In his official report he rapidly summarises the achievements of the last nine months:—
'By the middle of February I had a limited knowledge of the colloquial, picked up from listening to and joining in the conversation going on among the inmates of the tent at Olau Bourgass, and those with the numerous visitors who took occasion to call on my lama, who was rather a famous man. At the end of February the lama returned south to Urga, and I went back into Russia, and got a Buriat teacher. This individual, however, turned out so incredibly lazy, and I felt so dull alone in my large comfortable rooms, after the friendly bustle and crowd of the little tent, with its cheery fire, that I could not stand it. So I got my teacher and myself into a tarantass, and went off to visit the scenes of the former mission in Siberia. My teacher proved very useful. He spoke Russian very well, I spoke Mongolian to him, and thus we travelled, the doubtful wonder of all Russians, who could not understand how a man not born a Buriat could get acquainted with that language, and yet know no Russian. After visiting the converts, partly for the sake of diverting the curious eyes of the Russians from the great aim of my journey and partly in the traveller's spirit, I turned westward and crossed the Baikal on the ice, and remained a few days in the capital of Siberia, Irkutsk. On returning to Kiachta I found another teacher, and went out for another month into Mongolia and tent life. All the while that I was in Mongolia I used to return to Kiachta once a week, usually on Saturday, and abide in the land of habitations till Monday.
'Early in May I started for the south. I had intended to remain over the summer in Urga, but unexpected difficulties turned up, and led me to decide on going down to Kalgan at once. From Urga to Kalgan (600 miles) was done on horseback, accompanied by a single Mongol; and as we carried no luggage, we had to depend on the hospitality of the Mongols for lodging and cooking, or, as they call the latter, "pot and ladle."
'In this way I saw a very great deal of tent life during the twelve or thirteen days the ride lasted. I got into Kalgan just two days before the rainy season came on (June 15), and having, after difficulty, secured a teacher, passed the summer in Kalgan studying the book language and practising writing. In October I went up again to the grassland and spent some weeks revising my knowledge of the colloquial and observing the difference between the northern and southern manner of speaking. I finally left Mongolia in a furious storm on the morning of November 1, and re-entered Peking November 9.'
Gilmour on his return was naturally an object of great interest to all the missionary and to some of the official community. He soon settled down to the study of Chinese, and to such mission work as he could usefully engage in during the winter at Peking. A letter to the writer, under date of January 21, 1872, enables us to realise somewhat the life of this period:—
'My dear Lovett,—Though I acknowledged receipt of your last welcome epistle, I am aware I owe you a return, and here it is ... I have thought that perhaps an account of how a Sabbath goes in Peking might not be uninteresting, and I'll just confine myself to to-day. Well, this morning, on getting up, I found my stove was out. This is a very unusual thing, but it just happens once, say, in three weeks. The thermometer was about 5°. The first thing after getting dressed was not to call my servant, as you might suppose, but to go in quest of letters. A mail had come in the night before, but I had returned home too late last night to see it. So I went over to Dr. Dudgeon's house before he was up, prowled about till I found the mail, but there was nothing for me. I returned to my cold room, and was there till the breakfast-bell rang. I board with Edkins, and to go there is a pleasant break in the monotony.
'On coming back to my quarters I found the room full of smoke, doors and windows open, my boy on his knees fussing about the stove, and saying, Moo too poo shing—"the wood won't do." I saw at once that that would not do for me, so I buttoned up my coat and went out on to the great street for a walk. The street on which we live, the Ha Ta Mun (great street), runs north and south, and a cold wind was blowing down the road, carrying clouds of dust with it. Through the dust, however, were visible the paraphernalia of two funerals, one going north, the other going south. They met just opposite our place. That going south was much the grander of the two, and had a long procession of people carrying emblematical devices, honorific umbrellas, drums, gongs, and musical instruments. Ever and anon a man took quantities of paper discs with square holes cut in the centre and scattered them to the north wind. The papers are supposed to represent cash, and were scrambled for eagerly by the urchins, though they could be valuable only as waste paper. In the procession also was carried the chair in which the deceased used to ride, his mule cart also figured conspicuous, and then came the mourners.
'As you know, mourning garb in China is white, and I noticed that some of the mourners had adopted a neat device. All Chinamen who can afford to be warm in winter wear robes lined inside with fur. A rich robe is lined with fine material, but the common thing is white lambskin. Well, these fellows simply become turn-coats for the time, and put on their fur robes inside out, and thus were in the fashion. The coffin itself was laid in a magnificent bier towering high, surmounted by a gilt top piece, hung with silks, and borne by forty-eight bearers.
'Of course everything has to make way for the funeral. The Peking streets are very wide, and at the same time very narrow. In the centre and high up is a cart road with an up and a down line, along the sides of this are ditches and holes, beyond these ditches and holes is another way more or less passable, and beyond that again the shops. The funeral procession took the crown of the road, crept along at its snail's pace, while the traffic took to the side roads.
