she replied, 'my baby is well,' 'Your mother-in-law?' I inquired. 'No, no,' she said, 'it is my own dear mother, who bore me.' Here she again gave vent to her grief, and, holding out the Gospel of Luke, in a hand wet with tears, she said, 'My mother will never see this word; she will never hear this good news! Oh, my mother and my friends, they live in heathen darkness; and shall they die without seeing the light which has shone on me, and without tasting that love which I have tasted!' Raising her eyes to heaven she sighed a prayer, and I heard the words again, 'My mother, my mother!'"
His hope when he landed had been to get the printing of the Sechwana New Testament speedily accomplished, and to return to South Africa before winter; but it was not until January, 1843, that he was able once again to sail for Africa.
In 1840 two new missionaries were set apart for the Bechwana mission--- William Ross and David Livingstone. With them Robert Moffat was able to send five hundred copies of the Sechwana New Testament.
As the sheets were passing through the press, it was suggested to him that the Psalms would be a valuable addition to the work. With his characteristic energy he immediately commenced the task, and, a few months after the sailing of Ross and Livingstone, he had the joy of sending to Africa over two thousand copies of the New Testament, with which the Psalms had been bound up. By the end of 1843 six thousand copies had been sent out. A revision of the book of Scripture Lessons was also undertaken and carried through the press. A demand was made upon him to write a book, in response to which he prepared his well known work, "Missionary Labours and Scenes in South Africa," which was published in 1842, and met with great success.
At length the time drew near when once more Robert and Mary Moffat should cross the sea to their beloved home at Kuruman. Valedictory services of a most enthusiastic character were held in Scotland, Newcastle, Manchester, and London. At Edinburgh a copy of the "Encyclopaedia Britannica" was presented to Robert Moffat, and at Newcastle a set of scientific instruments was given him. A great impetus was imparted to missionary work abroad through these and preceding meetings, during his sojourn in England, and when on the 30th of January, 1843, he and his wife embarked at Gravesend, accompanied by two new missionaries for the Bechwana field, they carried with them the esteem of a wide circle of friends, and had the fervent prayers of many offered up on their behalf.
On the 10th of April they landed at Cape Town, and six weeks later embarked in a small coasting vessel for Algoa Bay. At Bethelsdorp, a village a few miles beyond Port Elizabeth, they rejoined Messrs. Ashton and Inglis, who with their wives had gone on before by steamer; but here they were detained for several months, waiting for a vessel to arrive from England which had on board a large quantity of baggage for the missionaries and their work.
[Illustration: CAPE TOWN.]
At last the start was made, the long train of ox waggons wended their way, the Orange River was crossed, this time on a pont or floating bridge, and at the Vaal River, one hundred and fifty miles distant from Kuruman, the missionary party were met by David Livingstone, who had ridden forth to bid them welcome.
From this point onwards friends both white and black emulated each other in testifying their gladness at their friend's return, until as the Moffats drew near to Kuruman their progress became like a royal one. At last between two and three o'clock on the 10th of December, 1843, they sat down once again in their own home, amongst those for whom they had toiled so zealously, and over whom their hearts yearned with a holy love. The delight of the natives at having their missionary and his wife among them again was unbounded. In a letter published in the _Missionary Magazine_, October, 1844, Moffat thus writes, giving an account of their reception:--"Many were the hearty welcomes we received, all appearing emulous to testify their joy. Old and young, even the little children, would shake hands with us. Some gave vent to their joy with an air of heathen wildness, and some in silent floods of tears; while others, whose hearts had sickened with deferred hope, would ask again and again, 'Do our eyes indeed behold you?' Thus we found ourselves once more among a people who loved us, and who had longed for our return."
The mission having been largely reinforced, it was arranged that Mr, and Mrs. Ross should go to Taung, about one hundred miles east of Kuruman, where a portion of the Bechwana tribe had settled under Mahura, a brother of Mothibi; while Edwards and Livingstone were to commence work among the Bakhatla, two hundred miles to the north-east. Inglis was to go to the same neighbourhood; thus the regular missionary staff of the Kuruman station comprised after their departure, the venerable Mr.
Hamilton, who had seen the commencement of the Bechwana Mission in 1816, Mr. and Mrs. Ashton, and the Moffats.
The place to which Edwards and Livingstone had gone was a large native town near to the haunts of lions. These greatly harassed the cattle and deprived the missionaries of sleep. One day a hunt was arranged.
Livingstone joined the party, was attacked by the lion, and was only rescued with a broken and mangled arm by the bravery and devotion of his native servant, Mebalwe, who himself got severely bitten.
