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The Legacy of James Gilmour Kathleen L The Legacy of James Gilmour Kathleen L. Lodwick ongolia and thename of JamesCilmourwill foreverbe could read, adding that if the mission were to be successful, the M linked in the minds of many people because of his Bible needed to be translated into Buriat (a related language), books Among the Mongols and More About the Mongols, which are which the Mongols could understand. He also wrote that he anthropological observations of Mongolian society as he ob­ needed "pictures,especiallyin color." Mostly,however,he needed served it in the latter half of the nineteenth century. In 1883 one colleagues, without whom "it is little short of nonsense to speak reviewer of Among the Mongols wrote that it reminded him of of reopening the Mongolia Mission." The mission was also much Robinson Crusoe-yet Gilmour's was a true story, reflecting his more costly than the board had anticipated, as their appropria­ long years in Mongolia with the London Missionary Society tion was sufficient for him to make only one four-week trip per (LMS). year. Gilmour added that he had paid for his 1870-71 travels out James Gilmour was born on February 12, 1843, in Cathkin, of his own funds but did not know how long he could continue near Glasgow, Scotland. While studying at Highgate in London to do SO.5 in 1867 he applied to the LMS and was appointed to reopen the Awaiting instructions from the LM5-which never came­ Mongolian Mission, pioneered by Edward Stallybrass and Wil­ Gilmour spent the summer of 1872 in Peking studying written liamSwanand their wivesfrom 1817 to 1841. Even as he accepted Mongolian. Then in the winter he observed medical cases at John his appointment, Gilmour indicated that he wished it were to a Dudgeon's Peking hospital, where he studied Mongolian and less isolated field. His acceptance letter clearly reveals he felt no spoke with Mongols who were visiting the city. call to Mongolia,' and one wonders whether he would have Gilmour made a second trip to Mongolia in 1873. He wrote accepted the assignment had he known that Mongolia was a that he moved frequently, butdid linger longer neartemples and theocracy in which all aspects of life were bound up in Lamaism. trade centers. The Mongolian population was very scattered, Indeed, the LMS board itself seems to have beenlargely ignorant however, and some days he spoke with only one or two people. of the theocratic nature of Mongolian life. On average, he reported, he traveled twelve English miles per day, spoke daily to only twelve men, three women, and five Arrival in the Far East youths each day, and treated eight patients. "The fewness of the natives is the hardest trial I have had to bear." He wondered Gilmourwasordainedon February10,1870,at AugustineChurch, about the wisdom of continuing in Mongolia, as, he noted, in a Edinburgh, sailed for China twelve days later/ and arrived in single day he could speak to as many Chinese as he was seeing Peking on May 18. Learning that the anticipated French military each week in Mongolia. He concluded, "In the way of direct response to the Tientsin Massacre would likely trap him in results I have seen absolutely nothing. I cannotsay thatI haveyet Peking, Gilmour memorized a few sentences of Mongolian and seen a single Mongol ambitious about his soul. I have seen Chinese and hastily departed for his field.' His instructions hundreds of them working out their own salvation, as they specified that he should "study the Mongolian language and suppose, by prayer, offerings, pilgrimages and other works of literature,make acquaintance withtheMongolianpeople, gather men generally but I have never yet seen one at all anxious that information respecting the localities most suited to closer inter­ Christ should save him. Christ and His salvation they consider a course with them, and the forms of labor best adapted to accom­ superfluity." Gilmour noted that the Mongols did want one plishthe greatpurpose of evangelizingthem." ReachingKyakhta thing he had to offer-medicine. Many people he metknewabout ontheRussia-Mongoliaborderon September28,Gilmourquickly the LMS hospital in Peking, and Gilmour thought it might attract discovered that neither the Mongolians nor the Russians really a few converts. Overall, however, he concluded that the people wanted him there. Undaunted, he hired a teacher. When the "are so sunk in their superstitions" that though the Chinese "are arrangement did not work out, Gilmour went to live in the tent said to be destitute of heart and religious feeling ... I think there of a lama who had befriended him.' is more hope of China than Mongolia by a long way.:" Gilmour spent fifteen months in Mongolia on his first visit Although Gilmour's arrival in Mongolia predated the co­ and then returned to Peking. He later wrote the LMS with