Robert Moffat.
by David J. Deane.
PREFACE.
The record of a life like that of Robert Moffat, the South African missionary, can never be devoid of interest until all appreciation for noble deeds and patient endeavour becomes extinct in the heart of man.
Till then, our pulses will quicken and our enthusiasm kindle as we read of dangers encountered and overcome, of the true courage that could undismayed encounter the king of beasts roaming on the African plain, and of passing the time with savage chiefs, beneath the spears and clubs of whose warriors thousands had been slain. Or our sympathy is awakened as stories of sickness and suffering, of hunger and terrible thirst, of trying disappointments, continued year after year, are related. Anon, gratitude causes the tear to start to our eye as we witness the love that prompts the effort to win the heathen to the Saviour, and see the once benighted ones clothed and subdued, learning in mind and heart the truth of the Gospel. Gratitude arises that we have men, heroic Christian men, who count nothing dear to them, not even their lives, that they may win sinners to the love of Jesus Christ.
Such an one was he, whose memoir we present to our readers, with the earnest desire that his strong faith may strengthen ours, that his quiet courage may excite us to perseverance in well-doing, and that his deliverance from manifold and very real dangers may lead us to place reliance upon Him in whom Moffat trusted, and who never forsakes those that trust in Him. May we all see, and especially the youth of our land, as we read the records of such noble lives, that true godliness detracts not from true manhood, but rather that it glorifies and ennobles it, until evil is overcome, and the wicked are put to silence.
In writing this brief sketch of the life of the Rev. Dr. Moffat, the author has been much indebted to those who have trodden the path before him; especially to the two well-known works, "Robert and Mary Moffat,"
by their son John S. Moffat, and to Robert Moffat's own book, "Missionary Labours and Scenes in South Africa." He also owes his acknowledgments to "The Missionary Magazine," "The Chronicle of the London Missionary Society," to the Reports of various Missionary Societies, "A Life's Labours in South Africa," and to other works from which information upon the subject has been gathered. To the two first named the author especially refers those of his readers who wish for fuller details than are given in this volume.
ROBERT MOFFAT.
CHAPTER I.
PIONEER MISSIONS IN SOUTH AFRICA.
The history of missions in South Africa abounds in interesting facts and incidents. Stories of heroism, strange adventures, and descriptions of journeyings among savage tribes and through countries frequented by beasts of prey, form part of its details. Its theme is love to God and love to man, and its facts have been called into existence through the efforts of noble-minded and true-hearted men and women to bring their coloured brethren and sisters to the knowledge of the Saviour, Jesus Christ.
Many names are held in veneration in connection with these missions, names of those who, having laboured faithfully upon earth, have been called to their reward; among these none stands forward with greater prominence than that of Robert Moffat.
A brief glance at the development of the colony at the Cape of Good Hope, and at the early efforts made to evangelise the native races, may enable the reader better to understand the work carried on by Robert Moffat, and the success achieved; also to realise something of the position of affairs when he first landed in South Africa.
Discovered by the Portuguese in 1486, it was not until the middle of the seventeenth century that much was done in the way of European colonisation. In 1652 the bold and mountainous promontory of the Cape was taken possession of by the Dutch, and a settlement was founded on the site of the present Cape Town. The earliest colonists were chiefly Dutch and German farmers; who were joined a little later on by numbers of French and Piedmontese Huguenots, driven from their native lands for conscience' sake.
At this early period the whole of what is now designated the Colony, was inhabited by Hottentots, a people lighter in colour than the Kafirs and Bechwanas, having pale yellow-brown skins, symmetrical in form when young, hardy, and having small hands and feet. They have nomadic tendencies; and, in their uncivilised state, scarcely practise agriculture. Their system of government is somewhat patriarchal; and they live in "kraals," or villages, consisting of bee-hive shaped huts, arranged in circular form. Their ideas of a Deity are extremely faint, they possess little in the nature of religious ceremonies, but the power of sorcerers among them is great. According to the locality occupied, they are known as Hottentots, Namaquas, or Corannas.
As the European colonists increased in numbers, they gradually advanced northward and eastward, either driving back the natives or subjugating them as slaves to their service. In 1806 the colony passed into the hands of the English, and, after a season of conflict, the Hottentots within the British territory were emancipated. This act of justice took place on 17th July, 1828.
In the early years of the present century, the natives of South Africa comprised--besides the Hottentots, who occupied the southern portion of the country, and were thinly scattered, to the north-west, in Great Namaqualand--the Kafirs, who dwelt in the south-east, beyond the Fish River; the Basutos, whose kraals were south of the Orange River; the Bechwanas and kindred tribes to the north of that river; and far away to the north-west, beyond Namaqualand, the Damara tribes, of whom but little was known at that time. Besides these, there were the Bushmen, a roving people, small in stature, and sunk to the lowest depths of barbarism, hunted down by the Dutch farmers like wild beasts, who had their hands turned against every man, and every man's hand turned against them.
