Rev. Dr. Miles Bronson, Vol-2

Rev. Dr. Miles Bronson, Vol-2

I watch darling papa with a great deal of anxiety. He is better than we could expect, but I can see that his great sorrow tells upon him. I often hear him weeping and praying that God may help him to be submissive and then he comes to us as cheerful; but I can see he has had a hard struggle. I try to be all a daughter can to him. Oh! If I can bring one ray of sunshine into his bleeding heart, I shall be happy! (—Marie Bronson)

‘Garorangoni bang·en napbolna sikgiparang dongaha’ ine Omedni reportko Bronson man·soe Rajasimlaona re·bana chanchioba, “mai ong·gen” ine kena paksa a·akon ga·dapenan gisikode jajaaha. Indiba Omedmang ka·oksia gnang uamangko ramao chadengdule nisooara ka·tongrangan ka·sinatako man·aha. Haida Omedan sipai ong·ani gimin an·tangni manderangko name skisoahakon! Sonibar attamchipak (1867, April 13) sokbae porikka ra·manon sak 26 manderangde napbolna tik ong·manchaaha ine nike Bronson uamangko salgipino napbolattokaha. On·kanggimin sakantian Kristona kang·kare kagiminrangsachim. Isolni jakni kam aro uamangni ku·chilrangchi kenmangija ku·rachakakoba nikaha. Gitelna gama gimiko dakkugijarangko Rajasimlao dakeahon an·tangkon bebera·a komia gita daknikpilaha. Gitelna gamchina dilgiparangko watatengon an·tango chimonggimin tangkarang dongjaoba, “Anga, inghing man·jawa ine jechakna pa·sokjaha,” aro uamangni on·kanganiko nikon aiao inmanpil·aha. Atchigital Garo Kristianrang skulkoba nanga ine aganani gimin Gnigipa Garo Skul’-ko kulie Fokira Mominkon Skigipana seoke japrako ₹10-ko on·na tik ka·jolaha. Rajasimlaona re·bae kam ka·e nikeani ja·mano indake agana:

During my whole missionary life I have never seen anything so wonderful as the work now going on among the Garos. Those two Garo assistants Omed and Ramkhe, have worked quietly and faithfully on amid ridicule, reproach, and even threat of personal violence, and have proved themselves to be reliable, trustworthy and faithful men. —Miles Bronson

Kam matchota tap mongma janggilo gadoe Goalparaona re·angpilengon gitcham dukrangde gimaangaha. ‘Kristian Song’ Rajasimlao maia ong·aha aro mikkangchina maiko dakon namgen uararasa uni gisikon gapaiaha. Mahutni mongmako ta·rakatna sike tikkelengoba, ‘bilsi 25 batpile kam ka·anio, ia a·brirang Isolko mittelna ku·rangko ong·katatgen,’ ine chanchiararasajok. Attam salniango gisiko chanchianiko chu·sokatna sike bakbakan Goalparaona sokna an·tangko draataha. An·tangni ka·gimin bilsirangoniko tosusaa gnang re·angengon ia salgnio ong·gipa obostarangan uko aiao inmanatbeaha. Konta 24 ong·srangkujaon, Rajasimlao A∙chik bebera·giparangni gitalgipa aro skanggipa mondoli ong·chenggipa giljaan Assam gimiko American Baptistrangni dongimin giljarangni dal·a gita apsan ong·na am·pilaha. Kam ka·a gimikoniko niatoba Assam gimiko donggipa Kristian dolrang baksa changgni bate chapatako man·aniara mairongpile ra·biani ong·chongmota.

Assam Mission gimikna mai mancha ong·aha, iani giminde darangba Bronson-na bate u·igipa dongjawa. Ia kattarang Americaona sokangode a·bako watgalna chanchiani, kam ka·giparangko watatanio neng·nikani ba gipin a·brijolrango Nama Kattako gipatanina tangka-paisarangko man·soanioba bilgrijawaha ine ua u·iaha. Bronson gisiktango ka·donganiko done Home Boardoniko maming u·iatani aro bilkoba man·kujaon, Goalparao mission station dake Garorangna kam ka·na tarina miksongsrangaha. Attam ong·oa uno donggipa British officialrang aro Europeni manderangko tom·dakate miksongatangko aganon, uamangni gisikko ding·bru dakataha aro dakchaknaba namniktokaha. Bronsonni re·angpilani somaioba a·brini kosako chibimako niwate rikgipa nok jakkalgija dongkuachim. Bilsi 40 na skang David Scott an·tangan ia nokko rike uno dongangaha. Breani damko sandion ₹800-san ong·aia. Ua tangkachi bremanoba gipin nangarang dongkugen ine ua ripengrangona wenangtaion walna skangan ₹1119 mangko man·taiaha.

Skangode, tangka aro manderangko Assam missionna watatchina Bronsonni mol·molpaoba silroroaniko nikjani giminan jegaltokaiachim. Assam missionara “Watgalgimin A·ba” mingsana kraaijok ineba chanchitokahachim. Indiba Bronsonni ka·dongsoa gitan Rajasimlani gimin knae Americao donggiparang gisiko katchabeaha. Uasan ong·ja—tangka aro manderangkoba watattaina kusi ong·tokaha. April 17 tariko ua Gauhationa re·angon M. B. Danforth aro Stoddardmang jiksesaba uno dongsoako nikeaha. Garorangna ong·a obostako attam romitingo uamangna aganon, gisiko ning·tue nangatako man·an baksa chong·motgipa kam ka·ani bilko nikaha. Wachi ra·gato (1867, October 3) Stoddardmang Goalparaona jitbaon Garo Missionni bimang ong·baaha aro uamangan skanggipa saliramni missionaryrang ong∙achim. Bronson, 1870 bilsimangonin Garorangni a·jaon mission a·bako done kam ka·atsrangna Home Board baksa pil·nipil golpodilaniko dakaha. Bilsisagipao Bronson aro Stoddard sakgni re·bae Garo Hillsni Turako Mission Compound dakna baseaha. Kam baksa dontonggija uni mol·molanichi 1874 bilsini March jao M. C. Mason aro E. G. Phillips Assamona sokbaaha. Uamang sakgnian 1877 bilsionin Turao donge kam ka·chakataha.

Dr. Bronson Garo Hillso Songrea
“Chingni janggi tangao songrearangoni ia changan chingna gisiko nangatbatsranganiko ong·atgipa ong·achim,” ine Bronson agana. 1868 bilsio Bronson aro Stoddard sakgni jikdrangko Goalparao donbae pringwalni Garo Hillsona re·chakatbaaha. Kontagnimang songrebae Amjongaona sokeon uano walsa waltuaha. Sipai kam ka·e pension cha·gipa budepani noko BEBEni kattako wal-tongsaona kingking jinmana agane on·aha. Uamangko gisiko nangatbatgipara, seng·kujaon bura-buri Kristoo bebera·ani gimin golpoenga aro bi·anirangko dakengakoba knadikaha. Kristian ong·e janggi tanga bak-kandika, indiba bebera·anio rongjria aro rongchingan uamangoni gimajaha—uan Rudramni ma·a-paa ong·achim. Iamangan Kristian ong·chengao dakchakani gri, ripengska aro noksulrangchi galchipa aro watgalako man·giminrangchim. Indiba Rudramni ma·a-paa, ia gisik gri jatskani ka·tongrangko amaha. Mairongpilgipa on·kangani; maina uamangni ka·tongo Jisu dongchongmota. Uamangni gimin, “sre aro kolomchi uarangko talatna man·ja. Ia ong·aniko nikarang mairongpile gisikni bidingo rongjrigipa aro agansokpilja,” ine senokgipa agana.

Ia ga·sunikgipa biapko dongale gureo re·angkuon, Kristian song Rajasimlaona sokeaha. 1867 bilsio nikechengaoni namen dingtangjok. Gana-chinarangba rongtaljok, Kristianni ka·dingsmitan’ mikkangchi sipairang gita Bronsonmangko nisoaha. Salantian salpaksade uni Garo ku·siko tarigimin ki·taprangko namatani aro nipilanirangko dakaha. Kontani konta aro salni salrangna neng·skime am·rikitanirangko dakon, toromni bidingo chanchianirang uamangko bilsubatataha. Salantian maiba gital aro an·sri moatanirang uamangko gisiko nangatbatroroaha. Nipilani aro nirokanirangko dakanio, Garorangni ku·-aganani bewalona ra·e senaba man·aha. Ia kamrang baksana, Omedmang damgipin a·bakoba pe·na nangnike sak gittam on·kanggiparang—Chakin, Posallu aro Ramsingmangko Bronsonna mesoke on·aha. Chakin aro Posalluna japrako ₹8, aro Ramsingna ₹10 ka·e on·na tik ka·jolaha. Pil·sa gitara Omedmang baksa, iamangan ka·gniko tange rakkianggen uamango namen ka·dongaha.

A∙chikrangna Warachaka
A·brini jatrangna kam ka·anirango uni gisik mamingsaloba rongdimeljaha. Pil·sa gitara uni gisiko nanganikoba watgaljaha. Ua, minggittam ki·taprangko seaha—Phrases in English and Garo, 1868; Brief Outline of Grammar and Garo Primer (Roman & Bengali); A Reading Book of Catechism in Garo. Iarangsan ong·ja, gipin American missionaryrangba A∙chikrangna dingtang dingtang ki·taprangko sekuaha. Bronson, Gauhatio aro Nowgongo dongeba A∙chikrangna simsakaniko on·kuaha. Ua British government baksaba melibeani gimin Garo skulna dakchakani, ki·taprangko print ka·atani aro nangarangko breani pilaknan jakgitele mol·molchakaha. Basakoba Home Board aro governmentoniba on·atanirang chu·ongjaon, an·tangni jeponikon bikote korosrangko ka·aha. A∙chikrangna uni an·pachake kam ka·anio warachakani mingsara ian ong·a:

1864, October 21 tarikni chittio chang·sataie Rev. Ayerst “a·jri ba gamgija galchipgimin” Garo a·aoni ong·katchina una chitti setaiaha; jeon Bronsonara unode a·jatang ba atchiram gitasa chane kam ka·pilengahachim. Ia changoba Bronson una aganchake seaha: “If you do not feel that you can receive our brother (a German missionary expected) and surrender to him whatever may have been done he will be very much crippled.”

Bronson, Garo Missionko chel·chakna mangrake chadengaha. Kam ka·anioba namen silroroenga ineba ua janapa. Uano A∙chikrangoni sakbri dakchakgipa dongaha, jerangan sak sotbrigittam Kristian bebera·giparangni giljao namen kam ka·engahachim. Uni kulidilgipa skulrangoba me·a-me·chik sak sotsni ong·pilaha aro Rev. I. J. Stoddardan Goalparao donge A∙chikrangni kamko nirokgipaba ong·aha. Bronson ‘American missionaryrang jedakemangba A∙chikrangni missionko ra·sekea ong·ja’ ine raken janapaniko on·aha. Da·alo Garo missionara maiona sokanggenchim, Bronson ua pilakkon nie dongaijaha. Ianoba ua, kakket aro bebeko man·anina miksonge salsekangna dakaoniko dakgrikchake naljokataha.

