Upon the same day that the Moffats reached Cape Town, a ship arrived from England, bringing three new missionaries intended for the Bechwana station. Of these, however, one only and his wife, Mr. and Mrs. Hughes, were able to accompany the older missionary upon his return to his post.

Mrs. Moffat's health being somewhat improved, the party left Cape Town, and after a tedious and monotonous journey of two months, Robert and Mary Moffat reached Lattakoo in safety. They had left Mr. and Mrs. Hughes at Griqua Town, where they were to remain for a season. Upon reaching home Mr. Hamilton was found pursuing his lonely labours with that quiet patience so characteristic of him.



CHAPTER VI.

VISIT TO MAKABA.

Shortly after his return, and pending the final arrangements for the removal of the missionary station, it was considered advisable that Robert Moffat should pay his long promised visit to Makaba, the chief of the Bangwaketsi. He left on the 1st of July, 1824, and was accompanied by a large party of Griquas, who were going into that region to hunt elephants.

Skirting the edge of the Kalahari desert for some time they afterwards deviated from their course through want of water, and visited Pitsana, where a great concourse of natives had gathered, consisting of the different sections of the Barolong tribe, who had been driven from their country the previous year during the invasion of the Mantatees. Thence they proceeded onward till they reached Kwakwe, the residence of Makaba and his people, and the metropolis of the Bangwaketsi. Here the missionary was most favourably received by the king, who remarked, with a laugh, "That he wondered they should trust themselves, unarmed, in the town of such a villain as he was reported to be."

He entertained Moffat and his party royally, declaring, "My friends, I am perfectly happy; my heart is whiter than milk, because you have visited me. To-day I am a great man. You are wise and bold to come and see with your own eyes, and laugh at the testimony of my enemies."

Moffat tried on several occasions to converse with the chief and his people on Divine things, but apparently with little success. At length on the Sabbath he resolved to pay Makaba a formal visit, so as to obtain a hearing for the subject. He found the monarch seated among a large number of his principal men, all engaged either preparing skins, cutting them, sewing mantles, or telling news.



Sitting down beside him, and amidst his nobles and counsellors, Moffat stated that his object was to tell him news. The missionary spoke of God, of the Saviour, but his words fell upon deaf ears. One of the men sitting near, however, seemed struck with the character of the Redeemer, and especially with His miracles. On hearing that He had raised the dead, the man said, "What an excellent doctor He must have been to raise the dead." This led to a description of His power, and how that power would be exercised at the last day in the Resurrection. The ear of the monarch caught the sound of a resurrection from the dead, "What," he exclaimed in astonishment, "What are these words about? the dead, the dead arise!"

"Yes, all the dead shall arise."

"Will my father arise?"

"Yes, your father will arise."

"Will all the slain in battle arise?"

"Yes."

"And will all that have been killed and devoured by lions, tigers, hyenas, and crocodiles again revive?"

"Yes; and come to judgment."

"And will those whose bodies have been left to waste and to wither on the desert plains and scattered to the winds again arise?" asked the king, with a kind of triumph, as though this time he had fixed the missionary.

"Yes!" answered he, with emphasis; "not one will be left behind."

After looking at his visitor for a few moments, Makaba turned to his people, saying in a stentorian voice: "Hark, ye wise men, whoever is among you, the wisest of past generations, did ever your ears hear such strange and unheard-of news?"

Receiving an answer in the negative, he laid his hand upon Moffat's breast and said, "Father, I love you much. Your visit and your presence have made my heart as white as milk. The words of your mouth are sweet as honey, but the words of a resurrection are too great to be heard. I do not wish to hear again about the dead rising! The dead cannot arise! The dead must not arise!"

"Why," inquired the missionary, "can so great a man refuse knowledge and turn away from wisdom? Tell me, my friend, why I must not add to words and speak of a resurrection?"

Raising and uncovering his arm which had been strong in battle, and shaking his hand as if quivering a spear, he replied, "I have slain my thousands, and shall they arise!"

"Never before," adds Mr. Moffat in his Missionary Labours, "had the light of Divine revelation dawned upon his savage mind, and of course his conscience had never accused him, no, not for one of the thousands of deeds of rapine and murder which had marked his course through a long career."

Starting homewards, the Griqua hunting party, for some altogether unexplained reason, announced their intention of returning with the missionary instead of remaining behind to hunt; a most providential circumstance, which in all probability saved the lives of Moffat and his followers and many more besides.

