1862-1865
THE KRISHNA ORGIES—DR. WILSON AMONG THE EDUCATED NATIVES.
Brahmanism opposed to Rational Humanity—The stages of its Corruption—
Krishna Worship—The Four Krishna Reformers—Young Bombay— Vallabh the
Royal Teacher of Deified Adultery—Trade of Bombay taxed for the
Maharajas—A Courageous Editor—The Trial—Mr. Chisholm Anstey—Dr. Wilson’s
Evidence—Sir Joseph Arnould’s Judgment—Public Opinion—Advice to Hindoos
to travel—Sir Jamsetjee Jeejeebhoy’s Benevolent Institution—Influence of
Dr. Wilson in Hindoo and Parsee Families—Rai Bahadoor Tirmal Rao—“ Uncle
” Wilson—A Hindoo Lady learning to read at sixty—Intercourse with Native
Princes—Raja Dinkur Rao—The Converts’ Address to Dr. Wilson on the
Thirtieth Anniversary of his Landing—Reviews his Missionary
Policy—Building of the Native Church and Manse—The Drowning of Stephen
Hislop.
The late Canon Mozley, a
Christian philosopher who has been pronounced, with some justice, the
Bishop Butler of this generation, published an Essay on “Indian
Conversion,” twenty years ago. Writing before the comparatively rapid
development of the Church of India, the Protestant sections of which
already form a varied community of more than three hundred thousand
souls, he argued, on the ground of reason alone, that Brahmanism will be
gradually but completely demolished by the fair and solid contact of
Christianity with it. For Brahmanism is at disagreement with the
original type of rational humanity; with the religious type and the
moral standard in human nature; with physical truth, and with the ends
of society. Xot less convincing is the historical argument; and when
both are looked at together in the light of time, as the factor in the
world’s changes, the conclusion is overpowering, apart from Scripture.
From the monotheism and nature-worship of the early Yedic hymns and
Zoroastrian gathas, to the polytheism and sacerdotal caste which
provoked the Buddhist reform, what a change ! And yet it is spread over,
at least, twelve centuries. Arrested for a time by men like Asoka, the
Brahman-ical corruption leavened the whole lump of Asiatic life, whether
Hindoo or Buddhist, till, at the close of the next twelve centuries, the
faith of Gautama was wiped out in blood all over the peninsula, and only
the conforming Jains remained to tell of the impotence of the creed that
had cut its temples and monasteries out of the living rock, that had
subdued Tibet and China, Burma and Ceylon. Triumphant Brahmanism entered
on the third stage of its descending progress ten centuries ago, with
all its evils intensified, and afterwards but little checked by the
iconoclastic fanaticism of the Muhammadan invasion. Ceasing to spread,
save among the aborigines it had long scorned when it did not reduce
them to the worst slavery, Brahmanism was driven in on itself. For
nearly a century it found a protection alike against Mussulman
intolerance and Christian light in the encouragement of the East India
Company, which Charles Grant and Wilberforce first stopped by the
Charter of 1833.
After the persecution of Buddhism there arose the latest development of
the Hindoo system in the worship of Krishna. Thenceforth Brahmanism was
to act on the elastic policy of finding a place for every sect, every
sentiment, every god, every deified hero or saint, that would consent,
even indirectly, to affiliate itself. Like the Paganism of the Roman
empire, the Brahmanism which emerged from the struggle with Buddhism,
wounded and wise, would have included Christianity itself, if that had
consented to be dragged at its chariot wheels. Krishna, on his best
side, it was not difficult to identify with Christ, sufficiently to
satisfy the uneducated. The Jesuits of the Madura Mission themselves
favoured the identification, and forged Yedas to prove it. So saturated
is the Bhagavat Puran of this period with Christian-like sentiment, that
it is still a subject of discussion whether the similarity was not
designed.
Krishna, the god of love in the Oriental sense of lust, has ever since
marked the accelerating corruption of popular Hindooism. At first, like
Buddhism, a concession to the discontent with caste, sacerdotalism,
exclusiveness, and rigidity, the Krishna worship seems to rest on the
idea of brotherhood including even Muhammadans. From the teaching of
Ramanuj and Ramanand there arose four reformers in the fifteenth and
sixteenth centuries in each of the great provinces of Hindooism. Kabeer,
the weaver, was the Hindee; Nanuk, the herd-boy, was the Punjabee or
Sikh ; Chaitunya, the Brahman, was the Bengalee; and Tukaram, the
shopkeeper, was the Marathee teacher, singer, and priest. Each was the
Vates of his countrymen. Dr. Wilson early became familiar with their
teaching, especially with that of Tukaram, a poet who has of late been
frequently translated into English, while the whole Adi Gmnth, or
scriptures of Nanuk, has been recently turned into English by Dr. Trumpp.
