tibrarjp of t:he trheolo^ical ^tminir Benjamin Pine in Natal. At the time his policy was supported not only by the Colonists but by a large majority of the Missionaries and ministers of Natal, with the exception of Bishop Colenso. The misrepresentations of Bishop Colenso, and, we must add, the signal weakness of Lord Carnarvon, led to an unjust estimate and treatment of an able andhumanepublicofficer. We believe the justice, wisdom, and even humanity of the course pursued by Sir Benjamin Pine is now generally appreciated. 64 SOUTH AFRICA been exposed to the greatest danger. The result might have been as disastrous to the Colonial Forces and their military prestige, as that which happened two years ago to the Boers in the Transvaal, when they were so ignominiously repulsed by Sckukuni. An attempt was made by Mr. Molteno and his Cab- inet to call in question the rights of Sir Bartle Frere, the Governor and High Commissioner, and as from his office, the Commander-in-chief of the Forces in South Africa. To have conceded this would have been to disturb, if we may so speak, the whole hierarchical order of the British Army. This is a position which Sir Bartle Frere occupies, not only as governor, but as High Commissioner, having entrusted to him not only Colonial interests, but the protection and de- fence of the native tribes of South Africa. The theory of the Colonial Cabinet was, that they were at liberty to supersede the Commander of the Forces, at least as regards the Colonial Forces, and to take them under their own exclusive management, and they practically acted upon this. This was a clear inva- sion of the Royal prerogative, and would reduce the executive Power of the Empire to a position inferior to that of the President of a Republic. It would strike, in fact, at the whole unity of the British Colonial Empire, the connecting link of which con- sists for the present, at least, in the constitutional rights and authority of the Crown. Practically, also, this division of the military Forces under two separate commands, was most injurious in the Campaign, and but for Sir Bartle Frere's obtaining additional forces from England, and for the successes they won in the field, the state of the Colony AND ITS MISSION- FIELDS. 65 micrht still be precarious. Fortunately the British Cabinet gave their sanction to this ruling of Sir Bartle Frere, and the majority of the Cape Parlia- ment have, after a long and somewhat embittered discussion, also acceded heartily to it. ee SOUTH AFRICA CHAPTER IX. THE ZULUS, My limits compel me to give the merest outline of the later Zulu history. The Zulus, as living further north, did not come so directly into collision with our Colonial rule as the Kaffirs, but their annals still touch profoundly the past, the present, and the future of South Africa, About some fifty years ago, Zululand, Natal, and the interior were convulsed, as by some great volcanic upheaval, the traces of which may still be marked in the whole position of the South African tribes. Results indeed, of this great revolution may be found now, even in Central Africa, Chaka, the warrior chief of Zululand, might have been justly named the Napoleon of South Africa, Beginning his career as a common soldier in the ranks of Dingeswayo, who first organised the Zulus into regiments, breaking up their old tribal system, training his subjects by an almost Spartan rule, to the severest discipline, forbidding his war- riors with but few exceptions, to marry, and subor- dinating every thing to the aims of military conquest; his hardy troops burst like some wild tornado on the peaceful tribes of Natal, and so ravaged it, that a country, which had perhaps at one time a million of inhabitants, was reduced to ten or twenty thous- AND ITS MISSION FIELDS. 67 and, hidden in the mountain clefts, and gorges. Many of the tribes were driven in wild despair before him. Some, as for instance, the Finsfoes were enslaved for a time by the Amaxosas, but afterwards liberated by the wise and energetic policy of Sir Benjamin Durban, and are now one of the most prosperous of the South African races, and but lately, were fighting our battles with success. Others of those expelled tribes perished of famine, or became cannibals, or arming themselves in their despair, as the Mantatees, carried fire and sword among the less warlike tribes of the Bechuanas. It was about this period, that Dr. Moffat entered on his interesting Mission labours, from which, such precious fruits have since been gathered. In the providence of God it was owing very much to this distinguished missionary, that the desolating pro- gress of the Mantatees was arrested. The incident is one of such interest, in the Mission annals of the Central Kaffir tribes of South Africa, that we shall glance at it. The position of affairs looked almost desperate, for the Bechuanas, although among the most industrial of the Bantu tribes, are, compared with the Kaffirs, an unwarlike race. Fortunately an earlier scene of Dr. Moffat's Mission labours had been among the Griquas, or Bastards, a mixed race partly of Dutch, and partly of Hottentot origin. Speaking the Dutch language, trained to the use of fire-arms, and having something of the stolidity and tenacity of the Boer, these were a formidable race then, in native warfare, able not only to defend themselves, but to take the aggressive against the Mantatees. They then occupied a country which is 68 SOUTH AFRICA still called West Griqualand, including the district now named the Diamond Fields.* They had been christianised mainly by the efforts of the Lon- don Missionary Society. Their chief, "Waterboer, had been at one time indeed, a teacher in their schools, and had owed his elevation, mainly we believe, to the influence of Dr. Moffat. It was to the aid of the Griquas, Dr. Moffat had mainly recourse, in the extremity of Kuruman, and the Griquas readily hastened with an armed and mounted force to repel an invasion, not only dangerous to the Bechuanas, but to their own security. Vast multitudes of Mantatee savages were now gathered for the attack. Dr. ]\Ioffat who had gone out with Waterboer, Adam Kok and others, to see if they could not yet come to terms of peace, compares the scene to one unknown in these coun- tries, but with which the South African traveller is familiar. It is usual there, in order to secure fresh grass, to burn the crops of the past season, and the fields for a time, thus wear a dismal and blackened aspect. So numerously, the describer tells us, did these Mantatees now swarm on the hills, that for a time they were mistaken for the blackened fields. The Mantatees would enter into no parley. Dr. Moffat, as a man of peace, retired, but the superior army and discipline of the Griquas, speedily issued in the repulse of the savage host. Nor was this,t * There are now two Griqualands, one on the west, the other on the east, on the confines of Natal. I regret to notice the Griquas ou both sides, in this late war, have scarcely merited the regard felt for them, as loyal to the British Crown. + We do not remember if this incident is narrated in Dr. Moffat's Mission Travels. It was one, when he exposed his life AND ITS MISSION FIEIDS. 69 we may add, all the happy result of the signal Mantatee repulse. The fame of the Missions, and of Dr. Moffat the Missionary, became thus extended. They reached the ears of the sagacious chief, Moshesh of the Basutos, to whom we have already referred, a tribe allied to the Bechuanas and the Zulus. He felt that to obtain such men would be a valuable prize. He sent indeed a large herd of cattle to Philippolis to secure their aid, but these were lost on the way. Soon after, however, three French missionaries arrived there, they were told of the earnest desire of the chief, and, in the providence of God, their feet were thus directed to Moshesh, where they founded that interesting and most successful French Mission, to which we have already referred. Nor were these all the results of Chaka's great revolution. Some of the tribes, as the Matabeles, under Moselekatze, an old soldier, and captain of Moselekatzes, were driven northwards, first into the Transvaal, and then beyond the Limpopo, to these north-west regions which they still occupy. It was amonof them that Dr. Moffat, whose influence with Moselekatze became so great, planted the mission at Inyati, the most northerly outpost now of the African missions, south of the Zambesi. The Mashonas, Banyais, and Makalakas, are now the the tributaries of Lobengula, the present chief of this race. The same victorious Zulu tribes spread also to the north-east, where now Umzila the Zulu as on many other occasions, to great peril. We betray no confi- dence, we trust, in saying that we heard the whole graphic story from Dr. Moffat himself. 70 SOUTH AFRICA King reigns. Still another detachment of Chaka's great army deserves to be noted here. Defeated by the enemy, and fearing the vengeance of their chief, they crossed the Zambesi, and still survive in the warlike and dangerous tribes of the Mazitu and "Watuta,* located near the lakes Nyassa and Tangan- yika. As their language is quite akin to that of the Zulus, the fact is one of importance in connection with the future evangelization of Central Africa. We may add here, that Chaka's bloody reign met with its due reward. He was himself assassinated in a conspiracy headed by his brother Dingaan, also a ferocious chief, who, for a time continued to rule Natal, but was at last utterly defeated and driven out by the Boers, before Natal had become a British colony. He richly deserved this in consequence of his treacherous conduct in murdering a party of the Boers, who had gone unsuspectingly to his Kraal, to conclude a treaty of alliance, and in slaughtering all the other Boer families, on whom he could lay hands. Driven into Zululand he was soon after- wards assassinated, probably with the connivance of his brother Panda. We refer to this more especially as Panda was the father of Cetywayo, with whom our relations are at present, to say the least, so un- certain. Latterly, the arbitrariness of his rule, has assumed the form nearly of open hostility. He still retains the same severe regimental discipline, and his forty or fifty thousand warriors are now * Perhaps these tribes are the same, but with different local names. Mr. Stanley in his last work makes frequent reference to the Watuta. Lieutenant Young who so ably conducted the Livingstonia Mission, had a conference with the Mazitu, near the Lake Nyassa. AND ITS MISSION FIELDS. 71 armed with guns. He and his tribe are sunk deep as ever in Zulu Superstitions. He is himself a sanguinary tyrant, whose hands are stained with the blood of Christians, and of a great multitude of his heathen subjects.* It is extremely doubtful if there can be peace to South Africa until Cety wayo is either driven from power, or brought under effective British control. The instance of the un- fortunate license allowed to Kreli, to go to war with another neighbouring tribe, shows the great peril of permitting a savage to act as he pleases on our frontiers. The case, of course, which is being sub- mitted to arbitration, of his rights to certain frontier limits, ought to be justly dealt with, and if he can establish these, they should either be returned to him, or compensation should be given. * See Bhie Book respecting affairs of JSonth Africa, c. 1S83, Pages 2 aad 3. There is abundant other evidence also. 72 SOUTH AFRICA CHAPTER X. BRITISH COLONIAL GOVERNMENT OF THE ZULUS IN NATAL. We wish to refer, in tliis chapter, shortly, to our rule of the Zulus in Natal. This has been lately brought under the consideration of the House of Commons, and very hard things have been said on the subject. The wide question of Zulu rule we shall not discuss, but limit ourselves to the special questions raised. The chief of these was polygamy in Natal. On this subject, more correct infor- mation can now be obtained, than was perhaps then in the possession of the Members who spoke so severely. The native laws of Natal have been lately codified, and only very recently published. I trust I have sufficiently expressed my detestation of poly- gamy, and my opinion that it is a greater curse even in South Africa, than in Mohammedan countries. But, I presume, we are not prepared at once to su press it among the Kaffir tribes of South Africa, any more than among the Mohammedans, for instance, of India. It would certainly be better almost to abandon South Africa altogether, than at once to pass an enactment, which if executed would lead probably to a war of native or colonial exter- mination. The subject of polygamy in Natal cannot AND ITS MISSION FIELDS. 73 be well understood without some knowledge of the history of the Colony. We took over the rule of Natal, with its native usages and customs, and among them was polygamy. One speaker in the House of Commons seemed indeed to be under the impression that polygamy had been formerly limited to the chiefs and great men. This would if true, amount in fact, to the serious charge that our ISIatal Government had favoured the extension of polygamy. The statement was made, it was said, on the autho- rity of a Member of the Legislative Council of Natal ; how far he was responsible for such an averment, we do not know, but it is unquestionably an error and an injustice to our Colonial Government. It is true that under Chaka's regimental rule, marriage was altogether prohibited to the soldiers, unless to a favoured few, but the statement is quite incorrect as regards the Kaffir and Zulu tribes generally. While accepting the native usages of the Kaffirs — it was on the part of the Colonial Government with this decided reserve, that anything contrary to the laws of justice and civilisation, would not be toler- ated. Now this, under British rule necessarily ex- cludes slaveholding, and we presume it will apply in the same way now to Cyprus. If native women in Natal are now compelled without their consent to marry, we should say that the charge of slavehold- ing, which has been made, was proved, and that under our Imperial laws it could not be tolerated. But without entering on the rules of the Native Code in general, there are two which clearly establish, first, that the consent of the woman is necessary, and secondly, that provision is made to see that this rule is 74 SOUTH AFRICA properly carried out. To obtain these two things, there is one law of the Code, that no marriage can take place without due attendance or recognition of a proper official witness. (Law 7.) Again, the official witness is to make public inquiry of the intended wife, whether it is of her own free will and consent, that she is about to be married. (Law 4.) And then, still more strictly, the official witness is required to prohibit any marriage being proceeded with, where the intended wife has not publicly stated her consent thereto, and he is, as soon as may be, to report the circumstances to his magistrate and to the chief"* It may- be inquired. Are these enactments carefully administered. I have every reason to believe, on high authority, that the Magis- trates of Natal are most conscientious in the dis- charge of this duty. As regards the Code generally, no one can read it with anything but deep regret, that any British subjects should be ruled by such laws. We cannot reconcile much in it, with the usages at least of any higher civilisation. At the same time on the principle " Thou shalt not speak evil of the ruler of the people," we think these provisions of the Code which we have quoted save the honour of the Colonial Government from the charge so strongly made against it, that as regards women, there is actual slaveholding in Natal. There is another charge which has been so pub- licly made that it deserves notice and some explana- tion. It has been said in the House of Commons that wives are sold in Natal to the highest bidder. * These laws apply equally to widows. AND ITS MISSION FIELDS. 75 It SO happens, as the code conclusively shows (Law 11), that, with the exception of the hereditary chief, this is an impossibility legally. In Natal, as in the East generally, no woman indeed is married with- out receiving a dowry. This is paid to her father or the nearest male relative, and she and her family have, I believe certain claims on it.* As the Kaffirs have but rarely pecuniary transactions, this pay- ment is generally in cows. Were it not a matter of so great seriousness one could scarcely but be amused at the fixed tariff' of Kaffir dowries, laid down in the native code. The hereditary chief alone may bid what he pleases for a wife, and hence probably Langalibalele was so rich in wives. But this is forbidden to any other, and the chief is to seize the superfluous cattle and report the circum- stances to the magistrate. The son of a chief must not pay more than 15 cows, the head of a petty tribe 15 cows, and ordinary Zulus must each pay 10. (Law 1 1). This last may represent the sum of £50 to £100, I do not vindicate for a moment such an enactment. It seems too much like giving some British sanc- tion to polygamy, as if regulating a system against which we earnestl}^ protest. Still it shows that the sensational charge, of Natal native wives beincj sold to the highest bidder, is about as just, as the common belief spread over the Continent, that Englishmen sell their wives at Smithfield. I have been assured on very high authority, that fixing thus the dowry of a wife has been practically favourable to young * There is an iniquity in the code we cannot however overlook. Women are incapable of succeeding to property. (Law 32). This is an injustice which should be rectified. The dowry should be Battled on the wife. 76 SOUTH AFRICA men getting wives, and thus to the cause of morality, and that statistics establish also that the law has tended to lessen polygamy. For my own part, however plausibly it may be thus defended, I think it should be abolished. There are several other topics to which in the cause of truth and fairness, I might refer in connexion with the late Parliamentary discussion. One of the speakers, for instance, insinuated that Christian native marriages had no validity in Natal. On the contrary, I know that the aim has been to raise them to a higher position than native ones. For instance, the Christian parent must present himself before the Resident Magistrate, and declare the consent of his dauD^hter to the marriage, and he must also abandon the right to the payment of a dowry. (Law 3). More, I think, mio-ht or oucrht to be done in this direc- tion. A Christian marriage might justly be regarded, at once as raising those who celebrated it to the same rank as the colonists. The very fact should emanci- pate them from native law. This might require, of course, some careful guarantees, but these would present no great difficulty. Another advantageous change in the native code might be to recognise, first native marriages as alone legally binding, and the rights of succession as belonging thus to the children of the first wife. Let me add here, that the greatest blow we can perhaps strike at poly- gamy in South Africa, apart from the higher influ- ences of Christianity is the development of industrial education, and of personal tenure of land. The introduction of the plough will do much to emanci- pate the Kaffir wife, for so long as the land can be AND ITS MISSION FIELDS. 77 cultivated with the rude hoe, her labours and those of her children can be profitably used, but she cannot hold the plough. KafRi' male labour must then intervene. Hence, indeed, the elevation in some measure of women amonor the Basutos and the Fingoes, as the plough has been largely intro- duced. They are the most advancing native races. In connexion with the morality of the natives, let me add here that there are infamous rites, as re- gards the Kaffir youth of both sexes, quite as degrading as the worship of the Paphian goddess. Any one who has read Dr. Fritsch's work on the South African races must know this. The mission- aries have long lifted up their earnest protest against them. They poison the moral life of the Kaffir youth at its very springs. They ought not to be tolerated under our British rule. There is just one other topic to which I shall here refer, as regards the Zulus of Natal. It is the alleged difficulty of their being relieved from the operation of native law, and obtaining the rights of colonial citizenship. The Aborigines Society has pressed this question on the attention of government. I have the law of 1865 before me and I have arrived at an opposite conclusion. I venture to affirm, from having seen something of it, that a German wishing, say to emigrate, would have greater difficulty in obtaining permission than a Kaffir to enjoy full Colonial rights Civil rights involve duties and responsibilities of a grave char- acter, which a mere savage can scarcely be expected to fulfil ; take for instance the duties of a jury- man. These ought not and never can be conceded 78 SOUTH AFRICA without those who receive them being taught that it is a great privilege they have obtained. So must it be with the blacks of South Africa. Having looked at the questions which are asked, they are such as, place of birth, age, residence, time of abode in the Colony, trade or occupation ; if the native be married ? and the importance of this inquiry I shall immediately notice, if he can read and write ? &ic. We do not find, as the Aborigines society, any great technicality in these questions. But then it \A said, this " law of naturalization has been a dead letter since it was passed." The Aborigines Society might surely know the reason of this. It is simply this, that the act of exemption from native law, is a deadly blow at polygamy. Civil rights are refused to any native, who is not the husband of one wife. His childi-en, if by former wives, may be naturalized, but he is debarred from any applica- tion, if still living in polygamy. If a native should obtain these rights, and continue a polygamist he exposes himself to fine and imprisonment. Every one knows that this is the real stumbling block with the natives in applying for Colonial Rights.* But my readers may think I have pursued this subject far enough. I should hardly have gone so far, had I not known how little South African affairs * I may notice that to obtain the franchise along with Colonial rights requires a somewhat lengthened peiiod of residence. This might be i educed, were an educational test introductd. An ex- perienced South African statesman has suggested to me, that the personal possessioa of land by a native might be a sufficient guarantee. It is quite plain that care must be takea le-^t 'he black vote should, in the end, swamp the higher Cnlouial influ- ence. Lord Carnarvon has pointed to this somewhere in hi? despatches. AND ITS MISSION FIELDS. 79 are understood at home, or rather how unfairly they are often represented. As regards the Aborigines Protection Society, while respecting highly their motives, I have yet often asked myself as regards South Africa, whom do they desire to protect ? Is it to maintain that wretched tribal system, with its degrading usages, and with its ignorant, ferocious chiefs, such as Sandilli, and Kreli, and Cetywayo ? Is it to allow such men to maintain a reign of ter- ror over their people, and to allow them in their reckless license, under the wretched plea of witch- craft, to despoil the more industrious of these tribes of their wealth, and to murder them in cold blood without a trial, as Cetywayo does. Or does not rather Aborigines Protection mean to obtain for every native a court of justice where his rights shall be guarded, his life defended from violence, and security afforded for Aborigines progress, education, and civilisation ? I cannot doubt that the latter is the design of the Society, and that their advocacy of native rights, aims at such beneficent designs ; but if so, I think this might lead them to be more care- ful and discriminating, and fair in their judgments, on South African Colonial rule — to regard its native administration with a far less jealous eye, and to acquiesce in, rather than to oppose the extension of so beneficent a Protectorate of the natives, as British rule has been; the happy results of which we see in the quiet rest. Natal has enjoyed, and in the ad- vancing wealth, prosperity, and civilisation of such tribes as the Basutos. 8o SOUTH AFRICA CHAPTER XI. OUTLINES OF THE SOUTH AFRICAN MISSIONS, Our idea in this volume, it will have been seen, has not been to look at Missions exclusively, but to give some sketch of South Africa, its jihysical conditions, its native races, its Colonial progress — at the same time the main idea we have had before us, is to open the way for our taking some intelligent and com- prehensive view of the wide Mission fields of South Africa, and of the work that has been, and is being accomplished. Many of our readers are no doubt familiar with the facts of individual Missions in which they are interested, but our design is to awaken interest in the whole Christian work being carried on by the different churches and by various Christian agfencies. The field is wide — there are German, French, Norwegian, English, Scottish, American, even we may add, as an interesting fact, missionaries from Russian Finland at work. This general study is of value, we think, for over all these wide Mission fields, the seeds of Eternal life are being sown, and in some of these they begin to ripen, or they have ripened. It is interesting to reflect on what the results of all this may be for the civilisation and Christianisation of South Africa, and the view is even wider,^as we thiuk/of the bearing oi AND ITS MISSION FIELDS. Si South African Mission progress on the emancipation of Central Africa from its crushing evils, and its abodes of horrid cruelty, and on its entrance on the nobler career of civil and Christian progress. We think this all the more important as our current literature which has latterly turned with some interest to South African travel and its hunting grounds, or to the Gold and Diamond Fields, or to Colonial politics even, or to sensational and exag- gerated sketches of South African manners and climate, has scarcely noticed Missions at all, or only it may be to undervalue them. We take, for instance, a very popular writer of the day, Mr. Trollope, who has recently favoured South Africa with a visit. These are some of his observations on Missions, " A little garden, a wretched hut, and a great many hymns, do not seem to me to bring the man nearer to civilisation, work alone will civilise him." He remarks again, regarding some observa- tions of M. Casalis, a distinguished French Basuto Missionary, " The noble simplicity of individual missionaries as to the success of their own efforts, is often charming and painful at the same time, charming as showing their complete enthusiasm, and painful when contrasted with the results." We may say here, to do Mr. Trollope justice, that when he sees Mission work with his own eyes he is far from being a prejudiced judge. Thus for instance, he gives a glowing description of Worcester, one of the Educational Institutions of the Rhenish Mis- sion, " I do not know," he says, " that I ever saw schoolrooms better built, better kept, or more cleanly. As I looked at them, I remembered what F 82 SOUTH AFRICA had been the big room at Harrow in my time, and the single schooh^oom at Winchester, for there was only one." Had Mr. Trollope been able to follow the lessons given in that Rhenish establishment, he would have also found as we know, on good autho- rity, that they were almost abreast of similar Ger- man Institutions, and higher than many English. But after all, would this have been very satisfactory to Mr. Trollope ? we have difficulty in saying, as it is hard to gather from his book whether educa- tion is of value or not, at least we quote here these puzzling sentences, " The Kaffir at school, no doubt, learns something of that doctrine, which in his savage state, was quite unknown to him, but with which the white man is generally more or less con- versant, that speech has been given to men to enable them to conceal their thoughts. In learning to talk, most of us learn to lie, before we learn to speak the truth. While dropping something of ignorance, the savage drops something of his sim- plicity." W^e must observe on this, that if Mr. Trollope believes in the savage simplicity of a Kaffir, of his knowing nothinof of lies till the school has taught him, he has an idea of the race singularly con- trary to what Colonial experience teaches. We might add, is not Mr. Trolloj^e's view of education, a some- what cynical one ? — for it evidently means that for the civilised, as the savage, education is, as regards moral value, a very uncertain quantity indeed. Elsewhere, we may observe, that Mr. Trollope does great justice to another large educational and industrial Mission Institution, we refer to Lovedale. " Lovedale is a place," he says, " which has had, and AhW ITS MISSION FIELDS. 83 is having very great success/' but then he adds, " It has been established under Presbyterian auspices, but it is, in truth, altogether undenominational in the tuition which it gives. I do not say that religious teacliino- is nesrlected, but relio^ious teaching does not strike the visitor as the one great object of the Institution." In regard to all these statements of Mr. Trollope on Missions, there is not one of them that is not quite inaccurate. Take Lovedale, for instance, he would scarcely place it in the category of religious Institutions at all, yet it is well known in South Africa, to any who know anything of the subject, that while Lovedale is a model Educational and Industrial Institution, it is pre-eminently, not sim- ply evangelical, but evangelistic in its whole system. It is no doubt undenominational, as Mr. Trollope says, but it is not less intensely Christian in the whole teaching that pervades it. As regards M. Casalis again, of the Basuto Mission, Mr. Trollope could not possibly have stumbled on an instance more unfavourable to his authority as a witness regard- ing South African Missions. It is the poor results of Missions that pain him, yet if the Basuto French Mission in South Africa is esteemed for anything, it is for the valuable results that have accrued from the work of the missionaries. It has remarkably educated and civilised the Basutos, and it has done a great deal to develop, what Mr. Trollope seems to regard as the sovereign civiliser, work. I shall on this subject quote a few sentences from a Colonial Blue Book giving the testimony of Mr. Griffith, the late Colonial agent and magistrate in Basutoland. 84 SOUTH AFRICA He says, " The work of forty years has not left the missionaries of Moshesh without valuable testi- monials to the faithfulness and efficiency of their labours in this country, testimonials which consist not in elaborate reports to Societies at home, but in the religious life and Christian conduct of thousands of natives who would otherwise be enveloped to-day in all the darkness of their primitive heathenism." " The quality of the work done in the field is of more moment than the quantity, and in this respect, no missionaries could have been more conscientious and successful than those who have charged them- selves with the duty of evangelising the Basutos. To this fact may be attributed in great measure that superior intelligence, spirit of inquiry, desire for improvement, and appreciation of good govern- ment, which prevails among this people, more than amongst any other South African tribe except the Fingoes." Here are certainly two very strongly contrasted opinions as to results. We may look upon this and upon that, the one the opinion of a casual visitor to South Africa, who never in fact went near the Basutos ; the other of an able exper- ienced Colonial magistrate who knows Basutoland better perhaps than any other. We venture to sug- gest, that Mr. Trollope may spare himself the pain inflicted on his feelings by M. Casalis' enthusiasm. As to hymn singing, it is really a very innocent thing. The Moravians, the Germans, the French, all the missionaries, we may say, are addicted, so to speak, to this. They think that it is enlivening to the rude native, and that it has an elevating religious ten- dency. But if Mr. Trollope supposes that the time AND ITS MISSION FIELDS. 8$ of the Mission Schools is thus engrossed, we assure him he is quite mistaken. We may refer here to the Cape Blue Books, or to Mr. Dale, the able super- intendent of education in the Cape. Many of these Mission Schools are of a highly efficient, educational character, almost abreast of the same class of schools in France, Germany, England, America, or Scotland. I can testify myself to the high class of teaching I have seen in Natal. In reference again to labour Mr. Trollope's specific, the missionaries have cer- tainly not fallen short. Many of them might justly say with St. Paul, that they had wrought with their own hands. Their houses, their very churches, many of them considerable edifices, have been raised chiefly, not only under their direction, but with their own manual labour. It was a pity, I may say, that Mr. Trollope, in his tour when at Maritzburg, a town which so pleased him, had not also ridden out to Edendale at a few miles distance. He would there have found, in contrast with the poor kraals of the heathen, one of the most thriving Christian villages in South Africa, and he would have learned that it owed all its busy life as a hive of industry, to Alison the missionary. If also, on his dreary journey in the upper districts of Natal, his eye had caught a native busy erecting a Colonial or native cottage, had he inquired who he was, or how he had learaed his trade, he would probably have been informed — he was one of Alison's school Kaffirs. We have no desire to undervalue many of Mr. Trollope's clever if rapid sketches of South Africa, nor his shrewd observations on Colonial life, but he 86 SOUTH AFRICA may rely on it, that the missionaries of South Africa have not absorbed their energies in teaching the natives to sing hymns. I do not know if we review the Mission annals of South Africa with care, where we shall find nobler qualities and virtues displayed, than by many of its missionaries. Count Monta- lembert has given us noble sketches of the self-denial and heroism of the early monks of the West. We think the achievements of many South African missionaries might well be compared with theirs, as regards courage and endurance, while, along with this, there has been a far more intelligent zeal, or let us call it with Mr. Trollope, enthusiasm. With what heroism many of them have lived among savage tribes, with their wives and families, with no other protection than their heroic faith ! With what noble courage some of them, as a Moffat, or a Calderwood, have confronted angry and cruel tyrants, and awed them into submission by their very boldness and fidelity ! With what splendid success, bent on great Mission designs, a Livingstone penetrated Central Africa — patient, intrepid, a peace-maker, the most illustrious of modern travel- lers. With what sagacity, energy, and educational skill, have such Institutions as Lovedale been esta- blished. And how great has been the triumph of the Rhenish missionaries, on the desert, wild and arid coasts of Western Africa, in training the wandering tribes to a settled life, in introducing among the most degraded races civilisation and Christianity, and in rendering it thus possible for the British Government to extend its beneficent rule to them, and to end for ever their deadly strifes. AND ITS MISSION FIELDS. 87 CHAPTER XII. THE EHENISH MISSION. The Rhenisli Mission has just celebrated its Jubilee, It would, as an appeal it addresses to its friends says, " offer unto God thanksgiving, and pay its vows unto the Most High " for all His merciful protection, and for all His living Presence with it in its many labours. It is half a century ago, when in the Wupperthal, that great centre now of German in- dustry, there were gathered together the represen- tatives of three leading cities in the Rhenish pro- vinces, Cologne, Elberfeld, and Barmen, to form one united Mission to the heathen. This was the beginning of the Rhenish Mission — other Mission Societies, such as that of Wesel, speedily joined themselves to it, until it has now become the repre- sentative very much of all the ancient and noble Evangelical Churches of Rhenisli Germany. The interest in the Mission cause had been advancing there, even from the end of last century, when faith and love seemed in so many parts of Christendom to be dying out. But if among the higher class, the illuminati,as they fancied themselves, it was so on the Rhine as elsewhere ; the smoking flax of old Rhenish Evangelism was not quenched in the lower middle class, nor among the Bauers (peasants). There was SOUTH AFRICA still among them earnest piety. There were no great religious gatherings indeed, such as we have now — they would rather have shrunk from these, still " they that feared the Lord spake often one to another." In little companies of twelve, or even a smaller number, they would gather together once a month, to hear what the Lord was doing, to cor- respond with their Christian brethren in I'rankfort, and Basle, and Holland, and England, or to listen to the refreshing story of the voyage of the good ship Duff, with her precious Missionary cargo ; and if they met often depressed at the day of small things then ; yet after their prayers, and readings of the Word, and counsels one with another, they would depart refreshed and rejoicing. We cannot pursue the details of this pi'ogress, as it is so well told in the Missionary narrative.* At last, with the good hand of God upon them, their counsels and delibera- tions, and prayers issued, as we have stated, in the Rhenish Mission. The same Jubilee appeal, to which we have referred, says truly, " StiU and noise- less are the works, which thrive and bring forth fruit in the day of eternity." We may say that this applies to much' good work that has been accom- plished by the Evangelical Christianity of the Rhine. Its unobtrusive, yet earnest Evangelism and Philan- thropy have issued in great results. Kaiserswerth, with its many Christian agencies and establishments crowned with its noble Deaconesses' Institution, is an instance of this, but there are many more less known. The Christian tourist, if he inquire, will find * The history of the Bhenish Mission to which already reference has been made. AND ITS MISSION FIELDS. 89 that he will not readily exhaust the interest the district may afford him in its Christian institutions. He may complete his investigations by a visit to Elberfeld, with its admirable organisation for the Christian relief of the poor, and then he may pass on to Barmen situated so near, with its commodious, well equipped, well organised training Mission In- stitution. Such a visitor now however, will have lost the op- portunity of wi tnessing the Jubilee of the Mi ssion, cele- brated on the 14th and loth of August last. It was an occasion of deep interest to the Evangelic il Churches of the Rhine, especially to those Christian brethren who had long known and loved the Mission. Its Jubilee had at last come, fifty years of Christian work in the vineyard had been left behind. Those who have been at such religious festivals in Germany know with how much heart they are conducted, what enthusiasm is evoked, what plea.sant gather- ings there are of Christian brethren, all the more firmly attached to their principles and faith, because around them the proud waves of infidelity and socialism are beating. They will recall the simple yet solemn pomp of these occasions, the German clergymen in their talars, some of them with portly figures and broad massive faces, that recall to you the portraits of Luther, others again reminding rather of the spare student features of Melancthon. Then there is the glorious singing, as it were with one loud voice, of the great congregation ; all this religious enthusiasm characterised in a high degree this Rhenish festival. There was a large gathering, many friends not only from the Rhenish Provinces, 90 SOUTH AFRICA but from Holland, Switzerland, and Norway, with greetings also from England and Sweden. Many of those guests came not with empty hands, but bringing rich gifts, so that the treasury of the society is this year enriched by £3500. Professor Christlieb, of Bonn, gave, as it were, the keynote to the whole jubilee services in the opening address. In his sermon there was a retrospect of the past, and a recognition of the truth and faithfulness of God, to whom the honour was due, and the hope was expressed, that as links in the chain of the generations, they might have trust in the continued faithfulness of the Eternal King. The sermon was deeply and finely thought out, warm and glowing in its tone. Then there followed the ordination of four young missionaries, who were addressed by Dr. Nieden, the general superintendent of the Rhine, in words full of heart and power. Other addresses followed. Dr. Fabri, the able superintendent of the Mission College, gave a life-like picture of their Mission fields in South Africa, China, Borneo, and Sumatra. German pastors and Christian strangers who were there as guests added their cheering words. ' " It was altogether," as the Mission report for September says of it, " an ele- vating, rich, and may we also add, richly blessed festival, which none who took part in it will soon forget." The ]\Iissions of the Rhenish Society embrace Southern China, Borneo, Sumatra and Nias, an adjacent island, and in all of these it is doing good work, full of promise for the future, but it is its South African Mission in which we are here interested. AND ITS MISSION FIELDS. 91 This is its earliest Mission, where it sent its first labourers nearly half a century ago, and here we ventui'e to add, it has won its noblest success, noblest, not only on account of the far larger number of converts it has here made, its numbers in South Africa amounting to some 15,500, but noblest in this higher sense, that it has here deliberately chosen for its sphere of work, races that seemed the most degraded, and which had been the most overlooked, and regions the most sterile and arid, ap- pearing as unpromising for Mission stations and Mission agents as an}^ in the world. Most young Missions when the Rhenish Mission was started, looked to the London Missionary So- ciety for advice. It occupied then, deservedly, the most prominent place. We may add, that that Society gave its counsels to those entering on the Mission work, always readily and wisely, and magnanimously. If it saw that the great cause was to be advanced, in a fine catholic spirit, it was willing to sacrifice what might have seemed its omti interests. It was thus, for instance, that both the French Basuto Mission, and the Ehenish Mission, then entering on the work, were greatly indebted to the wise counsels of the Rev. Dr. Philip of the London Missionary Society. The latter resolved to begin its labours in the Cape Colony, and four missionaries were solemnly or- dained to the work at Barmen. There was on the oc- casion a large Christian gathering, for it was an event of note in the Evangelical annals of the Rhine. Dr. Philip was himself present, twenty-three German ministers united in laying their hands on the ordained. 92 SOUTH AFRICA and Dr. Krummacher, the eloquent preacher, offered up the closing prayer. It is quite impossible for me to do more than glance at the Mission work accomplished by this Society during the last half century. How little can we in so rapid a survey of the outer things of a Mission, judge of the far deeper history that belongs to all such — "the rich capital," as the Society's appeal well expresses it, " of love's holy zeal, and of faith's work hidden behind. How much labour, how many prayers, how many tears, what joys and thanksgivings have been offered up, ere we now, in the review of half a century, in the great gathering, can thus loudly praise the blessed, wondrous, faithful keeping God." We shall first notice the labours of the Rhenish Mission in the Cape Colony. It began its work there, and as these stations are the oldest, so are they the most firmly rooted and grounded. The number of converts is also the largest, amounting to some 10,000 baptized. The incidents of its Mis- sion life are, perhaps, less striking than among the ruder tribes in the more sterile res^ions further north — still there are some things worthy of note. The Missions in the Cape included two classes, the Hottentots and the slaves, for slavery existed in the Cape half a century ago, as in the West Indies. As regards the Hottentots of the Cape, we may notice that they are not the old Hottentots, or Khoi Khoin, whom the Dutch found on their first arrival. These, with their free nomad life, and their numerous herds, have long since been driven from the Colony. We shall find some traces of them as we proceed AND ITS MISSION FIELDS. 93 further north. The existing Hottentots of the Cape are a mixed, or we might rather call them a mongrel race, with Dutch and Hottentot blood, born of Hot- tentots and slaves, and Hottentots and Europeans. They have lost their original language, and speak Dutch, they occupy chiefly a servile condition, pos- sessing but little land. They are, at the same time, more civilised than the tribes of purer Hottentot origin further north, and they have been in the main Christianised. From their sanguine, emotional nature, intoxicants are a great danger tj them, brandy or Cape smoke, as it is called, is the frequent cause of their ruin. Yet, as we have already noticed, they are not a decreasing race in the Cape. The Rhenish Mission has accomplished a good work among them. There are large flourishing Christian communities, such as Worcester, with its 2000 members, and there are included among these Hottentot converts, many sincere, pious, and steadfast Christians. There is the other class, the slaves. Almost the first, if not the first work of the Rhenish Missionaries on their arrival, was ministering to them as at Stel- lenbosch and Tullbagh. The Dutch Christians gave to this at first their hearty countenance and support, and the work was crowned with much success. But then there came the Emancipation of 1835. We notice it for a moment, generally because upon it hinges so much of the later history of South Africa. The Boers never liked the firmness of British rule, but this measure quite enraged them. It was the Canaanite obtaining equal rights with the Israel of God, in place of being exterminated, or at least of being held in the place of hewers of wood and 94 SOUTH AFRICA drawers of water. And the Boer was not satisfied with grumbling as our West Indian planters did • in his indignation he resolved to trek northwards so as to escape the hated British rule. Hence the foun- dation of Natal, the Orange State, and the Transvaal, Colonies with which now tlie future of South Africa is so intimately bound up. But this is a digression. To return to the Rhenish Mission, it now no longer enjoyed the favour of the Boers. Thousands of the emancipated blacks poured, for instance, into one of the Rhenish Mission stations,* and the Mission chapel was found far too small, but the Boers would now give no help. The emancipated blacks, however, flung themselves into the breach, and as an expression of their attachment to the Mission and the Missionaries, raised £1000 to build the new church, and prepared themselves some 80,000 bricks. We do not notice the details of these Cape stations. There are ten larger, with a number of subordinate stations ; they are doing much for education and industrial progress. Many of the Rhenish schools are of a high order. We have noticed Mr. Trollope's high estimate of the Wor- cester Institution, which is one of the best in the Cape Colony. The Rev. Mr. Esselen, its head, belongs to the very front rank of South African Missionaries. But what to us is most interesting and encouraging in these Cape Rhenish Missions, is that they have almost attained to their manhood. They are nearly, if not altogether, self-supporting. This has been partly effected by the stronger stations, from their resources helping to aid the weaker, and the * Stellenboscb. AND ITS MISSION FIELDS. 95 weaker pledging themselves to raise a definite and increasing amount. This is in fact a South African Sustentation Fund. This purpose has not been this year, we believe, so fully accomplished as had been hoped for, but there is every reason to believe that the Missions will speedily attain to it. All the other evangelical Missions in South Africa, we may say, are striving in the same direction, so that leaving the Churches they have founded with so many labours and prayers, they may be enabled to pass on into that immense field of the world which yet lies before them, and toward which it is their special vocation to pioneer the way. Such an organisation and such mutual aid also is fitted and will doubtless inspire the native Churches more and more with an evangelistic character. It is theirs in the future, we trust, to subjugate Central Africa to the Cross. Lesser Namaqualand is included by' the Rhenish Society in its Cape Stations. Here the country no longer wears the same aspect as the South. The region was not formerly so desolate, for the slopes of the mountains were covered with woods when the Dutch first settled, but the Boers gradually cleared away the great forests, and the rains became thus ever scarcer. As a compensating circumstance for the fortunes of this district, copper mines have been lately discovered, the richest, it is believed, in the world, and which, it is said, have already made the fortunes of their possessors. These are naturally attracting the colonists, and inducing a number of the natives to abandon their nomad life for more regular work. Two other Mission 96 SOUTH AFRICA societies besides the Rhenish have penetrated so far north ; the S.P.G. and the Wesleyan. As both of these societies are Colonial as well as Missionary, it is perhaps the Colonial element which has chiefly drawn them, at least the former. Much further in- land again, not very far from the great Orange River, the Roman Catholic Church has lately sent pioneers, doubtless to survey these fields, which she has never hitherto occupied. She has taken possession of Pella, a station occupied by the London Missionary Society, and the Rhenish, but abandoned by each in succes- sion. She doubtless hopes that she will be able to resuscitate it to a new life. We proceed further north beyond the great Orange River, barred with its " hopeless sandbanks, which all the rains and snows which fall on the peaks of the Maluti, and the other great eastern ranges, as well as on the wide plains of the Sovereignty " fail to wash away. " Not one con- stantly flowing stream enters the Atlantic between Walvisch Bay and the Orange River, a distance of 400 miles."