A few hours after leaving Makaba, messengers met the returning company from Tauane, the chief of the Barolongs, asking the help of the missionary party as he was about to be attacked by the Mantatees. On reaching Pitsana they found that such was the case. The attack was made and repelled by the Griquas, about twenty in number, mounted and armed with guns; and thus the town was saved, the flight of its inhabitants into the Kalahari desert, there to perish of hunger and thirst, prevented, and the safety of Robert Moffat and his companions secured.

The time during which Moffat had been absent from Lattakoo, had been a most anxious one for his wife and those who remained at the station. A band of marauders had gathered in the Long Mountains, about forty miles to the westward, and after attacking some villages on the Kuruman, had threatened an attack on the Batlaping and the mission premises. The dreaded Mantatees were also reported to be in the neighbourhood. One night when Mary Moffat was alone with her little ones and the two Bushmen children, Mr. Hamilton and the assistants being away at the new station, a loud rap came at the door, and inquiring who was there, Mothibi himself replied. He brought word that the Mantatees were approaching.

A hasty message was sent to Mr. Hamilton, who arrived about eight o'clock in the morning when preparations were made for flight. Messengers continued to arrive, each bringing tidings that caused fresh alarm, until about noon, when it was ascertained that the fierce and savage enemy had turned aside and directed their course to the Barolongs.

The station was safe, but the loving heart of the missionary's wife was torn with anguish, as she foresaw that the dreaded Mantatees would be crossing her husband's path just at the time when he, almost alone, was returning on his homeward way.

Prayer was the support of Mary Moffat under this terrible ordeal, and the way prayer was answered has been seen, in the unaccountable manner in which Berend Berend and his party of Griquas changed their minds and resolved upon returning with Robert Moffat, instead of remaining to hunt elephants in the country of the Bangwaketsi.

The remainder of the year 1824 witnessed bloodshed and strife all around. War among the Bechwanas, attacks by the marauders of the Long Mountains, commotions among the interior tribes: the land was deluged with blood; even the warlike Bangwaketsi were dispersed, and Makaba was killed. Once again the missionaries had to flee with their families to Griqua Town, leaving Mr. Hamilton, as he was without family in charge of the new station, with two horses ready for flight in case of danger.

The end of the year found the Kuruman missionaries,—who now consisted of Robert and Mary Moffat, Mr. and Mrs. Hughes, and Mr. Hamilton,—with the exception of the last named, at Griqua Town.

The new station at the Kuruman had been occupied shortly before the departure of the fugitives; and early in 1825, finding that the immediate danger had passed, the Moffats, accompanied by Mr. and Mrs. Hughes, rejoined Mr. Hamilton. Two events of a distressing character to the Batlaping and their missionaries occurred about this time. The first was the passage of two terrible hail-storms over a portion of the country, destroying the crops, killing lambs, and stripping the bark from trees. The second was the death of the young prince, Peclu, who had an excellent disposition, was comparatively enlightened, and whose influence the missionaries expected would have been most salutary among his countrymen.

This sorrowful event, combined with a further attack upon the Batlaping by the marauders, determined Mothibi and his people to leave their present place of settlement and remove to the eastward. For a considerable time, however, they remained in an unsettled state, suffering from attacks, and leading a vagrant life.

The work of laying out the new station was proceeded with. Three temporary dwellings had already been erected, consisting of a wooden framework, filled up with reeds, and plastered within and without; the foundations of more permanent dwellings had also been laid. Mr. Hughes, who had been to Cape Town for supplies, returned, accompanied by a mason named Millen and a few Hottentot assistants from Bethelsdorp. The company at the station was a large one, and to provide them with food was a work of difficulty.

The Kuruman fountain, the source of the Kuruman river, issues from caverns in a little hill. It was the purpose of the missionaries to lead the water from the river to irrigate their gardens. For this purpose a trench was cut two miles in length. This was a work of great labour and was attended by considerable danger. It was found necessary that the men when working should have their guns with them, in case of being surprised by the robbers who roved about. Moffat says, "it was dug in troublous times."

Sickness and death entered the missionary dwellings. An infant son was born to the Moffats, and five days after called away. Mr. Hughes was laid low through a severe cold, and brought to the gates of death. When all hope seemed to have vanished he began to amend, though his health was not restored until he and Mrs. Hughes made a journey to the Cape. In 1827 he left Kuruman and removed to the Griqua Mission. The mother of Mary Moffat died in October, 1825, but the news did not reach her daughter in Africa until April, 1826.