All wrote in the vernacular; all proclaimed the brotherhood of Vishnoo
in his Krishna form; and all, as developed by their followers, ended in
the deification and practice of lust and intolerant cruelty. The
Jugganath car-worship, on which a lurid light has been thrown by the
trial and banishment to the Andamans of its deified representative, the
Raja of Pooree, for murder by torture, is of the same reformed school.
Gradually Brahmanism found that its subtle policy of widening the bonds
of Hindooism so as to include all apparently conforming sects, though on
the whole successful, encouraged low-caste fanatics to claim, as
pontiffs, the adoration and very substantial revenues of the people. The
Vaishnava brotherhoods have thus honeycombed the old sacerdotalism with
secret, and generally filthy and execrable, cults all over India south
and west of the Ganges. Their leaders have established the most
frequented shrines, for which whole armies of debased recruiters tout
for pilgrims; and they have become wandering popes, who travel with all
the pomp and pride of the gods they represent. The regular Brahmans
resent this, not on moral but on pecuniary grounds, and strive to
compete with their rivals. Thus the deterioration goes on, till India
presents the same state of things which is so accurately pictured in the
second or third century romance of The Clementines, the same crowd of
Antinomian sects, like the Nicolaitans, through which the paganism of
the empire vainly tried to compete with the only Faith that has ever
enforced continence and purity. He who would learn what Hindooism now
is, whether Brahmanical or Vaishnava, will find the materials in the
great treatise of Dr. Norman Chevers on Medical Jurisprudence in India,
and in the collection of libri execrancli in the Bodleian, made by the
late Horace Hayman Wilson for his work on The Religious Sects of the
Hindoos.
Against such teaching and practices there has always been that outraged
native opinion which will yet cast forth the whole system responsible
for them. So far as the class of educated reformers, in the true sense
of the word, has not yet found its way into the Christian Church, but
has become known as “Young Bombay” or “Young Bengal,” they are
indirectly the offspring of the education and influences of the cultured
missionaries. In Bombay Dr. Wilson was the teacher, the adviser, the
friend, of all such non-Christian or almost Christian natives. To them,
in a hundred ways, the most precious portion not only of such morning
leisure as he could claim, but of his working hours, was gladly given
up. By the press, the college, lectures, the Asiatic Society, public
meetings, discussions, social intercourse, and often substantial
patronage, he made himself their example and their guide. Poor and rich,
low and high caste, pundit and English-speaking, they all knew him; for
they, and their fathers, and their children, sat at his feet during nigh
half a century. In the light of the future, we believe his work among
and for the non-Christian natives who resided in or passed kthrough
Bombay, to have exceeded in influence that which created the native
church. It extended even where he was not personally known; it returned
to him in the most unexpected ways. How he was to the natives as to the
Europeans of Bombay a great and recognised moral force, all the more
because of his Hindoo and Muhammadan discussions and Parsee
controversies, was seen in what is popularly known as the Maharaj libel
case.
