1830—1836.
PUBLIC DISCUSSIONS WITH LEARNED HINDOOS AND MUHAMMADANS.
How Mr. Wilson became an Orientalist—“ Turning the World upside-down ” —Ziegenbalg’s
“Conferences”—First Discussion with Brahmans—Christian Brahman against
Hindoo Pundits—“God’s Sepoys”—The Ten Incarnations—The Pundits
Retire—Morality versus Religion—The Second Discussion—The New Champion
with Garlands of Flowers — Mr. Wilson’s “First Exposure of Hindooism”—The
Third Discussion — Mr. Wilson’s “Second Exposure of Hindooism” —
Parseeism and Muhammadanism enter the Arena—Dr. Pfander’s later
Treatises—Mr. Wilson’s Reply to Hadjee Muhammad Hashim—The Sexualism of
the Koran and Slavery— The Sons of Israel in Western India—The Black and
White Jews—Joseph Wolff, the Christian Dervish and Protestant
Xavier—Visit of Mr. Anthony Groves, Dervish of a different stamp — Mr.
Francis W. Newman as a Missionary—Mr. Robert C. Money—Sir John
Malcolm—Lord William Bentinck—Sir Robert Grant—Mr. Wilson on the British
Sovereignty in India in 1835—Bombay Union of Missionaries—Progress in
Kaffraria—Mr. Wilson on Carey and Morrison.
There is no recorded
instance in the life of any Oriental scholar, whether official or
missionary, of such rapid hut thorough acquisition of multifarious
information regarding the literature and the customs, as well as the
languages of the natives, as marked Mr. Wilson’s first year’s residence
in India. Sir William Jones began his purely Indian studies at a later
period of life, and carried them on amid comparative leisure and wealth.
Colebrooke, the greatest of all Orientalists, laid the foundation of his
splendid acquirements so slowly that Sanskrit at first repelled him,
though afterwards he would rise from the gaming-table at midnight to
study it. Ziegenbalg and Carey had the same overmastering motive as John
Wilson, but the former hardly went beyond the one vernacular— Tamul, and
the latter was distracted by the hardships of poverty and a discontented
wife; so that he began by working | as an indigo-planter when learning
Bengalee. Mr. Wilson not only mastered Marathee, but Goojaratee ; to
these he soon added Hindostanee and Persian, while almost his earliest
work in Bombay was the preparation of a Hebrew and Marathee grammar for
the Jews, there known as Beni-Israel. Thus its four great communities,
Hindoo and Muhammadan, Parsee ancTJewish, he was'early prepared to
influence, while he had from the first attained sufficient fluency in
Portuguese to care for the large number of half-caste descendants of our
predecessors in the island. A scholarly knowledge of Arabic he was later
in finding leisure to acquire. But his advance in Sanskrit seems to have
been parallel with his acquisition of ' Marathee, so that we find him
from the very first confuting the Brahmans out of their own sacred books
as Paul did in the case of the Athenians and the Cretans. This knowledge
he steadily extended to the more obscure and esoteric dialects of the
older Hindoo tongues, in which the various sects of quasi-dissenters,
like the Sikhs and the Vaishnavas, had their authoritative scriptures.
He was early a collector of Oriental manuscripts. Nor was he content
with this. He employed Brahmans to gather information for him on a
definite principle, and wherever he went he was constant in his
cross-examination of the people and their priests.
The result of the first fifteen months’ unwearied toil was seen in the
beginning of a series of discussions on Christianity, forced on Mr.
Wilson, to his great satisfaction, by Hindoo, Muhammadan, and Parsee
apologists in succession. The ardent and courageous scholar, having
fairly organised his schools, and his translating and preaching work,
was by no means content to go on in a daily routine, passively believing
that Hindoo and Parsee, Jew and Muhammadan, would come over to him. “I
have felt it my duty to proceed,” he writes to more than one of his home
correspondents in 1831, “somewhat out of the course of modern missionary
procedure. The result of my efforts has more than realised my
expectations. Matters I thought were going on too quietly; I could see
little of that which is spoken of in the ‘Acts of the Apostles’ as a ‘
turning of the world upside-down,’ and nothing of that stir which
attended the labours of the Apostles in the different cities which they
visited. There was praying and there was teaching in schools, and there
was preaching to some extent, especially by our missionaries; but there
was no attempt to make a general impression on the whole population of a
town or province. ‘Drive gently’ was the maxim. I thought on the days of
Paul when he stood on Mars’ Hill. I thought on the days of Luther, and
Knox, and Calvin, and I began to see that they were right. They
announced with boldness, publicly and privately, in the face of every
danger, in the midst of every difficulty, to high and low, rich and
poor, young and old, and I resolved by divine grace to imitate them. I
have consequently challenged Hindoos, Parsees, and Mussulmans to the
combat. The former I fight by the mouth principally, and the two latter
by the pen. The consternation of many of them I know to be great, and
hundreds have heard the gospel in the place of tens. I have had in the
idolatrous Bombay, and the still more idolatrous Nasik, 250 miles
distant, many hundreds for auditors. At present I am waging war, through
the native newspapers, with the Parsees and Mussulmans. They are very
indignant; some of them had got up a petition praying Government to stop
me, but this was in vain. They did not present it. They show talent in
their communications, but with a bad cause what can they do Conscience,
the Holy Spirit, the promises of God and the providence of God, are on
our side. 0 for a pentecostal day! This may not be granted during our
sojourn. Perhaps God only wishes us to be as the voice of one crying in
the wilderness, "Prepare ye the way of the Lord."
A year before this, when announcing the first of these debates, he had
pronounced it “the first general discussion on the Christian and Hindoo
religions which has perhaps taken place in India.” This statement is
correct, notwithstanding the “conferences” which the Lutheran
missionaries of Denmark had held with the Tamul Brahmans and Muhammadans
in South India a century before. “Upon the 6th of March 1707,” begins
the record, “I, Bartholomew Ziegenbalgen, was visited by a grave and
learned Brahman; and, asking him what he proposed to himself by his
friendly visit, he replied that he desired to confer with me amicably
about the great things and matters of religion.” All through the
narration there is no sign, at that early time, of the overturning
process.