Referring to this time Robert Moffat says: "Our situation during the infancy of the new station, I shall not attempt to describe. Some of our newly arrived assistants, finding themselves in a country where the restraints of law were unknown, and not being under the influence of religion, would not submit to the privations which we patiently endured, but murmured exceedingly. Armed robbers were continually making inroads, threatening death and extirpation. We were compelled to work daily at every species of labour, most of which was very heavy, under a burning sun, and in a dry climate, where only one shower had fallen during the preceding twelve months. These are only imperfect samples of our engagements for several years at the new station, while at the same time, the language, which was entirely oral, had to be acquired."

Notwithstanding all the impediments to such an enterprise, Robert Moffat had made some progress towards establishing a literature in the native, or Sechwana tongue. A spelling-book, catechism, and some small portions of Scripture had been prepared, and sent to the Cape to be printed, in 1825. Through a mistake, these were unfortunately sent on to England, causing much disappointment and delay.

Things settled down somewhat in 1826. The discontented Hottentots returned to the Colony, leaving the missionaries and Mr. Millen to carry on the work of laying out the station, erecting the buildings, and the other manual labour connected with the undertaking, assisted only by such poor help as they could get from the Bechwanas.

The native population at the station had been much reduced. Such of the Batlaping as had not moved away, had settled down about the Kuruman valley. They did not oppose the Gospel, but they appeared quite indifferent to it.

For several years the country had been parched through drought, but early in 1826 rain fell plentifully. The earth was soon covered with verdure, but the bright prospects of abundance were quickly cut off. Swarms of locusts infested the land, and vegetation was entirely destroyed. This led to great scarcity, and although the natives caught and ate the locusts, hunger and suffering prevailed. The missionaries' cattle could not be let out of sight, or they were instantly stolen. One day two noted fellows from the mountains pounced down upon a man who had charge of some oxen. They murdered the man and made off with an ox.

To become proficient in the Sechwana language was the earnest purpose of Robert Moffat. At the end of the year 1826, having moved into his new dwelling, built of stone, and the state of the country being somewhat more tranquil, he left his home and family, to sojourn for a time among the Barolongs, so that he might live exclusively with the natives and attend to their speech.

He made the journey by ox-waggon, and was accompanied by the waggon-driver, a boy, and two Barolongs who were journeying to the same place as himself. The dangers attending these journeyings from tribe to tribe were by no means imaginary, the following, related in Moffat's own words, serving as an illustration of some of the perils often encountered:

"The two Barolongs had brought a young cow with them, and though I recommended their making her fast as well as the oxen, they humorously replied that she was too wise to leave the waggon, even though a lion should be scented. We took a little supper, which was followed by our evening hymn and prayer. I had retired only a few minutes to my waggon to prepare for the night, when the whole of the oxen started to their feet. A lion had seized the cow only a few steps from their tails, and dragged it to the distance of thirty or forty yards, where we distinctly heard it tearing the animal and breaking its bones, while its bellowings were most pitiful. When these were over, I seized my gun, but as it was too dark to see half the distance, I aimed at the spot where the devouring jaws of the lion were heard. I fired again and again, to which he replied with tremendous roars, at the same time making a rush towards the waggon so as exceedingly to terrify the oxen. The two Barolongs engaged to take firebrands and throw them at him so as to afford me a degree of light that I might take aim. They had scarcely discharged them from their hands when the flames went out, and the enraged animal rushed towards them with such swiftness, that I had barely time to turn the gun and fire between the men and the lion. The men darted through some thorn bushes with countenances indicative of the utmost terror. It was now the opinion of all that we had better let him alone if he did not molest us.

"Having but a scanty supply of wood to keep up a fire, one man crept among the bushes on one side of the pool, while I proceeded for the same purpose on the other side. I had not gone far, when looking upward to the edge of the small basin, I discerned between me and the sky four animals, whose attention appeared to be directed to me by the noise I made in breaking a dry stick. On closer inspection I found that the large round, hairy-headed visitors were lions, and retreated on my hands and feet towards the other side of the pool, when coming to my waggon-driver, I found him looking with no little alarm in an opposite direction, and with good reason, as no fewer than two lions with a cub were eyeing us both, apparently as uncertain about us as we were distrustful of them. We thankfully decamped to the waggon and sat down to keep alive our scanty fire, while we listened to the lion tearing and devouring his prey. When any of the other hungry lions dared to approach he would pursue them for some paces with a horrible howl, which made our poor oxen tremble, and produced anything but agreeable sensations to ourselves. We had reason for alarm, lest any of the six lions we saw, fearless of our small fire, might rush in among us."



