'We reached Hsiao Chang in a snowstorm on Saturday afternoon. A few of the people, doubtless, heard of our arrival; but those of the other villages probably did not know we had come; so that our being there, perhaps, did not materially increase the number of the congregation that assembled next day (Sunday). Sunday was a dull, uncomfortable day; the ground covered with snow; the sky still covered with clouds; no sunshine; yet there was a congregation of about one hundred and thirty, of whom eighty (about) would be women, and fifty (about) be men. The next Sabbath, January 26, was still dull; the congregation numbered about two hundred and eighty—men, say, one hundred and thirty; women, say, one hundred and fifty. Mr. Lees took the women into the chapel. I took the men outside in another court, and preached to them from a terrace which gave me a commanding view of my congregation. Mr. Lees had too little ventilation, I had too much of it; but both of our congregations listened well, though there was no sun, though the cold was intense, and though stray flakes of snow wandered slowly down among us as we worshipped. The next Sabbath, February 2, was fine. All except adherents were excluded, and the congregation numbered about eighty men, and one hundred and twenty women. Twelve men and seven women were baptized.

'The most novel feature of the work I noticed was the eagerness displayed to learn and sing hymns. Sometimes poor old women, from whom we could not extract much Catechism information about the unity in trinity and other theological mysteries, brightened up their old wrinkled faces when asked if they could sing, and when asked to give us a specimen of their singing, would raise their cracked and quavering voices and go through "There is a happy land," or "The Great Physician," or "Safe in the arms of Jesus," a good deal out of tune here and there, it is true, but on the whole creditably as regards music, and with an apparent earnestness and feeling that was hard to witness with dry eyes. And if the old women sang thus, what of the young people? They seemed to revel in hymns. The old, big, orthodox hymn-book used in our chapels got a good deal of patronage and attention; but their great favourites were those in a small collection of the Sankey revival hymns translated (with a few exceptions) and published by Mr. Lees. These hymns contain good gospel, seem to be easily learned, and are set to tunes which the Chinese seem never to sing themselves tired of. The preachers have mastered a goodly number of them, and teach them to all comers; but, Mr. Lees being a singer, of course, when he arrived, there were high singing festivals, and the practice at evening prayers was sometimes so vigorous and prolonged that the tympanum of one of my ears began to show symptoms of defeat. These hymns I regard as a most powerful auxiliary to the other Gospel agencies at work, and I hope a great deal of good from them.

'Every Chinaman wants looking after. Even the best and most trustworthy men are all the better for being well and carefully superintended. In fact, the better a man is, the better he pays for being well looked after. The present state of country mission work in North China calls for careful supervision in an especial degree. Unforeseen circumstances arise that need prompt action where a wrong course of action may be disastrous; something or other happens that dismays the whole of the little Christian community; something or other happens that lifts them up into pride; the Christians are like little islands of Christianity isolated in a vast ocean of heathenism, and the waves seem to threaten to swallow them up. The missionary, simply by going and putting in an appearance, or by giving a little simple advice, or by speaking a few words of encouragement, or by devising a few simple methods, or making a few simple arrangements, can often keep the Church out of moral danger, infuse new hope and courage to the members and preachers, and, under God, put fresh life and vigour into the whole concern. As iron sharpeneth iron, so doth a man the face of his friend; and this is true in an especial degree of a missionary and his preachers and converts.'

In the course of a subsequent tour in the same district, in 1880, he gives in his diary a sketch of a sermon preached by Liu, his Chinese helper, one which may be taken as a specimen of the best class of address given by a converted Chinaman to his fellow-countrymen.

'Liu's subject was from Revelation, "Whosoever will, let him take of the water of life freely." He went into an elaborate detail about the use of water, washing, laying the dust in a room being swept out, (a la Bunyan) making a sinking sand hard and good for a cart and man to travel on. Finally, he got to a couple of good stories about a man who got drunk and had his face blackened, so that when he came home his own father did not know him and would not let him in, and when he saw himself accidentally in a mirror he did not know himself. His drunkenness had completely changed his appearance and voice even.

'So God made us in His own image, but sin has terribly changed us. Purified by the Holy Ghost we may again be like ourselves and God.

'The service lasted about two hours and ten minutes. The story parts of the sermon were very effective.'

A later entry in the diary runs: 'Had service. Preached "Jesus saves," the sermon for the heathen of that name.' One who often heard him preach in China gives the following estimate of his power and method in delivering his message:—

'As a preacher Gilmour was most unconventional. His sermons were direct talks, without any attempt at rhetoric. They were plentifully illustrated, largely from events in his own experience. Laughable allusions or quaint ways of putting things were frequently used. While there was not much attractive in the manner of the preacher, the directness of his remark and his evident earnestness always made his sermons appreciated and enjoyed. The Chinese were always glad to hear him, and words he used to speak are often referred to.'

Writing on one occasion to a friend in England being educated for the Christian ministry, who had just taken one of the higher degrees at the London University, he said:—

'I don't think our work is so much unlike, after all. You witness for Christ, so do I; and though you are in a Christian country and I in a heathen land, human nature is human nature, and not so different as might be supposed. You may, pray you may, see more fruit of your work than I do, but your trials, and difficulties, and temptations will be, no doubt are, pretty much the same as mine. May the Lord help you and bless you now and for ever! I hope He will help you to have ever a heart ready to preach simply the simple Gospel to your hearers, half of whom, perhaps, know almost nothing of salvation, though they have been listening to sermons about it all their lives, and would not know in the least to which hand to turn if they were aroused and became anxious to be saved. I'll give you a text, which I think peculiarly suitable for you, now a graduate. Isaiah 1. 4—"The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary." I like to dwell on this text. Learning should not make deep sermons, hard to be understood; on the contrary, it should be all employed to make the road simple and clear. Forgive me for exhorting you so, but I can't refrain from it when I think of the many learned men I know at home and here who employ their learning in giving learned sermons, not in making the way simple and plain.'

The sermon referred to in the extract quoted above from the diary is based on Matt. i. 21. It was never written out; but the notes of it lie before us, and we quote them as an illustration of his way of addressing both Chinese and English audiences. It may interest the reader to endeavour to make out from it the line of thought, and any who may have heard him preach or speak will find it easy to recall how he preached it.

'Matt. i. 21. 'He shall save people from their sins.'

'Talk to a man, he admits he is sinner; by-and-by he will break off and become good.

'He does not really know what sin is. Egypt!

'It is a disease; if you get it can you leave it off? Your blood is tainted.

'It is a fire; once light it, you can't quench it, it smoulders and breaks out afresh.

'It is an evil root, evil weed, can easy sow, not extirpate.

'Sin is like the current above Niagara.

'It becomes a habit. Indulgence makes habit grow.

'It is like a spider; one thread after another binds up a fly.

'Such is sin—murder, robbery, theft, adultery, uncleanness, lying, covetousness, hatred, anger, malice, want of love to God or man.

'Many of these sins you not accused of, but you have sin: sin is fatal, can you free yourself? Jesus is to do it.

'Disease, fire, root, current, habit, fly. The man cannot free himself: Jesus must set him free.

'Not only from Hell, but from sin.

'Suppose you were freed only from Hell, and transported to Heaven, could you be happy? Who would be your companions?

'Ignorant (wicked) man in company of learned (holy).

'A Tientsin vagrant became chair-bearer; had clothes, etc., but only for a day; he was soon naked again.

'Christ does not transport to Heaven only.

'Disease.—Not die from it; He cures it.

'Fire.—Not consumed by it; He quenches it.

'Root of evil; He clears from the ground.

'Niagara.—He lifts you out of the current on to an island.

'Habit.—He sets you free from it.

'Spider's fly.—He not only takes from the spider; but He sets it free from the toils.

'Jesus gives second nature; you are born again.

'But upon one condition, your consent. The disease is severe: you must obey doctor; if you do not submit to operation; not take bitter drugs; then he does not heal.

'Lead a man to Peking: not come, not follow: leave him: lead to heaven, paths of holiness not follow, not reach.

'Has Christ saved you? If yes, visible to self and others. He is not only an object of respect, admiration: He is the doctor into whose hands you put your soul for treatment.

'Two brothers, Kite, Loe, Pet Dog.

'John of Hankow's Liu, see Chronicle; dead v. alive; sick (of fever) v. whole. Is it last time? Mongols feel queer.

'Missionaries. Mongol doctor who had not courage to treat himself.

'S. S. Teacher: Paul: be a castaway,

'Christ Matt. i. 21-23.

'Any religion good enough. No: no religion breaks bondage of sin: go down to death in sin's slavery. Only Jesus can save from sin. Ask, and He'll do it.'

During the winters in Peking he still used every effort to get at the Mongols frequenting the capital.

'The Mongols who visit Peking connect themselves with two great centres. "The Outside Lodging," which is about a mile or more north of the north wall of Peking, and is also called the "Halha Lodging," because it is the great resort of the Northern Mongols, and the "Inside Lodging," which is near the inside of the south wall of the Manchu City of Peking, is situated close behind the English Legation, and is also called the "Cold Lodging;" this name being probably due to the fact that in the open space in this "Inside Lodging" a good many Mongols camp out in their tents, in place of hiring courts and rooms from the Chinese. These are the two great centres for Mongols in Peking. Many of them lodge in the immediate neighbourhood, and even those who lodge in other parts of the city frequent these two centres; so that, if any one wants to know whether or not any individual Mongol has come to Peking, he seeks him at one or other of these marts.