Miles Bronsonni On·kanganirang
Ua, Isolni missionko tange rakkina jotton ka·anio be·gropa gita ong·anirang bang·en dongaha. Salsao, ua Edward Brightna chitti seengon indake janapaha: “I have seen many dark days, but never such as this. It is hard to keep toiling under these circumstances if ever we needed your help, your prayers, your best counsel, your words of consolation and encouragement it is now.” Assam mission pangnan uni ka·tongo ma·gape dongkamaha. Jikgipa Ruthni siani ja·mano, Bronson uni demechik baksa Americaoni re·chakatbae 1870, March 28 tariko Nowgongona soketaiaha. Marie mamingkoba dakchakna amjaoba dukchi maram cha·atako man·gimin pagipana ka·sachake indake seaha:

I watch darling papa with a great deal of anxiety. He is better than we could expect, but I can see that his great sorrow tells upon him. I often hear him weeping and praying that God may help him to be submissive and then he comes to us as cheerful; but I can see he has had a hard struggle. I try to be all a daughter can to him. Oh! If I can bring one ray of sunshine into his bleeding heart, I shall be happy! (Marie Bronson, “The Nowgong Encounter” in Miles Bronson [A Lionheart Among Missionaries], 212).

Missionary kam ka·a gimiko, Bronson a·brijolo donggipa jatrangni jakgitele ra·chakaniko nike—mongsongbate A∙chikrangko namen namnikbeachim. Giljao skiani somairangoba indake aganani gnang: “The hill tribes have cheered my heart, but latterly a new people have given me great joy: The Garo tribe.” Indake ong·engon Bronson Nowgongo Assamese Communityni president ong·e Assamese ku·sikrangko tangatpilna kam ka·anio dakchakgipako nangnike 1870, November 1 tariko ramramgijagipa chittiko see Mrs. Frances A. Danforthna watataha. Uni seata kattarang indake ong·achim:

I realize as never before that no Christian home is complete if deprived of either one of its united hands… Both of us have knowledge of the people, their language and a missionary experience that qualifies us for years of the most efficient work of our whole lives in which we can greatly aid each other. “…I am just the same Miles Bronson I used to be when you were here. Virtues few, faults and imperfections many, you know them all—I am only 57 years of age; heart as young as ever…” —Miles Bronson

1871, March 5 tariko Frances Bronsonni namnike seaniko ra·chakaha aro uko grongna January jao ua Goalparaona re·angaha. Uamang 1872, January 19 tariko Rev. Thomas Keithni noko bia ka·aha. Frances Danforthni saani namjabatangani gimin uko Calcuttaona demechik Marie baksa watatpilaha, unoni ua saksan Singaporeona re·ange sanaha. Saa namkaloa re·bapile Burmani Rangoon songo donge ka·engmitingon 1874, February 3 tariko Frances ua biapon siaha. Pil·e, Francesni siani uamang paningsako ning·tue matataha. Bronson chang·sataie gnigipa changna jikgri ong·taion, kattachide uni dukko agannan amjaha. Calcuttao jasa adhamang donge demechik baksa Goalparaona ong·onbataiaha, indiba rasong grie Marieba Goalparaona sokon malaria sae sisrangaha. Jikgri-degri ong·an baksa ka·rimska missionaryrangba dongjamitingo demechikni sianina uni til·tilgipa ku·chilrangchi kamtangko matchotataha aro duk ong·ani songreaniko dake bangbanggipa nokona dongna Gauhationa re·bapilaha.

Be·gimin ka·tongko namatpilna jotton ka·engon, cha·ramo saksan asonge cha·on mikchirang gra ga·akbaiaha. Saksan ong·e bang·a salon cha·kusiaha, sinti-do·pilgime dongaiaha. Dikdiksano kim·kim ong·na rakatako man·taioba ru·utgijan sakgniko gimaataniara una algri ong·taiaha. “Tangpiltaignok” ine chanchiaba grip dake gimaangaha. Nowgongo donge kam ka·anio je kusi-katchaanirang dongachim, uarangba mikjapsanon bon·angaha aro saksanmitingo an·tangko ‘rakkirikna’ amjae grape chakaha. Ka·sagipa aro chong·motgipa ka·donganiko man·gen ine ka·donganiba dongjaon, ua basakoba a·mango ja·sku dipane grapbee indake aganaha: “Sometimes I am discouraged and think I shall go back to Calcutta to die…” Skango uni bilakani, ka·dongani, kim·kim ong·ani aro kingkot dakani gimikan bilgrijolangaha aro sagaloni chi ro·okangaming apsanaiaha. Haida, ia a·selrangchin Bronsonni janggi tanganiara agre bil be·atako man·ahakon!

Gauhati aro Dibrugarh A·barang
Gisikni dukrangni a·sel Bronson be·en an·sengbrejae aditanade Rev. Comfortmang baksa Gauhatio dongaha. Uano donge Isolna gamengon, 1874 bilsio Home Boardba Guwahatikon uni kam ka·ram dakataha. Kamrangko gisiko nange ka·mitingo da·oba 1874, July 16 tariko Burmao missionary ong·echenggipa me·chik Mary D. Mankinko gronge bia ka·taiaha. Uni bimchipe gamani somairango gital gital gisiko nangatbegipa obostarangko chagrongaha. Bilsini bon·achibara songdu nalsachini budepa saksa Bronsonona re·bae aganaha, “Saheb, angni pagipa aro uni pagipaba Kristian ong·aha.” Bronson una aganchake, “Beben, na·aba Kristianan ong·aha,” ine inoa uko gisiko nangbee nie aganchaktaiaha. “Anga Gitelna ka·saa. Sepoy Mutiny ong·engon ‘anga Kristian ine aganode’ Mohammedanrang angko so·otna ka·mikkenataha.” Indiba anga uamangna angni gitokko on·e, “Angni gitokko rasotbo, indiba anga Prabhu (Gitelko) jechake sijawa,” ine aganchakaha. Ia kattarang Bronsonni gisikko ning·tue nangatbeaha.

Isol ia mandeko gital gital a·barangko o·prakna skangonin jakkalbaronga ine an·ching nikbaaha. Apsandaken, uni kam ka·ani bon·achibarao rama gitalko pruchengchina Isol uko okamtaiaha. Ia gital okamaniara cha baganni kulirangni gisepo Kristianni kamko a·bachengchina ong·achim. Adita bilsirangna Gauhatio kam ka·engon, Nama Kattana dakgrikrakgipa matgrik, uni jikgipa Mary Mankin baksa niksogijagipa biapona 1878 bilsini October jao Dibrugarhona jitangtaiaha. Uamang chongipa noko dongchake bon·kamgipa kamrangko uni ka·sara Nokgipana ka·na a·bachengaha. Dibrugarho ja 6 mangna cha bagano kam ka·angengon pilakan namsusu nikbaengahachim, indiba a·bao ru·ute ka·gijan uni be·enni bilgria uko salgrope chadengsrongna man·taijaha. Beben gisiko sikani dongkuachim, indiba bilgrigipa be·enni sanala uko watjaha. Uko rimangpilani ong·on, uni jaksikgiminko ja·ku sanpilnade nangtelgen aro ian mongsonggipa ong·a ine chanchitokahachim, indiba tangka aro manderangara baoniko man·gen—ian uamangni chanchianiko pe·sote galaha.

Assam Missionni kamrangoni mingsa niksenggipara cha baganni kulirangni gisepo kam ka·anian ong·achim. Indiba ia kam, Bronsonna uni bilsini kride namen jrimdugaaha. Ka·gnina ka·oksigipa ong·ani gimin an·senganikode am·jaha aro nanganiba dongjahachim. Indiba biljimbeahani gimin ua ru·utgijan saako man·taie bon·kamao Americaona rimangpilaha. Home Boardni Chairman E. T. Hiscox indake agana, “Rev. Dr. Miles Bronson a·songtango gitchambegipa missionary, Assamo kam ka·ani bilsi sotbrigni gapaha, indiba da·o Dibrooghor (Dibrugarh)-ni cha bagano kam ka·giparangni gisepo ka·taiengon ua namen bilgribeaha. Uni bilsirang aro chu·ongen gamaniko nikanio saoba uni biapo jako ra·skaode namgen ine chingko mikgrakataha, ba ong·jaode bangbang ong·atako man·skagen.” Ua Dibrugarho dongjahaon Home Mission Boardna gimabeani ong·aha. 1879 bilsini Sixty-Fifth Annual Meetingo, Home Board Treasurerni report on·ani gitade, jadok kam ka·anina Bronsonna $600-kosan on·aiachim. School kuligipani nanga korosna $2,441, nokgimikni re·angpilanina koros ka·a gimikara $1,500 ong·aha. Uko da·oni currency rateko hisape Indiani tangka dakatode nokgimikni re·angpilanina ₹1,12,011.75 tangkarangko koros ka·aha ine nikgen.

Uni Bon·kamgipa Salrang
Gauhati jahas karamo Assamko watkamangnasio an·tangni ripengrangna aganchotanggipa kattarang da·alona kingkingan katta gri ong·jaha. Ka·pakani mikkang baksa ua indake aganaha: “Anga re·angna sikja, angni ka·tongde da·oba ianon. Kosako donggipa pilakna anga tangna sika aro iano dongen Kristona ka·na sikuenga… Kristoko aganprakbo, Kristo gita janggi tangbo, dal·begipa dai a·songni Kristianrangni jako donga. Bebegipa ong·bo, kakketgipa ong·bo, angni jong-adarang, aro Isol na·simangna pattichina,” ine agana matchoton chadengdulgipa manderangoni uko rimanggipa jahas chikosako balboangaha. Bronson, bilsi 42 Assamo kam ka·ani ja·mano Americaona rimangpilako man·aha.

Uni bon·kamgipa bilsirango, pil·nipil Assamo donggipa ripengrangni gimin chanchisimsimaiaha. Chanchia somaiantion gamgimin a·barangna ka·saaniko aro gipin gital a·barangko tarianikosan nikaiaha. Easton Rapidsni giljani pamongni call ka·atoba, Bronson Assamon dongengmitingo an·tangni saako nina chel·beaoni re·bae re·angpilronga gita chanchimane uko mitelbeaha. Gisik mikasalode, nokni manderang aro ripengrangni duulengako nikode an·tangara Americaosa ine u·ie gisiko sabeaha. Iako chanchiatode a·gilsako uni dongram nokara Assamsa ong·achim. Indiba ua nikatenggipa biapona chang·saba re·bataina man·jaha. Sia uko srapnasiengon, Isolko u·igija andalani jagringrangchi pindapenggipa a·aona re·bapilna sikengkua. Sabatroroengon dugae chanchiani a·sel gisikchi chang·sao ua Nowgongona re·bapile burung joljol wenna taritaiaha. Ua chibima, sagal aro burungrang, mikmalgijagipa matburingrang, okkria cha·asigiparang, saa-ding·anirang, aro kenanirangni jatchio ong·engachim.

Salsao, “sorokrangan sona gita ching·chipchipaigipa songjinmaona napeaha aro uano napeon, ‘ua songjinmani pilak kontarangan kusi ong·e dokaha.’” Ua uni u·igimin ku·rangko indake aganengako knaaha, “Na·a nang·ni Gitelni katchao napebo,” aro ua songjinmao uni ripengrangni pilak kotokrang kusi ong·e inchroaha, “Alleluia, Alleluia.” Ia kakketgipa aro mingsinggipa missionary bilsi sotsnisa ong·on, 1883 bilsini November 9 tariko Michiganni Eastern Rapids songjinmao siaha.