In truth, the good men of that mission, which had Tranquebar for its
head-quarters, from Ziegenbalg to Schwartz, and to this day, tolerate
caste even at the Lord’s table, and in all their converts save ordained
natives. Very different was the “turning upside-down” of Mr. Wilson’s
Bombay discussions, and yet in temper and in charity quite as “amicable”
on his part, though terribly in earnest. Thus the first began.
Kama Chundra, the Pooranic Brahman who had been baptized at Bankote,
visited Bombay in May 1830, for the purpose of declaring to his
caste-fellows and priestly colleagues his reasons for forsaking them.
For a time his arguments failed to prick their apathy. But at last
Pundit Lukshmun Shastree was tempted to defend at great length the
teaching of Hindooism regarding the ten Avatars or incarnations of
Yishnoo, and, in the heat of controversy, to refer the question to five
or six Brahmans. Rama Chundra demanded a fair public debate. To this the
Pundit reluctantly consented, but himself prepared an advertisement
announcing that there would be a discussion upon the evidences of the
Hindoo and the Christian religion in the house of Mr. Wilson, at four
o’clock on Friday the 21st May; that Rama Chundra, formerly a Pooranic,
would defend the Christian religion; and that Lukshmun, a Pooranic,
would, “as he felt disposed,” take up the side of the Hindoo religion. A
great crowd assembled accordingly, and among them upwards of a hundred
Brahmans. Lukshmun being the secular Sanskrit teacher of one of the
American missionaries, and Rama Chundra a convert of the Scottish
missionaries, both missionaries were present. Mr. R. T. Webb, as a
layman and a high official, was asked to keep order. The interest of the
whole lay in the fact that Brahman met Brahman; the one new to the work
of Christian apologetics and exposition, but assisted by Mr. Wilson
occasionally ; the other also helped by abler reasoners.
Mr. Wilson opened the proceedings, which were in Marathee, with constant
quotations of Sanskrit verses, by stating the advantages of discussion
in the attainment of truth, by exhorting the combatants to observe
charity and the audience to put away prejudice, and by meeting only the
initial assumption that God had established several religions, with the
remark that, as God is the Father of all mankind, he -will not appoint
opposing laws for the regulation of his family.
After the first day the Pundit Lukshmun “did not long keep his ground.”
Rama Chundra, “though he occasionally introduced irrelevant matter, and
was too tolerant of the sophistry, of his opponents, acquitted himself
in a manner which greatly interested many of his auditors.” During the
next three days, [ accordingly, the discussion fell into abler hands,
Mr. Wilson ] on the one side, and on the Hindoo side Nirbhaya Rama and
Kisundas Joguldas, chief pundit and principal pleader respectively of
the highest Government Appellate Court, the Sudder' Adawlut. The
Rralimans were the first to ask for quarter. The benefit of the
discussion was not confined fo The crowds who heard it. Two editions of
the report in Marathee were speedily exhausted; all Hindoo Bombay talked
of it; it stirred up inquiry as nothing else could have done, and the
delusion was dispelled that Christianity feared the investigation of the
learned. True to his wise, natural, and kindly policy, in this as all
through his career, Mr. Wilson took care that what he himself had
learned as Western truth, but yet was of Asiatic origin as to its mode,
he urged on Orientals in an Eastern form, and so commended it to every
man. These extracts from the report, giving the more purely native part
of the discussion, will show how it played, then as still, in the East
as of late growingly in the West, around the three great questions of
the nature of God., the relation of morality to religion, the origin and
the means of getting rid of sin, here another after.
Rama Chundra began by declaring that he had abandoned the Hindoo
religion because the statements of its scriptures were inconsistent with
truth. Finding that the chief pundit, Nirbhaya, demanded proof that
there is one God, he pointed to the works of God, and quoted, as binding
on his opponent, the sloka of the Bhagavat Geet, to the effect that
there is one Supreme Being, the author of birth, life, and death:
“R. C. In the Hindoo Shastres it is written that God was at first
destitute of qualities, and that afterwards he became possessed of
suttvci (activity), rvja (goodness), and tuma (darkness). In this
statement three difficulties present themselves to my mind. The
declaration that God was destitute of qualities tends highly to his
dishonour; and I am unable to understand, if he was destitute of power,
how he could become possessed of it. I cannot admit that such qualities
as ruja and tuma are to be applied to the Divinity. The Avatars
(incarnations) of Vishnoo have taken human life and committed other bad
actions; on this account I put no faith in them; but not so with the
Avatar of Christ; he has obeyed God in all things, and given his life
for man. As then the onion and the musk are known by their odour, and
the tree is known by its fruits, so are the Avatars to be known by their
works. Their works are evil, and therefore I renounce them.
“Lukshmun. I ask a question—If a subject commits a crime, is the king to
be blamed for punishing him ? Is God to be blamed for taking an Avatar
to punish the Rakshusas (demons)?
“R. C. Amongst men a king must punish an offender according to his
crime; but God has established principles, from which men, by their own
wickedness, come to evil, and go to hell, therefore there was no
occasion for an Avatar to come into the world for that purpose.
“Nirhhaya. God was not wholly included in the Avatar, and therefore the
sins of the Avatars are not to be laid to God.
“R, C. Suppose them to be so far disconnected with God as to be only his
messengers—if they are true they will act rightly.
“Ivisundass. Yes! the Avatars were God’s Sepoys.
“R. C. If God’s Sepoys, why did they not act according to his will? If
they commit sin, how are they to be known as His Sepoys?
“K. They are known by their badge, and not by their conduct.
“R. C. Where is the badge? Nirbhaya Rama says they are only parts of
God; but if parts, they will be like himself in substance: but God has
no parts; He is everywhere present.
“Shcis. If they are not from God, whence are they?
“R. C. They may have been men, and therefore they are not to be
worshipped.
“K. But if they are great and powerful, and are sent in the place of
God, with power to punish the Rakshusas, they are as kings, who are not
to be blamed for punishing offenders.
“R. C. Are we then to bow down to all who do any wonderful acts ? Their
works prove that they are not part of God. If I have a piece of gold,
and break it into many pieces, the qualities in each will still remain
the same.
“K. In the God you worship you admit three Persons: and why then do you
reject ten Avatars?
