1872-1875
REST
Assassination of Chief Justice Norman and Lord Mayo—Dr. Wilson on
Muhammadan feeling—Translates Treasonable Proclamation—Welcomes from Old
Students—At the Allahabad Missionary Conference—Additions to the Native
Church—Shapoorjee’s Persecution— Vithabai’s Habeas Corpus Case —
Missionary Statistics—Holkar’s Gift—Consulted by Viceroy on Baroda
Case—Vernacular Press and State Education—Triumphs of opposition to the
Slave-Trade and the Crimes of the Indian Cults—On Kirk Union and
Disestablishment—Social Duties — Mr. Grant Duff—Lord Northbrook—H.R.H.
the Prince of Wales—Illness—Death—Funeral— Memorials—Tributes by
Vice-Chancellor Gibbs, Captain R. Mackenzie, I.N., and the wife of
Major-General Ballard, C.B.
A THRILL of feeling" like
that called forth by the Cawnpore massacre followed the assassination of
the Viceroy, Lord Mayo, by a fanatical Afghan convict in the penal
settlement of the Andaman Islands, on the 8th February 1872. Not five
months before, a Wahabee traitor had cut down the blameless Chief
Justice, Mr. Norman, as he entered the High Court in Calcutta. It was
difficult, at the time, to believe that both of these events,
unprecedented in our historj^, were not the expression of more than the
individual bloodthirstiness of the assassins. But the voice of Dr.
Wilson, who knew well the most excitable Muhammadan communities in
India, next at least to the Wahabees and Afghans on the frontier, was
raised again, as in 1857, in deprecation of sweeping charges against
millions of our fellow-subjects. In a Town Hall meeting, and again at
the annual conference of the British and Foreign Bible Society’s branch
in Bombay, he used such language as this of Lord Mayo’s assassin: “The
murderer must be prayed for in the spirit of the prayer offered up by
Christ, that we should ask forgiveness for those who trespass against
us. I am thoroughly convinced of the loyalty of the main body of
Muhammadans. I believe that many of them are most anxious for the
diffusion of knowledge, and even knowledge concerning God.” His eulogy
of “the benevolent and beneficent Governor-General” was based on the
experience he had had of his character and conversation when his guest
at Simla. Since that other Irish administrator, the Marquis Wellesley,
no ruler had exercised on Native and European alike, such a personal
^fascination as the upright Peer whose only fault was that he had
sometimes too little suspicion of abler intellects directed by lower
motives than his own. The missionary’s correspondence with Lord Mayo was
brief, but it is sufficient to justify the assertion that the Viceroy
felt a keen interest in all Christian and philanthropic agencies, “ and
promised to give all assistance in his power to their efforts amongst
the heathen tribes of the land.” Soon after, Dr. Wilson was consulted by
the authorities on the translation and significance of a treasonable
proclamation found in the pulpit of the Jumma Musjeed, the great mosque
of Delhi, and in another place.
Lord Northbrook, the successor of Lord Mayo, had hardly taken his seat
when he turned to Dr. Wilson for information and counsel as to the
working of the University system, in itself and in its influence on the
lower and vernacular education. Dr. Murdoch had long called the
attention of the various Governments to the idolatrous and obscene
passages in Government school-books, from which, nevertheless, Christian
allusions were carefully excluded. The new Governor-General instructed
each provincial Government to report on the subject, and with his own
hand thus wrote to Dr. Wilson on the 3d May 1873: “The revision of the
school-books is intended to extend to the Vernacular as well as the
English books, and to give the opportunity of eliminating any
indecencies or passages which teach the Hindoo or Muhammadan religions.
... I did not think it desirable to take any public notice of this part
of the question, but I wish to set the matter straight without making a
fuss. It is very gratifying to me that you should agree with what I said
at the Convocation of the Calcutta University.” Lord Northbrook then
invited Dr. Wilson’s opinion on such vexed questions as the compulsory
requirement of an ancient language (Sanskrit, in Bengal) for
University pass degrees, and the establishment of University
Professorships. On the latter the Scottish scholar’s opinion was most
strongly that of Mr. S. Laing when Finance Minister, Mr. 0. U. Aitchison,
Bishop Cotton, Archdeacon • Pratt, Dr. Duff, Principal Miller, and Lord
Northbrook himself at last, that the Universities should not be
prevented from becoming teaching as well as examining bodies, especially
in such subjects common to all, and not involving religious
difficulties, as the mathematical and physical sciences. Calcutta and
Bombay now possess at least one University Chair.