his mity agreements among Protestant missions, the LMS had a opinions of the work, listing the advantages and disadvantages dispute with the American Board of Commissioners for Foreign of centering it in each possible locale. Many of his descriptions of Missions over who was to evangelize the area. Gilmour, how­ the Mongols and their society later appeared in his books about ever, liked the American missionaries, William P. Sprague and Mongolia. For example, he wrote at length about lamas, whom his wife, who had settled at Kalgan (Zhangjiakou), and stayed he thought made up "half the male population of Mongolia," with them when he passed through the city, a major trading noting he had reached that conclusion "from personal acquain­ centerfor northernChina andMongolia?Laterthey occasionally tance with families in various parts of Mongolia." He estimated traveled together, and it was Sprague who baptized the only that only 15 percent of the laymen and 5 percent of the lamas convert Gilmour ever saw in Mongolia-a Han Chinese living there. Kathleen L. Lodwick is Professor of Asian History at Pennsylvania State University, Berks-Lehigh Valley College, Fogelsville, Pa. She is the authorof A Partner Arrives Educating the Women of Hainan: The Career of Margaret Moninger in China, 1915-1942 (1995) and Crusaders Against Opium: Protestant Mis­ Gilmour had arrived in China a single man, but he was soon in sionaries in China, 1874-1917 (1996) and compiler of Chinese Recorder correspondence with Emily Prankard, the sister of the wife of Index: A Guide to Christian Missions in Asia, 1868-1941 (1986). Samuel E. Meech, a colleague at the Peking station who had also 34 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 27, No.1 been a classmate of his in Britain. By early 1874 Gilmour re­ On this journey Gilmour reported that most people were quested the board to send Emily to China to marry him." The friendly. The two had stayed a week at a large temple where they board agreed, as did Emily, and she made the journey to China, were welcomed by the common folk and lower lamas, but then arriving in December that year. They married within a week of the higher lamas orderedthemaway. Gilmour thoughtthe lamas her arrival and quickly settled into life on the Peking mission and mandarins opposed him because he and his wife were so compound, where three sons were born to them. well received by the commoners. They encountered many such Gilmour was planning to return to Mongolia in 1877, but he difficulties duringthe summer. Stoppingatone place wherethey was forced to change his plans. At first delayed because of the asked a lot of questions and did a lot of writing, they heard many birth of his first son, the trip was cut short after only thirty miles people ride pasttheir tent saying such things as, "Without doubt when they were caught in a windstorm and Emily became ill, they are carrying off the luck of some thing or another." In requiring them to return to Peking. They gave up altogether another place they heard the accusation that at night they did not when they learned that personnel changes were going to leave the Meeches alone at the Peking compound. Frustrated, Gilmour asked for advice from London, indicating he did not think he Gilmour had to deal with would settle in the open country, as such areas had only one to three families per square mile and when some Roman Catholic the problem of living with missionaries had tried in such an area, they "were forcibly his compatriots in an deported." Gilmour made it clear that he was not asking to be relieved of his post or to abandon Mongolia, but he did want to isolated mission compound. know what to do," In what was becoming a frustrating pattern, the board failed to address such concerns. Gilmour returned to Kalgan in May 1878 and was warmly sleepbutgathered up the valuable things of the place to carry off, welcomed by a lama who had seen him"approaching from afar including "four large lumps of silver which we had discovered and ran round to all the tents in the cluster shouting 'He's come.' in the earth." 'He'scome."?"Onthis trip he traveled withWilliamSprague and Gilmour attributed such rumors to the Chinese and Mongo­ reported thatsome people were friendly and knew why theyhad lians' disbelief that they were preaching and healing without come. Some were willing to argue the merits of Christianity and charge. He admitted that his work suffered a real setback when Buddhism, and others listened, but most wanted to discuss other he senta Mongolianwithaneye disease to the Pekinghospital for things. He reported that fewer people were asking for medicines surgery, which was a failure. "Ill news flies apace," he wrote, because they had discovered that some diseases could not be adding that he soon heard of the matter in Mongolia.
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