'In the winter of 1879-80 I set up a book-stall, with a Chinaman to care for it, at the Outside Lodging, going myself, as a rule, every second day. This winter I followed the example of the pedlars, and, hanging two bags of books from my shoulders, hunted the Mongols out, going not only to the trading places, but in and out among the lanes where they lodged, visiting the Outside Lodging first and the Inside Lodging later in the day. The number of Mongols outside the city became latterly so small that it was not visited very often; but during the Chinese eleventh and the first part of the twelfth month, the number of Mongols to be met with at the Inside Lodging was fair, and the number of books disposed of altogether, both outside and inside the city, amounted to seven hundred and fourteen.

'In many cases the Mongols, before buying, and not unfrequently after buying, would insist on having the book read, supposing that they got more for their money when they not only had the book, but had me let them hear its contents. Of course I was only too glad to have the opportunity of reading, which readily changed to opportunity for talking; and in this way, from time to time, little groups of Mongols would gather round and listen to short addresses on the main doctrines of Christianity. Several men whom I accosted seemed familiar with the name of Jesus, and had some knowledge of Christianity. Some bought the books eagerly; some not only did not buy themselves, but exhorted others not to buy; some openly spoke against Christianity; but a great many of those who listened to an address or took part in a conversation evinced interest in the subjects spoken of, and remarked that salvation by another bearing our sin was a reasonable doctrine. As the purchasers of these books hailed from all parts of Mongolia, the tracts thus put into their hands will reach to even remote localities in the west, north, and east, and my prayer is that the reading of them may be the beginning of what shall lead to a saving knowledge of the truth in some minds. Hoping for some good result, I had my address stamped on many of the books, to enable such as might wish to learn more to know where to come.

'In some cases, Mongols wishing to buy books had no money, but were willing to give goods instead; and thus it happened that I sometimes made my way home at night with a miscellaneous collection of cheese, sour-curd, butter and millet cake and sheep's fat, representing the produce of part of the day's sales.'

A short time before he returned to England on his first furlough he drew up a report, in which he places on record some of the results of his ten years' experience of Mongol life and habits.

'On one occasion I was living some weeks in a Mongol's tent. It was late in the year. Lights were put out soon after dark. The nights were long in reality, and, in such unsatisfactory surroundings as the discomforts of a poor tent and doubtful companions, the nights seemed longer than they were. At sunrise I was only too glad to escape from smoke and everything else to the retirement of the crest of a low ridge of hills near the tent. This, perhaps the most natural thing in the world for a foreigner, was utterly inexplicable to the Mongols. The idea that any man should get out of his bed at sunrise and climb a hill for nothing! He must be up to mischief! He must be secretly taking away the luck of the land! This went on for some time, the Mongols all alive with suspicion, and the unsuspecting foreigner retiring regularly morning after morning, till at length a drunken man blurted out the whole thing, and openly stated the conviction that the inhabitants had arrived at, namely, that this extraordinary morning walk of the foreigner on the hill crest boded no good to the country. To remain among the people I had to give up my morning retirement.

'The Mongols are very suspicious of seeing a foreigner writing. What can he be up to? they say among themselves. Is he taking notes of the capabilities of the country? Is he marking out a road map, so that he can return guiding an army? Is he, as a wizard, carrying off the good luck of the country in his note-book? These, and a great many others, are the questions that they ask among themselves and put to the foreigner when they see him writing; and if he desires to conciliate the good-will of the people, and to win their confidence, the missionary must abstain from walking and writing while he is among them.

'On another point, too, a missionary must be careful. He must not go about shooting. Killing beasts or birds the Mongols regard as peculiarly sinful, and anyone who wished to teach them religious truth would make the attempt under great disadvantage if he carried and used a gun. This, however, is a prejudice that it is not so difficult to refrain from offending.

'The diseases presented for treatment are legion, but the most common cases are skin diseases and diseases of the eye and teeth. Perhaps rheumatism is the disease of Mongolia; but the manner of life and customs of the Mongols are such that it is useless to attempt to cure it. Cure it to-day, it is contracted again to-morrow. Skin diseases present a fair field for a medical missionary. They are so common, and the Mongolian treatment of them is so far removed from common-sense, that anyone with a few medicines and a little intelligence has ample opportunity of benefiting many sufferers. The same may be said of the eye. The glare of the sun on the Plain at all seasons, except when the grass is fresh and green in summer, the blinding sheen from the snowy expanse in winter, and the continual smoke that hangs like a cloud two or three feet above the floor of the tent, all combine to attack the eye. Eye diseases are therefore very common. The lama medicines seem to be able to do nothing for such cases, and a few remedies in a foreigner's hands work cures that seem wonderful to the Mongols.

'In many cases, when a Mongol applies to his doctor, he simply extends his hand, and expects that the doctor, by simply feeling his pulse, will be able to tell, not only the disease, but what will cure it. As soon as the doctor has felt the pulse of one hand, the patient at once extends the other hand that the pulse may be felt there also, and great surprise is manifested when a foreigner begins his diagnosis of a case by declining the proffered wrist and asking questions.

'The question of "How did you get this disease?" often elicits some curiously superstitious replies. One man lays the blame on the stars and constellations. Another confesses that when he was a lad he was mischievous, and dug holes in the ground or cut shrubs on the hill, and it is not difficult to see how he regards disease as a punishment for digging, since by digging worms are killed; but what cutting wood on a hill can have to do with sin it is harder to see, except it be regarded as stealing the possessions of the spiritual lord of the locality. In consulting a doctor, too, a Mongol seems to lay a deal of stress on the belief that it is his fate to be cured by the medical man in question, and, if he finds relief, often says that his meeting this particular doctor and being cured is the result of prayers made at some previous time.

'One difficulty in curing Mongols is that they frequently, when supplied with medicines, depart entirely from the doctor's instructions when they apply them; and a not unfrequent case is that of the patient who, after applying to the foreigner for medicine and getting it, is frightened by his success, or scared by some lying report of his neighbours, or staggered at the fact that the foreigner would not feel his pulse, or feel it at one wrist only, lays aside the medicine carefully and does not use it at all.

'In Mongolia, too, a foreigner is often asked to perform absurd, laughable, or impossible cures. One man wants to be made clever, another to be made fat, another to be cured of insanity, another of tobacco, another of whisky, another of hunger, another of tea; another wants to be made strong, so as to conquer in gymnastic exercises; most men want medicine to make their beards grow; while almost every man, woman, and child wants to have his or her skin made as white as that of the foreigner.

'When a Mongol is convinced that his case is hopeless he takes it very calmly, and bows to his fate, whether it be death or chronic disease; and Mongol doctors, and Mongol patients too, after a succession of failures, regard the affliction as a thing fated, to be unable to overcome which implies no lack of medical ability on the doctor's part.

'Of all the healing appliances in the hands of a foreigner none strikes the fancy of a Mongol so much as the galvanic battery, and it is rather curious that almost every Mongol who sees it and tries its effect exclaims what a capital thing it would be for examining accused persons. It would far surpass whipping, beating, or suspending. Under its torture a guilty man could not but "confess." Some one in England has advocated the use of the galvanic battery in place of the cat in punishing criminals, and it is rather curious to note the coincidence of the English and Mongol mind.

'The Mongol doctors are not, it would seem, quite unacquainted with the properties of galvanism. It is said that they are in the habit of prescribing the loadstone ore, reduced to powder, as efficacious when applied to sores, and one man hard of hearing had been recommended by a lama to put a piece of loadstone into each ear and chew a piece of iron in his mouth!

'Divination is another point on which Mongols are troublesome. It never for a moment enters their head that a man so intelligent and well fitted out with appliances as a foreigner seems to them to be cannot divine. Accordingly they come to him to divine for them where they should camp to be lucky and get rich, when a man who has gone on a journey will return, why no news has been received from a son or husband who is serving in the army, where they should dig a well so as to get plenty of good water near the surface, whether it would be fortunate for them to venture on some trading speculation, whether they should go on some projected journey, in what direction they should search for lost cattle, or, more frequently than any of the above, they come, men and women, old and young, to have the general luck of their lives examined into. Great is their amazement when the foreigner confesses his ignorance of such art, and greater still is their incredulity.

'The great obstacles to success in doctoring the Mongols are two:—First: most of the afflicted Mongols suffer from chronic diseases for which almost nothing can be done. Second: in many cases, where alleviation or cures are effected, they are only of short duration, as no amount of explanation or exhortation seems sufficient to make them aware of the importance of guarding against causes of disease. But, notwithstanding all this, many cures can be effected on favourable subjects, and the fact that the missionary carries medicines with him and attempts to heal, and that without money and without price, aids the missionary cause by bringing him into friendly communication with many who would doubtless hold themselves aloof from any one who approached them in no other character but that of a teacher of Christianity.'