On the two occasions on which, in 1872 and 1873, Dr. Wilson travelled by
railway to Nagpore, to inspect the mission and do presbyterial duty, and
to Allahabad to attend the General Missionary Conference, he made
something like a triumphal progress. These great cities were the
outposts to which his direct influence had extended during the previous
forty years. At every station where his advent was known, natives, young
and old, converts and non-Christians, crowded to the train to see their
teacher once more, while some accompanied him for forty miles to prolong
the dearly loved intercourse. His letters show how deeply this affection
moved the old man. At Allahabad he was honoured, above all, by the 136
missionaries of 19 societies, Native and European, from all parts of
India, who met to discuss the methods and results of the missions in
India during the previous decade. In the whole history of foreign
missions no such Synod has ever been held, whether we look at the number
and varied experience of the members, at the evangelical unity of their
faith and love, or at the weight and critical value of their
disscussions. Dr. Wilson was one of the daily presidents, and he
preached on “The Glory of Christ” on the evening of the united communion
service. The subject assigned to him for a paper was “On Preaching to
the Hindoos,’’ which he treated not as purely evangelistic, not as only
educational, but as the proclamation of the gospel in many forms. His
plea for doing justice to the languages of the peoples of India as the
grand, though not exclusive, media of Christian instruction—legendo,
scribendo, et loquendo—was not less emphatic than when he first applied
it to himself in 1829. But he advocated English as “an alternative
vernacular language, specially adapted to the higher regions of thought
and feeling,” especially in the great cities. “It is rapidly becoming
under the British Government what the Greek became under the Seleucidae
and the Ptolemies and the Latin became under the Roman Consuls. I leave
all absolute anti-Anglicists to answer for themselves the question, Why
did the wisdom of God choose the Greek language for the New Testament?”
Nowhere will the young Englishman, and especially the preacher and
teacher, who goes out to India, find such ripe wisdom and practical
counsels as in that paper, and in the subsequent opinions on intercourse
with the Muhammadans, the aboriginal tribes, and the advanced Brahmists.
The hints are worthy to be placed side by side with, so as to
supplement, the famous but now too little known, “ Notes of Instructions
” to young officials, in Malcolm’s Memoir of Central India.
To the last, whether in Bombay or elsewdiere, Dr. Wilson looked, worked,
prayed for true converts, and not in vain. The case of Dhunjeebhoy
Nowrojee more than thirty years before, and oft-repeated since, was
renewed in 1872. Shapoorjee Dhunjeebhoy Babha, a youth of good family,
entered the Surat mission school to learn English. On the second day of
his attendance Dr. Wilson happened to visit the school and to distribute
copies of his elementary catechism. The simple book issued in
Shapoorjee’s baptism two years after, in spite of the controversial
treatises placed in his hands on the other side, and the frantic
declarations of his father that he would destroy himself. The usual
persecution followed —kidnapping and imprisonment. But the youth
remained firm. He nursed Dr. Wilson in the last hours, and has visited
Scotland for the completion of his studies as an ordained medical
missionary to his own people.
Again, in 1874, Vithabai, a lady of high caste, sought baptism, and was
driven from her home by the violence of her husband, whose treatment of
the children was such that the mother had them brought into court on a
writ of “habeas corpus.” The eldest girl, twelve years of age,
vehemently protested her desire to live as a Christian with her mother,
but the father’s rights were declared absolute, in spite of his
acknowledged cruelty. The evidence showed that he had himself placed his
daughter in the Free Church female school, and had arranged that she
should receive lunch in violation of caste rules; that when she left the
school, a Christian book she took with her led her mother to Christ;
that he then asked the wife of the Rev. Gunputrao Navalkar to teach
Christianity in his own house; and that he himself had even proposed to
go over to Christianity with his whole family. Who that knows the little
faith and much fearing of his own heart will do more than pity the
timidity that prevailed? In the same year Dr. Wilson wrote to Miss
Camilla Dennistoun : “Mission objects are pressing upon me the more that
the enterprise expands. Last year I admitted into the Christian Church
eighteen individuals of hopeful character, education, and intelligence.
This year the harvest promises to be equally extensive.”