* Further inland few traces of timber, or rather even of native bush, are to be found on the bare flats or heights, and the Pastures for the cattle must be sought with weary toil, in a wide circuit. In most years the land retains its parched and thirsty look, and when here or there a thunder-shower falls, the inhabitants of the waste hasten thither until, if exhausted, a richer or scantier table is spread for them elsewhere. Only Nomads can live in such a country, an agri- cultural race could not do so permanently. The * Silver's South Africa. AND ITS MISSION FIELDS. 97 names of the localities are often taken from their water springs, as the " fontein or fountain," is the great geographical feature. There is almost recalled to us the story so graphically told in Genesis of the patriarchal wanderings — of Isaac digging and searching for wells, and then recording the name of the precious possessions he had obtained. But there are other times, again, in Namaqualand, when it is refreshed with plenteous showers, and "when the whole land is covered as by magic with the loveliest carpet of flowers and plants, and the brows of the hills are encircled with fragrant blooming; crowns."* Limited as the population of great Namaqualand is, estimated by the missionaries to be, probably some 40,000 in all, there are no less than four races, among three of which the Rhenish Society has established flourishinoj stations. One of the races are the wild Bushmen living in the more desolate and remote districts. We have already described the characteristics of this tribe, and that while there have been interesting instances of individual con- versions, in their wild state no missionaries have been able to establish stations permanently among them. Among the Namaquas again, a second race, the Rhenish Mission has, after long and patient efforts, obtained important success. They have mastered the * Geschichte der Eheinischen Missions Gesellschaft. This ex- tends even further into the desert. Sir Bartle Frere iu an interest- ing dispatch writes — " The great Kalihari desert, so dreaded as a rainless and waterless waste by former travellers, has turned out to be neither rainless nor waterless. The rainfall is very uncertain but when rain falls there is much fine pasture. There is suffi- cient water always to be found in some of the ravines and fiumaras, which seam the surface of the desert if the traveller only knows where to look for it." G 98 SOUTH AFRICA Namaqua tongue,the purest,perhaps, of the Hottentot dialects, and they have not only translated into it the Scriptures, but other Christian books and many hymns. Many of the stations among these tribes are large, in one there are 900 members. Com- modious, well-built churches have also been erected, the services are conducted with ffreat religious order and decorum, and fruits of sincere piety have been gathered. There is, again, a third race, the Orlams, among whom the Rhenish Society has important stations. The Orlams seem to be the remnants of the ancient independent Hottentots, or Khoi Khoin of the Cape, who preferred rather to emigrate, than to remain the serfs of the Boers. They are a people somewhat more advanced in culture than the Na- maquas, and they are accustomed to the use of fire- arms. This long gave them a great advantage over tribes not practised in using them. It may be interesting, in passing, to notice that Christian Africaner, whose conversion, as described so graphi- cally by Dr. Moffat, is one of the most striking incidents of modern Missions, belonged to those tribes. But piety is not hereditary, and his son, Jan Yonker Africaner, lately deceased, certainly did not walk in the later steps of his father. On the contrary, he was a bold, restless, ambitious, ferocious chief, always ready for any raid and aggression on his neighbours — the Rob Roy, shall we call him, of Namaqualand, only the name would do him too much honour — a constant disturber of the peace of its tribes, and a source of great disquiet to the Mis- sions, and the Missionary Stations. We shall meet his name again, when we advance into Damaraland. AND ITS MISSION FIELDS. 99 Amid these tribes, now more peacefully settled, the Rhenish Mission has won many trophies to Chris- tianity, It has some large stations, one with 700 members, it has built excellent churches, and it has gained a predominant position. The last race which has also its settlements in Namaqualand, are the Bastards, tribes akin to the Griquas, and of mixed Dutch and Hottentot origin. They are, as a people, the most advanced, not simply good herdsmen, but understanding also the cultivation of land. They, too, have been trained to the use of arms. Among them the Rhenish Mission has flourishing stations, one numbering some 400 members. It is a remarkable and noble achievement, that in so desolate a country as Great Namaqualand, the Rhenish Society has now no less than 11 stations with about 5000 members, and that Christianity has there won such a position among these wandering nomad tribes. " The Mission," we translate from the records of the Society, " which was begun by the London Missionary Societ}^ in 1810, continued by the Methodists in 1817, since 1840 gradually, but now entirely, fallen into the hands of our Missions, has a very great significance for the entire existence of the Namaquas and Orlams. The Mission Stations are the middle point, around which the people has gathered, and continues to gather. The Mission schools and the special instruction of the Mission- aries, are tiU now the only means to teach, and to advance the natives, and what is weightiest of all, in the Mission lies the alone deliverance from the destructive influence of European communication, especially as regards brandy, which the natives are SOUTH AFRICA quite unable to resist of themselves. The resistance of the heathen seems everywhere to be broken, and there is shown, by all the races, a more or less uni- versal approach to Christianity."* We have now reached the most northerly stations of the E-henish Mission in Damara or Hereroland. Hereroland, we use the latter name, lies, as our readers will observe, on consulting any good map,t to the west of Walvisch Bay, the most northerly port, we may say, in West South Africa. We may notice here, that Walvisch Bay is by far the easiest way of access to reach Central Africa, at least, on its western side. To take it, saves unnecessary fatigue, and a long protracted land journey. The history of the Khenish Mission here has been one of great vicissitudes, of seeming defeat for a time, and yet in the end of triumphant success. But to understand its present position, we must take a rapid view of the tribes of Hereroland, and of their recent history. The subject, we may sa}^ has not only its Mission interest, but its value in connection with South African Colonial progress. It is a chap- ter of our later history, not so important perhaps, as the annexation of the Transvaal, but which has also its bearings on the future of Central Africa. We may say also, that it is comparatively unknown, at least, in its details to the British public. We glance first at the Herero tribes. In these we meet for the first time on the West Coasts of Africa with Bantu or Kaflir tribes. They descended probably from the * Eheinischer Mission Atlas, &c. Barmen. 1878. + We have not thought it necessary to supply a map for this book. Any good South African map will sufficiently indicate the places that we note. AND ITS MISSION FIELDS. loi Zambesi, attracted probably by the country, which is well suited for herdsmen. We may say that in Hereroland, the climate of West South Africa begins to improve — if still the country is somewhat of the same structure as Namaqualand, it has more rain, and offers thus larger and richer pastures. " The Hereros are a large, strong, rude but dirty race of herdsmen, who care for their flocks with much skill, but to whom their oxen are above everything. The clothing of the Hereros is, at least, somewhat richer and more presentable than that of the Kaffir. The men and women wear aprons and mantles of skin, both men and women have sandals also, and the latter, heavy leather caps. European dress has also found its way in largely."* This is certainly a much more ela- borate toilette, to say the least, than that of the Kaffirs of the east. The Hereros as a people, vve may add, amount probably to 100,000. The Hereros were long the dominant race in the country, until, in 1840, the Orlams from Namaqua- land, under their bold, unscrupulous chief, Jan Yonker Africaner, invaded the country, invited by Katyamaha, a Herero chief. Although an inferior race physically the Orlams, and with them the Bastards also came, had the immense advantage of being trained to the use of &e-arms. Speedily they made large booty from among the immense herds of Herero cattle, and for a time they reduced the Hereros almost to slavery, and in all likelihood the race must have succumbed, but for two circum- stances. First, there was the presence of the Rhenish Llissionaries ; these had so far civilised * Eheinischer Missions Atlas, &c. I02 SOUTH AFRICA them, and there were also some genuine converts among them, and this gave the Hereros moral sup- port. Meanwhile, however, the Missions were them- selves in great part broken up. But help came also tx) them from another source. As the subject is of interest, and throws light, if we may so express it, on the Colonial economy of South Africa, we shall briefly notice it. At the time of this Orlam and Bastard invasion there was the begfinnino^ at last of a Colonial ele- ment in Hereroland, able to afford some help to the Hereros, and which did, in point of fact, come to their rescue. Some were pioneers in search of Copper-fields, some, travellers going or returning from the Zambesi ; but the most were the Colonial traders. As the character of this class is somewhat curious, and they are likely to occupy a considerable place in that Colonial progress which may ultimately bring us to the Zambesi, I shall notice them. They are extremely well described by Sir Bartle Frere in the dispatch to which we have already referred. " Such a region " as Damaraland and the interior " has a certain charm for a large section of the population in South Africa, where energy and enterprise are apt to seek a field of action in a life of wandering through the less civil- ised regions of the Colonial border. Avoiding the more frequented and well explored roads, and com- bining shooting and hunting with barter for skins, ostrich feathers, ivory, or whatever the native tribes may have to sell, the traveller enjoys a roving life at little expense : often returning from a long journey with sufficient to leave a considerable AND ITS MISSION FIELDS. 103 surplus on the outlay he has incurred. This pro- cess of smousing, as it is termed in local slang, has a larger share than even the trekking propensities of the frontier Boer population in carrying European trade into native States beyond the Colonial bound- aries, and in some respects paving the way for European civilisation." By the help of these various Colonists the Hereros "were rescued from their perilous position. Possess- ing by their means fire-arms, they succeeded not only in resisting the Orlams, but in repulsing them, although they still continue to occupy a part of the country. Kamaherero, a Herero chief, seems now to be recognised as the paramount chief of the country. Amongst the Hereros the Rhenish Mission has some flourishing Stations. There are in all some 1200 to 1300 members. At Okahandiya, the resi- dence of the paramount chief, a stately church (for South Africa) has been erected, capable of holding some 700 hearers. One of the churches has 300 members. The Hereros have shown themselves also liberal. In addition to supporting their teachers; they, with the Namaquas and other tribes living in these dis- tricts, have contributed £1040 to the Missions. It is satisfactory, such a report as this of the Rhenish Mission regarding the Hereros. It is only indeed a small part of the Hereros who yet live at the Mission Stations, and are brought under the influence of the Gospel ; the greater part still keeps itself apart, and clings to its heathenism and its rudeness. Yet the revolution now effected, compared to the former state of the country is so remarkable. I04 SOUTH AFRICA and these Herero Christians show so much firmness and zeal for their new faith, that we may hope that gradually the whole people will be Christianised. There are also in Hereroland the Damaras, a race, we may say, which is still an ethnological puzzle, in some things akin to the Bushmen, in others widely different. Like the Bushmen they love the soHtudes of the desert, and like them they care not for dwellings, but in contradistinction to them again, they are eager to possess flocks, and they are skilful in garden and in land cultivation. They are a small, weakly people, and seem to have been enslaved successively by the Namaquas and the Hereros. Their number is from 40,000 to 80,000. They seem to approach Christianity, and there are a number of converts from their ranks. The Rhenish Society feels that they merit attention. " Tribes to whom, as to them, Christianity has been a deliverer from slavery, are those who not rarely turn as a united people to the Gospel." There are in Hereroland, still further, the Orlams and Bastards. Among these there are some 1200 members occupying five stations. In one of these there are nearly 700 members. While the number of members is nearly the same as among the Hereros, the number of church-goers is very much greater, and the schools are often very well attended. The Ehenish Society has thus its flourishing Missions among all these tribes ; its influence, espe- cially since these feuds, to the termination of which it contributed so much, has grown as a mediating, civilising, and Christianising power. Still the AND ITS MISSION FIELDS. 105 recollections of the past, and of the stations scattered then or destroyed, and the knowledge that the seeds of discord were widely sown among these tribes, could not but give rise to misgivings for the future. In addition to these tribal differences already beginning to emerge, there was the fear of the Boer, It has been ascertained that further north than the settlements of the Hereros, there is a tine country, the Kaoko, scarcely inhabited yet, only traversed by the Bushmen and the Damaras. It is also known that the Boers have reached the west side of the Lake of Ngami. To what complications might not their approach give rise ? In these perplexities, we believe, it has been greatly to the relief of the Rhenish Missionaries to have heard of a probable British Colonial Protectorate. Mr. Palgrave, a friend of the Rhenish Missions, was appointed by the Cape Government to confer with the Namaqua and Herero chiefs on the subject, and the missionaries undoubtedly paved the way for him in this. The result has been that their chiefs having had guaranteed to them large possessions, were willing to accept British Suzerainty in return for British Protection. The Colonial Government on its side, while wisely acting tentatively, seems ready to extend this Protectorate for reasons of Colonial security. Sir Bartle Frere writes : " It may be said that whatever risk exists, is to be found in the eastern rather than in the northern frontier of the Colony, but there are unmistakable signs that the Colony is at least as much exposed to it in Damara- land, as in Kaffraria or Zululand. An alliance with a few South African filibusters might have enabled a io6 SOUTH AFRICA freebooter and murderer like Jan Yonker Africaner to found a dynasty, which the advent of the Boers who are trekking; thither via Lake No-ami, might convert into a republic. On the eastern frontier the element is likely to be of English ex- traction. In Damaraland there is every chance of its being of foreign, European, or American origin, and much more dangerous to the peace of the country." We may briefly state the result. Mr. Palgrave returned last year as the Colonial Commissioner and the British flag has been hoisted at Walvisch Bay. He has since held a conference of the chiefs at Okahandiya, the Herero capital. He informed the chiefs of his appointment as Commissioner. The place where they met is to be the residence of the highest Colonial official, and plans are to be pre- pared for the erection of a Council House. Mr. Palgrave " bore himself in a friendly manner to the Missionaries, and stated that it was in contemplation to aid the Rhenish Mission Schools."* Mr. Brownlee, the late Secretary for native aflEairs, we are interested to see, has enjoined on Mr. Palgrave to direct his " most serious attention with a view to making such arrangements with the Damara and Namaqua chiefs, as will effectually prevent the introduction of drink into their respective countries." This is reall}^ a question on which the future of the South African races depends. If for nothing else, a South African confederation would be a benefit, were it able to pass a decided, well judged, comprehensive * Jahresbericht der Bhdniachen Missions, Gesellschaft, 1877, page 21. AND ITS MISSION FIELDS. 107 measure on the subject. If even in Scotland and Ireland, a regulation of the liquor law is needed, it is absolutely essential in South Africa to prevent the corruption and destruction of the native popula- tion. I close this rapid notice of an interesting event, our Protectorate of Herero and Namaqu aland, by observing how Colonial Government and Mission action can thusco-operatebeneficiallytheonewith the other. But for Missionary work, these dreary coun- tries, and their degraded Nomad races, could scarcely have been brought at all under a civilised rule. On the other hand, the British Protectorate may greatly tend to the security of these Mission fields, where, with many tears and trials, so much good seed has been sown. It may so strengthen, we trust, the hands of the Missionaries, as that these native communities may become ever more deeply penetrated by the principles of a living Christianity. While the Rhenish Mission extends so far on the west, there is still a large intervening country betwixt it and the Cuanene, the Portuguese boun- dary. There are here the lofty and rich plains of Ovampoland, a country fertile in corn and garden produce, with a people of the same Bantu origin as the Hereros, but more advanced and industrious, and with a more formed government. One of the Rhenish Missionaries, the Rev. Mr. Hahn, long settled in Hereroland, and who belongs to the highest order of South African Missionaries, made an attempt in 1857 to enter this country ; but the way was barred to him by hostile chiefs. It was said that the king died with fright at the approach lo8 SOUTH AFRICA of the Missionaries, who seem to have had the character of being great magicians. In 1866 things had, however, changed. Yonker Africaner had with the Orlams been beaten by tlie Hereros, and the idea seemed to have spread to Ovampoland that it was the Missionary Hahn who had accomplished it, and that his magical powers should be propitiated. An invitation was thus addressed to him to return. He was most cordially welcomed by King Tyikongo, who entreated him to remain ; but when he declined, he entrusted two of his sons to be educated by him. While the Rhenish Mission could not see its way to extend its work here, the Rev. Mr. Hahn bethought himself of other co-operation. He had been very warmly received when in Europe, not only in Germany, but in Holland, England, and Russia, and it was resolved to apply to an Evangelical Mission Society, whose seat is at Helsingfors in Finland, known for its mission zeal and for its sufficient re- sources. The proposal was very cordially received, and a well-equipped Mission body, consisting of seven missionaries and three Christian handicraftsmen, were sent to occupy this new Mission field. They began by spending a year with Mr. Hahn in Hereroland, in order to study native usages and the native languages. They then proceeded to their field of work, where, like most young Missions, theirs has been a chequered career. Some of the chiefs had hopes that they were to supply them with gunpowder, and help them as the traders, and were disappointed, and did not care for their teach- ing. One forbade them his territory, and stations had to be abandoned, still the King Tyikongo continued AND ITS MISSION FIELDS. 109 friendly. They have as yet, so far as we have seen their reports, had no open conversions, but their presence as Christian men has already had its savouring influence on the natives. The fact of this Mission is an interesting one. May the great Kussian Empire yet take its share in the work of evangelising the world ; as its Finnish Evangelical Mission is now doing, so bravely confronting its initial difficulties ! SOUTH AFRICA CHAPTER XIII. MISSIONS OF THE CHURCH OF THE UNITED BRETHREN. The Missions of the United or Moravian Brethren are chiefly situated in the Cape Colony ; indeed, if KafFraria be now formally annexed, they will all be within it. It was the Brethren who had the honour first to occupy this Mission Field for Christ, and they may be justly said not only to have been the first to direct attention to South Africa, and to achieve a noble work there, but to have given, by their success, a mighty impulse to the whole Mission cause in the world.* The first movement towards the establishment of such a Mission was given by an account which the Mis- sionary Zugenbalg gave of a visit to the Cape in 1715, and of the state of the natives. This called forth much Christian sympathy and com- passion. In 1737, Georg Schmidt, a Moravian by birth, but who had been later an evangelist in Bohemia, where he had lain in prison for six years for the gospel's sake, was the first Mission agent of the Brethren to arrive in the Cape Colony. His * In Dr. Chalmers's works, for instance, there will be found a Missionary sermon in which there is a noble and eloquent por- traiture of the Missions of the Brethren, and of the Evangelical source of their success. AND ITS MISSION FIELDS. arrival in Capetown caused no small stir, exciting the animosity or mockery of many, but securing also the support of some pious men. After some time had passed, and some persecution had been endured, he was permitted to occupy the station which is now called Genadenthal, or the Valley of Grace,* a place still occupying great prominence in the South African Mission Field as the largest of its settlements, with its 4000 or 5000 converts ; and which is also still more sacred from its memories of the past, as the scene of the labours of Schmidt, whom the annals of Missions have en- rolled for ever among their illustrious names. Georg Schmidt laboured for nine years at Genaden- thal, and gradually gathered together a little, but attached, Mission company of some 47 adherents, with 50 children in the schools. But the opposition to him continued, and when, after his ordination, he baptized some of the blacks, it burst into a flame. The Boers could not tolerate it, that the Hottentots, " Schepfels or creatures," as they called them, should be regarded as men, to whom the sacraments were to be administered. Calumnies were heaped upon Schmidt. He was forbidden to baptize any more, and at last his enemies so prevailed, that he was summoned to Holland, to answer for his conduct. Many a year passed over him in Germany, a poor day-labourer in his old age, with his eye turned to that southern land, and its southern Cross, which he was never to see again, but where he had sown the * Its origiual name was Affenthal, or the Valley of Apes, but a Dutch governor, at a greatly later period, struck with the good work which the Brethren had wrought, suggested that its Dame should be changed to Genadenthal. SOUTH AFRICA seeds of life eternal. At last, in 1785, at Niesky, he fell asleep in the Lord. It was nearly half a century later, that the Brethren obtained permission to resume their work in South Africa. Three of them arrived in 1792, all of them, and those indeed who followed after a little time, of humble origin — Christian artisans. The governor directed them to settle at Bavianskloof, Genadenthal, where Schmidt had been. They found there the remains of a wall and some fruit trees, among others, a great pear tree, and under its shade they held their first meeting with the Hot- tentots. With others who visited them, there came the poor blind Lena, an aged pupil and convert of Schmidt's, bringing with her, wrapped up in its sheep skin, her old treasured Testament, a gift of Schmidt to her — with the truth, we may trust, these Scriptures had taught her still fruitful in her heart. The Mission work thus begun, speedily prospered, and at the Christmas of another year, there gathered beneath the same old pear tree, said to have been planted by Schmidt, seventeen persons who had abjured the old heathenish life, and of whom five had already received baptism. The change wrought by the Mission was speedily very marked, even the Boers observed how different the Hotten- tots were, as compared with their old rude state, and could not but admire the industry of the brethren under whose care the now well- watered gar- dens of the station throve luxuriously. It was not very long after the arrival of these brethren, that the Cape Colony was for the first time occupied by Great Britain. The speedy result was the growth AND ITS MISSION FIELDS. 113 of the Mission. Multitudes of Hottentots flocked to it. The number of the brethren was also increased, and as they all could teach useful arts, the industry of the natives was greatly advanced. There was also more order and cleanliness, and garden culture made such progress, that even an opponent who did not care for the Mission, could not but express his admiration at the sight of the friendly industrious village with its 200 cottages embosomed in their gardens. The chief edifice in Genadenthal was the church, which even in 1802 had been so enlarged as to hold from 800 to 1000 hearers. Those who visited the station felt how happy was the change which had been wrought in the Hottentots by the power of the gospel faithfully declared and administered. So widely had the news spread of this wonderful place, that even so early as 1799, head men of the Bushmen had been sent from the Zak river, a distance of 600 miles, begging that such men might also be sent to them. We may here give a short description of Genaden- thal, which is still the great western centre of the Moravian Missions in the Cape Colony, It is the notice of a visitor of a much later date, bringing before us, in certain aspects at least, rather what Genadenthal is now, than what it was. Genaden- thal lies about 80 miles to the eastward of Cape- town. " Lofty mountains," the writer says, " form the background, and the view is bounded on either side by considerable eminences. The peaceful valley which spread itself before us was thickly grown over by numerous clumps of oaks and poplars, together with some gigantic Australian n 114 SOUTH AFRICA trees — one of which, the blue gum tree, here reached the height of 100 feet. A road winding among the houses, gardens and trees, conducts the visitor to the centre of the settlement, consisting of the Church and other Mission buildings, arranged around an open space. On one side is the church, a very simple, but neat and commodious building, which, on the ground floor and in the galleries, ac- commodates about a thousand persons. The dwel- lings and workshops of the Missionaries, occupy the opposite side of the square. Near the church stand the school buildings, of which the newest is the most important — it is mainly a training institu- tion for native teachers." * We may add in regard to this last Institution which is only on a limited scale, that the usual branches of a higher oi^dinary education are given, but scarcely the secondary. " Mathematics and languages," one of the brethren writes, " have never been liked by our pupils, and consequently, but little progi'ess has been made in these branches. Bible knowledge, history, geography and music, are the favourite branches of study of all without exception." From Genadenthal the Gospel has gradually sounded out in South Africa — stretching from west to east. If the work of the Brethren for a time seemed rather one of inner development than of outward progress, yet the smouldering fire again burst into a flame, and never has its Evangelistic work been carried on with greater zeal and success, than by the Brethren in these later Eastern Stations, to which we shall immediately * Periodical Accounts, U. B. Missions, Vol. xxv., p. 34. AND ITS MISSION FIELDS. refer. Meanwhile, we observe that in West South Africa there are now seven principal stations, with four out-stations. Mamre, not far distant from Genadenthal, was among the first of these, and has now some 1300 native Christians, and its pecuniary resources, to judge from later reports, seem consider- able. Other stations — some west, others more to the south-east — have grown in numbers. We do not quite know what are the intentions of the Brethren, but it would seem to us that these Churches are as prepared as those of the Rhenish or the London Missionary Society, in the western districts, to be self- supporting, especially if the stronger will bear up the weak. We may add the latest statistics here of these western stations. * There are 39 European Mission- ary labourers, male and female, 4 native Missionaries and assistants, 200 native helpers, 1869 communi- cants, 1203 adult non-communicants, 3271 baptized children, 2047 enquirers and candidates for baptism, 15 schools, 1974 scholars, 28 teachers, 52 monitors. We have already referred to the higher educational institute at Genadenthal. In all there are some 8390 under the pastoral care of the Brethren in West South Africa. The eastern Stations of the United Brethren were at a much later period established among the Kaffir race. The more special aim of these Missions was the Tambookie tribes, among whom they have indeed gained considerable success, but there are found other Kaffir races also at these settlements, and a number of Hottentots. Some of the stations are of * These have been kindly famished to me by the Rev. H. E. Shawe, Secy, of the Missions of the United brethren, London. ii6 SOUTH AFRICA very recent origin, four begun during the last four or five years, indicating thus an earnest evangelistic purpose of pressing on into new fields of work. One of these stations, again, Shiloh, the oldest of all, is this year, like the Rhenish Mission, celebrating its jubilee, being just half a century old. Shiloh may be said to occupy among the eastern Stations of the Brethren, a place somewhat analogous to Genaden- thal in the west. It is, as it were, the mother Church, and its membership is still the most numerous. It is situated in an elevated country, some 3500 feet high, to the north-west of the Amatolas, not far thus from the strongholds of the Gaikas. Placed in such a situation and surrounded by warlike Kaffir tribes, we may readily conceive that its history has been an agitated one. Like some of the villages on the slopes of Vesuvius, which seldom altogether escape when there is a great eruption, Shiloh has shared in all the protracted suc- cession of Kaffir convulsions. The interesting story of Shiloh, its disasters, its survival after events which threatened its ruin, its gradual growth, and now its firm settlement, are very well and simply told in a recent sketch of its history, in the periodical accounts of the Brethren.* As it is impossible in South Africa, generally, to obtain good harvests without irrigation, it is the first business of a Mission station to construct water conduits to their fields. This the Missionaries were obliged to do with their own hands and toil at Shiloh, * This has been reprinted separately in a small publication, entitled " History of Shiloh, and the Missions of the Church of the United Brethren in Kafifraria." London, 1878. AND ITS MISSION FIELDS. 117 as the Tambookies looked upon all manual labour as a disgrace to men, fit only for women. Gradually, however, the example of the Missionaries, and the success of their work, made an impression. They began to feel that labour was more honourable than they had fancied it. They abandoned their old rude Kaffir mode of farming, and thoroughly ploughed and cultivated their fields. Stone houses were built in place of their miserable kraals, and the decencies of European clothing were preferred to their insufficient native attire. Skilled labour was taught them by the Brethren, themselves artisans, and they learned to become good farmers. Now, some of the natives possess waggons, with numerous teams of oxen, a source of great wealth at present to the Boers, and natives in South Africa. I have specially instanced these facts as they are told by the Brethren in the story of this Mission as an illustra- tion of the bearing of Missions generally on native industry in South Africa, and as the best answer to the sneers of Mr. Trollope and others, who have not taken the trouble to acquaint themselves with the real facts of Mission economy. Meanwhile, also, in the far higher spiritual field, the fallow ground was being broken up, and the precious seeds of a life higher in its moral tone, and in its religious and spiritual character, were being sown. Dark superstitions were being dissipated by Christian light, and advance was made to a purer and better life. But it is quite beyond our limits to note all the periods of crisis at Shiloh during the last 50 years, and we glance at them only as a picture of the trials of many another Kaffir station. ii8 SOUTH AFRICA Sometimes their experiences were clouded and adverse — their station was assailed by hostile natives — they were despoiled of their property, and their cattle were plundered. Again they were attacked by jealous and suspicious Colonists — their church battered by a cannon, and their houses destroyed. Sometimes they were obliged to flee as exiles to a distance, scarcely hoping to see Shiloh again. But harder trials than even these vexed the Brethren — there was the declension of their converts, their falling into drunken habits, the bitter strifes of tlie Hottentots, the Tambookies and the Fingoes, at the station. Sometimes, too, especially during the rising of the native tribes against the Colony — there were unmistakable marks of disloyalty. It must be remembered how strong with the Kaffir the tribal attachment has been, just as with the Gael in Scotland, some century or century and a half ago. No doubt there were the new and higher influences of a Mission life, but there was often a hard struggle, and sometimes a failure, I refer to this because it bears on the present as well as the past. I quote from the history of Shiloh one incident as illustra- tive of this. It occurred during a Kafiir rising. The narrative says — " Some deliberately entered upon treason — others followed their leaders without thought, until they were too deeply involved to withdraw. But very many were evidently carried away by the influence of the prevailing spirit, and were unable to obey the dictates of their better feelings and judgment. To the Missionaries' faith- ful exhortations and entreaties to continue loyal, they yielded a ready assent, and then Tambookies AND ITS MISSION- FIELDS. 119 and Hottentots, bursting into tears, would go over to the rebels." We believe that during: the late rising^, if indeed we can yet regard it as quite past, there have not been many instances of disaffection or rebellion on the part of native Christians, but such have oc- curred, and this narrative of the Brethren may throw light upon them. The Missionaries have incul- cated loyalty strenuously where the tribes were subject to British rule, as in the Cape and Natal. But it is scarcely to be supposed that they should or ought to do so among tribes not j^et subject directly to our sway, and regarding whose exact relations to ourselves there has been room for doubt. We may state, however, that all the Missionaries, including those representing Foreign Societies, have been most friendly to British annexation where it has actually taken place, as in Basutoland the Transvaal, Nama- qualand, or Kaffraria. We must add here that while the Missionaries have ever sought by their mediation to promote the cause of peace, the action of some of the government officials, not as regards them, but the natives, especially in reference to their rights to land, has been such as to have furnished an apology, if not for open war on the part of the independent natives, or of disloyalty to the Suzerain on the part of the subject tribes, yet for a bitter sense of wrong and injustice.* But while there are darker, there are also brighter moments in Mission annals, and such there were at Shiloh — times of steady progress in education, in * We have not beside us the document, and shall not therefore refer to it more specially, but we believe a late eminent Colonial ofi&cial has stated that considerable wrongs have been inflicted on the Griquas of the west. 1 30 SO UTH AFRICA intelligence, in moral and religious habits — times of serious impression — times, too, when everything ex- ternal again shone upon them — when the Govern- ment liberally provided them with wider lands for their increasing numbers — when a Governor could assure them that he would rather have the frontier guarded by 9 Mission stations, than by 9 military posts, and when, having attended their religious services he remarked, " I have been in many fine churches, but my heart has never been so touched as it was in this humble temple of God in the wilderness, in which black people and white sit side by side, as brethren in Christ."* In point of fact, latterly no British Colonial Governments are less liable to reproach, as regards Christian Missions, than those of South Africa, although, in reference to Mission lands there are still, we believe, some causes of grievance. Around Shiloh there have gradually grouped themselves some stations which are now steadily growing. Further to the north-east, in KafFraria, there is a centi'al group of stations chiefly among the Tambookies, while further north again, there are growing stations among the Hlubis. The latest statistics of the Brethren's eastern stations are the following — There are 8 stations and 2 out-stations, 20 European and 2 native Missionaries, 53 native helpers, 481 communicants, 149 adults, non-comuni- cants, 656 baptized children. There are 9 schools, 512 scholars, 12 teachers, 1 monitor. In all, there are 1990 under the pastoral care of this Mission. We may notice here, that only one station^ * Sir Harry Smith. History of Shiloh, p. 26. AND ITS MISSION FIELDS. 121 Entwanzana, near the t,erritory of Stockwe, one of the rebel Tambookie chiefs, had to be abandoned during the war, and was in great measure destroyed, but is now re-occupied by the missionaries. I may be permitted, in closing this rapid and im- perfect sketch of the Missions of the United Brethren, one or two remarks. One is, that we cannot read these periodical accounts they publish, without observing how truthfully and candidly and unre- servedly the Mission story is told. If Mr. Trollope fancies Missionaries to be credulous and sanguine in their views, drawing on their imagination as they paint Mission scenes, let him read these simple narratives; they certainly tell no romantic tale. On the contrary, while there are hopes expressed of some of the converts, and joy in the progress of others, the story is full of the sorrows of the Brethren over many of them, their little progress, their weak- nesses, their strifes, their immoralities, the drunken- ness of some. One almost feels at times, as if in their desire to be truthful, the Brethren sometimes allowed themselves to take too morbid a view of things. There is another remark we would make — the Moravian Missions may not have some of the quahties of later Missions ; the work is indeed the same, but the machinery may differ. And perhaps, from their older history, their methods may seem a little antiquated, and the movement a little slow. The conduct of missions has un- doubtedly changed considerably. Half a century ago, it had less perhaps of that alert, energetic, business character, if we might so describe it, which it now possesses. There may be less of sentiment 122 SOUTH AFRICA now, but more perhaps of intelligent and vigorous action. The whole scheme of Mission work has been more fully thought out, and has in practice been more completely developed. To be a well-equipped missionary affords now as large a field, not only for Christian graces, but for all Christian gifts and accomplishments, as any department of the ministry; perhaps more so, indeed. Then again, our modern missions have a far wider field than the United Brethren, from which to gather in men thoroughly furnished for mission work, by their biblical studies, their facility in languages, their acquaintance with medicine, besides those rarer qualities of energy, in- domitable patience, courage, sagacity, all so needful to influence the savage mind, and mould it to the gospel. We do not exaggerate, when we say, that such mission- aries are now to be found in the Mission fields, of as high a type of intellect, and moral force, and with as varied gifts as any order of men in the ranks of the Christian Church. If the Brethren have not so many of these men, yet it is evident that they are, so far as their resources allow, determined not to lag behind, but to stir up every gift; and while they have had in the past so limited a choice, compara- tively, of men, yet who will deny the great success they have gained, and continue to gain by what are, after all, the main essentials of mission success — rthe graces of meekness, brotherly kindness. Christian fidelity, guilelessness, Catholic charity ? These their whole annals brightly display. These are far higher in Mission work than all the zeal of the Ecclesiastic, or the pretensions of sacerdotalism. We cannot read the records of the South African AND ITS MISSION FIELDS. Missions of the Brethren without finding many pleasing tokens, that the old type of Moravian piety is vigorous as ever. There is tl;ie same beauty of character, the same fidelity to their old fervid evangelical testimony, the same unshrinking bold- ness to declare it, the same readiness to embrace in the Christian brotherhood other Churches than their own. There is also the same successive gathering of souls into the heavenly garner, the same evangelistic earnestness, ready to leave old cultivated fields for new and difiicult work. Un- happily, too, there is the same story of severe privations and trials to which the Brethren expose themselves in their arduous self-denying work. Brother Meyer, lately labouring in the Missions to the Hlubis, deserves to be held in Christian memory in the Churches for his long, unwearied, and success- ful labours among the Kaffirs. From his thorough knowledge of the Kaffir tongue, he was able to render great services in the preaching of the Gospel, and he wore himself out spending and being spent in his Master's work. We shall add to the name of Meyer another which deserves not to be forgotten in Mission annals, Wilhelmina Stompjes. She was born in KafFraria, but had in the providence of God been led to Genadenthal. When the new station at Shiloh was to be founded fifty years ago, she, with her husband, accompanied the Missionaiies there. " The strong and admirable features of her Christian character," says the Mission narrative, " her intense love for her Kaffir countrymen, and her mastery of the language of the people, gave her a great advan- 124 SOUTH AFRICA tage over the Missionaries, who could only hold intercourse with them with the aid of an interpreter, and she faithfully used it in all humility for the furtherance of the Lord's work. With a warm heart and overflowing lips, she would tell of the love of God in Jesus Christ. Her word had such weight even with the proud chiefs, that they were often swayed by it, and did not deem it beneath their dignity to send special messengers to the lowly maiden in the Missionaries' household." When acting as interpreter for the Missionaries it is said, " she could not help adding copiously to their words in order to make the message more impressive and more intelligible." On one occasion, but for her the Missionaries would probably have perished, Mapasa, a murderous Tambookie chief, came to the settlement in his war dress with fifty armed men, bent on its destruction. But W^ilhelmina heard of it, and suddenly appeared, " Pi-essing through the group of savages, each of whom held his spear ready to strike at a word from the chief," she, with undaunted courage, reproached Mapasa for appear- ing in such warlike fashion, and ordered him to depart. " The fierce and cruel chieftain's son, com- pletely overcome by her manner, instead of killing the missionaries, and the woman who dared to intrude on an assembly of men, withdrew peacefully, and apologised later for his conduct." On another occasion, when Sir George Grey visited the station with many tears she said to him, " Oh my Lord governor, I am deeply concerned about my poor people the Kaflirs. How many of them know nothing about the Word of God ! Do show your AND ITS MISSION FIE IDS. 125 power by causing more missionaries to be sent, and new stations to be founded." The Governor's heart was touched by this fervent appeal, and adopting her views, he advised her to urge the missionaries to go forward from Shiloh to occupy new ground. Wilhelmina died in 1863, probably seventy-five years of age. " A consistent follower of our Saviour, it was her delight in public and private to tell of His exceeding love for sinners, and she was able to do this with such tact and power, with the accompany- ing influence of God's Holy Spirit, that many were brought by her to rejoice in Jesus as their Saviour. All her rare talents were freely devoted to the Lord's service. Nowhere was garden and field in better order than under her busy hands, and the produce was, with most unselfish liberality, carefully appropriated for the furtherance of the cause of Christ, Her memory will long live in Shiloh." 126 SOUTH AFRICA CHAPTER XIV. THE LONDON MISSIONARY SOCIETY. The chief work of the London Missionary Society lies now in the distant interior in Bechuanaland, yet its association with the Cape, which was the basis of all its operations, is so old, and the tie is still so strong, that we shall notice its labours here. In 1799, a few years later than the Moravian Brethren who followed Schmidt, the four first Missionaries of the London Missionary Society arrived at the Cape. They were welcomed by some of the pious Dutch — ■ especially by Bos, an earnest Dutch minister, who was the means, indeed, of establishing there a South African Mission Society, which has since struck deep roots in the country. Two of the Mission- aries accepted an invitation to visit the Bushmen, in their distant settlements — another left speedily for India — the fourth, and by far the most remark- able man of them all, went to the Kaffirs. The name of Dr. Johann Theodosius Van der Kemp, is one that will ever be illustrious in Mission history. This devoted, gifted, self-sacrificing Missionary, was born at Rotterdam, in 1747, where his father was a preacher. He was, as a student, not only a distinguished classical scholar, but said to be conversant with most modern languages, AND ITS MISSION FIE IDS. 127 for acquiring which, indeed, the Dutch have a gift. His first career was as a cavalry oiBficer, in which he distinguished himself, but which he left in consequence of some quarrel with the Prince of Orange. He was at this time known as an audacious sceptic, and a man of utterly uncontrolled life ; and these are said to have so grieved his father, as to have caused his death. On abandoning the army, he took to the study of medicine, partly at the University of Edinburgh, where he gained high honour. He then settled as a physician at Middel- burg, where he practised ten years, not, it is said, without some struggle after a higher life, and some concealed anguish as to the eternity before him. It was there that the drowning of his wife and child in the river, while he himself hardly escaped with his life, deeply aroused him — light after light penetrated his soul, until he sank prostrate at the feet of Jesus. In his deep sorrow for the past, and with much inner devotion, he now gave himself to the study of the Bible, and of the Eastern languages, of which it is said, from his astonishing facility, he acquired sixteen. Just at this time a call of the London Missionary Society, then newly formed — to consider the claims of the heathen, fell into his hands. His resolution was at once formed; he offered his services as a Gospel messenger. These were cordially welcomed, and he was appointed to South Africa. Returning from London, on a visit to Holland, before his departure for the scene of his future work, he became the instrument, in the Divine Hand, of rousing the slumbering spirit of his country to the claims of Missions, and to Christian 128 SOUTH AFRICA action, and he was the means of there being formed two Missionary Societies, one at Rotterdam, and the other in East Friesland. After a short stay at the Cape, Van der Kemp left for his Kaffir Mission Field. The time was out- wardly unfavourable. The Boers were extremely dissatisfied with the British Government — their Hottentot servants, or rather Serfs, weary of their oppression, were constantly fleeing to the Kaffirs as a refuge — the Kaffirs, too, had suffered wrongs at the hands of the Boers, which they were ready to revenge. The state of the Eastern Border was thus constantly agitated, and there were many raids into the Colony. But Van der Kemp, nothing daunted, pressed onward to meet Gaika, the Kaffir chief. When asked of his mission, he told them very simply that it was to speak to them of things that would make them happier in this life and beyond death. Received coldly at first, he was permitted at last to settle down on the other side of the Keiskamma, then a part of Kaffir territory. The situation of his station he found was pleasant, amid fair meadows, in an amphitheatre of mountains clad with green and flourishing forests, and scattered around were the kraals of the natives. But amid all the fine scenery the life of Van der Kemp was a very hard one. It need not, perhaps, have been so much so — it arose probably from his absorption in higher things, and his want of care for comfort ; it was certainly not from an ascetic spirit ; but so it was, that in point of fact he seems to have lived chiefly on roots. The salt for his food, he himself prepared from the brine of the ocean. His visits too to the native AND ITS MISSION FIEIDS. 