CHAPTER VII

THE VISIT TO ENGLAND IN 1882

From 1880 onwards Mrs. Gilmour suffered severely from illness, and medical advisers recommended at length the rest and change of a visit to England. Mr. Gilmour's furlough was also nearly due. Consequently, in the spring of 1882, he and his family returned to England. This visit was helpful and memorable in many ways. The rest so thoroughly well earned was greatly enjoyed. The return to civilisation, the society of loved relatives and friends, the comforts of ordinary English life, and the change of thought and occupation which these involved—all reacted happily and refreshingly upon both Mr. Gilmour and his wife.

But a sojourn at home is not by any means a season of entire rest for the jaded worker. The Churches constantly need the stimulus and awakening that are best supplied by the men who have been filling the hard places in the field. Gilmour also was so full of enthusiasm for his work, and so eager in his desire to benefit the Mongols, that he would doubtless have found for himself many opportunities of pleading their cause, had not the authorities of the London Missionary Society, following their usual custom, furnished him with a long list of deputation engagements, Into these he threw himself with an energy that very greatly enlarged the circle of his friendship, secured very many new supporters for the missionary cause, and obtained for himself, on the part of many, a devout, prayerful sympathy for the remainder of his earthly service.

He had brought with him a large quantity of manuscript material dealing with his twelve years of Mongol life and experience. From this he prepared the volume which was published by the Religious Tract Society in April 1883, under the title of Among the Mongols.

The book was very cordially welcomed by the press, and we single out for quotation a portion of one review which stands out pre-eminent not only for its literary quality, but also as placing on record the impression James Gilmour was able to make upon men entirely ignorant of him and his work by the simple narrative of his experiences. It appeared in the Spectator for April 28, 1883.

'We have a difficulty in passing judgment on this book. It is possible, even probable, that the impression it has made on us is individual to this reviewer, and due to an accident which, with other readers, will not repeat itself. Having time, and an interest in nomads, he read a page or two, and read on, and read on, for five hours, till he had finished the book,—which is much too short,—fascinated, lost, carried out of himself and England. He was in Mongolia, sitting under a blue-cloth tent, with savage dogs howling around, and gazing outside, through the doorless doorway, on a vast panorama of poor tufted grass, stretching away to huge black hills in the distance, and Tartars on camels, Tartars on horses, Tartars on springless, unbreakable ox-carts, hastening up to the encampment; while inside he listened to a quiet Scotchman, resignedly yet clearly explaining everything in a voice—— there was the puzzle. Where in the world had the reviewer heard that voice before, with its patient monotone, as well known as his oldest friend's, its constant digressions and "reflections," its sentences so familiar, yet so new, sentences which, as each topic came up, he could write before they were uttered. "James Gilmour, M.A." Never knew him, or heard of him; yet here was he, talking exactly as some one else had years ago talked a hundred times. So oppressive at last became the will-o'-the-wisp reminiscence, that the reviewer stopped, after an account of the Desert of Gobi, and deliberately read it through again, in search of a clue which might reawaken his memory. It was all in vain, and it was not till another hundred pages had been passed, always under the impression of that bewildering reminiscence, that he exclaimed to himself, "That's it! Robinson Crusoe has turned missionary, lived years in Mongolia, and written a book about it." That is this book. To any one who, perhaps from early neglect, does not perceive this truth, our judgment will seem erroneous; but to any one who does, we may quite fearlessly appeal. The student of Robinson Crusoe never expected that particular pleasure in this life, and he will never have it again; but for this once he has it to the full. Mr. James Gilmour, though a man of whom any country may be proud, is not a deep thinker, and not a bright writer, and not a man with the gift of topographical, or, indeed, any other kind of description. He thinks nothing extraordinary, and has nothing to say quotable. There is a faint, far-off humour in him, humour sternly repressed; but that, so far as we know, is the only quality in his writing which makes him litterateur at all. But Heaven, which has denied him many gifts, has given him one in full measure,—the gift of Defoe, the power of so stating things that the reader not only believes them, but sees them in bodily presence, that he is there wherever the author chooses to place him, under the blue tent, careering over the black ice of Lake Baikal, or hobnobbing in tea with priests as unlike Englishmen as it is possible for human beings to be, yet, such is his art, in nowise unintelligible or strange. It may be, as we have said, that it is an individual impression, but we never read, save once, the kind of book in our lives, did not deem it possible ever again to meet with this special variety of unconscious literary skill. We are aware of a dozen shortcomings, of a hundred points upon which Mr. Gilmour ought to have given light, and has not; but there has been, if our experience serves us at all, no book quite like this book since Robinson Crusoe; and Robinson Crusoe is not better, does not tell a story more directly, or produce more instantaneous and final conviction. Heaven help us all, if Mr. Gilmour tells us that he has met any unknown race in Mongolia, say, people with the power of making themselves invisible, for Tyndall will believe him, and Huxley account for them, and the Illustrated London News publish their portraits—in the stage of invisibility. We do not say the book is admirable, or perfect, or anything else superlative; but we do say, and this with sure confidence, that no one who begins it will leave it till the narrative ends, or doubt for an instant, whether he knows Defoe or not, that he has been enchained by something separate and distinct in literature, something almost uncanny in the way it has gripped him, and made him see for ever a scene he never expected to see.

'We do not know that we have any more to say about the book. Its merit is that, and no other; and we do not suppose anybody ever proved Robinson Crusoe's value by extracts. But we must say a word or two about the author and his subject. Mr. Gilmour, though a Scotchman, is apparently attached to the London Mission, and seems to have quitted Peking for Mongolia on an impulse to teach Christ to Tartars. He could not ride, he did not know Mongolian, he had an objection to carry arms, and he had no special fitness except his own character, which he knew nothing about, for the work. Nevertheless, he went, and stayed years, living on half-frozen prairies and deserts under open tents, on fat mutton, sheep's tails particularly, tea, and boiled millet, eating only once a day because Mongols do, and in all things, except lying, stealing, and prurient talk, making himself a lama. As he could not ride, he rode for a month over six hundred miles of dangerous desert, where the rats undermine the grass, and at the end found that that difficulty has disappeared for ever. As he could not talk, he "boarded out" with a lama, listened and questioned, and questioned and listened, till he knew Mongolian as Mongols know it, till his ears became so open that he was painfully aware that Mongol conversation, like that of most Asiatics, is choked with doubles entendres. As for danger, he had made up his mind not to carry arms, not to be angry with a heathen, happen what might, and—though he does not mention this—not to be afraid of anything whatever, neither dogs nor thieves, nor hunger nor the climate; and he kept those three resolutions. If ever on earth there lived a man who kept the law of Christ, and could give proofs of it, and be absolutely unconscious that he was giving them, it is this man, whom the Mongols he lived among called "our Gilmour." He wanted, naturally enough, sometimes to meditate away from his hosts, and sometimes to take long walks, and sometimes to geologise, but he found all these things roused suspicion—for why should a stranger want to be alone; might it not be "to steal away the luck of the land"?—and as a suspected missionary is a useless missionary, Mr. Gilmour gave them all up, and sat endlessly in tents, among lamas. And he says incidentally that his fault is impatience, a dislike to be kept waiting!'



The book met with a ready and wide acceptance. It soon 'found its public.' It was only to be expected that many of the friends and supporters of the London Missionary Society would welcome it. And there are others, like the reviewer, who 'have time and an interest in nomads,' who were certain to consult it. But in addition to these special classes the book did good service in some cases, by deepening the impression already made by other first-rate delineations of missionary enterprise and endurance, and in others by creating respect for missions and missionaries in minds hitherto strange to that feeling. In various editions very many thousands of the book have been sold during the nine years which have passed since the publication of the first edition.

The success of his book led to the suggestion that he might easily find much useful employment for his pen. He did contribute some papers to the Sunday at Home, Pall Mall Gazette, and other publications. But in this, as in all other enterprises, loyalty to the great work of his life ruled him. He soon came to the conviction that he ought not to take time from the work of winning souls, and spend it in writing papers and books—and from the moment of that decision he put mere literary work resolutely aside.

'I feel keenly,' he wrote in 1884, on his return to Peking, 'that there is here more than I can do, and writing must go to the wall.' And as late in his life as 1890 he added, 'I could have made, and could now make, I believe, money by writing, but I do not write. I settle down to teach illiterate Chinamen and Mongols, heal their sores, and present Christ to them.'

Towards the end of 1882 James Gilmour entered upon a long series of meetings on behalf of the London Missionary Society, consisting of sermons and addresses to Sunday School children on the Sunday, and speeches at public meetings during the week. A long series of his letters written to his wife between November 1882 and March 1883 is still extant, and they form an impressive record of the work considered suitable for a wearied missionary at home in search of rest and change. He visited Edinburgh, Falkirk, Glasgow, Liverpool, Kilsyth, Hamilton, Paisley, Dundee, St Andrews, Arbroath, Lytham, Aberdeen, Montrose, Manchester, Hingham, Cambridge, Norfolk, and Southampton. And this list exhausts only a portion of his excursions on the effort to stimulate and develope the faith and the zeal of the churches at home. His wanderings brought him into contact sometimes with relatives, sometimes with old college friends, now grave pastors fast hastening towards middle life. The meetings he attended always added to the circle of his friends, for none could hear his ringing voice, and feel the clasp of his hand, and pass under the influence of his ardent enthusiasm on behalf of the great enterprise of the modern Christian Church without receiving an impression never likely to be effaced.