Statistics are no adequate test of such work as Dr. Wilson’s. But the
figures for 1877 show that in Bombay and the stations of the Free Church
founded by him, 1071 converts had been admitted, on the intelligent
profession of their faith, since the beginning of his mission; while
there were 2877 pupils and students in 56 schools. That is but the
first-fruit of the harvest which he sowed. We find it in other forms so
opposite, as the gift at this time, through Sir Madhava Rao, of Rs. 500
from the Maharaja Holkar, which was devoted to enriching the libraries
of the college and schools in vernacular and Sanskrit works ; and in
this communication from one who had been long a chaplain in India: “I
can never forget that it was at a social meeting at your house in
Ambrolie, and while you were engaged in prayer, that a remarkable
change, or rather the first step of a remarkable change, passed over my
wife. I may say that the life of faith is a different thing to me now
from what it was when you and I were first acquainted.”
The last of the political services which Dr. Wilson was to be able to
render to the Government was called for by Lord Northbrook. As an
interpreter between the Oriental and the European mind, as a mediator
between the races, he was asked in 1875 for his impressions as to the
effect of the recent Baroda trial on the minds of the natives. “The
opinion of one occupying your position, with large experience of the
country and peculiar opportunities of mixing with all classes, would be
very valuable,” he was told, as different at once from official reports
and the utterances of the Press. His elaborate reply (see Appendix I.)
called forth a warm letter of gratitude, and a further request for his
opinion on these questions, one of which has since been hastily dealt
with:—“Is it desirable to impose any check upon the native Press, or to
endeavour to counteract the effect of the disloyal native papers by
supporting papers which will put forward correct views?” “Has the time
arrived for making those who receive a high English education pay the
whole cost of it, limiting the aid of the State to those youths who, by
distinguishing themselves in the lower schools, show that they deserve
assistance in completing their education, thereby bringing fully into
operation the principles expounded in the Educational Despatch of 1851?
The leisure for replying to these questions never came, but it is not
difficult to say what Dr. Wilson’s answer would have been to both.
Certainly he would have urged the Governor-General, by arguments no less
powerful than those which gave the Despatch of 1851 its force, to remove
every obstruction to the development of a policy which would allow all
religions, educationally, a fair field, and would permit positive moral
and spiritual principle to affect the education of the young, while
ceasing to build up and to hedge round pure secularism, and all which
that involves, by a State monopoly. It is deeply to be regretted that,
in spite of his premature abolition of direct taxation, so that the
burdens of India are thrown mainly on the poor, Lord Northbrook did not
continue, for at least the usual five years’ term of office, to maintain
the foreign policy of his great predecessors, and to develop his own
wise educational views.
In the mission of Sir Bartle Erere to Africa and the East, to arrange
with the Khedive, the Sultan of Zanzibar, and the petty potentates of
the littoral from the Persian Gulf west and south to the still
slave-trading territory of the Portuguese Government of Mozambique, Dn
Wilson saw the philanthropic i efforts of his life approaching that
happy issue which our vigorous consul at Zanzibar, Dr. Kirk, soon after
reached by treaty. In India itself, as he reviewed the gradual
amelioration of Asiatic customs under the East India Company, and the
growth of toleration under the Crown, he thus tersely catalogued the
bloodless triumphs that had been won on a field where, it may be said,
he himself completed what Carey had begun eighty years before :—
HORRORS AND INIQUITIES OF INDIA REMOVED BY GOVERNMENT.
I. Murder of Parents.
(a) By Suttee.
(b) By exposure on the banks of rivers.
(c) By burial alive. Case in Joudhpore territory, 1860.
II. Murder of Children.
(a) By dedication to the Ganges, to be devoured by crocodiles.
(b) By Rajpoot infanticide, West of India, Punjab, East of India.
III. Human Sacrifices.
{a) Temple sacrifices.
(b) By wild tribes—Meriahs of the Khonds.
IV. Suicide.
(а) Crushing by idol cars.
(б) Devotees drowning themselves in rivers.
(c) Devotees casting themselves from precipices.
(d) Leaping into wells—widows.
(e) By Traga.
V. Voluntary Torment.
(a) By hook-swinging.
(b) By thigh-piercing.
(c) By tongue-extraction.
(d) By falling on knives.
(e) By austerities.
VI. Involuntary Torment.
(a) Barbarous executions.
(b) Mutilation of criminals.
(c) Extraction of evidence by torment.
(d) Bloody and injurious ordeals.
(e) Cutting off the noses of women.
VII. Slavery.
(a) Hereditary predial slavery.
(6) Domestic slavery.
