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.
[Illustration: MOFFAT PREACHING AT MOSHEU'S VILLAGE.]
Upon Moffat's return home again, his wife, by Dr. Smith's orders, left
for the Cape to recruit her strength; and Robert Moffat went
itinerating among the scattered Bechwanas. A most interesting time was
spent at a village, one hundred and fifty miles from Kuruman, where a
chief named Mosheu and his people resided. Three times did the
missionary preach to them on the first day, besides answering the
questions of all who gathered round. Many were most anxious to learn to
read, and such spelling-books as Moffat had with him were distributed
among them.
Some of the head men thought they would like to try, and requested
Moffat to teach them. A large sheet alphabet, torn at one corner, was
found, and laid on the ground. All knelt in a circle round it, some of
course viewing the letters upside down. "I commenced pointing with a
stick," says he, "and when I pronounced one letter, all hallooed to some
purpose. When I remarked that perhaps we might manage with somewhat less
noise, one replied, 'that he was sure the louder he roared, the sooner
would his tongue get accustomed to the seeds' as he called the letters."
Somewhat later, a party of young folks seized hold of the missionary,
with the request, "Oh, teach us the A B C with music." Dragged and
pushed, he entered one of the largest native houses, which was instantly
crowded. The tune of "Auld Lang Syne" was pitched to A B C, and soon the
strains were echoed to the farthest corner of the village. Between two
and three o'clock on the following morning, Moffat got permission to
retire to rest; his slumbers were, however, disturbed by the assiduity
of the sable choristers; and on awaking after a brief repose, his ears
were greeted on all sides by the familiar notes of the Scotch air.
Very pleasing progress was made by these people in Christian knowledge.
Mosheu brought his daughter to Mrs. Moffat for instruction, and his
brother took his son to Mr. Lemue at Motito for the same purpose.
The mission at the Kuruman continued to prosper, both at the home and
the out-stations. Numbers of Bechwanas were added to the church, both at
Kuruman and Griqua Town. Under Mr. Edwards' superintendence the readers
largely increased, and the Infant School, commenced and carried on by
Mrs. Edwards, with the assistance of a native girl, was highly
satisfactory. Civilisation advanced, some of the natives purchasing
waggons, and using oxen for labour which formerly had been performed by
women. Clothing was in such demand, that a merchant named Hume, an
honourable trader in whom the missionaries had confidence, built a
house, and settled at the station. The new church, after much labour,
was opened in November, 1838, on which occasion between eight and nine
hundred persons attended the service; and on the following Sabbath, one
hundred and fifty members united in celebrating the Lord's Supper.
Persevering Christian love, combined with strong faith, much prayer, and
untiring labour, had changed the barren wilderness into a fruitful land.
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