When the time came for the ambassadors to depart, they begged Robert Moffat to accompany them, as they were afraid of the Bechwana tribes through whom they would have to pass on their return journey. This circumstance led to his visiting the warlike Moselekatse, over whom he obtained a marvellous influence.
The details of the journey we must pass over. As they advanced they saw evidences on every hand of the terrible Mantatees, and the still more terrible Matabele. In places, where populous towns and villages had been, nothing remained but dilapidated walls and heaps of stones, mingled with human skulls. The country had become the abode of reptiles and beasts of prey; the inhabitants having perished beneath the spears and clubs of their savage enemies.
The reception accorded Robert Moffat by Moselekatse may best be described in the missionary's own words:--
"We proceeded directly to the town, and on riding into the centre of the large fold, we were rather taken by surprise to find it lined by eight hundred warriors, besides two hundred who were concealed on each side of the entrance, as if in ambush. We were beckoned to dismount, which we did, holding our horses' bridles in our hands. The warriors at the gate instantly rushed in with hideous yells, and leaping from the earth with a kind of kilt round their bodies, hanging like loose tails, and their large shields, frightened our horses. They then joined the circle, falling into rank with as much order as if they had been accustomed to European tactics. Here we stood, surrounded by warriors, whose kilts were of ape skins, and their legs and arms adorned with the hair and tails of oxen, their shields reaching to their chins and their heads adorned with feathers.
"A profound silence followed for some ten minutes; then all commenced a war-song, stamping their feet in time with the music. No one approached, though every eye was fixed upon us. Then all was silent, and Moselekatse marched out from behind the lines with an interpreter, and with attendants following, bearing meat, beer, and other food. He gave us a hearty salutation and seemed overjoyed."
The waggons were objects that struck the dusky monarch with awe. He examined them minutely, especially the wheels; one point remained a mystery, how the iron tire surrounding the wheel came to be in one piece without end or joint. Umbate, the head-man, who had visited the mission station, explained what he had seen in the smith's shop there. "My eyes," said he, "saw that very hand," pointing to Moffat's hand, "cut these bars of iron, take a piece off one end, and then join them as you now see them." "Does he give medicine to the iron?" the monarch inquired. "No," said Umbate, "nothing is used but fire, a hammer, and a chisel."
This powerful chieftain was an absolute despot ruling over a tribe of fierce warriors, who knew no will but his. He was the terror of all the surrounding country, his smile was life, his frown scattered horror and death. Yet even in his savage breast there were chords that could be touched by kindness, and Moffat received many tokens of his friendship during the eight days that he stayed in his town.
During one of their first interviews the monarch, laying his hand upon Moffats shoulder, said, "My heart is all white as milk; I am still wondering at the love of a stranger who never saw me. You have fed me, you have protected me, you have carried me in your arms. I live to-day by you, a stranger."
Upon Moffat replying that he was unaware of having rendered him any such service, he said, pointing to his two ambassadors: "These are great men; Umbate is my right hand. When I sent them from my presence to see the land of the white men, I sent my ears, my eyes, my mouth; what they heard I heard, what they saw I saw, and what they said it was Moselekatse who said it. You fed them and clothed them, and when they were to be slain you were their shield. You did it unto me. You did it unto Moselekatse, the son of Machobane."
Moffat explained to this African king the objects of the missionary, and pressed upon him the truths of the Gospel. On one occasion the king came attended by a party of his warriors, who remained at a short distance dancing and singing. "Their yells and shouts," says Moffat, "their fantastic leaps and distorted gestures, would have impressed a stranger with the idea that they were more like a company of fiends than men." As he looked upon the scene, his mind was occupied in contemplating the miseries of the savage state. He spoke to the king on man's ruin and man's redemption. "Why," said the monarch, "are you so earnest that I abandon all war, and do not kill men?" "Look on the human bones which lie scattered over your dominions," was the missionary's answer. "They speak in awful language, and to me they say, 'Whosoever sheddeth man's blood, by man also will his blood be shed.'" Moffat also spoke of the Resurrection, a startling subject for a savage and murderer like Moselekatse.
The kindness of the king extended to the missionary's return journey.
