of English and one night all the boarder boys disappeared, having run away to Ye U. The strike was the end of the school farm and the field had to be hired out to a local farmer, who returned part of the produce as rent to the mission.
Stockings also started to build a permanent church. There was a good deal of stone in the neighbourhood and he brought over a family of masons from India to work the stone, hoping in that way not only to get his church built but also to introduce a new industry into the country. The Indians worked well and the church went steadily on as fast as funds would permit, but building in stone is expensive and the roof was not reached for many years. The teaching of the Burmans to be masons was just about as successful as getting the boys learning English to grow rice. They did not take to the work.
And even when the church roof was put on, the church could not function as intended. The window frames were not yet in, nor the floor laid down, when one night a lamp burst in the mission house and in a few minutes house, hospital, school, weaving shed, everything was reduced to ashes. The furniture that had been prepared for use in the church, the lectern, harmonium, communion vessels, registers all were destroyed. The stone building however stood and had to serve as school as well as church, so that instead of services being held on Sundays in the school buildings, classes were now held on weekdays in the church. Things always moved slowly in Shwebo, but everything that was done was done well and very solidly and eventually a stone school and a stone boarding house were added to the stone church.
This fire was in 1899. Partly because the church though roofed, was not completely finished for several years more and partly because it had to be used as school as well as church, it was not consecrated until 1907. The Middle School building likewise of stone was built during the years 1910-14, Mr Stockings personally conducting the whole operation, as he had done with the church.
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As is usual with schools, the Government provided a large part of the cost and there was also a most liberal gift of Rs.15,000/- from some unnamed individual. The rest of the cost seemed to come in from the main from Mr Stocking’s own pocket; the High School and Hostel for boarders followed in 1928. After a mat house had served Mr Stockings for some years, a good wooden house was built in 1906 but that too was burnt down in 1933 and had to be replaced. For the girls’ school a neighbouring teak bungalow was acquired in 1900 and enlarged from time to time later, (1900, 1904 1906, 1916 ) eventually becoming the boarding house when, by the generosity of the Misses Stockings after their brother’s death, the teak canteen of the disused cantonments was purchased and re-erected for the school in 1932 on a site adjoining that already in use.
Miss Edwards continued to work in the Mission until her death during furlough in 1902 . The affection which she won is shown by the stained glass put into one of the chancel windows in her memory. Mr. Stockings himself plodded on with single-minded devotion for more than forty years, right up to his death in 1929. Other notable members of the staff have been Mr. Herne, Headmaster of the school for many years until he died at his post in 1902. Miss Mahon, Miss Swain, Miss Druitt, Miss Rawson, Miss Linstead, Miss Butcher, Ma Doris, Saya Po Kywe and Saya Tun Khin. Mr Stockings was followed by Rev’d. W.G. Tarr (1927-39), Rev’d. C. Lewis (1939-40) and Rev’d. D. Patterson (1940.42) who lost his life in a glider crash while serving as Chaplain with the Chindits.
Elsewhere in Upper Burma, the great church at Meiktila was erected for the use of the British Army as also was the Garrison Church in Maymyo, the former in the early years after the annexation and the latter about 1915. With reference to Myingyan it is interesting to read in the Quarterly Paper (1889 p.2): at the time of the annexation this was a large and important station with British and Native troops and the Headquarters of the Brigadier General and his staff.
A neat church was erected by the Government, which was burnt down the day after it came into use. Afterwards a room was used for a Church. This too was burnt down; and as all the troops have been withdrawn Government does not feel called upon to build another Church. The Deputy Commissioner has taken the matter up and has collected about Rs.1700/- half of which has been given by the Government. It took some time to collect the whole cost, but at length St. Peter’s Church was built and furnished and it was dedicated by Bishop Strachan in 1903.
Miss Edwards continued to work in the Mission until her death during furlough in 1902 . The affection which she won is shown by the stained glass put into one of the chancel windows in her memory. Mr. Stockings himself plodded on with single-minded devotion for more than forty years, right up to his death in 1929. Other notable members of the staff have been Mr. Herne, Headmaster of the school for many years until he died at his post in 1902. Miss Mahon, Miss Swain, Miss Druitt, Miss Rawson, Miss Linstead, Miss Butcher, Ma Doris, Saya Po Kywe and Saya Tun Khin. Mr Stockings was followed by Rev’d. W.G. Tarr (1927-39), Rev’d. C. Lewis (1939-40) and Rev’d. D. Patterson (1940.42) who lost his life in a glider crash while serving as Chaplain with the Chindits.