Agandapanirang
“Uni seng·ani, man·gimin mes jakrangko gisiko nangbee nirokani, uni skianirang, aganna changanirang aro mikrakatanirang pilakan mondolio bebera·gipa sakantina aro bebeko u·igijagiparangnaba man·dapani ong·chongmotaha.” (—Rev. Kandura Smith, Gauhati, Nov. 29, 1878)

Je manderangan Bronsonko namedake u·ia, uamang uko “rinok rinok dakgipa, salna changgipa, ka·sagipa ong·a” ine agantoka. Ua manderango ka·dongaha, aro a·brini mikmalgijagipa manderangmangba uo ka·donggakaha. Bronson, Assamese ku·sikko changbegipa aro missionaryrangni atchu gitchamba ong·aha. Uni ku·sikko u·iani bilko u·igipa uni ripengrangni mol·molaha gitan ua an·tangni somaiko sea-jotanina bang·bate jakkalna a·bachengaha. Ia somai chachaon ua an·tangko pangna jolna gisik ra·atgnigipa ki·tap kingsa, Assamese-English Dictionaryko dakna a·bachengaha, jeko ua uni chuttioni re·bapilani ja·mano 1867 bilsio matchotataha aro chapa ka·ataha.

Bronson man·gimin biterangni mikkango re·aha. Uan Assameserangoni Kristian ong·chenggipa Nidhi Levi Farewellko Jaipur 1841 bilsio, 1863 bilsio skanggipa Mikir Kristian ong·chenggipako, February 8 tariko Gauhatio Garo Kristian ong·chenggipa Omed-Ramkeko aro Assam gimikni me·chikrangni gisepo Kristian ong·chenggipako napbolataha. Ua Nowgongni ma·grirangko rakkianiko rikchenggipa, Assamese-English Dictionaryko dakchenggipa, Assamese ku·siko namnambegipa gitrangko segipa, Nowgong Baptist Mondoliko rikchenggipa, aro bon·kamao uni dondikgija mol·molanichisa A∙chikrangna missionni kamko ka·aniko oahani gimin, A∙chikrangna neng·nikgija mol·molchakgipa ine gisik ra·gen. Ua Isolni songnokni ariko a·gilsak pil·sani ku·chotona sikpakangna man·ahaosan mangmang chu·ongnikaiaha. Bon·kamgipa salrangko Americao donge re·atengoba re·bae ga·dapechenggipa a·a aro uno donggipa manderangkode gualnan man·jaha. Ua Assamni manderang baksaba stappile ripeng ong·aha ine uarangko chanchiate aiao inmana! Uni Kandurako Kristoona dilbaani, ja·mano Omed-Ramkeko Kandurani dilneng-do·mikani, jattangna kam ka·echina mamasako uni kusi ong·e watatani, an·tangan Rajasimlaona re·bae Garo Kristian Mondoliko songeani, Goalparao mission a·bako dake donangani aro be·enni bilgrianichi ga·akgropna dakaona kingkingan Assamo kam ka·ani pilakan Bronsonni jak mancha—iako darangba jena man·jawa.

Isol ia mandeko a·bachengaonin dingtang dingtang kamrango jakkalsoaha. Rev. Dr. Miles Bronson gamna nangako gamaha aro neng·takaha. Badita sak manderang uni jakoniko Nama Kattako knae ra·chakaha, uamang pattianiko man·e ukon ja·rikaha. Bebeo bakrimgimin Uni dedrangrangoni jerangan una skang re·angsoaha, uaba uamang baksan kusi ong·enga ine bebera·a. Da·alo, Singpho aro Khamptirang, Assameserang, Nagarang, Mikhirrang, Kacharirang, A·chikrang aro gipin Assamoni ong·gijagipa, cha bagarango kam ka·gipa jatrang, sakantian ia mandeni niksamsoanina dal·en gro nanggiparang ong·chongmota.

In Memory of Rev. Dr. Miles Bronson, D.D.

“The morning cometh.”

 

References:

  • [F.W. Harding & Mody Marak] in Achikni Ripeng: March-April, 1936.
  • “Miles Bronson’s Family Papers,” in Andover Newton Theological School, Franklin Trask Library, 1981-1.
  • “Missionary Sketches: A Concise History of the Work of the American Baptist Missionary Union” Third Edition. Boston: Mission Rooms, W.G. Corthell Publisher, 1883.
  • “Studies in Foreign Mission” in Origin of the American Baptist Missionary Union, No. 12. Boston: ABMU, 1905?
  • Thangkim Haolai, Miles Bronson: A Lionheart Among Missionaries. EBH Publishers (India): Guwahati, 2013.
  • The Baptist Missionary Magazine. Vol. XLV, No. 7, July 1865. Published by American Baptist Missionary Union.
  • The American Missionaries and North-east India (1836-1900AD)-A Documentary Study by H.K. Barpujari. Guwahati: Delhi, Spectrum Publications, 1988.

 

 

Rev. Dr. Miles Bronson, Vol-2

Rev. Dr. Miles Bronson, Vol-1

“Jakchi aro ka·tongchi re·roroe, ua mamingnaba jajrenggijan rang·gitik dakna nanggipa bang·bea kamrangko, marikki sagiparangko sane, nokrangko tarie chapa ka·ani kamrangko niroke, aro an·tangan sinasipile ka·aha.”

Rev. Dr. Miles Bronson, American Baptist missionaryrangoni saksa Assamni Sadhiya aro Jaipurona re·bae kam ka·echenggipa ong·a. Andalao donge sinasienggiparangna do·ga ochenggiparangoni saksa, nikgijao una mai ong·gen uko chanchigija rama mesokdilgipa aro Isolni songnokna ramarangko o·srie a·barangko pruchenggipa ine uni kamrangko nien aganna krabea. Ua, Seng·aniko on·na gisiktango su·dodoatako man·e chu·ongnikgijanichi kakketo Gitelna gamaha. Bronson, a·gilsakni kusi aro katchaanirangkode janggilchi done, Isolni a·bao janggi tanga gimik kamko ka·angaha. Janggi-silchiko Isolni kattachi namedake chiripako man·gimin ong·e, Uni okamanina krakra jatska bigil gipokrang baksa janggi tanganiko dongale Indiani Assamona re·bachengaha. Uni ka·sae daka kamrang chasongnan gimajawaha. Bronsonni ka·saani gimin Assamese chatro saksa indake agana, “Saheb an·tangni mandetangrangna bate Assameserangnan ka·sabata ine anga bebera·a.”

Bronsonni Nokdang Dakani
Miles Bronson 1812 bilsini July 20 tariko New Yorkni Norway songjinmao atchiaha. Ua kamtangko gisiko nange ka·na jotton ka·ronggipa saksachim. Ua, 1836 bilsio, Hamilton Literary aro Theological Institution (Colgate University)-oni graduate ong·aha aro apsan bilsion Baptist Ministryna Reverend ordain ka·ako man·aha. American Baptist Missionary Union 1836, April 29 tariko, Assamo kam ka·china uko seokaha.

Ruth Montague Lucas 1813 bilsini August 13 tariko New Yorkni Madison songjinmao atchiskaaha. Ua Kristian nokdangni demechik ong·e namao janggi tanggiparangoni saksa ong·paa. Ruth, New Yorkni Hamilton Ladies Seminaryo poraiaha. Ruth, Miles Bronsonkon 1836 bilsini September 7 tariko bia ka·aha aro apsan salon uaba Indiao kam ka·china seokako man·aha. Uamang sakgnian bilsi kolatchignimang ong·pile apsan janggi tangengon Gitelna bimchipe gamaha.

Bronson chang gittamna kingking bia ka·aha. Uni skanggipa jikgipa Ruth Montague Lucas, gittamgipa changna Americaona neng·takna re·angmitingo New Yorkni Elmira minggipao 1869 bilsini September 30 tariko siaha. Uni ja·mano Rev. A. F. Danforthni jikgipa segri missionary ka·enggipa Mrs. F. A. Danforthko 1872 bilsimango bia ka·taiaha. Indiba 1874 bilsini February 3 tariko Burmani Rangoono dongengmitingon uaba sitaiaha. Uni ja·mano Rangoono skanggipa missionary ong·chenggipa Ms. Mary D. Rankinko bia ka·taiaha. Uoni re·bapile uamang sakgnian Gauhatio adita bilsirangna apsan kam ka·ange ja·mano Dibrugarhona jitangskaaha. Dr. Bronsonni simano, ua dambe sak 2 dedrangko nirike, uamangko simsakaha aro skie on·anirangko dakaha.

Bronsonni dedrang:

  • Mary Rebecca (1838-1903), North-west Districtna Missionary Unionni Secretary, Chicago songjinmaoni Rev. C. F. Tolmanni jikgipa ong·skaaha.
  • Maria Bronson (1841-1874), jean Assamo kam ka·engmitingo marikki sae siaha.
  • Harriette Bronson
  • Eliza Bronson (1842-1912) bia ka·jaha.
  • Lizzie, Fort Madisonni Rev. Gunnko bia ka·aha.
  • Ann Sophia Bronson (1846-1920), Michiganni Allegan songjinmao donggipa Rev. J. B. Titteringtonko bia ka·aha.
  • Martha Bronson (1850 bakgitchakmitingon siaha). Mrs. Mary D. Rankin-ni dedrang sakgnini bimungrang–Ruth Bronson (1875 bilsio atchia) aro Laura Bronson (1878 bilsio atchia).

Assamo Ga·dapechenga
1836 bilsio Bronsonko watatani miksonganian Assamni salaram bon·chotgipa Sadhiyao kulisogipa a·bao Nathan Brown aro Cutter sahebmangko dakchakechina ong·achim. Uamang arijoljolo donggipa Singpho aro Khampti jatrangna aganprake, Chin a·songona janggilchiniko nappilna man·gen ine ka·dongachim; maina ua a·songni mikkangchipakko uni pilak jahas karamrangko songgipinni manderangna napaniko China a·song raken kangchangsrangaha. Iani a·selan 1837 bilsio Bronson aro Cuttermang Calcuttaoni songduko ringrango ja gittamna kingking chodobana nangaha. Bronsonni missionary kamo a·bachengon uni ning·o donggipa silchi namama namja uko nianian ong·achim. Calcuttaoni chibimako songrebaengon English sipai saksa, “Kenbegnigipa somai-kario indake chibimako songrena jotton ka·jaode namgen,” ine Bronsonna agane niaha. Bronson sipaiko sing·pilskae inaha, “Nang·ko nang·ni dilgipa (Captain) Sadhiyani sipai kotokko dakchakechina ge·etgenchimoba na·ara jajagenchimma?” “Ong·ja, Sir,” ine sipai rang·san aganchakaha. “Indide, Sir,” ine Bronson aganchake, “…jensalo chingni salgini Captain chingni sokbagnina ka·donge Sadhiyao sengsoenggipa chongipa ko·tokko dakchakechina ge·etako man·ahaon, chinga ru·utatkuna ka·dongjaha.” Mongsongde, je kario dakna chanchisoachim, ua somairangara mikka-balwa rakmittingchim. Indiba uamang jajagijan siani a·kaweni jatchio songreaniko dontonggija re·mikkangbaaha.