“R. C. Not so : in the Deity there are three Persons, but one God ; as
in the sun,—there is the sun, the light, and the heat, but all included
in one sun. I utterly reject the Avatars. Why did they take place ? The
object of the Fish Avatar was the discovery of the stolen Yedas. The
object of the Tortoise was the placing the newly created earth upon his
back to keep it firm. The object of the Boar Avatar was to draw up the
earth from the waters, after it was sunken by the Devtya. The object of
the Man-lion Avatar was to destroy the rebellious giants, Hirunuyaksha
and Hirunyukushipoo. The object of the Dwarf Avatar was the destruction
of the religious : Bulee. The object of the Purushoo Rama Avatar was the
destruction of the Kshutriyas. The object of the Rama Avatar was the
destruction of Ravana. The object of the Krishna Avatar was to destroy
the giant Kungshu. These are the Avatars which you say have already
taken place. Is there any appearance of God in such acts ? Could He not
have accomplished these objects without assuming an Avatar ? Did His
taking a form make the work easier ? I maintain, then, the reason for
such Avatars is absurd. This is not the case with Christ : He came that
the punishment of sin might be endured, and God’s hatred of sin
manifested.
“S Jmkhurama Shctstree. Cannot a king do what he pleases? Cannot he go
into the bazaar and carry off what he pleases? who can call in question
his doings?
“Mr. IF. This is one of your other modes of explaining the actions of
Krishna. A king, by his power, may prevent inquiry into his conduct; but
lie assuredly can sin. If the greatness of Krishna is to he considered,
it must he viewed as an aggravation of his faults. Utterly opposed to
these Avatars is that of Christ, in Whom we wish you to trust. He came
into the world to save sinners. By His miracles he proved His divine
mission. His doctrines were holy ; and His works were holy. He
voluntarily gave His life a ransom for us. He illustrated the divine
mercy, and the divine holiness. He procured a righteousness for man. He
prays for man in heaven. He is able to save man. The hooks which contain
His history are true. They are not like the Hindoo Shastres. In them we
find no foolish stories, no errors, and no utter want of evidence. Read
them. Search and pray for wisdom. Embrace the truth.
“Shuk. How can you show that God has forbidden the worship of idols? for
where there is one who does not, there are an hundred who do worship
idols.
“H. C. All men are sinners, and are inclined to depart from God.
“Mr. IE. Are the idols like God?
“Shuk. Not so: but if obeisance is made to the shoe of a king in the
pre-« sence of his servants, and they bear the intelligence to the king
that such-a-one has great respect for him, for he every day comes and
makes obeisance before his shoe, would you not consider this as paying
respect to the king'!—so is it in worshipping the Deity by the idol.
“Mr. IV. By this reasoning you make God at a distance; and we say that
He is everywhere present, and that He is everywhere propitious. Is God
then in the idol?
"Shuk. Yes, in everything.
“Mr. I. You say that God is in a particular manner in the idol, and that
he is brought in by the Muntras (invocations); but if a Mussulman
touches it he goes out!—Even your old Shastres say that you are not to
worship idols. The Vedantee philosophers, near Calcutta assert this ;
aud they have produced many passages in support of their opinion. There
is one in the Bhagavat Geet.
“Luk. It is said that man cannot approach God ; therefore he must first
propitiate Krishna. By Krishna God may be approached, and in no other
way.
“R. C. You say, then, that Krishna is propitiated by idols, and that
through him the Deity. But suppose I am hungry, and have a handful of
rice ; if I throw that direct into the fire it will be burnt up, and I
shall be deprived of my food ; but I must have a vessel to put it in,
that it may be put on the fire and be cooked : but suppose the vessel I
select is a dirty one, or a cracked one, then my rice will be spoiled in
cooking, or the water will escape, and it will not be cooked; and in
either case I shall remain hungry. I must then be careful that I select
a proper vessel. So must it be with your Avatar —(incarnation). Take
care and get a proper one.
“K. We should only follow him if his works are good, and not otherwise.
“R. C. Therefore you must see and get a proper mediator.
“Shuk. I hold that by the performance of ablution the mind is washed;
for all evil proceeds from evil thoughts; and by the performance of
ablution morning and evening I am brought to think of this, and thereby
a check is thrown upon evil thoughts, and so the mind is purified.
"C. In your own Shastres the inefficiency of these remedies is declared.
“K. I allow that unless the mind is firm these austerities are of no
avail.
“A Brahman. What is sin?
“Mr. F. The breaking of the law of God.
“Brahman. How did sin get into the world?
“Mr. F. How shall sin get ont of the world ? This should be the great
inquiry. When a man is seized with cholera, he does not distress himself
by inquiring about the manner in which it came to him ; but earnestly
seeks a cure. The grand reason why we object to your remedies is, that
they all proceed 011 the principle that man is saved by his own works.
Admit this principle and you destroy the kingdom of God.”
It is “the immemorial quest, the old complaint.” In the Brahmans’
conferences with Ziegenbalg the same fixed ideas of the pantheist, the
polytheist, the ritualist, ever recur, prefaced always by the assumption
which Mr. Wilson put out of the controversy at starting, that to save
the European one way and the Hindoo another “ is one of the pastimes and
diversions of Almighty God,” as the Tamul priest of Yishnoo expressed
it. The argument of Kisundass, that the nine Avatars or incarnations of
Yishnoo—the tenth, Kalki, is to appear as a comet in the sky, on a white
horse, with an apocalyptic sword, to restore the righteousness of the
golden age—were. God’s sepoys, known by their badge and not by their
conduct; and that of Shookaram, that as a king God can sin as he
pleases, denote the universal belief of the Hindoos that morality and
god-worship have different and frequently opposite spheres. Since, about
1864, Sir Henry Maine first brought his study of early institutions and
his official task of constant legislation to bear on Hindoo society,
this has been recognised, and students of the science of religion, who
are at the same time familiar with the social phenomena of native
society, have worked it out. Hence missionary and legislator alike,
together as well as separately, each in his own sphere, have to act so
that the crimes sanctioned by the theology of the Hindoos shall be
prohibited by an application of the moral law of Christianity, and the
jurisprudence of the civilised nations of the west; while the legislator
has to guard against the opposite extreme of seeming to sanction, and of
really perpetuating with a new authority, the vast mass of Hindoo
religious and therefore civil law, which he must leave untouched. From i
Lord William Bentinck and Macaulay to Lord Lawrence and Sir Henry Maine,
and from Claudius Buchanan and Carey to Duff and Wilson, this double
process has gone on, till India enjoys a more humane criminal code and a
more perfect toleration of creeds and opinions than Great Britain
itself.