Food in abundance was given to him, and a number of warriors attended his waggon as a guard against lions on the way. After an absence of two months he reached home in safety, where he found all well, and the Divine blessing still resting upon the Mission. Copious showers had fallen, and the fields and gardens teemed with plenty. The converts and many others, leaving their old traditions as to horticulture, imitated the example of the missionaries in leading out water to their gardens, and raised crops, not only of their native grain, pumpkins, kidney-beans, and water-melons, but also vegetables, such as the missionaries had introduced, maize, wheat, barley, peas, potatoes, carrots, onions, and tobacco--this latter they had formerly purchased from the Bahurutsi, but now it became a profitable article of traffic.
They also planted fruit trees.
As an illustration of their zeal, which was not always according to knowledge, the following may be given. The course of the missionary's water-trench along the side of a hill, appeared as if it ascended, therefore several of the natives set to work in good earnest, and cut courses leading directly up hill, hoping the water would one day follow.
The spiritual affairs of the station kept pace with the external improvements. The temporary chapel continued to be well filled, a growing seriousness was observable among the people, progress was made in reading, and there was every reason for encouragement. Early In 1830, after the second mission-house had been finished and occupied by Mr. Hamilton, the foundation of a new and substantial stone church was laid. Circumstances, however, and especially the difficulty of procuring suitable timber for the roof delayed its completion for several years.
The work of translation had been kept steadily in view. In June, 1830, Robert Moffat had finished the translation into Sechwana, of the Gospel of Luke, and a long projected journey to the coast was undertaken by him and his wife. The journey had for its objects, to put the two elder children to school, to get the translation of Luke printed, and to collect subscriptions among friends in the Colony towards the building of the new place of worship.
At Philippolis, on their journey, they met with the French missionaries Rolland and Lemue, of the Paris Protestant Missionary Society, and also with Mr. and Mrs. Baillie, who had been appointed by the London Missionary Society to the Kururnan Mission. At Graham's Town, Mary Moffat remained behind to place the children at the Wesleyan school near there, and Robert visited several of the mission stations in Kafirland, and afterwards some of those within the Colony, finally reaching Cape Town in October, 1830.
At that early day printing in Cape Town was in its infancy. It was therefore found necessary to make application to the Governor to allow the Gospel of Luke In Sechwana to be printed at the Government Printing Office. The request was cheerfully acceded to, but compositors there were none to undertake the work. This difficulty, combined with the promise of an excellent printing press, which Dr. Philip had in his possession for the Kuruman Mission, induced Moffat to learn printing.
He was joined by Mr. Edwards, who was now appointed to the Kuruman station, and under the kind superintendence of the assistant in charge of the office, they soon not only completed the work they had in hand, but acquired a fair knowledge of the art of printing. Besides the Gospel of Luke, a small hymn-book was printed in the Sechwana language.
A violent attack of bilious fever followed these labours, which had been carried on in the hottest season of the year, and when the time came for Robert Moffat to leave Cape Town he had to be carried on board the ship on a mattress. The sea passage to Algoa Bay, however, although a rough one, tended greatly to his restoration to health.
Sickness among their oxen, and the birth of a daughter, whom they named Elizabeth, detained the Moffats some time at Bethelsdorp, on their return journey; from which place, accompanied by Mr. and Mrs. Edwards, they went forward to the Kuruman, where they arrived in June, 1831. They carried with them the edition of the Gospel of Luke, a hymn-book printed in the language of the people, a printing-press, type, paper, and ink, besides liberal subscriptions from friends in the Colony towards the erection of the mission church.
Great was the astonishment of the natives when they saw the printing-press at work. Lessons, spelling-books and catechisms were prepared for the schools. To see a white sheet of paper disappear for a moment and then emerge covered with letters was beyond their comprehension. After a few noisy exclamations one obtained a sheet, with which he bounded through the village, showing it to all he met, and saying it had been made in a moment with a round black hammer (a printer's ball) and a shake of the arm.
A large box containing materials for clothing from a friend in Manchester, Miss Lees, had also formed part of the baggage brought from the Cape. Materials being now at hand, and Mrs. Edwards and Mrs. Baillie co-operating, a sewing-school on a much larger scale was established, to the great comfort and improvement of the natives.