From these dangers Moffat was mercifully preserved and after journeying for six days he reached the village of a young chief named Bogachu. At this place, and at one about twenty miles distant, he lived a semi-savage life for ten weeks. To use a common expression he "made himself at home" among them. They were kind and appeared delighted with his company, especially as when food run scarce, he could take his gun and shoot a rhinoceros or some other animal, when a night of feasting and talking would follow.

Every opportunity was embraced by the missionary of imparting Christian instruction to these people; their supreme idea of happiness, however, seemed able to rise no higher than having plenty of meat. Asking a man, who seemed more grave than the rest, what was the finest sight he could desire, he replied, "A great fire covered with pots full of meat," adding, "How ugly the fire looks without a pot"

The object of the journey was fully gained; henceforth Robert Moffat needed no interpreter; he could now speak and preach to the people in their own tongue. He found all well on reaching home and prepared to settle down with a feeling of ability to the work of translation.

The prospects of the mission at this time began to brighten. Several thousands of the natives had gathered on the opposite side of the valley, near the mission station. They were becoming more settled in their minds, and would collect in the different divisions of the town when the missionaries visited them; the public attendance at the regular religious services daily increased, and the school was better attended. No visible signs of an inward change in the natives could yet be seen, but Moffat and his fellow-workers felt certain that this was not far off.

War again intervened and darkened the brightening prospects. Once more the missionaries, after prayerful consideration, felt it necessary to flee to Griqua Town, suffering much loss of time and of property. Happily the storm passed over, and, on returning to the Kuruman, they found their houses, and such property as they had left behind, in good order, a proof of the influence they were gaining over the once thievish Bechwanas. Half the oxen and nearly all the cows belonging to the missionaries were, however, dead, no milk could be obtained, and, worse than these evils, the people had fled, leaving their native houses but heaps of ashes.

Sorrowfully these servants of God resolved once more to resume their labours. A few poor natives had remained at the station, whose numbers were being increased by others who arrived from day to day.

At this trying time the hearts of Robert Moffat and his companions were cheered by the arrival of the Rev. Robert Miles, the Society's superintendent, who, having made himself conversant with the affairs of the station, suggested the great importance of preparing something like hymns in the native language. By the continued singing of these, he stated the great truths of salvation would become imperceptibly written on the minds of the people.

The suggestion so kindly made was acted upon, and Moffat prepared the first hymn in the language. The spelling-books also arrived, which enabled the missionaries to open a school in the Sechwana tongue. Mr. Miles returned, and the stated labours of the mission were carried forward. With few interruptions they had been continued for ten years without fruit. But the dawn of a new era seemed now ready to rise above the horizon.

Yet again, however, was their faith to be sorely tried by the terrible scourge—war. The desperadoes consisted this time of a party advancing from the Orange River, among whom were some Griquas. The suspense and anxiety were great, but recourse was had to prayer. On this occasion the missionaries determined to remain at their post. A first attack was repulsed through the intrepidity of an escaped slave named Aaron Josephs, and a peaceful interval intervened of about two months, when a second attack on the mission premises was threatened. By Moffat's directions, the heights at the back of the station were crowded with men, to give the appearance of a large defending force, though probably not a dozen guns could have been mustered among them. The assailants seeing the preparations for defence, drew up at some distance, and, after a short delay, sent forward two messengers with a flag of truce. Moffat went out to meet them, and learned that a renegade Christian Griqua named Jantye Goeman wished to see him at their camp.

A meeting was arranged half way between the station and the camp, and Jantye, who was ashamed to let the missionary see his face, as he had known him at Griqua Town, tried to lay all the blame upon another renegade, a Coranna chief named Paul, who had, in days gone by, entertained Robert Moffat and visited his dwelling.

At this moment a waggon was seen approaching, and fearing it might contain some one from Griqua Town, and seeing that a hostile movement was made towards it, Moffat turned to Jantye and said, "I shall not see your face till the waggon and its owners are safe on the station." He instantly ran off and brought the waggon through, when it was found to contain the Wesleyan missionaries Mr. and Mrs. Archbell from Platberg.

At last, after much hesitation, Paul himself came near. He could not look at Moffat, and kept his hat drawn down over his eyes. He told the missionary that he himself need have no fear, but that revenge should be had upon the Batlaping who were at Kuruman.