The excitement caused by this discussion among the natives of Bombay had
not passed away when, in February 1831, another champion arrived to
renew the controversy. This was Mora Bhatta Dandekara, who thought to
succeed where the pundit Mukshmun and his friends had failed. Many
Brahmans were present. “ They brought their chief champion every day in
a carriage, with garlands of flowers hanging about him. They could not,
however, defend their religion,” writes Mr. Wilson to his father. The
debate continued during six successive evenings. Mr. Webb again presided
at the request of both parties. The Brahman convert, Rama Chundra, again
took part in it, but the chief combatant for Christianity was Mr. Wilson
himself. “ The Brahmans [X. were the first to solicit a cessation of
hostilities.” It was left on this occasion to the Hindoos to publish a
report of the proceedings, and several wealthy men subscribed for the
purpose. But the Bhatta had not taken notes, and he preferred to publish
as his defence a tract on the Verification of the Hindoo Religion, to
which he challenged a reply. The debate had, as on the former occasion,
referred principally to the character of the Divine Being, the means of
salvation, the principles of morals, and the allotment of rewards and
punishments. The Verification reiterates the arguments of the former
apologists for Hindooism, but it is of interest from the httacks it
makes on some statements of the Christian Scriptures which it first
perverts. This, for instance, is the rendering of the opening verse of
the fourth Gospel:—“In the beginning was word. That word was in the
heart of God; and the same word was manifested in the world in the form
of Christ.” The real value of the tract, however, lies in the fact that
it called forth Mr. Wilson’s first Exposure of the Hindoo Religion, to
which a translation of it by Mr. Nesbit is prefixed:—“The Bhatta, though
he has in some instances disguised the truth, writes generally in
support of what has been called the exoteric system of Hindooism j and a
little reflection will show that the attempt to uphold any other can
only be made with the sacrifice of the pretensions to inspiration on the
part of the Hindoo scriptures, and with admissions which must prove
destructive to the popular superstition. The efforts which have hitherto
been made to refine on the Brahmanical faith have hitherto proved, and
must ever prove, completely abortive. It is essentially distinguished by
exaggeration, confusion, contradiction, puerility, and immortality.”
Such was Mr. Wilson’s earlier impression of a system, with even the
innermost recesses of which further study and experience were to make
him so familiar, that the Government and the Judges frequently appealed
to him as the highest trustworthy authority for political and legal
ends.
The Brahmans, thus twice met on the later Pooranic or Brahmanical side,
determined to return to the charge, this time on the earlier Vedantic,
or what was then called the esoteric ground. One Rarayan Rao, English
teacher in the Raja of Satara’s school, accordingly wrote a reply to the
first Exposure of Hindooism, under the signature of “ An Espouser of his
Country’s Religion.” Mora Bhatta edited the work, and I took it to Mr.
Wilson. Hence his publication, towards the close of 183d, of A Second
Exposure of the Hindoo Fieligion. The title-page bears these lines of
Sir William Jones :—
“Oh! bid the patient Hindoo rise and live.
His erring mind that wizard lore beguiles,
Clouded by priestly wiles,
To senseless nature bows for Nature’s God.”
Like its predecessor, this Exposure is a model of kindly controversy and
lofty courtesy to antagonists. “I beg of them,” he writes to the Hindoos
in his preface, “to continue to extend credit to me and to my fellow-labourers
for the benevolence of our intentions, and to believe that anything
which is inconsistent with the deepest charity is not what we would for
one moment seek to defend.” Both works caused a greater demand for
copies than was expected, and called forth many i letters from natives
assuring the writer that they had been 1 thus led to lose all confidence
in the religion of their fathers. The books were translated into
Bengalee and other Indian vernaculars, and continued to be long useful
in letting light into many a native’s mind. Mr. Wilson made good use of
the admissions of the Bengalee theist Rammohun Roy, who had at that time
written his principal works and had been carefully answered by Carey and
Marshman. The Second Exposure, dedicated to Mr. James Farish who acted
as interim Governor, has a further literary interest, as showing Mr.
Wilson’s steady as well as rapid advance in his Sanskrit studies, and in
the consequent use of the Yedic, Pooranic, and Epic literature, for the
demolition of error. His preface thus concludes:—“To several friends I
am indebted for the loan of several Sanskrit MSS. which were not in my
possession, and which I have used for enabling me to judge of the
fidelity of existing translations and opinions, and correctly to make
some original extracts. It was my intention at one time to have quoted
more liberally from the Upanishads than I have done. The inspection of a
great number of them led me to perceive that while they abound in
metaphysical errors there is a great accordance in the few principles
which they respectively unfold, and to which attention should be
particularly directed.”
At the time of the second of the three discussions with Brahmans on the
Christian and Hindoo religions, Mr. Wilson found himself challenged to
an encounter on the two very different fields of the Zoroastrianism of
the Parsees and the ethics and theology of the Muhammadan Koran. His
review of the Armenian History of the Religious Wars between the
Persians and Armenians, in the Oriental Christian Spectator of July and
August 1831, tempted the descendants of the j persecuting Magi, now
peaceable and loyal enough because themselves persecuted exiles, to
defend the wasta, their sacred Book. This controversy opens out so wide
a field, alike in itself and in Mr. Wilson’s career as a scholar and a
missionary, that we shall reserve it and its consequences for another
chapter. But an expression adverse to Muhammadanism in one of Mr.
Wilson’s letters to the Parsees, called forth a champion of Muhammad and
the Koran, and led to j the publication of a Refutation of Muhammadanism,
in Hindo-1 stanee, Goojaratee, and Persian, which may be placed side by
j side with the two exposures of Hindooism.