Elsewhere in Upper Burma, the great church at Meiktila was erected for the use of the British Army as also was the Garrison Church in Maymyo, the former in the early years after the annexation and the latter about 1915. With reference to Myingyan it is interesting to read in the Quarterly Paper (1889 p.2): at the time of the annexation this was a large and important station with British and Native troops and the Headquarters of the Brigadier General and his staff.
A neat church was erected by the Government, which was burnt down the day after it came into use. Afterwards a room was used for a Church. This too was burnt down; and as all the troops have been withdrawn Government does not feel called upon to build another Church. The Deputy Commissioner has taken the matter up and has collected about Rs.1700/- half of which has been given by the Government. It took some time to collect the whole cost, but at length St. Peter’s Church was built and furnished and it was dedicated by Bishop Strachan in 1903.
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Bhamo apparently in old the days had no more than a barracks-room to serve as a Church. When this was demolished with the rest of the military buildings, a timber-house was rebuilt as a Church, by the cooperation of the whole station led by Rev’d. J.G. Lister and it was dedicated by Bishop Fyffe in 1923 with the name of St. Bartholomew.
All Saints’ Church at Maymyo was consecrated by Bishop Fyffe in 1914, taking the place of a mere hut (still remembered with affection) which had been erected and licensed in 1902. The permanent Church forms a memorial to the soldiers and civilians who have died during service in Burma. It was designed by Mr Seton Morris, consulting architect to the Government and the work of building (1912-14) was supervised by the P.W.D. Engineer in both cases as a labour of love. There was a small Government grant and another grant from the Burma Railways. There was also available some money subscribed in 1893 to beautify the Church which was planned (but never built) for the Fort Dufferin in Mandalay as a memorial of those who fell in the annexation. But the bulk of the funds came from subscriptions largely gathered by Archdeacon Cory. As time went on, more gifts were received for its furnishing and embellishment, including the reredos given by the Indian Civil Service, the Font and appointments of the Baptistry given by the Forest Department and the marble flooring of the Sanctuary given by the Burma Rifles. The upper portion of the tower was lacking for many years, but that too was added in 1927.
St. Matthew’s Church in Maymyo (dedicated by Bishop Tubbs in 1928) was an enterprise of the Indians, who thoroughly appreciated the welcome always given them at All Saints’ Church, but found difficulty about the times that could be made available for services in Tamil language.
St. Michael’s School in Maymyo was started on a very small scale in 1902 by the Sisters of the Church, who at that time were still responsible for the Diocesan Girls’ School in Rangoon as well.
Their first buildings in Maymyo were erected in 1903 and these still form the nucleus of the school, with extensions added to them and with the addition of St Gabriel’s and St. Raphael’s. Sister Lois planted it and fostered it and developed it through all its steady growth, assisted by Sister Amy, Sister Harriet and other Sisters together with many able Teachers including Miss Secley, Miss Cook and Miss Pippet.
All Saints’ Church at Maymyo was consecrated by Bishop Fyffe in 1914, taking the place of a mere hut (still remembered with affection) which had been erected and licensed in 1902. The permanent Church forms a memorial to the soldiers and civilians who have died during service in Burma. It was designed by Mr Seton Morris, consulting architect to the Government and the work of building (1912-14) was supervised by the P.W.D. Engineer in both cases as a labour of love. There was a small Government grant and another grant from the Burma Railways. There was also available some money subscribed in 1893 to beautify the Church which was planned (but never built) for the Fort Dufferin in Mandalay as a memorial of those who fell in the annexation. But the bulk of the funds came from subscriptions largely gathered by Archdeacon Cory. As time went on, more gifts were received for its furnishing and embellishment, including the reredos given by the Indian Civil Service, the Font and appointments of the Baptistry given by the Forest Department and the marble flooring of the Sanctuary given by the Burma Rifles. The upper portion of the tower was lacking for many years, but that too was added in 1927.
St. Matthew’s Church in Maymyo (dedicated by Bishop Tubbs in 1928) was an enterprise of the Indians, who thoroughly appreciated the welcome always given them at All Saints’ Church, but found difficulty about the times that could be made available for services in Tamil language.
St. Michael’s School in Maymyo was started on a very small scale in 1902 by the Sisters of the Church, who at that time were still responsible for the Diocesan Girls’ School in Rangoon as well.