129 kraals, to carry to them the message of salvation, were most trying, over thorn bushes and sharp rocks, without hat, or shoes, or stockings, often with bleeding feet. Here he continued for some sixteen months, instructing the Kaffir youth in the Gospel, and seeking also to win the captive Hottentots to the truth. At last he was compelled, as war drew nearer, to abandon Kaffirland. Yet, we may say, that some first fruits of the harvest even tlien were gathered in. The name of Jesus was spread abroad, and his own, Jinkanna, as he was called, was, as a faithful servant of his Master, long honoured in KafFraria. One of his converts, too, Sinkanna, touched by the Gospel, composed simple and beauti- ful hymns, and went about through the country singing them, and offering prayers. After his retirement, too, ultimately to Bethelsdorp, a station near Algoa Bay, a number of the sons of the Kaffir chiefs were sent to him to be educated. The remainder of the life of this remarkable man was a chequered one. It was devoted mainly to his beloved Hottentots, and to the defence of their rights. He was grieved at the oppression they suffered, and stood forth their intrepid champion. Called to the Cape to vindicate his charges against their oppressors, he there received a higher summons, and was called away from his life of noble toil and self-sacrifice to his heavenly rest. Van der Kemp was undoubtedly a man of noblest gifts, and entire consecration to his Master, and he has left behind him a name never to be forofotten. In minor things, however, he was perhaps less judicious, at least honest Mr. Campbell thought and 130 SOUTH AFRICA said so. His marrying a native wife, whom he had liberated from slavery, did not certainly conduce, as he himself felt afterwards, to the comfort of his later life, and his conforming himself generally to the rude- ness of native usages and living, so much as he did, was not for the furtherance of the Gospel. Civilisa- tion and Christianity, we ma}^ sa}^ go hand in hand. The former has in it some leaven of the latter. It is not to the disadvantage of the Gospel, but to its furtherance, that our civilisation has so widely con- quered the world. It seems to be, indeed, the narrow edge of the wedge inserted, which shall prepare for something more penetrating to follow. Without expecting rude tribes to adopt all our habits — their assimilation to higher usages of life has its benefit. In this respect, we think the Moravian Brethren in South Africa acted more wisely than Dr. Van der Kemp.* We have dwelt thus somewhat at large on the life of Van der Kemp — the first gi-eat missionary, we may say, of South Africa. It would be, at the same time, quite a work of supererogation were we to enter at large on the history of the London Missionary Society. This was suitable, so far as regards the Rhenish and Moravian Missions, because their history is less known ; but the annals of the London Missionary Society are familiar to most,andto attempt * For this hasty sketch of the life of Dr. Van der Kemp I am much indebted to Dr. Grundemann, editor of Dr. Burkhardt's work, "Die Evangelische Missionen unter den befreitea und freien negern, &c." Had I met this before writina; the earlier part of this volume, it would have been most serviceable to me. A work so able and carefully written ought to be translated into English. AND ITS MISSION FIELDS. 131 to compress a narrative which owes so much to its interesting and striking details could have but little general interest. And yet as this Society has occupied so large a place in the Mission history of South Africa, the most honourable we have ven- tured to say of any, some general thoughts on its Mission polity may, we think, be inserted with ad- vantage in this chapter. And, first, we would notice as one of its most prominent characteristics, that it has been in South Africa so widely a pioneer in the Mission field. It is with the Moravians that lies the honour of first indeed breaking ground among the Hottentots ; but, with this exception, there is scarcely a Mission field in South Africa where the London Missionary Society did not lead the way. There were thus their early Missions to the Bushmen, though these, it must be owned, failed, as those of every other Missionary Society have done, owing to the extra- ordinary manner of life of this race in its wild state ; then there was the approach of their Mission to the Namaquas, and their early entrance into the waste regions of Great Namaqualand. There was their Mission also to the Orlams, where one of their missionaries, Christian Albrecht, was the means of the conversion of Africaner. We have already noticed how Dr. Mofiat afterwards, in his Mission work in this tribe, so confirmed and established him in the faith. Then further inland in those regions we now call the Diamond Fields, there was their work among the Griquas, who may be said to have owed to them almost their existence as a race, as well as their conversion to Christianity. It was 132 SOUTH AFRICA Mr. Campbell's wise suggestions that first led to a settled government amongst them and the Korannas. And it was Dr. Moffat at a later time who was the main instrument in setting over them so wise and intrepid a chief as Waterboer. We have already noticed how Waterboer repaid the benefit by sav- ing the Bechuanas from the Mantatees, when they were in danger of ruin. It was the London Missionary Society also which began the work in the East among the Kaffirs — Dr. Van der Kemp gathering the first fruits ; but Mr. Brownleein 1820 permanently occupying the field and holding it in- deed until but lately, when the veteran Missionary died at his post. We cannot doubt that this tentative system, this readiness to sow beside all waters, belongs to the highest ideas of Mission work, and it has thus distinguished this Society in the past, and marks it even now, as in its intrepid resolve to extend its work to Central Africa, and to occupy Lake Tan- ganyika. It may be said, indeed, that the results of this method, the Mission Society, like the mer- chant ever alert for some new venture, ready to enter on new Mission enterprises, have not always been successful. As far as the Bushmen are concerned, this is so far time ; and it may be added that, in many other directions also, the London Missionary So- ciety, after pressing on for a. time, was obliged to recede. This also is true ; but it would be erro- neous to infer from it that there was failure. When it retired, it was, in almost every instance, because while other fields seemed spread before it, whitening to the harvest, other Societies were pre- AND ITS MISSION FIELDS. 133 pared at its call, to enter on its initial work, and were fully equipped to do so with success. It may be worth our while to notice here for a moment the position the London Missionary Society occupied, not only in Great Britain, but in the begining of the century, we may add, in relation to all Evan- gelical Christendom. Its position was peculiarly catholic — it was founded on an idea which in this imperfect state, cannot perliaps be fully carried out, that the Christian Church, however divided and split into fragments at home, should present itself to the heathen as one great unity, one holy Catholic Church. There can be no doubt that the idea is so far just, that it is most unhappy to carry our differences into the Foreign Field, and to display before the heathen the strifes, and rivalries, and jealousies of contending Christian communities at home. Still it may be questioned how far the Christian Churches can thus feel themselves absolved from individual action. May they not profitably apply the organization and equipment and gifts re- sulting in so many useful consequences at home, in the Mission Field also ; so that marching, it may be, as separate tribes, they may take each its place in occupying the great field of the world ? And may it not be possible to do this without sectarianism, and without necessarily obtruding minor differences ? We may say that this is really being accomplished in India, China, South Africa, and other Missions on the part of all the truly loyal-hearted Evan- gelical Missions. They do not encroach on one another, they are banded together as brethren — they show, amid their diversities, a united front to the 134 SOUTH AFRICA heathen. But passing from this, in point of fact from this undenominational character of the London Missionary Society, most other younger Mission Societies, both British and Foreign, rallied around it, willing to accept its counsels as to the positions they should occupy and ready to enter on those the London Missionary Society felt itself unable to hold. Thus it was, for instance, that the London Missionary Society handed over Great Namaqua- land, and ultimately its stations in Lesser Nama- qualand to the Rhenish Mission — then, too, it re- signed the Korannas, another Hottentot race, to the Berlin Mission. So also, while invited itself to occupy Basutoland, it counselled the French Basuto Mission to enter on the work there, and thus also in British KafFraria, where its missions indeed still flourish, yet Mr. Brownlee gave over, we believe, the first station he occupied to the Scottish Presbyterian Missions. It is an interesting history — the success of these missions which thus entered on the fields first occupied by the London Missionary Society. It is a fine illustration of those deep sayings of our Lord — " One soweth and another reapeth," " both he that soweth and he that reapeth may rejoice together." At the Diamond Fields or the Gold Fields of South Africa, the first searcher, however enriched, often leaves behind him greater wealth than that he had gained, others follow him in fields abandoned as almost hopeless and find there unex- pected treasures. So is it in the kingdom of God, so has it been with these Missions among the Namaquas, Korannas, Kaffirs, and other tribes. These Mission fields have yielded and are yielding greater wealth AND ITS MISSION FIELDS. 135 than ever, and in the future, even richer results may- be anticipated. Before passing from this it may be taken as an interesting instance, showing that the Divine Seed of the Word is not lost, to recall the story of the Makololo tribe. Those who have read the narrative of the London Missionary Society in South Africa, will recall Livingstone's intercourse with them — the Mission expedition to Linyanti — its unhappy failure, with the loss of valuable Mission lives from fever — the collapse or rather seeming destruction of the tribe. And yet Livingstone's Christian work had not, it was found, been without its fruits — frag- ments of the Makololos still survived. Mr. Young, for instance, the able conductor of the Livingstonia Mission expedition, found some of them on the banks of the Shir^ rising by their European knowledge, and learning to the rank of chiefs, and to them the Free Church was mainly indebted for the safe trans- port of its steamer — the Ilala — which it has lately launched on the waters of the Lake Nyassa. There are other characteristics of the London Missionary Society's labours, which, as connected with the whole polity of Missions, are worthy of note here. It is in harmony with what as have we already indicated — the Society holds it as a great principle that Mission work is evangelisation or the plantation of Churches, not their permanent building up and consolidation. We quote on this subject some excellent sentences from their last Report — " Delay in the readjustment of such positions " — the reference is to older churches — " was for a long period a weak point in the arrangements of the Society, 136 SOUTH AFRICA and even now it is not found always easy to deter- mine when the pastoral oversight of converts shall be given up."- — " But in the judgment of the Direc- tors it is only right and wise that the old state of things should pass away, not only on the ground of the resolutions passed by their predecessors, but because the policy in itself is perfectly sound, and is the course most beneficent to the native Churches themselves." — " Throughout civil and religious society, young men, young churches, young com- munities will grow into perfect manhood, only as circumstances require them to manage their own aflfairs, to maintain themselves by their own efforts, to bear their own burden of duty or privilege, and to fight their own battles against temptation and wrong." — " All real growth is from within. No human instrumentality from without can impart or promote it — it depends upon an inner life, an inner organism. That growth will usually occupy a long period, and it will require a variety of influ- ences." — " The gradual process — the fruit of the Word accepted and professed is evidently not the work of the Evangelistic Society, whose functions it is to bring the Gospel to a people for the first time. A Missionary Society has to plant acorns and care for saplings. Only the storms of centuries, and native growth under God's sun and air, will make them oaks of M'hich a land is proud." * — It is in canying out this important principle that the London Missionary Society latterly has "thrown to a large extent upon their own resources the twenty Churches of the Society within the Cape Colony." * London Missionary Sccietj's Eepoit, 1878, p. 38. AND ITS MISSION FIELDS. 137 These are by no means going back, " on the contrary growing out of their transition state, united in a practical and well managed union, anxious to fill some of their vacancies by new men from England, and to train their best native teachers at Lovedale, and the Kuruman, they are endeavouring to render their position more secure, and to maintain Church ordinances more firmly than ever." We may notice here a crucial instance, if we may call it, of this their later system. They were recently called to " con- sider their relation to the well-known Mission among the Griquas." Tn Eastern Griqualand the chief town is Kokstad ; the claims of the Griquas for Missionary help were pressed upon them, and a Mis- sionary was sent in 1870. He lately accepted the pastorate of this Griqua Church, and asked the sanction of the London Missionary Society to re- main there. They were anxious, however, believing that his evangelistic work was done there, that he should go to Tanganyika. The result has been that holding their Missionary " in high personal regard, and respecting his conscientious convictions of duty, they are prepared to place him in his charge in com- fort, and they oflfer him their best washes for his prosperity and usefulness, but with this arrangement their care of the Griqua Church and people comes to an end." — The London Missionary Society has thus acted on similar principles to those of the Rhenish Society. We believe with it indeed was the initiative, and from its older establishment and more developed progress, it has been able to carry out thus vigorously a decision which will relieve its funds considerably. They will be thus set free for 138 SOUTH AFRICA aggressive work. We may hope that even more than this will be accomplished, and that their native Churches in the Cape will be not only self- supporting but evangelistic, contributing their share in men and means to the great work to be carried on in Central Africa. The Evangelistic progress of the Society has ever been in one direction. It has been earnestly, we might almost have added instinctively, turned north- wards ; but that we see in this, rather the hand and providence of God, and a simple earnest faith. A wide door and effectual of entrance had been opened in this direction, and the Missionaries felt pressed to go in by it, scarcely knowing, it may be, like the patriarch, whither they went. First, crossing the Orange River, there were the Griqua and Koranna settlements established by them — then passing the Vaal, they took possession of Bechuanaland — then onwards to the Matabeles, and lastly, now they have formed a station close to the Lake Ngami, near the Chief Moremi. It is but a step onwards to reach the Zambesi, and using it as a base to press into Central Africa. It is re- markable, we may observe, the advances that are now being made northwards. It is but a few years ago, since Livingstone pioneered the way, and now we read, in a South African Journal,* that a famoas elephant hunter and his companions have just returned from their wanderings — their journeys having extended far north of the Zambesi. * The Natal Mercury, one of the leading South African Journals, where mucli valuable information may be often found ou South African progress and colonisation. AND ITS MISSION FIELDS. 139 In this Mission progress, one feature especially prominent is concentration of Mission effort. The Society has still, indeed, its important stations among the Kaffirs, and in the Cape Colony generally ; but it is evidently now devoting its highest energies and strength to the Mission fields of Bechuanaland, the Matabeles, and the adjacent tribes. Most of the South African Missions, indeed, while open to every IVIission call the Master may address to them, find it best to devote themselves to one field — as the Rhenish Mission, for instance, the Berlin, the French, the Presbyterian, the Wesleyan, »fcc. We need not say that Bechuanaland has not been chosen by the London Missionary Society, because it is a pleasanter or less laborious field of work than others. On the contrary, its arid hot climate is often very trying to the European, nor is the work itself so promising perhaps as among the Basutos, the Fingoes, the Kaffirs, or the natives of the Transvaal, Nor has it the great advantage of Colonial I'ule. It has had many trials indeed, to endure from the arbiti'ariness of native rule, and the brutality and cruelty of native chiefs. Still this has not deterred it from entering resolutely on the work to which the Master plainly had called it, and its efibrts among the Barolongs, the Batlapins, the Bakwens, the Bamangwatos, the Matabeles, are being crowned with ever increasing success. Its stations are in various stages of progress. Kurumau, the chief scene of Dr. Moffat's labours, with its eleven out-stations, has become an important centre of work, and its Mission College is now established on a broad and satisfactory basis. All the I40 SOUTH AFRICA stations of the Mission still, however, largely partake of an Evangelistic character. Those longest established have still many heathen towns and villages within their influence, while the latest founded deal with heathenism in almost un- diminished strencjth. Amoncr the Bamangwato and Matebele tribes, the Missionary brethren have found a hard field of labour, and have had to endure lon2j patience. But " called as this Society has been to occupy the field, the hardness of the people has been no argument for neglecting or quitting the field." It has " simply led them to make the Mission strong, and to send to it some of the best qualified men they can find." " They have broken up the fallow ground — they have gathered in the stones — they have laid bare the soil to rain, and sun, and air, they have steadily sowed the seed, and they have had abundant proof that their teaching, their example, their kindness to the sick, their counsels have had a powerful and steady influence."* In even so rapid an outline as this of the work of the London Missionary Society in South Africa, it would be to overlook a signal feature did we not notice the many men highly gifted and qualified for Mission labours whomthegreat Master has graciously bestowed on this Society. There is Van der Kemp, the gifted heroic self-denying Missionary to the Hottentots ; there is John Campbell, the first visitor of the Mission, not a man perhaps of great natural gifts but possessed of a sagacity and holy energy which did much to consolidate the early Mission *Eeport of London Missionary Society, 1877. AND ITS MISSION FIELDS. 141 work, and whose fervid, and at the same time humorous, sketches* of South Africa and its natives helped to inspire British audiences with an interest in the work. Then the Society had Dr. Philip, another able and energetic Mission administrator, who did so much also to inspire Continental Christians with a zeal for Missions, and who so greatly aided the young Continental Societies, such as the " Society des Missions Evangeliques " of Paris, with the Rhenish and Berlin Missions, in seeking out appropriate spheres for their Mission work. His manly, earnest, and able championship of the Hottentot, following in this in the steps of Van der Kemp, but with more success, for it was he who mainly won for them their freedom, will make his name ever to be honoured by the philanthropist, and especially to be endeared to the race he rescued. Later still there is Moffat, with all his remarkable combination of Missionary gifts, his sagacity in penetrating native character, his power to influence and control it by his Christian eloquence and by his moral energy, his long laborious study of the Bechuana tongue, and his successful translation of the Bible into this language, his interest in geographical enterprise, in which for the gospel's sake he so aided Livingstone, and his highly poetic oratory, which, on his first visit to England in his prime, so impressed *As regards humour sorae of his sketches still live in the memory of old auditors and even yet stir to laughter. Especially his account of his arrival at Lattakoo — his question pronounced in his broad Scottish Doric, " Whaur is Lattakoo ? " and his astonish- ment to find the great African City lying with its huts at his feet like so many ant hills, burrowed in the ground. 142 SOUTH AFRICA and electrified his audiences.* Then above all there is Livingstone, the incomparable Missionary traveller, with his amazing energy and patience, his indomitable courage, and his great observational powers, whose method of travel is so superior to any other, if, in our quest of knowledge we seek to win it not by intimidating or killing the poor ignorant wretched savage, but by seeking to con- ciliate and win him to the cause of civilization and Christianity. Dr. Livingstone's Mission polity here is, if we may so describe it, the Divine method of the Gospel, enforced and illusti-ated by the ex- ample of the great Master and Evangelist of the Church. Besides these distinguished Christian agents in the Mission work of the Society, we might have noticed, had our limits allowed, the many interest- ing instances of native conversion to be found in the records of the Society ; but these are too gener- ally known to need to be related. We shall refer only to one native Christian chief, whose life and character merit our honour. Khame is the chief of the Bamangwato tribe. His life is one of singular romantic decision, as with Joshua, to serve the Lord. Dr. Fritsch, the learned German traveller, who is, I may observe, in general, far from being a friend of Missions, says of him in language we trans- late, " The eldest son of Sekhome (Khame's father was then alive,) is a bright exception to the character of the Bechuanas, and does honour to the efforts of * Tn the Martyr of Erromanga, if we recollect aright, the late Dr. Campbell gives a very vivid impression of the powerful effect of these addresses, and the zeal they inspired in the cause of Missions. AND ITS MISSION FIELDS. 143 these pious Missionaries. I rejoice to have had the opportunity of making Khame's acquaint- ance, and to name a black whom I should in no circumstances be ashamed to reo-ard as a friend. The simple, modest, yet noble bearing of the chieftain's son awoke in me a feelinsr of satis- faction such as I have never experienced in the society of blacks." The Rev. Mr. M'Kenzie, of the London Missionary Society, says of him at a later date, " Instead of a heathen chief " (Sekhome, his father) " and community as in 1862, there are now a Christian chief and community, almost all the young people of which are learners of Christianity. There is now no rain-making, and the Missionary teaches them instead to pray to God for daily bread all the year round. Heathenism no longer presides now either at seed time or harvest, but these seasons are graced by Christian prayer and thanksgiving." The statistics of the London Missionary Society for this year 1878, are the following :* — It has in South ' Africa, apart from the Tanganyika Mission in Central Africa, 17 principal stations, with 52 out- stations. There are of these 5 principal stations in the old Cape Colony with 8 out-stations ; then 3 in British Kaffraria with 14 out -stations, 7 in Bechu- analand with 30 out-stations, 1 in Matabeleland with, let us notice, a staff of no less than 4 mission- aries. We must add to this the proposed station at Lake Ngami, but regarding it we have no statistics. The total number of English Missionaries in South Africa, apart from 3 engaged in the Tanganyika Mission, is 22, with 113 native preachers. There *Eighty-fourthKeport of the London Missionary Society, 1878. 144 SOUTH AFRICA are in all 4615 members of the church, with 24,022 native adherents. The schools number in all 42, and there are 2052 scholars. We have already noticed that at Kuruman is the Central Higher Educational Institute. From last accounts, the buildings comprising the Moftat Institution now in course of erection at Kuruman, are progressing rapidly, and their completion may be looked for- ward to at an early period. Mr. M'Kenzie, a highly accomplished missionary, has been appointed Resident Tutor. The site of the College is excellent, and it is being excellently and substantially built. We are informed, too, on good authority, that the industrial element will occupy a considerable place in its system. The Becliuanas are not indeed so far advanced in agriculture as the Fingoes or Tambookies or Basutos, and such an Institution can- not thus rival in extent Lovedale ; still its efforts wiU be directed to promote the same cause of agricul- tural progress. AND ITS MISSION FIELDS. 145 CHAPTER XV. THE DUTCH CHURCH OF SOUTH AFRICA. We may notice here the Dutch Church of South Africa. Its centre is the Cape, and it is not only the largest Colonial Church, but it has also latterly been doing good service in the South African Mis- sion cause. We have already observed with what warmth of heart, Christian Bos, a Dutch minister, welcomed Van der Kemp and his fellow missionaries to the Cape. The South African Missionary Society which was then formed, exerted soon a happy influence — exciting far and wide in the Colony an interest in the Cliristianisation of the native races. While the attitude of the Boers in general still continued repulsive, yet there were also sincerely Christian men and ministers in the Dutch Church who sympathised with this new movement, and readily consented to place their slaves or their Hottentot servants under Missionary care and instruction. The South African Society cannot indeed be said to have done much for a long period in direct Mission work — this it rather handed over to the Mission Societies from abroad, still, as in the case of the Rhenish Mission, to which we have already referred, and the French and Berlin, we may K 146 SOUTH AFRICA add also, it gave liberally and heartily to promote the Mission cause. Latterly it has assumed a far more earnest Evangelistic attitude than before, and has formed a number of Mission stations. As this Colonial Church is so intimately bound up with the destinies of South Africa, and as the new life and vigour infused into it give promise that it may yet occupy a leading Evangehstic position in Africa, my readers will permit me shortly to glance generally at its history. The Church is old as the Cape Colony itself. It is a seedling of the old Evangelical Dutch Church transplanted to the Cape. " It has proved," says a recent writer, " a merciful providence for South Africa, that though Popish Portugal was the means of its discovery, its colonisation was reserved for Protestant Holland. Had it been otherwise, the religious condition of half a continent, as regards both the white and coloured population, would have been very different from what it is. Instead of peaceful, thriving communities, with numerous and varied circles of Christian activity, we should have expected to find countries analogous, socially and religiously, to Mexico or Brazil."* The arrival of the Huguenots in South Africa brought with it, as we have already said, the infusion of a deeper life into the Church, and the vigorous impulse it gave is felt still. Many of the best of the Dutch pastors have now in their veins, the blood of those heroic men who abandoned all for the truth's sake. Another * We quote from an unpretending, yet interesting sketch of the South African Dutch Church, by the Eev. John M 'Carter — " The Dutch Eeformed Church in South Africa," &c. Edinburgh, W. & C. Inghs. AND ITS MISSION FIELDS. 147 feature, we may add, has been impressed on the Dutch South African Church by the accession of a number of Scottish Evangelical Presbyterian ministers in this century, eleven arriving in 1822 apd following years, and eight in 1860. To this, for instance, the Dutch Church owes the Murrays, whose names, from their valuable Christian services, are almost household words in the Dutch homes of South Africa. The Church of South Africa has thus many affinities. "From the Church of Hol- land," writes one of its ministers,* "it has its general framework, with its Confession, its Lituro-ies, and its form of service. To it it owes its use of orofans and hymns, the celebration of the holidays of the Christian Feasts, the systematic preaching on the Heidelberg Confession, &c. To the Church of France it owes much of its best spiritual life, still markedly visible among the descendants of the French refugees. The influence of Scotland may be traced in its theology, its view of the relations to the State, its pastoral work, as well as its religious life, as seen in Sabbath observance, prayer meetings, and missions." In its external history, the following are the most important points. For more than a century the Cape Church was under the rule of the Church in Holland. In 1803 it received a Con- stitution, then an Ecclesiastical Commission sent out from Holland. In 1843 the Dutch Constitution was displaced by an English ordinance, intended to give the Church more liberty of action. In 1862 the Church of the Colony was separated from its three *The Eev. Dr. Andrew Murray — The Presbyterian Churches throughout the World, p. 59. T. & A. Constable. 148 SOUTH AFRICA smaller branches in Natal, and the two Republics, owing to its having been found that a Synod with a Colonial ordinance could not allow ministers from beyond its boundaries to take part in its legislation. In the same year commenced its battle with Liberalism introduced from Holland, resulting in a collision with the law courts, and latterly in the withdrawal of the most advanced of the Rationalist ministers. In 1875 a Bill in the Cape Parliament made an end of the State support, which up to that period, the congregations of the Church had received." It will be seen from this, that the Dutch Church is now disestablished. We may add, that with every movement toward its liberty, it has been shown more clearly how firmly it stands on the basis of the Dutch Church of the Reformation — a Church which made so noble a confession and endured such martyrdoms for the cause of the gospel, and of Christian liberty. The Dutch Synod of the Cape is an earnest evangelical body. Having been present at its Synodical gatherings, on first touching South African ground, I may say how much they im- pressed me. Perhaps there was something more of the stiffness of older times and of the formalism of older ecclesiasticism, than is generally found in these less ceremonious days. The Ministers were all attired with strict ecclesiastical etiquette in their Dutch gowns and bands, and with a little stretch of fancy, one might have supposed they were present at some old Dutch Assembly, or even let us say at the Synod of Dort. But behind all these forms there was mani- festly all the Christian life of the nineteenth century. We have seldom, indeed, witnessed more earnest AND ITS MISSION FIELDS. I49 gatherings, or listened to debates conducted with sounder wisdom, or more evangelical fervour. There is a great deal that is sterling about many of the Boers, even although, like the Southern Planters of the United States, there still remains too much prejudice as to race. You rarely enter a Boer home where there is not stated family worship — and how- ever scanty the Library may be, it seldom wants the Hall Bible.* Few are the households too, that, even at a great sacrifice of time, do not travel to their quarterly " Nacht Maal," or Lord's Supper. Many families even build for themselves a dwelling near their church, only used by them on the occa- sion of these solemnities. The large expenditure, too, of the Dutch South African Churches in the erection of suitable and handsome ecclesiastical edifices, in which they vie, indeed, with our home churches, is some indication of their interest in religion. In South Africa there are now three distinct Dutch denomina- tions. There is first the Dutch Reformed Church of the Cape, which is by far the most numerous, the most influential, and the most energetic. There is, again, the Reformed Free Church, sometimes called the Church of the Doppers. It adheres with great tenacity to the early standards of the Dutch Church, and strongly objects to hymns in public worship, as being unscriptural. Then, there is, also, the Dutch Reformed Church of the South African Republic, the Transvaal, " which owes its existence to the with- *I do not know what Mr. Froude, our distinguished historian, has written on this subject regarding the Boers, or if, indeed, he has published any observations. But it is scarcely, I think, betraying any confidence to say, that frona hia remarks, in con- versation on South African life, this was a trait which struck and interested him. ISO SOUTH AFRICA drawal, under the influence of ministers from Holland, in 1858, from the Cape Church of some of its members in the Transvaal, owing to the wish to be free from anything like British influence, and to be more closely connected with the Church in Holland."* This last has only some four Ministers, and is understood to be neological in its views. As re- gards Mission work, ever since the Reformed Cape Synod, in 1848, took this into its own hands, the zeal for it, and the active organisation for carrying it out, has been increasing. The South African Dutch Missionary Society has quite given its adhesion to this, and its work is being now carried on far more efficiently than at an earlier time under the guidance of the Church itself. There are now, within and beyond the Cape Colony, eleven Mission Stations, with as many ordained Missionaries, labouring among the native popu- lation. Such a Mission, for instance, as that of Mr. Hofmeyer, in Zoutpansberg in the north of the Transvaal, is one that may compare in zeal and piety with the best stations in South Africa. As regards numbers, if we include all the Dutch Churches of Africa, the number of Colonial adher- ents is some 238,8(53 ; there are probably also about 2G,000 Mission adherents in all, and about 4,500 Mission members.t May I, before leaving the Dutch Church, suggest how invaluable it would be if in South Africa a * Presbyterian Churches, Dr. A. Murray's Report, p 60. t Neither the Dutch Church, the Propagation Society, nor the Wesleyaus distinguish betwixt their colonial and native adherents. Our calculation is based to a considerable extent on the last Church statistics given in the Cape Census. It can only claim thus to be an approximation. AND ITS MISS 10 iV FIELDS. 151 Church Union or Federation could be formed be- twixt the Dutch and the Anglo-Saxon Evangelical Churches, which are in doctrine and spirit so closely allied ? Union is strength, and streno;th is needed to resist the aggressions of traditional sacerdotal ecclesiasticism. As regards the Dutch, the French Basuto and the Ang^lo-Saxon Churches, there is nothing to hinder such a union being speedily formed. In point of fact, in Natal the Dutch Re- formed Synod has made overtures to the Presby- terian Churches to form as speedily as may be such an incorporation, and the Presbyterian Churches are on their side equally prepared for such a union. The difference of language need not form an obstacle. In Scotland, for instance, there are English-speak- ing and Gaelic ministers labouring side by side, and forming one united Church. There might be a similar arrangement in South Africa. Where the Dutch language and population receded, the English might be adopted, in place of the young being handed over to Anglican Ritualism ; while with an ever-increasing Dutch population, new spheres would be constantly opening up for the Dutch ministry. 152 SOUTH AFRICA CHAPTER XVI. WESLETAN MISSIONS IN SOUTH AFRICA. The Wesleyan Missions are the next which claim our attention. Their strength, it may be said, still lies in the Cape Colony, although their stations stretch widely beyond. With its usual Christian zeal and enterprise, the Wesleyan body was eai'ly in the field in South Africa. In 1814, they sought to begin a Mission at Cape Town, but permission was at first refused by the Cape authorities. This led them to enter on Mission work in Lesser Namaqualand, which is still continued with success. At last, the Rev. Barnabas Shaw obtained permission to open Services in Cape Town itself, and one of his colleagues, the Rev. Mr. Edwards, began to preach there. It was at first the day of small things with the Mission. The first place where worship was held, was an empty wine shop — where service was held in the Dutch and English languages — later two churches were built in the town. Now, by the last Wesleyan returns there are seven chapels. The work of the Society gradually from this centre spread over the Western Colony, where now there are many chapels, and the attendants number nearly 10,000. AND ITS MISSION FIELDS. 153 But it is in the East Cape Colony that Wesleyan- ism has struck its deepest roots. It is, we may say, since 1820, and its settlement of British emigrants in the Eastern districts, that the Wesleyan body has achieved its most remarkable successes. This plan of colonisation was doubtless intended by the Government mainly as a defence of the Colony against Kaffir aggressions. But it has issued in nobler results in the extension of the gospel among these warlike tribes. It is one of the finest instances we know of colonisation speeding the cause of Christianity. The East Cape Colony, now the most thriving, populous, and enterprising- province of South Africa, owes a great deal, as we have already said, to the Wesleyans, not only religiously, but materially and morally. It has had a number of eminent and successful Missionaries. The Rev. William Shaw, who is not to be confounded with the Rev. Barnabas Shaw, of the West Cape, who came out as one of the Colonial pastors, was in every way fitted to be a Christian pioneer, dis- tinguished by his great ability and sagacity, his power of organising, his deep Christian interest in his work, and his sincere piety. He has left his mark in the district, especially, we may say, in Graham's Town, the very centre we may call it of the Eastern life of the Colony. The story he has himself written of his Mission is a work full of much interest. The Rev. Mr. Shepstone, the father of Sir Theophilus Shepstone, now the governor of the Transvaal, occupied here also an honourable place with ]Vli\ Ayliff, whose family have since taken distinguished positions in the Colony and Natal. 154 SOUTH AFRICA Nor should Alison be overlooked, to whom we have already referred, first as a Wesleyan Missionary, and then as joining the Free Church of Scotland. His earnest Mission work will ever merit honour in Natal. The Wesleyan body has taken a large part in promoting Colonial Christianity in South Africa, This, I may say, is in part owing to its organisation, which has so far a certain analogy to that of the S.P.G. Its missionaries are in many instances also Colonial ministers, or, we might express it vice versa — its Colonial ministry is also missionary. This is a question of Mission polity which is not unworthy of serious consideration. For my own part I should think preferable that the Missionary should be mainly a Missionary, and the Colonial ministry Colonial. They are separate vocations needing different gifts and mental habits, while their work will at the same time meet at many points, and if they are men of a right spirit they will be mutually helpful and valuable coadjutors. In point of fact, it is but rarely that the great Missionary will be found the acceptable colonial or home preacher. And even if he had the gifts it is doubtful, from the whole setting of his habits, if he would find himself quite at home in such work. On the other hand, still more rarely would the brilliant, Christian orator, who wields such power over his audiences be found to possess the gifts which would make him a successful and great missionary. Doubtless, instances of such distinction have been found, but it is as rare as a double first at the University. At the same time I must own that weighty AND ITS MISSION FIELDS. 155 opinions are to be found on the other side. The Rev. Mr. Calderwood, an able and experienced Missionary of the London Missionary Society and afterwards a Government Commissioner, writes, — • "The Wesleyans have understood this subject better than any of the kindred Societies and have acted accordingly. Tliey have throughout tlie Colony, especially in its Eastern Province, a large number of European members who take a deep interest in JMissions to the heathen." Mr. Shaw, ao-ain, the Superintendent of the ]\Iission, whom we have already noticed, observes — " It is a great charity to take the Gospel to our emigrant population. How many professed Christians and their children have thus been saved from degeneracy into heathenism." On the other side, however, it may be reasoned that the course pursued by the London Missionary, the Presbyterian, the American, and the Foreign Societies, has issued in greater Missionary results. This is a matter, of course, of appreciation. But however this may be, may not these words be ad- dressed, if not to the Foreign JVIissions in South Africa, yet to other British Mission Churches : " This ought ye to have done, and not to leave the other un- done." Have not your Colonial fallen countrymen, your kinsmen according to the flesh, a strong claim upon you ? If lormed by you into Christian Churches, would not their Colonial aid powerfully help you ? Be this as it may, Wesleyanism thus occupies, colonially, a position of the highest importance, in which we cannot indeed but rejoice. She is, along with the Dutch Church, a stronghold of defence against that Rituahsm which threatens 156 SOUTH AFRICA South African Evangelical Christianity. Another valuable result has been that the Wesleyan Colon- ists are increasingly interested in Christian work. We say increasingly, because it is an interesting fact that some at least of the original Colonists were drawn to South Africa as a Mission field of work. But now they have many of them considerable means at their disposal, and this is their resolution according to a late report : " Our friends will rejoice to hear the evidence of the fact that the African Mission Church es are becoming more and more mission- ary in their spirit and action. Our churches are aware of the danger of Colonial self-sustaining churches settling down into quiet parishes, and their pastors into easy chaplaincies wherein all local resources are consumed within the area of the several churches." "The organisation of a Missionary Society for South Africa was a step in the right dn^ection, a platform on which we may raise broad expectations." "The work is expanding — new ideas are spreading — Christian public sentiment is maturing. The re- lations which Colonial Churches bear to surround- ing heathen populations have of late been more distinctly apprehended, and the numerous obliga- tions arising from these relationships have been more clearly recognised, and more cheerfully responded to."* " If rightly worked, we are per- suaded that this will prove one of the most power- ful means possible for the evangelisation of the millions of that great Continent." As regards Mission work more especially, the Wesleyan Missionary Society, like the London, has * Wesleyan Report, 1877, page 83. AND ITS MISSION FIELDS. 157 been a pioneer in the field. It is inferior to the latter only in the extent of its exploration, and the only other Mission which is perhaps abreast of it in this, is the Berlin Society. It had, as we have observed, early Missions in Lesser Namaqua- land, which were gradually extended to Greater Namaqualand, from which it has since retired. Its work has embraced Orlams, and Bastards, Griquas, and Barolongs, Fingoes, and Galekas, Pon- dos, and Zulus, &;c. Like the London JVlissionary Society it has indeed wisely receded from some of these extended positions, when other societies were prepared to occupy them, but as regards most of the South African races — the Hottentots, the Kaffirs of Kaffraria, theZulus,the Barolongs — it has firmly kept its hold on them, gi-adually but vigorously extending, indeed, its operations. As regards the last race, the Barolongs, we may single out one of their stations, ThabaNchu, as in extent and evangelistic progress belonging to the first order of South African Mission Stations. Thaba Nchu, is an enclave of the Free State surrounded by it on all sides. To the honour of that Republic it has never made any encroachment on the Barolong territory. This has been doubtless owing to the prudent conduct of Maroko the chief, and the counsels of the Wesleyan Missionaries. The Barolong population amounts to some 20,000,* the number of members is above 1000, and of church attendants 4,500. Mr. Trollope, in his South African Tour, gives an interesting and friendly notice of this station. The Society for the Propagation of the Gospel has since 1863 a station here. It seems * Wesleyan Report, 1878, p. 130. 158 SOUTH AFRICA strange tliat they should plant a Mission on ground preoccupied by another Christian Society during so many years. They say indeed that " in the face of the vastness of heathendom the Wesleyan and Church Missions do not clash in any offensive way."* The comment of Grundemann, the able German Mission historian, on the subject is this, (we translate it) : " It is to be regretted that there should be such encroachments on the work belonginor to others in the Mission sphere." + The circuits of the Wesleyan Society in South Africa are large and well arranged to support one another. An unbroken chain of stations stretches along the coasts beginning in Lesser Namatpialand in the West, extending over the South and only terminating on the East at the boundaries of Zululand. All the circuits represent very consider- able bodies of Church attendants ; the Cape circuit which comes first, some 10,000, the district ot Grahamstown and Port Elizabeth on the south-east some 23,000, the Queenstown district, including British Kaffraria and most of Kaffraria beyond, 21,000, Natal including the Pondos, but exclusive of the Coolies, nearly 16,000. Then inland there is the vast circuit of the Free State and the Transvaal with some 13,000. To give a summary of the general statistics for South Africa, there are 240 Wesleyan Chapels, besides other preaching places, 102 Missionaries and assistants, 17,233 members, 83,602 Church attend- ants, apart from Coolies, 198 Day Schools, and *S.P.G. Report, 1876, p. 59. + Die Evangelische Mission, &c., Sud. Afiika, p. 210. AND ITS MISSION FIELDS. 159 11,552 Day Scholars. I regret that it is impossible to gather from the Wesleyan returns the number separately of native Mission adherents and members. I can only offer as an approximation, partly based on the last Cape Colonial statistics, that its native adherents may amount to some 28,000, and its native members to some 5,500.