The congregation continued to increase and new members were added to the church, but sorrows tempered the joy of this happy time. Small-pox entered the country, and many of the inhabitants died; with them passed away one of the daughters of Robert and Mary Moffat. Towards the end of 1832 the labourers at Kuruman were cheered by a visit from Dr. Philip, who arranged that the two French missionaries, Rolland and Lemue, should commence a mission station at Motito, a place nearly forty miles distant, in a north-easterly direction.
In January, 1835, a scientific expedition under Dr. Andrew Smith, arrived at Moffat's station. This visit appeared as though ordered by an over-ruling Providence for the especial benefit of himself and his devoted wife. It found them in sore trouble, and it brought help and a friend in time of need. Mr. Edwards was away and Robert had been overworked. When Dr. Smith arrived, he found him suffering from an attack of intermittent fever, and hastened to render aid. Under the Doctor's skilful treatment he speedily recovered. On the 10th of March another son was added to the Moffat family, and shortly afterwards Mary was suddenly taken seriously ill, and became so weak, that for many days her recovery seemed hopeless. The Doctor was at that time away surveying, but upon receiving information of the position of affairs at Kuruman, he immediately hastened to render all the assistance in his power.
Speaking of this friend, raised up so unexpectedly, Robert Moffat writes in his book: "His tender sympathy and unremitting attention in that trying season, during which all hope of her recovery had fled, can never be erased from our grateful recollection, for in the midst of his active and laborious engagements at the head of the expedition, he watched for several successive nights, with fraternal sympathy, what appeared to be the dying pillow of my beloved partner, nor did he leave before she was out of danger."
A life-long friendship was cherished for the one who had come to them in their sore need, and who was always most gratefully remembered by the African missionary and his exemplary wife.
Shortly after these events, at the request of Dr. Smith, Robert Moffat accompanied the expedition on a visit to Moselekatse and the Matabele country. Moselekatse was delighted to see his missionary friend again.
The scientific expedition had permission to travel through any part of the monarch's territories, but Moffat, the king kept as his guest.
Together they visited, in the missionary's waggon, several of the Matabele towns, and many conversations were held, in which the importance of religion, and the evil effects of the king's policy were faithfully pointed out.
By this journey, which occupied three months, a way was paved for some American missionaries to reside with Moselekatse, and the country was surveyed to find timber suitable for the roof of the new Kuruman church. This timber was afterwards collected by Messrs. Hamilton and Edwards--the wood-cutters having to travel to a distance of two hundred and fifty miles--and fashioned into the roof of the church; which stands at this day a monument of the united labours of Hamilton, Moffat, and Edwards; and a wonder to beholders as to how such an achievement could have been performed with the slender means then at hand.
[Illustration: MOFFAT PREACHING AT MOSHEU'S VILLAGE.]
Upon Moffat's return home again, his wife, by Dr. Smith's orders, left for the Cape to recruit her strength; and Robert Moffat went itinerating among the scattered Bechwanas. A most interesting time was spent at a village, one hundred and fifty miles from Kuruman, where a chief named Mosheu and his people resided. Three times did the missionary preach to them on the first day, besides answering the questions of all who gathered round. Many were most anxious to learn to read, and such spelling-books as Moffat had with him were distributed among them.
Some of the head men thought they would like to try, and requested Moffat to teach them. A large sheet alphabet, torn at one corner, was found, and laid on the ground. All knelt in a circle round it, some of course viewing the letters upside down. "I commenced pointing with a stick," says he, "and when I pronounced one letter, all hallooed to some purpose. When I remarked that perhaps we might manage with somewhat less noise, one replied, 'that he was sure the louder he roared, the sooner would his tongue get accustomed to the seeds' as he called the letters."
Somewhat later, a party of young folks seized hold of the missionary, with the request, "Oh, teach us the A B C with music." Dragged and pushed, he entered one of the largest native houses, which was instantly crowded. The tune of "Auld Lang Syne" was pitched to A B C, and soon the strains were echoed to the farthest corner of the village. Between two and three o'clock on the following morning, Moffat got permission to retire to rest; his slumbers were, however, disturbed by the assiduity of the sable choristers; and on awaking after a brief repose, his ears were greeted on all sides by the familiar notes of the Scotch air.
Very pleasing progress was made by these people in Christian knowledge.