(c) Importation of slaves from Africa.
. VIII. Extortions.
{a) By Dharana.
(b) By Traga.
IX. Religious Intolerance.
(a) Prevention of Propagation of Christianity.
(b) Calling upon the Christian soldiers to fire salutes at heathen
festivals, etc.
(c) Saluting gods on official papers.
(d) Managing affairs of idol temples.
X. Support of Caste by Law.
(a) Exclusion of low castes from offices.
(b) Exemption of high castes from appearing to give evidence. .
(c) Disparagement of low caste.
But it was ever to the spiritual, the divine, that Dr. Wilson looked as
the motive power of all effective philanthropy. Hence, as his end drew
near, he longed more and more for the restoration of that unity of the
Kirk of Scotland which, when the later Stewarts had failed to wipe it
out in blood, the shortsighted advisers of Queen Anne first secretly
shattered. His experience during the year of his Moderatorship showed
him that, without a united Kirk reconstructed on the historical lines of
spiritual but lay independence, as stated by Francis Jeffrey and Henry
Cockburn, his country would never do its duty in the Christianisation of
India. These were his last letters on that subject, written at a time
when he was welcoming back to India the Bev. Narayan Sheshadri “after
his most successful campaign in Britain and America,” in which the
Christian Brahman had pleaded for the depressed tribes and ignorant
peasantry for whom he has given his life:—
“4th September 1874.—Nulla vestigia retrorsum must be the motto of the
Free Presbyterian Churches. If others can claim, and receive and
maintain their full liberty in Christ, and prove faithful to evangelical
truth, let them be received into the advanced fraternity ; but let there
be no obscurations, or concessions, or retrogressions, which would
endanger or weaken onr position or injure our character. The duty of the
State now, in the present advanced state of Christian society and the
many divisions which exist, is to remove all imposts for the support of
religion, and to devote all church property held by the State to such
objects as, in the spirit of its original destination, are not
inconsistent with its original consecration, viewed in a general and
liberal sense.”
“5th October 1874.—I am pleased to a certain extent with the Act of
Parliament abolishing Patronage, and more particularly because it was
sought for by the Established Church of Scotland ; but it does not
recognise the essential freedom and autonomy of the Church, and is
entirely destitute of Presbyterian Catholicity. We are the historical
Church of Scotland, and let the Established Churchmen be abreast of ns
before we unite with them. The hasty comprehensions of the Revolution
bear a solemn lesson to us which we should not forget. I am convinced
that they are the best friends of the Established Churches of Scotland
and England who, in a Christian spirit, seek their disestablishment.
Saying or doing nothing in this direction we are responsible for much
error and much sin. I express this opinion with much personal regard for
thousands of their members and ministers, and with still greater regard
for those of our own Church who may not see eye to eye with us in this
matter. Much discretion will be needed in the advocacy of the
disestablishment cause.” =
Every year, to the last, seemed to bring with it an increase of Dr.
Wilson’s social duties and influence, while there was no abatement in
his services to the public by frequent lectures on such subjects as
“Views of Sin in the Hindoo Books and in the Bible “ Hindoo Philosophy,”
etc. Among the guests and visitors whom he again and again guided amid
the rock-cut temples around Bombay, while he opened to them its native,
its benevolent and scientific institutions, and delighted them with his
conversation, were, in these last years—Lord Northbrook, Lady Hobart,
Sir Arthur Gordon, Sir Harry Parkes, Count Cserakotsky, Dr. Hermann
Jacobi, Dr. Begg, General Litchfield, Mr. Grant Duff; Mr. Maughan and
Mr. Octavius Stone, travellers; Mr. Seibert, and other United States
astronomers; Dr. Andreas, sent by the Austrian Government to study the
Parsee religion; Miss Tucker (A.L.O.E.); M. Minayeff, a Bussian
traveller; Professor Monier Williams; the Armenian bishop; the Maharaja
Holkar, Sir Madhava Rao, and the Chief of Jamkhundee ; Canon Duckworth,
and the Rev. Dr. A. N. Somerville. It was at the farewell meeting held
by that evangelist on April 7th, 1875, that Dr. Wilson appeared among
the non-Christian natives of Bombay for the last time—a fitting
occasion. On the 22d June he presided at a public meeting for the
reception of E. B. Eastwick, Esq., and spoke with great animation. Dr.