When, at the end of the fifteenth century, Nanuk was gathering his Sikhs
or disciples in the Punjab, Yallabh, son of a Brahman of Bijanuggur,
went to the north of India as acharya or religious teacher. “To
Krishna,” he taught his followers, “dedicate body, soul, and possesions”—tan,
many clhan. Krishna is to be worshipped in the person of the gooroo or
teacher, who himself becomes the god. The teacher is therefore to be
addressed as a King or Maharaj his followers are to worship him by
sexual intercourse, or by witnessing such intercourse. While gods, the
Vallabacharyas are also gopees, or herd-women devoted to Krishna,
according to the scandalous legend; and hence they dress as women, with
long hair, female ornaments, and toe-rings. The union with the Maharajas
of the wives and daughters of the devotees according to the vow of
dedication, is union with Krishna, as in the Kas Lila. Hence, like the
parallel sect of the Shaktees, or worshippers of the female principle in
Bengal, the carnal love-meetings of the married followers, known as Has
Mandalis. Hence every Vallabacharya temple becomes the scene of adultery
under so-called divine sanction. This faith is professed, these
practices were followed, by the largest and wealthiest of the Hindoo
communities of Western India, whose scripture is the tenth book of the
Bhagavat Puran, translated from Sanskrit into the Brijabasha dialect as
Prern Sagur, or the Ocean of Love. The Bhattias, Marwarees, and Lowanas—the
men who, as clerks and partners in mercantile houses, as capitalists and
shopkeepers, come most closely into contact with Europeans—were the men
who adored the Maharajas, and whose wives and daughters were thus
publicly debauched. Numbering probably not fewer than half a million in
Western India, they paid the Maharajas’ dues, according to a fixed
tariff, on every article they sold, the real payer being the consumer of
course. Thus these pontiffs of Krishna waxed fat with organised adultery
and an ever-increasing tax on half the trade of Bombay. The impost of a
farthing on every ten pounds’ worth of Lancashire goods sold, yielded
two temples alone £5300 in one year. Not one important article of trade
escaped a similar impost.
The Brahmans of the Island, being beggars chiefly, receive alms from the
Vaishnava as well as Shiva sects; and this the Maharaj pontiffs in 1355
determined to stop, as an interference with their rights. Their
followers consented, on the condition of reforms in the temple abuses,
such as the cessation by the Maharajas of adulterous intercourse with
their females at the winter service at four in the morning, and the
pollution of young girls, the ever-increasing extortion, the taking of
bribes in cases of arbitration, the summoning of worshippers to the
shrines at all hours to attend the idol, and the beating of the crowds
to hasten their passage through the temple. The promises were given but
never carried out. The ignorant Maharajas were defeated in a public
discussion with the Brahmans who knew Sanskrit; and their dignity was
lowered by the order of the Supreme Court that they must attend when
parties in a case, although they objected to sit lower than a European.
Editing the Scitya Prolcash, or “Light of Truth,” one of the sixteen
Goojaratee newspapers, was a youth Kursundass Mooljee, who was one of
their followers and familiar with their practices. He became the centre
of the reformers ; and against him the Maharajas hired a Parsee, the
editor of our old friend the ChcibooJc, or “Whip” Kursundass welcomed
the arrival of Judoonath Brizruthunjee from Surat, as a Maharaj who -was
said to have himself espoused the cause of reform so far as to establish
a female school. But one of the reforming party having caught the
new-comer in the very act of adultery in the temple, it became necessary
to expose that Maharaj also. Formerly the principal men of the community
had signed a “slavery bond,” vowing to excommunicate Kursundass, and to
procure the passing of an Act to exempt the Maharajas from attendance in
courts of justice. Only when that had been signed were the temples
opened and the enforced fasting ceased. Kursundass then published an
article headed “The Primitive Religion of the Hindoos and the present
Heterodox Opinions,” in which not only the whole sect but Judoonath
Maharaj by name was charged with doctrines and practices involving
“shamelessness, subtlety, immodesty, rascality, and deceit.” This
appeared on the 21st October 1860. Seven months after the Maharaj
brought an action for libel in the Supreme Court against the editor and
printer, laying the damages at Rs. 5000. At the same time he induced his
leading followers to refuse to give evidence under pain of
excommunication. Two of these were sentenced to heavy fines for
conspiracy to defeat the ends of justice, and then the main case
proceeded. From the 26th January 1862 it lasted forty days, for
twenty-four of which it was before Sir M. Sausse, the Chief Justice, and
Sir Joseph Arnould, Puisne Judge.