Their first buildings in Maymyo were erected in 1903 and these still form the nucleus of the school, with extensions added to them and with the addition of St Gabriel’s and St. Raphael’s. Sister Lois planted it and fostered it and developed it through all its steady growth, assisted by Sister Amy, Sister Harriet and other Sisters together with many able Teachers including Miss Secley, Miss Cook and Miss Pippet.
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By private enterprise, often supplemented by a Government grant-in-aid little churches have sprung up through the years at nearly all the stations where there has been a nucleus of European people and they have been used freely by all nationalities alike.
There was already a Church in Yamethin in 1900.
Sagaing built itself a mat-church called by the name of St. Cecilia in 1920 which lasted many years until, under the influence of Rev’d. J.G. Caldicott it was replaced by a more permanent building in 1925.
In 1904 at the suggestion of Bishop Knight, Mogok enthusiastically undertook the building of a Church. During the next four years funds were raised locally and these were supplemented by grants from Government, from the Ruby Mines Company and from the Bishop’s General Fund. Mr A.H. Morgan (Head Engineer of the Ruby Mines) was the architect and supervisor and under his care there came into being the lovely church of St Sophia, so named because “Wisdom is more precious than all rubies” finished and dedicated in 1908. All the furnishings were made in the Company’s workshop, except the Font, which came from the Pakokku District.
In 1905 the residents of Pakokku started a fund for a small mat-church, the allocation of a considerable Government grant enabled them instead to build permanently in brick and St. Martin’s Church was dedicated in 1908 during the Chaplaincy of Rev’d. F.R. Edmonds.
Mr Edmonds started the movement for a Church in Monywa as soon as ever he arrived, with the help of Mr Yarde and in 1911 St. Andrew’s Church was dedicated.
Collections for a Church in Tazi began among the Tamil railway-men in 1905. The Government gave the site. Mr Monies and Mr Battle, Engineers of the P.W.D. prepared the plans. Fostered by successive Chaplains of Meiktila (Collins, Blandford, Low, Price) the fund grew, with help from the Bishop and from the S.P.C.N. and the Church was built and brought into use in 1908 or 1909.
There was already a Church in Yamethin in 1900.
Sagaing built itself a mat-church called by the name of St. Cecilia in 1920 which lasted many years until, under the influence of Rev’d. J.G. Caldicott it was replaced by a more permanent building in 1925.
In 1904 at the suggestion of Bishop Knight, Mogok enthusiastically undertook the building of a Church. During the next four years funds were raised locally and these were supplemented by grants from Government, from the Ruby Mines Company and from the Bishop’s General Fund. Mr A.H. Morgan (Head Engineer of the Ruby Mines) was the architect and supervisor and under his care there came into being the lovely church of St Sophia, so named because “Wisdom is more precious than all rubies” finished and dedicated in 1908. All the furnishings were made in the Company’s workshop, except the Font, which came from the Pakokku District.
In 1905 the residents of Pakokku started a fund for a small mat-church, the allocation of a considerable Government grant enabled them instead to build permanently in brick and St. Martin’s Church was dedicated in 1908 during the Chaplaincy of Rev’d. F.R. Edmonds.
Mr Edmonds started the movement for a Church in Monywa as soon as ever he arrived, with the help of Mr Yarde and in 1911 St. Andrew’s Church was dedicated.
Collections for a Church in Tazi began among the Tamil railway-men in 1905. The Government gave the site. Mr Monies and Mr Battle, Engineers of the P.W.D. prepared the plans. Fostered by successive Chaplains of Meiktila (Collins, Blandford, Low, Price) the fund grew, with help from the Bishop and from the S.P.C.N. and the Church was built and brought into use in 1908 or 1909.
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At Myitkyina also the first subscriptions came from the Tamils and then the Europeans took the matter up. The Chaplains most concerned were Ellaby and Secley. The work was done by Mr F.C. Lewis of the P.W.D. The Church was dedicated with the name of St. Michael and All Angels in 1911.
St. Luke’s Church at Pyinmana was built in 1909 by Mr Florey, as a thank-offering for his education by the Church. The oak altar came from England, made by the father-in-law of Rev’d. F.E. Trotman who had only recently left the Railway Chaplaincy.