Templeton closed the long succession of missionaries and friends who had
been his guests. The last time he gathered his children in the faith
around him was on the 18th August, when he opened the “Day-school for
Indian and other Eastern Females,” which he had erected in affectionate
remembrance of Isabella Wilson, “ from a bequest by herself for any one
evangelistic object of his choice.”
Mr. Grant Duff has told the world his delight in the companionship of
the missionary:—“We drove round a large part of the town with Dr.
Wilson—a great pleasure, to be put in the same class as going over
Canterbury Cathedral with the author of the Memorials, the Greyfriars
Churchyard with Robert Chambers, or Holyrood with poor Joseph Robertson.
... I leave Bombay with 'a much stronger impression than I had of its
great Asiatic as distinguished from its merely Indian importance. It is
and will be more and more, to all this part of the world, what Ephesus
or Alexandria was to the eastern basin of the Mediterranean in the days
of the Roman Empire. I wish I could give it a fortnight, and be allowed
to pick Dr. Wilson’s brains all the time.” By the time that the Prince
of Wales landed, and there had been put into his hands the exposition of
the “Religious Excavations of Western India,” over which Dr. Wilson was
to have been his guide, the great missionary was too ill to receive His
Royal Highness, who graciously deputed so old a friend as Sir Bartle
Frere to visit the dying apostle, and sent him the royal portrait. The
Viceroy, Lord Northbrook, sought an interview with him, as Lord Hastings
and Lady W. Bentinck had done with Carey when he was sick.
Frequent attacks of fever, after his return to Bombay at the end of
1871, had ended in September 1875 in chronic breathlessness from
weakness of the heart. But he could not rest so long as any duty had to
be done in the Institution, in the financial affairs of the mission, and
in the University, although he had Mr. Stothert and zealous young
colleagues to relieve him. On attempting to reach Mahableshwar, after a
previous visit to Poona, he was forced by an alarming attack to return
from Panchgunny, twelve miles short of the loved sanitarium. Miss
Taylor, Dr. Macdonald the medical missionary, and Professor Peterson
nursed him with devotion. When again in Bombay under the tender skill of
Dr. Joynt, he had ever in his hand, as he sat in the chair to which the
disease confined him, a volume of hymns marked at Kelly’s “Comfort in
Prospect of Death.” In the last letter written with his own hand he
said: “In the goodness of my Heavenly Father I think I am a little
better, but if you saw my difficulty of breathing you would pity me. Let
that pity pass into petitions addressed to the Throne of all grace.”
Ready to die, he yet desired life that he might finish, as he thought,
his Master’s work. To Mr. Bowen, the American missionary, he said the
day before he died: “I have perfect peace, and am content that the Lord
should do what seems good to Him.” And then he talked of the advance of
Christ’s kingdom in India, expressing an eager solicitude that during
the Prince’s tour among its peoples and nobles nothing might be done
that should even seem to countenance false religions, or to depart from
the Government’s attitude of simple toleration. He had lived for the
freedom of Truth; rejoicing in Him Who alone has guaranteed that freedom
he died.
At his feet gathered more, and more to him, than prince or viceroy,
governor or scholar. The Hindoos were there;
Tirmal Eao and his two sons came from far Dharwar to seek his blessing.
They knelt before him, their turbans on the ground, as they laid the
Christian patriarch’s hands on their heads ; and when he died they—Hindoos—begged
his body that they might bury it. The Muhammadans were there. A family
greatly attached to him brought their own physician to see him, pleading
that a hukeem who had healed the Shah of Persia must do him good. The
Parsees were represented by Dhunjeebhoy and Shapoorjee, his first and
his latest sons in the faith from their tribe. In the wanderings of
unconsciousness, the words of Scripture, clearly read, often recalled
his soul to follow them.
At five on the evening of 1st December, peacefully, John Wilson entered
into his rest. In ten days he would have completed his seventy-first
year. The old Scottish Burial Ground, closed by an Act of the
Legislature, "was opened that his dust might lie in the same grave with
that of Margaret and Isabella Wilson. There, too, lie Anna Bayne and
Robert Nesbit, of whose wife Hay Bayne, who died at sea, there is a
marble record. When we last stood there it was with Dr. Wilson, who said
that by the grave which was to open for him he would take possession of
India for the Lord. For, he used to remark, the way to Heaven is as
short from India as from England. While some may regret that the veteran
of threescore and ten did not retire to the leisure and the influence to
which his native country invited him, surely there was a dramatic
completeness, a spiritual unity, in the death which he died in Bombay.