He in turn experienced a strong and abiding spiritual refreshment from this renewal, after twelve years' absence, of touch and fellowship with the Christian life of Great Britain. His earnestness deepened, he studied with intensest interest movements like the Salvation Army, then coming into great prominence, and other agencies for improving the religious life of the nation, and he rejoiced in all fellowship with other disciples of the Lord Jesus which had for its aim the strengthening of the life of faith.

He rejoiced greatly when at infrequent intervals a Sunday came upon which he was entirely free from engagements. Such rare occasions he utilised very fully for spiritual edification. He was somewhat hampered in his possibilities on these days by the fact that his temporary home was at Bexley Heath, and his strong Sabbatarian views never permitted him to travel by rail or omnibus on the Lord's Day. The following letter shows how he passed one of these days.

'Yesterday being a fine day I left home at 7.15 A.M., walked to London (twelve miles), got to Spurgeon's at 10.30. Had a permit from a seat-holder, was close to the platform, heard a good earnest sermon, was introduced to Spurgeon in the vestry after service, went home to one of his deacons for dinner, there met an American who had under Mr. Moody been converted from drunkenness to God, and whose craving for drink was as instantaneously and as thoroughly expelled as the devils by Christ of old. After dinner visited Spurgeon's Stockwell Orphanages, then walked to Camberwell and dropped in, in passing, at the Catholic Apostolic Church and heard a sermon from a man who would have described himself as an Apostle, I suppose, and who ridiculed in a gentle and mild way the idea that all men were to be partakers of the Gospel blessings which he seemed to think were the special property of what he called "The Church"; walked on to Lewisham, heard Morlais Jones: and then walked home in the moonlight, arriving here footsore and weary about 10.20 P.M. I enjoyed the day very much, all but the last four or five miles home at night. I am thankful to find myself so strong. I had a warm bath and slept like a top.'

Those who were privileged to entertain James Gilmour, if congenial, and the old friends who were fortunate enough to secure him for even a brief period, often experienced his power of vivid and entrancing narration. His twelve years of service had been very full of varied and uncommon experience, and when in the vein he could make the hours pass almost as minutes. 'During this furlough,' writes Dr. Reynolds, 'I had several opportunities of intercourse with him, and listened to several of his addresses on the progress and need of missionary enterprise in the north of China and Mongolia, and was profoundly impressed by his earnestness, but I was more deeply moved when in quiet tete-a-tete he unveiled some of his special experiences. I should like to mention one. He once had great hope of the conversion to God of a Mongol, who had given him his entire confidence, and who was suffering from cataract in both eyes. Gilmour felt that this was a case in which surgical help might restore the sufferer to at least partial sight, and he made arrangements that in the escort of a Mongol the patient should find his way to the medical institution at Peking. He started on the pilgrimage when Gilmour, with his brave young wife, were encamped in a great temporary settlement of Mongols, who were in a state of considerable fanatical excitement against the new faith and its foreign teacher. Gilmour said, "We prayed night and day for the success of this experiment, and we arranged to cover all expenses connected with the arrangement." Alas! wind laden with dust, and blinding heat and other apparent accidents conspired against the poor sufferer, and when the necessary time had elapsed after the operation and the bandages were removed, the patient was found to be stone blind. The Mongol companion stirred up the poor fellow's suspicion by telling him that he knew why the Missionary had sent him to Peking. "I saw," said he, "the jewel of your eye in a bottle on the shelf. These Christians can get hundreds of taels for these jewels which they take out of our eyes."

'When the blind man was brought back to Gilmour, his companion spread his suspicions and exasperating story in the entire district, and the fanatical hatred was augmented into seething and murderous passion, and our dear friends were in imminent peril for several weeks. If they had ventured to escape, it would have been a confession of a vile conspiracy with the Peking doctors, and a signal for their massacre. They remained to live down the ominous and odious charge, and in continuous effort to justify the simplicity of their motives and the purity and beneficence of their mission.

'Deeply moved, as I was, by the story of this hairbreadth escape, I asked Mrs. Gilmour more about those fearful weeks of suspense, and she assured me that they had been perfectly calm, and that they were entirely resigned to God's will, whatever it might be.'

'Many other trials of faith and patience were described by Gilmour, without one touch of self-approval or self-admiration, and the only trouble that haunted him was that the results of his long journeys and of his various missionary enterprises had been apparently so few.'

It was certain that James Gilmour's power as a speaker would be utilised for the great event of the London Missionary Society's year, the annual meeting at Exeter Hall. This fell, in 1883, on May 10, and he was the last speaker. This involved waiting about two hours and a half for his speech, and corresponding exhaustion on the part of the audience. But none who were present will forget the rapid way in which he secured the attention of his hearers, and the ease with which he held it to the close. He chose to speak of work in China, rather than in Mongolia; the recent publication of his book helping among other reasons to determine this choice. Part of the speech deserves reproduction here, because it outlines very sharply the work that engaged much of his time while resident in Peking, and because nowhere else can such a realistic, sparkling, and lifelike picture of the preaching work of the Peking mission, and consequently more or less of all preaching in great Chinese cities, be found.

'In Peking we have three chapels. A chapel there is merely a Chinese shop, put into decent repair, and a signboard stuck over the top. The Chinese are very fond of giving themselves very high names. You will come to a man sitting in a little box scarcely big enough for himself to turn round in, and if you read his sign, it is some flowing name about a hall; it may be the "Hall of Continual Virtue," or something of that kind, or the "Hall of the Five Happinesses." So our title above our chapel just runs in the native idiomatic style, and it is the "Gospel Hall.' Inside there is not very much to see. The counter has been cleared away and the shelves, and, in place of the mud, a brick floor has been put down; and then there are forms arranged for the sitters, and there is a low platform for the speaker. I do not know how it happens, but it does happen, that up in the left-hand corner of the chapel—and it is always the left-hand corner—there is a table and two chairs, and on that table there is a teapot and set of cups, because in China everything is done with tea. You must always begin in that way. These chapels are open six days in the week in the afternoon.

'Now, supposing you come in at the door, the natural thing for the missionary seems to be just to walk up to this table and sit down, and then the next thing is to get a congregation. Sometimes there is no difficulty about getting it, if it happens to be a fair day or there is a crowd in the streets. They simply pour in: but the tide goes different ways sometimes, and does not pour in always like that. I want to give you just a fair, square, honest idea of what the thing is. Sometimes the congregation will not come in, and sometimes, after a little while, one man looks in at the door and sees a foreigner, and he is off. He has seen quite enough and does not want to see any more; and if you were to ask him what he had seen, he would not say he had seen a foreigner; no, he would say he had seen "a foreign devil." And, friends, you would not be very much astonished that some of those ignorant men coming from the country are alarmed when they see a foreigner, if you could only imagine the terrible lies that they circulate about us there; about how we take out people's hearts for the purposes of magic, and steal people's eyes to make photographic chemicals, and administer medicines to bewitch them generally. I say that, if the first man who comes to a chapel on an afternoon is a man who has heard these things, you cannot be astonished that all you see of that man is his back and his pigtail as he goes away.

'Another man sometimes comes—a bolder man, and he comes in, and the most natural thing for him seems to be to walk up to the table and sit down on the other side, and there you and he are a pair. The proper thing is to pour him out a cup of tea: that is etiquette, and the etiquette seems to be that he should not drink it. Sometimes, after the service begins, I see the native preacher come slyly up, as if he did not mean anything at all; and he walks up to the teapot, and lifts the lid quite quietly, and slips that tea back into the pot again, and puts on the lid and warms it up, and it is ready for the next man who comes.

'If you get into conversation with one man, the congregation is, for the most part, practically secured, because, though a Chinaman is very much afraid of being spoken to directly by a foreigner, most Chinamen are very curious to overhear any conversation that may be carried on; so if you are speaking to him, in comes another man to listen, and if you can get other men to come in and listen over each other's backs, very soon more come in than the original speaker cares to overhear his private conversation; and when that step is reached, it is time to go to the platform and ask the hearers to sit down and begin the regular service. Sometimes nobody comes in, and then you have to try something else, and that is to go and sit down a little nearer the door, and sometimes, in that way, gradually a few people come in. But then in Peking sometimes there is a great north-west wind blowing; and I think that is about the hardest thing on a man's congregation before he gets it, because, when the weather is unfavourable, there are not many people about, and so we have to adopt another plan. We do not go on to the streets, but inside the chapel the native preacher and I do our best to sing a hymn. I say do our best, because sometimes these native preachers do not succeed in singing very well; however, we succeed in making a noise, and that is the thing that draws. The people look in, and see what they suppose to be a foreigner and a native chanting Buddhist prayers. In they come; they have not seen that before, and they sit down, and, as soon as the hymn is through, we have the opportunity of telling them the contents of the hymn; and there you have your sermon ready to your hand.

'But suppose you have got your congregation, it is not all smooth-sailing water. Sometimes there are interruptions. Sometimes, just when you have the ear of your audience, all at once a tremendous row happens just outside the door, and the congregation jump to their feet and rush out to see what is going on. I could have told them if they had only asked me. No doubt, some unwise Chinaman, in place of coming straight in and sitting down, stood on the outskirt of the crowd on tiptoe. A city thief coming along says, "Ah, there is my man," and he walks quietly up to him with a pair of sharp scissors, cuts off his tobacco pouch, and goes off with it. Of course, as soon as the man misses the pouch, his first impulse is to grab his next neighbour; that neighbour remonstrates, and then a fight commences.