The Church of St. Faith in Kambalu was built in 1912 by Miss Fay. She was an American lady, who became a member of the Church of England; in and around Kambalu she did some very earnest evangelistic work, often with Miss Watson as her companion.
Arrangements for building a Church in Taunggyi were under discussion in 1913 and a good start was made at collecting funds. They did not take effect, however, until the place had become the centre of the Shan States Administration and there a really first rate stone building was erected, called St. George’s. It was consecrated by Bishop Fyffe in 1925. The work was supervised throughout by Mr F.A. Clift of the P.W.D.
The provision of a Church at Yenanyaung was undertaken by the oil companies in 1913 and carried out in 1916.
The Church at Chauk was definitely planned as a “Union Church” for the use of all denominations. It was designed by Mr Cooper Anderson of the P.W.D. and the work was carried through with great help from D.P. Trench, Agent of the B.O.C. It was dedicated by Bishop Tubbs in 1931.
St. Catherine’s Church at Kalaw (no record of this has yet been found) was built during Lister’s time at Meiktila, 1917-19.
Perhaps St. Hubert’s Church at Katha was also connected with Lister; his time at Shwebo was 1920-24.
St. Luke’s Church at Pyinmana was built in 1909 by Mr Florey, as a thank-offering for his education by the Church. The oak altar came from England, made by the father-in-law of Rev’d. F.E. Trotman who had only recently left the Railway Chaplaincy.
The Church of St. Faith in Kambalu was built in 1912 by Miss Fay. She was an American lady, who became a member of the Church of England; in and around Kambalu she did some very earnest evangelistic work, often with Miss Watson as her companion.
Arrangements for building a Church in Taunggyi were under discussion in 1913 and a good start was made at collecting funds. They did not take effect, however, until the place had become the centre of the Shan States Administration and there a really first rate stone building was erected, called St. George’s. It was consecrated by Bishop Fyffe in 1925. The work was supervised throughout by Mr F.A. Clift of the P.W.D.
The provision of a Church at Yenanyaung was undertaken by the oil companies in 1913 and carried out in 1916.
The Church at Chauk was definitely planned as a “Union Church” for the use of all denominations. It was designed by Mr Cooper Anderson of the P.W.D. and the work was carried through with great help from D.P. Trench, Agent of the B.O.C. It was dedicated by Bishop Tubbs in 1931.
St. Catherine’s Church at Kalaw (no record of this has yet been found) was built during Lister’s time at Meiktila, 1917-19.
Perhaps St. Hubert’s Church at Katha was also connected with Lister; his time at Shwebo was 1920-24.
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Namtu first started a building fund in 1920 at the suggestion of Mr R. Hall, general Manager of the Mines. Building actually started ten years later, on a site given by the Government, with every help from Mr E. Hogen Taylor, General Manager and with Mr R. Burge (one of the Engineers of the Mines) supervising the work. Only then had there come to be a resident clergyman, first Rev’d. D.T.W. Phillips and then Rev’d. S.J. Joshua. The Church was dedicated by Bishop Tubbs, with the name of St. David, in 1931.
St. Paul’s Church at Mawleik was built in 1931-32. It was designed by Mr Whitecombe.
Although the Railway Workshops were moved to Myitnge in 1916, for a very long time there was no building for worship in Myitnge other than the Institute. This was however rectified in 1931, where a lead was given by Mr R.H. Mackie and All Saints’ Church built on plans drawn by Mr H.L. Huitt was dedicated by Bishop Tubbs.
Many of these stations have been visited by a Chaplain only once a month or so, but frequently some local resident has been willing to read public prayers in them every Sunday. Some of them were attached to the Railway Chaplaincy, with its Headquarters at Insein. Others were grouped as the Riverine Chaplaincy, served first by Rev’d. F.R. Edmonds, then by all the Winchester Brothers, and from 1921 till 1942 by the ever-cheery Rev’d. W.G. Caldicott. Previous to the building of a Church, services would from time to time be conducted in the Circuit-House or in the Club, as has quite recently been the case at Ywataung at Kyaukse.
In these building enterprises the officers of the P.W.D. have constantly been of the greatest assistance often providing both plans and supervision, always without remuneration. The same spirit has been shown on all sides. In legal questions, Mr Lutter and Mr Vardon were always willing to advise. In sickness, both of missionaries and of their pupils, the I.M.S. or Railway doctors have never failed to help, nor yet Miss Owen, Matron of the Municipal Hospital.