Obostarangko Chagrongchenga
Bronson aro Thomasmang Calcuttaoni Goalparaona tom·tome sokbaaha. Mikka-balwa rakkari a·bachengaha. Kengnirang uamangni re·mikkangao bobil gita dongsoe songregniko dim·pengsoaha. Salsani ja·mano salsa mikkarang jimbeaha, balwa balpekani aro chi ta·rakanian uamangni bilgrigipa ringrangko salpilaha. Boetani choani ba gol·okchi choani ong·na amgijani ong·aha. Choenggipa ringko chi rikam joljol budu kae salnaba dikbegipa buringrangko rama dakpretna draatako man·aha. Neng·nika aro ka·donggija ong·e ringko chogiparang watgalnasipilaha. Ra·bitbagipa cha·anirangba srang-brang bon·changaha. Sadhiyaonade mile 100 mang dongkuengon Bronson buringni feverko man·e sabeaha, pil·sa gita jangginaba kenchakani ong·aha. Nie dongaioara maming dingtanganiko ra·bajawa ine nike Thomas chongipa ring ge·sao uni dukko man·beenggipa ripengrangko dakchakna skang re·soaha.

Saikwani sepango Sadhiyaona kontasani ramao chi ta·raka bilongaha. Bol panggni dal·dala chibima rikamoni pangpike Thomas sahebni asongenggipa ringko be·jeton joljolan ua siaiaha. Chanchisogijan somaio ia duk, uni jikgipako pagla changatsrangahachim, indiba uamang 1837 bilsini July 17 tariko Sadhiyaona sokeaha. Balwa-mikka kario chonchongipa ringrango ja gittamna songduko chodoe re·bao duk aro saknaanirangko man·anirang chipakkore gita uamangko su·pekaha. Mikkangchi ja·ku ga·anggniko andalani namgija bilrang ra·biaming apsanaijok. Dokpengsoe amsrangako man·nasioba Isolni kattachi dokdalgepe chiripgimin ong·e, an·pil-mogijao jaksnilatangko watgaljaha. Sadhiyaona sokgija nikwatao duk ong·ako uamangni jikdrang agan-talatna ampiljahachim. “Pilakchin rakbee sinjetako man·aha, indiba pangnaba den·sotako man·jaha; a·baona soke gamkujaon bilding bildangatako man·aha, indiba kim·kim ong·aniko rongdimelatjaha aro watgaljaha.”

Sadhiya, Jaipur aro Namsang jolrango Kam Ka·a
1837 bilsio, Goalparaoni Sadhiyaona re·baengon dikdiksana Gauhatio napaha. Unoni joljol Sadhiyaona re·ange kam ka·on, South China aro Burma (Myanmar)-ona napna jotton ka·jaha. Skul kulichenge sea-jotaniko skie nioara manderangan gisik nangbregijako nike, 1839 bilsio Bronsonko Jaipurona jitatskaaha. Unon Bronson, Captain Hannayni dakchakaniko man·e skulko kulion Nocte aro Wanchorangna skiroroaha. An·tangba uamangni ku·sikrangko skie ra·jolaha. A·brio aganprakanio ku·sik pe·timgipako rimangpaoba, ‘saksan kena’ ine katpilaiaha, Bronson saksansa doangaiaha. Bilsisa gipao, Barkermang jiksesa aro Bronsonni nogipa Rodha re·bapae May 7 tariko Jaipurona sokbae uamangko dakchakeaha. Agital manderangna Nama Kattako ine da·oba Bronson nokgimikkon a·briona rimangtaiaha.

Uamang, Tirapni Namsango donge bakbakan skulko kulie poraiani ki·taprangko tarina a·bachengtaiaha. Namsang missionna minge Captain Hannay 1838 aro 1840 bilsio ₹240, British officerrangoni C. Bruce ₹600, Lieutenant Sturt ₹50, T. C. Robertson ₹200, aro Lieutenant Brodie ₹60-ko on·tokaha. Iamangni on·ani baksa a·brini mikmalgijagipa panterangko jachetna kingking skiaha. Salo kam ka·e skul re·na man·gijarangna attamni skulko kuliskaoara atte aro sel·urangko ra·bite re·bae Bronsonmangko kenatbeaha. Skiora mitam chadambe aro nokmani bakdrangonisan gisik nangaiaha, gipinrangde sena aro porainaba aratbeachim. Nogipa Rodhaba May 18 tarikonin uamangko dakchakeaha. Ka·oksie gamengon, Khampti aro Singphorangni gisepgriko ding·griktaiaha; iachi Namsangba Rodhana dongna biap melijae fever ong·pretaha.

A·brini manderang uamangna ka·sae, “Chinga nang·ko iano donge sibo ine mol·molna man·ja, re·ange nampilebo aro re·bapilbo,” ine aganon watbana sikjaoba October 2 tariko katonbataiaha. Jaipur aro Namsango nambata sam aro doctorrangkoba man·jae, nogipade bilongdate December 8 tarikon siaiaha. Je kamko uamang a·bachengachim, uarang jrip jrip bon·chipaiaha aro Namsang missionko tange rakkina man·jaha. Bronsonko neng·nikarang duulaha, kamtangna cha·suaniko dontongnade sikjaenga, indiba bilni nalsaosajok. A·kawe gimikko nigopnaba chu·onga gita man·soaba dongja. Dingtanganiko ra·bana man·jawakon ine uni ning·tue chanchianirangba gisepode jajaatbeaha. Uko ta·rakbegipa balminduri gita su·pekaha. Ga·dapgimino napetaina sikoba chol ong·jae dikdiksana neng·takengon Home Board, Bronsonna gipin a·bako mesoktaiaha.

Nowgongo Kam Ka·skaa
Gisikni matgrik Bronson chadengsrongtaiaha. Home Boardba gipin missionaryrangni katta gitan biap dam gittamko baseaha: uarangara—Sibsagar, Nowgong aro Gauhati. Nowgongo Bronsonko done 1841 bilsio skulko kuliattaiaha. Bilsisani gisepon sak sotchetgni poraigiparangko man·taiaha, indiba kam ka·na tarigipa Kristianrangko bikotna man·jawa ine nikskaaha. Nikna bimangrang nakatoba, bite nangania mongsonggipa ong·a. Beben, pe·e galna ian rakgipa chanchiani, indiba Kristianni bimik nakatjaode algri ong·aigen ine nikskaaha. Unasa Assam gimikna Kristian kam ka·giparangko nakatna kang·kare kataiaha. Indaken 1843 bilsio Nowgongo ma·gri-pagri bi·sarangna Orphanage Schoolko kulisrangaha. Hajal tangkarangko Nowgongo donggipa manderang on·gilan baksa kam ka·anio silrorobaaha. Noksulni bi·sarangba uno poraina mikbokbeaha aro bilsi chikkingna kingking Nowgongo kam ka·anio ian niksengbatgipa ong·baaha.

Namako dakon champenga aro re·ako ja·pea gitan, ia skul nambaengon saa-ding·anirangko man·e, chu·onga dakchakanikoba man·jae bilgritaiaha. Home Board aro missionaryrangni gisepoba adita meligijani nakataha, koros bichamna akkal-karapni somai, 1857 bilsiode Indiao Sepoy Munityba a·bachengaha aro 1861-65 gisepgriko American Civil War-ba ong·changaha. Iarangni a·sel Americaoni tangka on·atarang tik ong·e sokbajaha. An·tangna on·atgipachi ka·e nipaoara ‘seng-similja.’ Home Boardni bilni nalsao ong·eahani gimin 1854 bilsion skulko chipchina hukum on·aiaha. Ukosan ong·aija, Assam Mission fieldo kam ka·anikon dontongna chanchiaona sokangpilaha, indiba 1858 bilsimango Bronson Americaona re·angon ‘donkuchina aro kam ka·e nikuna’ mol·molani gimin rakkikuaha.

Uni man·anirang komibea, indiba ka·chakramko bon·atjahani gimin bil be·kujana kingking krengtaiaha. Bilgrianirang duuloba jotking ka·anichi 1862 bilsimango Nowgongo Kristianrang aditan bang·baahachim, indiba marikki sae sak 15000 ba 20000 mang ong·pile sirimrimangaha. Uochacha Bronson Nowgongo donge aditakode dakchakna man·aha, indiba tangenggiparangba duk su·peke gisik alnamgijaona sokangaha. Mai mancha saa ukoba u·iningjaha, man·soaniba komia, an·tangoba gam gri dakoba kakket aro on·kanganide komijaha. Ua jolni somaiode, Asia gimikon marikki saaniko sananiara janggitangtangko siaona galonaming apsanaiachim ine agantoka. Bronson iako u·ioba janggitangna kenjaha, batesa indongarangoba an·tangko bilrake dongaha. Neng·bea aro rengro rengcho ka·ona sokpilahaoba tikkelakode watjaha. Indongarangko chagronge pilakchinin ka·sinjrim dakani somairangkon F. S. Downs “Andalbatsranggipa Kontarang” ine uni ki·tapo agana. Bronsonni gimin saksa agana, “Jakchi aro ka·tongchi re·roroe, ua mamingnaba jajrenggijan rang·gitik dakna nanggipa bang·bea kamrangko, marikki sagiparangko sane, nokrangko tarie chapa ka·ani kamrangko niroke, aro an·tangan sinasipile ka·aha.”

Garorangna Kam Ka·chakata
Sibsagar, Nowgong aro Gauhatio kam ka·engon Kristoko u·ianio aditan tangchabaoba chu·gimikde ong·jachim. Indita somaina Assamo donge kam ka·anio bebera·giparang sak 54 mangsanpiti. Anga chanchia, Home Boardna report semitingo Bronsonni mikgronni mikchirangan lekka pal·takrango ga·akdaptelenggen! Gitchiakode kam ka·gipasa u·iade u·ibebea; indakoba mitamde ukomangba agan-kolame rokua. Sal-karirang re·angoba Bronsonni on·kanganio delmrujaha; batesa una chang·sataie katchaaniko ra·baaha. Uan, Gauhatio Samuel Loveday aro Kandura babumangni Garo sipai sakgni—Omed aro Ramkeko tarisoaoni ong·baaha. Iamang sakgni a·ning-kinap miktuatgija sandie man·mano Kristian toromko ra·na kang·kare ka·aha. 1862 bilsi bon·achibarao napbolna sike aganoba Kandura babude ordain ka·kujae napbolatna man·jani gimin Bronsonsa 1863 bilsio Nowgongoni re·bae napbolateaha. Mairongpile katchaani! Sipaina krakra, bama aro sontolao bebegipa Isolko olakkiani giljaoba uamangan skang asongchengaha.

Bronson Assamo ru·ute kam ka·oba Kristian ong·giminrangoni jattangna missionary watatchina jetjetakode chang·saba nikkujachim, indiba Omedni mol·moltaitaianian una sko saani ong·aha. Dakchakna sikoba Bronson an·tangba rengro-chengcho dake missionko chalaiengo maiko dakatpana, ian dukni… Dakchakani gri dongmitingosa uamang mamasa Guwahatio kam ka·ako dongale jattangona re·bapilaha. Bronson jakari nirike kratchabeaha, indiba iamangni on·kanganiko dingtangtee nike gisiko ka·dimeaha. Bean bebe, bilsi gittamni gisepon salgipengchi a·bri ja·pa Rajasimlaode Omed-Ramkeni kamni gimin rang·sanan bimik nadobaaha. Kam ka·a gimiko indaka biterangko nikkujae salgnini gisepo sak 37 bebera·giparangko man·aniara Bronsonna aro American Home Mission Boardna gital ra·bianiko on·skaaha. Areako niateba, Rajasimlao Kristoni Mondoliko ge·songanian Assam gimikko mikgaoattaiaha. Bronson bebera·giparangni jatchio gisik matgrikna kragipa Omedkon pamong songe Reverend ordain ka·jolaha aro Isolni rasongna pakwate donangaha. Ka·gni kamrang bang·ani gimin bakbakan sokna nanggen ine salgipino (Sombar sal, April 15, 1867) ua Goalparaona mongmao gadoe re·angpilaha…

(Volume 2 continues)

Tana Torajaona Songreanga

Tana Torajaona Songreanga

Uamangko “KTP Kristan” ba “Identity Card Christians” ine agantokachim. Gipinrangni mikkango bang·anan uamangara bimingnasan Kristian ong·aia, indiba chong·motgipa Kristian ong·aniara maia uko ma·sikujaenga.