* In connection with the Day Schools it is to be observed that at Heald Town there is a Collegiate Institute of a high character for the education of the native ministry and for educating native teachers. As regards Central Africa, the Wesleyan body is not yet prepared to follow in the course indicated by the Free Church Missiont and the London Missionary Society. "The Committee," the Wesleyan Report says, "rejoice in the Mission of other Churches to the Central Lakes, but while there are such dense masses in the North-Eastern frontier of the Colony, easy of access, the Committee feel it is their paramount duty, in the first instance, to care for them." J It is satisfactory to gather from this that the Society intend to pursue an evangelistic and advancing work in the North-East. We may add that they have given still more definite expres- sion to this in their Report for this year. They propose that a strong and effective Mission should be commenced in the Transvaal without delay, and that the South African districts should take an * Adding its Colonial adherents, the total may amount to 93,062. These statistics, as regards the Cape, differ widely from those given iu Silver & Co.'s South Africa. + We may add that the Established Church of Scotland, althdugh it h^s no Missions in South Africa, has also enli&ted in the cfiuse, and the U. P. Church is usefully aiding the Free Church ai Livingstonia. J Wesleyan Eeport, 1877, pp., 4, 5. i6o SOUTH AFRICA active part in this. Arrangements are suggested also for practically carrying this into effect. With its usual catholicity of spirit we have no doubt that this purpose of the Wesleyan Society will be accomplished without, in any way, trenching on the work of other Missions, which now occupy in part the Transvaal. There is wide room for all. May we regard this resolution of so important a Mission- ary Society as the Wesleyan, as some pledge, that speedily all the native tribes south of the Zambesi will be brought within the joyful sound of the Gospel. AND ITS MISSION FIELDS. CHAPTER XVII. THE SOCIETY FOR THE PROPAGATION OF THE GOSPEL. The Society for the Propagation of the Gospel has devoted considerable attention and energy of late years to Christian work in South Africa. It entered, indeed, comparatively late into the field. Its oldest station, according to the date given in its Report, is Stellenbosch, founded in 1838. It is thus a younger Mission Society in South Africa not only than the Moravian and London Missionary Societies, but than the Wesleyan, Presbyterian, French, Rhenish, and Berlin Missions. Most of its stations, nearly all date from a period subsequent to the appointment of Dr. Gray as first South African Bishop. Dr. Gray is one who has left his mark in South Africa as one of its ablest, most energetic, and devoted Christian ministers. Though not called to all the privations and trials of Missionary life, his was a career of untiring and exhausting toil — of able episcopal administration, and of high Christian en- thusiasm. From the period of his arrival in South Africa, the Missions of the S.P.G., and the stations occupied generally by the South African Church have gone on ever more widely extending. The stations now occupied by the S.P.G. exceed 100, 1 62 SOUTH AFRICA and the Colonial and Missionary adherents of the South African Church cannot, probably, be reckoned as less than 50,000.* Like the Wesleyan Mission- ary Society, the aims of the S.P.G. embrace both Colonial and Mission evangelisation, and like it, very considerable success has been achieved in the former field. Nearly three-fourths of the stations are Co- lonial, and somewhat more than a fourth, devoted to the heathen. Their Colonial progress is, we may gather from the Reports of the S.P.G., a sourceof great satisfaction to the Society. " The position which the Church holds there," (in South Africa) " is a subject of even more than usual interest, and it may be added, of more than usual satisfaction. It is the offspring of the English Church, planted and reared by English- men ; but it is the untiring and consistent exponent of that faith, which before all things proclaims, that both in the kingdom of nature, and in the kinordom of grace, we are members one of another, and that all the members of the Church, let their nationality be what it may, have common interests, and a fellow feeling with each other, whether of suffering or re- joicing.''! " The Church, by her position and influence, will surely do very much towards produc- ing peace and good- will throughout the country." I am sure all the other Missions of South Africa will heartily bid the S.P.G. God-speed, in carrying out such an aim as this, to be a " bond of peace and good-will throughout the country." The Bishop of Maritzburg, Dr. Macrorie, we observe, in a letter to the Society, shares in the impression of the rising * This we must say, is only an approximation. tKeport, S.P.G., 1876, page 46. AND ITS MISSION FIELDS. 163 prosperity of the South African Church — at the same time, expressing his views, in a form less con- cilatoiy. He writes thus regarding Natal : " There is, I thankfully report, progress almost everywhere? and had I the means for placing a few more clergy in the districts which are yet without the regular ministrations of the Church, there would be good hope that our communion may take the place, which we should all desire, and be regarded by the rising generation, both of Colonists and natives, as the Church^of the Colony." * I shall not venture to say how far this may be true, as regards the rival Episcopate of Bishop Colenso, although, even in this relation, the statement may be open to some question. There is, in point of fact, as is very well known, in Natal a considerable body of estimable English Churchmen, who, while repudiating Dr Colenso's theological opirions, refuse to admit that they compromise themselves, in clinging to their old communion as members of the Church of England. They feel, in fact, safer to remain where they are, than to entrust themselves and their families to the spiritual care of a Church with such ritualistic proclivities as the Anglican South African Church. As regards Christianity in Natal generally, and the hope of the Bishop, that his will be the future Church of the Colony, it certainly rests on no basis whatever of existing facts. Colonially viewed, the position of the Wesleyan, Presbyterian, Independent, and Dutch Churches, quite excludes the idea of the Anglican South African Church being in any sense the Church of the Colony, as * S.P.G. Report, 1875, p. 54. l64 SOUTH AFRICA their membership very far exceeds those under the care of Dr. Macrorie. In reference to Missions, again, the hope is still more baseless. In fact, when one contrasts the feeble success of the S.P.G. Missions in Natal with that which has been attained by the American, the Presbyterian, Wes- leyan, Berlin and Hermannsburg Societies, any one knowing the facts, cannot but be surprised at such a statement made on such authority.* Whatever views we may form of such aspirations as these of Dr. Macrorie and. of " their tendenc}'' to be a bond of peace and goodwill," it is pleasant to turn from them to such a statement as the following of Bishop Callaway of St. John's, regarding his position to other Churches. Bishop Callaway is, we may say, pre-eminently in his whole spirit and life, the Mis- sionary Bishop of South Africa, full of zeal and yet of charity. Even in this early stage of his Epis- copal work, the native members of his diocese are probably more numerous than in any other. •]- The statement of Bishop Callaway is from an address to his Synod — " In conclusion, I would just say one word on the existence in this country of other Missionaries. Our own position is distinct and well defined, neither need we have any hesitation in asserting it with becoming meekness and gentle- * Looking over the returns of the various Societies, 1 should estimate the IMission -members of these Churches in comparison vith the S P.G., as three to one, as regards communicants the proportion is more, nearly as four to one. It deserves also, to be noticed here, that about half the S.P.G. Mission members and communicants in Natal, as given in the returns, belong to one Church of which a Berlin missionary, who has gone over to the S.P.G., is minister. + The last S.P.G. Report gives no statistics of members in the Diocese of Bloemfontein. AND ITS MISSION FIELDS. 165 ness l>owards others. At the same time, we must allow the principle that wherever we see the fruits of the Spirit, we must refer them to the works of the Spirit, and acknowledge, not only theoretically, but practically, that from Him, and Him alone, pro- ceed all holy desires, all good counsels, and all just works. On this principle we shall be able to rejoice at any good work done, though not done by ourselves, and outside our own Church, and it may be even in ways we do not think desirable, and of which we cannot approve, because of the good work that has been done by the grace of our Father in heaven, by the help and blessing of our Lord." " We may not be able to agree with these Christian communities who hold a separate position, either as regards Church government, or as regards some doctrines, or as to the best mode of bringing the truth of Christ home to individual souls, and keeping alive the Divine life quickened in them by the grace of the Holy Spirit ; but there is one subject in which we can all agree, that it is the duty we owe to God and to man, to do all the good we can to all within the circle of our influence, and to endeavour to help all, whether of our Church or not, to the utmost of our ability."* Such statements as these, while marked by catholicity, involve no compro- mise. There is not one of our Evangelical Mission- aries who would not heartily subscribe to them. They are valuable also as suggesting a modus vivendi betwixt the Missions, and if carried out, would be highly advantageous, not only to the comfort, but to the progress of Mission work. *S.P.G. Report for 1875, pp. 65, 66. 1 66 SOUTH AFRICA In no branch of the Christian Church have these principles been more fully carried out than in the Church of England itself. I quote on this subject a pleasing testimony borne by the London Missionary Society. It relates to the cordial aid offered both by the Church Missionary Society and the Free Church Mission in support of the proposed Mission of the London Missionary Society to the Lake Tanganyika. "The Directors cannot help observing, however, that co-operation like this is nothing new among Missionary Societies. Friendly union and mutual help have been from the outset the rule among the committees, and to a larger and more practical extent among the Missionaries of these Societies, all over the world. Not only have personal friendships, frequent intercourse, and common service prevailed amonofthem,but mutual consideration has been shown in the establishment of stations ; and invasion and interference have not only been rare but have pro- ceeded almost entirely from sacerdotal quarters and from those who believe that only through sacra- mental channels does complete grace descend upon the Church and the world. In the present instance no such disturbing element enters to hinder complete co-operation." " The Missionary brethren who have gone thither are prepared to work together in perfect harmony, though it may be in somewhat different ways, to assist each other in every way, to preach to those neglected races the unsearchable riches of Christ." * I have made this quotation as indicating the position which the Church of England Missions * London Missionary Keport, 1877, pp. 118, 119. AND ITS AflSSION FIELDS. 167 may occupy, which, in point of fact, those of the Church Missionary Society do hold, to other Evan- gelical Missions. In South Africa, we must say it with regret, the S.P.Gr. alone represents the Church of England, and while in the case of Bishop Calla- way, we find a generous and catholic spirit, this is by no means the rule. In other parts of South Africa, these principles have not been followed out. As the subject is one of common and deep interest to all the Evangelical Missions it is necessary for me to give some proof of our averment. Polemics have not certainly been the design of this volume, but in the interests of Christian unity peace and progress, it is necessary to notice some unhappy incidents which expose it to the greatest peril. I shall first refer to the Berlin Mission in the Cape. It complains that its old Station Zoar has been interfered with. Its German pastor had been called to another important Mission station, belonging to the South African Dutch Missionary Society, and he accepted it. Some oppon- ents of the Berlin Mission at the station " used the occasion to address themselves to the Episcopal Church, and to ask them to undertake the charge of this station. The English preacher Hewitt, at Riversdale, immediately seized the opportunity to inquire of us if we were disposed to hand over the Station of Zoar to the English Church." We have read the story of the Mission of Zoar, to which the Berlin Mission devoted so many labours, from a period earlier indeed than the beginning of the work of the S.P.G. in South Africa, and we can well conceive the wounded feelings with which 1 68 SOUTH AFRICA such a proposal was received. " We, on our side," the Berlin Society writes, "are naturally not inclined to surrender this field of our tears and of our arduous labour into strange hands. At the same time we see that if the Ancjlicans erain the lead of the opposing party, we shall have a hard battle." * The Berlin Committee have, we find, in consequence of this raised the Cape Colony district into a Synod, and placed at its head Pastor Schmidt as superintendent to resist this aggressive action. But it is the French Basuto Mission which has especially reason to complain of this aggressive system. The Report of the S.P.G. Society says of this Mission in seemingly friendly terms : " The French Colonists have had Missions among the Basutos for many years. The Missionaries live simple lives, and are earnest and devoted men. When Mr. Barrow visited their stations at Berea, Meryale, and Hermon, he was received by them with the greatest kindness." f I shall have occasion afterwards to notice more especially this interesting and flourishing French Basuto Mission, here so justly, though somewhat inadequately described. But what I wish to notice, is the aggressive policy pursued toward them by Bishop Webb. The question is one of considerable inportance for the future in South Africa. We are not prepared to regard the Propaga- tion Society as responsible for the action of Bishop Webb, until it has deliberately expressed its approval of it. We would rather give them credit * Jahresbericht Berlin Mission, 1876, p. 9. + S.P.G. Report, 1876, p. 59. AND ITS MISSION FIELDS. 169 for supporting such views as Dr. Callaway's, but it would seem to us the two cannot very well be reconciled. But in justice to Dr. Webb, it is necessary here to notice what are the grounds of complaint of the Societe Evangelique de Paris against him. Their statement, in regard to their position to the S.P.G., or rather to the Bishop, is the following — " In what related to us, it concerned us first to assure ourselves of the dispositions of the Bishop of Bloemfontein towards us." They commissioned thus M. Mabille, one of the French Missionaries who had occasion to speak with Dr. Webb, to inquire in what attitude he stood to their Mission, and they learned from the mouth of the Bishop, that, according to him, " Lessouto (Basutoland) is not yet a Christian country ; besides your teaching is incomplete, the doctrine of the apostolical succession is put aside by you, and that of the sacraments enfeebled.* From the moment," the Report adds, the bishop " thus entrenching himself behind a non-possumus, dis- cussion was no longer possible." " Things being thus there is no other remedy than to be in advance of the Ritualists in doing; more than them, and better than them." It is thus to be observed that the Paris Society, to guard its own Christian convictions and principles, is driven, like the Berlin Society, to occupy a firm, defensive position ; a course that none of the Evangelical Missions would willingly adopt, in regard to a Society professing to represent the Church of England, unless by necessity. The * I translate from the Journal des Missions Evangeliques Paris. Octobre, 1877, pp. 374. &c. I70 SOUTH AFRICA Paris Mission, like the Berlin, is aware that, as a Foreign Society, it engages in such a struggle under considerable disadvantages. " It is not to be dis- sembled," it says of the South African Anglican Church, " that they have great advantages. They can count upon abundant resources in money and in persons. Let our Basutos see near their villages a school well kept, well furnished materially, directed by English ladies, who, if they speak Basuto badly, teach at least, and above all, that English language so ardently desired because it is supposed to be the key of all knowledge, and to put them in the way of arriving at greatness. It would be more than surprising if our people did not turn away from following the modest instructions of the French Missionaries, however loved and respected they may be." " Let it be added to this that there are a certain number of lukewarm Christians dis- posed to think our discipline too severe, the foundation of a rival Church will thus respond to their wishes, the Ritualists will not put before them embarrassing questions, but will fling their doors open to receive them." The Paris Committee has thus determined to resist this aggression by decisive action, rather than by remonstrance. The subject is one of so great importance for the future of Missions in South Africa, that I make no apology for translating further from a letter written by M. Casalis, the Secretary of the Basuto Mission, to the Committee of the Presbyterian General Council which met recently in Edinburgh : " You are not ignorant, dear and honoured brethren, that our Society is at this moment under the threat AND ITS MISSION FIELDS. 171 of a menace, and of the beginning of plans aggressive on our rights. Up to this time the Basuto Mission which God entrusted to us more than forty years ago, in ways of providence universally known and wondered at, has been disputed by no one. Anglican Ritualism, represented by Bishop Webb of Bloem- fontein, tries now to enter the country, and does not conceal its intentions of proselytism. There must necessarily follow a struggle. Flocks which consist generally of portions of the same families, will be urged in opposite directions, in what relates on the one hand to ecclesiastical rule, and on the other, to those doctrinal views to which salvation belongs. Disquiet, dissatisfaction, rivalry will enfeeble the faith of the converts; doubts, discussions, contro- versies will dull in the hearts of the heathen the appeals to repentance, and the invitations to accept the grace of Christ. This is a struggle all the more arduous for us, that our adversaries present them- selves to the Basutos with the prestige of a nation- ality, which has become to them a guarantee of preservation and of earthly prosperity. " The intrusion has been already begun. It has appeared in the immediate neighbourhood of two of our principal stations, Leribe and Bethesda. In point of fact, the two points chosen are the resi- dences of English magistrates, but the whole popu- lation is composed of Basutos, and already some of them have acceded to the proposal made to them to enter the new Church. " Having obtained nothing by protests, to which Bishop Webb and his subordinates oppose a non- possumus, we shall be forced to save our missions 172 SOUTH AFRICA at the expense of great sacrifices. We encourage our agents to occupy the positions, the most in danger, by erecting buildings intended for the catechists and teachers of schools. According to us, the only efficacious modus vivendi is to abstain from placing ritualistic pastors near our stations, and their annexes, and we are persuaded that this concession will not be made, with whatever urgency we may press it, and whatever may be the force of the arguments to which we may have recourse.* Such a statement made on the authority of a Society of so high a character as that of the Soci^t^ des Missions Evangeliques cannot fail to awaken the deepest feeling on the part of all who have at heart the Evangelisation of South Africa. They seem to suggest the expediency as a last effort in behalf of peace, to ascertain what is really the mind of the S.P.G. on this subject. If the Society is unable to accept these principles of careful forbearance in approaching the fold of other Missions, which have been to the honour of all the Ev^angelical Societies adopted and scrupulously enforced, and which Bishop Webb has plainly vio- lated, have they any proposals of their own to make as to a modus vivendi f It was a good service we believe the Archbishop of Canterbury rendered in de- fending the American Missionaries against the intoler- ance of the eastern Bishops, but this is even a higher question, or at least it has as great a bearing on the future of Christianity, what are to be the relations of the Mission Churches ? The Basuto * The Weekly Review, London, 9th February 1878, contains this correspondence at length. AND ITS MISSION FIELDS. 1 73 Mission Conference in its appeal justly says : " This is a question touching not merely the honour of the Paris Mission Society, but of all the Presbyterian Churches unitedly." This it certainly does, and it has awakened a deep sympathy which will, we trust, be followed by important practical results, but it goes far beyond the Presbyterian Churches. It embraces all the Evangelical Churches. Bishop Webb writes thus on the subject, as given in the Report of the S.P.G.* This seems to have been just when he had entered on or was about to enter on the Basuto Field, " Basutoland Missions. — We liuve t a large country and population here, and we are late in the field ; French Roman Catholics and French Calvinists are there already." In reference to such a statement, it may be asked, does Bishop Webb place French Roman Catholics and French Calvinists, as he calls them, on the same level. This is not the course which the Evangelical Missions generally have followed, as regards the Church of England; they have always treated it with respect and honour as a sister Church. Bishop Webb states also that he is late in the field. Has not the French Mission thus a legitimate priority which the Mis- sions have always as a rule recognised ? The whole manner in which he writes, and in which he has acted, seems to us very inconsistent with the course which not only English Bishops but the English Crown and England itself, have ever followed in regard to the noble Martyr Church of the Huguenots, and, I think, it is scarcely worthy of him, knowing, as he must very weU do, what admirable results have * Report, S.P.G. 1875. t The Italics are ours. 1 74 SOUTH AFRICA followed this Basuto Mission. If he had adopted Bishop Callaways wise and catholic test, or rather let us call it the ordinance of the Great Master Himself, " By their fruits ye shall know them," he would surely have been led to act differently. The position of matters demands some solution. The Evangelical Societies know definitely their relation to Roman Catholic Missions.* There cannot, from the opposition of great religious principles, be co- operation with them. Are they to be forced to the same conclusion as regards the South African Church and the S.P.G. ? I am aware that many to whom struggles in the Mission Field are deeply distasteful, have come to the conclusion that nothing remains now save vigorous united defensive action. We trust, however, for the honour of our com- mon Christianity, that some solution may yet be found. The ascgressions of the South African Church Missions on the French Mission, somewhat painfully recall those of the French Roman Catholic Missions on the stations of the London Missionary Society in Tahiti. Religiously, the causes in the two instances were not perhaps very dissimilar. In each it was the sacramental, sacerdotal form of religion as op- posed to the simplicity of Evangelical Christianity. The warm indignation of British Christians against French Roman Catholic aggression, may be taken as some measure of the deep feeling which the South * May I say here that the differences with Roman Catholicism being fundamental, there must be everywhere the same division, yet my intercourse with South African Roman Catholics led me to esteem many of them as men of culture, excellent colonists, and ready to cultivate a friendly spirit towards their neighbours. AND ITS MISSION FIELDS. 175 African Ritualistic action has caused now among French Protestants. There may not be, indeed, the same political feeling as in the instance of Tahiti, leading almost to a breach between England and France; but the French government with a Protes- tant minister of State like M. Waddington, will scarcely regard it as just to France that Anglicanism should seek to use a prestige, to which it has rightly no claim in South Africa, to damage a Mission, based on the purest and noblest principles, and which does high honour to France and to French Christianity. Our own Colonial Cape government has borne testimony to this, as we have already stated else- where. I have never read any British Colonial Blue Books bearing so strong a witness to the advantages, educational, industrial, moral, and religious of Mis- sions as those which relate to the Basuto Missions. Lately another African Bishop has been conse- crated as Bishop of the Transvaal. The Times, in its notice of this event, states that there are only five clergymen * there and adds, that there are many who think that the sending out of a dozen extra Missionaries would have been a more useful measure, leaving a bishop to be supplied some twenty years later. However this may be, it is to be hoped that Dr. Bousfield will not follow in the aggressive course of Bishop Webb. He will find in the Transvaal a noble, and tried and most successful Berlin Mission, with so able, learned, and earnest a Missionary at the head of it as superintendent Herr Merensky. There is also the Hermannsburg Society doing a noble work, with the South African ♦The S.P.G. Eeport for the year 1877 gives only four, p. 39. 176 SOUTH AFRICA Dutch, and Swiss Missions also.* We may say of the Berlin Mission, that, like the Rhenish, it repre- sents the United Prussian Church. Any intrusion of Anglicanism into the Mission fields, while there are such mighty masses of the heathen still in gross darkness, will be a dishonour to catholicity and to the Church of England. I may add, from some acquaintance with Grerman Potestant Christianity, that any such aggressions will excite even deeper feelings in Germany than those in Basutoland have done in France. It will be indeed a poor return for all the valuable help the Berlin and Hermannsburg Missions have rendered, in promoting civilisation, education, and Christian- ity in the Transvaal ; and let me add, for the mag- nanimity of the German Emperor, in decKning the protectorate the Boers would have so willingly bestowed, were the German Missions tampered with in any way, either in their religious interests or as regards the property they have obtained to help them in Mission Colonisation. But apart from the justice and Christian courtesy due in South Africa, to Foreign Missions nobly helping us in Christian work, there is, we think, a special ground deserving the consideration of the Society for the Propagation of the Gospel in regard to the polity to be pursued in the Mission fields of South Africa, and the liberty it will allow to aggressive Bishops to encroach on other Missions, The events that have just happened and are now happening in South Africa very plainly show how * The justice of this will be more apparent when we add that if we judge by the S.P.G.'s report, the clergymen in the Trans- vaal are all employed in Colonial, not Mission work. AND ITS MISSION FIELDS. 177 wide is still the gulf betwixt the Colonists and the native races. There are no other British Colonies, indeed, where the danger likely to arise from this is so great. How is this chasm to be bridged ? It has not been British policy in South Africa to follow the Boer in his enslaving or exterminating courses. It has rather been the aim of the Colonial statesman to conciliate and civilise the native, and to develop industrial habits, so that he may be fitted to be incorporated in the same society. Now Colonial statesmen, apart from any special interest in Missions, readily own, that Christianity is by far the most powerful mediating influence, industri- ously, educationally, and morally. And the results of Missions prove this, in the progress of the Basutos, the Fingoes, the Tambookies, the Hotten- tots, the Namaquas, the Bechuanas, all in fact, of the races it has reached. How wide are these great and enlarging fields of Mission work, and what need that, in place of turning a good Wesley an Barolong Christian, or one of the French Basuto Church, or a Berlin Hottentot Christian, or a Kaffir Presbyterian, into a member of the South African Church, all such unhappy and paralysing rivalry were abandoned, and all the Missions in their allotted spheres should hasten on, the work of reaching the native heathen tribes ; a work on which depends the peace, the progress, the salvation, we may say, of the South African Colonies. Let Bishop Webb employ as many brotherhoods and sisterhoods as he pleases, and let him furnish all the attractions of ritualistic services to captivate and convert the heathen, and I have little doubt he may obtain some success ; but M 178 SOUTH AFRICA let him not venture on other Mission fields — the fruit of long laborious work — where they, who, at the first, sowed in many tears, begin now, in some measure, to reap in joy. The South African Anglican Church seems to cherish as its ideal the Cyprianic Christianity of North Africa. It would aspire to subjugate South Africa to the same forms of relicjion which once prevailed there. But the history of Christianity in North Africa is, in some aspects at least, rather a beacon to warn than a light to mark out the path of the Church on its onward way. Bishop Wilber- force, in one of his Mission addresses, has very eloquently shown that North African Christianity failed in a Missionary spirit. It hugged its northern shores, and did little with the leaven of Christianity to spread its influence among the inner tribes of Africa. Hence its decline. We should rather attribute its failure to the efi*ete superstitious religious forms which took possession of it, eating away as a canker worm its early evangelical Christianity. These forms were very fashionable in Rome just before the advent of the barbarian, and in North Africa they also prevailed. How in their feebleness they were swept away in the former instance before the violence of the Goth, and in the latter by the fierce Moslem hosts ! Their miserable end may well inspire the hope and prayer that such a system may never gain the ascendency in South Africa. It were injurious to its higher Christianity, and disastrous in relation to that great Mission work in Central Africa, to which South African Christianity seems to be especially called. AND ITS MTSSWAT FIELDS. 179 As regards the statistics of the S.P.G. and the South African Anglican Church, we may notice that as the Wesleyan charges are divided into five circuits, so there have been, until the recent appoint- ment of a Bishop of the Transvaal, five dioceses. One of these is Zululand — which is at present greatly reduced, and suffering like the other Missions planted there, from the tyranny and violence of Cetywayo, We have already observed that the S.P.G. does not distinguish betwixt its colonial and native adherents, and membership. Nor does it, of course, go bej^ond its Mission and Colonial work, to give us the statistics of the South African Church. Only an approximation can thus, as we have already said, be offered. It is probable that the adherents of the South African Church may amount to some 50,000, of which its native adherents may be 16,000. The native com- municants do not probably exceed 4,000. The S, P.G. does not furnish us with the statistics of its schools. Its higher Kaffir Institution at Grahams- town, is, we believe, of a very efficient character. I So SOUTH AFRICA CHAPTER XVIII. THE SCOTTISH PRESBYTEEIAN MISSIONS OF SOUTH AFRICA. As we ascend the East Coast of the Cape Colony, we find in British KafFraria and Kaffraria itself, the principal seats of the Scottish Presbyterian Missions. These stations are connected with the Free and United Presbyterian Churches of Scotland. As these Missions had a common catholic origin, as, although now separated, they are animated by a common spirit, and thoroughly united in fraternal aflfection, and as they are likely to be incorporated at no distant day, into one common Church, we shall view them together.* These Missions were first established in British Kaffraria at a period, indeed, before its annexation under that name to the Colony. They date from 1821, and they were thus somewhat later in the field than the London Missionary Society, and somewhat earlier than the Wesleyans. We may say here that the Scottish * I am not here referring so much to the union of the Free and U. P. Churches in Scotland, as primarily to a South African movement of the Presbyteries of the two Churches towards in- corporation. Presbyterians are generally united abroad, even though in ScotlaHd obstacles still intervene. AND ITS MISSION FIELDS. l8i South African Missions, begun by the Glasgow Missionary Society, were originally based on prin- ciples, analogous to those of the London Missionary Society. They did not represent Churches individu- ally, but rather the union of the Scottish Presbyterian Churches, or rather Christians. This common basis led to an early cordial fraternal feeling betwixt the London and Glasgow Missionary Societies, and, we may add, there still exists in South Africa the same hearty Christian friendship. The division into two Presbyterian Societies originated, we need scarcely say, not with the Missionaries, but with the home Churches, and that growing alienation some forty years ago, in consequence of the Voluntary question. The feeling ran so high, as to issue in an unneces- sary and unhappy separation, which we could only deplore, were it not that it has in the end probably strengthened the Mission cause in South Africa, by impressing into the work, the zeal, energies, and Christian resources of two Presbyterian Cliurches, marked by their earnest evangelistic spirit. At the time, the result of the controversy was, that one section of the South African Missionaries clung to the Scottish Established Church, and when the Disruption came, rallied to the Free Church, while the other ultimately joined the Church now known as the United Presbyterian. These Missions, like those of the Wesleyans, the London Missionary Society, the S.P.G., and others, have had to pass through many hardships, and trials, during the long succession of Kaifir raids. At times there was so great discouragement, that some of the supporters were almost ready to abandon South Africa for more i82 SOUTH AFRICA promising Mission-fields. But the great Head of the Church has ordained it far otherwise, and the stations of these societies have since attained to such a position of Mission and educational importance, that their withdrawal now would be deplored as a serious loss to the Colony, and to the cause of Christianity. This last war, we may say, has inflicted very serious losses, especially on the United Presbyterian Mission Stations, several of which were planted near the centres of the late severe struggles. All the ex- perience of the past, however, warrants the hope that not only the losses will be repaired, but that the United Presbyterian Church will probably ob- tain in the future a still more influential place among the frontier tribes. Before noticing these Presby- terian Missions in their individual work, I may say that they have been one signally in this. They have aimed at a high ideal — a very high ideal, indeed, we may say, in their plantation of native Churches. They would have their converts abreast in moral and religious character of the home Churches. They are endeavouring to give a sound Christian education to the young — they are seek- ing to raise up a native ministry, thoroughly well educated in higher literary studies, and in theology ; and there is found in many of the older Churches, especially, a tone of piety, and a zeal for evangelistic work, scarcely less than in our home congregations. It is cheering, on this subject, to have such a decided testimony as that of so excellent and earnest an evangelist as Major Malan, not only to the growing extent of these stations, but to the Chris- tian devotedness of the Mission labourers, and the AND ITS MISSION FIELDS. 183 living piety to be found among the native con- verts.* The Free Church Mission has under its care a number of Mission Stations. Several of these ara very considerable. The largest congregation is at Lovedale, and numbers 560 communicants. Its ordained pastor, called by the congregation itself, is a native, the Rev. Mpambani J. Mzimba. He is the first instance of a fully qualified pastor being appointed, who has received his whole education in South Africa. "t The well-known and greatly esteemed Tyo Soga was indeed the first ordained Kaffir pastor ; but his higher education was obtained in Scotland. We shall have further occasion to refer to him. There are other congfregations num- bering so many communicants^ as 478, 371, 257, with other later charges having fewer converts. There are now seven principal Free Church stations, with thirty-five Branch stations, three of the principal being on the other side of the Kei in Kafii-aria. But the most prominent aspect in which the Free Church Mission presents itself in South Africa, is in the attention and care it has devoted with so great success to higher Christian, educational, and indus- * I shall not attempt any sketch of the history of these Mis- sions. To those interested ia the subject, Mr. Theal's work on South Africa may ba recommended. It is the best compendium we possess. I do not happen to have it with me in writing this book, but I have read it with much interest. Both its author- ship and its press publication, do honour to Lovedale. It has been, I believe, lately published also by a London publisher. t Free Church Report, May, 1876, p. 30. % Members and communicants are to be distinguished in South African statistics. By members are generally understood all the baptized infants and adults. Their number is usually two or three fold as many as the communicants. i84 SOUTH AFRICA trial training. We may say that Lovedale, its great central institution, with its large and thoroughly trained staff of ordained Missionaries, of male and female European and native teachers, and of Euro- pean masters of industrial departments, and with its numerous European and native students, num- bering some 450, occupies a position almost unique in South Africa, as a model establishment. Mr. Trollope's opinion of it we have already stated. Sir Bartle Frere, in a recent speech, has singled out Lovedale with its affiliated institution at Blyths- wood, as model establishments for educating and elevatinsf the native races, and training- them for agricultural industrial pursuits. " Lovedale," writes Major Malan, "is quite a collegiate establishment, both architecturally and otherwise. After going over the whole establishment during the time I stayed there, I cannot sufficiently express my admiration of everything connected with it, and the excellent way in which it is managed." Lovedale is an insti- tution which has a right to support from all who desire the advancement and Christian civilisation of the natives of South Africa. It is an honour to the British nation."* The Lovedale Institution mainly owes its origin and character to two causes. In the first place, it was an attempt to follow out that higher educa- tional Mission system initiated with such remark- able success by Dr. Duff in Calcutta. Lovedale had for its basis similar principles, only modified to meet the different circumstances of South Africa. The plan was first introduced with considerable * Kides in the Mission Fields, pp. 134-141. AND ITS MISSION FIELDS. 185 success by the Rev. Mr, Govan, long a laborious and successful Missionary. In its present developed form, however, it is also indebted to the Great Indian Educationist and Missionary, whose recent loss the Churches deplore — the Rev. Dr. Duff. He visited, at the request of the Free Church, the South African Missions of the Free Church, before occupy- ing the position of its Convener of Foreign Missions, and his visit, observations and suggestions gave an impulse which has never since been lost. * It was he who, from his personal knowledge of the Rev. Dr. Stewart, saw his high qualifications for such a posi- tion as Lovedale, and who induced him to enter on a work for which his gifts, Christian energy and sagacity so remarkably qualify him. I have referred to the Industrial character of Lovedale, in which it so markedly differs from Indian Mission Institutions. It has its industrial masters who educate and train blacksmiths, carpen- ters, waggon-makers, printers, bookbinders, tele- graphists even, and farmers. " The boys are taught manual labour, as well as letters. Every day they are told ofi' in fatigue parties and regularly marched to their work in various parts of the extensive College grounds." " Dr. Stewart told me," Major Malan writes, " that in early life he studied farming and could never understand why, until he came here. Now he finds his knowledge invaluable." It is in this way, by its industrial and agricultural work that Lovedale earns so deservedly the large * I may say that some months before the death of Dr. Duff, I heard from his own lips privately the interesting history of his couuection with Lovedale. 1 86 - SOUTH AFRICA supplementary government aid it receives of £2000 annually. Even this, however, with all the liberal support of the Free Church, and with the College fees, is scarcely adequate to the support of the Institution. ''Nothing but the best manasfement and Dr. Stewart's knowledge of farming and unusual capacity for superintendence could keep it going." The support which industrial and agricultural education has received from the Cape Government is honourable to it — we have already had occasion to refer to it. It was Sir George Grey who first carried out effectually this policy. He was allowed by Parliament some £40,000, to help in the eleva- tion of the Kaffirs, and he wisely regarded industrial education as one of the most useful ways in which to expend the money. Quite a new mode of agri- culture has been gradually introduced by this action among the Kaffirs, especially among those tribes under British protection, such as the Fingoes and Basutos, and in some less measure the Gaikas and Tambookies. The Fingoes have indeed felt the benefit to be so great to them that they offered Dr. Stewart £3,000 if he would establish for them at Blythswood an Institution similar to that at Love- dale. This has been accomplished. The Blyths- wood Institution has been formally opened, the £3,000 have been given, and the Free Church has supplemented this by £1,500. Still, however, there w^as a deficit of £2,000, but to meet this the lead- ing men among the Fingoes nobly and readily promised to raise at least £1,000 more. Such a history as this — such liberality on the part of a tribe sunk but recently in slaverj'- and degradation — AND ITS MISSION FIELDS. 187 deserves to be noted, Blythswood has already its resident Missionary and European Missionary teacher, but its staff will doubtless be enlarged, accordinof to its needs. It beo-an with classes which rose to 36, and would have advanced much further; unfortunately the late hostilities broke out, and for a time, in place of being a Mission Institution, the necessity of war turned it into a garrison. So it was with Lovedale also, in 1846 ; but the tide of war has now receded, and we trust this is the alone warlike episode in the annals of this interesting Institution.* I may notice here how popular these industrial educational efforts of the Free Church in South Africa have been. In one year alone, apart from the government grant, £3,960 were raised from school fees. Colonial and native subscriptions. I shall have occasion, before I close this South African sketch, to notice how important it is to in- troduce a better system of land tenure if we are to improve and elevate the native races. There must be a jDersonal system of land tenure, in place of that tribal one which exists so extensively. We shall never get the natives to interest themselves as they ought in agricultural improvements till this change is made. The reason, for instance, that the Fingoes make so much progress, is that under our rule they have personal tenure of land. But I do not enter on this wide subject here. I may, however, remark that the advance making among the Fingoes or Basutos in the increasing use of ploughs has been valuable, not only industrially but in relieving * Free Church Keport of Foreiga Missions, May, 1S7S, p. 45. 1 88 SOUTH AFRICA woman from her grinding servitude, and assigning agricultural labour more to male labourers. The present equipment of the Lovedale Institu- tion for its work is the following: — There are 4 ordained European Missionaries ; 7 European Missionary teachers, male and female ; 4 native teachers ; 9 European Missionary artizans. In all, the staff of Christian assents amounts to 24.* The native male boarders in the institution are 184. There are 53 native female boarders ; there are also 62 apprentices, and 30 European boarders ; and 14 in the Native Work Department. These, with the addition of 37 day pupils, and 50 in the elementary school, make a total of 430. The previous year the number was 499 ; the difference may be accounted for partly from the war, partly also from the absence of Dr. Stewart, the vigorous head of this noble missionary institution. I may add here that the Free Church has also 3 mission stations in Natal. At Maritzburg, the capital of Natal, there is the largest of these. It was established by Mr. Alison, to whose labours we have already had occasion to refer. There is a consider- able native congregation, but the chief mission aim, I may say, is here also to establish a first class Eno-lish Educational Institution for the Zulus. From the growth of the Zulus in wealth there is a growing desire to know the English tongue, and such an education is in the highest degree import- ant to civilisation, the spread of the Gospel, and the training of a higher native Christian agency. The staff of labourers is here still too Hmited, but the * F, C. Report, 1878, page 63. AND ITS MISSION FIELDS. missionary at the head of it, who is a well-trained Christian educationist, is making good progress. The Gordon Memorial Mission is another of these Natal stations, under the superintendence of the Free Church. It owes its origin to the large liber- ality of the Gordon family, who founded it in rtiemoriam of a pious son of the late Earl of Aber- deen, who had intended to devote himself, I believe, to South African Mission work, but was unhappily and prematurely taken away. The Gordon Mission is excellently equipped for its work, and its position is good for mission work. Situated as it is, near a great native location, important results, we trust, will accrue from it. If we add the mission com- municants in Natal to those in British Kaifrariaand Kaffraria, the total will be 1,969. The number taught again in the schools amounts unitedly to 2,497. The United Presbyterian Mission in the Cape Colony forms a part only of its many labours among the blacks. It has stations, for instance, on the West Coast of Central Africa, in Old Calabar ; and it has Missions also in Jamaica and Trinidad. It has also lately lent to the Free Church Dr. Laws, an able medical Missionary, who is now at Living- stonia, and whose salary it pays. It devoted also to the same work, and with the same liberality, Shadrach Inquinana — a young and promising Cate- chist — who has, unhappily, too soon been taken by death from the post he had so earnestly longed to occupy. The United Presbyterian South African Mission is, we may say, exclusively KaiBr; its stations being planted among the Galekas, Gaikas, igo SOUTH AFRICA and Fingoes. Both as regards the Gaikas and Galekas it occupies an influential position. Sandilli, the late Gaika chief, looked up thus with great respect to Mr. Gumming, tlie venerable Missionary- stationed not far from him at Emgwali. Kreli treated in the same way, as specially his Missionary and friend, a truly able, gifted, and devoted Missionary, the Rev. Mr. Leslie, whose loss the U.P. Church and the Mission cause has recently had reason to deplore — worn out, we fear, at the last by the anxieties, fatigues, and griefs of the war. It need not be said that both these Missionaries ex- erted their utmost influence to prevent the out- break. After the first meeting of the tribe to consider war or peace, Sandilli came to Mr. Gum- ming when confined to bed as an invalid, and declared that he was for peace. "■ I thanked him," writes Mr. Gumming, " for the word, but it was like the early cloud and morning dew. He no sooner entered among his bad counsellors than he was carried away with them."