To the Moravians belongs the honour of first seeking to bring the natives of South Africa under the influences of Christianity. In 1737 George Schmidt, who had been sent forth by the small Moravian church of Herrnhut, arrived in Cape Colony, and at Genadendal (the Vale of Grace), then known as Bavian's Kloof (the Glen of Baboons), established a mission station, where he laboured among the despised and oppressed Hottentots with much success for seven years. His work excited considerable opposition and persecution. He gathered a small Christian community and a school; but the Boers, or Dutch farmers, becoming jealous of the black population receiving education, he was summoned to Holland, and not allowed to return.
Fifty years elapsed before the Brethren were able to resume their work; but in 1792, three humble Christian artisans recommenced labour at Genadendal. The occupation of the colony by the British Government gave security to their mission, and it soon grew to be a large settlement, and a centre of light and civilisation to the surrounding country.
In 1799 the London Missionary Society commenced work in Cape Colony; at first by four brethren, who were shortly reinforced by Dr. J.P.
Vanderkemp, a native of Holland, a man of rare gifts and dauntless courage. Successively scholar, cavalry officer, and physician, he was for some years a sceptic, but being converted through the drowning of his wife and child, and his own narrow escape from death, he commenced the earnest study of the Bible and the Eastern languages, and gained such wonderful proficiency in the latter, that it is stated he had a fair knowledge of sixteen.
Vanderkemp chose the Kafir tribes for his field of labour, and in 1799 proceeded from Graf Reinet, then the most distant colonial town, and that nearest to the Kafirs, to the headquarters of that people.
Frequently in danger of his life, among those who considered the murder of a white man a meritorious deed, he worked and endured great hardship and privation, that he might make known the truths of the Gospel to the ignorant around, until the close of the year 1800, when, owing to a rebellion among the farmers, and the general unsettled state of the frontier, he was compelled to relinquish his mission.
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Afterwards he laboured among the Hottentots of the colony with rare self-devotedness, often in great straits and many perils, but with frequent manifestations of the Divine blessing upon the work carried on.
Finally, the Hottentot mission was transferred to Bethelsdorp, where steady progress was made. The scholars readily learned to read and write, and their facility in acquiring religious knowledge was astonishing, considering the peculiar apathy, stupidity, and aversion to any exertion, mental or corporeal, which characterised the natives. Dr.
Vanderkemp died in 1811, after breathing out the Christian assurance, "All is well."
While Dr. Vanderkemp bent his steps towards Kafirland, three other missionaries, by name Kitcherer, Kramer, and Edwards, proceeded to the Zak River, between four hundred and five hundred miles north-east of Cape Town. Here a mission was established to the Bushmen, which, although unsuccessful in its original intention, became the finger-post to the Namaquas, Corannas, Griquas, and Bechwanas, for by means of that mission these tribes and their condition became known to the Christian world. After moving from their original location to the Orange River, at the invitation of a Griqua chief, Berend Berend by name, the mission was carried on among the Corannas, Namaquas, and Bastards (mixed races), finally removing in 1804 to Griqua Town, where it developed into the Griqua Mission, under Messrs. Anderson and Kramer, and became a powerful influence for good; continuing in existence for many years.
Mr. Anderson thus describes the condition of the Griquas when he first settled in their midst, and for some time afterwards:--
"They were without the smallest marks of civilisation. If I except one woman, they had not one thread of European clothing among them; and their wretched appearance and habits were such as might have excited in our minds an aversion to them, had we not been actuated by principles which led us to pity them, and served to strengthen us in pursuing the object of our missionary work; they were, in many instances, little above the brutes. It is a fact that we were present with them at the hazard of our lives. When we went among them they lived in the habit of plundering one another; and they saw no moral evil in this, nor in any of their actions. Violent deaths were common. Their usual manner of living was truly disgusting, and they were void of shame."
By missionary effort these unpromising materials yielded such fruit, that, in 1809, the congregation at Griqua Town consisted of 800 persons, who resided at or near the station during the whole or the greater part of the year. Besides their stated congregations the missionaries were surrounded by numerous hordes of Corannas and Bushmen, among whom they laboured. The land was brought under cultivation, and fields waving with corn and barley met the eye where all had been desolation and barrenness. In 1810 a threatened attack from a marauding horde of Kafirs was averted in answer to prayer. Mr. Janz, the only missionary then on the place, with the people, set apart a day for special supplication; they sent a pacific message and present to the Kafirs, who immediately retired. In place of war there was peace, and the blessings of civilisation followed the preaching of the Gospel.