[Illustration: LIVINGSTONE ATTACKED BY A LION.]
During his recovery from this injury Livingstone visited the Kuruman, and there won the heart of Moffat's eldest daughter, her mother's namesake, who soon afterwards exchanged the name of Mary Moffat for that of Mary Livingstone. In due course she accompanied her husband to Chonwane where for a time he was located with Sechele, the chief of the Bakwena.
The life of the missionaries at the Kuruman was a, busy one. All were fully employed. Moffat's principal work was translation, and in this his colleague Ashton afforded him much critical assistance, besides relieving him almost entirely of the duties of the printing office. But other work had to be undertaken. The natives needed much help and guidance; dwelling-houses had to be enlarged and new schoolrooms built, and, as there were no funds for the payment of artisans, the missionaries had to put their own hands to the work; besides which, as money was not forthcoming to meet the cost of the new schoolrooms, a kind of amateur store was opened by the missionaries' wives for the sale of clothing to the natives.
The Rev. J. J. Freeman who visited Africa a few years later, in 1849, gives us a picture of the Kuruman station as he saw it. "It wears," says he, "a very pleasing appearance. The mission premises, with the walled gardens opposite, form a street wide and long. The chapel is a substantial and well-looking building of stone. By the side of it stands Mr. Moffat's house, simple yet commodious. In a cottage hard by, the venerable Hamilton was passing his declining days, extremely feeble, but solaced by the motherly care of his colleague's wife. The gardens were well stocked with fruit and vegetables, requiring much water, but easily getting it from the 'fountain.' On the Sunday morning the chapel bell rang for early service. Breakfasting at seven, all were ready for the schools at half-past eight. The infants were taught by Miss Moffat (their daughter Ann, afterwards Mrs. Fredoux) in their school-house; more advanced classes were grouped in the open air, or collected in the adjacent buildings. Before ten the work of separate teaching ceased, and young and old assembled for public worship. A sanctuary, spacious and lofty, and airy withal, was comfortably filled with men, women, and children, for the most part decently dressed."
[Illustration]
This description may be supplemented by that of a scene of frequent occurrence, given in "Robert and Mary Moffat" by their son Mr. John A.
Moffat. He says: "The public services were, of course, in the Sechwana language. Once a week the missionary families met for an English devotional meeting. It was also a sort of custom that as the sun went down there should be a short truce from work every evening. A certain eminence at the back of the station became, by common consent, the meeting-place. There the missionary fathers of the hamlet would be found, each sitting on his accustomed stone. Before them lay the broad valley, once a reedy morass, now reclaimed and partitioned out into garden lands; its margin fringed with long water-courses, overhung with grey willows and the dark green syringa. On the low ground bordering the valley stood the church, with its attendant mission-houses and schools, and on the heights were perched the native villages, for the most part composed of round, conical huts, not unlike corn-stacks at a distance, with some more ambitious attempts at house-building in the shape of semi-European cottages. Eastward stretched a grassy plain, bounded by the horizon, and westward a similar plain, across which about five miles distant, was a range of low hills. Down to the right, in a bushy dell, was the little burying-ground, marked by a few trees."
In 1845, Robert Moffat narrowly escaped an accident that would have involved most serious consequences. He was superintending the erection of a new corn-mill, and whilst seeing to its being properly started, incautiously stretched his arm over two cog-wheels. In an instant the shirt sleeve was caught and drawn in, and with it the arm. Fortunately the mill was stopped in time, but an ugly wound, six inches in length, with torn edges, bore witness to the danger escaped. This wound laid him aside for many weeks, but finally he recovered from the effects of the accident.
For the next four or five years things pursued an even course at the Kuruman. In 1846, Mary Moffat started on a journey to visit the Livingstones at Chonwane. She availed herself of the escort of a native hunting party, and took her three younger children with her. She passed through the usual dangers of such a journey, as the following extract from a letter written to her husband will show:--
"I am very glad of Boey's company.... I should indeed have felt very solitary with my lone waggon with ignorant people, but he is so completely at home in this field that one feels quite easy. We do not stop at nights by the waters, but come to them at mid-day, and then leave about three or four o'clock. We cannot but be constantly on the outlook for lions, as we come on their spoor every day, and the people sometimes hear them roar. Just before outspanning to-day, Boey, being on horseback looking for water, met with a majestic one, which stood still and looked at him. He tried to frighten the lion, but he stood his ground, when Boey thought it was time to send a ball into him, which broke his leg, by which means he is disabled from paying us a visit."