The success of the defendant, who pleaded justification, was due to two
men. Mr. Chisholm Anstey, his senior counsel, supplied the forensic
skill with all that persistence which, when not erratic as too often in
his case, made him an antagonist to be feared whether in Parliament, at
the bar, or on the bench. Dr. Wilson contributed the learning and the *
uprightness required to convict the Maharaj out of his own books. Some
thirty other witnesses on either side were heard, including Judoonath
himself, and the expenses amounted to £6000, of which he had to pay the
greater part. Of Dr. Wilson’s evidence the accomplished Judge remarked—
“Dr. Wilson, who has studied this subject with that comprehensive range
of thought (the result of varied erudition) which has made his name a
foremost one among the living Orientalists of Europe—Dr. Wilson says : ‘
The sect of Val-labacharya is a new sect, inasmuch as it has selected
the god Krishna in one of his aspects, that of his adolescence, and
raised him to supremacy in that aspect. It is a new sect in as far as it
has established the jpusthti-marg, or way of enjoyment, in a natural and
carnal sense.’ I agree with Dr. Wilson in thinking that, ‘ all things
considered, the alleged libel is a very mild expostulation,’ involving
an ‘ appeal to the principle that preceptors of religion, unless they
purify themselves, cannot expect success to attend their labours.’ ”And
the author of the volume which contains a history of the whole sect and
trial1 expresses native opinion when he writes: “ Dr. Wilson’s labours
in this trial deserve special notice. He placed at the disposal of the
defendant his rich and multifarious stores of learning, which proved of
surpassing value. Throughout the whole trial this learned missionary
ably sustained the character which he fills in the estimation of the
natives of India—that of a philanthropist.” All the journals of India,
native and European, ^rejoiced at the vindication of morality and
purity.
Dr. Wilson himself suggested and drew up the appeal for a public
recognition of “ the disinterested efforts of Kursundass Mooljee to
improve the state of Goojaratee society, and especially of his
courageous conduct, truthfulness, and singleness of purpose in the
management of the Maharaj libel case.” His name is followed by that of
the Parsee reformer, Ardaseer Framjee. Christianity, Hindooism, and
Zoroastrianism were thus seen happily allied in the cause of morality
and humanity. The result, with all that it involved, was worth Dr.
Wilson’s thirty years’ strivings. On the same day he assisted Sir Bartle
Frere, the Governor, in examining the hundreds of Parsee youth, boys and
girls, who crowded the classes of the Benevolent Institution endowed by
Sir Jamsetjee Jeejeebhoy. The learned controversialist, whose
uncompromising but tolerant zeal for his Master had years before excited
a panic among the community when several of their ablest youths were
baptized into Christ, hailing the pursuit of truth in every form,
“referred to the intelligence and enterprise of the Parsee community,
who would not only be patrons of learning in India, like the noble
Jeejeebhoy family, but participants of its great advantages.” The
Governor followed, congratulating the dowager Lady Jamsetjee 011 the
results of her encouragement of female education.
The subtle influence of Dr. Wilson and his teaching, permeating
generations of non-Christian native society, not only in the capital but
in distant cities and stations, may be best seen if we select one of the
many Hindoo families to whom he always was, in the childlike language of
the grateful people of India, “Kaka” or Uncle Wilson; just as soldiers
and administrators like Nicholson, Edwardes, and Abbott, were among the
wild Afghan tribes of our north-west frontier. For forty years, and with
four of its generations whom he educated, Dr. Wilson and his wife
maintained a closer personal intercourse and more affectionate
correspondence with the family of the Hindoo Tirmal Bao, than we have
any example of. The judge, whom in 1836 his father took from Dharwar in
the far south, to be educated in Bombay, tells the story. This
communication is introduced by his son, the Bombay High Court
Interpreter and Senior Canarese and Marathee Translator, who writes to
us—“He knew four generations of our family. He loved me and my brother
Venkut Bao most tenderly. He very often remarked, in the meetings of his
friends, that our father completed his education under him, that we had
been his pupils, and that he looked upon us as his grandchildren. You
heard the same observation from his lips when he formally introduced us
to you in one of those meetings convened by him for your sake.”
From Rao Bahadoor Tirmal Rao Venkutesh,
Pensioned Judge and First Class Honorary Magistrate.
