Appendix E: Biographies

Melville

John Melville (bap. Errol, Perthshire, Scotland 15 August 1802 – Dundee, Scotland 19 August 1886) was a Scottish colporteur and evangelist, and an unofficial agent in charge of the British and Foreign Bible Society’s work in the south of Russia, based in Odessa, between 1837 and about 1875.1 His parents were William Melvil, “a [illegible] labourer” and Margaret (Cooper/Cowper) Melvil.2

His father was married twice, first to Margaret (Cooper/Cowper) in Errol, Perthshire, on 25 February 1799 3 and, secondly, to Janet Martin in Errol, Perthshire, on 26 October 1806.4 In addition to John Melville, his parents, Margaret (Cooper/Cowper) Melville and William Melville, were also the parents of William (bap. Errol 1 December 1799) and Robert (bap. Errol 20 December 1803).5 In the marriage of William Melville and Janet (Martin) Melville, the children were Thomas (b. 1809), Cecilia (b. 1810), Jane (b. 1817), and David (b. 1821).6 The importance of his father’s marrying twice will be made clear when the death of John Melville is discussed at the end of this biography.

“Nothing is known concerning John Melville’s youth, his education or other aspects of his life in Britain. He was most likely a Presbyterian … and may have been raised in or have come into contact with the evangelical movement current in early nineteenth century Britain. In 1837 [he] moved to southern Russia and settled in Odessa. Why he moved is unknown, but apparently he supported himself by teaching, probably teaching English.”7

There are two surviving descriptions of John Melville. The Mennonite, Peter Jensen, described him as “a bachelor” and “a Presbyterian of the old school, who still believed in predestination and eternal damnation, a typical Scotchman [sic], tall spare and seemingly austere, but withal a most lovable character.”8 An English trader named George Hume described him as “a very remarkable Scot, tall and gaunt in his appearance and truly British in thought and feeling.”9

“In Odessa Melville would have known not only Russians but also Tartars, Jews, foreign colonists and merchants of many nationalities who often held diplomatic posts. The foreign colonists included ‘Germans’ from the neighboring Bessarabian colonies and others from more distant settlements in New Russia, including those Mennonites from Chortitza and Molochnaya who came to Odessa to sell their products.”10 “Though Jansen reported that Melville spoke little German and ‘horrible Russian’, Melville taught Hume Russian. Hume stated that Melville was a person in whom ‘in all his actions, precision was the keynote’, and there is nothing in the surviving material to suggest he was not competent in either Russian or German.”11

“Shortly after his arrival in Odessa, Melville began his lifetime’s work by distributing Bibles and tracts to people in the city.”12 There were at this time “no active BFBS [British and Foreign Bible Society] agents in southern Russia.”13 Until 1841, he received Bibles from Smyrna and the Levant, as “most of the sea trade of Odessa was with Mediterranean countries through the Bosporus, and many of the ships came from Ottoman controlled ports.”14 “In 1841, in order to secure a better supply of Bibles, Melville wrote to A. Mirrielees, the St. Petersburg BFBS agent.” Mirrielees sent Melville’s “letter to the BFBS Committee in London, … pointing out that Melville was ideally qualified … because he held a ‘favourable position’ in the eyes of local Russian authorities” and suggesting that “the Society appoint [him] as an official agent with a salary and travelling expenses.”15 But Melville wanted only “to procure a better supply of Bibles from the main Russian depot.”16 “[H]e could not become an employee of the BFBS [because] he desired to continue distributing tracts” as well.17 The BFBS, nevertheless, while not appointing him “as an ‘official’ agent, gave him all the recognition and help afforded to a normal agent,” and he “set about developing a network of colporteurs across southern Russia.”18

Melville’s important work of distributing “religious literature, particularly Bibles” is now thought, however, to “have been used as a means of disguising his real” intention,19 “clandestine evangelical work”20 “among the indigenous population in southern Russia.”21 A description of him at this work, published in 1896, shows the “indefatigable and pious,” “selfless, good and religious” Melville, “travell[ing] through southern Russia, the Crimea, the Caucasus, and Armenia to the borders of Persia,” preaching “‘the Word of God’ in their mother tongue” to “the Little Russians [Ukrainian peasants] of the south, the German colonists, numerous Mennonites … and the Karaim Jews,” known and loved by all of them.22 “Wherever he went,” he would gather them “into a backroom where he preached … to them in his own simple manner,” making a tremendous impression on “Christians of different denominations, Jews, and Mohammedans, all numerous small, pious people, who attended to hear Melville read in Russian in his deep voice. The pietistic idea which had developed among small isolated groups during the time of Alexander I were [sic] now renewed and expanded by the work of this pious man … with the help of dedicated people.”23 But “the archives of the British [and Foreign] Bible Society contain no reports from Melville, not even confidential ones,” about these meetings, and the Russian police seem not to have noticed them.24 The latter is surprising because, “while evangelical work by non-Orthodox religious groups among peoples not of the Orthodox faith was not forbidden by the authorities at this time, it was certainly not encouraged. Work among Russian peasants of the Orthodox faith was strictly prohibited.”25 Still, “during the Crimean War (1854–56) Melville remained in Odessa ‘during the whole of which time he … devoted himself entirely to the work of distributing the Scriptures among Russian soldiers’.”26 It is felt that his “clandestine activities among Russians escaped the notice of the authorities as a result of their inefficiency or because [he] disguised his work through appearing to work with acceptable groups.”27 A further explanation proffered is that those Russian-government officials in southern Russia who were from Baltic States and of the Lutheran faith “may have encouraged evangelical efforts.”28

“In 1866 Melville fell ill and returned to England, but in 1867 he was back in Odessa with a young Scot, James Watt, whom he set up as his successor. The BFBS officially established an Odessa Agency under Watt in 1868.”29 A certain animosity developed between the two men, caused by the opposition of “Melville’s personal touch” and Watt’s “shrewd business sense.” Watt’s letters to the BFBS hinted at “Melville’s amateurish methods.”30 Watt probably also became aware of Melville’s clandestine evangelical work, which could not be condoned by the BFBS.31

Melville is said to have returned to Scotland in the 1870s,32 but the fact that the last will and testament of John Melville of No 12 Richmond Terrace, Thorne Road, South Lambeth, in the County of Surrey, was drawn up on 8 July 1870 suggests that he came back before or in July 1870.33 How he spent the remaining years of his life is unknown.34

He died at the age of eighty-four at the home of his half-sister, Janet (Melville) Guild, 16 Elizabeth Street, in Maxwelltown, Dundee, on 19 August 1886 of “congestion of lungs (3 days) and senile decay.”35 Janet (Melville) Guild provided the wrong name for John’s mother in her half-brother’s death certificate, giving her own mother’s name instead. Possibly she did not know his mother’s name, as there was a gap of nineteen years between Janet’s and John’s ages.

John Melville’s estate at his death amounted to £4700. He left legacies of £50 or £100 to his brothers and sisters, the widow of a brother, and two nieces. He also left bequests to churches in Errol, Perthshire, and to the British Society for the Propagation of the Gospel among the Jews.

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