Early in 1847 a general meeting of those engaged in the Bechwana mission was held at Lekatlong (near what are now the Diamond Fields). On his way homewards from this meeting Moffat visited some of the Batlaping villages along the Kolong River. A striking advance had taken place of late years, and a severe contest was going on between heathenism and Christianity. A little company of believers had gathered in each place, and were ministered to by native teachers, who had spent a few months in training at Kuruman.
In the same year Mary Moffat left for the Cape to make arrangements for educating her younger children. As Robert could not leave his work she journeyed alone, having as attendants four Bechwana men and a maid.
These partings wrung the mother's heart. The time spent on the road was precious, and although it extended to two months, seemed all too short.
She felt that never again would she have her young children about her.
The son, John, was placed at school in Cape Town for a time, and the two daughters were sent under the care of a worthy minister to England. Of the parting with these her darlings Mary Moffat wrote:--"Though my heart was heaving with anguish I joyfully and thankfully acceded forthwith (_i.e._, to the offer of the Rev. J. Crombie Brown to take the children), and set about preparations in good earnest. This was about the end of January. On the tenth of February they embarked, and after stopping the night on board I tore myself from my darlings to return to my desolate lodgings to contemplate my solitary journey, and to go to my husband and home childless." Of her it may be said, _She left all and followed Him_!
In 1848 the book of Proverbs and Ecclesiastes had been finished and Isaiah begun. In 1849 "Pilgrim's Progress" was added to the Sechwana literature, and the work of translation steadily progressed. "Line upon Line" had also been rendered into the native tongue by Mr. Ashton.
But while all was peaceful and in a measure prosperous at the Kuruman, clouds were gathering to the eastward, which were destined eventually to throw a dark shadow over the whole Bechwana Mission. The encroachments of the Boers upon the natives led to much bloodshed, and to the dispersion of several native tribes, with the consequent abandonment of mission-work among them. One of the early sufferers was Moselekatse, who, having been attacked in 1837, had retired to a place far away to the north-east, and for some years nothing was heard of him, except by vague rumour; indeed his very existence was a matter of doubt.
Livingstone had settled with Sechele at Kolobeng, which place he used simply as a base of operations for visiting the eastern tribes, and prosecuting missionary work among them. Much good was done, and the Scriptures in Sechwana, as far as issued, were circulated among the people. But the Boers advanced, the natives were dispossessed of their lands, and missionaries were expelled from their regions. Finding that all hope of carrying on the work in this neighbourhood was over, Livingstone turned his eyes northward, and commenced that series of explorations which absorbed the remainder of his life. Sechele retired to a mountain fastness, named Lithubaruba, away to the north-west.
As time passed onward, Robert Moffat felt more than ever the importance of completing the work he had undertaken--the translation of the entire Bible into Sechwana. Every minute that could be devoted to the task was eagerly embraced, his labours often extending far into the night.
Numerous interruptions made the work more difficult. "Many, many are the times I have sat down and got my thoughts somewhat in order," he writes, "with pen in hand to write a verse, the correct rendering of which I had just arrived at, after wading through other translations and lexicons, when one enters my study with some complaint he has to make, or counsel to ask, or medical advice and medicine to boot, a tooth to be extracted, a subscription to the auxiliary to be measured or counted; or one calls to say he is going to the Colony, and wishes something like a passport; anon strangers from other towns, and visitors from the interior arrive, who all seem to claim a right to my attentions."
This incessant application was making inroads upon his health, and the strong powerful frame and iron constitution of the Scotch missionary began to show signs that could not be neglected. A peculiar affection of the head troubled him--a constant roaring noise like the falling of a cataract, and a buzzing as of a boiling up of waters. It never ceased day and night, and he lost much sleep in consequence of it. His only relief seemed to be in study and preaching, when the malady was not noticed; but immediately these occupations were over it was found to be there, and reasserted itself in full force.
In 1851 the rebellion of the Kat River Hottentots occurred, which, for a long time, brought obloquy upon the missionaries of South Africa and the Mission cause.
In 1852 Mr. Hamilton was gathered to his rest, after having been the faithful coadjutor of Robert Moffat, and a missionary at the Kuruman for thirty-four years; the next year tidings reached Mary Moffat that her beloved father had ended his pilgrimage at the ripe age of ninety years.
A short time previous a letter had been received from the Directors of the London Missionary Society, urging Robert Moffat to take sick leave and visit the Cape, or to return to England, but, as rest and change were absolutely essential, Moffat determined to find the needed relaxation in visiting his old native friend, Moselekatse. He was also in doubt as to the fate of his son-in-law, Livingstone, who had started long before for the tribes on the Zambesi.