* In reference again to the collision with Kreli, Mr. Leslie wrote some time ago : — "I believe there was a possibility of its being avoided, if the Government had had any system in its administration. When I think of the weakness shown by this government, their want of firmness, and the incapacity of some of the officials, it does seem a marvel that the peace should have remained so long unbroken. "■!• As regards the actual outbreak it is stated in the United Presbyterian Missionary Re- cord: "Had Mr. Leslie been consulted by the authori- * U.P. Annual Report, 1878, p. 36. t U.P. Annual Report 1878, p. 39. AND ITS MISSION FIEIDS. 191 ties at the very beginning when Fingoes and Galekas betjan to show fio-ht and had his influence with Kreli, tlie result of his wise and faithful friendship with that wise chief, been made use of when Kreli was summoned to Butterworth, when he refused to put himself at the mercy of British military power, the war might have been averted. But Kreli, who loved and trusted the missionaries, dreaded British Government soldiers, remembering as he did the end of his father's (Hintza) death and capture at the hands of Sir Harry Smith. But Mr. Leslie bad not the opportunity of interposing at the right time in the interests of peace. He and Mr. Dewar had all the wisdom and courag^e needful, to go between the assegais of Kreli and his people, and the swords and rifles of British soldiers and police, had their services been asked ; but the fatal blow was soon struck, the signal of war raised, and from that moment, no white man has seen the face of Kreli."* As regards the former of these statements, it will, I think, be generally conceded that the policy of the Cape Government was weak and without firmness, as Mr. Leslie wrote. The Blue Books lately pub- lished, abundantly prove this. Firmness based on justice, and tempered with clemency, is the only way of dealing with such chiefs as Sandilli and Kreli, and it was awanting as regards both, espe- cially, we think, the former. As regards the last statement of the Missionary Record, referring to the effect which Mr. Leslie's influence might have had in staying hostilities, by inducing Kreli to comply with the summons to meet Sir Bartle Frere at *U.P. Missionary Record, August, 1878, p. 260. 192 SOUTH AFRICA Butterworth, we confess we have grave doubts. The apology that his father, Hintza, was killed in attempting to escape from the British, would be more just if it had been an act of treachery on the part of the British, which it was not, and if Kreli had not had so many proofs since of British loyalty and even of British generosity. A somewhat similar attempt was made by Bishop Colenso to apologise for the refusal of Langalibalele to obey a similar summons. The British public are scarcely perhaps in circumstances to judge of the real meaning among the Kaffir tribes of refusing to obey the summons of the paramount chief. They may fancy that it is scarcely to be supposed an ignorant chief should understand that such an act of disobedience was a heinous offence. Those, on the contrary, who are acquainted with Kaffir laws, and the chiefs, who, however little else they may know, are thoroughly versant in them, are aware, that to disobey a sum- mons from the paramount chief is an offence some- what analoofous to that of a soldier refusing to appear before his commanding-officer. It is more than that ; indeed, with the Kaffirs it is an act of high treason, and had Sir Bartle Frere tolerated it, he would have brought his government into con- tempt. My impression is, in regard to both cases, Langalibalele's and Kreli's, that the refusal is to be understood as an act of open defiance. Had Kreli been really a Christian convert, Mr. Leslie's judgment would have deserved very great weight, but he was not. What he was, the calm, yet pene- trating judgment of a Christian soldier may help us to decide. Major Malan says of him — " Kreli is AND ITS MISSION- FIELDS. 193 a fine-lookins: man, there is sometliino: noble in his face. But the working of a mind, filled as his is, with all sorts of designs, soon writes traces of such thoughts on the countenance ; cunning, doubt, and restlessness are plainly written there. He was once lord of a large country, of which now he only has a strip. No wonder, as a heathen, he is always thinking how he may regain his land." I submit my opinion on this subject with great deference — I am very far from wishing for a moment to support any Colonial injustice to the native races or the native chiefs. But it seems to me, from the high character Sir Bartle Frere holds as a humane ruler, from his position as Lord Commissioner, which is to rule the native races justly, and from the clemency he has shown already, in the conduct of this war, that he would not have proceeded to extremities with Kreli, unless, in his judgment, he had been convinced that justice, and the interests of British South Africa, both Colonial and native, demanded it. The late Kaffir war has for a time seriously crip- pled the work of the U.P. Missions. Out of nine principal stations, "three," it is stated in the Mission Report " of our Missions have been destroyed,"* and for a time in others, the work has been arrested. Situated as some of these stations were, near the very centres of the strucrfjles with the Gaika and Galeka tribes, it can be readily understood how they have borne the brunt of the battle. Many of the Chris- tian converts have been also widely scattered abroad. This is a very marked change indeed. It is but a short time ago when, if there was nothing perhaps *U.P. Annual Report, 1878, page 34. N 194 SOUTH AFRICA SO salient in the progress of these stations, as in some other Mission fields, there was yet much quiet progress and advancing spiritual life. The earnest evangelical preaching, the faithful discipline, the evangelistic work carried on by the elders and other members of the Churches, the efforts successfully made to battle with the evil of intemperance and other besetting sins, the work the Gospel achieved in winning the hearts of the converts, and in discip- lining them to the habits of a Christian life, were conspicious in these Missions. Major Malan in his "Rides in the Mission Fields," has given us a pleasing impression of this. We believe it might have been said of many of these Churches, that having rest they were edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multi- plied. But if it is otherwise, apparently for the present, the hope may yet be cherished that these stations will come forth from the fiery furnace purified, fitted to exercise an ever-increasing influ- ence on all the tribes, more especially may we trust on the Gaikas and Galekas, with whom the TJ.P. Missions have been so closely and honourably iden- tified. It will ever be to the honour of the U.P. Missions that the first thoroughly educated and ordained Kaffir minister, Tyo Soga, was gathered from their ranks. An eminent German Mission historian says of him, " A remarkable example of the height of Christian culture, to which the Kaffir is capable of rising, this Mission, (the U.P.) has shown in Tyo Soga, too early fallen asleep. His thorough culture, as well as his pure Christian character, deserve all AND ITS MISSION FIELDS. 195 recognition. He laboured in his Mission office with great self-denial, and was till his end occupied with translations in which a blessed memorial of him remains to the Mission." * Major Malan writes, on visiting Tyo Soga's place of burial at Teduka: "Here Tyo Soga, the first Kaffir minister of Christ, preached the Gospel to his heathen fellow-country-men. Here his body rests until the coming of the Lord. The Mission House built by Tyo Soga is the most roomy and comfortable house I have seen in the Trans Kei, his church the prettiest. I could not but remark this, for it showed to me the mind of the man. Tyo Soga often told Kreli of the Lord Jesus. May he believe before it be too late."t The father of Tyo Soga was killed during the late InsuiTection, The story is a somewhat striking one — the contrast in the. deaths of the father and the son — "Soga was a hereditary and influential counsellor of Sandilli, and a Kaffir in all his instincts, but he was opposed to the insurrection and resisted it so far as he could." " It is to be feared," says the Report, " for the best part of his life that he halted between two opinions," He was killed at a cave whither he had fled by the Colonial forces who " did not know who he was, nor did he tell them, and so he did not escape." J It is a mournful contrast — the happy departure of him whose life was decided for Christ, and the unhappy end of one, like Balaam, halting between Moab and the Lord's people. I have already noticed that Shadrach Inquinana, * Burkhardt's Mission Bibliothek, Sud. Afrika, p. 266. + Rides in the Mission Field, &c. JU.P. Annual Report, 1878, p. 39. 196 SOUTH AFRICA the Catechist who gave himself to the work of Livingstonia, belonged also to this Mission, The words of his mother, on hearing of his purpose of consecration, are spoken like a true mother in Israel, " Shadrach is not my child, I gave him to the Lord at baptism, if He has called him to engage in this work, who am 1 that I should say no? He is His. Let Him do with him as seemeth good in His sight." " Such a testimony," the Missionary adds, "I never heard coming from the lips of a Kaffir mother before."* As regards ordinary evan- gelistic work, it is also prosecuted with diligence. One of the Missionaries observes, that " he has fifteen native elders, who are not paid for the work, but who may be seen every Sabbath morning mounted on their horses, carrying the everlasting gospel to their benighted brethren." This related to a period a year back. In the Report of the present year, we read of the elders of the same station, (Paterson,) that they are now thus occupied. " It will be pleasing for you to know, that all our elders being called out to the war, embraced every opportunity of preaching, and exhorting their countrymen. Several of the English commanders have told me of this saying. Those Fingoes make us ashamed. In the morning, before day -break, they are on their knees before God, and often march out of camp singing the praises of the God of battles, who is also the God of salvation. Therefore shall we not fear since God is our refuge and our strength. The Lord Omnipotent reigneth."-|* * U.P. Annual Report, 1878, p. 40. t U.P. Record, June, 1877, p. 542. AND ITS MISSION FIEIDS. 197 The statistics of the United Presbyterian Missions are the following. There are 9 European Mission- aries, 1 European female teacher, 24 native evan- gelists, 18 native teachers, 9 principal stations,* 24 out-stations, 1038 members, 2485 in attendance at the services, 683 week day scholars, &c. It may be interesting before leaving these Presbyterian Mis- sions, to observe, that, taken unitedly, belonging to the Free and United Presbyterian Missions, there are 3007 members, 22 ordained European Mission- aries, 2813 in the schools, and the number of ad- herents may be stated approximately at 9000. * U.P. Report, 1878, page 34. In the summary the number of stations is given as 10, but in the detailed account, only as 9. SOUTH AFRICA CHAPTER XIX. THE FRENCH MISSIONS IN BASUTOLAND. We pass on to the Soci^t^ des Missions Evang^liques, or to give it a name by which it is better known in South Africa, the French Evangfelical Basuto Mis- sion. Although these Mission fields do not lie on the coast which we have been, as it were, skirting, yet they are not far distant from those Kaffir stations we have noticed. They extend beyond the Drachenberg, chiefly on the flanks and spurs of the parallel Maluti range. These moun- tains rise in parts to the height of 7000 feet. This Mission field has its special interest for Evangelical Christianity, as planted, sown, and cultivated by the labours of Missionaries of the old persecuted Huguenot Church, to which, both directly and in- directly, most Protestant lands owe so much.* We may observe, that, like the Rhenish and other Mis- sions, the Paris Evangelical Society does not limit its work to South Africa. It has its Missions also in Senegal and in Tahiti, and in the latter, it has done a good work, in aiding in the defence of the Protestant cause. Still South Africa was its first * Mr. Smiles's interesting work on the Hugnenots has opened quite a new view of our obligations to these, religiously, socially, and industrially. AA^D ITS MISSION FIELDS. 199 field — its operations have been most extensive there, and in this field it has won its noblest triumphs. The sedulous care it has given to this Mission, the pious and earnest labours expended on it, the long patience with which it bore heavy trials, and the rich harvest that has been gathered, entitle this branch of the work of the Soci^td Evangelique to rank \Qry high indeed among missions. We may say that Basutoland was a virgin field, it was ground untrodden before by the missionary. It was the French missionaries who broke up the fallow ground and who gathered up the stones ; and, we may add, that in fulfilment of the gracious promise, righteousness has been rained down upon their mission fields. Their work, we would add, has been more concentrated than that of any other South African mission, and it owes it to this perhaps, that it has won such success as to make Christianity if not universal — which it is not as yet — still the predominating power in the country. Heathenism will not be able long to resist its progress, nor the alienation of ambitious chiefs, if the good cause be not damaged by unjust aggression, and unhappy religious controversy and discussion. The Society may be said to date, as regards active work in the Mission Field, from a visit of Dr. Philip to Paris, in 1828. As he persuaded the Rhenish Mission Society to begin their work in South Africa, so he won over the Soci^te Evan- gelique of Paris to the same course. It had before aided only as an auxiliary to other Missions, now it resolved itself to put its hand to the mission plough. The setting apart by ordination of the three first SOUTH AFRICA Frencli Missionaries in Paris, in 1829, was, as in the instance of the Rhenish Missionaries, a touching and impressive scene, thrilling the hearts of the French Evangelical community ; and the words of self-sacrifice and self-consecration spoken by M. Lemue, one of the departing Missionaries, in their name, were a noble expression of humble faith and high Christian resolve,* On the arrival of the thi'ee Missionaries in South Africa, they received a very cordial welcome, especially, as it may be supposed from the descendants of the old French refugees. If these are now members of the Dutch Church, and have forgotten, many of them, in their long exile, their native tongue ; yet the names they bear, the memories of the past they deeply cherish, their culture, their tone of piety, all recall that they are Huguenots by blood. They were very desirous, not only to speed the Missionaries in their work, but that one of them should remain to preach the gospel to them, and to teach the slaves, of whom there were some 700 or 800, the truths of Christianity. This was in 1829, before the Emancipation. The request was granted at first, only for a time, but the permission was ulti- mately extended. M. Bisseux, first called to this sphere of work, is still a labourer in the same field. His station has been, indeed, removed since to some distance — it is now at Wellington, a pretty town not far from Capetown, situated in a lovely cul- tivated valley. * This and many other incidents in connection with the Basuto Mission are told with great pathos, and I should add, Christian eloquence, by Major Malan, in his "South African Missions," (Nisbet & Co.) I am indebted to him for some interesting infoimation on these Missions, and I refer my leaders to his earnest pages. AND ITS MISSION FIELDS. The other brethren Rolland and Lemue travelled on to seek out a mission field. They visited the Kaifir districts, but decided, as these were occupied, to seek out some new sphere of mission work. They travelled on to Lattakoo, at no great distance from which Dr. Moffat was labouring at Kuruman. From the advice given them they resolved to seek out a new mission field among the Baharutse, a tribe situated in the West of what is now called the Transvaal. But these were the days of Moselikatze's power, before he had been driven by the Boers beyond the Limpopo into what is now called Matabeleland. He saw with a jealous eye this new mission station among the Baharutse, an inferior tribe, and they were thus compelled to abandon their first station at Mosiga. Strangely enough, the Basuto Mission, in a new and interesting evangelistic effort it has been making to reach the Banyai, has met with similar opposition from Lo Bengula, the son of Moselikatze, and has been com- pelled also to retire. But we shall have occasion later to refer to this. The French Missionaries then, by the advice of Dr. Moffat, occupied a station at Motito, not very far from his own, and long held it under the missionary charge of M. Lemue. Later they resolved to concentrate their work in Basuto- land, and Motito was, in the end, handed over to the London Missionary Society, of which it is now a station. '" But eaving these first brethren, we notice a later arrival at the Cape of M. Arbousset, Casalis, and Gosselin. They learned that their brethren had been driven from Mosiga, and undecided as yet SOUTH AFRICA as to the course they should follow, they visited Dr. Philip at Philipolis, From him they learned that the chief of Basutoland, Moshesh, had sent eagerly desiring to obtain missionaries for his country. The Brethren saw in this unexpected call the bid- ding of their Divine Master, and they hastened to meet the chief at Thaba Bosio in Basutoland, his mountain fortress and home. I shall have occasion afterwards to say more regarding this really great native chief ; meanwhile, these remarks may form a sufficient introduction. Basutoland has only been latterly occupied by the Basutos, probably betwixt the second and third decades of the century. The same race is found farther north in the Transvaal, and are there called the Bapedis. The Berlin Mission has especially devoted itself to this race, and has accomplished an important work among them. But their chief is a man awanting in all those high qualities of braver}^- and sagacity which distinguished Moshesh. Sekukuni, with whom we are now at war, but who is a very differ- ent opponent from what Moshesh was, is the chief of these northern tribes. It is likely that the home of the Basutos was originally farther to the north than Basutoland. Probably the tribe was consider- ably dispersed during Chaka's bloody reign. We know that for a time the Bapedis were subjugated to his sway, and Cetywayo yet makes claims on their allegiance as the superior chief. Probably at this period the part of the tribe to which Moshesh belonged was driven further south. It is about this time the young chief Moshesh comes to the front, beginning his career in troublous times. He had a hard battle AND ITS MISSION FIELDS. 203 to fight at first for existence,being first assailed by the Zulus and then by the Matabeles, the two conquer- ing races. He was thus driven back in self-defence on the strongholds of the Maluti mountains. These are, as we have said, lofty ranges only a little in- ferior to the Drachenberg. Here he selected, as the central fortress of his tribe, Thaba Bosio, It is a very strong position indeed, impregnable almost if occupied by disciplined forces. It has never in fact been taken. Matabeles, Korannas, Boers, the British even have failed in their assaults to scale its rocky precipitous heights. Moshesh became by his defence of it in time a powerful chief to whom other tribes gradually rallied for relief, and who won even important victories over the Tambookie Kaffirs. Moshesh was now in the prime of life, some 32 or 8S years of age. He had heard of the white missionaries, such as Mofiat, and of what they had accomplished for the natives. He felt anxious to obtain such men for his own tribe, and to show his sincerity and his appreciation of their value he sent to the white chief 200 oxen, praying that in return they would send him missionaries to instruct his blacks. His embassy, however, was attacked and the cattle were taken, but the message, as we have already seen, reached the missionaries, and brought them to Basutoland to meet the chief, and to offer to him and his tribe their mission services. The Basuto Mission began thus favourably — Moshesh helped to choose a site for their first station Morija, at the base of the mountain, where his fort- ress Thaba Bosio is situated. He gave them also in 204 SOUTH AFRICA their work his loyal and hearty support, and he was long wont to descend from his mountain home on the Lord's day to listen to the preaching of the Gospel. This he gradually understood so well that he would often explain the message he had heard to others. Not that he became a Christian then. There were two obstacles in the way; not only the aims of his ambition as a chief, but also the fetters of polygamy, which he would not break. His views, as regards Christianity, were in great part politic. One of his chiefs afterwards, indeed, when converted reminded him of this, " You told me, he said, when you bade me take care of the Missionary, that I was only to put one foot into the Church, and keep the other out ; that I was only to listen with one ear, and keep the other closed ; I put one foot into the Church, but I could not keep the other out. The love of Jesus drew me in."* We cannot follow the history of the Mission. At the first, it was but the day of small things. After a five years residence, not a single convert seemed to have been gained, but the Gospel was earnestly, aflfectionately, and faithfully preached, as it is by the Evangelical ministry of the French Church at home. At last the hearts of some were reached and the Missionaries began to reap in joy. Pains had been taken from the becjinninor to educate the natives. Some of the Gospels with other portions of the Scripture, and a book of hymns had been translated, and there were now eager learners and readers of the Word. The baptism of the converts was regarded with deepest interest by the natives, * Malan's South African Missions, p. 56. AND ITS MISSION FIELDS. 205 and the simple confessions of faith by the con- verts, with their fidehty in refusing all adhesion to heathen customs, compelled the respectof the heathen, even though it might not disarm their hostility. Thus it may be said the work went on for nearly twenty years in comparative peace, the stations being gradually increased, churches and schools being built, with all the other tokens of Mission prosperity. The only dark cloud that gathered overBasutoland was Sir George Cath cart's attack on the tribe in 1852. One of the Kaffir wars had just been finished by him — Moshesh seemed to have been represented to him as an intriguing crafty aggressive chief, and it was re- solved to intimidate him into a more submissive spirit. The result was an attack by British forces on Thaba Bosio — in which Sir George, though a gallant soldier and an excellent general, suffered a severe repulse — an unusual event to British forces. But what was perhaps more unusual was the magna- nimity of a savage chief, subduing, as it did on this occasion, the resentment of a British officer at such a defeat. " my master," was the message of Mosh- esh to Sir George the following morning, " I am stiU your man — I am still the child of the queen. Sometimes a man beats his dog and the dog puts his teeth into his hand and gives him a bite ; never- theless the dog loves the master, and the master loves the dog:, and will not kill it. I am ashamed of what happened yesterday, let it be forgotten." It was thus peace was made. Sir George Cathcart was just the gallant soldier to appreciate so fine an action, and to respond to it. He wrote of him after this battle — "Another advantage I gained was in 2o6 SOUTH AFRICA the acquaintance with the chief Moshesh, whom I found not only to be the most enlightened, but the most upright chief in South Africa, and one in whose good faith I put the most perfect confidence, and for whom, therefore, I have a sincere respect and regard." Sir George Cathcart learned in this way also to know the French Missionaries, and to appreciate the good work in which they were engaged. But for them, indeed, and the influence of their intelligence and Christian teaching, the action of Moshesh might have been far different. " A third advantage," writes Sir George Cathcart, " among many resulting from my visit toPlatberg,wasthat of making the acquaint- ance of M. Casalis, and the other gentlemen of the French Mission, who, from their conversation as well as good works, I have learnt to know, are loyally disposed toward the British Government, and are sincere wellwishers to, and promoters of, the cause of peace." There was another event, we may add, that even before this last, caused great anxiety to the Basuto Mission. Even from 1845, the funds of the Socidte Evangdlique had been severely taxed to carry on all their enlarging Mission work ; then there came the Revolution of 1848, quite paralysing them. " The Mission House in Paris had to be closed, the pupils dismissed to their homes, no more mis- sionaries, in the meanwhile, were to be sent out — all costly undertakings were to be given up, and the Mission was to count in the future on a limited con- tribution only from the Society."* The Missionaries were thus in great straits, very much as the * Burkhardt, Sud. Afrika, p 195. AND ITS MISSION FIELDS. 207 Americans were during their civil war. But in both instances, we may say, the cause was so good, and so commended itself to the Christian sympathy of the Churches, that aid was supplied enough to carry the missions successfully through their diffi- culties. A host of friends was raised up to help the French missions. M. Casalis made an earnest appeal to the Cape Colony for help, and £900 were raised — other friends in Holland, India, the Continent generally took part, and £2000 in all, were con- tributed. But greater trials than these were coming on the Basutos, and their beloved French Mission. The recognition by Great Britain in 1854, of Boer in- dependence, in the Free or Orange State, was an event justly occasioning alarm, not only to the French mis- sionaries, but also to the British, and, we believe, the latter warmly remonstrated against it. It turned out as in fact is not unusual, that unwillingness to undertake a responsibility may entail in the end more disastrous results than a courageous policy. It was an unworthy attempt to get rid of a burthen from which we cannot be freed with honour, if we are to hold South Africa. But at the time, few, save the Missionaries, and the unhappy tribes, the victims of this arrangement, saw this. They were left to the mercies of the Boer. The general attitude of the Boers to the natives, we have already de- scribed. They had now an opportunity of carrying out their policy as they had not dared, since the arrival of British Forces in South Africa, and they speedily used it. The difference between Boer and British policy, may be seen generally in the fact 2o8 SOUTH AFRICA that in Natal the Zulus are probably 15 to 1 to the European Colonists. In the Orange State the natives are said by some to number only half the Colonists — reckoned at the most, they are probably inferior ; but as there has never been an exact return, the numbers cannot be given definitely. The feelings of the Boers towards the Basutos were perhaps the more inflamed, as in the east toward the Caledon, the latter were possessed of exceptionally rich lands. For a time things went smoothly, and there seemed to be a tolerable understanding with the Boer; but this peace did not last, and soon there succeeded border difficulties with border feuds and raids. Basutoland was invaded, and Moshesh be- sieged, the commanders of the Boers, however, being repulsed again and again. At last the times grew even darker. The Boers were enraged at these defeats, and they resolved in 1866 that the French Missionaries must abandon their stations and leave the country. Compensation was to be given them indeed, for their buildings and property, but their presence was no longer to be tolerated. Thus, for instance, M. Daumas, a much esteemed Missionar} , was driven to Natal, where he died, and others shared the same exile. The British and French and Dutch Governments remonstrated, but it was of no avail. Four of the French stations were torn from the Mission, and it seemed as if the supreme agony of the tribe had arrived. Many of the Christian converts had to flee for their lives, and some hun- dreds of them were preserved in the caves and dens of Thaba Bosio for more than three years. The Cape Colonial Government refused long to interfere. AND ITS MISSION FIELDS. 209 At last in the eleventh hour it accepted the .Pro- tectorate which Moshesh craved — who thus by his sagacious resolve, in which he was strengthened by the counsels of the French Missionaries, saved his people from destruction. The Basutos had, indeed, still to surrender some of their best lands to the Boers, and the four French stations were lost to the IVIission, but they were now under the British Protectorate, and it is surprising the prosperity and increase the Basutos have since attained. We may add here, that the temporal adversities of the Churches seem to have issued in higher good. The fugitive converts came out of the furnace, not only purified, but strengthened. Philemon, the schoolmaster of Morija, watched over the large number of converts hidden in the dens and the rocks. At the end of the war all the Churches were increased, and a revival took place, which lasted for two years. Philemon brought 100 converts to the Missionary at the close of the war, and there were 436 candidates for admission to the Church of Morija.* Elsewhere also among the stations, evangelists were raised up, and the result was, " that at the end of the war all the Churches had largely increased." It was just as the Basutos had emerged out of their trials, that Moshesh their great chief died, 11th March, 1870. His had been a chequered career, but ere he departed he could see that a brighter future was before his people. There is also reason to hope that with himself personally, " at eventide there was light." We may be pardoned if we glance for a moment at his career. * Malan's South African Missions, p. 132, O SOUTH AFRICA Hjis life began in troublous, revolutionary times if we may so express it, for South Africa. At eighteen he begins to asse]"t his place as a bold and warlike chief. As his life advances it develops not only these qualities, but his power of rule, and his great sagacity. He was evidently one of nature's nobles, in his orio-inal character, with the views doubtless of a savage, but of a higher mould than the Chakas or Moselikatzes or Cetywayos. We have already said that he did not at first become a Christian even with all the missionary teaching he had received, but we may think that its leaven was leavening the lump — raising him to something purer, loftier than he had originally been. We should infer this from such a testimony as we gave of Sir George Cathcart. Here is another from Mr. Orpen, a colonial magistrate. " The most original, able, enlightened, and upright barbarian chief that South Africa has ever beheld. His humanity, his mildnessj his love of peace and justice, his horror of war, are conspicuous on every occasion; his foj'bearance under extreme provocation ; his steadfast fidelity and devo- tion through evil report and good ; his patience under false suspicions and accusations ; his magnanimity and generosity ; the possession of these and many more good qualities would almost lead us to believe that our faithful and long-sufiering ' ally ' as he calls himself was a Christian." Moshesh was ill for some months before he died. One of the missionaries saw him privately and reminded him of the Judgment-seat where he must soon appear, where the blood of Christ alone could save him. He wept bitterly all the time, saying, " I know it is all true ; what am I to do ? AND ITS MISSION- FIELDS. 211 What is it that still holds me back ? Later, when dying, he wished to see his missionaries, to one of whom he said, " I hear that your wife has a baby, how old is it ? " " Three months old." " Then," said the chief, " he is just my age, I have only just been born." Afterwards he met the missionary's wife, who held out the child to him. He looked at it for a moment, his eyes full of tears. " My child," he said to her, " your baby is my age, he is my thaka," (one of the same age) then pressing her hand, — " You have shown me the road and I shall get to Jesus." His last instructions were, " Let my missionaries not be weary to teach my people and especially my sons."* The Basutos and the French Mission, since this period in the enjoyment of peace, have continued rapidly to advance in prosperity. We cannot note the history of this interesting progress. We would give here the last leading statistics of the Missiont The adults baptized during the last year have been 348 : the children 356. The adults on probation and in preparation for baptism are 1772 : the day school pupils are 3120. In the Normal school at Morijah there are 43 pupils. In the girls Normal school there are 53 pupils. In the preparatory Normal school the number is 78. There are 20 catechists and students. The principal stations are 14. The out-stations or annexes are 66. The native assistants, including catechists and scliool- * We must refer our readers for a fuller notice of the death- bed of Moshesh to Major Malan's book, pp. 145-147. t These do not appear in the Keport of the Soci^tS Evangelique this year, having arrived too late. I am indebted for them to the courtesy of M. Casalis, Director of the Mission House at Paris. SOUTH AFRICA masters, number 115. The native collections in aid of the Paris Society during the year have been £868, 19s. 8d. The sum contributed by the natives for the Banyai mission has been £7G, 13s. Gd. For other charitable purposes, the contributions have been £43, 4s. Gd.* The total number of adherents and hearers belongfinof to the Basuto Mission may amount to 20,000. The total number, of members by the last published report, were 3449. We may add that to establish an industrial and agricultural Institute the Paris Mission has contributed £1000. These statistics are highly suggestive. In the first place, the large number of adults baptized during the year, nearly 350, almost as numerous as that of the infants, indicates that the evangelistic work of the Society is still advancing. The Mission- aries are not settled on their lees — they would utterly avoid becoming, as one of the Reports says, a number of white priests directing vast parishes of blacks. The number of day-scholars is also en- couraging, being more than 3000. We are in- terested to learn that M. Holland, son of the venerable French missionary belonging to the first band who reached Africa, " has now the place and the title of director-general of primary education for all Basutoland."t This is a gratifying proof of the confidence of the Cape Colonial Government in the Mission and its work. The higher Normal School on which so much of the future of the native Pastorate and the native schools de- * The statistics that follow are furnished from older reports of the Societe Evangelique. t Report Societe des Missions Evangelique, 1877, p. 29. AND ITS MISSION FIELDS. 213 pends, is also steadily advancing. It will be ob- served, that if we add to the Normal scholars 43, those in the preparatory Normal School, there are in all, 121. This is a large agency full of promise for the Christian life of Basutoland in the future. The teaching staff is here strong, including M. Mabille, M. Dyke — M. H Dyke his son who has just arrived in South Africa, having completed his studies in Paris and in Scotland — and Dr. Casalis. Mr. Henry Dyke writes, that the impulse and progress of the pupils " leads to the anticipation that it must be sought soon to teach higher branches of study, such as theology and medicine." * M. Mabille has already indeed begun, what may be called, a theological class, although he gives it only the modest name of a "class of biblical studies." It is to prepare a certain number of young persons of approved piety for preaching and the cure of souls. A school of medicine, such as Mr. H. Dyke suggests, were it even elementary, would be of great value in exposing the witch doctors, who have been and are so great a curse to the superstitious Kaffir tribes. With this Normal Mission, we presume, will also be associated the proposed Industrial Institution. We trust that, with the young, energetic, cultivated French missionaries now entering on the field, Basuto- land will speedily possess, if on a more limited scale, yet in essential character, a second Lovedale — devoted to the elevation and Christianisationof the tribe. The Female Normal Institution at Thaba Bosio is also doing an excellent work, educating those who may be the future Christian mothers of families and also * Keport Societe des Missions Evangelique, pages 30, 31. 214 SOUTH AFRICA female teachers thoroughly furnished for their work. Mr Griffith, the resident commissioner, whose testimony regarding the Mission in general we have ah'cady given, writes on the subject of Basuto educa- tion : " The Missionaries, themselves educated men, appreciate the value of education as an antidote for the darkness of superstition, and make it a regular practice to devote several hours a-day to the instruc- tion of botli young and old ." " Besides this, there are also two important training institutions established at Morija and Thaba Bosio — one for boys and the other for girls — which occupy the attention of some of the most able and experienced of the Missionaries. In these training schools the standard of education attained is the highest to which the Basutos have yet been introduced, while the physical and moral improvement of the pupils is insured by the resi- dentiary system, under which they acquire habits of neatness, order, and cleanliness. Their mental and moral condition is proportionately elevated and developed by constant contact with European teachers, by a superior course of studies, and by a complete withdrawal, during the most critical period of youthful life, from the evil association and debasing influence of heathenism." There are other interesting facts connected with the Mission at present, but which we can barely notice. In the old stations from which they were driven out, by the Boers, their memory is still cherished. The natives who remain there cling to their old simple form of worship, and desire the Christian education of their children. They lately built a chapel, and invited a French Pastor to be present at its dedica- AND ITS MISSION FIELDS. 215 tion, and to give his Christian benediction to their civil marriages. The Boers seem also to retain no longer their old hostility. Another fact which strikes us, in looking over the names of the French Missionaries, is to find among the younger members such names as Casalis, Prochet, Dyke, Rolland — the last, the educational inspector, who, if not of the Mission, is so nearly associated with it. The sons are thus following in the steps of their worthy fathers. They are bringing the culture and accomplishments they have mainly acquired in Europe, to devote them to this remote Mission field. We may add, that they are not only good and simple-minded men, as some represent them, but fully abreast in all the highest ministerial gifts and accomplishments, of those of any of the Societies, the S.P.G., the Presbyterian, or any other. Lastly, these statistics, taken as a whole, show us that we have here a complete well-equipped Mission, holding a clear, well-defined position, and able to do so with success, from its many and energetic agencies, and from the piety and zeal with which these are animated. It is a painful thought that the sacerdotal party should attempt, by its aggres- sions, to introduce dissension and discord, where there has reigned unity and peace. The Church of England has long held an honoured place among the Protestant Churches, for the breadth and catho- licity of her spirit. Perhaps, for the honour of that Church, the legitimate conclusion is that the South African Anglican Church, however she may seek to lean upon the influence and authority of the mother Church, in no way represents her, either in 2i6 SOUTH AFRICA f her learning, her "breadth, or her catholicity. It is the Church of Laud, with its narrowness, with its repudiation even of Protestantism, which it semns to represent mainly, not the Church of the Craivmers and Latimers and Ridleys. \ But a statistical account of a Mission can givt\ us, after all, but an imperfect impression of its Mission fields, with their Christian life and work, thAir successes and trials, their lights and shadows. '\\\e are indebted thus to Major Malan for his genia*^ Christian sketch of the Basuto Missions. We may ] say that all Major Malan's visits were received with cordiality and sympathy, and everywhere he met with living, true hearted. Christian brethren. But we must content ourselves with noticing his visit to the oldest, and still the chief of all the stations — Morija. " After about six hours ride," he writes, " the turn of a fine mountain, which I had had be- fore me lor a time, brought me in sight of Morija. The Mission station looked bright and invitingly homely, set by the Lord's hand in a beautiful valley, and under a large mountain. The large, substantial house of prayer, standing in its centre, is a testi- mony that the Lord has owned and blessed the labours of his servants. I had now reached the oldest station of the Church of France, in South Africa. With what joy, I beheld the power and glory of the Lord, in the scene before me. This Mission stands alone among the Missions to the heathen. It is the faithful effort of a long persecuted and very poor Church, and the Lord has signally guarded and blessed it." " How can I describe the welcome of one, whom I had long loved and prayed for, and AND ITS MISSION FIEIDS. 217 who had loved and prayed for me, and of others who had loved me for the Lord's sake. It was, in- deed, a joy too deep for words, when I met MM. Dyke, Mabille and Casalis, and we at once knelt and praised the Lord." "The Church at Morija holds many hundreds. It was quite full. I praised the Lord for permitting me to testify to such an assembly." " The communion of the Lord's Supper was observed at the afternoon service. I greatly enjoyed joining in this most sacred ordinance with these dear French and Basuto brethren. On Tues- day, I enjoyed a long conversation with M. Mabille, whose whole heart and soul, like mine, are filled with a burning desire to see the Gospel carried on and on, until it reaches the tribes under the Equator."* Major Malan on his tour, visited Letsie, a son of Moshesh, and the paramount chief "His kraal is built under a magnificent kloof, in the Morija mountain. He is a heathen, who has long resisted the Word of God." Letsie is, we fear, no very con- tented subject. The old spirit of the chieftain rises against the new institution of a Colonial magistracy. This, indeed, utterly paralyses any attempt to restore the old arbitrary cruel rule. To maintain this new constitution in all its controlling power, is essential to the progress of the Basutos, and, indeed, of all the native tribes. The ignorance, dissoluteness, and tyranny of the chief, is at the bottom of the risings and mutinies of the Kafiir tribes. And now to notice the fruits of mission work in Basutoland. And first, as regards the generation * The Italics are mine. 2i8 SOUTH AFRICA now passing away, with the older Missionaries themselves who began the work, a late Keport of the Society Evangdlique says * " The first gener- ation of converts disappears little by little, following to the tomb the old and noble chief, Moshesh, and sending us from year to year as farewells the tonch- ing testimony of their perseverance in the faith, " crying out at the moment of the great departure with the old Madeleine of Thaba Bosio — Kia tsela ■ — I cross, I cross ; or with Mampoi the sister of Moshesh, I have been engaged speaking with Jesus, and we have made. He and I, a covenant firm and sure, in which he promised to care for my children, and to convert them ; or, again, there is the old Johanne Mosdleng. When asked by the missionary what portion of the Word nourished him, his reply was, ' Let not yotir hearts be troubled. In my Father's house are many mansions.' Before he died, being asked how it stood with him and God, he replied, ' There is peace, great peace.' " The Church of the present gives also fair promise. The careful Christian education it is receiving — nearly equal intellectually, and far superior religi- ously, to primary education in France — must, with God's blessing on the seed sown, be followed by a rich harvest. " That which rejoices us the most," says the last French Report, " is that the conversions have still that freshness, that stamp of simplicity and joyous faith, which has so often moved us, and has done us so much good."t " Others which have been indicated to us, tell of deep convictions long suppressed. This shows us that it is necessary to * 1877, pp. 23, 24. t Keport, 1878, p. 29, AND ITS MISSION FIELDS. 219 guard against seeing in the numbers annually sent to us, a complete and rigidly true enumeration of the souls in whom the Holy Spirit is acting." It is a satisfactory indication that the work is genuine, to find that the Basutos, when they leave their country, do not leave behind them tlieir Christianity. At the Diamond Fields they have built two chapels, and they gather together under the teaching and guid- ance of two Evangelists. There are some 5,000 of them, it is supposed, also engaged at the Grahams- town Railway ; these are followed by super- intendents, chosen by the Missionaries, paid by the Government, and the Christian labourers cling to their religious profession. I may say here that I think the action of the Basuto Mission, in following the railway labourers, deserves to be followed. The South African railways, from the'high rates at which they pay labour, may do much to stimulate the natives to systematic work. I so far agree with Mr. Trollope that steady labour is civilising, and, if the Missions watch over it, I trust it may be also Christianizing. As regards the material advancement of the Basutos, it is incontestable. The number of the tribe given in 1875, was 140,000, an immense increase on the past, and it is steadily growing — the imports alone amount to some £150,000, and the articles thus obtained are chiefly of British or other foreign manufacture.* The exports of wool and grain are also very considerable. Larger areas of land are brought every year under cultivation, and the de- * These details are official. They are taken from a Cape Blue Book, published so far back as 1874. These are the statements of Mr. Griffiths, the Government Agent. SOUTH AFRICA mand for ploughs to supersede inferior implements, goes on unabated. Last year the number purchased was GOO. What has been to me the most interest- ing testimony to this progress is, that the Basutos themselves express their satisfaction. Blue Books are certainly not always interesting, but the account given in one of the Cape Blue Books, of a Pitso or great Basuto tribal gathering is one of the most instructive documents re- garding South Africa we have met with. The meeting of the tribe was presided over by Mr. Griffith, the representative of the Government, but the native speakers evidently felt under little re- straint. They very frankly told of their hunger for land, which, with their increasing numbers, is scarcely to be wondered at. They hinted that they would much rather stand in direct relation to the British Crown than be subordinate to a Colonial Government — a fact of which we must take note ; and Letsie evidently took a far from popular part in absenting himself from the Assembly. The whole tone of the Pitso was quite loyal, and such a gathering, with the expression of its leelinof, could not but afford to a sagacious governor an admirable means of gathering the mind of the tribe, and also provide an excellent safety-valve for suppressed feeling. The ti'uth is, the Kaffi.r tribes are fond of speaking, and on tribal questions of law and order they can do so with great ability, judg- ment, and even eloquence. As the village system of India may be said to be the basis of its civilisa- tion, which must be, therefore, ever taken into account in its rule, so the Pitso is a genuine South AND ITS MISSION FIELDS. 