Anga namen gisik ra·enga, 2016 bilsio Rajasimlachi Youth Visitation programna re·angengachim aro gilja nokko chinga re·anggiparang niwilwile niengachim. Gitchambegipa gilja nok ong·oba uni nitoako aro tom·tomaniko namen nikna man·kuenga. Kristian toromko ra·dilchenggipa atchu sakgni Omed-Ramke mamasani somaio olakkina rikgipa gilja nokde ong·jaha. Indiba ia gilja nokan, A·chik a·songo skanggipa gilja nok ong·chengaha. Uni gimin A·chikrangna ia biapara namen gamchatbegipa ong·a aro angnade namen dingtangmanchagipa song ba biap ong·chongmota; maina ia Rajasimla songan angni atchiram songba ong·a. Angni pagipa (Shri Prodip D. Marak) aro ma·gipa (Smt. Seriba S. Momin) sakgnian Rajasimlaoni songoni ong·a. Chingni nokdang ong·baani ja·pangko niatode chinga gimikan Rajasimlaoni ong·a.

Isolna On·kanga
Kristian nokdango atchie dal·bagipa bi·sa ong·oba namen kratcha·rakbegipa ong·e indakgipa gadangona sokbana ka·dongsoani dongjachim. Indioba Isolna dangdike on·na sikaniko baseaniara anga an·tangon ong·ani gimin, 2005 bilsimango Isolni a·bao kamko ka·na on·kanganiko dakaha. Kratcha·rakani giminan jinmani mikkango chadenge Mission Conferenceo an·tangko Isolna on·kangnade angnara altua ong·jachim, indiba una baten ja·mano angna rakbatgipa somairang a·bachengaha. Unosa anga, Isolna on·kanganio chu·sokna gitade altua kam ong·ja ine nikaha. Bang·a jajaani aro gisikni gitaba angna dakgrikanirang sokbaaha. Angni gisiko mingsa dakgrikaniara, “Isol angkoara nama kamna okambebeahama (calling) ma iara anga an·tangni sikanisama?” Iani gimin ning·tubate u·ina ine, Isolo rake bi·ani aro aganchakanirangko sandiani ja·mano uarang pilakan angoni chel·angaha. Unon u·ina jajae dongenggipako ronggrike nikna aro u·ina a·bachengaha. Indakesa, 2015 bilsio Puneo donggipa Union Biblical Seminaryoni graduate ong·ani ja·mano, Balsrigittim Baptist Mondolini dakchakaniko man·e Isolni okamani kamko chu·sokatna Serving in Mission (SIM)-o join ka·e Indonesiachi 2016 bilsio re·chakatangaha.

Songrena A∙bachenga
A·songtangoni Jakarta (Java chichang)-ona re·angchenge unoni Makassar minggipa (Sulawesi chichang) biapona sokeaha. Sulawesi chichangona sokon anga songre·eming neng·begenchim ong∙oba namen kusi ong∙aha. Un baksana janggi tangao skanggipa millionaire ong∙ani giminba namen kusi ong∙aha (Indonesiani tangkao, 1 Rupee-ara 200 Rupiah ong·achim). Makassaroni Tana Torajaona (jeon bilsi gittamna angni song ong·genchim) gari bus-o konta 9 mang gita walo re·chakatangaha. Jensalo chinga miattam cha∙na neng∙takengachim, ua somai ba walonin ku·-aganani aro neng·nikanirang angona sokbana a·bachengaha. Cha·gimin-ringgiminni dam badita ong·achim, uko gamna inoba ‘maikon cha·tokachim’ ukoba aganna changjajok! Uchiba badita ong·achim ukoba aganna man·jaha! Gisikrang jabranga gita ong·pile jotton ka·oba an·tangni jaksirangko jakkale, calculatorrangko sikdepdepesa cha·ani damko ma·siatna chol ong·aha. Agittal ong·e gipin a·songo donganiara altua ong·janakenga ine anga gisiktango chanchia nakatbaaha.

Toraja aro Manderang
Tana Torajaona sokangchengo mai ong·achim, uko da·oba anga namen nikjagringatkuenga. Pringnin ua angni dongnasigipa biapona sokeoara gisiktango namen ka·srokaha, niwilwale nioba biaprangba nina namen nitobea aro North-East India gita daknikaiachim. Re·a-doanioba a·kawe ramarangkode bang·e re·manja, a·brirarako re·na nanga batachim. Gisiktango, “namen an·sengbea, Garo Hills daksrangaia, bang·e adjust ka·na nangjawakonde,” ine an·tangnade chanchie roaha. Indake chanchiani be·en pil·na skangan, adita antirangna dongange ja·manode, ‘Ki·tapni bigilmangmangko niaride bichal ka·nabe,’ ingipara ong·chongmota ine man·sina a·bachengaha aro ua kattara bebe ong·a. Bilsi 3 dongao maikai adjust ka·ahachim, uarangko iano segenchimode bon·jawa.

Tana Toraja manderangni dakbewalrang namen dingtanga. Dingtanganirang dongoba aro uarangko ma·sie ra·na somai nangoba, Toraja manderangde meli-nangrimgriknade namen altugiparang ong·skaa. Anga an·tangsa uamangni dakbewal-ka·bewalko ja·rikna somai nangaha, indiba uamangko ripeng daknade somai bang·e nangjaha. Jechi re·angoba name rimchaksoanirangko man·ronga. Angko, Toraja manderang, “Indian gita dakja, ching’ gitan apsanaia,” ine pangnan indinrongachim. Indinarangko knaode, “Hareee, angaba indakpil·esa mikkang-bimang apsansrangama,” ine basakobade chanchimana. Haida mitamde angko nikon suk ong·jakon! Miksonganide Toraja manderangara Bollywood-ko namen namnika aro angkoba actorrangoni saoba gita ong·naba donga ine chanchiachimkon! “Na·a Shah Rukh Khan-ko grongjokma?” ine angko bang·an sing·ronga. Angni donggipa compoundni a·palo gari para salgiparangba angko pangnan, “chaiya chaiya,” ine okamronga. Jeba ong·china, uamang namen a·palni manderangko grongna kusi ong·ronga.

Angna Ra∙bianirang
‘Gipin jatni dakbewalko nike jagokani’ ba “Cultural Shock”-ni gimin training ong∙mitingo tale agane-skiako chinga man∙ahachim, indiba uarangko agitalo experience ong∙aniara namen dingtangskaaha. Examplena cha∙a-ringani, ku∙sik aganani, dakbewal, etc. Cha·anirangni gimin niatpilengon, bang·bata cha·anirangan North-East Indiao donggipa manderangni cha·anioni dingtanggrika bang·jae indakpil·e neng·nikanikode chagrongjaha. Toraja manderang, jal·lik aro be·enrangko cha·na namnikgiparang ong·a. Indiba mingsani gimin anga u·ija, jean na·kam aro chini gita chi·gipa (sauce)-ko brine cha·ronga (bilsi 3 dongbaoba ukode on·tisakon cha·e nina neng·bea). Indonesian ku·sikko skie ra·na gita language school ba tuition center-rangba dongjani gimin angade bilongen struggle ka·na nangaha. Uni giminsa an·tangan gimikkon skie ra·na nange bate bate neng·nikanirangko chagrongaha. Indioba uarangba angna ra·bianiko on·e dakchakaniko on·skaaha.

Tana Torajaona sokangani ja 2 (gni)-ni ja·manon ge·sa Seminary (Sekolah Tinggi Agama Kristen Negeri) minggipao skina nangaha. Ia Seminaryara Indonesian governmentchi chalaigipa ong·achim. Iano poraigipa chatrorang Englishko aganna, sena aro ma·sinaba man·jachim. Uni gimin skanggipa angni sing·anide, “Anga maikai uamangna skigen,” ine chanchianiko naataha; maina uamangni ku·sikkode angaba agannan man·skakujachim. Anga uamangni ku·sikko u·igijade mamingsaloba class ra·na man·chongmotjawa ine gisiko jajrengani aro kenanirang gapaha. ‘Anga da·o maiko dakgen,’ ine chanchia gnang dongengon Isolko gisik ra·aha aro Isolo bi·oba, ong·enggipa obostani gimin complaint ka·a gitasa ong·aiaha. ‘Anga maiko dakgen,’ ine pil·ni pil apsan sing·anirangan angona sokbataitaiaha. A·bachengao, angni noterangko translate ka·e on·china ripengrangoniko dakchakaniko bi·aha aro talatna nanganirangkoba uamangni ku·sikona translate ka·ataha. Indakomangba, angni be·en aro gisikni gitade namen bilgrianiko (burn out) man·aha. Gisiko bilgribee neng·nikarang baksa ong·oba angko dakchakna gita Isol angna bang·a ripengrangko watataha. Unikoa chatrorang baksaba melina a·bachengaha, uamangoniba angko dakchakaha aro Isolni ka·sachakanio 2-gipa bilsionide formal ku·sik ong·kujaoba ka·sine ka·sinede an·tangari skina man·baaha. Beben, skimitingoba uamangni ku·sikko srange man·kujani gimin salantian ku·sreta aro meligijanirangba dongaiachim, indiba iarang gimikan angna skidapani ong·skaachim.

Salsao, class ra·emitingo chatro saksa rake golpoengako knae, angaba ua chatroko ‘jerawat’ ine manengaha. Unoara class roomo donggipa gimikan ka·dinggrimaha. Angni manenga kattana ka·dinggrimani gimin chanchipiloara, ‘cerewet’ (cherewet) inesa ong·na nangachim. ‘Cherewet’ kattara, ‘betbetnabe,’ ine ong·achim; indiba angara ‘jerawat’ ine inoara uni miksonganide ‘gangma’-sa ong·eskaaha. Uni gimin, ‘betbetnabe’ inani palo, ua chatroko ‘gangma’ ine manengaha. Pante sokbajokode ua bi·sara ‘gangma bang·e nabebeaha;’ biaba angko nikon namen ka·dingaha. Jeba ong·bo, anga uo kema bi·aha aro chinga gimikan ua somaiode ka·dingtokaiaha. Ua somaionin anga ku·sikko jakkalanio simsakbatna a·bachengaha; maina ku·sik agananiara sepangbatatna aro chel·atna gitaba man·a. Iarangchiba an·tangni gualaoniko skie ra·na cholko man·aha.