“10th February 1878.—As my country is situated at tlie distance of about
350 miles from Bombay, no one in those days sent their children to
Bombay to be educated. In 1836 my late father had occasion to go to
Bombay on some business, and was struck with the English education that
was imparted to the young men in the Government school there, and his
European friends advised him to send me to Bombay. It was determined
that I should be placed under the care of the then Rev. Dr. J. Wilson,
in preference to being put into the Government school. I went to his
house to pay my respects to him for the first time. I remember perfectly
well how kindly he received me and what encouragement he gave me. He
directed me to see him in his house both in the mornings and evenings
every day, besides meeting him in the school. For some time Mathematics
seemed to me to be a dry and useless study. He therefore, on one
occasion, passed his hands over the figure of the 5tli proposition of
the first book of Euclid in such a peculiar manner, and explained
matters to me so clearly, that from that moment I began to take great
great liking for Mathematics. He taught me more of Geography, Astronomy,
Zoology, general History, and Scripture, in course of his conversations
in his house than in the regular classes in the schools. He appointed
the late Rev. R. Nesbit to teach me literature specially, in addition to
what I learnt in the classes, and permitted me also attend the lectures
given in Logic, Geology, Botany, and Chemistry in the Elphinstone
College by Professors Orlebar, Harkness, and Bell. Dr. Wilson’s mode of
teaching was so entertaining that we never felt that we were studying,
but we used to think that we were playing with him. He treated us more
like our father than any one else. He attended upon us during our
sickness personally. In those days my wife was quite illiterate. He
impressed upon my mind the advantages of female education, and made me
teach her to read and write. At the same time he got his sisters-in-law,
the Misses Anna and Hay Bayne, to undertake the education of my wife.
“During nights Dr. Wilson took me out in open air, and made me
acquainted with the different planets and constellations. He used daily
to pray to God in my behalf, and direct my mind towards God. On Sundays
he regularly took me to his church to hear him preach. In fact the
trouble that he took to educate me and the students of his classes was
really inconceivable. After leaving his school he brought me prominently
to the notice of the then Governor, Sir R. Grant, and other officers of
the State, and it was in a measure owing to his recommendations that I
obtained the offices that I held afterwards. Dr. Wilson always looked
upon me as one of his earliest scholars, and loved me to excess. Twenty
years afterwards it pleased God to enable me to place several of my
children under the personal care of the Rev. Dr. Wilson and his late
partner, Mrs. Isabella Wilson, for educational purposes. It would be
impossible for me to express adequately the peculiar pleasure with which
they undertook the task, and how well they executed it. Dr. Wilson had
the charge of the education of the boys, and Mrs. Wilson that of the
girls. It was owing wholly to Dr. Wilson’s prayers, training, trouble,
and exertions that my two boys, Jayasattia Boohrao Tirmal, and Venkutrao
Rookmangad (now my legal nephew), have been so well educated. The former
now holds a very responsible office in the Honourable the High Court of
Judicature at Bombay. The latter obtained the degree of B.A. during Dr.
Wilson’s lifetime; and it is a pity that the latter did not live long
enough to see Venkut Rao become an LL.B. also, which degree the
University of Bombay has just conferred upon him.
“The above is a partial account of Dr. Wilson’s dealings with my family
alone. He treated several hundreds of other families in a similar
manner. After leaving his college and returning to my country I
continued to visit him once in two years or so, and spent several days
with him. The whole of his time used to he occupied in doing some public
good or other. He wrote and published hundreds of tracts, and several
books on religious, educational, historical, and other subjects in
English, Marathee, Goojaratee, and other languages. He assisted people
of all classes in various ways. His dealings with all were kind,
considerate, and honourable throughout; so much so that natives of all
classes and creeds feared and honoured him more than they did any other
person. In course of time he had won the hearts of the people so much
that they were convinced that nothing could go wrong with him. His very
name, or, as the natives called him, ‘ Wilson Kaka ’ (i.e. Uncle
Wilson), was sufficient to inspire any one with the fullest confidence.
“He first arrived in India in 1829-30. Since that time, up to his death
in 1875, no less than eighteen Governors ruled over the Western
Presidency. Each, in his turn, did what good lay in his power to the
country. There is no wonder in that, as all of them were invested with
official power, and had at their command money and men. Dr. Wilson was a
poor man, without power or money. Nevertheless, he did more good to
India, and still more so to the Presidency of Bombay, in the way of
educating people, composing books suited to their wants, in various
languages and on different subjects, inducing them to be loyal subjects
of the British Crown, collecting ancient manuscripts and histories of
the country, etc. etc., than all the eighteen Governors put together. He
was the father of several religious and educational Institutions. Dr.
Wilson was held in the greatest esteem by the successive Governors,
Commanders-in-Chief, members of Council, Judges of the High Court, and
almost all the other officers of the State, and the native nobility. I
know of no one to whom greater respect was paid than to Dr. Wilson. It
may be considered that I am exaggerating his virtues and usefulness, but
there are thousands and thousands of Europeans and Natives who would be
glad to corroborate my assertions, and I challenge every one and all to
contradict me if they possibly can. Dr. Wilson was an extraordinary man.