By him such an end was desired, but not as a mere sentiment. In 1849 he
had written, “Though for long I thought that missionaries should seek to
die in India and not contemplate retiring in any circumstances,
observation has led me to qualify my opinion.” He would have worked
unceasingly anywhere ; he desired to go on working long. It is well for
the natives he loved and for the Church to which he is an example that
he was permitted to fall while still in the front of the battle.
How all Bombay, how half India, made great lamentation for John Wilson,
and carried him to his burial, the journals of the day record. Governor,
Council, and Judges; University Vice-Chancellor, General, and Sir
Jamsetjee Jeejeebhoy; Missionaries, Chaplains, and Portuguese Catholics;
the converts, students, and school children; Asiatics and Africans of
every caste and creed, reverently followed all that was mortal of the
venerated missionary for two hours as the bier was borne from “The
Cliff” along Malabar Hill, and down the road which sweeps round the head
of the Back Bay to the Free Church on the Esplanade, and then to the
last resting-place.
The University of Bombay possesses his library, and a marble bust of its
virtual founder by Mr. J. Adams-Acton. His countrymen in Scotland have
founded memorial scholarships to stimulate the youth of the Border to
follow in his footsteps. Dr. Norman Macleod’s proposal in 1870, that Dr.
Wilson’s Institution should become the United Christian College of
Bombay, is likely to be carried out. Mr. Vice-Chancellor Gibbs, at the
first convocation of the University afterwards, paid this official
tribute to the learning and reputation of his predecessor :— “ This
venerable missionary brought all his power, tempered by a most catholic
spirit, to the service of this University; and in every branch of its
government, including the office which I have now the honour to hold,
gave it not only his best and warmest support, but also the incalculable
benefit of his great experience as a teacher and guide of the native
youth of this presidency. He has gone, in the fulness of the age
allotted to man, to his reward and his rest; the regret we entertain for
his loss is sincere, though perhaps selfish, but all will, I think,
agree in the applicability to him of the often-quoted sentiment of the
Prince of Denmark :—
“He was a man, take him for all and all,
We shall not look upon his like again.”
Captain R. Mackenzie, I.N., writes to us of his work among the officers
of the Indian Navy:—“Under his usual calm and placid demeanour there lay
a strong current of genial humour which he often gave vent to in his
intercourse with his more intimate friends. The interest he manifested
in the spiritual welfare of the officers both of the Army and the Indian
Navy soon made Ambrolie Mission House a great centre of attraction for
many in both services ; and the awakening to spiritual life that
manifested itself very decidedly on the western side, can be traced to
the prayers and influence of Dr. Wilson. Apart from his work among the
native community, had he done nothing more than what he was directly and
indirectly instrumental in accomplishing among his own countrymen of all
classes, he would have done enough.”
Major-General Ballard, C.B., and his wife enjoyed Dr. Wilson’s
friendship for sixteen years, and they were long his neighbours on
Malabar Hill. Mrs. Ballard recalls his care of the native converts, and
his unwearied patience with all their difficulties. “How often have I
watched one after another go in at his gate, all sure of a welcome, of
his courteous attention and sympathy. No matter how interesting the
study in which he was engaged, he seemed to me to be always ready to lay
it down if he could do the least good to a human soul, or speak a kind
word to a sorrowing heart. He always appealed to what was best in every
man. He fixed his eye steadily, not on the weaknesses, the
inconsistencies of frail human nature, but on the inherent dignity of
the soul, the priceless value of that for which Christ died. I have
heard a Native Christian of low caste say in a tone that touched my
heart, ‘Dr. Wilson believes me; the Padre Saheb knows I say true; ’ as
if hugging to his soul the consciousness that some one trusted him. I
have heard those who were incapable of having even a glimpse of the
nobleness of his nature say with a smile that he was ‘often taken in.’ I
never could admit that it was a reproach to say so—not unless it be a
reproach to say that a man’s soul is steeped in charity, the charity
that tliinketh no evil, that ‘beareth all things, believeth all things,
and hopeth all things.’ Yes, he was often taken in, and in nothing do I
venerate his memory more. I venerate it, because when he had been
deceived and disappointed, chilled with ingratitude or wearied with
inconsistency, he was able to begin afresh to love and to pity, to hope
and to trust. Few of us are capable in this sense of being ‘often taken
in!’