"I shall have their blood and their cattle too," said Paul, as his eyes glared with fury.

Long and patiently Moffat argued with him, showing him the enormity of his crimes. At last the victory was won. No shot was fired, and both the station and the Batlaping were saved. Turning to his men, and referring to some of the missionary's cattle which had been stolen, he cried, "Bring back those cows and sheep we took this morning."

It was done. Then he said, "I am going. There are the things of your people. Will Mynheer not shake hands with me for once?"

"Of course I will," said Moffat, "but let me see your face."

"That I will not, indeed," he replied, "I do not want to die yet. I can see your face through my hat."

The rude hand of war was henceforth stayed, and the land had peace for half-a-century, during which time great and happy changes took place at the Kuruman station.



CHAPTER VII.

THE AWAKENING.

The long delayed, and fervently prayed for time had come at last. For ten weary years these earnest and faithful missionaries had laboured without seeing any results. Now their hearts were to rejoice as they should witness the work of the Holy Spirit, and see those over whom they had so long mourned, brought to the Saviour, and out of heathen darkness into Gospel light.

"The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth;" so was it with the awakening among the Bechwanas at the Kuruman. There seemed no apparent cause for the intensity of feeling that was now displayed by these people. Men, who had scorned the idea of shedding a tear, wept as their hearts were melted. The chapel became a place of weeping, and some, after gazing intently upon the preacher, fell down in hysterics. The little chapel became too small to hold the numbers who flocked to it, and with the voluntary aid of Aaron Josephs a new building, fifty-one feet long by sixteen wide, with clay walls and thatched roof, was erected to serve as a school-house and place of worship, until the large stone church, which was to form the most prominent feature of the station, should be completed.

This temporary church was opened in May, 1829, and in the following month, after very careful examination, six candidates for baptism were selected from among the inquirers. Speaking of these converts Robert Moffat said, "It was truly gratifying to observe the simplicity of their faith, implicitly relying on the atonement of Christ, of which they appeared to have a very clear conception, considering the previous darkness of their minds on such subjects."

They were baptised on the first Sabbath in July, a large number of spectators from the neighbouring towns, and a party of Griquas, being present. In the evening the missionaries, the new disciples, and a Griqua, twelve in all, sat down to the Lord's table. In connection with this event an interesting anecdote is related showing the strong faith of Mary Moffat!

On one occasion, some time before this event, when all seemed dark, her friend Mrs. Greaves of Sheffield had written to Mary Moffat kindly inquiring if there was anything of use which she could send. The reply returned was, "Send us a communion service, we shall want it some day." Communication between the Kuruman and England was tardy then, and before an answer came to her letter the darkness increased, and the Bechwanas seemed as far from salvation as ever. On the day preceding the reception of the first converts into the Kuruman Church, a box arrived from England, which had been twelve months on the road, and in it were found the communion vessels that Mary Moffat had asked for more than two years before.

Great as was the change, the missionaries rejoiced with trembling. They knew that there were great prejudices to be overcome, and that the relation in which the Christians stood to their heathen neighbours would expose their faith to trial. But they prayed and believed that He who had begun the good work would carry it on.

The change of heart speedily produced a change in dress and habits. Those who had been baptised had previously procured decent raiment, and prepared it for the occasion with Mrs. Moffat's assistance. A sewing-school had hitherto been uncalled for, the women's work having been that of building houses, raising fences, and tilling the ground; now Mrs. Moffat met those who desired to learn as often as her strength would permit, and soon she had a motley group of pupils, very few of the whole party possessing either a frock or a gown. The scarcity of materials was a serious impediment to progress, but ornaments, which before the natives had held in high repute, were now parted with to purchase the skins of animals, which being prepared almost as soft as cloth were made into jackets, trousers, and gowns. When a visit was paid by a trader, British manufactures were eagerly bought.

In the progress of improvement some amusing incidents occurred. A man might be seen in a jacket with one sleeve, because the other was not yet finished; or others went about in duffel jackets with sleeves of cotton of various colours; gowns like Joseph's coat were worn, and dresses of such fantastic shapes, that to tell the fashion of the same would have been a puzzle.

To Mrs. Moffat general application was made both by males and females. One brought skins to be cut into dresses, another wanted a jacket, a third a pattern, while a fourth brought his jacket sewed upside down, and asked why it did not fit. Fat, which before they always considered was to be rubbed on their bodies or deposited in their stomachs, they now found useful in making candles to give light in their dwellings.