Carrying supplies for that missionary, in hope of being able to succour him, in May, 1854, Moffat once again bade his faithful partner farewell, and started for a journey to a comparatively unknown country, seven or eight hundred miles away. The son of Mr. Edwards, the missionary who for some time had laboured with Moffat at Kuruman, and a young man named James Chapman accompanied him, for purposes of trade. After journeying for several days through a desert country, they reached Sechele's mountain fastness. Moffat found that chief in great difficulties, but still holding to the faith into which he had been baptised by Livingstone. One hundred and twenty more miles of desert travelling brought the party to Shoshong, the residence of another chief and his tribe. Thence after groping their way for eighteen days in a region new to them, without guides, they reached a village containing some natives who were subject to the Matabele king.
For some days Moffat and his companions were not allowed to advance. The Induna in charge of the outpost was afraid of a mistake, but at last a message came that they were to proceed, and finally they drew near to the royal abode. The chief was filled with joy at meeting his old friend "Moshete." An account of the interview is described in Moffat's journal, from which we extract the following:--"On turning round, there he sat--how changed! The vigorous, active, and nimble chief of the Matabele, now aged, sitting on a skin, lame in his feet, unable to walk, or even to stand. I entered, he grasped my hand, gave one earnest look, and drew his mantle over his face. It would have been an awful sight for his people to see the hero of a hundred fights wipe from his eyes the falling tears. He spoke not, except to pronounce my name, Moshete, again and again. He looked at me again, his hand still holding mine, and he again covered his face. My heart yearned with compassion for his soul. Drawing a little nearer to the outside, so as to be within sight of Mokumbate, his venerable counsellor, he poured out his joy to him."
The old chief was suffering with dropsy, but under Moffat's medical care he recovered, and was soon able to walk about again. The advice which had been given to him by his missionary friend during their previous intercourse, had not been wholly lost, the officers who attended him, as well as those of lower grades, stating that the rigour of his government had since that time been greatly modified.
Moffat stayed with Moselekatse nearly three months. After much persuasion, permission was given him to preach the Gospel to the Matabele people, a privilege hitherto always denied. On the 24th of September, 1854, these people received, for the first time, instruction in the subjects of creation, providence, death, redemption, and immortality.
It was Moffat's purpose to journey forward beyond the Matabele to the Makololo tribe, to leave supplies at their town of Linyanti, so that Livingstone might obtain them if he returned safely from St. Paul de Loanda, on the west coast. Moselekatse would not accede to the idea of him going alone, and finally the king himself determined to accompany him. The Makololo and Matabele were, however, like many other of the native tribes, hostile to each other. With the bags, boxes, &c., on the heads of some of the men best acquainted with the country, the party set out, but after travelling to the farthest outpost of the Marabele, the king declared it was impossible for the waggons to proceed. At Moffat's earnest request, he sent forward a party of his men with the supplies, which in due course reached the Makololo, who placed them on an island, built a roof over them, and there they were found in safety by Livingstone when he returned some months afterwards from the west coast.
Towards the end of October, Moffat bade farewell to the Matabele king.
Moselekatse pressed him to prolong his stay, pleading that he had not seen enough of him, and that he had not yet shown him sufficient kindness. "Kindness!" replied Moffat, "you have overwhelmed me with kindness, and I shall now return with a heart overflowing with thanks."
Leaving the monarch a supply of suitable medicines to keep his system in tolerable order, and admonishing him to give up beer drinking, and to receive any Christian teacher who might come as he had received him, the missionary took his departure. The long return journey was accomplished without any remarkable event, and in due course Moffat reached his home again in safety.
By this journey his health was much improved, his intercourse and friendship with the people of the interior were cemented and extended, and he looked forward with hopeful assurance to the early advancement of Christianity to those distant regions.
[Illustration]
[Illustration]
CHAPTER IX.
THE SECHWANA BIBLE.
The great task was at length accomplished; the work of nearly thirty years brought to a close. The Word of God in the language of the Bechwana people, in all its glorious completeness and power, was now in their hands.
To Robert Moffat the labour had been of a herculean character. He had spared himself no labour or drudgery which its prosecution involved. To accomplish it he had left his home and lived a semi-savage life for nearly three months, that he might perfect himself in the language.
Without any special training for the important undertaking, and under the greatest disadvantages, he had not only acquired the language, but reduced it to its elements, and then presented it in a synthetic and grammatical form. Beyond that his earnest desire had been to render the whole Bible into the native tongue.