'Sometimes a funeral passes, and that is almost as serious an interruption as a fight; because, although a Chinaman does not think much about his soul after he dies, he thinks a vast deal about his dead body, and, in order to be perfectly sure that he will not be cheated by the undertaker, he buys his coffin before he is sick, and sees that he has a good bargain. And so, having a good coffin, he wants a good funeral; and it is said some men spend nearly half of their fortune in having a grand procession when they are carried to their grave. When one of these enormous funerals, with a procession sometimes a quarter of a mile long, comes by, it is a very bad job for your congregation. Out they go to have a look at it.

'Then the interruption is sometimes another thing, and this last one is a more difficult case to settle. When one of the upper ten thousand in China has a marriage, they want to have a great exhibition; and after they have bought the furniture, they get and hire a great many men, and have them dressed to carry that furniture in procession along the streets and show it to their neighbours. First comes a great wardrobe, and then a little cupboard, a washstand, a square table, and all sorts of furniture. Now when that comes, what are you to do? They have been at the expense of paying for an exhibition for their neighbours to see, and they feel that it would be unneighbourly if they did not step to the door and look out and see the things carried past, and there goes your congregation. Sometimes unusual interruptions happen. I remember once a woman put her head in at the door. Women do not come to these chapels often—I am very glad they do not. That woman put her head in at the door, and I saw danger. She glared round the place, and then she spied one man, and she shouted out something at him: "Come out of that!" and, friends, he came out of that, in a big hurry, too. He disturbed us very considerably. It was not the woman so much as the man—we all pitied him as he went out.

'Those audiences are very mixed, and they are very curious to your eyes. Sometimes I see those audiences, most of whom we do not know anything about, listening to what I have to tell them, quite as still as you are now—their pipes out, the smoke cleared away. They lean forward and listen just as still as audiences in this country sometimes listen when the preacher, in an interesting discourse, is coming up to a division of his subject. And, friends, let me tell you what it is that makes them listen best of all—it is the central doctrine of the truth of Christianity. When we come to tell them of how Christ left the surroundings of heaven, and came to spend so many years in such very poor, unsympathetic company on earth (and that is a subject that a missionary sometimes can talk feelingly upon when he has been in a foreign country for some time), when we can tell them that, and then come to the last and greatest part of all: how Christ allowed Himself, for love of man, to be nailed to the cross, and not only that, but kept in Him that gentle spirit that made Him pray for those who were putting Him to death—oh, friends, when we come to that and tell them of it—I know that a Chinaman is degraded, corrupt, sensual, material, but he has a human heart; and when you can get at the heart, it responds to the story of the Cross. We want to do something in drawing the net, and so, on this table in the corner, there is a pile of books, and as it gets towards the time to close, I say to the friends, "Now, you will soon be going away to your evening meal; and as I am a foreigner, probably you have not understood all that I have said;" and then I say, "Now, before you go, there are a number of books upon this table, where you will find the whole of this subject put down in black and white; will you just come up and have a look at the books before you go?" We want, if possible, to establish a point of contact with them, and so to get a little private conversation, as it were. If you ask them to come up and look at a book, and they ask the price of it, you have an opportunity of talking to them, and some of these men not only buy the books, but they read them and come back for others.

'Now, how does the matter stand? These heathen have been in our chapel, and we have taken the opportunity of putting some of the truth into their hearts; but I know a good part, much, it may be, of what the man has heard when he goes out—well, it is stolen away, or it is trampled under foot; but some part of it remains.

'And now I can come to the practical part. I have not been trying to entertain you, but I have been trying to interest you, and what I want to impress upon you is this: after those men have left the chapel you can do as much for their conversion as we can do in China. I want you to pray for the conversion of these men to whom we in Peking, and others in other parts of the world, are the means of communicating these truths of Christ. I believe it is not only the earnestness of the missionary that is going to produce results, but it is your earnestness here. We are your agents, and I believe, fervently, we shall have results there in direct proportion to the measure of your earnestness here. I believe I am speaking to the right people when I ask you to pray. Unprayed for, I feel very much as if a diver were sent down to the bottom of a river with no air to breathe, or as if a fireman were sent up to a blazing building and held an empty hose; I feel very much as a soldier who is firing blank cartridge at an enemy, and so I ask you earnestly to pray that the Gospel may take saving and working effect on the minds of those men to whose notice it has been introduced by us. Not long ago, at the close of a local anniversary, when we had been having a meeting, as we were going home, three of us got off a tram-car—two ministers of the locality and myself—and, as we were walking along, one said: "Ah, Gilmour, it is all the same over again; it is just the old thing; you missionaries come, and you have an anniversary, and the people's earnestness seems to be stirred up, and you ask their prayers, and it looks as if you would get them, but," he said, "you go away, and the thing passes by and is just left where it was before." I do not think that was quite correct. I think my brother was labouring under a temporary fit of the blues, and I was very glad to find his companion said it was not quite correct. What I want is this, to go back to my work feeling that there are those behind us who are praying earnestly that God's Spirit would work effectually in the hearts of those to whom we have the privilege of preaching. If you pray earnestly you can but work earnestly, and then you will also give earnestly; and I do not think we can be too earnest in the matter for which Christ was so much in earnest that He laid down His own life.'

The month of June and part of July was spent at Millport, a watering-place on the west coast of Scotland, near the lovely scenery of Arran. On July 4 he ascended Goatfell, and in so doing had an adventure which might have had very serious consequences. He started late, lost his way, but finally reached the summit at 8.45 P.M., and then, as he notes in his diary: 'Fog came on nearly at once with rain and thunder. Sat in the lee of a dripping rock on a wet stone and looked at a couple of acres of fog and granite boulders. Very dark and cold about midnight, the time wore on very slowly, more rain dripping, and fog. At 2 o'clock A.M. I began the descent, and in a short while it was light enough to see. Came on all right, and saw where I had missed the way.... I have not caught cold. I was wet all night, but kept wrapt up in my plaid and as warm as I could manage. Next day the minister congratulated me on being seen alive after my Goatfell adventure.'

On September 1 the return voyage to China began, and Peking was reached on November 14.



CHAPTER VIII

SUNSHINE AND SHADOW

In Peking the old familiar round of mission duties recommenced. Gilmour after his absence of eighteen months was the same man, and yet not the same. He yearned for fruit in the conversion of souls, and he began to devote himself with more eager self-denial than ever to the winning of Chinamen's hearts for the Saviour. The winter of 1883-1884 was spent in Peking, and his diary is full of incidents illustrative of the time and effort he gave to dealing with individuals.

In February, 1884, he made one of the most remarkable of his Mongolian journeys. He visited the Plain, travelling on foot, and thus subjecting himself to risks and hardships of a very serious order. But he had good reasons for his method, and he sets them forth with his usual clearness. Possibly no other journey of his life more strikingly testifies to his strict sense of duty, the unsparing way in which he spent himself in its discharge, and his eager desire to win souls.

'On this occasion, partly owing to the shortness of the time at my disposal, which made it hardly worth while to set up an establishment, and partly owing to the peculiar season of the year, which would have made it difficult to find pasture for travelling cattle, I determined to go on foot, without medicines, in a strictly spiritual capacity, and not seeking so much to make fresh acquaintances or open up new ground as to revisit familiar localities and see how far former evangelistic attempts had produced any effect. In addition there were some individual Mongols who have been taught a good deal about Christianity, and on whom I wished once more, while there was still opportunity, to press the claims of Christ.



'Five cold days in a mule litter brought me to Kalgan, and another day in a cart took me up over the pass and landed me in a Chinese inn on the Mongolian plain. This inn has no separate rooms; the guests all share the ample platform of the kitchen, and sleep on straw mats laid over the brickwork, which is heated by flues leading from fires on which their meals are cooked. The Chinese innkeeper was an old friend of mine, and he permitted me to share his room with him. From this, as a centre, I was able to make expeditions to four Mongolian settlements.

'My first visit was made to a lama whom I have known for years, and who has been instructed in Christianity by others, both before and since I made his acquaintance. He is a man of influence, wealth, and leisure, and, though a priest, has a wife and child. I spent almost a whole day with him, and hardly know what to think about him. He seems to admit that there must be a God of the universe, and admits that Christ may be a revelation of Him, but in the same sense in which Buddha was. From one part of his conversation I was almost led to believe that he had been praying to Jesus, but I could get him to make no such admission. I fear that the inquiring spirit of former years has given place to a spirit of indifference. He has everything he wants, he has little or no care, seemingly; he is content to let things drift, and keeps his mind easy. If he were only waked up he might do much for his countrymen.

'My second visit was to a temple and cluster of tents, where I found some old acquaintances; was politely received, but nothing more.

'My third visit was to another cluster of tents, where I was at once hailed as the doctor, and, nolens volens, compelled to examine and prescribe for a number of diseases. Some cures accomplished years before explained the enthusiasm of the friends there, but for spiritual results I looked in vain.