Toraja Manderangni Mania
Toraja manderangni olakkigipa ming 4 (bri) mangsonggipa toromrang gnang: Kristian, Catholic, Islam aro Aluk Todolo (Pagitcham-ma·gitchamrangni rama) ba songsarekrang. Jensalo anga Torajaona skanggipa changna sokeaha, unon bang∙a gilja nokrangko nikaha aro angni gisiko indake chanchiengachim, “Angkora ia biapo nangbebeengama?” “Anga maiko ia biapo dakna man·gen?” Jensalo anga uamangni dakbewal (culture) aro bebera·anirangko ka∙sine u·ibaaha, unon dingtange ma∙sina a·bachengaha. A·bachengo anga je jerangkon mikrontangchi nikengachim; uarangara tin·kagimin suurini (iceberg) ku∙chot gitasan ong∙aiachim aro nikna man·enggipana bate jekon anga nikkujachim, ning∙achi bang∙en dongnugimin u·igijanirang gnang ine ma·sibaaha.

Toraja manderang uamangni dakbewalko namen dal∙e ra∙giparang ong∙a aro bang∙batan an·tangtangni cultureko Isolna skang dona. Uamang bringipa bebera·ani (syncretism)-ko ja∙rikachim. Uarangoni mingsara—uan ma∙gitcham-pagitcham (ancestors)-ko maniani ong∙a. Ia dakbewaloniko angni nikaniara, uamang maikai sigiminrangna cha∙anirangko, chirangko aro me∙asarangna cigaretterangko on∙e mandera·a aro uamangko a·gilsakon dongkuenga ine bebera∙a. Jensalo mande sia, unon uamang manggisiko noko ru·ute dona. Saobarang ja 6, ba bilsi 1, aro mitamrang bilsi 2; una bateba noko donaniko daka. Uamang salantio tanggiparang baksa golpoa gita sigiminrang baksaba golpoa aro uamangna pangnan cha·anirangko on·ronga. Ia somoirango uamang man·a dipet sigiminrangko gopramona watatna matmarangko chimonga (uamang sigiminrangko gopja indiba rong·kol, ro·ongko cho·gipa gopram ba nokgimikna rikgimin gopram noko coffino dona). Toraja manderangna matmara gamchatbatsranggipa matburing ong·a; maina bia ka·ana baten sigiminrangko watatna maniani bisongna dal·batgipa ong·a aro uano man·a dipet bang·a matmarangko den·aniko daka (Aluk Todoloo badita mang matmarangko den∙a; u’gitan salgiona re·na cholko man·bata ine bebera·achim).

Toraja manderangni mingsingbatsrangipa maniani “Ma’nene” ong·a; jeni miksonganian “Ma·gitcham-Pagitcham” ine ong·a. Ia manianio bilsi 3-ni ja∙mano uamangni sianggimin nokni manderangni manggisiko ra·ongkate susrange, salo rame, gitalgipa cholako ganate aro baditaba king gombolrango remreme (bisongni agana gita jedakode uamang sin·jawa) coffino done uamangni gopramo dontaianiko daka. Uni ja∙mano uamang manggisirangna cha∙ani, sweets, cigarettes aro chirangko on∙a. Ia maniani gimin anga sing∙e nion, “Iarangko dakna nangchongmota, maina uamang sianggimin ma·gitcham-pa·gitchamrangko mandera∙na nanga aro uamangan bisongna pattiani ja∙pang ong∙a.” Uamang bang∙batan Kristianrang ong·a. Uni gimin pamong/theologian-rangara iarangni gimin maiko chanchia anga u·ina sikaha.

Attamsao anga pamong saksaming golpoe roengachim. Unon ua angna aganaha, “Uamang ma∙gitcham-pagitchamrangko mania gitan ong∙chongmota. Uni gimin uamang Niam Gitchamoniko skina altubate nika. Unon anga, “Sastroni gita niatgenchim ong∙ode na∙ara maiko chanchia” ine uko sing·on, ua aganchake inaha, “Iarangara polytheism (saksa Isolna bate bebera∙ani) gita beben ong∙a.” Ru∙ute golpoani ja∙mano ua angko indake agane matchotataha, “Iarang chingni dakbewal ong∙a. Uni gimin ka·sapae iarangni bidingo chingko dingtangatna jotton ka∙nabe!”

Torajao Dongmitingo Angni U·ie Ra·anirang
Torajao dongmitingo bang·akon ripeng dake golpoani ja·mano, bang·bata manderangan bebera·anio bilaksranggipa ong·kujaenga ine anga nikaha. Iani giminan je me·chikrangan Kristian nokdango atchiachim, bia ka·anichi Islam ma·malona pil·anganiko nikna man·aha. Angni ripeng saksa chang·sao an·tangko officeona dilatchina mol·molako gisik ra·kuenga. Officeona sokangon, ua an·tangni Identity Card-o Kristian toromoniko Islamona change ka·aha. Ua mandeni historyko anga ma·sigenchimoba uni indake dakanina gisiktango angade duk man·beaha. Somai choljokako nie un’ baksa gronge golpoengon, uni bebera·ani gimin sing·oara angna indake aganchakaha, “Anga giljaode bebera·a, indiba giljani manderango bebera·na man·ja…” Uni indakgipa kattaoniko chanchirike nion, bang·a changon Kristian manderangchi ua duk on·aniko man·aha aro Kristian ong·pilna gisiktango dilaniko man·jaha. Iako u·ie, Isolosa ka·donganiko donchina aro Isolchinikosa nichina ua somaio una agane on·na cholko man·aha. Uni dukni kattarangko knatime nion, uo bang·a neng·nikanirang donga ine nike, una pangnan Isol Jihovao bi·chakgen ine ku·rachakaha.

Uamangni gimin angni adita ma·sie ra·anirangoniko aganna sikanirang:

  • Man·gope niatode, Toraja Kristianrang uamangni songsarek bebera·aniko galna man·kujaenga. Uni giminsa uamangni janggi tanganiara ong·na amgijagipa bilrangchi (superstition) control ka·aniko man·engkua. Toraja manderang, Jisu Kristoni jokataniko namedake cha·tote nikna nangengkua; jean namgijagipa gisik (evil spirit), sao nangani aro muuni nangatanirangoni (witchcraft) naljokataniko on·na ama.
  • Angni chanchiani gita, Toraja Kristianrangoni bang·an Isolni gimin, Jisu Kristoni aro Sastroni gimin gisiktangtango ning·tue u·iani dongkuja. Uni giminan Toraja Kristianrangko “KTP Kristan” ine agana–jekon aganskaode “Identity Card Christians” ine ong·achim. Gipinrangni mikkango bang·anan Toraja Kristianrangara bimingnasan ong·aia aro chong·motgipa Kristian ong·aniara maia uko ma·siani chu·ongkujaenga.
  • Kosako janapbagimin gita, bang·a me·chikrangan Islamona pil·angenga ine nikna man·a; maina bisongde ia convert ong·aniara office ID-ko change ka·anisan aro maming dal·a kam ong·ja ine chanchia. Da·alo, Kristian ong·aniara bimingnasan aro office ID-o “Kristian” ine seanisan ong·aia ine chanchina nangjaenga, indiba janggi tanga gimik ka·tongo Kristoko seanisa ong·a. Maina Jisu Kristo bang·a gitelrangoni saksagipa gitel ong·ja, indiba papko watna man·gipa Gitelsa aro uasan mangmang Isol ong·a ine ma·siatna nangenga.

Ku·mongrimani
Bang·a manderangni Nama Kattako knae Kristian ong·anirangko nika, indiba an·ching bebera·giparang uamangko Kristoo dal·roroatna aro bilakbatroroatna rake kam ka·na nangenga ine anga nikskaa. Bilsi 3 (gittam) mangmangsan Torajao dongbaoba, uamangni gimin angni chanchianirang namen dingtangaha. Re·angchengo angni sing·aniara, “Angko ia biapo nangbebeengama,” ine ong·achim, indiba da·o angni aganchakanide, “Oe, angkosan ong·ja, indiba bang·a gipinrangkoba uamangna nangenga.” Iano bang·gija kattarangko seachi sakantini gisiko chanchianiko naatnasan ong·aia, indiba Toraja manderangni da·o janggi tangenganiko nike namen dukde man·skaa.

Da·alo ia seaniko jerangan poraisoengachim, sakanti chadamberangko aro angni ripengskarangko ra·bina sika. Angni kam ka·enggipa Indonesia a·songan a·gilsako Muslim bang·batgipa biaprangoni damsa ong·a. A·gilsako bang·a a·songrang aro jatrang gnang; jerangan Kristoko u·ikuja aro u·igija siangna skangan Kristoni gimin u·ichina an·ching kam ka·na nangenga. Isol da·alo, Uni Nama Kattana on·kanggiparangko am·enga. Da·alo A·chik Kristianrangchiko niatengon, an·chingonikoba Isolna on·kanggiparangko nikatgenma?

Maina, “Indide jeko beberakuja, uo uamang maidake bigen? Aro jeni gimin knakuja, uo uamang maidake beberagen? Aro aganprakgipa griode, uamang maidake knagen? Aro uamangko watatjaode, uamang maidake aganprakgen? Jedake sea gnang, Namarangko aganprakgiparangni jaarang mairongpile nitoa” (Rom. 10:15).

Isol sakantina pattichina.

 

James Hudson Taylor

James Hudson Taylor

“Dear God, if you should give us a son, grant that he may work for you in China.” James and Amelia Taylor prayed in the parlor behind Barnsley’s busiest chemist shop.

Taylor’s Childhood Days
On May 21, 1832, Amelia Taylor was 24 at that time and gave a son to her family. They called him James Hudson Taylor—Hudson was his mother’s maiden name. Taylor loved to hear the stories when his grandfather had entertained the family’s most distinguished visitor. Taylor spent his childhood and teenage years at 21 Cheapside, Barnsley which was not far away from the spot where John Wesley had preached in June 1786, while he age 82. Years later, Taylor’s sister Amelia remembered how the children loved to hear their father and his friends talk like:

Theology, sermons, politics, the Lord’s work at home and abroad, all were discussed with earnestness and intelligence. It made a great impression on us as children.1

Taylor has had two sisters and a brother—Amelia, William who died at the age of seven, and Louisa. He himself sometimes would say, “When I am a man, I mean to be a missionary and go to China.” Taylor’s father takes his four children into his bedroom, kneels at the four-poster bed, and with his arms around them, prays for each of them. After that, Taylor and his sisters would go to their own rooms to read their Bibles for a while. Their father always says, “Learn to love your Bible. God cannot lie. He cannot mislead you. He cannot fail.”

Taylor’s Teenage Days
He began to love nature and learned to grow ferns and flowers he had collected in the woods. He was encouraged by his father to collect and subscribe to a natural history magazine, and supply him with pillboxes from the shop for his collection of insects and butterflies. Soon after Taylor’s 15th birthday, a vacancy occurred for a junior clerk in a Barnsley bank. His father was anxious that his son should learn how to keep accounts and write business letters, and Taylor was accepted for the post. From his earliest years, he had seen the value of prayer and reading the Bible. Every morning after breakfast his father read from the Scriptures. That was fine, but then he would pray for twenty minutes in magnificent biblical languages which had begun to irritate Taylor.

He thought:
“If there is such a person as God, then to trust Him, to obey Him, and to be fully given up to His service must surely be the best and wisest course. For some reason or other, I cannot be saved. The best thing I can do is to enjoy the pleasures of this world, for there’s no hope for me beyond the grave.”2

He gave up praying and found going to church a bore. He came to think like his skeptical colleagues. If what they believed was right, there was no need to worry about the doom which his parents thought awaited the ungodly. A month after his 17th birthday in June 1849, Taylor went for an afternoon walk and picked up a gospel tract to find something to pass the time and listened to a song lyrics:

“There’ll be a story at the beginning, he thought, with a moral at the end.
I’ll read the story and skip the sermon.”