The prospects of the missionaries continued cheering, and the increased anxiety for instruction and growth in knowledge among the candidates greatly strengthened their hands. "I seek Jesus," one would say; a second, "I am feeling after God, I have been wandering, unconscious of my danger, among beasts of prey; the day has dawned, I see my danger." The missionaries were cautious men, and were slow to receive members into their little church, but the evidence was complete that numbers were saved.

The happy death of a native woman about this time afforded them much encouragement. When she knew her end was near, she said to those around, "I am going to die. Weep not because I am going to leave you, but weep for your sins and your souls. With me all is well, for do not suppose that I die like a beast, or that I shall sleep for ever in the grave. No! Jesus has died for my sins; He has said he will save me, I am going to be with Him." Thus one who a few months before was as ignorant as the cattle, departed with the full assurance of an eternal life beyond the grave.

Rumours had for some time past reached the Kuruman station of a strong and warlike people who dwelt to the eastward, spoke another language, and were strangers to the Bechwanas. In the latter portion of 1829, two envoys were specially sent from Moselekatse, the king of this people, the Matabele, to the mission station at Kuruman, to learn about the manners and teaching of the white men there.

These envoys, who were two of the king's head men, were entertained, the principal objects, industries, and methods of living were pointed out to them; but their greatest wonder was excited when they beheld the public worship in the mission chapel. They listened to the hymns, and to the address, part of which only they understood, and were much surprised when they heard that the hymns were not war songs.

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.



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.



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,' 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.



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.



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."



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.



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.

As age increased, the importance of finishing the work became more and more apparent, till even a minute spent in anything but purely mission-work, or his translation duties, seemed as wasted time. Writing when the end was near, he said: "When I take up a newspaper, it is only to glance at it with a feeling like that of committing sacrilege. I have sometimes been arrested with something interesting, and have read it with ten or more strokes in the minute added to my pulse, from the anxiety caused by the conviction that I am spending precious time apart from its paramount object, while I feel perfectly composed over anything which I am satisfied has a direct bearing on the true object of the missionary."

But the work was now accomplished, the last sheet had been passed for press, the last verse of the Old Testament completed, and now his mind, which had been for so many years strained under the weighty responsibility of translating the Word of God, was free. Of his feelings on this occasion he made mention in a speech delivered some years later at Port Elizabeth, on the occasion of his final departure from South Africa. We quote from the Chronicle of the London Missionary Society for August, 1870.

"At last," he said, referring to the commencement of the undertaking, "I came to the resolution that if no one else would do it, I would undertake it myself. I entered heartily upon the work. For many years I had no leisure, every spare moment being devoted to translating, and was a stranger even in my own family. There was labour every day, for back, for hands, for head. This was especially the case during the time Mr. Edwards was there; our condition was almost one of slavery. Still the work advanced, and at last I had the satisfaction of completing the New Testament. Of this 6000 copies were printed by the Home Society.

"When Dr. Livingstone came, he urged me to begin at once with the Old Testament. That was a most stupendous work. Before commencing it I passed many sleepless nights. It was the wish of all that I should undertake it. I did so, and went on with the work from time to time, as I had leisure, daily and nightly. I stuck to it till I had got as far as the end of Kings, when I became completely done up. The Directors were afraid that I was killing myself. I was advised to go home, to leave the work, but I decided otherwise. I determined to look up Moselekatse, and went off with a son of brother Edwards. By the time I had found Moselekatse, I had got all right again. I came back and resumed my work, and continued it till its completion. I cannot describe to you the feelings of that time—of the writing of the last verse. I could hardly believe that I was in the world, so difficult was it for me to realise the fact that my labour of years was completed. Whether it was from weakness or overstrained mental exertion, I cannot tell; but a feeling came over me that I would die, and I felt perfectly resigned. To overcome this I went back again to my manuscript still to be printed, read it over, and re-examined it, till at length I got back again to my right mind. This was the most remarkable time of my life, a period I shall never forget. My feelings found vent by my falling upon my knees and thanking God for His grace and goodness in giving me strength to accomplish my task. My work was thus accomplished, and now I see the Word of God read by thousands of Bechwanas in their native tongue."