Whether one Diocese or two, Upper and Lower Burma are likely always to influence and help each other. Kemmendine and Toungoo are a constant stimulus to the workers further north, and the latter may rightfully claim that their activities are bearing fruit further afield than the bounds of their own sphere.
St. Paul’s Church at Mawleik was built in 1931-32. It was designed by Mr Whitecombe.
Although the Railway Workshops were moved to Myitnge in 1916, for a very long time there was no building for worship in Myitnge other than the Institute. This was however rectified in 1931, where a lead was given by Mr R.H. Mackie and All Saints’ Church built on plans drawn by Mr H.L. Huitt was dedicated by Bishop Tubbs.
Many of these stations have been visited by a Chaplain only once a month or so, but frequently some local resident has been willing to read public prayers in them every Sunday. Some of them were attached to the Railway Chaplaincy, with its Headquarters at Insein. Others were grouped as the Riverine Chaplaincy, served first by Rev’d. F.R. Edmonds, then by all the Winchester Brothers, and from 1921 till 1942 by the ever-cheery Rev’d. W.G. Caldicott. Previous to the building of a Church, services would from time to time be conducted in the Circuit-House or in the Club, as has quite recently been the case at Ywataung at Kyaukse.
In these building enterprises the officers of the P.W.D. have constantly been of the greatest assistance often providing both plans and supervision, always without remuneration. The same spirit has been shown on all sides. In legal questions, Mr Lutter and Mr Vardon were always willing to advise. In sickness, both of missionaries and of their pupils, the I.M.S. or Railway doctors have never failed to help, nor yet Miss Owen, Matron of the Municipal Hospital.
Whether one Diocese or two, Upper and Lower Burma are likely always to influence and help each other. Kemmendine and Toungoo are a constant stimulus to the workers further north, and the latter may rightfully claim that their activities are bearing fruit further afield than the bounds of their own sphere.
A description of Churches and Missions, 1800's - 1940's 14/14
The Right Rev’d. John Richardson, who is carrying on an astonishing piece of work as Bishop of the Nicobar Islands, received most of his education in the Winchester Mission. The Rev’d. Stephen Taw Mwa, one of Bishop West’s keenest leaders in the remarkable development of Karen work round Kappali, had his training in the Divinity School when it was at Myittha. The nursing work organised by Miss Cam in the Delta had its beginnings in the Children’s Hospital at Mandalay, which has also supplied midwives to many inaccessible spots, even one amongst the Jingpaws.
The prayer book of 1932 is in use in all the Anglican Missions and the Bible of 1926 takes its place beside Judson’s translation to provide for all Burmese speaking Christians. Perhaps here as elsewhere the contribution of any individual worker may be no more than the throwing of a pebble into the pool, but the Childrens’ Hospital, which has become the joint responsibility of the various Missions in Mandalay, has been vitally instrumental in promoting new attitudes to family health. But in general a new age has begun and it may be a better age, though certainly the conditions will be harder.
As far as one can see, there will not be the same scope for English missionaries as there has been, but there is now a sturdy bond on Christian clergymen, Teachers and Nurses amongst the Burmans and Karens; if they can bear the responsibility which has now fallen upon them it is all to the good that the Church’s staff should be indigenous. Their faith and courage will be tried to the uttermost, but they know that they have the divine power behind them. Perhaps they will be able to commend the Gospel to their fellow countrymen more effectively than the Missionaries from abroad have been able to do; God grant that it may be so.
The prayer book of 1932 is in use in all the Anglican Missions and the Bible of 1926 takes its place beside Judson’s translation to provide for all Burmese speaking Christians. Perhaps here as elsewhere the contribution of any individual worker may be no more than the throwing of a pebble into the pool, but the Childrens’ Hospital, which has become the joint responsibility of the various Missions in Mandalay, has been vitally instrumental in promoting new attitudes to family health. But in general a new age has begun and it may be a better age, though certainly the conditions will be harder.
As far as one can see, there will not be the same scope for English missionaries as there has been, but there is now a sturdy bond on Christian clergymen, Teachers and Nurses amongst the Burmans and Karens; if they can bear the responsibility which has now fallen upon them it is all to the good that the Church’s staff should be indigenous. Their faith and courage will be tried to the uttermost, but they know that they have the divine power behind them. Perhaps they will be able to commend the Gospel to their fellow countrymen more effectively than the Missionaries from abroad have been able to do; God grant that it may be so.