This track was about a coalman in Somerset who was seriously ill with tuberculosis. Before he died some Christians visited him and talked to him about passages from the Bible. The coalman was particularly struck by the verse which says that Jesus bore our sins in His own body on the cross. When the visiting Christians spoke of Jesus’ cry from the cross, “It is finished,” the coalman understood its meaning and became a Christian. Taylor didn’t know that he was fifty miles away from his mother who was staying with her sister at home with several hours to spare. Meanwhile, his mother went to her room, locked the door, and made up her mind not only to pray for Taylor’s conversion but to stay in the room until she felt sure her prayers were answered. Taylor reflected on the tract and understood that it was a simple tale and yet it made him sense and said with a question: “A full and perfect atonement and satisfaction for sin: the debt was paid by the substitute. Christ died for my sins.” Taylor knelt on the floor of a Barnsley warehouse and became a Christian. He then was given a text from Ezekiel 36:26: “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.” One Sunday evening, since the cold kept Taylor home inside, he spent his time talking to God and trying to listen to Him. He repeatedly thanked Jesus for what He had done for him by saying: “Dear God, please give me some work to do for you, as an outlet for my love and gratitude.” Then, he knew just how God wanted him to spend the rest of his life and said to himself.

I felt that I was entering into a covenant with the Almighty. I felt as though I wished to withdraw my promise but could not. Something seemed to say: ‘Your prayer is answered!’ And from that time the conviction has never left me that I was called to China.

Taylor’s Journey for Mission
In the early beginnings of 1850, Taylor discovered that an interdenominational society called the Chinese Association had been organized in London. It planned to employ Chinese evangelists to cooperate with existing missions in taking the gospel to the unreached interior of China. Taylor wrote a letter to the secretary of the Association, George Pearse asking him to send circulars, collecting cards, and anything which could help him introduce the work of the Association to his friends.

One day, a minister of Barnsley’s Congregational asked Taylor, “You may certainly borrow the book, and what, may I ask, is your interest in it?” Taylor replied, “God has called me to spend my life in missionary service in China.” The minister asked, “And how do you propose to go there?” He replied, “I don’t know, but I think it likely that I shall need to go as the twelve and the seventy disciples did in Judea, without a stick, or bag, or food, or money—relying on Him who had sent them to supply all their needs.” The minister gently placed his hand on Taylor’s shoulder and said, “Ah, my boy, as you grow older you will become wiser than that. Such an idea would do very well in the days when Christ Himself was on earth, but not now.” On March 22, 1852, Taylor told his mother that he had made up his mind: his friends at Andrew Jukes’ assembly now believed, as he did, that God was calling him to go to China as soon as possible.

A Man of Gospel Landed in China
On Monday, September 19, 1853, Taylor when he was 21, and his two friends—Arthur Taylor who is also a missionary and an elderly minister whom the Taylors met in Liverpool started their journey to China. Taylor suggested them to sing of John Newton’s hymn—
“How sweet the name of Jesus sound,
In a believer’s ear!
It soothes his sorrows, heals his wounds,
And drives away his fear.”
3

Then he prayed with his firm voice until he commanded to God those he loved and concluded: “None of these things move me, nor do I count my life dear to myself, so that I might finish my course with joy, and the ministry which I have received from the Lord Jesus to tell the gospel of the grace of God.” On Wednesday, March 1, 1854, Taylor and his team reached Wusong and Huangpu river towards Shanghai. He saw European ships sharing the French men-of-war. A dozen or more foreign business houses stood shoulder to shoulder with an ornate Chinese temple now used as a customs house. What he had read about in the pages of The Gleaner had become a reality before his very eyes. Every day Taylor gave time to teaching three new Chinese Christians—Guihua, Si, and Tsien; also, he spent time preaching to as many as his house would hold, and going out and preaching on the streets of Shanghai. Taylor changed his dress into a Chinese dress which he used to wear always. This has made him more effective in preaching and sharing the gospel to Chinese people and said, “I concluded it was my duty to follow his example.”

People who landed in Shanghai

Members of the China Inland Mission group that sailed to China in 1866. P.C.: @SCMP.COM/Post-Magazine

 

One day, Taylor was talking to some Chinese guests in the cabin of his boat while at Nanxun. “It’s foolish to worship idols. We are indebted to the One, True and Living God for every good gift,” he said. One Chinese man replied, “But surely you are too sweeping in your statement. There are good idols as well as many that are good for nothing.” “And which are the good idols?” Taylor asked. “They are in there,” he said by pointing in the direction of a nearby temple. “Many years ago, two men came to our town with a boatload of rice to sell. It happened that it was a time of famine. There had been no harvest and the people were hungry. Seeing this, the strangers took the rice and gave it away among the poorest people. Then they couldn’t face going home again.”

“Why not?” “Because they had given away the rice instead of selling it.” “It wasn’t their own?” Taylor asked. “No, it belonged to their master. And as they were afraid to meet him again, they both drowned themselves here in the river. The people said they were gods and made idols to represent them. They built that temple and the two men have been worshipped there ever since.” “Then your idols were only men. And men who stole their master’s property and did wrong by taking their own lives.” Taylor went on to tell his guests for the first time about the true and living God who gave His only Son that whoever believed in Him might not perish but have everlasting life.4

Taylor’s Contributions toward China
Taylor started his work in various ways. His goal was to present the Gospel of Jesus Christ to all the provinces of China. He shared the gospels to all the people, distributed the gospel tracts on the roads, inside the cities, and in many places. In the year 1865, he summed up his vision for the upliftment of Chinese people, and with great faith though limited financial resources, he founded the China Inland Mission (CIM). Starting from Shanghai, he traveled to almost all the provinces of China, and the gospel spread as widely as possible throughout China. Frequently, Taylor has been forced to return to England as his health condition repeatedly became poor, but had continually concern for the millions of Chinese people who lived in the provinces where no missionary had ever gone.

  • For the first time, Taylor translated English Bible into the Nigpo language.
  • In 1866, twenty-two missionaries including Taylors, the mission grew rapidly in numbers and outreach.
  • In 1905 after his death, China Inland Mission (CIM) became an International body with 825 missionaries living in all eighteen provinces of China.
  • Set up more than 300 stations of work in China.
  • Erected more than 500 local Chinese helpers.
  • Raised 849 missionaries who ventured out for the gospel in China.
  • 1,25,000 Chinese were converted into Christians and followed his steps.
  • He also encouraged single women as an evangelical to live in the interior of China.5

At each meal, Taylor and friends began to sing the prayer:
“Oh, send a hundred workers, Lord,
Those of Thy heart and mind and choice,
To tell Thy love both far and wide—
So, we shall praise Thee and rejoice;
And above the rest, this note shall swell,
My Jesus hath done all things well.

Taylor’s Last Days before Heaven
A young Chinese evangelist and his eighteen-year-old bride had been reading Taylor’s Retrospect, newly translated into Chinese, and decided they wanted to meet the author. At the CIM house in Changsha, they were told the sad news but allowed to join one of the small groups who gathered at the bedside. He held Taylor’s hand in his and said.
“Dear and venerable pastor. We truly love you. We have come today to see you. We longed to look into your face. We too are your little children. You opened for us the road to heaven. You loved and prayed for us for many years. We came today to look upon your face. You look so happy, so peaceful! You are smiling. Your face is quiet and pleased. You cannot speak to us tonight. We do not want to bring you back: but we will follow you. We shall come to you. You will welcome us by and by.”

They carried the coffin—the best the Chinese Christians who insisted on buying it could find—down to a ship moored at the Xiang River. The captain flew his flag at half-mast as they sailed northeast to join the mighty Yangzi. In 1988, Dr. Jim Taylor, James Hudson Taylor’s grandson, discovered the monument stones preserved in the former British Consulate in Zhenjiang, now a museum. The inscription was intact:

“Sacred to the memory of the Rev. J. Hudson Taylor, the revered founder of the China Inland Mission, born May 21, 1832, died June 3, 1905. A man in Christ.”6

The Protestant Mission of China

  • In 1807, Robert Morrison was the first Protestant missionary to enter the country and began translating the Bible.
  • From 1831-35 Karl Friedrich August von Gützlaff (1803-1851) distributed many writings on his trip through China.
  • The reports of the first missionaries created great interest in China in England and Europe. In 1852 the Chinese Evangelization Society (CES) was founded in London.
  • In the course of the Opium Wars, xenophobia increased in China and persecution broke out (1837). The next wave of persecution followed in 1847-52, triggered by the pro-western Taiping Rebellion. When the Taiping were able to settle outside Shanghai for a short time, many believed that the opening of China was imminent.
  • CES asked its first missionary to drop out of medical school and go to China immediately. Sun traveled James Hudson Taylor to China on September 19, 1853.
  • In 1854, Hudson Taylor arrived in Shanghai, China, and quickly realized that the other missionaries had no interest in penetrating inland China. He eagerly set about studying the language and undertook a total of 18 preaching trips, some of them inland. From the ninth trip onwards, he dressed in Chinese. Although he was mocked by his compatriots for this, he sensed the closeness he gained to his beloved Chinese.
  • In 1857, Hudson Taylor left CES (his mission society) for various reasons and lived purely by faith. During this time, he started medical work in Ningbo. In 1858 Taylor married Maria Dyer in Ningbo.

“Do not have your concert first, and then tune your instrument afterward. Begin the day with the Word of God and prayer, and get first of all into harmony with Him.” (—J. Hudson Taylor)7

 

First Church on Garo Soil, Vol-2

First Church on Garo Soil, Vol-2

The Arrival of the Gospel in Watrepara
Omed and Ramke left Damra after a brief stop, heading for their hometown Watrepara. The villagers were wary of them when they learned of their mission, but they were allowed to stay in the village because the villagers’ spirits did not exact revenge for their blasphemy. Despite the fact that it was their own country, they felt like men in an enemy’s. A powerful sense of resentment had already been stoked by the news of their arrival, which had preceded them. Even their relatives were hesitant to provide them with shelter and food out of fear. But when it was time to put their courage to the test, they showed no signs of fear. They spent a couple of days going from house to house and clearing the path before inviting the entire village to hear the gospel after they had prayed fervently for direction.1

The crowd gathered in front of the Nokpante2 and formed a circle there. On either side, other leaders joined the chiefs in the place of honor. Since the meeting had all the formalities of a council and representatives from other villages were present, their swords were embedded in the ground in front of them. They were all crouching on the ground, staring at Omed as he stood to speak, their black eyes gleaming behind bowed brows. The bravest among them should have tested their nerve at that time, but the speaker knew how to touch their hearts when she said:

The Garos believe in demons, but there are no demons. At any rate, there are no demons that have the power to hurt us. We have sinned against God. What shall we do? But there is One who has done everything for us. And He sent Him to save us. He willingly offered himself a sacrifice for our sins, and all who trust Him are forgiven. He rose again after death and is now alive in the presence of God. We, your brothers, who believe it, have great joy in our hearts. And this joy is for all the Garos if they give up the worship of demons and turn to God. Therefore, we have brought you the message.3

When he was done, there was an immediate uproar and a burst of previously suppressed outrage and exclamation!