An incident related in his speech at the Bible Society's Annual Meeting upon the occasion of his first visit to England in 1839, shows the importance to the natives of having the Bible in their own tongue. Speaking of his translation of the Gospel of Luke, he alluded to the state of the unconverted heathen, and the contrast manifested by the Christian converts. When the heathen saw the converts reading the Book which had produced this change, they inquired if they (the converts) talked to it. "No," answered they, "it talks to us; for it is the Word of God." "What then," replied the strangers, "does it speak?" "Yes," said the Christians, "it speaks to the heart!" This explanation was true, and was often illustrated in fact; for among those to whom the same Book was read by others, it became proverbial to say that the readers were "turning their hearts inside out!"



In 1854 Mary Moffat paid another visit to the Colony, and was in consequence away from home when Robert returned from his journey to Moselekatse. Tidings reached him about that time of the death of his mother, the one who first instilled into his breast an enthusiasm for the missionary calling. She died as she had lived, a godly, consistent woman, and was called to the heavenly city at the age of eighty-four.

In 1856 Dr. Livingstone, after his unparalleled walk from Loanda, on the west coast, to Quillimane, on the east—from the shores of the Atlantic to those of the Indian Ocean—visited England. His visit, and the description he gave of the country and natives, rekindled missionary enthusiasm, a special interest being taken in the Matabele and Makololo tribes. The London Missionary Society resolved to establish missions among them. As the locality where the Makololo dwelt was in the midst of a marshy network of rivers, it was considered as a necessary condition of commencing the proposed missionary work that they should remove to a spot on the north bank of the Zambesi, opposite to where the Matabele dwelt on the south bank. The two tribes were, however, hostile to each other; and, to overcome this hostility, it was determined to simultaneously establish missions among both tribes. With this object in mind the Directors wrote to Robert Moffat, proposing that he should go for a twelvemonth to the Matabele, taking two younger men with him, and plant a mission among this people.

This letter reached him just as he had completed the translation and printing of the Old Testament; and, notwithstanding that he was then sixty-two years of age, and had already been forty-one years hard at work for the Society, he determined to go. He felt, however, that it was necessary for him to start at once, and prepare the minds of Moselekatse and his people for the coming among them of missionaries. Thus it came about that once again Robert Moffat quitted Kuruman, and started forward for the long and trying journey, through the African desert, to visit his old friend, and obtain his consent to the settlement of missionaries among his people.

Visiting the chief Sechele on the way, he pursued his course until he at length reached the headquarters of Moselekatse. The king was not very enthusiastic about receiving missionaries for himself and his people. He was somewhat suspicious; and his former experience with the American missionaries at Mosega had been rather unfortunate, the Boers having attacked the Matabele, and, after pillaging the mission station, carried the missionaries away with them. However, he would receive the new-comers,—but his friend Moshete must come also. "I love you," said he, "you are my father. These new men I do not know them. All men are not alike."

This African monarch had sufficient knowledge to know that, if the doctrines of the Bible prevailed among his tribe, his claims to divine honour would for ever cease. His warriors used to pay him homage as follows: "O Pezoolu, the king of kings, king of the heavens, who would not fear before the son of Machobane (his father's name), mighty in battle?" and with other similar marks of adulation. He also had a shrewd suspicion that the opening of the country for white men to come and settle, would mean, eventually, the downfall of the power of himself and his people? but in his friend Ramary, or Moshete, he had implicit confidence.

As an instance of the power which Moffat had obtained over this despotic chief of a fierce African tribe, it may be related that he prevailed upon Moselekatse to grant deliverance to the heir to the chieftainship of the Bamangwato, a large tribe living at Shoshong, to the north-east of Sechele's people. It was after a long conversation that the thing was settled. Macheng, the heir, who had been detained captive for sixteen years, was called, and Moselekatse addressing him said: "Macheng, man of Moffat, go with your father. We have arranged respecting you. Moffat will take you back to Sechele. That is my wish as well as his, that you should be in the first instance restored to the chief from whom you were taken in war. When captured you were a child; I have reared you to be a man."

The effect of this deliverance on the neighbouring tribes was very great. It occurred while Moffat was with Moselekatse, arranging for the settlement of the new missionaries. When he and his charge arrived at Sechele's town, on his way home, he was met by Sechele and the other chiefs of his tribe, who marched on in front, and led them to a kind of natural amphitheatre, where at least ten thousand of the people, in all their equipments of war, were assembled. Sechele commanded silence, and introduced the business of the meeting. Speaker followed speaker, in enthusiastic language giving expression to the joy they felt at seeing the chief of the Bamangwato return from captivity. In the course of his speech one said as follows:—