Of his learning, travels, and other good deeds in England and elsewhere,
I leave it to better hands than myself to describe. I only say what I
have seen and known. It is difficult to find another man like him. I am
really sorry that my knowledge of the English language is so limited
that I am not able to express more vividly the varied learning and
usefulness of Dr. Wilson.”
In all the offices of friendship and affection common to men and women
of all countries, save that intercourse from which Hindoo caste alone
shuts out its votaries, Dr. and Mrs. Wilson, and the Misses Bayne for a
time, were one with this Hindoo family. Children, grandchildren,
great-grandchildren, came successively to the Ambrolie Institution, and
to the Girls’ School, while they spent their holiday and leisure hours
in the missionary’s home, as English youths would have done. Of all he
wrote in 1857, “I know of no instance of any family residing at such a
distance from the seat of the Western Presidency making such judicious
arrangements for the culture and training of its young members.” At the
frequent social gatherings of old students in the mission-house, as in
the grateful support of the college and schools, they were foremost.
When the aged mother of Tirmal Rao passed away, Dr. Wilson wrote, amid
the hurry of his duties in England, to her son, his student of 1836, “I
deeply sympathise with every one of you. Your mother was no common
woman. It tells much in her favour that she was assiduous in her
endeavours to promote your well-being, and that of all the members and
connections of your family; that she encouraged you all in the
acquisition of knowledge; and that she encouraged the work of female
education in India by learning to read herself, when she had in her life
numbered threescore years. The day must come when we ourselves must make
the great transition and appear before the omniscient and. righteous
Judge. May God in His mercy impart to every one of us that salvation
from the curse and pollution of sin of which we stand in need, and which
is freely offered to all who confide in the great atonement of the Son
of God. Of this atonement your dear mother had heard, though not so
fully as you yourself have done.” Such cases as this are by no means
rare in the varied transition states of thought and progress through
which India is passing under British rule and missionary agencies of all
kinds. In Bengal whole families or clans, like the Dutts, have together
taken the step which seals all, and have publicly professed Christ.
Very similar to this among the Parsees were Dr. Wilson’s relations with
another Judge, Mr. Manockjee Cursetjee, lasting over forty years. So
with Dadoba Pandurang since 1834, one of the University Examiners and an
early reformer. The Native Princes, Muhammadan and Hindoo, rarely
visited the capital without seeking an interview with one who had been a
welcome preacher in their durbars; and on such occasions of rejoicing as
marriages, they sent him khureetas, or letters of honour, illuminated
with the perfect taste of the Oriental, and delicately besprinkled with
gold dust. When a distinguished Native statesman like the Raja Dinkur
Rao, who did so much for Gwalior and for Lord Canning’s Administration
in 1858-62, visited Bombay, he carried an introduction to Dr. Wilson
from Sir Richmond Shakespeare. Lord Canning testified of that astute
Marathee:—“Seldom has a ruler been served in troublous times by a more
faithful, fearless, or able minister, for his counsel saved the Maharaja
of Gwalior in 1857. When still more distant potentates, like Sultan
Abdou of Joanna, repeated his visit to India, the Government, changed
every five years, turned to Dr. Wilson for information regarding him.
But dearest of all to John Wilson were his children in the faith,
gathered out of every kindred, and tribe, and tongue ; barbarian,
Scythian, bond and free, from all the lands around the Indian Ocean. On
the thirtieth anniversary of his landing at Bombay the whole adult
community, of more than two hundred souls, presented him with a loving
address, and a copy of the Hexajrfa, as best typifying his work and the
tie which bound them to him and to each other. The address was signed in
their name by the representative Parsee and Brahman now ordained
Christian ministers, the Bevs. Dhunjeebhoy Nowrojee and Narayan
Sheshadri. Its tenor is seen in his reply, which is full of
suggestiveness alike to the Church of India and to those Western
Churches which have been privileged, all too slowly and coldly, to lay
its foundations :
“The love and affection which, you have ever borne to me since before my
delighted eyes you one by one, and two by two in some instances, passed
from the darkness of heathenism and error into the light and grace of
the Lord, has, next to your steady and consistent adherence to the cause
of Christ and your advancement in usefulness, proved the greatest
ministerial solace and comfort which I have enjoyed in the hallowed
evangelistic enterprise in which it is my privilege, under a deep sense
of personal unworthiness, to engage in this great and promising though
still benighted land. I feel that the bond "which unites us together in
mutual respect and confidence is of a permanent character, and I
earnestly pray that it may be more and more sanctified to us all by the
spirit of the glorious Saviour by Whom we have been redeemed and Whom we
seek to serve.