“Hadjee Muhammad Hashim of Ispahan,” who, as his name shows, had
performed the pilgrimage to Mecca, and was the most learned Moulvie in
Bombay, “challenged me,” writes Mr. Wilson, “to the proof of the
licentiousness and imposture of the author of the Koran, and I readily
attempted to establish my position. After several letters had appeared
in the native newspapers, the Hadjee came forward with a pamphlet of
considerable size in Goojaratee and Persian, in which he evinces at once
great sophistry and great ability.” His Reply to Hadjee j Muhammad
Hashim’s Defence of the Islamic Faith is, if we except the necessarily
imperfect tract of Henry Martyn, continued by Dr. Lee, the first
controversial treatise of the kind in point of time, as the Exposures of
Hindooism are. Dr. Pfander had not yet begun that series of Christian
apologies in controversy with Muhammadans, which have done more than any
other instrument to shake the apparently immovable confidence of the
votaries of Islam in Agra and Delhi, in Allahabad and Lucknow, in Lahore
and Peshawur, in Constantinople and Cairo, where more than one learned
Moulvie now preaches the faith which once he attacked, or even
translates the Christian Scriptures. It was Pfander’s representation of
the need for a biography of the prophet, suitable for the perusal of his
followers, that led Sir William Muir, when a busy settlement officer and
revenue secretary at Agra, to prepare his Life of Mahomet, which is the
greatest in the English language, as Sprenger’s is in the German. But no
one can peruse Mr. Wilson’s Reply to Muhammad Hasliim without remarking
how he has, in brief, anticipated Muir in shrewd insight, criticism, and
keen exposure of the moral irregularities and shortcomings of Muhammad’s
Koran and his private life. In twenty-one necessarily condensed chapters
Mr. Wilson covered the whole field of the controversy, save 011 its
historical side—which was not raised. But it went very far down into
practical life as well as ethical principles, although he does not
allude to the almost unmentionable “Mostahil” or temporary husband, so
essential a part of the Muhammadan system of divorce, as authoritatively
laid down in the “Fatawa-Alamgiri.” Nor did the attack of the Hadjee
lead him to the consideration of a subject which recent treaties have
made prominent, the relation of the sexual side of the Koran to the
slave-trade and slavery. To the practical efforts in that direction he
was soon to be called. But he did not spare the Hadjee in his sixth
chapter, “On the mode in which Muhammad procured and treated his wives,”
a subject on which even Gibbon is severe.
The law of polygamous marriage and treble divorce has never been
interferred with by the British Government among the forty millions of
its Mussulman subjects in India, while not a few Hindoo criminal
practices, like widow-burning, child-murder, hook-swinging, and human
sacrifice, all in the name of religion, have been ruthlessly stopped.
The result is such a horrible state of society among the Mussulmans of
eastern Bengal, as was revealed in an official inquiry in 1873, and
which still goes on corrupting, under the segis of the Koran ^ and its
expounders. Mr. Wilson was able to write of this controversy as of those
which preceded it, that it had shaken the faith of some Muhammadans in
different parts of the country. The Parsee editor of the newspaper in
which it was at first conducted, summed it up in the brief declaration,
“All for the world know that Islamism has been either propagated by the
sword, or embraced on account of its licentiousness.” From far Cochin,
and the south, a convert came convinced by the Reply, which was
reprinted in other parts of India. In October 1833, Mr. Wilson baptized
the first Muhammadan of Bombay who had been received into the Christian
Church. |( He was a fakeer, or mendicant devotee, whose secession from
Islam infuriated his intolerant brethren. He was followed by an
inquirer, a very learned Moolla, young and master of several tongues,
who during the controversy was the stoutest opposer of Christ, but
humbly solicited baptism as now convinced of the truth of Christianity.
It was with a peculiar interest that Mr. Wilson directed his . attention
to the Jews of Western India from the very beginning of his studies in
the Konkan. For it was on that low coast, and in the country stretching
upwards to the high road to Poona that, according to their own
tradition, their ancestors, seven men and seven women, found an asylum,
after shipwreck, sixteen centuries before. The little colony increased
under the protection of the Abyssinian Chief who had settled there, and
they came to be recognised as another variety of the Muhammadans.
Destitute of all historical evidence, even of their own Law, the Beni-Israel,
or sons of Israel as they called themselves, clung all the more
tenaciously, generation after generation, to their paternal customs. On
the mainland they became industrious agriculturists and oil-sellers. In
the new settlement of Bombay they found work to do as artizans, and even
shopkeepers and writers. Not a few of them are Sepoys in the Bombay
army, as many Christians are in the Madras army. They differ from the
black Jews of Cochin, farther south, who have sprung of the earliest
emigrants from Arabia and Indian proselytes. Nor have they any
connection with the so-called white Jews of the same place, whose
arrival in India dates no further back probably than the earliest of
those expulsions from Spain, which, in the same way, afterwards sent
Lord Beaconsfield’s ancestors to Venice. The Beni-Israel, repelling the
name of Yehudi as a reproach, were probably older than both, for the
Cocliin-Jews say that they found them on their arrival at Rajapoora, in
the Konkan. In two careful and learned papers, written for the Bombay
Branch of the Royal Asiatic Society, Mr. Wilson traced them to Yemen or
Arabia Felix, the Jews of which they resemble, and with whom they hold
intercourse. One of the Rothschild family, Mr. Samuel, and Air. Wilson
himself afterwards, found the origin of the Aden Jews in the remnant of
the captivity who fled into Egypt, where, as Jeremiah had warned them,
many were sent captive to Arabia, and where they led the Himyarite King
of Yemen, Toba, to embrace their faith. The Yemen colony was reinforced
after the dispersion, on the fall of Jerusalem, and again on the defeat
of Zenobia; till Sana, the capital of Yemen, became a new bulwark of
Judaism against the Christians of Ethiopia on the west and the
Zoroastrians of Persia on the east. The Beni-Israel were very near Mr.
Wilson’s heart. For them he prepared his first grammar of Hebrew and
Marathee. Long after he ceased to receive support for them from the home
churches he made it his special care to raise funds on the spot. The
transfer of the mission to the General Assembly he welcomed, among other
reasons, because of the impetus it gave to this department. In 1826 a
converted Cochin Jew, Mr. Sargon, had worked among them, and the
American Missionaries also had from the first cared for them. Of the
1300 children who attended Mr. Wilson’s various schools in 1836, some
250 were Beni-Israel, and of these one third were girls.