A mission had also been commenced by the London Missionary Society in Great Namaqualand, north of the Orange River, on the western coast of Africa; a country of which the following description was given by an individual who had spent many years there: "Sir, you will find plenty of sand and stones, a thinly scattered population, always suffering from want of water, on plains and hills roasted like a burnt leaf, under the scorching rays of a cloudless sun."
The missionaries, after a journey of great difficulty and suffering, reached the land of the Namaquas, and halted for a time at a place which they named "Silent Hope," and then at "Happy Deliverance;" finally they settled at a spot, about one hundred miles westward of Africaner's kraal, called Warm Bath. Here, for a time, their prospects continued cheering. They were instant in season and out of season to advance the temporal and spiritual interests of the natives; though labouring in a debilitating climate; and in want of the common necessaries of life.
Their congregation was increased by the desperado Jager, afterwards Christian Africaner, a Hottentot outlaw, who, with part of his people, occasionally attended to the instructions of the missionaries; and they visited the kraal of this robber chieftain in return. It was here that he first heard the Gospel, and, referring afterwards to his condition at this time, he said that he saw "men as trees walking."
Terrible trials soon came upon these devoted missionaries. Abraham Albrecht, one of their number died, and Africaner, becoming enraged, threatened an attack upon the station. The situation of the missionaries and their wives was most distressing. Among a feeble and timid people, with scarcely any means of defence, a bare country around, no mountain, glen, or cave in which they could take refuge, under a burning sun and on a glowing plain, distant two hundred miles from the abodes of civilised men, between which and them lay the dreary wilderness and the Orange River; such was their position, with the human lion in his lair, ready to rouse himself up to deeds of rapine and blood.
For a whole month they were in constant terror, hourly expecting the threatened attack. Their souls revolted at the idea of abandoning the people, who were suffering from want, to become a prey to a man from whom they could expect no quarter. On one occasion they dug a square hole in the ground, about six feet deep, that in case of an attack they might escape the musket balls. In this they remained for the space of a week, having the tilt sail of a waggon thrown over the mouth of the pit to keep off the burning rays of an almost vertical sun. Eventually they withdrew northward to the base of the Karas mountains, but finding it impossible to settle, retired to the Colony.
Africaner approached the station, and finding it deserted, plundered it of whatever articles could be found; one of his followers afterwards setting fire to the houses and huts. Thus for a season, this mission was brought to a close. It was after a time resumed at a place south of the Orange River named Pella.
Thus missions in South Africa had been commenced, stations among the Hottentots and others had been formed, good work had been done, and the way pioneered. The field was opened and it was wide, but as yet the labourers were few.
At the time when Vanderkemp closed his eyes on this world, a lad was working as an apprentice to a Scotch gardener, rising in the dense darkness of the cold winter's mornings at four o'clock, and warming his knuckles by knocking them against the handle of his spade. He was passing through a hard training, but this lad was being prepared to take up the work which Vanderkemp had so well begun, though in a somewhat different sphere, and to repair the loss which had been sustained by the missionary cause through his death. The name of this lad was Robert Moffat.
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CHAPTER II.
CHILDHOOD AND YOUTH.
Robert Moffat was born on the 21st of December, 1795. His parents dwelt at that time at Ormiston, in East Lothian, Scotland. They were pious God-fearing people; the mother though holding a stern religious faith, yet possessed a most tender loving heart, and very early sought to instil into the minds and hearts of her children the love of God and a knowledge of the Holy Scriptures.
Of the early childhood of the future missionary very little is stated.
In 1797 his father received an appointment in the Custom House at Portsoy, and in 1806 the home of the Moffats was at Carronshore, on the Firth of Forth. At this time the family consisted of four sons and two daughters, besides the subject of this memoir.
A glimpse of the interior of their cottage, during the long winter evenings, is given, which shows how the mother by her gentle influence may become the means of sowing seed, which shall spring up in after years bearing fruit a hundred-fold. The lads were gathered by the fireside learning to knit and sew, and while so engaged their mother, who took great interest in the missionary enterprises then carried on, read aloud, in such publications as she could obtain, the descriptions given of the work and sufferings of the pioneer labourers in heathen lands, more especially of the Moravians in Greenland and the East Indies.
Of educational advantages, Robert had but few in his early days. One, "Wully Mitchell," as he was popularly called, the parish schoolmaster was his first tutor; and "the Shorter Catechism," the title-page of which contained the alphabet, his first instruction book. His progress was but slow, his hands often being made to suffer for the dullness of his brains. A boy living in the midst of shipping, his desires were more for nautical matters than for Wully's books, and so he ran off to sea.
The captain of the ship on which he was, became much attached to the lad, so with his parent's consent, he made several voyages in the coasting trade. Many hairbreadth escapes fell to his lot, and at last he quitted the sea, as he states "to the no small joy of my parents."