“You express your belief that good has followed my labours in India.
This, as you see and acknowledge, is, to any extent that it may have
been realised, the consequence entirely of the divine blessing, which I
ever desire to acknowledge with humility and praise. I thank God on all
occasions for bringing me to the shores of India, on which my affections
were strongly set from my youthful days, though I was ready to be sent
as a Missionary of the Cross to any part of the world which might be
selected for me by the wisdom of the Church seeking for divine
direction. I bless God for my appointment to found the Scottish Missions
at the seat of the Western Presidency of India, the peculiar importance
of which I had begun to discern before I left my native land, and for
the great and effectual door of usefulness which His gracious providence
here opened for myself, and for the esteemed brethren in the
ministry—particularly my dear brother Mr. Nesbit—who came to my
assistance after a considerable number of years had been passed by me in
solitary but not unfruitful labours in this mission. I have constantly
sought to use all available instrumentalities and opportunities for the
prosecution of the work in which I have been engaged ; and while I more
and more earnestly pray the Lord to pardon my numerous shortcomings and
offences in His work, I more and more seek to give Him the undivided
praise for what has been accomplished. It is in His name that I have
sought to advance His cause by speech and writing, and by teaching and
preaching, both among young and old, in schools and seminaries of
learning both for males and females, in the lecture-room of this house,
and in places of public concourse both in this city and neighbourhood,
and in distant districts of this land. A similar assurance I can give
you in behalf of the Lord’s devoted ministerial servants in Bombay and
in the contiguous Presidencies, many of whom we have been privileged to
welcome to this land, and some of whom, as our dear brethren of the
Irish Presbyterian, to introduce in the first instance to the field of
their labours.
“While I thank God for the multitudes near us and afar off in India, who
by the labours of all His servants in this land have become ashamed of
the gods and idols, and doctrines and rites of their varied
superstitions ; and while I see many, particularly of the young in this
place and neighbourhood, apparently not far from the kingdom of God, I
especially rejoice, with thankfulness to God, in those who, like
yourselves, have altogether entered the Christian fold, and who by their
spirit and temper, as well as their walk and conversation, give good
evidence that they belong not only to the visible but invisible Church
of Christ. I view you emphatically as, under God, the hope of this
mission. You are the first fruits into Christ in this locality, and have
the Christian character to exhibit to those who are bone of your bone
and flesh of your flesh. You have the truth of Christ to declare to
multitudes from whom, both privately and publicly, you may obtain a
hearing. In this work some of you, who have been called to the ministry,
have been honoured yourselves to win souls to Christ; while others of
you have brought some of your relations and connections under the sound
of the Gospel, and in a good degree aided in their Christian
instruction. In the work of personally endeavouring to promote the
enlightenment and conversion of your countrymen I trust you will all
more and more abound. This work must not be suffered to devolve wholly,
or even principally, on the officials of the Christian Church, necessary
though they be for its advancement. What would you think of a regiment
of soldiers who would be content to trust to its officers for the whole
fighting against the common enemy ? I should be glad to see in you all
the activity and zeal of the Christians of apostolical times, not only
in your own mutual edification and comfort, but in your efforts to
convey to those around you the knowledge of the true God and Jesus
Christ whom He has sent.