221 African institution. If Sir Bartle Frere could generalise these gatherings they would do more meanwhile, perhaps, than a black suffrage to aid us in the native rule of South Africa. We have marked in other missions their move- ments northwards towards Central Africa, and the great results likely to accrue from this. Perhaps in none of the missions has the evangelistic effort b icn more conspicuous than in the French Basuto Mission. Their means did not indeed enable them to contemplate such costly expeditions as those of the London Missionary Society or the Free Church into Central Africa ; but there was the same heart ; as events have turned out in Divine Providence, it is now not unlikely, although they did not contem- plate it, that their enterprise may bring them speedily to the great river Zambesi ; but we are anticipating. The story of the whole evangelistic enterprise of the French Mission has something almost romantic in it. A native brother Aser passes into the Transvaal to explore the country, with a view to the preaching of the gospel. He reaches the station in the far north at Zoutpansberg, where Mr. Hoffmeyer carries on his valuable mission work. He passes it with other companions, whose faith and courage is ready to fail, but Aser perseveres. He reaches a tribe beyond the Limpopo, called the Banyai, meets with their chiefs, and receives from them the assurance of a welcome to missionaries, and a promise to give places for mission stations. He then returns south, a long laborious journey of many hundred miles to the Basutos, tells of his pioneer journey, and appeals to the native Basuto Churches to aid in sending SOUTH AFRICA the gospel to this distant tribe. The Basuto Churches respond, the French missionaries gladly aid, for it is they, in fact, who had inspired at first the enterprise. Some £280 is contributed by the natives, with twenty-four oxen, and the Soci^t^ des Missions Evangeliques, not only concurs in this, but gives its aid and liberal support. We may note here, that the Banyai chiefs do not seem to have told Aser of their relations to Lo Beno-ula, the son of Moselikatse, the great chief to whom we have so often refen-ed. The Banyais are the subjects of Lo Bengula. To this ignorance may be traced, in some measure, the later mishaps of the mission. We can notice but briefly the events that have followed, although they have been such as to have stirred up the deepest feelings among French Christians. An expedition, headed by M. Dieterlen, an experienced Basuto missionary, was sent out to pioneer the way to this new mission field ; a mission band accompanying him of 23 persons, with 2 horses, 37 oxen, and 2 waggons. They were arrested, however, on their way through the Transvaal by the Boers, who have no love for the French missionaries and their support of the Basuto people. Two of the Catechists were thrown by the Boer Government into prison, and M. Dieterlen was obliged to return. In the Providence of God this obstacle has, however, been taken out of the way. Our readers may recall Dr. Livingstone's resolution when the Boers had burnt Kolobeng, de- stroyed his medical stores, and sold his furniture by auction. The Boers had decided, he said, to close the entry to him to the continent of Africa. He had AND ITS MISSION FIELDS. 223 resolved, for his part, to open it, and the future would show which of the two would succeed. It was in this spirit the French Mission went on. The last French expedition, headed by M. Coillard, found all things reversed in the Transvaal; the Boer Government had disappeared, and in place of it Sir Theophilus Shepstone, a friend of the mission- ary cause, was installed as British Administrator. " We went," says M. Coillard, " to pay our respects to Sir Theophilus Shepstone, whom I had frequently seen in Natal. He seemed pleased to see us again, and showed, as well as the members of his suite, the greatest interest in our enterprise. He gave us all the information and counsels that he could, and asked us to visit him as regularly and frequently as we could. He asked us to remain till the 24th, the Queen's Birthday, so that our Catechists, to whom he spoke with affection, should realize that they had no longer to dread the prison of Pretoria, but rather to trust in a Government the friend of missions, and the protector of the blacks." The progress of M. Coillard and his pai-ty, after passing the Limpopo, was one encompassed with perils. They had dangers of the flood, to which tra- vellers in South Africa are so often exposed — they bad to traverse vast forests, and had often as pioneers to cut their way through the thicket, for their wag- gons, by the axe. Then, on their arrival, the chiefs of the Banyai, Masondo and Maliankope, seemed to have acted treacherously toward them. They had hoped, p3rhaps, to obtain ammunition and guns, which the native chiefs so covet, and when these were refused, they were so enraged, that the lives of 224 SOUTH AFRICA the missionary band were in imminent peril. Happily, they escaped, and reached Inyati, the capital of Lo Bengula. They had there the society and support of such Christian brethren, as Messrs. Sykes and Holm, of the London Missionary Society. Lo Bengula's opposition to their evangelistic efforts were by no means, however, to be overcome. He seems to have suspected treachery, not only on the part of the Banyai chiefs, but of Letsie, the Basuto chief, the son of Moshesh, to whom Moselikatze, his father, had ever borne so deadly a hatred. It is strangely enough, as we have said before, the repetition of the old story of Mosiga, in the early history of the French Missions. Like MM. Rolland and Lemue summoned before Moselikatze, M. Coillard and his company must appear before Lo Bengula. The chief has continued inexorable, and the French Mission has been compelled to leave the Matabele country — yet their Christian courage in their straits has not failed them. M. Coillard bravely writes thus — " Look not only on the waves. We could not, in regarding them, but lose all hope and sink. A look fixed on Jesus, and then a word on His part, and the tempest will be stilled. I have the deep conviction that God will open to us some way, and that all the sacrifices made by the poor Churches of Basutoland, all the prayers that have been offered, and are offered still, all will not be in vain. Let not discouragement take possession of the Churches. We are ready for everything, but for everything less than to return to Basutoland. We are in the field, and we think not of returning to our homes. You will pray for us when you receive these Hues, AND ITS MISSION FIELDS. 225 for the Lord has said, ' Before they call T. will answer them, and while they are yet speaking, I will hear.' Sustain us, do not weaken us. We count on you." These are noble and heroic words — surel}'' these clouds will break. Meanwhile the latest information we have received is, that the French Mission is on its way to the Zambesi, con- templating a mission to the Barotse tribes, far up the Zambesi, on the east. If so, it would seem as if Providence, beyond their own intentions, is directing the French Mission onward to the great mission field of Central Africa. 226 SOUTH AFRICA CHAPTEE XX. THE AMERICAN BOARD MISSION IN NATAL. The American Mission in Natal is but a limited part of that great work the American Board is carrying on in the world amid decaying Churches, ancient worn-out civilisations, and savage tribes. The Natal Mission is, I may say, marked by all those admirable features which so distinguish every- where the work of the Board, the piety of the missionaries, the valuable female agencies they possess, the excellence of their schools, the care they devote to the training of native teachers, catechists, and preachers, the watchfulness of their discipline, and the thoroughness of aU their Christian work. They have in Natal rendered valuable lin- guistic services also as regards the translation of the Scriptures into the Zulu tongue. Their work, I may add, is in Natal highly appreciated alike by the Government, the Colonists, and the natives. It was Dr. Philip, I believe, who originally, as in the case of the Basuto and Rhenish Missions, directed the thoughts of American Christians to the South African field. The period when the American Board instituted this mission was a little later than the arrival of the French and Rhenish AND ITS MISSION FIELDS. 227 missionaries. Six American missionaries, with their wives, sailed from Boston to the Cape in 1834, reaching the Cape in 1835. Three of these were destined for the interior, three again for Natal. I may refer first to the former, as their story is shorter. They, passing by Griquatown, received from Moselikatze permission to occupy the station of Mosija, from which the French missionaries had been expelled. They were not long there, however, before they were attacked by severe fever ; and then the Boers, to avenge themselves on Moselikatze, attacked Mosiga, and the missionaries were forced to flee. The issue was that they, too, arrived in Natal in 1836 ; and thu^ythe American Mission is as con- centrated in Natal as the French in Basutoland. This has, doubtless, been an advantage to the mission cause. Meanwhile the three missionaries destined for Natal, after being detained by the Kaffir rising of 1^35 for some time in the Cape, reached Natal in 1836, during the reign of Dingaan, Chaka's bloody successor. Neither the Boers nor the British were yet in possession of the country. Dingaan, on the arrival of the missionaries, consented to their re- maining, but stipulated that their station should be in the neighbourhood of Port Durban, This was established at the TJmlazi to the south of Durban. Here Dr. Adams began the work, and founded with success a mission school, where, in addition to Zulu, the English language was also successfully taught. It was soon after this, that the other missionary brethren, who had first gone to the interior, arrived. Among them was Mr. Lindley, whose name is still 228 SOUTH AFRICA held in higli honour in Natal among British Colonists, Boers, and Zulus, and who belongs indeed, to the very first rank of South African missionaries. It was soon after this, and after the arrival of the Boers with their waggons, crossing the Di'achenberg and seekinor a home in Natal, that there occurred the sad tragedy of the assassination of Pieter Betief, and a number of other Boers at the kraal of the ferocious Dingaan. Mr. Venable, one of the American missionaries, arrived at the kraal soon after the event. " He saw the luggage of the Boers at the gate of the kraal, but all about was still as in the hour of death. Dingaan afterwards told him, that he had killed the Boers, but that the missionaries had nothing to fear." He also met here with a missionary of the Church of England, living in sight of the Zulu capital. Both anticipated the fierce war to which this act of treachery must give rise, and fled, and the missionaries were all obliged to leave the country," * This massacre was a se- vere blow to the Boers — many of their families suffering cruel losses, the memory of which is not yet obliterated. A Natal county which chiefly suffered, still recalls this event and its mournful consequences, in its name " Weenen," or weeping. There is a certain parallel here again, betwixt the story of the French and the American Missions. In both instances, the fierce struggles of the Boers and of the natives, inflicted deep injury on the missions ; but in the case of the French, there was the more chivalrous rule of Moshesh, who never condescended to such cowardly treason and treachery — in the * Malan, p. 191. AND ITS MISSION FIELDS. 229 other, there was the brutality of the Zulu chief, edu- cated in the savage school of Chaka. Some of the missionaries now returned to America, or died in other foreign fields. In 1839, however. Dr. Adams again intrepidly returned to his post at the Umlazi, while Mr. Lindley devoted himself for a time to labour as Dutch pastor at Maritzburg, where he won for himself the deep affection and reverence of his people. In 1847 he returned, however, to his mission work, and founded the valuable station of Inanda, near the coast. In 1841, Panda, who had, with the aid of the Boers, forced the blood-thirsty Dingaan into exile, where he ignominiously perished, invited the American missionaries to establish a station in Zululand. This they did, and for a time their mission was in high favour; but in the end, Panda showed himself ferocious as his predecessors had been. His jealousy was excited, by the fear, that the converts would no longer remain his sub- missive subjects — his soldiers were sent to assail the station — all the huts of the converts were burnt, they, themselves, were put to the sword, and the American missionaries, shaking the dust from off their feet, fled to Natal. Since that period, there have been no more American missionaries in Zulu- land. May we trust that the day is not far distant, when, with brighter hopes and prospects, they may again occupy this field ! In 1843 Natal was wrested from the Boers, and declared a British colony. Since that period all the Christian Missions of Natal have not only en- joyed security, but have received friendly support from the Government, both in allocations of land, and 230 SOUTH AFRICA in educational grants. Still Mission progress some- times continues slow, even in the most favourable circumstances. " For ten years the gospel had been preached among the Zulus, without one convert being made. But in 1846, the hearts of the Mission- aries were rejoiced by one, and then by others, joining the Church."* From this period, the progress of the American Missions, which we cannot more fully notice here, has gone on ever advancing, until there is now a number of flourishing stations, a consider- able membership, a vigorous staff" of native pastors, and preachers, and teachers. The last statisticsof the Mission are the following — There are 8 principal stations, with 11 out-stations. There are in all 28 preaching places, with average congregations, numbering in all, 1780. There are 14 churches, 9 missionaries, 16 female assistant missionaries, 3 native preachers, 25 teachers, 19 other helpers. The number of members or communicants in all, is 593. 17 Sabbath Schools report 865 scholars.t One of the most pleasing facts connected with this Mission, is the number of native pastors and preachers it possesses. This is a branch of work to which the American Missionaries always devote themselves with great care, and in which they have gained great success. This is seen in many of their native preachers and catechists. They seek that in place of the missionary who must ultimately leave for other fields, there shall be a pious and well- instructed native pastorate. Major Malan observes, for instance, of the native pastor at Inanda, " I had * Malau's South African Missions, p. 194. + Anuual Heport, American Board, 1877, p. 12. AND ITS MISSION FIELDS. 231 some converse with the native pastor at Inanda, a man who I do not hesitate to say, is in every particular fully equal in intellect, ability, manner, and all that man needs to fit him for the duties of life, to any European. I have made this remark simply because it is due to the Missionaries to testify to these things. Their enemies charge them with doing nothing. If, as has been done in many cases, they have taken wild Kaffirs, taught them God's "Word and Christ's Gospel, civilised them, and then educated their children up to the standard of an educated English gentleman, they have done something." The American Missionaries, we may add here, have done much unobtrusively yet effectively in introducing the arts of life. The square cottage of the Christian Zulu is a very dif- ferent habitation from the heathen kraal. "I was much struck," writes Major Malan, "in entering Natal with the very superior way in which the Zulu Christians build their houses, especially those of the American Missions. There are no such houses built by heathen natives in the Colony, and in fact many of them I saw would be an ornament to the Colonial towns in preference to the low iron-roofed sheds in which most of the white population live. I can only account for it by the peace which has pre- vailed in Natal, since the occupation by the English, by the superiority of the Zulu Kaffir when converted, and the energy of the American Missionaiies." The American Mission has devoted great care to its higher educational Institutions. In its Normal Seminary there are ten theological pupils, foi'ty in the normal department. The female boarding 232 SOUTH AFRICA schools are, as is usually the case where American Christian Ladies preside, most excellent. The Missionary examiner writes of one of them, " I look on this seminary as a great auxiliary to our Mission, and an eminent blessing to the Zulus, and trust that no pains will be spared to make it a still greater blessing. I love to think of the future of these bright and intelligent girls, and contrast it with what it would have been, had no seminary been established for them." Of another similar Institution it is written, " It is delightful to see how the school is appreciated. Some of these girls have become hopefully pious, all have been wonderfully improved. Soon the girls will be scattered to their homes north, south, east, and west, and they will go preaching in more ways than one, mothers will re- joice, and brothers will put their hands on their mouths in mute astonishment at the improvement, the happy looks, the cleanly ways, the quiet intelli- gence and obedience of these sisters. So the ex- pansive work goes on, not in one, but in many places."* What has especially interested me is their kraal visiting. It is a department of mission work some- what new. It is something akin to Zenana work in India, in which so many American ladies are en- gaged, but it has its special difficulties and trials in Africa as well as its successes. As I have not met with much on this subject in connection with other South African Missions, I shall quote here from the experiences of Miss Hance, a mission lady at Umvoti. " I do not know but that you * American Board Report, 1877, p. 14. AND ITS MISSION FIELDS. 233 would like to hear more about my work in the kraals. I began it more than 4 years ago. It was then such a new thing, and I felt so uncertain about its success, that I did not find courage about it until God brought me more and more to see that He was ready to bless my efforts for those poor degraded kraal women. One day, I shall never forget it, I started with my Bible woman to walk to a place two miles away, where we were to have a meeting. The day was very warm. I became so wearied that we sat down near the road in the hot sun. I felt very tired, yes and discouraged. What will it avail if I go on, I speak the language so im- perfectly, and then to-day what could I say that would reach their hearts ? While I sat there with such thoughts a woman came up with a pot of food on her head. She said as she ran along, 'I am hastening home with this food that I may be in time for the meeting.' At once we went on, and when we reached the kraal we found one of the houses made clean and nice for us, with mats spread down to sit upon. Soon the house began to be filled with women. I think, this time there may have been as many as thirty. After we had sung I said to the Bible woman, I do not feel as if I could speak at all to-day, ask God to help us ; and she prayed. In her prayer she seemed to bring God very near, and I felt such a flood of light break in upon me, such peace and strength in God's love through His Son, that when she closed I began to tell them about this love. I forgot that I was not speaking in my native tongue, I forgot my fatigue, I forgot almost everything but that I had their 234 SOUTH AFRICA quiet, fixed attention, and that God was giving me words to speak. As the meeting closed we all went out. The setting sun, Avith its golden raj^s, made beautiful the whole landscape before us, and seemed like an earnest of the time when the Sun of Right- eousness should lighten every dark corner of the earth. The women were standing hushed, in twos or threes." How pleasing and elevating such con- verse of the privileged daughters of Japhet with their poorer sisters of Ham. A Church that is earnest and evangelical, we can scarcely suppose, will not be also evangelistic, and it is so with this interesting American mission. Like M. Mabille, and M. Coil lard of the French mission — Mr. Tyler, and others of his brethren are inspired with the longing to use those gifts and re- sources God has conferred on them and to dispense them to the heathen of the north. The Prudential Committee of the American Board, have not, how- ever, seen their way to this, though earnestly desirous of taking a part in the evangelisation of Central Africa. The state of their funds did not seem to warrant it. The missionaries had thoug^ht uf movingf in the direction of Sofala, on the east coast. This would have brought them into Umzila's kingdom, where no missionary has yet found a place. The languages needed, would be probably the Zulu, Swazi, or Amatonga — and for such, the American missionary would be readily equipped. Then they have an admirable staff of native evangelists to accompany them when they move. The last report of the American Board on the subject, seems to me more favourable than the previous one. The AND ITS MISSION FIELDS. 235 Prudential Committee will, we trust, find that the highest prudence is often the boldest venture — that such an object as this Mission extension will gather around it the warm, or it may be rather the enthusi- astic, support of American Christianity, and that if it has been the high distinction of an American traveller for the ends of science and progress to achieve the noble enterprise of penetrating Central Africa — it will no less redound to the honour of American missionaries, to aid in opening up these vast be- nighted regions to the light of the gospel, and to the blessings of Christianity. I quote the last report on the Zulu Mission. The committee express " their great satisfaction with the cheering signs of progress which the exhibit of last year affords. The movement into the interior, and the establishment of a new station, the increase in the number of Church members, the large aggregate of Sabbath school scholars, and of attendance upon public worship, are, of themselves, facts full of en- couragement, but still more hopeful is the record of the girls' school, and the roll of theological students. Between Mr. Champion's first school, — his shelter,* the shade of a tree, his book the sand on which he traced the letters, his pupils, the curious few that gathered to watch him — and the present eagerly sought facilities for imparting instruction, a whole continent of mental and moral betterment inter- venes." "In the judgment of the committee it would be gratifying to all friends of missions to see a vigorous prosecution of the work, looking more * Mr. Champion was one of the first Missionaries in Natal. 236 SOUTH AFRICA especially to the evangelization of Central Africa* and we would ask the question, Whether after forty years of labour on the borders, the word of the Lord to-day is not. Ye have compassed this mountain long enough. Speak to the children of Israel, that they go forward."t * The Italics are ours. + AmericiD Boird E-eport, 1877, page 33, AND ITS MISSION FIELDS. 237 CHAPTER XXI. THE HERMANNSBURG MISSION. Many of my readers have, I doubt not, read of the Hermannsburg Mission and its work.* It belongs to the same noble category of Christian enterprise as the Rauhe Haus at Hamburg, Dr. Fliedner's In- stitution at Kaiserswerth, or George Muller's work at Bristol. One striking feature of all these has been the greatness of the achievements compared with the seeming scantiness of resources. It has been the earnest Christian life, and the heroic Christian faith, that has accomplished such wonders. The Hermannsburg Mission now extends its la- bours to Africa, India, New Zealand, Australia — its last mission station is Japan. The work has not yet indeed, been entered upon there, but a missionary has been appointed, and is preparing for it. To us, it has an interest that the first mission field of the Hermannsburg Society having now so extended a work, was South Africa, and its first mission station indeed, among the heathen was New Hermannsburg in Natal. I glance at the history of this mission. Harms its founder, was what is called in Germany a Volks * The Rev. Fleming Stevenson's "Praying and Working" gives an excellent outline of the work of Pastor Harms. 238 SOUTH AFRICA Prediger,* (Scotice, a folks' preacher) whose gift it was to bring the gospel home in its life and power to the rural masses. This is very far from meaning that Harms was an illiterate man. On the contrary, he fought a hard and successful intellectual battle at the University with rationalistic speculations and doubts, and he sounded there, to a remarkable degree, learning, theological, philosophical, and philo- logical. Still there remained an achins: void in his heart, until the Divine intuitions of the Gospel of St. John, especially its seventeenth chapter, laid hold on his whole soul. Harms was in theology a strict Lutheran — perhaps as much baptized into the spirit of Luther as any man of his age, and his missions bear the same type. There is a considerable amount of sacramentalisra, more, indeed, than the Evangelical Churches would generally care for, but there is still no sacerdotalism, and there is all prominence given to the great Reformation doctrine of justification by faith. There is also a catholic spirit, as regards other Churches. Such a creed, however we may differ from it, is Protestant — it has achieved a great work in our day in reviving German Christianity, and it has not the exclusive- ness of RituaHsm and Romanism. The chief scene of Harms's labours, was Her- mannsburg, under the oaks of Liineburg, and amidst * Buchsel, the well-known Berlin preacher and superintendent, belonged originally to the same class of Volks Prediger, although he has now the most fashionable and aristocratic congregation in Berlin. It has often struck me that the late Dr. Guthrie of Edinburgh might have been enrolled in the same class. His preaching delighted alike the high and low, the country people, the townsmen — the higher classes. His pulpit success and Biichsel's, teach us that in the gospel, "the rich and the poor meet together ; the Lord is the Maker of them all." AND ITS MISSION FIELDS. 219 its substantial Bauers, or peasant farmers, who speak the old Piatt Deutsch. The language is not used colloquially only, the peasants delight also in religious services conducted in their homely vigorous tongue. The foundation of the success of Harms was laid in his simple, earnest, powerful preaching of the Word. As set forth by him, it was not only highly evangel- ical in its doctrine, but evangelistic in its tendencies; many of the peasants and hand-workers were stirred up with a desire to enlist in Mission work to which Harms himself looked, as that which was to revive the German Churches, Harms eagerly sought places for his converts in the German Missions, but such were not always readily to be found, and Harms at last de- cided to form himself a Mission Training Institute, and then, leaning in simple faith on the Master, to send them forth to form Christian communities among the heathen. No Mission committee was formed, no subscription books were opened. It was one of his familiar sayings which he worked out in practice, " The Lord Christ needs not to beg." As his mission band was chiefly gathered from among the peasant farmers, or the handicraftsmen around, this we may say, gave a particular character to the Mission which it still retains at Hermanns burg, and in the foreign field. One very leading aspect of all its missions is their industrial and agricultural character — the ideal, is in fact, somewhat akin to Lovedale. Whether in the mission field it is always wise to carry out the idea of a ministry detached from all other work, save the preaching of the gos- pel, may be made a question. Harms had before his mind a system rather like that of those earnest 240 SOUTH AFRICA Anglo-Saxon missionaries who first carried the gospel to heathen Germany, and who trained their converts alike in temporal and spiritual things. In point of fact, it may be said of the missions in South Africa generally, that the successful missionary is usually not merely the teacher and preacher among his people, but that he sets them the example, too, in the various departments of rural industry. This comes, however, into especial prominence in the Hermannsburg Missions, and in the Institution which trains them for their work. Along with the four years of preparatory biblical, educational, and religious training of the young men who devote themselves to mission work, there is at Hermanns- burg, as at Lovedale, the daily work of the students in the fields. These young men, indeed accustomed mostly from their youth to field work, or to manual employment, would speedily lose their health and vigour if confined to study alone. A bond of con- nection is thus kept up also betwixt theBauers and handicraftsmen and the Mission, so that recruits are never awanting to supply the place of those who go forth in the Mission enterprise. In the Mission field, also, it does not lessen the respect of the natives, but often enhances it, that the missionary goes before them, not only in teaching, but in working, in building a house, or constructing a waggon, or ploughing the fields, or practising the healing art. In the Hermannsburg Missions also, besides the missionaries, who are more especially, though not exclusively, called to the work of teaching, there are also the colonists specially intended to devote themselves to skilled labour. We have attempted to AND ITS MISSION' FIELDS. 241 point out generally, how Colonial and mission work may happily aid each other. But this idea is far more specially worked out in the Hermanns- burg stations ; each is at once a Christian Colony and a Christian Mission. I shall have occasion to see how far this plan has worked practically. Meanwhile I observe, that so far as it can be effected, it is valuable in raising up a Christian Colonial in- fluence to aid in elevating the natives, and especially in affording a defence against the injurious influ- ences which so often follow the contact and inter- course of the Aborigines with European Colonists. I can only briefly glance at the history of the Hermannsburg Mission in South Africa. The first idea of Harms was a mission to the Gallas, a brave North African race, near Abyssinia. In the small mission brig, the Candace, belonging to the Society, there embarked six Missionaries, with eight Christian Colonial brethren, designed to form a Christian community among these tribes. The voyage was by the Cape and Natal, then Zanzibar and Mombas were finally reached in May, 1854. But the permission of the Imaum of Muscat, who was also the ruler of Zanzibar, could not be obtained for the journey onward to the Galla tribes, and with heavy hearts the brethren were thus compelled to return to Natal. There they received a most hearty Christian welcome from the Rev. Mr, Posselt, an able and greatly esteemed veteran missionary of the Berlin Society. Their aim was now Zululand in the North, but they were wisely advised first to found a station in Natal, where they would enjoy British protection, 9 242 SOUTH AFRICA and prepare themselves for their new field of Mission work. Like other Colonists, they purchased land where they could form a settlement. They paid for this, £600, and they resolved to make this station the basis of their work. To associate it with their old Mission Home, the}'- called it New Hermannsburg, and pleasingly situated as it is, it does no discredit to their original German Mission Home- They industriously built there a large structure to be the home of all the Missionaries and Colonists, where they should live in common, and they began their Mission educational and industrial work. I shall give here a sketch of the station as it is described by Hen Hahn, an esteemed Rhenish Missionary, w^ho visited it : — " In the middle of a valley, which does not lie very deep, there is the great dwelling surrounded with a broad verandah, situated in a flower garden, close to which, on one side, is a plantation ; around it are the farm steadings and workshops, from which there comes the sound of hammering, sawing, &c. ; still further are the large stables, close to the fields, which are in good culti- vation, the sheaves of the last rich harvest piled up ; further, again, are the brethren with a yoke of oxen, ploughing. On the right of the valley below, in a little hollow, there is an inconsiderable looking mill, whose merry klapper shows that God's blessing fills the corn-loft. From the hollow, a little further on, a footpath leads us to a new large build- ing. The first has already become too small, although a couple of families are living at the smithy, and the cartwright's workshop. If we turn the opposite way, there is a row of smaller houses — AND ITS MISSION FIEIDS. 243 the homes of the Makoloa, or converts. These are lightly yet neatly built, and within are suitable, tidy, and in good order. Each native settled here has five acres of land and freedom of pasturage." This sketch was written five years after the found- ing of New Hermannsburg. It has grown consider- ably since, and its educational Institution has be- come valuable not only to the natives, but the Colonists. There has been established an excellent Christian Colonial boarding school. The disadvantage of New Hermannsburg is that it is not near one of the native locations, and has not thus the access to the natives that it might have. A location in Natal, we may explain, is land that has been set apart for the natives, where the Zulu tribes have their home. Many of these in Natal are of great extent, and swarm with Zulus. Two stations, more favourably situated for the locations, were speedily established by the Hermannsburg Mission with the permission of Government. The mission was also invited to enter Zululand, where they speedily obtained the favour of Panda, the father of Cetywayo, by building for him a waggon house which was the largest building in the country. We translate a short notice of this, as a specimen of the industry of the German Colonists and mission- aries, and of the impression they and their work made on the Zulus. " They themselves fetched the wood from the forest, and worked at it with saw and with axe. Our Missionaries did such work gratuitously for six weeks, — preached meanwhile on the Sundays several times, and daily during their bodily work im- parted also spiritual gifts. Thus, for instance, they 244 SOUTH AFRICA sang their spiritual songs as they stood on the roof which they were covering, so that the heathen, noble and simple together, were astonished at their work, and begged them for their hymns. Their King, Panda, said at the completion of their work, when the}^ would take no payment, ' You are different from the other white people ; they always want my oxen and cows, but you want nothing. You are good people.' "* The strength of the Mission gradually increased. After five years there were no less than 100 German Mission labour- ers in the field. Internal difficulties, it must be owned, however, arose, and a superintendent had to be appointed. Their troubles were connected with the relations of the Colonists and the Mission- aries. I may say that in ,the end the Colonists have gradually separated from the Missions. They are, many of them, worthy Christian people, living near the Missions and maintaining their Christian character ; but they are now independent of the mission, and the mission independent of them. Even as regards the missionaries and tbeir families, they do not now live in common, but each missionary receives his own salary. In these respects, while still maintaining markedly its in- dustrial and agricultural character, the Hermanns- buro; Mission is more assimilated now to the other Societies. The Hermannsburo; Mission in South Africa has gradually extended widely into other fields than Natal. We have already noticed the conflict of the Boers with the London Missionary Society. *Allgeineine Miasionschrift, 1877, p. 69. AA'D ITS MISSION FIELDS. 245 Wherever their power prevailed they sought to drive them out, as the Boers of the Free State did the French Basuto missionaries. On the other hand, the Boers had a friendly feeling to the German Missions as in character like those of the Moravian Brethren of the Cape. With the latter, in- deed, they had had at one period many feuds, but they had gradually got to like them, as being not so dangerous to them in their native policy as the English missionai'ies. The Herraannsburg mission- aries were thus invited to establish missions among the Bakwens, and even the Bamangwatos, old mission fields of the London Missionary Society. It is not necessary for us to notice their work there in detail. For a time they prospered, but in the end they re- tired from the field. It was different, however, as re- gards the positions they had gradually occupied in the Transvaal itself in Rustenburg, in the Magaliesberg, and the other western parts of the country. There their work has been crowned with mucii and con- tinued blessing. Bethanien, a station near Rusten- burg, has now more than 800 members, with some 500 communicants. It is regarded as the pearl of their missions. They have also many other flourish- ins: stations in the Transvaal. In Zululand, on the other hand, the action of Cetywayo has greatly crippled their work ; and has led, in many instances, to the abandonment of their stations. I shall notice the state of Zululand in connection with the Norwegian Missions, and I shall not therefore refer to it more at length here. The latest statistics of the Hermannsburg Mission are the following : — There are in South Africa 47 246 SOUTH AFRICA stations with upwards of 4000 converts. Of the 8 first missionaries two have been taken away, and of the later, 13 have gone to their rest. Of those who survive from the beginning is the Superinten- dent Hohls, "with his old joyousness and fidelity occupying his difficult post." " Let our missionaries," says Harms, " be poor miserable sinners as they may, this will not be denied them that in love and unity they labour on — faithful, industrious, frugal." During the year 1876, 557 heathen were baptized ; and the members of the Church amounted to 1724.* For the third time the Hermannsburg Mission would now again attempt to reach the Gallas. Two missionaries are being trained for this at New Hermannsburg, and an older Natal brother will accompany them. The fact is an interesting one. The Hermannsburg Mission, availing itself of its South African resources, like the other Societies there, desires to press on Northward to the Christian conquest of Central Africa. The name of Harms is so closely associated with these Hermannsbuig Missions, and whatever touches him, must so touch them also, that I may allude here to a painful trial, which has lately befallen the worthy Pastor of Hermannsburg. He has been suspended from his pastoral office, and has indeed retired altogether from the National Church. He is, as we have said, a high Lutheran, and a new marriage formulary having been introduced into the Church, his conscience would not allow him to con- cur in it. The ground of difference is this, while * I bave not the full returns for a later period. AND ITS MISSION FIELDS. 247 he admits the validity of civil marriage as regards the State, he is not prepared, as the formulary re- quires to recognise it, on the part of the Church. This is the sole ground of difference ; Harms clings to the old Lutheran formulary, or at all events he cannot acquiesce in this new one. It is to be re- gretted that there has been thus a disruption of the oldest and dearest ties. While we do not share in the views of Pastor Harms, surely the ecclesiastical authorities might have found some way of relief for tender consciences, as our British Legislature, indeed, recently did in the enactment of a new marriage law. Pastor Harms says with deep sorrow, but at the same time in a good Christian spirit, " Without resentment or hatred, I will separate from my dear office in the State Church (Landes Kirch e), from the ancient, dear dear Church, from which streams of blessing have flowed over the world — from the ancient honoured sacristy, where Urban, Regius, Hildebrand, Walther, Johann Arndt prayed, where my father, my brother, and I, for so many a year bent the knee, where the palms and Cyprus garlands hang, which the love of my dear King placed on the bier of my brother, from the beloved parsonage, where my family have lived sixty-one years, where I was born, where I have lived, as pastor eleven years, where my brother now in bliss lived, prayed, wrestled, wrote, suffered and died, * and in which I would so willingly have died."t It is sad that the days of the venerable single-hearted, devoted super- * His brother was the founder of the Mission. + Hermannsburg Missionsblatt, January 1878, pages 14, 15. 248 SOUTH AFRICA intendent of the Hermannsburg Mission should be thus clouded. It can scarcely be doubted, how- ever, that in his trial he will have the solace of finding his missionary brethren rallying around him. AND ITS MISSION FIELDS. 249 CHAPTER XXII. THE NORWEGIAN MISSION. The Norwegian Mission Society was founded in 1842. Its principles are not High Church, but Evangelical. The seat of its Home Committee is at Stavanger, where is also its College for the training of Missionaries. The most flourishing stations of this Society, we may say, are not in South Africa, but in Madagascar. Feeling discouraged by the slow progress of the work in Zululand, arising from the arbitrariness and tyranny of its rule, it was led, we believe, to begin the Madagascar Mission, which has since proved so great a success. " It is here," its secretary writes, "it has now its greatest and happiest work."* Its first missionaries were Schreuder, and Thomassen, a helper. Schreuder, not wishing to remain in Natal, applied to King Panda to found a station in his country, but was refused per- mission. After some stay with the American Mission- aries, to learn the Zulu language, he left Natal and South Africa altogether. He went for a short time to China, but there, somewhat strange to say, GutzlafF regarded his northern blond hair as an insurmount- * For the information I give here, I am considerably indebted to an interesting commuDication I have received from the Home Secretary of the Missiou at Stavanger. 2 so SOUTH AFRICA able obstacle to his mission success among the Chinese. He then returned to Natal, and in 184<9, a Mission Station was established not far from Zululand, at Upomulo. While there, King Panda took ill on one occasion — sent for medicine to the station, and attributing his recovery to the use of it, took Schreuder into his favour. He was now per- mitted to found the station of Empangeni in Zulu- land, not far from the sea. In 1854, another station Entumeni was opened. The total number of stations occupied by the Mission in Zululand is now 7, with one Natal station.* There are in all, some 270 baptized persons, with 9 Pastors. It may be added that Bishop Schreuder has latterly resigned his connection with the Norwegian Missionary Society, on the ground, we believe, that he felt himself cramped in the exercise of his authority as Bishop by them. That differences should arise, was quite indeed to be expected, as the Home Committee do not share his high Lutheran views. None of the missionaries, we may say, seceded with him — all clung to the Society. Bishop Schreuder has, we believe, established two Mission stations in Natal, and Entumeni, in Zululand, has been retained by him. The results that have accrued from this Zulu Mission may at first sight seem inadequate when compared with the Christian labour that has been expended on them. But the cause is not far to seek. It arises from the insecurity of missions under such a chief as Cetywayo, The stations of the Society * I should write lately occupied, as in the present state of Zululand, all Mission work has been in great part arrested. AND ITS MISSION- FIELDS. 251 for the Propagation of the Gospel and of the Herraannsburcr Mission, have long: languished for the same cause. Latterly, the arbitrariness of Cety wayo's rule has given place to open hostility. In 1873, when crowned, by Mr, now Sir Theophilus Shepstone, he promised that his rule should be one of justice and humanity, and he especially pledged himself that no native subject should be put to death without a trial. All these promises have been utterly violated, as well as his friendly assurances of aid to Christian Missions. The Secretary of the Norwegian Mission writes me — " We have been waiting and hoping in the expectation that the English Government, now that the Zulu King has broken so clearly his promise to Sir Theophilus Shepstone, when he was crowned, would take measures to guarantee religious liberty, without which the Missions will not be able to show greater results." This aid we may say the British Govern- ment has declined to give. The grounds of this decision are given by the Earl of Carnarvon in a dispatch of 81st August, 1877. I quote the following extract : — " I request, therefore, that you will cause the Missionaries to understand distinctly that Her Majesty's Government cannot undertake to compel the King to permit the maintenance of the Mission Stations in Zululand, and that it is desirable for them, if they are of opinion that mission work cannot be carried on in Zululand without the armed support of England, to retire for the present from the country. In a very few years at most, it may be hoped that matters will become more settled, and that the country will be in a more favourable condition for 252 SOUTH AFRICA the resumption of their labours of Christian charity, which no one can desire to see continued and developed more sincerely than I do. I may further observe that, viewing the matter as one of worldly wisdom, they will, I believe, advance their cause much more effectually by a brief and prudent suspension of proceedings, than by risking an open quarrel with Cetywayo at the present moment." As regards this dispatch, one might have desired to know more definitely from his Lordship what moral pressure he had brought to bear on Cetywayo. Apart from hostilities, we should have expected his Lordship to have directed that the strongest remonstrances should have been made as to the murder of Christian natives, and the flagrant violation by Cetywayo of his promise to put no one to death without a fair trial. In point of fact, the missionaries and their converts have been in great part compelled to abandon the country, as Lord Carnarvon suggests may be ex pedient. As to a more se ttled state of things to which Lord Carnarvon looks forward in a very few years, it is likely that the crisis is much nearer at hand than he seemed to anticipate. The recent violent aggressions of the Zulus on Natal territory, carrying away from a Natal Police Office, and kill- ing one poor fugitive Zulu woman, and murdering in cold blood another found also on British terri- tory, are violations of international law which demand explanation and redress. An attempt has been lately made in the British press to show that Cetywayo was not responsible for the murder of the Christian converts, to whom we have previously referred. An article lately appeared AND ITS MISSION FIELDS. 253 entitled : " A Visit to King Ketsh wayo by Magema Magwanza, communicated by Bishop Colenso, Macmillan, March, 1878." It may be well on this question to lay before the British public the strong evidence which substantiates Cetywayo's guilt. The murder of one of their native Christians took place at Ekyowe, an important Norwegian Station under the charge of the Rev. Mr. Oftebro, the superintendent of the Norwegian Mission. He is now, we may say, with his converts, a fugitive in Natal. The Secretary of the Mission writes to me regarding this: — "In the month of April, an old Zulu, at the command of the king* was killed at Ekyowe, he was not yet baptized, but was preparing for baptism, and died at the hands of the execu- tioner, praying and confessing the name of Christ. Some of the baptized were also persecuted by the Impis of the king, but escaped. The reason why the anger of the king fell especially on Ekyowe was, that Christian principles had latterly got gi-eat influence there." Another more detailed statement is found in the Hermannsburg Missionary Journal: — " The superintendent Oftebro, had at the wish ' of the old Zulu convert,' just the week before, spoken with the king, and as Oftebro wrote me the king had been quite friendly. Eight days later, he sent an Impi, (a native soldier,) and without anything further caused him to be killed. His end was happy. As the soldier came, he asked why he would kill him. The answer was, Because you are a learner and would be baptized. Well ! he says, let me first * The Italics are tuiue. 254 SOUTH AFRICA pray. It was permitted to him. He knelt down and prayed, and then rising up, added, I am now ready, shoot me."* The other murder was perpetrated at Enyezane, a Hermannsburg Station, near the Zulu coast. It was a Sunday morning when the missionary heard a sudden confused noise of a crowd of natives, gathered around the hut of Joseph, a Zulu convert. Joseph had just been praying with his family when the murderous band drew near to assail him, utter- ing loud cries, " Umtakati and uteyfu," the one word meaning a witch or sorcerer, the other strychnine. The missionary hastened to the crowd, who were howling, crying, mocking, striking. " Two or three pointed their guns at me, he says, but did not shoot. I hastened to Joseph. What a spectacle, fearfully beaten, his body flowing with blood, he was stretching out his hands to me, which they were in the act of binding. I sought to work my way through to him, but was forcibly pushed back." He was now bound to a tree and beaten. The missionary inquired of the leader, on what account, who told him he had been sent by Hie king to kill this umtakati. He had bought strychnine from Bishop Schreuder, and with it he had poisoned one of the cattle of Usindwangu, a neighbour. The cow had in fact died of lung disease. Usindwangu himself appears a little later on the scene, while Joseph is still alive, but in reply to his prayers, all lie saj^s is, " This is not my affair, have you not heard that the king has sent and will kill him." Joseph, after a few hours further torture, was shot, * Frohling's letter, HermaDusburg Missionsblalt, October, 1877. AND ITS MISSION FIEIDS. 255 and his body flung into a large pond. Later, a kingly official, Umbilwane, came and brought me the king's word. He had little to say which I did not know, only he emphasized this, that I was not guilty. Joseph had bought the poison from Schreuder, and I had known nothing at all regard- ing it."