'My next expedition was to a place some miles—say eight—away. Some years ago, in stormy weather, Mrs. Gilmour and I, soaked out of our tent, had found shelter in the mud-house of a Mongol, who refused to take anything for the use of his building, remarking that we would be going and coming that way afterwards, and that then we might give him a present of some foreign article or other. I had sent him a few things, but had never since personally visited him, and when I reached the settlement I was grieved to find that the old man was dead. His son, a lad of twenty-three, had succeeded to his estate, and his small official dignity and emoluments, and received me in a most remarkably friendly way. He was just starting from home, but on seeing me gave up all idea of his going away, and, insisting on my staying in his tent for the night, spent the remainder of the day with me.

'Next day, slinging on one side a postman's brown bag containing my kit and provisions; on the other an angler's waterproof bag, with books, &c.; and carrying from a stick over my shoulder a Chinaman's sheepskin coat, I left my landlord drinking the two ounces of hot Chinese whisky which formed the invariable introduction to his breakfast turned my face northwards, and started for a twenty-three miles' walk to the settlement which, for some summers in succession, has furnished me with men and oxen for my annual journeys. Now the Mongols are familiar with the

Russians, who, as tea-agents, reside in Kalgan; they have seen many passing foreign travellers on horses, camels, and in carts; they have seen missionary journeys performed on donkeys and ox-carts; but I think that that morning for the first time had they seen a foreigner, with all his belongings hung about him, tramping the country after the manner of their own begging lamas. There were few people to meet on the road, but those I did meet asked the customary questions in tones of great surprise, received my answers with evident incredulity, and, for the most part rode away muttering to themselves, You eldib eem, which may be translated to mean, "Strange affair." My feet, through want of practice, I suppose, soon showed symptoms of thinking this style of travelling as strange as the Mongols did, and were badly blistered long before the journey was over.



'An occasional rest and a bite of snow varied the painful monotony of the few last long miles; the river was reached at last, and, crossing it, I was soon in front of the cluster of huts I had come to visit, and on looking up I was agreeably astonished to find that the first man to come out to meet me was the mandarin of the district. He was soon joined by others, and, rescued from the dogs, I was escorted to his tent, seated before the fire, and supplied with a cup and full tea-pot. I had intended to drink tea in his tent only for form's sake; but his tea was good, the snow seemed only to have increased my thirst, the man himself was sincerely friendly; under the circumstances my stoicism broke down, and the mandarin's tea-pot was soon all but empty. Meanwhile, his tent had been filling with friends and neighbours, to whom the news of my arrival had spread, and in a little while I had round me a representative from nearly every family in the village. Among the others came my two servants—the priest and the layman who had driven my ox-carts for me. Escorted by these I went to another tent, rested there awhile, and then moved into a mud-built house. The priest I had come to visit was busy lighting a fire which would do nothing but smoke, and the room was soon full. Finding him alone, I told him that I had come to speak to him and my other friends about the salvation of their souls, and was pressing him to accept Christ, when a layman I also knew entered. Without waiting for me to say anything, the priest related the drift of our conversation to the layman, who, tongs in hand, was trying to make the fire blaze. Blaze it would not, but sent forth an increasing volume of smoke, and the layman, invisible to me in the dense cloud, though only about two yards away, spoke up and said that for months he had been a scholar of Jesus, and that if the priest would join him they would become Christians together. Whether the priest would join him or not, his mind was made up, he would trust the Saviour. By this time the cloud had settled down lower still. I was lying flat on the platform, and the two men were crouching on the floor—I could just see dimly the bottom of their skin coats—but the place was beautiful to me as the gate of heaven, and the words of the confession of Christ from out the cloud of smoke were inspiriting to me as if they had been spoken by an angel from out of a cloud of glory.

'But neighbours came in, duty called the blackman (layman) away, the evening meal had to be prepared and eaten, and it was not till late at night that I had opportunity for a private talk with him who had confessed Christ; and even then it was not private, because we were within earshot of a family of people in their beds.

'Of all the countries I have visited Mongolia is the most sparsely peopled, and yet it is, of all the places I have seen, the most difficult to get private conversation with any one. Everybody, even half-grown children, seems to think he has a perfect right to intrude on any and all conversation. Bar the door and deny admittance, and you would be suspected of hatching a plot. Take a man away for a stroll that you may talk to him in quiet, and you would be suspected of some dangerous enchantment. Remembering that one must always have some definite message or business to perform when he travels, and hoping to be able to do something with this same blackman, I had purposely left, in the Chinese inn, some presents which I could not well carry with me, and after a day's rest the blackman and I started to bring them. That gave us twenty-three miles' private conversation, and a good answer to give to all who demanded, "Where are you going?" "What to do?" He gave me the history of the origin and growth of his belief in Christ. I taught him much he did not know, and at a lonely place we sat down and lifted our voices to heaven in prayer. It was the pleasantest walk I ever had in Mongolia, and at the same time the most painful. My feet broke down altogether. It was evident I could not walk back again the next day, so, acting on my follower's advice, by a great effort I walked into the inn as if my feet were all right; we bargained for a cart and, the Chinaman not suspecting the state of my feet, we got it at a reasonable rate. Mongols and Chinese joined in explaining to me how much time and labour I would have saved if I had hired a cart at first, taken everything with me, and not returned to the inn at all. From their point of view they were right; but the blackman and I looked at the thing from a different standpoint. We had accomplished our purpose, and felt that we could afford to let our neighbours plume themselves on their supposed superior wisdom.

'Another day's rest at this place gave me what I much wanted—an opportunity for a long quiet talk with the mandarin of this small tribe. I was especially anxious to explain to him the true nature of Christianity, because the Mongol who professes Christianity lives under his jurisdiction, and I felt sure that a right understanding of the case might be of service in protecting the professor from troubles that are likely to come to him through men misunderstanding his case. The mandarin came. On my last visit I had been the means of curing him of a troublesome complaint over which he had spent much time and money; in addition, I had brought him a present from England. He was perfectly friendly and exceedingly attentive, and at the close of the conversation asked some questions which I thought evinced that he had somewhat entered into the spirit of the conversation. He is a man of few words, but from what he said I hope that he feels something of the truth of Christianity.

'My next expedition was to a mandarin of wealth and rank, whose encampment occupies a commanding site on a mountain-side overlooking a large lake. I found him at home, and, as he knows well the main doctrines of Christianity, my main mission to him at this time was to try and rouse him to earnestness of thought and action in regard to his personal relation to Christ. We spent great part of the afternoon in earnest talking, and I was much pleased with the manner in which he, from time to time, explained to another mandarin, who was there as guest, doctrines and facts which were alluded to in our conversation. Next morning he started on a journey connected with the business of his office, and I returned to my friendly quarters where I had left my belongings.

'I felt it laid upon me to visit two lamas at a temple some seventy miles from where I was, and started next day. I reached the temple in three days, and found that both the lamas I had come to see were dead. So, as far as they were concerned, I was too late. Both on the road, however, and at the temple itself, I had good opportunities for preaching and teaching. I met some interesting men, and not only in tents where I was entertained as guest, but sometimes out in the open desert, stray travellers would meet me, dismount from their horses, and give me occasion for Christian conversation. Five days completed this round, and after another day's rest I started back for Kalgan, escorted for ten miles by him who had professed Christ. We walked slowly, as we had much to say. Arrived at the parting place, we sat down and prayed together. I then left, and the last I saw of the poor fellow, there he was, sitting in the same place still. I reached Kalgan without adventure, and returned to Peking on March 21, having been away just over a month.'

Possibly the most touching comment upon this extraordinary journey is to give some of the brief entries which refer to it in the diary.

'February 19, 1884.—Started in a litter for Mongolia. Good talk in inn with innman.'

'February 23.—Went to Mr. Williams. My letter had not reached them. No one knew I was coming.'

'February 25.—Over the Pass to Barosaij.'

'February 26.—Spent the day with Tu Gishuae. Urged on him the internal proof of Christianity—the change of heart.'

'February 28.—Shabberti. Boyinto Jaugge has desire to become scholar of Jesus.'

'March 1.—Walked here. Feet terribly bad. Snow on the road. Great thirst. Badma Darag met me. Tea in his tent. Boyinto's confession in the smoke of the baishin.'[4]

[4] Fire in the centre of the tent.

'March 2.—Sabbath. Quiet day. Much talk with all. The Lord opened my lips.'

'March 3.—Walked to Barosaij with Boyinto to bring my presents. Talk about Christianity. Prayer in the desert. Feet terribly bad, oh, such pain in walking.'

'March 4.—Carted back.'

'March 7.—Hara Oss. Walked back here. Called on Tu Lobsung. Talk. He knew the way to heaven, but said, "Tell it to some of the younger ones." "You go first," I replied. "You most need to know."'

'March 8.—Terrible feet. Got to Chagan Hauran.'

'March 14.—Boyinto accompanied me to Chagan Balgas with his pony. Saw him sitting as long as I was in sight. Feet bad.'

'March 21.—Left Pei Kuan at 4 A.M. Dark and snow. Terrible march over slippery stones. Nan Kou at 7 A.M. No donkey on such a snowy day. Hired the next twenty-seven li. Stiff march. Shatto at 11.35. Terrible march to Ching Ho at 3 P.M. Terrible march to Te Sheng Men. Home at 6.10. Prayer Meeting. Thanks be unto God for all His mercies.'