At the end of 1833 Bombay was visited by Joseph Wolff, the erratic Jew
of Prague, who delighted to proclaim himself the Protestant Xavier, and
lamented that he had not altogether followed that missionary in the
matter of celibacy, such was the sorrow that their separation by his
frequent wanderings had brought on Lady Georgiana and himself. He had
the year before sent Mr. Wilson this communication :—
“Cabool, 10th May 1832.—The bearers of these lines are the Armenian
Christians of Cabool, whose ancestors were brought to Cabool from Meshed
by Ahmed Shah ; as they had no longer any means of support at Cabool
they were constrained to emigrate from here with their wives and
children, and intend now to settle themselves at Jerusalem and round
Mount Ararat. As they are very poor indeed, I cannot but recommend them
to my English friends as worthy objects of their pity and compassion for
the sake of onr Lord Jesus Christ, Who will come again in the clouds of
heaven in the year 1847 to establish His throne and citadel in the
capital of my Jewish ancestors in the city of Jerusalem—and at that time
there shall be neither Armenian nor Englishman, but all one in Christ
Jesus crucified, the King of kings and Lord of lords.— Joseph Wolff,
Apostle of our Lord Jesus Christ for Palestine, Persia, Bokhara, and
Balkhf
After emerging from Central Asia in a condition more nearly resembling
that of a nude dervish than an Anglican clergyman, Wolff had attempted
to convert Runjeet Singh at Lahore, had himself been civilised for the
time at Simla by Lord William Bentinck and his noble wife, and had made
his way round and across India by Madras and Goa to the western capital.
Lady William Bentinck had a hard fight to assure the Governor General’s
court that Wolff was not mad. “I have succeeded,” she told him, “in
convincing all who have seen and heard you that you are not cracked, but
I have not convinced them that you are not an enthusiast.” Wolff
replied, “ My dear Lady William, I hope that I am an enthusiast, or, as
the Persian Soofees say, that I am drunk with the love of God. Columbus
would never have discovered America without enthusiasm.” And so Wolff
afterwards revealed the true fate of Conolly and Stoddart. In the
amusing and by no means uninstructive Travels and Adventures, which, in
1861, was dedicated “by his friend and admirer” to the Right Hon.
Benjamin Disraeli, we have these glimpses of Bombay society, and of Mr.
Wilson, with whom he afterwards frequently corresponded on mission-work
for the Jews and the eastern Christians. “ Wolff arrived in Bombay on
the 29 th November, and was received by all classes of denominations of
Christians there with true cordiality and love. He was the guest of Mr.
James Farish, who was several times Deputy-Governor of Bombay. Lord
Clare, the Governor, called, and heard a lecture which was delivered
before a large audience. Wolff also lectured in Farish’s house as well
as in the Town Hall of Bombay, when English, Parsees, Armenians,
Mussulmans, Portuguese, and Hindoos were present. One of the Parsees
announced a lecture on the principles of the Parsees, in which he tried
to adopt the style and actions of Joseph Wolff, but he was dreadfully
cut up in the papers. . . . Wolff had a public discussion with the
Muhammadans at Bombay, when the most distinguished members of the
British Government were present, both of the military and civil
departments, including Farish, Robert Money, and the missionaries Wilson
and Nesbit, and also Parsees.” Mr. Wilson and Mr. Stevenson introduced
him to all departments of their mission-work, but he was especially
interested in the Beni-Israel, some of whom he had first seen at Poona.
He writes of “those learned, excellent, eloquent, devoted, and zealous
missionaries of the Scotch Kirk,” and continues,—“Wolff went also with
Mr. Wilson to see one of the celebrated Yoghees, who was lying in the
sun in the street, the nails of whose hands were grown into his cheek,
and a bird’s nest upon his head. Wolff asked him, ‘ How can one obtain
the knowledge of God % ’ He replied, ‘ Do not ask me questions; you may
look at me, for I am God! ’ Wolff indignantly said to him, ‘ You will go
to hell if you speak in such a way.’ ” The subtle pantheism of the
ascetic absorbed into Yishnoo was beyond the Judseo-Christian dervish.
He left soon after for Yemen and Abyssinia, whence we shall hear from
him again.
A wandering missionary of like zeal but more intensity of spirit visited
Bombay in the same year, Mr. Anthony Groves of Exeter, first and most
catholic of those who call themselves “The Brethren.” Having parted with
all he possessed, according to his rendering of Christ’s precept—“Lay
not up for yourselves treasures on earth,” as expounded in a pamphlet on
Christian Devoteclness, he proceeded by St. Petersburg to Baghdad in
1831, and there commenced his mission. He had as his secretary, and the
tutor of his children, the deaf lad who afterwards became remarkable as
Dr. Kitto. Plague, inundation, and famine, broke up the schools in which
he gave a Christian education to eighty children under five masters. His
own wife and children fell victims, and in 1833 he visited India to
learn lithographic printing, and acquaint himself with the experience of
men like Duff and "Wilson. But his speculative views were too far
advanced for that. He was a dervish of a different type from the buoyant
Wolff, but still a dervish. He held that, as the gospel was to be
preached for a witness by missionaries supported by the free-will
offerings of Christendom, before the end come, no mission should
continue in the same place for more than five years. After a visit to
England he returned with a considerable reinforcement of coadjutors in
1836. On both occasions Mr. Wilson showed him that hospitality and did
him that social service, which were already beginning to be drawn upon
by all visitors who could plead any interest of any kind in the East and
its people.
Another type of missionary policy was supplied by Mr. j Francis William
Newman, brother of the greater John Henry Newman, and son of a
well-known banker. After giving brilliant promise, since well redeemed,
as Fellow of Balliol up to 1830, Mr. F. W. Newman drifted away from the
Thirty-Nine Articles into the views of Mr. Groves, whose pamphlet
attracted him also to Baghdad. There he hoped to draw the Muhammadans to
the Arian form at least of Christianity, by such purely moral evidence
of its superiority as the lives of really disinterested Englishmen might
supply. He dreamed of a colony “so animated by faith, primitive love,
and disinterestedness, that the collective moral influence of all might
interpret and enforce the words of the few who preached.” He looked for
success “ where the natives had gained experience in the characters of
the Christian family around them.” This was precisely what Wilson, of
all missionaries who have ever worked in the East, did in Bombay; but he
succeeded ! where Mr. F. W. Newman soon failed, because he never ceased
to show that a disinterested life and the Christian family sprang ,
directly out of those “mystical doctrines of Christianity” which the
author of that sadly suggestive book the Phases of Faith began by
postponing. Wolff, Groves, and F. W. Newman were all on one right track,
the superiority of what is called the internal evidences, of arguments
addressed to the moral and spiritual faculties of heathen and Muhammadan.