* Our readers will, we hope, excuse our inquiring with some care into these cases of undoubted martyrdom. That the men were guilty of any other crime than that they were Christians, none who know their story will affirm. But the question is, Who was the real agent, who was guilty of the blood and death of these two poor Christians ? If a Christian bishop regards it as his duty to adduce exculpatory evidence in behalf of a native chief — and it is but right that justice should be done to him — our inquiry is at least equally suitable. " Precious in the sight of the Lord is the death of his saints." We turn then now to Bishop Colenso's impression. " Such exaggerated accounts," he says, " have been sent to England of the state of things in Zululand, and particularly of the atrocities, which are said to have been committed by orders of the king in respect of numerous native converts, and to have caused a sudden flight of many of the missionaries from the district, that your readers may be interested in a narrative of a visit which has just been made to the Zulu king by a Natal native, written by himself in Zulu, and literally translated into English." '•■ The writer," he adds, " is the manager of my * Hermannsburg Missionsblatt, October, 1877. 256 SOUTH AFRICA printing-office, which is wholly earned on by natives. I have had him with me from a boy — for more than twenty years — and I am sure his state- ments are thoroughly to be relied on as accurate reports of what he has seen and heard in Zululand, and of what he believes with reference to the con- dition of that country and the intention and wishes of its present rulers."* According to Bishop Colenso, ^fagema may be " thoroughly relied on." I have these remarks to offer on this. It is, of course, not to be supposed that the British public can be acquainted with the more obscure incidents that occur in the history of a small colony like Natal. But the Natal readers of such a statement as the Bishop's will not forget Magema's name in connection with a native Chris- tian petition to Sir Garnet Wolsely, when in Natal, of so offensive a character that, abandoning the blandness of his usual communications, Sir Garnet thought it his duty exceptionally to censure it. But what bears more on the value of Magema's testimony is the fact, which will not readily be forgotten, that it was also clearly established on a careful scrutiny that the petition itself was a forgery, having appended to it the names of a number of native Christians, who protested that they had never given authority to Magema or any other to sign for them. This is in the recollection of every Natalian, as it made a considerable sensation, not only as regards the Natal public, but the Legislative Council of the colony also. But I pass from these general considerations to look at Magema's testimony in regard to Zululand * Macmillan, March, 1878. AND ITS MISSION FIELDS. 257 and those atrocities which the Bishop regards as exaggerated. The two murders to which we have referred are, of course, admitted. The question is, Was Cety way o privy to them ? Let me notice here on what evi- dence Magema rests. It is altogether hearsay. It is the authority of two Christians, whom he meets at Cetywayo's kraal, and who tell him what they had heard on the subject. They were not them- selves personal witnesses. It is a somewhat remark- able fact, we may notice, to find these Christian converts so near Zulu royalty at a time when most of the native Christians were flying the country, and Cetywayo's views on missions and missionaries were generally well known. As regards the murder at the Norwegian Station Ekyowe — these converts insisted that Ketshwayo was not at all to blame for that shed ding of blood. Mr. Oftebro had told the king of the conversion, at which he was surprised, as Gaoze, the inferior chief of the convert, had not told him. He was astonished at this, and when Gaoze heard it, fearing that the missionary had informed against him, he sent a man to kill the convert, at once before Ketshwayo knew of it. Ketshwayo stated on this subject, to Magema, " He was killed by our people, without my orders." This evidence is quite contrary to the testimony of the Rev. Mr. Oftebro, who afiirms that it was done at the order of the king. It may be also here added — ■ if done contrary to Cetywayo's will, why did he not punish the murderers ? * As regards the murder at Enyezane, the account of * Macmillan, March, 1878, p. 427- B 258 SOUTH AFRICA the converts is that he was " killed by Sentwangu's people," but they concede, " Evidently that convert was killed, though perfectly innocent of any fault." Then Cetywayo, whom Magema interviews on the subject, says — " The matter was reported to me after the convert had been killed. I was startled at that when I heard it, and blamed Sentwangu's people very much, for killing a man, without my orders. But they assured me, he privately did that. But that convert did, no doubt, a very bad deed." The testimony here again of the Missionary Frohling, is quite clear, that the officials sent declared that they killed the man by order of Cety- wayo. On the other side, the statement of the con- verts is mere hearsay, and Cetywayo 's declaration must be taken in the circumstances, for what it is worth. Of course, his evidence is more direct than theirs, but is it in any way satisfactory ? He blamed, he says, Sentwangu's people, but was there then any inquiry made, or were the murderers punished ? The whole story of the visit of Magema to Cetywayo, as translated by Bishop Colenso, can scarcely fail to occasion a smile to those who know anything of the Zulu character. It is quite char- acteristic of them that as face answers to face, so the mind of Magema, an old attached follower of the Bishop, should reflect, as in a mirror, all the Bishop's ideas about Katal, Langalibalele, Matshana, Ket- shwayo, &c. Still we could scarcely have fancied that one whose position before the world is that of a keen inexorable single-minded critic could have ventured to rest a charge of " exaggerated accounts AND ITS MISSION FIELDS. 259 and atrocities " on such meagre hearsay gossip as Magema retails. It will, I think, overtax even the Bishop's ingenuity to prove to the British public that the persecutions of the Christians in Zululand are a myth. I may add here that the evidence proving Cetywayo's direct part in these murders, given by the Norwegian and Hermannsburg Mis- sionaries, has been also strongly confirmed by some later correspondence of the Rev. R. Robertson, a highly respectable missionary of the S.P.G. I must say here also, that Bishop Colenso, having translated Magema's evidence on the subject, I should have expected that before publishing such a testimony he would have investigated tlie evidence, so readily to be obtained in Natal from his Missionary brethren, the German, Norwegian and Anglican Missionaries.* * The narrative of Mac^ema'a visit to King Ketshwayo, was communicated to Mr. Trollope when at Maritzhurg. tie had evidently his doubts as to the value of the testimony. "As the writer of the Journal, he says," "was present, my doubts could only be expressed when he was out of the room." "There is a touch of romance there, I would say when he left us alone." " Wasn't that put in especially for you and your father, I asked as to another passage?" — Trollope's South Africa, voL i. p. 311. 26o SOUTH AFRICA CHAPTER XXIII. THE BERLIN MISSION. The Bei'lin Mission, like the London and Rhenish Societies, is widely extended in South Africa. Like them, its stations stretch on from the South toward the North, the Rhenish Mission forming the left wing, the London Missionary Society the centre, and the Berlin Mission the right. The London Missionary Society has, indeed, pressed further northwards than either, but the Rhenish and Berlin Societies with the co-operation of other Missions, which begin also to enter on the field, will not, we trust, be long behind in reaching the Zambesi. The Berlin Society has devoted its efforts to South Africa exclusively, and, thus concentrated, it has laboured with success to fulfil its mission. On the interesting history of the Mission I can say here but little. The subject has quite gathered around it a hterature of its own. There are, for instance, Herr Merensky's most interesting lectures, to which we have often had occasion to refer, and which were delivered originally, I believe, to large German audiences of the most intelligent classes, and were received by them with great ajiproval. AND ITS MISSION FIE IDS. 261 Then there is Dr. Wangcmann's elaborate and com- plete history of their South African Mission, con- taining many graphic sketches of the natives, and of Mission life, with well matured and weighty opinions on Mission progress in general. These enable us to form a very complete idea of the work that has been thus accomplished. I trust that these contributions to the history of South African Mission work, especially as regards the Transvaal, a field with which the British public is little familiar, may yet, in some condensed form at least, be presented to English readers. The Berlin Missionary Society was founded in 1824, but so far as its operations in South Africa are concerned it dates from 1834. The missionaries originally sent out, were intended to labour in the interior among the Basutos or Bechuanas. This was, webelieve,theearnestpurpose of General VonGerlach, a leading member of the Society; but it was not then carried out. Ultimately it has been ; and now the ro.ost flourishing and growing Mission Stations of the Society are in the Transvaal among the Bapedi and other Basuto tribes. Two of the first missionaries remained for a time in the Cape Colony without much success, and then passed further to the north to labour among the Korannas. The Missions of the Berlin Society have gradually taken deep roots in this tribe, and to no other Mission Society is it now so deeply indebted for Christian minis- tration. It was first in the year 1837 that the Cape Missions of the Society began to obtain a firm basis of work. This was at the station of Zoar, a Hottentot village picturesquely situated at the foot 262 SOUTH AFRICA of the Groote Zwartberge. A Mission had been established there by the South African Missionary Society in 1816 or 1817, and a small church erected, with other buildings; but the Mission had long gone to decay. It was in 1888, with the permission of the South African Society, handed over to the Berlin Mission, but on the condition of being restored if required at a later period. The Berlin Missionary Gregorowsky found it in a very wretched state indeed, drunkenness entailing the deepest misery, murder, too, and adultery prevailing, so that the minds of the people were quite blunted to all impressions of the Gospel. The Berlin Mission eventually overcame these great evils, mainly, through the preaching of the Gospel, but aided, we should add, by a careful system of discipline. I have specially noticed, indeed, this first station of the Society just in reference to the latter fact. It is an important question of Mission economy among such races, if some vigorous sys- tem of discipline be not absolutely required to protect the young converts from the besetting sins of the heathen by whom they are surrounded, and to train them into industrious settled habits of life. The Berlin Society has given much careful attention to this subject. In Zoar it gradually organised a staff of deacons and deaconesses for the Church, with a body of general overseers to maintain order and propriety among the people. In Amalienstein, a station near Zoar, which was afterwards established, this was carried out even more fully. The land on which Amalienstein was founded was purchased by the Society with funds in part the legacy of a noble German lady, whose name was given to the AND ITS MISSION FIELDS. 263 village.* As the property, some 20,000 acres (10,000 Morgen) belonged to tne Society, they were enabled thus to introduce and enforce regulations as to the conduct of the occupants. The land was not sold, only rented to the natives, so that any unruly and disorderly families could be excluded.t Amalien- stein, we may observe, is now the largest of the Ber- lin Cape stations, having some 780 members, with 501 communicants. Our readers may recall a previous notice of Zoar and Amalienstein in connection with the S.P.G. We may state here that Zoar v/as given up, as had been agreed on, to the S.A. Missionary Society in 1854, but again restored to them to their great rejoicing in 1867. This gave rise, however, to unhappy dissensions. A party in Zoar were un- willing that the Mission should be in the hands of the Berlin Society. They did not wish, it is believed, to submit to the stricter discipline it enforces in its stations. Hence the occasion for the unhappy and ill-judged interference of the Rev. Mr. Hewitt, of the Society for the Propagation of the Gospel. A number of other stations of the Berlin Society exist in the Cape Colony. There are four chief stations. The last of them which has been founded, Riversdale, seems among the most flourishing. Its ♦ Burkhardt, Sud. Afrika, p. 80. + The same system has been carried out at other Mission stations. It is established thus, at Impolweni, Natal, where the property was bought by the Free Church, and the land is let at a very moderate rent to the native families. Mr. Allison, the Mis- sionary, informed me that he regarded this as the best system, and regretted that he had not introduced it at Edendale. Whether, even as a Colonial Government measure, it might not be better to rent the land to the natives, than to give it in fee simple, is a question well deserving consideration. 264 SOUTH AFRICA number of members, 772, is nearly equal to Amalien- stein, and there are 317 communicants. An excel- lent Female Boarding School has also been estab- lished. All these stations, we may add, possess good schools. We are gratified to learn that in the judgment of the Society these stations are approach- ing the same position as those of the London IVlis- sionary and Rhenish Societies in the Cape. They have reached such a degree of culture that they may be regarded far less as initial missions than as really " parishes of black baptized people." In British Kaffraria the Berlin Mission has also a number of stations. These are four in number besides out-stations ; the oldest was founded in 1837> but the greater number at a much later period. The Society has here, we may say, a Colonial as well as Mission work to carry on. There is a con- siderable German colony in British Kaifraria, con- sisting partly of settlers from the German legion which served in the Crimea, and to whom the government oftered lands in South Africa, partly also of a body of North Germans, hardy peasants, some 2000 in number. These are sober, steady, industrious, and much better educated than the same class in England, and have proved a valuable addition to the Colony."* The Berlin Society has discharged a useful mission in providing, as it has sought to do, for the spiritual wants of these enlightened colonists. " These attach themselves," the last Report says, "ever more closely to the churches of which our Bethel missionaries form the South Africa," Silver & Co., p. 63. AND ITS MISSION FIELDS. 265 central point." The missionaries have the happi- ness of seeing the development of Church and Christian life among them. The Berlin Society is by no means so satisfied with the progress of Christianity among the Kafiirs here — the reference is more especially to the Amaxosa tribes. It separates from these the Fin- goes as more accessible and more church-going. As regards the others the Report says, " Since the gospel has lost the charm of novelty the large mass of the Kaffirs occupy a position to it, which is repulsive — expressed by some in cold civility, in others by mockery and hatred." The mission- aries complain, with some justice, of the hin- drance placed in the way of missions, and of every means indeed of elevating the natives, by the free sale of spirituous liquors. This is not the case in Natal, and it has helped to save that Colony from trouble, even although the government regula- tions have been imperfectly can-ied out. " iSmong all the heathen Kaffir tribes there is a deep fermen- tation of evil, an utter despair of the future, urging them to violent and frantic means of defence." "f We may add that the free sales of arms in the Cape Colony has largely contributed to the strength of the mutiny. The natives fancy that their posses- sion of arms, apart from military discipline, places them abreast of Europeans. Here, again, the Natal government has acted more wisely, and the limited number of guns held by the natives has contributed not a little to the safety of the colony. In the case, * Jahresbericht, 1877, p 15, t Jahresbericht, 1866. 266 SOUTH AFRICA indeed of a struggle with Cet3rwayo the difficulties will be greater, as he both possesses guns, and his regiments have a certain rude discipline. In the Cape Colony the Berlin Society has two Synods — one west, the other east, in British KafFraria. There are 8 chief stations, with the considerable number of 2789 baptized, 1451 com- municants, and 273 baptized during the last year. The Berlin Missions in the Orange State are also flourishing. They are limited for the present to three, but these are considerable — the number of members of the churches amounting to 1133, and 158 have been added to the church during the last year. Openings in Providence have also presented themselves for the planting of new churches. They are about to establish a station thus at Kimberley for the Germans settled there, and also for the natives gathered at the Diamond Fields from so many of their stations in the Transvaal, Natal, and the Orange State. One of their missionaries is also now settled at Bloomfontein, as pastor to the German colonists in that new rising town and sanatarium, and he has also begun a mission among the blacks. What has been, however, a special joy to the Mission has been the resurrection at Saaron of an old church that seemed to have passed away. We have been interested to observe that the Berlin Mission has had a number of such instances to record. Some of these have been, indeed, as in the Transvaal, the re-establishment of stations destroyed by persecution ; but this of Saaron is of another kind. " An especial joy," the Report says,* " has * Jahresbericht, 1877, page 18. AND ITS MISSION FIELDS. 267 been the restoration to life of our station at Saaron, written among the dead since 1854. At the time of the scattering of the Links Koran nas our brother, Johann Schmidt, now in bliss, continued notwith- standing to build up the massive walls of a new church, and he wrote regarding it — ' Should, in the most sorrowful case, this people be altogether broken up, the word that has been preached here will remain as a testimony against them, and may this building also do the like, which has been reared in sorrowful times from love and care for the soul- cure of this people.' Such faith and such love has its promise and its blessing. In the first days of March, 1854, the Korannas withdrew ; and on the 10th April the faithful missionary followed them — after holding a last service with three families that remained. But his prayers found an in- clining ear. The love which they had experienced at Saaron — perhaps also even the walls of the church and dwelling built with his own hands by the faithful brother Schmidt — exercised so attractive a power on these Links Korannas that they gathered together again in thousands at the old place, and last year surprised Brother Kallenberg at Pniel with the intelligence that during the twenty-three previous years they had never ceased to hold there united worship, nor earnestly to pray for a mission- ary." It is but rarely thus that old churches are rebuilt. The ruins of the apostolic churches of Asia are a memorial of this, yet the grace of God can accomplish such an end ; and Saaron is a pleas- ing instance of His divine love and power. The Berlin Station at Pniel has of late caused 268 SOUTH AFRICA the Society some anxiety and vexation, as regards its secular affairs. As the question raised is one that has really an important bearing on missions generally, I shall notice it. The title of this Society to the lands it holds has been called in question. I may observe, that many of the South African ]\Iissions have obtained, gradually by purchase, or by free grants, tracts of land. The Church of England. I believe, has had quite the lion's share of these- Still, grants have been liberally given to other Societies also. These have been most useful in providing sites for the building of churches, for the plantation of native Christian villages, and for pro- viding land, where the converts may be trained to industry and to a better system of agriculture. At a more advanced stage of progress, such native Christian colonisation, if we may so call it, may not be so much needed ; but now, as nurseries for Christian rearing, they are, however some may sneer at them, of the greatest possible value. For native Christian families to continue living in heathen kraals, with their savage usages and im- moralities, must be most injurious. Many of these mission settlements in South Africa are now greatly advanced in civilisation — as much so, indeed, as our European villages generally are ; and they form a striking contrast in material progress, as well as in moral and religious character, to the heathen kraals. We are quite aware that some will gainsay this; but the evidence in support of it, which can be readily adduced if necessary, is not only weighty but over- whelming. If it be said, regarding these mission lands to which we are referring, that having cost but AND ITS MISSION FIELDS. 269 little, or having been free grants, the fixed rights of property scarcely belong to them, it might be re- plied with equal justice, that the same applies to the colonists, many of whom have obtained valuable grants, at a mere nominal rate, on the condition of occupying and cultivating the lands, which, I may add, the mission settlements do equally. To charge, as some have done, the Missionaries with allowing or encouraging their people to squat on the land, is an utter calumny. A well-conducted Mis- sion Station is, compared with the kraals of the heathen, a hive of industry. Did my limits allow, I could easily establish this, from the statistics of the Berlin Mission. And now I shall briefly state the mission griev- ance of Pniel. In 1857. the Society purchased the land, which was not a grant, with every legal form, " in aller form Kechten." It was sold to the So- ciety by the Griquas, afterwards the Boers, when they occupied Pniel formally, recognised their right, and the Society for a number of years paid the taxes. Pniel was afterwards annexed to the British territory of Griqualand, in 1870. It is since that period, that the titles have been refused. Recognised in the inferior courts, these have been called in question in the Court of Appeal, and the Society feels a difiiculty in prosecuting its claims there, at considerable expense, out of funds designed only for benevolent and Christian ends. " We have," says the Society, " nothing else to set against force but our protestbetoremenand our prayer to God. But it will be a remarkable incident if a heathen chief sold us a piece of land so large, and 270 SOUTH AFRICA at so model ate a price, that thus the salvation of the Gospel might be preached ; and if this destination of it should be withdrawn by Christians who have entered in later* and we should be injured in our lawful rights." " The officials do not scruple to say that they regard our property as too large, and that they intend to cut down its limits considerably." I may say that I am aware, from the strongest testimony, how deeply this has wounded Christian feeling in Germany. They have thought it but a poor recompense for the disinterested labours of their South African Missionaries. Christian Missions are no national preserves. We ourselves carry the Gospel to other lands than our own. And it is to the benefit of our possessions if foreign missionaries, such as the French or the German or our American brethren aid us in the promotion and extension of the Gospel. Their rights should be as dear to us as those of our own British Churches. For my own part, I cannot doubt that these claims, when brought under the considera- tion of Sir Bartle Frere, will receive that attention they merit, and that he will do substantial justice to them, which is all that is asked by the Berlin Mission. The Natal branch of the Berlin Mission belongs to the most efficient and successful in that Colony, None of the Missions in Natal have as yet grown to large numbers, although some individual stations are considerable. But all the Societies there, we may say, American, S.P.G., Berlin, Presbyterian, &c., are marked by devotedness, both to Mis- sion work and to Christian education, from which *Jabresbericht, 1876. The expression as here translated, '* entered in later," is stronger in the original " Eindringliuge." The Society in fact feels extiemely aggrieved. AND ITS MISSION FIELDS. great results may be anticipated with God's blessing in the future. The Berlin Mission in Natal dates from the close of the Kaffir war in 1846-7. The Missionaries then in British Kaffraria had all been driven from their stations. They met together to take counsel as to their future, and the result was, that at the invitation of Mr Shepstone (now Sir Theophilus), they resolved to begin a Mission to the Zulu Kaffirs in Natal. Their first station was at the foot of the Drachenberg range, but they have since extended their settlements over the Colony. Their leading station now is near the Coast at Christianen- burg. This is occupied by Mr. Posselt and his son, and has some 440 members. Christianenburg, we may say, combines a thriving young German Colony with a Zulu Mission. These are both under the charge of the Missionaries. The German community has here formed a Missionary auxiliary, and there is an annual festival, the brightest of the year alike for Germans and Zulus, when German and Kaffir hymns are sung, and Mission addresses are given. We should like to see so happy and holy a bond widely extended betwixt the Colonists and Christian natives of South Africa. The Rev. Mr. Posselt occupies, as a Missionary, a place of great esteem from his admirable Mission work ; from the place he holds as an experienced Missionary among his brethren and in the Colony generally, and from the Catholic spirit which distinguishes him. There was a signal instance of the last in his cordial reception of the Hermnannsburg Missionaries. His veteran and able services well entitle him to occupy a place in the first rank of South African Missionaries. 272 SOUTH AFRICA The stations of the Mission in Natal are now six in number, extending from the coast to the spurs of the Drachenberg, where Herr Zunkel and Herr Glockner,ayoungand energetic Missionary, worthily maintain their outposts. Another station is at Konigsberg, near Newcastle, a place where there are valuable coal mines. This position on the Natal frontier, towards the Transvaal, is a bond of con- nection betwixt the Natal and the Transvaal Berlin Missions. There are in Natal, resident at the various Stations 2371 natives, with 826 members, of whom 802 are communicants, 92 were baptized last year, and there are now 67 catechumens. We notice now the work of the Berlin Mission in the Transvaal. It deservedly occupies the first place in the history of this Society. The latest in its origin, it holds now the largest and most in- fluential position of any. There are no less than 20 stations now established in the Transvaal terri- tory, with 2478 members — of whom, 400 were baptized last year, including among them 134 adults. The Mission may be said to have been initiated from Natal. Two missionaries, Merensky and Griitzner, were sent from that colony, in 1859, to the king of the Swazies, at Hocho, his mountain fortress ; but their mission was in vain. The Swazies refused to receive the Gospel. On their return, the Dutch magistrate of Leydenburg, a place which is now the centre of the gold fields, advised them to go to the Basutos, which they resolved to do. The old purpose of General Von Gerlach was thus accomplished, and in honour of him, they called their first station Gerlachshoop. AND ITS MISSTON FIELDS. 273 The site of Gerlachshoop, was obtained from Maleo, the chief of the Bakopas, whose mountain home, recalled to the German visitors the pictur- esque Lilienstein, which the tourist knows so well in Saxon Switzerland. We notice one or two circumstances of interest, in connection with this station. One is, to do the Boers justice, that they did not oppose themselves to this mission enterprise. On the contrary, it was Piet Nel, a Boer Veld cornet, who, using his influence, induced the chief Maleo to permit the residence of the Missionaries among his people. But what is to us a more interesting circumstance, is to turn for a moment to the in- terpreter of the Missionaries on this occasion. This was Sekoto, a native convert already. His story, as showing us how the Gospel spreads in South Africa, may be worth notice. We give a mere out- line of it, taken from Dr. Wangemann's Mission Narrative : — " In the middle of the fiftieth year of our century, a Bakopa youth, Sekoto, travelled in the interior to obtain a gun, that ideal aim which every ener- getic Basuto has in view. He worked a year, and then, having obtained his gun, returned home. He travelled anew, and met this time a Christian Boer near Bloomfontein. The Boer said to him, You travel round the land, but do not know the God who shelters you on your wide path ; or do you think that it is by your own strength and skill, that you continue so well? I know it, answered Sekoto, that Modimo* protects us; but I know him not. The goad thus driven in still pricked him. Who was * Modimo is the Basuto name for God. S 274 SOUTH AFRICA this Modimo of the whites ? and although he re- turned home again, this would not suffer him to remain there. With resistless power it urged him to go back to the country of the whites, to learn who Modimo was. This time he took a friend with him, Maele. On their way another friend met them, who told them. Do not go into the villages, there you find teachers who teach God's Word, and he who learns that Word forgets his fatherland and goes no more back. So was it lately with one of us at Graaf Reinet. Work rather with the Boers where there is no danger." From that hour the thoughts of Sekoto were on Graaf Reinet, where he hoped to find what he sought. On the way he met a teacher, who, in return for his garden work, taught him to read a little, and also some Bible history. When he came to Graaf Reinet he found the preciousness of God's Word. The missionary would have had him remain till he could baptize him, but he would not be separated fi-om his fatherland ; still there were words that sank deep into his heart. The first word was, "Jesus receives sinners." Then there was another word of the missionary — Love the Lord and seek Him ; read diligently God's word, and pray. Lord teach me ! Lord teach me ! Lord teach me ! Sekoto returned to his home, and daily prayed " Lord teach me." For the first time then he opened a Dutch hymn-book, and the first words he met with were — Jesus receives sinners. Now he felt certain this must be the truth, and so he proclaimed, in common with his friend Maele, who had also learned the truth, what he knew of God's word, taught AND ITS MISSION FIELDS. 275 the natives also to read as well as he could, and ceased not daily with Maele to pray, Lord teach me Lord teach me ! The joy of these two in meeting with the missionaries can be supposed. They became faithful servants of the Lord, were wonder- fully saved when their tribe was overthrown, and then at the last joined the Berlin Mission Station at Botshabelo. The tribe of the Bakopas, of which Maleo was chief, was not destined, however, long to survive. They were assailed and overthrown by the Swazies, and what remained of their possessions was plun- dered or destroyed by their neighbours. Maleo himself did riot receive the gospel, but became at the last its open enemy. Fragments of the tribe, however, survived and found their refuge in the Berlin Station at Botshabelo. While thus one door was closing, another, however, and still wider, was thrown open. Sekwati, the powerful chief of the Bapedis, invited the missionaries to his territories. He was probably induced to do so by motives of policy on account of the services they might render to him as interpreters and mediators in his transac- tions with the Dutch ; but, from whatever reasons, he remained their firm friend till his death. Merensky and Nachtigal visited him at Thaba Mosegu and obtained permission to found their station not far from his fortress at Khalatlolu. May we here venture to introduce another incident illustrative of mission work in South Africa ? While the missionaries were in the capital of the Bapedis, two men met them with eyes that beamed with joy. Masadi was the one, Mantladi the other. 276 SOUTH AFRICA Masadi had under his arm a book, the Pentateuch in the Kaffir tongue, and a tin box which contained a well preserved paper. This was the certificate of his baptism, which had taken place in a Methodist church, at Port Ehzabeth. He could read tolerably in his book, and told them that his companion, though not baptized, was also a believer. The Mission brethren were astonished, and thanked the Lord with their whole heart that in this distant corner of South Africa, which they had thought was so buried in night and darkness, streams had penetrated from the sun of the Gospel. The brethren were soon afterwards on their return journey when one of the company, a bearer of some of their luggage, asked, Whence do you come, from the Colony or England ? They replied, We come from a country further than England — Germany, and we have made the journey to proclaim to you Jesus Christ. Then the natives both smiled with joy, and one of them cried, That is good. Then the Missionaries marked them, and re- cognised that they were Masadi and Mantladi whom they had met before. They had secretly, indeed, followed them, that they might be with the brethren. Can, said Masadi, the baptized native, Mantladi re- ceive baptism after being two weeks with you ? No, the Missionary replied, the Lord above would be angry with us, were we to baptize those whom we do not sufficiently know. Oh, said Mantladi, it is indeed a great thing baptism. But, said Masadi, you do not know him, he believes much, he has long loved the Lord, and everywhere he goes about and preaches and confesses Him. He has already spoken to Sekwati of Modimo. He has also ex- AND ITS MISSION FIELDS. 277 horted the other chiefs, but they have rephed, that he is out of his mind, and that he must be silent or they would chase him away. But Mantladi is not silent. Already, through him, two men of Sekwati's town have been won, who pray there, who will soon come to you. " Have you then prayed the Lord," said the Missionaries, " for a teacher ? " Yes, they answered, every day, for our land is still so dark. Now we see that the Lord has heard our prayers. Then the brethren knew why there had been no rest to them at Gerlachshoop, and were the more rejoiced when the two pious Bapedi told them that they had during the two years since their return from the Cape observed the Lord's day. They never worked on that day, but came together to speak of God's Word, and to pray," * Both these converts continued faithful to the end. One of them died a solder's death, fighting for his chief, in his last moments praying to the Lord ; the other's end was in peace with his family at Botshabelo, with his dying words expressing his faith and trust in God. The successor of Sekwati was Sekukuni, a name familiar to all in the later annals of the Transvaal ; first, as the enemy of the Boers, and now of our own Colonial Government, Sekukuni seems at one time to have been on the verge of the kingdom of God, but his impressions passed away; a dissolute life, drunkenness, pride, and evil counsels, gradually alienated him from the Christian faith. His own brother, Dinkoanyani, was baptized, but this, so far from influencing him towards the gospel, seems to have aroused all his jealous fears. The baptism of * Lebensbilder aus Sud. Africa, Wangemann. Berlin, 1876. 278 SOUTH AFRICA three of his wives stirred this feeling into fury, and led to cruel persecutions, the sad story of which has never yet, so far as we know, been related in English. We cannot enter on it here. Sekukuni felt, as probably Cety wayo now does, that with Christianity a new power had arisen in the tribe, the power of conscience ; and that there was an inner province now, in U'hich the chief no longer wielded absolute supremacy. Hence, in many instances where the chief remains a heathen, he becomes either an un- certain and treacherous friend, or an open and avowed enemy. Sekukuni became ultimately the latter. The Christian converts and Merensky their mission- ary, were at last compelled to flee for their lives. Dinkoanyani,the brother of Sekukuni, was compelled to do so also. Happily, this has turned out for the furtherance of the Gospel. The Boers allowed the missionaries to establish a station at Botshabelo, where the converts were safe, and they were per- mitted also to strengthen their position by building a fort, where, if attacked, they might find safety. Botshabelo, though never assailed by an enemy since its foundation, has yet had its trials. Dinkoanyani, who joined the Mission with his followers, still retained, as a Bapedi, his dislike to the Boers, and they on their side imposed on him heavy taxes. The result was, his resolution, to the great regret of the missionaries, to leave Botshabelo and to establish himself nearer his brother in an independent position in a part of the country lying close to what are now called the Gold Fields. To this resolution, Sekukuni, who had been latterly reconciled to his brother, gave his support, and engaged to aid him against the Boers, AND ITS MISSION FIELDS. 279 a promise he did not, however, in the end fulfil. Those who have read in the Press the late history of the campaign of the Boers against Sekukuni, may recall the tragic end of this chief, the attack of the Boer artillery on Dinkoanyani's fortress — the hand to hand fight with the Swazies, and the issue that while the fortress was not taken, in consequence of the cowardliness of the Boers, Dinkoanyani received his death-blow in the fight.- It is said, that he died professing his faith in the Bible, and in the Gospel, but with his old warrior national hostility, expressing his thanks that he owed his death, not to the cowardly Boers, but to a brave black race. By this withdrawal of Dinkoanyani and his followers, we may add, that the ranks of the Mission adherents at Bot- shabelo were, for atime, considerably thinned ; but the station has now far more than resrained its strength. At the end of last year, 1877, the station had 1295 residents, 1029 members, and 491 communicants. We believe there is scarcely any Colonial village or town in the Transvaal, which can compare with it, in its roads, defences, and walls, with its church and schools, with its various Mission Institutions, and with its well organised rule and discipline. The other stations of the Berlin Society are widely scattered, but they are all so planted after careful mission exploration — (Recognoscirungen und Reisen) as to support one another. They include Pretoria, the capital, Potschefstroom, one of the most important Colonial towns in the Colony, Leydenburg^ Heidelberg, and other stations. In the last year no less than four stations were added. These are not indeed, all new, but in some instances, as we have 28o SOUTH AFRICA already noticed, the restoration of Mission settle- ments, which had been crushed by persecution. We are interested to notice that Sekukuni's territories are being again so nearly approached, and we trust the day is not distant when in this field the Berlin Mission will have regained all its Christian influence, The chief efiorts of the Society are still north- wards. It is there harder work, for it is breaking up fallow ground ; but the Society enters bravely on it. The last word of Dr. Wangemann in his in- teresting history of the Transvaal Mission is, " Forward," (Vorwarts). " The mountains which one sees " he says, " from the northern slopes of the Drachenberg, are inhabited by numerous peoples. Thither often eagerly turn the eyes of our brethren, and their heart measures the time when the feet of the Missionaries of peace will bring to the heathen the message of light." We regret to notice, from a recent earnest appeal of Dr. Wangemann, the mission director of the society, that the resources of the Berlin Mission are so crippled that they can scarcely hold the positions they occupy, far less advance into these wide mission fields thus opening before them.* They ha.ve been obliged to draw largely, of late, on their reserve funds.f It seems to us a subject worthy of consideration if some Mission Aid Society might not be formed to help those Missions of South -Africa, which are straitened in their resources, to pass on northward to Central Africa. The design of this would not be to aid * Wangemann, Die Berliner Mission im Bassuto Lande, page 789. + Berliner Missions Berichte, No. 7, 8. AND ITS MISSION FIELDS. 281 them in the maintenance of existing stations, but to help in occupying new fields. The French Basuto, the Berlin, the Rhenish and the Swiss Societies would be strengthened by such help. The question of the evangelisation and progress of Central Africa is one of such magnitude and deep Christian interest as to rally to its support all Christians, even if their own Churches have no special missions devoted to South Africa. Many, we think, would heartily contribute to so noble an enterprise. The last Berlin Mission Report ends with these words : " We close our account with thanks for the fruit the year has brought, and with joyous hopes for the future, and with thanks especially for the 934 baptized during the year, — a number exceeding those of previous years. Through these the total of our members has been raised to 7224. We give thanks also for the 1006 catechumens who remain under instruction, and for more than 2000 childien instructed in God's Word and in useful knowledge in our 37 stations. We have the joyous hope that, through the many dispensations of Providence which have passed over the people of South Africa, the ground will be so prepared that we, in the coming years, may rejoice in rich harvests,"* * Jahres Bcricht. 1877. 282 SOUTH AFRICA CHAPTER XXIV. THE MISSION OF THE FREE CHURCH OF THE CANTON DE VAUD. The Mission of the Free Church of the Canton de Vaud in South Africa may be regarded as yet in its infancy ; and yet, although but some three years old, its growth has been such as to be full of pro- mise for the future. It is a study, often not with- out deep interest, to mark the early history of a Mission ; the fresh zeal with which the Mission labourers are inspired ; the interest that belongs to occupying new unbroken ground ; the hopes that are inspired ; the deep sympathies of the Home Churches ; the prayers that encompass the Mission ; and then with these its first trials — its labours, its patience, and the first fruits that it gathers in. The first step taken towards the formation of this society was in 1869, when MM. Creux and Berthoud, now the missionaries of the society in South Africa, offered themselves as missionaries to the Free Church of the Canton. They were at the time theological students. The Vaudois Free Church, after prayerful deliberation, accepted their offers ; and sent MM. Creux and Berthoud to Scotland to AND ITS MISSION FIELDS. 283 complete their studies — to learn English, which was thought indispensable, and to acquire some knowledge of medicine. One of them, M. Berthoud, in point of fact, has since, by his studies at Edin- burgh and Paris, fully qualified himself to act as a medical missionary. The question was then to select a mission field, and in this the Free Swiss Church was naturally influenced by its friends of the Societe Evangdlique. They had lost some valuable missionaries, and they invited the Swiss Church to give them some temporary aid, by sending out their missionaries to labour, at least for a time, in the Basuto field. This was agreed to with great ad- vantage to both societies. The Swiss brethren were found most useful there. Those who have read Major Malan's tour will remember his very friendly notice of them ; they were placed here in an admirable position for training for their ultimate work. An exploring tour was then made in the Transvaal to find some suitable sphere, and as Sekukuni and the Bapedis are closely allied to the Basutos, it was thought that an opening might be found in his tribe. Sekukuni, however, refused utterly to allow them to remain in his territories. A station further north was then sought out, and it was ultimately decided to estab- lish one at the Spelunken, not far from Zoutpans- berg, in a position where there seemed important openings for the preaching of the gospel to the native tribes. The locality had also its attractions for the missionaries, as the beautiful undulating country, with the wooded mountains in the dis- tance, and the Zoutpansberg, with its picturesque 284 SOUTH AFRICA peaks, recalled to them some of the scenery of their own romantic Swiss canton. The Mission was ulti- mately established here in 1875, and the station was appropriately named Valdezia. The tribes in the neighbourhood of the Mission partly belong to the Basuto race, partly to the Makwamba or Amatonga, or as the Portuguese have named them " Knob- nosed KafSrs." They are a tribe akin to the Zulus. Short as has been the history of this Mission, hardly three years, it has already had its baptism of ti'ial and persecution. The feelings of hostility are well known which the Boers have ever cherished towards Moshesh, the sagacious chief who, to save his country from invasion invoked the English Protecto- rate against them. The fact that these Swiss brethren had been labouiing with the French Basuto Mission- aries, whom next to Moshesh the Boers detest, natu- rally awakened their jealousy and anger, and on the ground of certain formalities not having been gone through, the missionaries were summoned to Mara- bastad, a northern provincial town or village, and there placed under arrest. This forced absence did not, however, imjDede the cause of the mission ; on the contrary, it deepened the sympathies of the home Church and stimulated its prayers, while in the district itself it excited the indignation both of the white and black populations. The work of the faithful and earnest native evangelists, whom they had left behind, was so blessed also that on their re- turn they found their little Christian society doubled. Their being allowed to return to resume their work was associated by the Boers with some vexatious AND ITS MISSION FIELDS. 285 limitations, but it is unnecessary to notice these as they have been all swept away by the annexation of the Transvaal to the British Empire. The Swiss Mission of Valddzia can thus in quiet resume its interesting and earnest work. The exact number of mission members of Yal- d^zia I cannot gather from its records. It must be, however, growing, as in one year there is the record of 30 baptisms. It has 3 out stations, and 5 native catechists, who all seem devoted Christian men — one of them is Bethuel, the brave evangelist, who, when the Basuto missionaries were prevented from crossing the Transvaal to reach the Banyai, went from Valdezia to explain this to the Banyai, and to preach to them the Gospel. We may notice here that the Swiss Mission has come to an arrangement with the Berlin Society, that leaving to the latter the Basuto tribes, it will devote itself to the Mag- wamba. They are a people considerable in num- bers. They supply in part, for instance, the Natal demand for native labourers. The tribe stretches far away to the north in XJmzila's king- dom, especially betwixt Delagoa Bay and Sofala. We heartily wish the Swiss Mission success in this interesting enterprise that lies before them. May they yet possess the east, as the Rhenish Mission so nobly occupies the west of South Africa. And may Sofala itself yet render to them its tribute, if not in the gold of Solomon, in that better treasure — the gold of the Gospel tried in the fire. Let me here, before leaving this young but most interesting mission, quote from a mission sketch given by M. Creux. It is an account of his fii'st read- 2S6 SOUTH AFRICA ing to the converts of one of the most deeply touching stories of the gospel. This had been translated by him, and it was the first time it had ever been rehearsed in the Magwamba tongue. " The Sunday before Christmas we celebrated," ho writes, '^" the Supper. There were about thirty communicants. I read to them the story of the agony of Jesus in Gethsemane wliich I had translated into Magwamba, and gave some remarks and exhortations. I cannot say with what joy I read a portion, newly translated of the Word of God ; my joy was great that evening in see- ing the profound impression made by the recital. Not a tear, but bright looks, intense attention, a profound emotion, which let itself be perceived rather than seen." The next day a young Motsu- ethla, who has followed diligently the services at Bethuels station, came to say to me, that he was now decided to follow the Lord Jesus. " I have heard," he said, "yesterday evening things that have touched my heart; Jesus the Son of God has suffered so much to save me. Although he saw death before Him, He accepted it to atone for my sins. I would not delay further then to be his disciple." Later, at Christmas, 12 catechumens came to receive baptism, " after having had, as we believe, the baptism of the Spirit. There was first a mis- sionary address, then an opportunity was given to the neophytes to speak, so that the church on the one side, and strangers on the other, might hear from their own mouth the testimony they were called to give. Their movi ig words may be thus rendered : — ' We were darkness, we are now light — we were blind, we now see — we were as sheep with- AND ITS MISSION FIELDS. 