What, you a Garo, born of a Garo mother, do you presume to know more than the whole Garo tribe, and to teach us, your elder relatives? How did you dare to come here, slighting the demons, and trying to deceive us by pretending that they have no power to hurt or to kill? Beware lest some sudden calamity come upon you! We are not such fools! Who cares for your religion, and who will accept it?4

Omed, however, was not a soldier for no reason. When the commotion died down and the crowd mockingly dispersed, some people drew closer for more conversation as night fell. They engaged in extensive mental reflection before declaring with satisfaction that “the message was excellent.” Once their mission got underway, they would not have succeeded in establishing themselves as true believers’ heroes. Ramke took his youngest brother, two other boys, and himself back to Damra within a few days to establish the core of his school.

Omed has faced Difficulties and Challenges
Omed and his wife Epiri stay back at Watrepara to labor for his people and tirelessly spread out the gospel for several months. But Omed and his household’s life was not easy because the villagers did not like their teachings and new religion. He was blamed for any misfortune that happened in the surrounding area of the village. Different diseases and calamities like cholera, dysentery, drought, and storms brought miseries to the inhabitants which were considered to be the results of the demon’s displeasure at the new religion introduced by Omed. Within two or three days, some people died because of epidemic cholera and even one of his children died. In this critical situation, he was also threatened with death. The villagers viewed the deaths as punishment for the village for tolerating their presence and for their lack of belief. They expelled them from the village because they were bitterly angry with them for bringing the curse of the spirits. Now that his life was in danger, Omed was compelled to leave the village. His family made Rajasimla their home for three weeks, sleeping beneath the large tree at the base of Koasi hill. Omed cut a space in the jungle on the banks of the stream for a small hut he built out of bamboo and grass. At the base of the Rajasimla pass, his family lived in a run-down hut. When Rajasimla was first built, the low-lying areas were covered in reeds and tall grasses, and wild animals like bears, wild boars, deer, and stags frequented these areas. It was deemed hostile and uninhabitable as a result. In the dead of night, the big cats—tigers—came close to Omed’s home and circled the large tree. Later on, the villagers considered the loss of lives as a judgment on the village for harboring their presence, and on them for their disbelief. Bitterly enraged with them for bringing down the curse of the spirits, the villagers drove them out of the village. Omed’s life was now at stake and was compelled to leave the village.5

For three weeks, Omed and his family slept beneath the big tree at the foot of Koasi hill and settled down at Rajasimla. Omed made a small hut of bamboo and grass, clearing a place for it in the jungle on the banks of the stream. It was a poor hut at the foot of the Rajasimla pass where his family stayed alone.6 Those days the low-lying areas around Rajasimla were filled with reeds and tall grasses frequented by wild beasts such as bears, wild boars, deer, and stags. Because of this, the area was considered hostile and inhabitable. At night the big cats (tigers) came near Omed’s hut7 and swung around the big tree. Omed and his family were praying and worshiping God one night while lighting a lantern in their hut. Suddenly, six homicidal Garo people8 arrived in Rajasimla with the intent to kill the entire family. They were puzzled and annoyed when they came across a lantern glowing, so they turned around and fled without carrying out their heinous plan.

When Omed and his small group of friends went to Koasi Hill,9 where puppies and chickens were being taken up for sacrifice, one of the most tragic events occurred. They climbed the stairs with contempt, began tossing aside all the empty baskets, grabbed the stones, and split up. Along with cutting down the trees that were blocking their view, they also took a bundle of bamboo from the bamboo grove as trophies. The Garo people would occasionally emerge from their villages later, buzzing angrily and poised to attack. When Omed and other market participants were selling their wares at Rangjuli on one of the market days, some of the more dangerous individuals suddenly launched a ferocious attack upon seeing them. An update to Captain Morton had been sent through Ramke by the head constable of the Rangjuli police. 50 frontier police officers were immediately stationed at the Rangjuli market by Captain Morton, who acted swiftly. The primitive people demonstrated their allegiance to the British Government and understood that the captain kept his word by glancing at the border police. Additionally, the police officers stayed at Rangjuli until the danger subsided. After a short period of time, unexpectedly heavy rain fell, surprising everyone with these sudden changes in the weather and their current perceptions. Later, the idea of raids was dropped, and Omed and his followers at Rajasimla could stop worrying.10

Rangku11 was present with Dr. Miles Bronson because he was the third convert among the Garos to be baptized by Dr. Miles Bronson at Nowgong on April 8, 1866. At that time, Ramke informed Dr. Miles Bronson in a letter that had just arrived from Rajasimla that the Garos had made the decision to annihilate the Christian families. After receiving Ramke’s letter, Dr. Bronson, according to Rangku, approached him while sobbing and pleaded with him to go help the people. Dr. Bronson responded, “You go on; the Lord will take care of you.” Rangku said, “if they kill me?” “God’s blessings are upon you,” Dr. Bronson wished. “Maybe things are under control now. Anyhow, venture out and exercise bravery.” He looked for boats all night long. Rangku reached Goalpara in two and a half days. He left his luggage there and continued on foot until he arrived in Rajasimla just before dusk. In this moment of the greatest danger, Omed and Ramke were happy to see him and to have his assistance.12 Knowing that their lives were now in danger, Omed and his fellow beings fled with great trepidation. They set a watch for both day and night as they made their way back to Rajasimla. They couldn’t sleep for three days because there were fires lit all around the cluster of huts. Omed may have deeply regretted what he had done, which had put many other people’s lives in danger. Omed, his family, and other people remained unharmed despite those tense situations. The location of the wild animals’ former nighttime prowl and swinging has been marked by the construction of a monument close by.13 People from the nearby hillside villages used this location as a footbridge to access Rangjuli’s weekly market activities.

Omed and his fellow beings have escaped with great tension, knowing that now their lives were in jeopardy. As they went back to Rajasimla, they set a watch both day and night. Fires were lit all around the small circle of huts and they could not sleep for three days. Omed too, perhaps extremely regretted what he had done and put others’ lives at great risk. In spite of those furious situations, no harm befell Omed and his family members and others. Nearby a monument,14 it has been built to indicate the place where the wild beasts used to prowl and swing around at night. This place was also used as a foot pass by the people from the surrounding villages in the hills for their weekly market activities at Rangjuli.

Omed invited the villagers to his modest home for some rest, a slice of betel nut, and a smoke of tobacco, and it became known as the “House of Call” in memory of these people.”

He then seized the chance to preach the Gospel of Christ to the unaware visitors. Omed began to see the first results of his labor as a result, slowly but surely. Slowly but surely, the villagers came to accept Omed’s “new-found faith.” Similar to how Omed encountered numerous challenging circumstances and difficulties while attempting to spread the Good News among the populace. The Garo people were fierce and bloodthirsty, and they still were in Omed’s time. However, the Holy Spirit’s power came to him and reminded him to pray constantly. He moved forward to pray at the base of a cotton tree where the current cemented monument to remember had been placed as the Holy Spirit inspired him to do so in order to overcome those terrible circumstances. Omed frequently knelt down on his knees and offered his three daily prayers there, which was not far from his modest hut saying: “O God my Father, just as the cotton silk of this tree is blown away in different directions, so also let your Gospel spread to every corner of the Garo land and to all over the world.”15

After that, “Omed’s Place of Prayer” became a well-known name for this location where Omed frequently prayed. With such a keen eye for detail, Omed had to endure a lot of hardship, but he worked tirelessly and with enough faithfulness to see God’s kingdom grow as a result of his ministry in the Garo Hills.

Establishment of First Garo Church
Seven of Omed’s supporters sided with him over the course of a year as his strategy for the campaign gradually gained traction. They have stopped worshiping demons and have discovered a new religion. The Rajasimla members increased despite numerous mistreatments and odd circumstances. Late in 1866, Omed informed Dr. Miles Bronson that some people frequently gathered at Rajasimla for worship and that many of them desired baptism. There was no one else to take over, even though it was clearly absurd for him to continue managing the situation from 200 miles away. All he could do was wait it out by sending home new appeals. He had recently received a letter signed by eight Garos representing various villages, which only increased his concern.16 The signed people wrote:

A letter like this would be like a spark of tinder to a man with Dr. Bronson’s spirit. It ignited him. Dr. Miles Bronson made plans to travel to Rajasimla because he knew he couldn’t let a chance like this pass him by. ‘I would rather light the fires of Christianity among those formerly unrecognized tribes than hold the highest position at home,’ he continued. Although the trip had been drawn out and tedious, Rajasimla’s experience was thrilling and motivating. On Friday, April 12, 1867, he began by traveling to Goalpara before setting out with two elephants that Captain Campbell had lent him. Despite traveling for a long time in the heat and dust, he eventually arrived in Damra at five o’clock. There, he met Ramke, and the two of them chatted and sang until it was time for bed. The following morning, he set out early and arrived in Rajasimla in the late afternoon.17 He held a prayer service in the newly built church building that evening and questioned 26 people by warning them that becoming Christians might result in rejection, scorn, hostility, and even death. Even though they anticipated those things, they responded, “Yes, we have given it a lot of thought; we anticipate opposition; and we have decided to follow Christ and be baptized.”

Sunday 14th: A Day of Days!
After the ten o’clock worship service, Dr. Bronson went down to the lovely stream “Rongkil,” which had been dammed for the occasion, and baptized 26 Garos—both men and women. At the bank, a group of untamed, barbaric individuals was gathered, but they all maintained a calm, respectful, and somber demeanor as if they were used to the situation. Aged, middle-aged, and young people were among those who joined Christ’s flock. These were some of the irate opponents from a few months ago.

“I am a disciple of Christ, but I am unable to walk, a crippled man18 said, expressing how much the case of one of them affected him. How do I get baptized?” Dr. Bronson then instructed Omed to have and led him to the water. When asked if he hoped for material success, this man replied in a spirit-filled manner, “No; is it to fill our bellies that we become Christians? It is the salvation we want!” At another time, he declared, “My heart burns to go and tell my people on the mountains of this religion. As soon as my foot is better, I’ll leave.” Thus, twenty-seven people in total were baptized on this first day, of whom thirteen were women. Omed W. Momin as pastor was consecrated on that very day by Dr. Miles Bronson. By admonishing him to “range the hills, to preach, to baptize, to do the work of a Christian pastor, and “to be faithful until death.” Therefore, on that day alone, there were 27 members in addition to Omed, Ramke, and Rangku. The First Garo Church was founded in Rajasimla. Then, in front of everybody, Dr. Bronson ordained Omed W. Momin was appointed as the pastor and was given the duties of a Christian pastor, including “range the hills,” “preach,” “baptize,” and “be faithful until death.”

Monday 15th: April 1867
Dr. Miles Bronson was about to leave Rajasimla to say goodbye to the people when they went into the chapel and Omed told him that ten more people in the village didn’t want him to leave without counting them as followers of Christ. Dr. Bronson wasted no time in leading them back to the stream, where he alternately baptized them with Rev. Omed W. Momin and Suban/Suboni, Ramke’s wife. This demonstrated to the Garos that baptism performed by his or my hands was equivalent, Dr. Bronson continued. Rev. Omed W. Momin used the baptismal formula in Garo, and in Assamese, Dr. Bronson did. A church with forty Garo Christians, including helpers, exists in one village as a result. God gave Omed and Ramke the desire to ask to be sent to teach their countrymen there, said Dr. Bronson.

I saw their earnestness. I saw God’s hand in it, and although I had no funds, I dared not say, No. I can only say, This is the Lord’s doing, and it is marvelous in our eyes!
(—Dr. Miles Bronson)

 

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