So had Wilson begun, and so did he continue all through his career, from
the letter quoted at page 46, to his testimony, along with that of
Bishop French of Lahore, regarding the importance of witness-bearing, at
the Allahabad Conference in 1873. But Wilson did not make the mistake of
cutting the | stream off below the fountain-head, and hence the
permanent | and developing fruitfulness of his work to all time and
among all creeds and classes. Francis Newman returned to England in two
years, himself partly affected by a Muhammadan carpenter of Aleppo, to
find the Tractarian movement beginning, and his brother and his whole
family alienated from him. He would not return to the East; considering
the idea of a Christian Church propagating Christianity Avhile divided
against itself to be ridiculous. So Ecclesiasticism drove him out, he
thinks; and we may admit this much, that Protestant Evangelicalism lost
not a little in the brothers Newman, abroad and at home, whoever was to
blame. The unity which each has to this day sought they would have
found, as John Wilson did, in catholic work for the Master, pursued in
loving cooperation with missionaries of all sects in India. The mission
in Baghdad and Persia, abandoned by Groves and NeAvman, he in due time
did his best to revive with the only means at his disposal.
In 1835 the society which Mr. Wilson had gradually gathered around him
lost its greatest lay ornament in the death of Mr. Robert C. Money,
secretary to the Government. The son of Wilberforce’s friend, he had
earlier shown in Bombay all the excellencies of “the Clapham sect,” as a
devoted member of the Church of England. Under the Charter of 1833
Archdeacon Carr had become the first Bishop of Bombay, and the Church
Missionary Society had received a new impetus there. From the first Mr.
Money became the attached friend of Mr. Wilson, and co-operated with him
in every good work. Men of all classes, native as well as English,
united to raise as his memorial the Church of England Institution, or
English College, in Bombay, which bears his name. Mr. Wilson was for
some time engaged in the preparation for the press of a memoir, and of
the papers, of one who, like Mr. Webb and Mr. Law at the same time, and
Sir Bartle Frere at a later period, reflected lustre on the Bombay Civil
Service.
To the regret of all classes in the Presidency, Sir John Malcolm
resigned the office of Governor at the close of 1830, and with that
ceased those splendid services to India and Asia right up to the
Caspian, which justified Sir Walter Scott’s eulogies and the great
Duke’s friendship. Not the least valued, certainly not the least
sincere, of the addresses presented to his Excellency who had come out
to India as an infantry cadet at thirteen, was that which Mr. Wilson
wrote and signed as Secretary to the Bombay Missionary Union. At a time
when the Charter of 1833 had not removed the silly opposition of the
East India Company, these men, some of whom had been driven from
Calcutta and for a time threatened with expulsion from Bombay, thanked
“the Honourable Major-General Malcolm, G.C.B., Governor of Bombay, for
the facilities which he has granted for the preaching of the gospel in
all parts of the Bombay territories, for his favourable exertions for
the abolition of Suttee, and for the kind manner in which he has
countenanced Christian education.” His reply was that of the purely
secular but truly tolerant statesman. He ' begged Mr. Wilson to assure
the missionaries “ that it is solely to their real and Christian
humility, combined, as I have ever found it, with a spirit of toleration
and good sense, that I owe any power I have possessed of aiding them in
their good and 1 pious objects, which . . . must merit and receive the
support of all who take an interest in the promotion of knowledge, the
advancement of civilisation, and the cause of truth.” So had Mountstuart
Elphinstone spoken before him. So, and even still more warmly, did Lord
William Bentinck afterwards reply to a favourable address from the
Calcutta missionaries.
Sir John Malcolm met in Egypt his successor, Lord Clare, whose Irish
blood he found inflamed because of the delay in the arrival of the
steamer at Cosseir. The Earl of Clare was followed in 1835 by Sir Robert
Grant, who keenly sympathised with Mr. Wilson and his work on its
highest side. Lord Clare had, indeed, specially requested Mr. Stevenson
to continue to give religious instruction in the Poona School at first
established by that missionary, after it had been transferred to the
Government, and he had privately assisted missions. But Sir Robert Grant
was a man to whom Wilson could, in the first year of his administration,
publicly apply this language when appropriately dedicating to his
Excellency a sermon on “The British Sovereignty in India.” The
dedication was based on “ the confidence which I entertain, grounded
both on your well-known sentiments and your actings since your arrival
in this Presidency, that the cause of Christian and general philanthropy
in India, so dear to the heart of our distinguished father, will ever
secure your warmest support in the high station in which God in his
providence has placed you.” Sir Robert Grant, and his elder brother Lord
Glenelg, were sons worthy of Charles Grant, who, from his earliest
experience as a Bengal civilian in 1776, had devoted himself to the
moral and spiritual regeneration of the people of India. Afterwards, as
author of the Observations on the Moral Condition of the Hindoos and the
Means of Improving it, which were written in 1792, and have almost the
character of prediction; as chairman of the Court of Directors and
member for the county of Inverness, he proved to be the mainspring of
all the reforms which were forced by successive charters on the East
India Company, up to that of 1833. While his elder son assisted him in
the House of Commons, and afterwards as a Cabinet Minister and a peer,
it fell to Sir Robert to carry out in Western India the enlightened
provisions of that charter. This he did with a wisdom and a success
which more than justified Mr. Wilson’s eulogy; while in his private
character he became, when at the head of the Bombay Government, the
author of those hymns, four of which Lord Selborne has embalmed for ever
in his Booh of Praise, among the four hundred best sacred lyrics of the
language. The name of the author of the strains beginning “ Saviour,
when in dust I lie,” and “ When gathering clouds around I view,” will be
always dear to Christendom; but these hymns were the least of his
services to its cause. His last act as Governor of Bombay was to request
Mr. Wilson to submit to Government a plan for the practical
encouragement of a sound and useful education of the natives, by
whomsoever conducted, whether by the State, by missionaries, or by
natives themselves.
The sermon on the British Sovereignty in India, which, on the 8th of
November 1835, Mr. Wilson preached in St. Andrew’s Kirk for the Scottish
Mission, marks the broad imperial view which he had already learned to
take of our position in Southern India as rulers, and of our relation to
the feudatory Princes who have been incorporated with our political
system by Lord Canning’s patent only since the Mutiny of 1857. The
preacher’s subject was the not dissimilar mission of Cyrus (Isaiah xlv.