Mosheu brought his daughter to Mrs. Moffat for instruction, and his brother took his son to Mr. Lemue at Motito for the same purpose.
The mission at the Kuruman continued to prosper, both at the home and the out-stations. Numbers of Bechwanas were added to the church, both at Kuruman and Griqua Town. Under Mr. Edwards' superintendence the readers largely increased, and the Infant School, commenced and carried on by Mrs. Edwards, with the assistance of a native girl, was highly satisfactory. Civilisation advanced, some of the natives purchasing waggons, and using oxen for labour which formerly had been performed by women. Clothing was in such demand, that a merchant named Hume, an honourable trader in whom the missionaries had confidence, built a house, and settled at the station. The new church, after much labour, was opened in November, 1838, on which occasion between eight and nine hundred persons attended the service; and on the following Sabbath, one hundred and fifty members united in celebrating the Lord's Supper.
Persevering Christian love, combined with strong faith, much prayer, and untiring labour, had changed the barren wilderness into a fruitful land.
[Illustration]
[Illustration]
CHAPTER VIII.
VISIT TO ENGLAND.
The work of Bible translation had been steadily pressed forward; all available time having been devoted by Robert Moffat to that undertaking.
By the end of 1838, the whole of the New Testament had been rendered into the native tongue, and a journey was made by the Moffats to Cape Town, to recruit their health, and to get the Sechwana New Testament printed; the task being too heavy for the mission press. Cape Town was but little better off than the Kuruman for accomplishing a work of this magnitude, and it speedily became apparent that the printing would have to be undertaken in England.
Twenty-two years had passed away since the youthful missionary stood upon the deck of the _Alacrity_, and bade farewell to the land of his birth. During that time he had never allowed his interest in the affairs of his native country to grow cold. Letters and newspapers had been eagerly welcomed, and the memory of friends in the far distant isle had been most keenly cherished, both by him and his Mary. Now once more they were to tread upon its well-loved shores, and to tell to its people the story of God's work among the savage tribes of South Africa.
There were no floating "Castles"[A] at that time, making the journey in twenty days, and a passage had to be taken in a small ship homeward-bound from China, having troops on board. Measles raged at the Cape, and sickness was on board ship. Between the two the Moffats had much to endure, and the vessel had not left Table Bay when another daughter was born to add to their joy and anxiety. Three days' after his sister came, dear six-year-old Jamie, lying beside his prostrate mother in her cot, was called to the Better Land, with the words, "Oh, that will be joyful, when we meet to part no more," upon his dying lips.
[A]: [Donald Currie's line of Mail steamships, the _Garth Castle_, &c., which make the voyage to the Cape in twenty days.]
On the 6th June, 1839, the ship anchored off Cowes, and a few days later reached London. The reception of Robert Moffat was most enthusiastic, and so great was the demand for his presence at public meetings, that it was with the utmost difficulty he procured liberty to visit his own friends.
Twenty years had made great changes in the homes at both Dukinfield and Inverkeithing. Mary Moffat's aged father was living, but her mother and a brother had been called away, another brother was in America, and a third was a missionary in Madras. Robert's parents were still living, but a brother and two sisters had passed away. Many friends, whose kind and generous thoughtfulness had often cheered the heart of the faithful missionary and his faithful wife in their voluntary exile, now gathered around them, among whom were Mrs. Greaves of Sheffield, the donor of the Communion Service, and Miss Lees of Manchester.
Of the events connected with this visit to England, want of space precludes us from giving details. A great wave of missionary enthusiasm at that time swept over the country, and Moffat found himself hurried from town to town with but scant opportunities for rest. In May, 1840, he preached the Anniversary Sermon for the London Missionary Society, and, at their Annual Meeting, Exeter Hall was packed so densely that after making his speech in the large upper hall, Moffat had to give it again in the smaller hall below.
An anecdote related in the course of his speech at the Bible Society's May Meeting shows the value set by a native woman upon a single Gospel in the native tongue. "She was a Matabele captive," said Moffat. "Once, while visiting the sick, as I entered her premises, I found her sitting weeping, with a portion of the Word of God in her hand. I said, 'My child what is the cause of your sorrow? Is the baby still unwell?' 'No,'