"Ye tribes, ye children of the ancients, this day is a day of marvel.... Now I begin to perceive that those who preach are verily true. If Moffat were not of God, he would not have espoused the cause of Sechele, in receiving his words, and delivering Macheng from the dwelling-place of the beasts of prey, to which we Bechwanas dared not approach. There are those who contend that there is nothing in religion. Let such to-day throw away their unbelief. If Moffat were not such a man, he would not have done what he has done, in bringing him who was lost—him who was dead—from the strong bondage of the mighty. Moselekatse is a lion; he conquered nations, he robbed the strong ones, he bereaved mothers, he took away the son of Kheri. We talk of love. What is love? We hear of the love of God. Is it not through the love of God that Macheng is among us to-day? A stranger, one of a nation—who of you knows its distance from us?—he makes himself one of us, enters the lion's abode, and brings out to us our own blood."

On reaching home, from his visit to the Matabele, Moffat found that the Livingstones were starting for the Zambesi, and were to call at the Cape on their way; also that a large party of new missionaries had been appointed to commence the new interior missions. The Moffats at once started for the Cape, and there met Dr. and Mrs. Livingstone and their companions. Once more the mother and daughter embraced each other, and as the latter had suffered much on the voyage, it was arranged that she should accompany the missionary party, and travel overland to the Zambesi.

At Cape Town Moffat also had the pleasure of welcoming his own son, the Rev. John Moffat, who was to proceed to the Matabele as a missionary, paid for out of Dr. Livingstone's private resources. Sir George Grey, Her Majesty's High Commissioner, warmly encouraged the proposed plans for extending Christianity and commerce to the interior tribes, and arranged with Robert Moffat for establishing a postal communication with the Zambesi via Kuruman.

All arrangements having been completed the missionaries left Cape Town on their way to Kuruman, from whence they were to proceed to their respective stations, with the Makololo and the Matabele. Delays, however, intervened; the Boers had attacked some of the Batlapings, and threatened to attack the Kuruman station; the difficulties of the road also prevented some of the party arriving with the others. At last, however, the way was made clear, the opposition of the Boers to the advance of the party was, through the intervention of Sir George Grey, overcome, and on the 7th of July, 1859, the first division started for their far distant destination. This division comprised Mr. Helmore, a veteran who for many years had been stationed at Lekatlong, with his wife and four children, and Mr. and Mrs. Price. There was also a native teacher from Lekatlong, named Tabe, who determined to accompany his old missionary, and the usual staff of native attendants. These were all to proceed to the Makololo. The situation was a grave one. The end of the journey was a point a thousand miles farther into the interior than any of them had ever been, except two native servants, who had accompanied Livingstone on a previous occasion. But they went forward in faith not knowing what lay before them, but trusting all into the hands of Him, without whose knowledge not even a sparrow falls to the ground.

A week later Mr. Thomas and John Moffat with their wives left; they were speedily followed by Robert Moffat and Mr. Sykes. At Sechele's town the two portions of this latter division were united, and thence they journeyed onwards towards the Matabele. Disease broke out among some of their oxen, and, on reaching the first outpost of Moselekatse's people, a messenger was sent forward to the king explaining the state of affairs, and proposing that the oxen of the missionaries should be left in quarantine, and that Moselekatse should supply his own oxen to bring the party to headquarters. This message was sent so as to avoid connecting the advent of the Gospel among these people with that of a pestilence among their herds of cattle; which would inevitably have been the case had the diseased oxen proceeded onwards and infected those belonging to the Matabele.

An answer was returned to the effect that the party were to proceed, and that though the epidemic took effect, they should be held guiltless.

Moffat despatched a second messenger, to say that he had heard the king's words, and in a couple of days would leave; but that he begged the monarch to reflect on the consequences of the epidemic being introduced among his tens of thousands of cattle, and to believe that the mission party felt the most extreme anxiety upon the subject.

They then proceeded forward very slowly for two or three days, when they were met by another messenger, who stated that Moselekatse was gratified with the anxiety expressed for him and his; and that now, fully convinced of his danger, he desired that all their oxen should return, and that warriors were advancing to drag the mission waggons to headquarters.

Every one started with surprise at the strange idea, but soon the warriors came, shields, and spears, and all, also a number of oxen to be slaughtered for food. After some war evolutions, the warriors took the place of the draught oxen, and a start was made. There was many "a strong pull, a long pull, and a pull all together," as the waggons rolled onward; but after ten days' hard struggle and slow progress, it became evident that the men sent were unequal to the task, and the monarch, who for some unknown reason had kept his oxen back, sent them at last to bring the waggons to his camp.