1-4, 6-13). Mr. Wilson spoke at an “epoch-making” time, when the Charter
of 1833 had in India just began to operate in the two directions of
opening the trade of the East India Company to the world, and securing
the education of the people in the English language, and all that that
fact involved. He was too wise and equitable a missionary to exaggerate
his success on the one hand, or to argue on the other that the progress
of the Christian church in India would have been greater if the State
had devoted public funds to it as well as to education. At a later
period, in 1849, he thus wrote: “Though it be devoutly admitted that the
exalted Saviour demands the homage of governments and communities as
well as of individuals, it is obvious that the professed expression of
that homage by the exaction of pecuniary contribution in support even of
Christian Institutions, from an unwilling people, may be questioned
without any want of loyalty to Christianity itself.”
All through this period the Bombay Union of Missionaries j showed great
activity in the number and variety of the questions which it discussed.
Mr. Wilson was the secretary and the most energetic member. Now we find
him in 1832 sub- | mitting a petition, presented by Lord Bexley to the
House of Lords, for the amelioration of the Hindoo and Muhammadan laws
of property and inheritance as they affected converts to Christianity,
which resulted in Lord William Bentinck’s first concession on that
point, to be completed long after by Lord Dalhousie and Lord Lawrence.
Again he reports on the purchasing and receiving donations of Oriental
works for the use of the Union. Now he gives information regarding the
similar Christian Union in China. Again he seeks light on the delicate
questions raised by converts as to marriage and divorce, which he helped
Sir Henry Maine and the Legislature to settle half a century after. Then
he proposes such questions as these—Are there any instances of a
remarkable progress of Christianity among a people without the gospel
being previously, generally, and simultaneously, proclaimed among them?”
“How is the statement that Christ is an object of worship in his entire
person consistent with the declaration that Christians worship the
immaterial God alone?”
“What influences tend to modify and destroy Caste?” The growing
extension of intemperance and drunkenness under the excise and opium
laws, among communities who are temperate by climate, custom, and creed,
gave at that early period a peculiar interest to the question which was
thus decided:
“The Union are of the opinion that it is the duty of all Christians in
India to promote and encourage the cause of temperance societies ; that
these societies should be formed upon the principles of the Bible, and
that they should exhibit the prevalence of Christian principles as the
grand means of producing temperance; also that they should be formed
upon the principle of entire abstinence from all ardent spirits, opium,
tobacco, and other intoxicating drugs, except when used as medicines, or
in cases of extreme urgency and necessity ; and moderation in the use of
fermented and other liquors.”
The spirit of union and co-operation which always marks the various
missionaries abroad in the face of the common foe, was further
illustrated by a communication from the Presbytery of Kaffraria, which
expressed a desire for friendly correspondence. To the somewhat narrow
remark that Calvinistic Presbyterian missionaries should be more united
than they are, or than the Churches at home, Mr. Wilson appended the
characteristic note, “We would add in the spirit of gospel Catholicism —
and all Christian missionaries.” This letter, dated 4th July 1832, and
signed “John Bennie, Moderator,” describes the work of four missionaries
at Chumee and Love-dale, “the two oldest stations, where there is a
considerable population,” and Pirie and Burnshill. In the half-century
since we get this glimpse at South Africa, Lovedale has become the
brightest light among its tribes, and the native question has again and
again sought a settlement, in the East Indian sense, by seven wars.
India itself and China were soon after to lose their two foremost
scholar-missionaries, in the death of Dr. Carey at Serampore on the 9th
June 1834, at the age of seventy-three; and of Dr. Morrison at Canton on
the 1st August, at the comparatively early age of fifty-three. Mr.
Wilson, who was still beginning in Western India and Asia the
preparatory work that they had done so well for Eastern and Northern
India, and for China and Eastern Asia, wrote thus of the two men whose
special merits he, of all others, was best fitted to describe:—
“Dr. Carey, the first of living missionaries, the most honoured and the
most successful since the time of the apostles, has closed his long and
influential career. Indeed his spirit, his life, and his labours were
truly apostolic. Called from the lowest class of the people, he came to
this country without money, without friends, without learning. He was
exposed to severe persecution, and forced for some time to labour with
his own hands for his support; yet then even, in his brief intervals of
leisure, he found time to master the Hebrew and Bengalee languages, to
make considerable progress in the Sanskrita, and to write with his own
hand a complete version of the Scriptures in the language of the
country. The Spirit of God, which was in him, led him forward from
strength to strength, supported him under privation, enabled him to
overcome in a fight that seemed without hope. Like the beloved disciple,
whom he resembled in simplicity of mind, and in seeking to draw sinners
to Christ altogether by the cords of love, he outlived his trials to
enjoy a peaceful and honoured old age, to know that his Master’s cause
was prospering, and that his own name was named with reverence and
blessing in every country where a Christian dwelt. Perhaps no man ever
exerted a greater influence for good on a great cause. Who that saw him,
poor, and in seats of learning uneducated, embark on such an enterprise,
could ever dream that, in little more than forty years, Christendom
should be animated with the same spirit, thousands forsake all to follow
his example, and that the word of life should be translated into almost
every language, and preached in almost every corner of the earth?”
“Dr. Morrison, whose name will be held in everlasting remembrance, died
-at Canton on the 1st of August last, at the age of fifty-three. He had
laboured as a missionary for nearly twenty-seven years in China, and
(with \ the assistance of Dr. Milne in some of the books) translated the
Scriptures into Chinese, compiled and published a copious Chinese
dictionary, and several important philological works, prepared and
circulated many Chinese tracts, founded the Anglo-Chinese College at
Malacca, and proved the means of the conversion and scriptural education
of Leang Afa, who is now labouring, with some success, as a native
preacher. He was also for several years interpreter to the English
Factory, and he supported himself, and contributed much to the cause of
missions, from the salary which he received in consequence of the
situation which he thus held.”
More than any other missionary in the East, Mr. Wilson proved to be the
successor of these two men. It is a subject of regret that he could not
become the Biograher of Carey, whose life has yet to be worthily
written. The Memoir by Eustace Carey, his nephew, was written avowedly
at the request of the Baptist Missionary Society, which had
misunderstood Dr. Carey from the first, and it is unworthy of the
subject. The Lives of the Serampore Missionaries, by the late John Clark
Marshman, C.S.I., is the most valuable contribution yet made to the
history of Christian and social progress in India, by one who is
emphatically the Historian of British India before the Mutiny; but its
theme is too wide to represent William Carey in all the details of his
unique career. |