Early in 1885 Mr. Gilmour's heart was rejoiced by the tidings of the baptism of Boyinto, the Mongol to whom reference has been repeatedly made above. Although Gilmour's was not the hand to administer the rite, undoubtedly the conversion was the result of his work. On January 26, 1885, he received a letter from the Rev. W. P. Sprague, of the American Mission at Kalgan, part of which we quote.

'Kalgan: Jan. 14, 1885.

'Dear Brother Gilmour,—I hasten to tell you the very good news. Boyinto of Shabberti was baptized by my hand this day into the Church of Christ, here at Kalgan, in the presence of our assembled church and congregation. I'm sure you will rejoice and thank God more than any of us. And I never saw our Christians so happy to receive any one into the Church. The only thing I regret is that it should not be your hand instead of mine to administer the sacred rite.

'I wrote you of his visit to us a month ago, and his application to join the Church here, and our satisfaction with his appearance. He turned up again yesterday morning, and spent all day with us. In the afternoon we had, by previous appointment, a union meeting of upper and lower city congregations, as a continuation of week of prayer meeting, because the interest was so great. Mr. Roberts preached, and in the after part of meeting, when two or three others had risen for prayers, I asked Boyinto if he wanted to ask Christians to pray for him, and he arose and expressed his desires, including wanting to be baptized very plainly. We called church meeting at close of the service, and proceeded to examine him for admission to Church. He answered so well as to please every one, making some happy hits, as when asked what sort of a place heaven was, replied, "I haven't been there—how can I tell?" Then said, "Would any one pray to go there if it were not a good place?" But his straightforward, open simplicity was refreshing. There seemed no reason for thinking he was other than an honest believer—seeking to follow Jesus in all things. The native church members first responded with enthusiasm that he was a most fit candidate for receiving to the Church, and expressed great delight at finding a Mongol who loved and trusted our Saviour. So we felt with Peter, "Can any man forbid water that these should not be baptized?" The others then asked me to baptize him on the morrow, when we were to have another union meeting at our place. And could you have seen his rising and answering my questions, give assent to creed and covenant, and then see him remove his cap and bow his head reverently and receive the water of baptism, your heart would overflow with gratitude and praise to God for this first fruit from Mongolia. After prayer we sang "From Greenland's icy mountains," changed to "From Mongolia, &c," and we felt it as never before.

'Though God has thus given us great pleasure in gathering this first fruit, still I feel, and we all feel, that the honour of the work belongs to God, and the reward to you and others.'

During 1884 and 1885 the regular work of the Peking mission occupied almost the whole of his time, the Rev. S. E. Meech being in England on furlough, and most of his duties therefore falling upon Mr. Gilmour. During his stay in England he had attended many of the Salvation Army meetings, and had caught much of their spirit. He had also come to the conviction that men needed to be dealt with individually rather than in the mass. Hence he gave much time to conversation, to teaching single persons the Christian catechism and the New Testament, and endeavouring, by talking and praying with them, to lead them to a knowledge of the truth. From six in the morning until ten at night he was at the service of all comers. In the afternoon he attended one or both of the Peking chapels, preaching if there were the opportunity, but always eagerly on the alert for any individuals showing signs of interest in the Gospel. It had been the custom of the missionaries to reserve the Sunday evening for an English service, devoted to their own spiritual refreshment. This, which was held in the mission compound, he ceased to attend, even although his absence sometimes made it impossible to hold the service, in order that he might find time to read and talk and pray with his Chinese servants. Frequently the meal-time would find him thus engaged, but the meal had to wait until his visitor had left, or until the interview came to its natural close. He ceased to read all newspapers except those distinctively Christian. He found no time for books, as he felt that direct work for the Chinese should fill the hours he might otherwise devote to reading. He became more wholly than ever the man of one book—the Bible—and so absorbed did he grow in this close dealing with souls that in the earlier stages of his wife's illness he felt constrained to place it before even her wish that he would remain by her at periods of severe suffering and weakness.

'December 9, 1883.—At chapel met Wang from a place 300 li away down in the country. He had heard a sermon there two or three years before which he remembered, and could quote. I began the service, and brought him up here to my study. We were talking when another man, Jui, came in from 130 li north of Peking. He had to run away from home on account of misconduct. These two kept me till dark.'

In a letter to the Rev. S. E. Meech, dated November 9, 1885, Mr. Gilmour refers to a number of these individual cases in which he has been interesting himself, and the way in which he has dealt with them. It illustrates his method of close and careful dealing with each native.

'Ch'ang attends Sunday and Friday services. My opinion about Ch'ang is that he wants mission employ. He has no expectation of that from me, and little from Rees. I think, too, that he does not mean to break with Christianity or with us, and I faintly hope that his experiences with us will do us good, though they have been most painful to us. I think you'll find him much more tractable than he would have been had he not been through these troubles with us.

'Hsing has had the devil putting philosophic doubts into him. I have pressed him to pelt the devil with Scripture, as our Master did.

'Li, shoemaker, I do like. He cannot stay to Sunday service. I take him before service therefore.

'Fu does well. Last Friday he remained after prayer-meeting, and talked till 9.40 about all manner of things secular and sacred. He has most pleasant remembrances of Emily—Emily, too, liked him.

'Jui Wu, the powder magazine man, is in a more hopeful case. He may come all right yet.[5]

[5] Fu is now (1892) an evangelist, and Jui Wu a dispenser, in the Chi Chou Mission.

'Old Tai nearly went, but will now, I think, remain till you come. He wants to tiffin with me on Sundays, and enjoys much four, five, or six small cups of good strong tea with milk and sugar. He is growing in grace.

'Young Tai I am detaining after his father goes and reading with him and teaching him. He gives up his trade for the day, and I want to give him a good day.

'Chao Erh attends well and is improved in circumstances.

'Lu Ssŭ is in his old trade, and doing well. He comes on Sundays when he comes. He was the man I hoped least of, and as yet he pleases me almost most.

'Lama comes to-morrow to finish reconstructing Mongol catechism. I may go on a two months' journey to Mongolia, starting in December. I'll have to see the children to Tientsin in February, and want to meet you.

'Hsues as they were.[6]

[6] Father and son; the only native preachers in the West City of Peking at that time.

'I am very much encouraged and thankful about the little Church. I can honestly say that I have tried to do my best for it during your absence, and God has encouraged me a good deal in it. I have reaped some that you have sown, and have endeavoured to sow something for you to reap when you return.

'I sometimes have deep fits of the blues when I think of the children, but their mother was able to trust Jesus with them, and why should not I?

'The Mongol work, too, has entered on a new phase, and that opens up a new future for me. It is a formidable affair. I don't think I'll go to Kalgan or that region. I fear no doctor would stay with me there. I may go away North-east. I can hardly tell yet. Meantime, with God's help, I hope to do another month's work in Peking, and then hand the thing over to Rees once for all. Most of my books I'll sell. What use are they to me? I never have time to read them, and am not likely ever to have.'

The letter just quoted was written after the sad event to which we must now refer. Towards the close of the summer of 1885 Mr. Gilmour awoke to the fact that one of the heaviest sorrows of his life was coming upon him. For some years past Mrs. Gilmour had been subject to severe attacks of pain. The visit to England and the rest and change of the old home life had in a measure restored her. But hardly were they comfortably established in their old Peking quarters ere some of her most trying symptoms reappeared. With that brave heart and resolute spirit characteristic of her whole missionary career, for a time she gave herself to the duties of the mission and bore her full share of its anxieties and toils. But gradually she was constrained to recognise that her active work was over. From the first she had thrown herself whole-heartedly into missionary Service. She could converse fluently with the Mongols, having acquired their language in the same way as her husband, by enduring repeatedly all the privations of life in a Mongol tent. She had impressed them by her fondness for animals, by her gentleness of spirit, and by her evident interest in all that bore upon their own welfare. In Peking she had laboured hard among the women and girls, both in the matter of education and also of direct religious instruction. A very bitter element in her cup of sorrow was the conviction gradually forced upon her that her power to do this work was fast slipping away. In a letter to her sister, Mrs. Meech, then in England, dated May 2, 1885, she gives the first clear expression to this feeling: 'I would have written before, but I have been ill for about six weeks; not actually ill, except one week, but not able to do anything except the children's lessons and the harmonium on Sundays sometimes. All the rest has had to go. I am sorry, but it can't be helped. How long it will last I don't know. I can't get stronger, so I must be content to be tired. I am nothing more than weak, and a great many people are that. There has been a grand revival here. It seemed to pass like a mountain torrent, while I had only to look on and see. My only wonder was that people had lived so long without the happiness that they might have had for the taking. I didn't want to go to the meeting, I felt so weak and unable to bear the tension of spiritual excitement. But as it was it didn't tire me at all, but made me love a lot of the people. May the Chinese feel the flood tide of new life that has come into Peking! And they must, there can be nothing to hinder it.'

The reference in the last part of this letter is to a great deepening of spiritual life that took place among the missionaries, and also among some of the European residents in Peking.