“But we must not overlook what his life and example did for many of the
natives who felt his elevating influence though they lacked the moral
courage or the strength of conviction to profess his faith. A Parsee
gentleman said to me soon after his death, ‘ Dr. Wilson did not make me
a Christian, but I hope I am a better man for having known him than I
would otherwise have been.’ This may be said of hundreds in Bombay.
There is one class of Dr. Wilson’s native friends that I cannot think of
without sadness—the students, numbering hundreds in Bombay, who had the
privilege of being instructed by him; to whom all the doctrines of
Christianity are familiar; who are convinced, as many of them
acknowledge, of the worthlessness of their own system, but who outwardly
cling to it still. I never saw Dr. Wilson look so sad as in speaking of
some of these—‘They know they ought to be Christians.’ Surely it cannot
be that so much love and so much labour have been expended in vain!
“I know that there are many missionaries doing noble work in India who
come little into contact with English society. They avoid rather than
welcome opportunities of entering into it. It would not undervalue their
labours; but it is impossible not to regret that the lesson of their
lives is in a great measure lost upon their own countrymen. Of course it
may be said that Dr. Wilson possessed special social gifts, that few
have acquired such stores of information, and few have the same power of
imparting it to others. I do not think that the secret of his popularity
lay in his gifts, but rather in his ready sympathy, his catholic spirit,
and his genial nature. He had in a rare degree the power of imparting
knowledge without making others too painfully conscious of their
ignorance. Then no uncharitable judgments or injurious reports were ever
traced to him. Every man felt so safe in talking to him. Scandal passed
him by, the evil weed found no soil to take root in. While alive to all
that interested us, our joys and our sorrows, he lived in the world but
not of it. Dr. Wilson made it a special aim to lead his countrymen to
think justly and kindly of those around them, and he was often the
connecting link between the English and the natives, helping them to
understand each other better. Many of us have felt that his presence in
the midst of us had a softening effect in our dealings with the natives
in our households, leading us more earnestly to desire to do them good.
When a hasty word rose to our lips, or a severe thought of them, the
remembrance of him seemed to say, ‘ Hush! there is one who would lay
down his life to save their souls ! ’
“Though he was an attached member of the Free Church of Scotland, we
never found that his ecclesiastical views chilled his friendship for
those of us who adhered to other communions. He seemed to belong to all
who loved the Lord Jesus in sincerity. I remember with what tender
regard he spoke to me of Dr. Douglas, then Bishop of Bombay, and how
deeply he grieved for him at a time of sore bereavement in his family. I
believe that regard was reciprocal, and that thought they differed
widely in some articles of their creed, each recognised and honoured in
the other devotion to the same Lord. They see eye to eye now!
“Many look back gratefully to Dr. Wilson’s simple but cordial
hospitality; and I believe his liberal charities could only be kept up
by the exercise of great personal self-denial. He entered cheerfully
into society, and his presence had an elevating influence on
conversation. He seemed so much part of Bomba}^ and its interests that
every visitor of note made an effort to make his acquaintance, and he
took a prominent part on every occasion of public interest there. In the
last event of importance, however, during his life he was missed from
his wonted place. When Bombay was stirred by loyal enthusiasm on the
arrival of the Prince of Wales, our venerable friend was ‘wearin’ awa’
to the land o’ the leal! ’ As we drove past his darkened house to join
the brilliant gathering the night after the arrival of the Prince, I
felt saddened by the thought that, while we were going to a scene which
would have been full of interest to him, he was laid on a bed of
suffering. I was reminded, however, by Sir Bartle Frere, of the higher
view to be taken of his state, and how he was waiting at the
entrance-chamber of the King of kings. ‘ How I have missed Dr. Wilson
from his place today,’ said Sir Bartle. ‘ But when one thinks of things
as they really are, probably there is no man on earth more to be envied
at this moment than Dr. Wilson. What must it be to be near the close of
such a life!’
“I stole into the silent bungalow to lay a wreath on his coffin. The sun
was rising over the distant hills and tinging the bay with gold. No
sound broke the stillness but the rustle of the wind in the dry palm
leaves and the dash of the distant wave, until I entered the little
study. There a voice of bitter weeping met my ear in the verandah—the
Native Christians sorrowing most of all that they should see his face no
more. ‘We are so glad,’ said a Native Christian once to me, ‘that Dr.
Wilson will never go home. You all go and leave us; we know you are
always looking longingly to England; but Dr. Wilson will never go home.’
Ah! he had gone Home now.” |