'After a good long walk among stalls and wheelbarrows I got back to my abode, found a good fire, and that it was high time to go to the Chinese service. I don't understand all I hear, but I understand some, and make a point of hearing one and sometimes two Chinese sermons on the Sabbath. An old Chinaman was preaching, and I could see from the manner of the congregation that he was securing the fixed attention of his hearers. Before the sermon was ended there was a bustle at the door, and in came three Mongols with my Chinese card. They were asked to wait till the service was concluded, then I took them to my quarters and had some conversation with them. One of them had come for the doctor, and wished to get cured of so prosaic a disease as the itch.
'Before I was finished with them, my servant came to say that another Mongol had called for me and was waiting for me in Edkins's. When I went over I found an old Mongol, a blackman, fifty-eight years of age. This layman was named Amäsa, and has been in the habit of paying Mr. Edkins visits every winter when he comes down to Peking. Last year he did not come, and we were concluding that he had died. Of course we were glad to see him. I got him into my room and we had quite an afternoon of it. The old man knew a good deal about Christianity, and I gave him what additional instruction I could. Of all the Mongols I have seen he is, perhaps, the most ready to receive instruction.
'It was quite late in the afternoon before he left, and I had just time to take a walk at sunset and be back in time for dinner. Immediately after that the people began to assemble for evening service. This is held every Sabbath evening in Mr. Edkins's parlour. Upwards of twenty usually compose the congregation. The missionaries take the service in turn. After service the mass of the congregation separated, but one man came with me to my room, and there we sat talking till midnight, when my visitor rose to depart.
'There, you see, I have given you the history of one Sabbath in Peking. It is a pretty fair sample of what goes on here very frequently. However, when I find myself free on the afternoon I accompany Mr. Edkins to some one of the two chapels, which are in distant parts of the city. I do not go so much to hear him preach as to have his conversation on the way there and back, and, as you may suppose, we sometimes stumble upon an argument, and this makes it quite lively.'
The self-denying and arduous labours of his first sojourn in Mongolia had given to James Gilmour a knowledge of the language and an acquaintance with the nomadic Mongols of the Plain far in excess of that possessed by any other European. But even then, as also at a later date, the question was raised whether more fruitful work might not be done among the agricultural Mongols inhabiting the country to the north-east of Peking. Hence, on April 16, 1872, he started on his first journey through the district in which in later years the closing labours of his life were to be accomplished. He spent thirty-seven days in this preliminary tour, and travelled about 1,000 miles.
Gilmour's first estimate of this region as a field of missionary enterprise, expressed on April 25, 1872, remained true to the end, even though in later years the exceptional difficulties of work among the nomads induced him at last, as we shall see, to settle among the agricultural Mongols:—
'Though I saw a good many Mongol houses, yet I must say, I do not feel much drawn to them in preference to the nomad Mongols. The only possible recommendation I can think of is that, coming among them, I might go and put up for some days at a time in a Chinese inn. This would save me from great trouble in getting introductions, and it might be less expensive. The great objection I have to them is that, though a mission were established among them, it would be more a mission in China than anywhere else. The Mongols in these agricultural villages speak Chinese to a man, and I cannot help feeling that, since there are so many missionaries in Peking speaking the Chinese language, these Mongols fall to them, and not to me.'
Soon after his return from this trip into Eastern Mongolia, Mr. Gilmour sent home an elaborate report upon the conditions and prospects of the Mongol Mission. He deals with the whole question of the work, showing why, in his opinion, the agricultural Mongols should be evangelised by Chinese missionaries. Mr. Edkins and others thought that Gilmour should undertake that labour, but after having seen more than any missionary of both regions and classes of Mongols, on the ground that he was the man 'who had to go and begin,' he decided for the Plain.
Even at this early date Mr. Gilmour urged repeatedly and strenuously upon the Directors the pressing need he felt for a colleague. And thus early began the long series of seeming fatalities that prevented him from ever receiving this joy and strength. Partly from the needs of the Peking Mission, and partly from respect to a notion which the American Board of Foreign Missions had that their occupancy of Kalgan, on the extreme southern limit, constituted all Mongolia into one of their fields of work, the Rev. S. E. Meech, Mr. Gilmour's old college friend, who had been designated as his first colleague, was stationed at Peking. With reference to this, in closing the report above referred to, Gilmour wrote:—
'Mr. Meech's perversion from Mongolia to China is much to be deplored. I think it would be wrong in me not to inform you of the true state of matters, and to remind you that it is little short of nonsense to speak of reopening the Mongolian Mission so long as there is only one man in the field. I am fully aware of the difficulty of finding suitable men, and most fully sympathise with you, but don't let us delude ourselves with the idea of Mongol Mission work progressing till another man or two come and put their shoulder to the wheel. All that I can do I am quite willing to do, but my own progress is most seriously hampered because I am alone.'