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