“My dear brethren Messrs. Dhunjeebhoy and Narayan, in handing me your
address and request, have expressed to me their special gratitude for
what I have from time to time sought to do for the native missionary in
the matters, as I take it, of his being called to labour as an
evangelist, set apart for his great work by the solemnities and vows of
ordination—God’s own ordinance, and in his being permitted to share in
the common councils and deliberations of the Christian ministry and
mission with which he is connected. For one to have done less than I
have done in this matter would have been to sacrifice the deepest
convictions of my judgment and conscience, both as far as Christian
right and Christian expediency are concerned. You know that our mission
in general fully concurred in the views which I have been led to take of
the questions raised, and that no serious opposition was ever offered to
the principles which they recognised in the headquarters of presbytery
in Scotland. While we seek for the due probation of entrants into the
holy ministry, abroad as well as at home, we must remember that when the
probation has "been satisfactorily rendered, all due privileges should
not only be greatly but joyfully and thankfully accorded. Probation in
such a land as India, filled with people of a strange countenance and a
strange tongue, and what is more, a strange heart, is needed certainly
as much by the missionaries from the West as those raised up in the
field of labour in the East. They cannot, without the greatest injury to
themselves and the enterprise in which they are engaged, be free of the
judgment and experience of those who may be supposed best to know the
people and languages, and creeds and customs of India. A common council
is the essential characteristic of presbytery. While it gives full scope
to the judgment and conscience of all, it gives the fullest scope to the
gifts of all for the information of that judgment and conscience. There
is even peculiar potency in its administration, because from time to
time it can select its own agencies for work to be done by individuals
and committees.”
The practical outcome of this address was the erection of that
ecclesiastically becoming church, in which the native congregation under
a native minister have worshipped since 1869. Aided by friends like Dr.
Hugh Miller and Mr. James Burns in the west of Scotland, and themselves
contributing ten thousand rupees out of their scanty income, the native
church raised the structure at Ambrolie, of which Mr. Emerson was
architect, with a manse, at the cost of £6000. In this, as in every
Christian and philanthropic movement which he advocated, Dr. Wilson’s
personal subscriptions were almost lavishly generous, for he knew the
force of example. The converts who, as elders and members, bestirred
themselves to erect this memorial of their gratitude, were—Manuel Gomes,
Mikhail Joseph, Yohan Prem, Baba Pudmanjee, Bapu Mazda, Behramjee
Kersajee, Khan Singh, Mattathias Cohen, Kashinath Vishvanath, Wasudeva
Pandu-rang, Shapoorjee Eduljee, and Rewa Ramjee. More significant than
any statue of John Wilson is this Christian temple of his converts from
many races, on the spot where he lived and laboured for nigh half a
century.
In 1863 the Christian civilisation of India suffered a loss second only
to that of those other pioneers Wilson and Duff. The Rev. Stephen Hislop
of Nagpore had proved himself worthy to stand beside them, alike in the
intensity of his devotion and the breadth of his culture. Aided by Mr.
Hunter, he had built up the mission to the Hindoos and Gonds of Central
India, through all the difficulties of bad feudatory rule, annexation,
caste disputes, and the misgovern-ment even of British officers for a
short time. The Rev. J. G. and Mrs. Cooper, who still carry on his work
in his spirit, helped him. How when he was mistaken for another in 1853
he was nearly put to death by a riotous mob in Nagpore, and how he was
the means of preparing the Government against the mutiny and projected
massacre by the sepoys and Mussulman rabble of Nagpore, Mr. Hunter has
told.1 Were it becoming so long as some of the actors are alive, we
could add the details of his service which, through the Friend of Indict
and privately, opened the eyes of Lord Canning to the misrule that
followed the Mutiny, and resulted in the creation of the Central
Provinces under Sir P. Temple as first Chief Commissioner. In all that
related to the neglected territory, its varied people of five tongues,
its simple but savage hill Gonds, its geology and unparalleled mineral
resources, its schools, native officials, and administrative needs, Sir
R. Temple found Hislop his counsellor. The missionary was more to the
country than ten regiments or a whole establishment of civil officers
were to it. Dr. Wilson rejoiced in his work, so like his own—spiritual,
scientific, philanthropic.
But all too soon Hislop was removed suddenly, while the Chief
Commissioner and the Bombay philanthropist, each in his own way,
published unavailing lamentations and eulogies. It was on the 4th
September, after a long break in the latter rain, when Hislop and Sir R.
Temple had gone out to study the Scythian stones at Takulghat, and
Hislop remained behind to examine a Government school, that the
missionary disappeared. In the interval between Sir R Temple crossing a
stream and the missionary reaching it on his way to the camp, the water
had been swollen by sudden rain, and Stephen Hislop was drowned. His
riderless horse told the tale too late to do more than rescue the dear
remains. Another martyr to duty had his name written in the great roll
of Christian men who have died as well as lived for the people of India.
Foremost among his supporters was the friend of Judson, Sir Henry
Durand, when, for a time, that officer was the Political Resident at
Nagpore. |