The first explicit reference by Mr. Gilmour to his coming sorrow occurs in the Diary; but in his report, sent home a month later, and dated August 4, 1885, he wrote: 'Mrs. Gilmour is very ill, and now very weak. I fear all hope of her recovery is taken away. Her trouble is a run-down, but the serious complication is her lungs. We are at the hills in a temple with another family, the Childs. Mrs. Child came out in the same ship with Mrs. Gilmour, when, as Miss Prankard, she came first to China. Mrs. Child renders invaluable service to the sick one.'

In the Diary the following entries show the course of sorrowful events:—

'July 4, 1885.—It really dawns upon me to-day in such a way that I can feel it that my wife is likely to die, and I too feel something of how desolate it would be for me with my motherless children sent away from me. Eh, man!'

'August 22.—Emily spoke of being sometimes so happy. She is quite aware now she cannot recover.'

'September 13, Sunday, Peking.—Emily saw all the women. She felt very weak to-day. Remarked at 7 P.M.: "Well, Jamie, I am going, I suppose. I'll soon see you there. It won't be long." I said she would not want me much there. She said fondly she would. "I think I'll sit at the gate and look for you coming." Said she has been out for the last time. Asked me not to go to chapel, but went.'

'September 17.—To-day, in the morning, I promised Emily that I would remain home from the chapel and give her a holiday. She was so pleased. We had a most enjoyable afternoon. She was so happy. She sat up for an hour or so, and we conversed about all things, the use of the beautiful in creation, &c.'

All the next day Mrs. Gilmour slowly sank, and soon after the midnight of September 18 passed peacefully within 'the gate.' The story of the closing scene was thus told by her husband:—

'Peking: Saturday, September 19, 1885.

'My dear Meech,—Emily crossed the river last night, or this morning rather at 12.15.

'I was called in from the Friday evening prayer meeting just as it was concluding, and found her with laboured breath and fixed eyes. For a time we thought it was all to end at once. After a time she got over it.

'10 P.M. was a repetition of 8 P.M.'s experience.

'At 12 midnight she was labouring much in her breath, coughed a very little cough, and all at once the rapidity of her breath nearly doubled, suddenly her hand fell over powerless, her eyes became fixed, there was some difficult breathing, and with Mrs. Henderson on the one side of the bed, which had been moved when we came from the hills into the sitting-room, she departed.

'During these four hours she spoke little; once or twice she called for milk, but for the most part contented herself with assenting or dissenting to and from my remarks and suggestions by moving the head.

'At 10.30, seeing me sleepy and desiring to sleep herself, she asked me to go and lie down, but I said I would not do so while she was so ill.

'I asked her if she felt all safe in the hands of Jesus. She nodded her assent.

'Some month or six weeks ago we two had talked about everything to be done in case of her death, the children, etc., and not only then, but more than once we had talked over spiritual things, because we feared that when the end came she might not be able to speak. I am glad we did so. During these four hours she was either in such great distress, or, when free from distress, was so tired and eager to sleep, that talking was hardly possible.

'The "Rest" she so longed for she has now got.

'I treasure what she said one day when she had been, I think, reading her wall text, "To me to live is Christ, to die is gain," when I asked her if she felt it so. She said she did, and often would remark that to go would be far better for her, but she was so eager to get well for my sake and that of the children. For herself, too, she was more and more enchanted with the beauty God had put in the world. On Friday I went in, she waved her hand and said, "What beauty!" It was some flowers on the table. A bunch of grapes, a beauty, filled her mouth with praise to God for all His goodness to her. The post waits. Funeral Monday.

'Yours in sorrow, 'J. GILMOUR.'

Mrs. Gilmour was buried on September 21. Her faith was clear and strong. Uncommon as their courtship had been, the subsequent married life was very happy. She was the equal of her husband in missionary zeal and enthusiasm, and he himself bears testimony to the unerring skill which she possessed in gauging the moral qualities of the Chinese. She gave much time and labour to Christian work among the women and girls in Peking; and her husband was greatly helped in his work during the nearly eleven years of married life by her sound judgment, her strong affection, her loving Christian character, and her entire consecration to the Lord Jesus Christ.



CHAPTER IX

A CHANGE OF FIELD

During 1885 James Gilmour gradually reached the conclusion that a change of field was desirable. He was aware that friends and colleagues more or less qualified to form an opinion had urged upon him the advisability of labouring in Eastern Mongolia among the agricultural Mongols. No one knew so well as himself the advantages and the disadvantages of this plan. The reasons that finally led him to a decision were noble and characteristic. It was a hard field, and no one else could or would go. The Mongols of the Plain were to some extent benefited by the American Mission at Kalgan; those dwelling in Eastern Mongolia were without a helper. Considerations like these, as he tells us, decided his new course of action.

'In these circumstances my mind has turned away north-east from Peking, where people are not so scarce, and where the Mongols live as farmers. I have been to that region twice. I knew some people who came from that region. As soon as Mr. Rees returns from Chi Chou I hope to go again. A doctor might be induced to settle somewhere there, and though it would be hard a bit, a family might live there too, which I don't think would be possible on the plain beyond Kalgan.

'I am fully aware of the difficulties. They are:—

'1. I have no proper Chinaman to take with me. More than half the population is Chinese, and I could not do well without a Chinaman.

'2. It is a new district and will take time to work up.

'3. It is not easily reached from Peking or anywhere else, and will be a very isolated part.

'4. It is rather a rough and unsafe district.

'I know all these, but feel, in reliance on God, like facing the thing as the best and proper thing to do. There are inns all about, and though for some time a private location may not be secured, we can still go about among the people. My main hope, though, is in settling down somewhere as a head centre, in close contact with the people, so that I earnestly desire that the doctor should come. If he is unmarried I would be glad to see him to-morrow. Could you not get a doctor who would be willing to remain single till a location could be secured? After a location has been secured let him marry if he likes.

'I think that the region I have in my mind would make a good centre for a doctor, and that he would have plenty of practice among Mongols and Chinese, especially if he could start a hospital for in-patients.

'I am very glad that the Mongolian region around Kalgan has shown signs of bearing fruit. It has strengthened my faith much. I am also glad that God has acknowledged in some degree my work here in Peking, and I feel more hopeful than ever I did. God, too, has cut me adrift from all my fixings, so that I feel quite ready to go anywhere if only He goes with me.'

Mr. Gilmour entered upon this new departure on the understanding that a medical colleague should be sent to him at the earliest possible moment. This responsibility the London Board assumed and endeavoured to discharge. The result was a severe trial to the faith, not only of the solitary worker but to all interested—and they were many—in the fate of the new mission. As we shall see later on, when a congenial and competent medical colleague reached him, and was entering with vigour and hope upon the work, Dr. Mackenzie of Tientsin suddenly died, and before the immediate and urgent claims of Tientsin the claims of Mongolia had to give way. But in estimating the success of both missions, that on the Plain, and that in Eastern Mongolia, it must never be forgotten that what Gilmour considered essential, the presence and help of a medical colleague, was never in the Providence of God granted to him for any length of time. In the account he gives of his first visit to the region as its missionary—he had been twice before on visits of inspection—he dwells upon this necessity.

'I left Peking December 14, 1885, and re-entered Peking February 16, 1886, so that my absence from here was just two months. The part of Mongolia I went to is situated 800 li, or say 270 English miles, north-east by east of Peking, and, at the usual rate of 90 li (or 30 miles) a day, is nine days distant. This is not the part of Mongolia near Kalgan. Kalgan is north-north-west of Peking, five days' journey.



'Whilst I was considering my plans a Mongol appeared in Peking who was willing to take me to his home, and I went with him, hoping thus to get introduced to a district of country, an introduction being both necessary and helpful. Ta Cheng Tzŭ is the name of the place where, through his introduction, I was located from December 23, 1885 to February 9, 1886. I had a room in an inn. I spent some days at the home of my Mongol friend and made two journeys to other places, but Ta Cheng Tzŭ was my headquarters. It is a small market town, with a daily fair. The surrounding neighbourhood is peopled with Mongols and Chinese in about equal proportions. The Mongols are mostly lords of the soil, and style the Chinese slaves, that is in the country. The real trade of the whole locality is in the hands of the Chinese. The Mongols all speak Chinese, and the town resident Mongols have, many of them, forgotten Mongolian, and laugh at themselves as not being able to speak their own language.

'The country is like Wales in this respect, that, though Mongolian is the native language, the coming language and the language that is affected and sought after, is Chinese. Well-to-do Mongols have Chinese teachers for their children, and read Chinese well. During my stay there I sold more Chinese than Mongolian books, and talked more Chinese than Mongolian, though my intercourse was largely with Mongols.

'Opium is largely grown there, so is tobacco, and large quantities of whisky are manufactured and consumed. It was partly a famine year. At a little distance from Ta Cheng Tzŭ the harvest had failed, and I think the line of preaching that seemed to impress the hearers most was one that reasoned with them about the growth, manufacture, and use of these three, being so contrary to Heaven's design in giving land and rain to grow food, that it was not to be wondered at if, seeing how the land and rain were perverted, God should send short rations. Evil speaking, vile language, made a fourth subject which naturally came in for notice, and on all these four subjects I scarcely ever spoke without gaining the nearly universal concurrence of my little audiences.