287 out a shepherd, we have returned to the Bishop of our souls — Glory to God for His Love to poor sin- ners.' — " In the afternoon there was another fete. It was ten couples upon whom we were to implore the blessing of the Lord. For us the ceremony offered an interest, deeply moving. Here is a new Christian and civilising Society, destined to conquer and to transform this people. Here is the Christian family with its joys and griefs sanctified, here the woman is put into her place, and her children are no longer treated as cattle, but as heirs of life everlasting, — here, I might add, are so many churches that will be founded, so many houses and villages, where the name of the Lord shall be adored and His grace proclaimed." * A magistrate in the Spelunken, not far from the Mission, gives the following testimony regarding Valde'zia, "I am astonished to see the progress of the Gospel among the ]\Iagwamba, I could not have be- lieved it possible. Near me, I know a number of young persons, who have renounced idolatry and drunken Qess. They are persecuted and expelled by their parents, but they hold fast." -|- * Bulletin Missionaire, 1S7S, pp. 23G-239. t Bulletin Missionaire, 1878, page 234. 288 SOUTH AFRICA CHAPTER XXV. THE ROMAN CATHOLIC MISSIONS IN SOUTH AFRICA. " As to the Roman Catholic Missions in South Africa," Dr. Grundemann, the missionary historian, writes, "we have learned very little. The only source of information is the Annals of the Propa- gation of the Faith, which, during the last five years, contain only a very general statistical state- ment of the western circuit of the Cape, according to which this includes 7000 Catholics and 12 churches."* The only native Mission, he adds, to which reference is made, is the Basuto Mission. We confess our own researches on the subject, like Dr. Grundemann's, have not informed us much. " The Roman Catholics have bishops in Cape Town and Graham's Town, and support large charitable and educational establishments. But their work lies chiefly among the European population, of whom they reckon 8346 among the number of their adherents. The native converts are only 181. They are subsidised by Government to the extent of £1000 annually. The cathedral was completed more than seven years ago at a cost of several thousand * Allgemeine Missions Zeitschrift, 187-1, page 202. AND ITS MISSIOISr FIELDS. 289 pounds."* In Natal, the Roman Catholic colonists have also a respectable position, and they have of late established some superior schools. As regai'ds Missions, in few parts of the world do they seem to have made less progress. In Basuto land — their Mis- sion is very limited — the Christians of the Book, as the Protestants are called from their use of the Bible, having the entire predominance. I have already referred to a recent Mission sent to Pella, a deserted station of the London Missionary Society and of the Rhenish Mission. When the missionaries arrived, we are informed, " the Rev. Father JPas- querina said holy mass without clerk or congre- gation within four ruined walls, exposed to every wind, his portmanteau serving him for an altar."t After a little, the prospects of the Mission seem to have a;rown some what britjhter. We have no definite statistics to sfive as to the number of native Roman Catholics in South Afiica. * Silver & Co , South Africa, p. 263. t Annals of the Propagation, 1875, page 248. 290 SOUTH AFRICA CHAPTER XXVI. SOUTH AFRICAN EVANGELISATION IN CENTRAL AFRICA. It seems to me suitable, in bringing to a close this sketch of South African Missions, to notice those evangelistic efforts which have their basis there, and which are designed and organised to occupy the great Central African field. It has been our aim throughout to show how South African Missions have been all moving northwards in their mission enterprise ; and a notice thus of what is being begun by them in Central Africa seems a suitable sequel to what has gone before. It is but a commencement, and yet we may anticipate, Avith God's blessing on it, great future results. But it is quite beyond our purpose to notice all the mission work now being expended on Central Africa. This would be for us to enter on quite a new field. We cannot thus attempt even an outline of the important and self-denying labours of Bishop Stere of the University Mission. It is true, the deeply regretted Bishop ]\Iackenzie of the same mission was at an earlier time engaged in Natal in the South African field ; but we presume the present basis of the Society's operations is Zanzibar, or other Central African stations. For the same reason AND ITS MISSION FIELDS. 291 we cannot notice the mission fields of the Church of England Missionary Society at Uganda and elsewhere — sown already with the blood of martyrs — and our notice can be but casual also of the Mission of the Established Church of Scotland at Blantyre, near the Shire. The only two Central African Missions which have their basis properly in South African Evangelism, are those of the Free Church* and the London Missionary Society. The former has taken Lake Nyassa as its field of work, the latter the more distant Lake Tanganyika — both lakes intimately associated with the memory of Dr. Livingstone. I would shortly sketch the Mission plans they have devised for this work, the agencies they have employed, and the measure of success which has accompanied their Mission enterprise. It is some seventeen years ago since the Rev. James Stewart (now better known as Dr. Stewart of Lovedale) offered his services to commence Missions "somewhere in those internal territories laid open by i r. Livingstone. He actually joined Dr. Livingstone in his second expedition, and pene- trated a considerable way up the Zambesi and Shir^ rivers. Dr. Stewart has since been greatly occupied at Lovedale, but he never laid aside the hope of helping to establish a Mission in or near the centre of Africa." It was he who, when the Free Church contemplated a Mission in Central Africa, strongly * As regards the Free Church, we may notice that the Reformed Presbyterian Church equally shared in the formation of this Mission, but since that time the Free Church and it have been in- corporated. May I add that the U.P. Mission, while not formally sharing in the Mission, has given to it good help. I shall have occasion to notice this more fully. 292 SOUTH AFRICA recommended Lake Nyassa, and that the station should be called Livingstonia in commemoration of the illustrious dead. Engrossed at the time by work at Lovedale and Blythswood, Dr. Stewart could not leave South Africa to pioneer the new Mission. But an admir- able agent was found for this in Mr. E. D. Young of the Royal Navy. Mr. Young had been a gunner on board the cruiser Goi'gon on the East Coast of Africa; he had spent two years with Livingstone ; lie had, as commander of the Livingstone Search Expedition, visited also Lake Nyassa. Confidence could be placed in him " as a man of thoroughly Christian character, great nautical skill, enterprise, spirit, and of pity for down-ti'odden Africa — amounting to a vehement passion."* The proposed expedition received liberal support in Scotland. A steam launch was built for the IMission, to be launched on the waters of the Nyassa. It was formed of steel plates in such form that each section could be separated so as to form a load fur an individual bearer. This was necessary, as it would need to be transported by native porters past the small cataracts of the Shire. Tlie small steamer, some 50 feet in length, was called the Ilala, in memory of the place where Dr. Livingstone died. The first Mission Pioneers left England in 1875, consisting of Mr. Young as leader, the Rev. Mr Laws, a Medical Missionary, with others of the Mission stafi", such as a seaman, a carpenter, an agriculturist, and 2 engineers. We may say here, that Dr. Laws, who has since been of great service to the Mission, was * Free Church Reijort' 1876. Livingstonia, pp. 8, 9. AND ITS MISSION FIELDS. 293 lent as a missionary generously by the United Pres- byterian Church to the Free Church, and they have also continued to pay his salary. Mr Henderson, of the Scottish Established Church, also accompanied the mission party to seek out a locality for their proposed station. We may add here, that the station he selected, Blautyre, has been found excellent. Passing over the voyage, when the Mission company reached the Zambesi, the Ilala was screwed together, and they ascended in it the Zambesi and the Shire, as far as the Murchison cataracts. It was here that Mr Young met his old friends, the Makololos ; a striking and providential incident to which we have previouly referred. They welcomed him with joy, thousands lining the banks, clapping their hands, dancing and singing, saying their fathers, the English, had come back to them. Their chief also readily promised to aid them in the transport of the Ilala, which had here to be taken to pieces again. It was transported by some 650 carriers, provided by these friendly Makololos to the Upper Shire, not a piece being lost. The falls extend some 75 miles. For this arduous work of transport, the natives were satisfied with a payment of 6 yards of calico each. The work, Mr Young says, was accompHshed "without a grumble or a growl from first to last."* Reconstructing the steamer in the Upper Shir^, they now again steamed along the river for a hundred miles, and then entered the great lake Nyassa. This was on the * I am indebted in this Mission sketch of Livingstonia, in part to a friendly and genial articln entitled " Livingstonia" in the Gtntle- man's Magazine, October, 1S77. 294 SOUTH AFRICA morning of the 1 2th October, " when the rising sun was gilding with his radiance the western mountains 5 which they all joyfully hailed as a type and emblem of the speedy rising of the Sun of Righteousness on that long benighted region with healing in His wings- While at worship that morning," writes Dr. Laws, "the Hundredth Psalm seemed to have a new beauty and depth of meaning in it as its notes floated over the blue waves." " All those who knew best the vast difficulties of this achievement, have been lost in hearing of it in admiration of the wonderful precision, rapidity, and success, with which the whole had been accomplished, and could only ascribe it to the special help and blessing of the God of providence and fjrace."* The Ilala was, I believe, the first steamer ever launched on those great Central Afiican inland seas. The station at Cape Maclear was then selected as forming the best temporary basis of work. It is situated in a beautiful bay at the mouth of a fertile valley, with an anchorage for small vessels, before an island opposite. After being settled, a tour of circumnavigation of the great Lake was made by Mr. Young and some of the party. This w^as in part to let the tribes know of their arrival, and to prepare them thus for closer intercourse in the future. They found the Lake to be longer than Dr. Livingstone had supposed. Its length is about 370 miles, with a coast-line of about 800 miles. It bends also further to the west than Dr. Living- stone had conjectured. According to the latest ob- servations, the distance from the northern shore of * Report, Free Church, Livingstonia, p. 15. AND ITS MISSION FIELDS. 295 Lake Nyassa, to the southern shore of Lake Tangan- yika, which lies nearly in the same parallel, may be 190 miles, while to Kilwa, the nearest port in the Indian Ocean, it may be 300 miles.* The voyagers found in their cruise many delightful spots, and pretty islands, and at the N.E. end, a noble moun- tain-range, from 10,000 to 12,000 feet in height. There, we shall hope may be found in the future a sanatorium for the missionaries, a necessity we should think in Central Africa, as it is in India, for European constitutions. Various tribes occupy the shores, but we can notice only the Maviti wdio are found at the northern end of the Lake, and also in the west. The Mission, we may say, has, by its information, confirmed the evidence that these tribes are of South African origin. In this voyage, the Mission party had some op- portunity of witnessing the wretched scenes and horrors of slavery. Here walking at one beautiful spot over bleached skeletons, Mr. Young could not help exclaiming, " Surely the devil has had pos- session of this land long; enonoh." He writes with the frankness of a sailor, " I have strictly complied with your instructions, and have not interfered with the slave trade, but I hope to do it some day, and I don't think there is one of the gentlemen in the Committees in Scotland, I may say, if he had seen the heart-rending and revolting scenes that I have done, but would like to do the same."t Let us hope that so happy a day for N3^assa is at hand ; yet even for * I gather this from a paper read by Mr. Stevenson of Glasgow, at the last meeting of the British Association, m Dublin, t Free Church Report, 1876. Liviugstonia, p. 41. 296 SOUTH AFRICA the hastening on of this bright issue, it cannot be doubted, that the Free Church acts wisely in enjoin- ing on its missionaries and agents in Central Africa the greatest prudence, the avoidance of all threats, and the duty of shunning conflict with arms, save in self defence. The experience of Livingstone has shown what wonderful results, Christian conciliation can in the end accomplish. Mr. Young continued his valuable services to the Mission at the Lake for a year. The site he chose for a station, even if it be not permanently occupied, may be useful as a centre, accessible from a great extent of coast, and it is excellently adapted as a place of anchorage for the Ilala. Mr. Youncj succeeded also in suppressing feuds among the native tribes, and in entering into friendly relations with their chiefs for the suppression of the slave trade. M'Ponda, the chief on whose grounds the Mission is settled, admitted that he dealt largely in slaves ; but pleaded that by traffic in ivoiy and slaves he could alone buy cloth and other necessaries from the coast. Mr. Young remarks " that this simple avowal lies at the root of the whole of the East African Coast slave trade." Now, however, his stay was drawing to a close, as the period of leave of absence granted to him by the Admiralty approached its end. But before that time came, Mr. Young was able to meet and to welcome a second mission expedition sent out to strengthen the cause. This consisted cf Dr. Black, a medical missionary, with some other Mission labourers. These were met at Delagoa Bay by Dr. Stewart of Lovedale, accompanied by four native Christian AND ITS MISSION FIELDS. 297 agents, who had been carefully trained at Lovedale, and were now on their way as volunteers to aid the Mission woik on Lake Nyassa. This last incident may appear one of no great significance — and yet how momentous and happy may be the ultimate conse- quences of the sons of South Africa carrying the gospel thus to the races of the centre — to tribes akin to them, to counti'ies which their fathers probably passed through, on their southern emigration long centuries ago. I may add that to this missionary party there were united also the agents of the Scottish Established Church. These separated from the Free Church missionaries at the Shire, to reach their own new station established at Blantyre. The continued claims of Lovedale on Dr. Stewart did not permit him to remain at Livingstonia except for a limited time. Still, the period was sufficient for the organisation of tlie Mission — which owes, also, much of its progress to Dr. Laws, The natives have gradually acquired confidence in the Mission and the missionaries. Some 200 have settled down at the station, the population is con- stantly increasing, and is likely indeed to do so. Direct Mission work is carried on both on Sundays and week-days. The attendance at divine service on four successive Sundays last March, averaged about 240 at three separate services in two localities. The attendance at school is 32, and some of the first scholars were the sons of the Makolo chiefs. The boys, as at Lovedale, take their share in the indus- trial and out-door work. The agricultural agents also report favourably, although most of the efibrts with foreign seed have been necessarily experi- 298 SOUTH AFRICA mental. Still, a fair measure of success has been gained, and the growth of wheat proved possible. Among the various plants tried at Livingstonia, it is interesting to know that the Eucalyptus, which now flourishes so well in South Africa, has succeeded here also. " In the carpentry department a very considerable amount of useful work has been done. All the members of the permanent staff", also, are men earnest, practical, and hard working, and have thoroughly at heart the real and ultimate objects of the Mission."* We have already remarked that the station at Cape Maclear may probably not remain the per- manent centre of the Mission. " Our readers are aware," says Dr. Stewart, " that the original site of 1875 has not been found satisfactory. Its position, though favourable as a harbour, is otherwise unsuit- able. It is not high enough in position — its soil is poor and the area small ; its capability of sustaining a large population is therefore limited. There is no permanent stream near the station, and therefore no means of irrigation ; and, worst of all, there exists the tsetse."! It seems also, that being low, it is un- healthy and feverish, to which cause, we presume must be attributed the deaths of two valuable missionary labourers — Dr. Black and Shadrach Inquinana. A second exploration of the Lake Nyassa has been made, at the head of which was Dr. Stewart with Dr. Laws. This was partly to select another * For these Mission facts I am mainly indebted to the published statements of Dr. Stewart and Mr. Stevenson. + Free Church Mission Report, 187S, p. 49. AND ITS MISSION FIEIDS. 299 site, which will probably be on the west of the lake, but the exact spot has not yet been finally decided. The Mission party were accompanied in their voyage so far by Captain Elton, H.M. Consul at Mozambique, Mr. Cotterill, and some other friends who were received as guests. They wished to make an overland journey from the head of the Lake, and were landed with this object at Rombashi.* Durino; this circumnavio;ation of the Lake, inter- course was commenced with the natives of this northern region, especially at the embouchure of the Kambwe and of the Rombashi. As might be expected the excitement at the first appearance of white men dropping so suddenly upon them was very great. Following Livingstone's plan they thought it better to pave the way for future visits which they can make at any time, than to push on while the people were in this state. They specially cultivated friendly relations with the natives who command the first part of the * This expedition was in its land journey unfortunate. They found themselves plunged speedily luio the midst of a fierce native cooiiict in which a good mauy lives were lost. Mr. Cotterill states that although they tired to iutimidate the assail- ing savages, it was over their heads into the air. Captain Elton unhappily died on the journey, subsequeut to this, we presume, from the effects of great fatigue and a broiling sun. Id him the cause of East African exploiation has suffered a serious loss. We may say that this unhappy conflict with the natives has given rise to some discussion in the Press : the friends of the Mission fearing that this affray in which white men took a part, who had voyaged with tbem, would paralyse for atime their efforts to approach this part of the Lake. It may also, they fear, interfeie with Mr. Keith Johnston's Geographical Expedition. The truth is, there will need to be some careful adjustment in such instances, so that those who are permanently engaged in promoting civilizing and christianising olgects, may not be endangered in their efforts by those making passing visits for scientitie objects or other ends. 300 SOUTH AFRICA route to Lake Tanganyika. With the co-opera- tion of the natives a erood route mig-ht be established through the valley which leads to it ; and by a third steamer placed on that Lake there might be communications opened for a distance of 1200 miles, and a nearer approach might be made to the centre of the habitable region of Africa. On the other side of the Lake Nyassa, they understood "that a valley apparently separating the Livingstone and Konde mountains stretches in a south-westerly direction." If this is confirmed, it may prove the most convenient line for reachino; the coast about Kilwa or Lindy.* On the depaiture of Dr. Stewart, the Mission re- mained under the charge of Dr. Laws, with whom is associated Mr. J. Stewart, C.E. The attention of the latter has been directed to the construction of a route where the na violation of the Sliir^ is interrupted by the rapids. He has begun a road with good gradients, which will greatly facilitate both commerce and travelling. A steam launch has also been got ready, to sail up the Zambesi to the rapids — intrusted to the care oi the Messrs Moir, who are to conduct navigation and trade for an in- dependent Company in Glasgow, called The Living- stonia Central African Company (Limited). " The object in view, it need scarcely be said, is rather co-operation in the civilisation of the country, than * We quote here again fiom a Paper read by Mr. Stevenson to the Ueogiapbical Section of the British Association. In refer- ence to Kilwa, I may add that Mr. Stevenson has published valuable notes on the country between Kilwa and Tanganyika, James Maclehose, Glasgow, publisher. The Kilwa route may become important as an alternative one, not only to Lake JN'yassa but to Lake Tanganyika. AND ITS MISSION FIELDS. money making." The communications are thus be- coming ever easier with South Africa. Dr. Stewart informs us, that in his downward voyage " there was little more than 17 days' actual travel, between Livingstonia and Natal, even including a five days' voyage in a canoe." This is, we may say, not only a marvel in Central Africa ; even in South Africa, with slow waggon travelling, it would be quite surprising. But far more interesting to us than all this rapidity of travel — is the fact, that Dr. Stewart took back with him to Lovedale, five boys of Central Africa, to receive there a thoroughly Chris- tian education and training, and thus to be prepared one day to be the Evangelists of the Lake Nyassa. How happy and close a bond of union may thus unite the Centre and the South. At the same time, we must not be too sancjuine. " It is not safe,"' as Dr. Stewart says, " to venture on any prediction,, or too confident forecast of what may be the general future history of this Mission ; that lies in God's hands, and He can, and will without doubt, order things for the best, though that may not appear to us at the time."* The expedition of the London Missionary Society has not been so favoured by circumstances as that to the Lake Nyassa — the preparations for which, be- sides, began at an earlier period. The Lake Tan- ganyika, being also so much further inland, was necessarily more difficult to reach. There are not, also, those gi^eat facilities, which water carriao-e affords, and the advantages of which, as regards Livingstonia, are increasing. It is to * Free Church Mission Report, 1878, p. 48. 302 SOUTH AFRICA be hoped that Mr, Keith Johnston, in his expedi- tion to the Lakes, may discover some road to unite the Nyassa and the Tanganyika. An accomp- lished engineer, such as Mr. J. Stewart, might also surely contribute to this. With a distance of, perhaps, 190 miles, the journey should not be so difficult to accomplish, and it would afford to the London Missionary Society an alternative route, by the Zambesi. More than this, it might ultimately bring Tanganyika very near the South African Missions of the London Missionary Society. Their stations in Matabeleland will, we trust at no distant day, stretch on to Mashonaland, with its rich resources in gold and in fertile lands. From thence, the voyage to the Shire, to the Nyassa, to the Tanganyika, would occupy but a limited time. How near thus, the southern basis of operations might be brought to those wider mission fields, the Tanganyika must open up I The directors of the London Missionary Society, to obtain correct information as to the best way of expediting their mission to Tanganyika sent the Rev. R. Price, an experienced South African Mis- sionary, to pioneer the way. He landed at Zanzibar. It naturally occurred to him as a South African, that the system of bearers for transport was a very burdensome one. Could not the South African waggon be introduced ? No doubt a waggon Colony is a somewhat slow affair compared with a higher civilisation, yet it is greatly in advance of Central African barbarism. He tried the experiment from Zanzibar, to discover if this method were pos- sible, and having made an experimental excursion AiVD ITS MISSION FIELDS. 303 to Mpwapwa, which he reached in twenty-six days, he was sanguine as to this means of travelling for the missionaries to the Lake Tanganyika. The mission board at home readily acce]:>ted this report, which indeed promised, if successful, toinitiate a happy revolution, as regards travelling in Central Africa. They shaped out a plan for the establish- ment of a Mission with five English Missionaries and a building assistant, to be provided with two years' stores, and to be transported by a waggon train. The Rev. Mr. Thomson, an experienced South African Missionary, was added to Mr. Price with four others, forming a Mission staff of six. Three of them started from England directly for Zanzibar, three again went by the Cape and Natal, and brought with them a number of valuable oxen, with some twelve Kaffir drivers. The expedition having arrived at Zanzibar, proceeded, after careful preparations, on its journey. It did not, however, succeed so well as had been anticipated, either with the waggons or the oxen. The truth is, first expeditions, especially if it be land travelling, rarely do. The carts with their stores were found to be overloaded, the oxen were weak, the drivers became ill, and the expedition had unfor- tunately thus to retrace its steps. It was evident that the supplies of the Mission were more bulky than had been supposed, and that the carrying power was too limited. Part of the supplies were therefore left behind, and the expedition resumed its way. But still there were many difficulties experienced — troublesome gullies, long, thick, and wiry grass, steep ascents, heavy showers, deep waters. The reception, however, the Missionaries met with on the 304 SOUTH AFRICA part of tlie natives, made in pai^ljiig^ds for these trials. They welcomed them with kindness and hospitality, and were beyond measure astonished at this new mode of travelling — houses on wheels, as the Kaffirs in South Africa call them. Again, however, the Mission party was forced to divide — one, with ]\Ir. Thomson at its head remaining at Kirasa, a station in a healthy position about 40 miles east of Mpwapwa. Mr. Price, with two ethers, then went back again to the coast to bring up some more supplies. Both parties, we may notice, here began to complain of considerable losses — Mr. Price and his Mission associates, Mr. Thomson also with his staff. One or two of the Kaffirs died ; and of the valuable oxen, bought at Natal, and on the coast, out of 115, not 20 survived. The Missionaries were not affreed as to the causes of this, but Mr. Kirk, the British Consul, gave it as his decided opinion that the source of the mischief was the tsetse fly. This is so far discouraging as it would seem to exclude the use of waggons in Central Africa, but the localities maybe limited which are plagued with the tsetse, and may yet, with due precaution, be passed in safety. Mr. Price and his colleagues did not linger on the coast, but having engaged some IIG bearers, carried back with them a large amount of stores. There was now a serious con- sultation onthepart of the brethren as towhatshould bedonetocarry out the expedition. There was the im- practicability of rel^dng on oxen, and the expense, on the other hand, of bearers, if all their stores were to be taken on. It was decided, in these circumstances, that before adopting any new steps, after the rainy season should close they should first consult the Directors, AND ITS MISSION FIELDS. 305 and they authorised Mr. Price, with this view, to return to England. Meanwhile the brethren re- maining encamped, benefited by the healthy air of their pleasant camp. The question which Mr. Price now came to place before the Directors was this : Should there be established a line of stations on the way to Lake Tanganyika as in the Nguru valley, at Usugara, at Mpwapa and the like, to occupy these step by step, and to devote to them a considerable number of men ; or would the last mentioned station and Mirambo's town be sufficient as intermediate points before the Lake was reached ? The Directors, we think, wisely decided on the latter course. The former, in the judgment of the Committee, was tantamount to an indefinite abandonment of the original p urpose for which the funds of their friends were distinctly contributed. They have, accord- ingly, instructed Mr. Thomson, with three other of the Missionaries, to press on, and they hope that they may be able to complete the journey to Lake Tanganyika during the season, leaving this, how- ever, to their discretion. One of the Missionaries, on account of his health, retired. Mr. Price havino- been for a time withdrawn for a special purpose from his proper work in South Africa, now returns to it with the cordial expression of the appreciation by the Directors of his zeal and energy in the cause.* The Missionaries have sent messengers to Mir- ambo, the powerful chief of the Wanyamwezi, they hope to cross the Ugogo before the end of the rainy * The statement T have given is an imperfect resume based on the Reports of the London Missionary Society for 1877 aad 1878. U 3o6 SOUTH AFRICA season. This next stage of their journey exceeds 300 miles in length, and passes on far to the north- west of Unyanyembe. I am sure my readers will say Amen to the prayer closing this part of the Re- port, " God speed them in their purpose, and grant them a wide and effectual door in carrying the Gos- pel to the tribes among which it has not yet been preached."* ♦ London Missionary Society Report for 1878, p. 74. AND ITS MISSION FIELDS. 307 CHAPTER XXVII. STATISTICAL RESUME. I HAVE thus attempted to glance round the wide Mission fields of South Africa. There are many- thoughts which such a survey may suggest, as for instance, one may ask what has been the numerical success of all these Mission operations. This is a poor criterion indeed of the higher value of Mission work. Still it may have its place. We may ask thus how many Missionary labourers are engaged in the field ? what native agencies are co-operat- ing ? how many native pastors have been raised up ? how many communicants are there in the churches, and how many baptized members ? how many children in the schools ? and how many higher educational and industrial institutions have been established ? I have attempted to answer these inquiries so far as my information enabled me in connection with the individual Missions, and I had contemplated giving a summary also of the gene- ral results — drawn from the reports of the various Mission Societies. I have, on mature reflection, decided, however, not to venture on anything farther than a very general rdsum^, and my reasons for 3o8 SOUTH AFRICA this are the followinof. First, the statistics given by the Societies differ so much as to details. Some of the Societies atfoi'd the most scanty information in their reports as to such Mission statistics as the num- ber of labourers in the field, the native agencies em- ployed, the number of native children in the schools, etc., etc. Others again afford very copious details, as the Wesleyan Society, the Basuto, German, Presbyterian, and American Missions, etc., but it is somewhat tantalizing to find that where one Mission is very full in its details, the statistics of another are quite scanty, and vice versa. There is a still more formidable difficulty than this in giving detailed results. Neither the S.P.G., nor the Wesley ans, nor the South African Dutch Church, so far as I have been able to ascertain, separate dis- tinctly in their reports their Colonial from their Mission adherents. It is only, in fact, by a careful comparison of the statistics, furnished by the Cape Blue Book on religious denominations, etc., that an approximation can be reached on the subject. I must confine myself, therefore, to a very general summary, even after having prepared a somewhat elaborate table of details, which I had intended to offer. May I suggest that it may well form a part of the business of the approaching general conference on Missions, in London, to draw up a carefully pre- pared schedule of mission inquiries, on some such system as that of Dr. Mullens in connection with Indian Mission statistics. He has admirably led the way, and his elaborate reports go, I may say, much further than mere mission statistics. They give information and insight, into the progress AND ITS MISSION FIEIDS. 309 of native society, educationally, socially, and morally* It will have been noticed, from the preface to this volume, that my more special commission was to report on the Mission and Colonial Churches, re- presented at the Presbyterian Council. But to limit myself to these would have given no adequate idea of South African mission work. Besides the interests of tlie various Evancjelical societies are so gathered up into the one bundle of life, that we must deeply feel for each and all. At the same time, the duty was definitely imposed on me, of reporting on the Churches and Missions represented at the Presbyterian Council. This willexplainthe classification Inowgive. The native adherents of the Churches and Mis- sions, represented at the Presbyterian Council, including the Dutch Church, the Free and United Presbyterian Churches, the Berlin and Rhenish Missions, with the Basuto and French Missions, may be estimated at 78,000, and the communicants of these Churches, at a number approaching 16,000. The other Evangelical Societies, in which we in- clude the United Brethren, the London Missionary Society, the Wesley an Missions, the American Board, the Hermannsburg and Norwegian Missions have proximately 82,000 adherents, with 15,000 com- municants. * Why, may I venture here to suggest, should we not have a Mission Year Book, as we have a Statesman's Year Book, giving a condensed but suggestive summary of the Mission statistics of the woiid ? I am told it has been trie(i, but has failed ; but all depeuds on the way in which such an idea is carried out. Might 1 suggest, that to furnish such a volume to the Christian world woula be an attempt worthy of the Religious Tract Society ? Biought out uuder their auspices, the greatest fairness and impartiality would be secured. 3IO SOUTH AFRICA The Anglican South African Church has, pro- bably, 20,000 native adherents, with some 4000 comm unicants* The total for South Africa based on these statis- tics, is the following — 180,000 native adherents, of whom 35,000 are communicants. The baptized members are probably at least the double of the latter. If we look at the native population, gener- ally reached by the Missions in their kraal and village preaching, the amount may be safely calcu- lated at a quarter of a million. Beyond these, the Christian Missions have a wide and growing influence over the native population, even where these do not come so directly or continuously into mission contact. Christianity, it will be thus seen, has made very considerable progress in South Africa, and this great extension dates, we may add, from little more than half a century ago. South Africa I'anks second only in numbers to India, although the agencies employed have been far less numerous. But the reason of this is readily seen. In India Christianity has to contend with an ancient compacted civilisa- tion, with which its gigantic superstitions are so intertwined, that to separate them seems almost to rend life away. It is only indeed because Chris- tianity is mighty to the pulling down of strongholds, that it has made those conquests it has won in India. In South Africa, on the other hand, Christianity and * As to the Roman Catholic Church, there are no reliable statistics. la South Africa its missions are limited. The Cape Blue Book gives the native converts as 181 ; adding other Mis- sions, such as that in Basutoland it is to be presumed the total will scarcely exceed 2000. AND ITS MISSION FIELDS. 3" civilisation are one, and the attractions of both are combined. The thinking native readily appreciates this double advantage, especially when he sees Christian men like the Missionaries approaching him in so kindly, generous, and loving a spirit, and when he witnesses the quiet, peace, order and sanctities of a Christian home. Insensibly his deeper sympathies are thus won, and he is more open to the divine influences of the Gospel. These successes of half a century are full of promise for the future. We may anticipate that with God's blessing and the Spirit's grace, the Gospel will advance at an ever augmenting ratio, until the mighty millions of Central, as well as of Southern Africa, rally to the Cross. The information, as I have already stated, that 1 was requested to furnish, related to South Africa, not only in its Mission, but also in its Colonial aspects. I do not regret this extension, I have already noticed how Colonial Christianity and Missions go hand in hand. The Statistics which I have been able to gather regarding this, are the following — The number of Colonial adherents belonging to the Churches, represented at the Presbyterian Council, amount to 252,000. This arises from the greatly preponder- atino- numbers of the Dutch South African Churches, — the adherents of which may amount to 240,000. The Wesleyan Society again, in South Africa, may embrace some 50,000 Colonial adher- ents, and if to these we add the other Evangelical Churches, not included already in our enumera- tion, the number may be 60,000. The South 312 SOUTH AFRICA African Anglican Church may be estimated at 85,000, and the Roman Catholic Church at 11,000. This would give a total of 858,000 Christian Colonial adherents. Were we to add to them again, the native Mission adherents, the total would be 538,000, in South Africa, making some Christian profession. This is probably a sixth of the whole population of South Africa up to the Zambesi. Before passing from these statistical details, I wish to notice the valuable co-operative agencies which have so much helped the Mission cause in South Africa as everywhere else. I refer especially to two great Societies, the British and Foreign Bible Society, and the Religious Tract Society. The British and Foreign Bible Society has contri- buted with its usual large liberality to the work of Bible translation and publication in South Africa. Translations of the Scriptures have been made in the Bechuana, Herero, Namaqua, Basuto, Kaffir and Zulu languages. The entire Bible has been trans- lated into three languages, the Basuto, Bechuana, Kaffir. The total number of copies of the Scrip- tures issued in these languages amounts to 75,000. Besides these, large numbers of copies of the Dutch Bible have been circulated among the Boers and the Hottentots of the Cape. Bibles in English and other languages have been sent to the Dia- mond and the Gold Fields. The British and Foreign Society has an efficient auxiliary in South Africa at Capetown, but the Colonists generally might be justly asked to increase their contributions to this valuable Institution. The Religious Tract Society also gives very liber- AND ITS MISSION FIELDS. 313 ally to the cause both of Colonial and Mission Christianity in South Africa. A very large number of useful Christian publications have been issued by its aid in the Bechuana, Kaffir, Basuto and Dutch languages. The Pilgrim's Progress, to take an ex- ample, has been translated into Kaffir, Basuto, and Bechuana. Large grants of paper have also been made, and Missionaries and Sunday Schools supplied with English Libraries. The Society has aided, in their translation work, the London Missionary Society, the Presbyterian Missions, and the Paris Evangelical Society. Other Societies have also been probably aided, but I do not find any statement regarding these in the return kindly furnished to me. * * Ihe American Bible Society has also contributed, I believe, to the good woik iu Si)uth Africa by aiding the American Mission- aiies in their Zulu Translation of the Sacred Scriptures. 314 SOUTH AFRICA CHAPTER XXVIII. CONCLUSION. Besides the brief statistical resume which we have given, there are many higher aspects in which, had our Umits allowed, we might have glanced over the annals of South African Missions. These afford many interesting and striking displays of Christian character, some of which, indeed, we have already noticed, but there are many other instances which might be narrated. There is, for instance, the deep martyr-like cross-boaring of a Georg Schmidt, the lofty Christian chivalry of a Van Der Kemp ; there is the bold championship, by Dr Pliilip, ot the cause of the oppressed Hottentots ; there is the courageous defence of the Gospel by a Merensky against all the cruel threats and persecu- tions of the Bapedi chief Sekukuni. There is Coillard, even now bravely encountering all the perils of the wilderness, and the threats of savage chiefs, with the same high intrepidity which has so marked, in the past, many of the Missionaries. And among the native converts too, many fine instances of Christian character might be found. There is Africaner, once wild as the savage beasts that prowled around his AND ITS MISSION FIELDS. 31$ kraal, yet entirely in the end subdued to the Gospel. There is the great chief Moshesh feeling humbly and deeply in his dying days that he is but a little child. There is the cultivated, refined Tyo Soga, dying in Christian peace, while his father the hoary Kaffir chief perishes in his blood. There is the fine courage and zeal of such native Christian Evangelists as Aser and Bethuel, and there is the holy loving activity of a Wilhelmina Stompjes, and these are, after all, but a few representative names of so many. We have already given some higher instances even, as in a Livingstone or a Moffat. In no sphere of work, does more perhaps hinge on the individual, than in the field of the Missionary, his firm faith, his sagacity and tact, his holy deci- sion and courageous resolve. While we are no admirers of hero-worship, yet the triumphs of the Gospel in Mission Fields have often been won by a heroism as lofty as was ever displayed in the battle field. Of some of the great Missionaries it may be almost literally said, " They subdued kingdoms, obtained promises, wrought righteousness, escaped the edge of the sword." When we recall a fierce Moselikatze, so tamed in the presence of the Missionary, or of others, quiet, subdued, and sub- missive to the Gospel, may we not say, that in a higher almost than even a literal sense, " They have stopped the mouths of lions." The story of these Mis- sions furnishes, too, had we time to tell it, a wonder- ful history of trials and sufferings, borne with noble Christian magnanimity, not only by the Missionaries themselves, but by their more delicate wives, and their young children. All those extremities the bun- 3i6 SOUTH AFRICA dred and seventh Psalm so pathetically depicts have befallen them. "Hungry and thirsty, their souls faint- ing in them ; wandering in the desert in asolitary way, finding no city to dwell in." But theirs have also been brighter experiences. Their toils in the heat and burthen of the day have been civilising and chris- tianising. We may say of the happy results, " He turneth the wilderness into a standing water, and dry ground into water springs. And there maketh He the hungry to dwell, that they may prepare a city for habitation, and sow the fields, and plant vine- yards, which may yield fruits of increase." Leaving these memories of the past behind us, we would say something, before closing, as to the future of South Africa. And we shall venture to go here somewhat beyond Mission questions, feeling that all the higher interests in South Africa are so closely bound together. We would look, as it were, at the complex of South African problems, which are pressing for solution, and which indeed, but for the great Eastern Question, would have attracted far greater attention on the part of the British public, than they have received. The position of South Africa is one which we think may be regarded without alarm, as to the ultimate future, but it is still full of anxiety for the present. It is a period of remarkable suspense, the immediate issues of which it is difficult to antici- pate. The tribes in British Kaffi-aria, and in Kaf- fraria itself, have been subdued, but the state of the Fondas, and our relations to Umquikela, can scarcely be regarded as yet without anxiety. There is again the conflict, not yet settled, to the north of the AND ITS MISSION FIELDS. 317 Diamond Fields, there is the undoubted discontent of many of the Boers of the Transvaal, and there is the open conflict with Sekukuni. All these are in- deed lesser souT'ces of alarm. Beyond these, there is the thunder cloud which seems gathering in Zulu- land to the north of Natal, threatening a fiercer storm, more destructive, it may be, than any we have yet witnessed. We may hope that, by wise and vigorous policy, a war with the Zulus may be averted ; but this is a great uncertainty. It hangs on the will of an arbitrary and savage ruler. The question with Cety wayo is one ostensibly of fron- tiers, and this may possibly be solved. But if so, without a more definite understanding as to the future, there will still remain anxiety and perturba- tion. To allow tins would mean simply a continuous chronic state of disquietude. We fear that an end can be put to this only by Cetywayo accepting in good faith the British Protectorate, or by the decision of war. Bishop Colenso writes in a recent letter to the Natal Press : " An annexation of Zululand, if unjust, and therefore wicked, would assuredly bring down on us a divine retribution." For our own part we should expect such a retribu- tion to befall us, if we allowed a barbarous chief on our frontier, against his most solemn pledges given to us, to murder his people, to put to death Christian converts, only because they are Chris- tian, to pursue poor fugitives, who had escaped from his territory,andto seize them and shoot them in cold blood. Cetywayo has been guilty of atrocities far worse than the Bulgarian. A civilised and paramount power cannot escape, either in India or 3i8 SOUTH AFRICA in Africa, from the assertion of its supremacy. The princes of the one, and the chiefs of the other, as they enjoy the security our power affords, must so far accept civilised control. This need not and ouofht not to end in the crushing; of their nation- ality, but only in the suppression of violent excesses, and bloodthirsty cruelties. I think that in this general statement I express the mind of many, at least, of the South African Missionaries. They are warmly attached to the natives, earnestly desirous of their deliverance from the dangerous evils which threaten them, most wishful for their progress and advancement, but deeply conscious, at the same time, that to commit the native population of South Africa to the savageness of native tyranny, is to endanger their existence, and is utterly inconsistent with their advancement. But passing from these general considerations, even if tranquillity be again re-established, as we are assured it will, it is a question which must occupy the attention of all interested in South Africa, what remedial measures are to be adopted ? One of these, it seems to me, must be better arrangements for maintaining the peace of the Colonies in future. There have been six Kaffir risings now, and each of them has found us unpre- pared. Either there were not British forces enough, or the Colonial contingent was not well organised, and the result was the invasion of .savages ravaging with fire and sword, the sacrifice of valuable lives, the destruction of many Colonial homes, and the loss of valuable property to the extent of millions. Surely all this indicates that if Colonial life in the AND JTS MISSION FIELDS. 319 future is to be safe and property to be secure, more energetic measures are needed. In India it is pro- posed to have a system of insurance to secure against famine, — in South Africa there ought to be, if possible, a Colonial insurance against savage raids. It is a plain necessity to meet this peiil, that there be larger and more disciplined forces. Great Britain will no longer afford this aid ; the South African Colonies, if they are wise, must therefore make provision for it. We submit our view with all deference. It seems to us to be required that if the Colonies would guard from violence all that is most precious to them, every Colonist must be trained to arms. In the Cape Colony a movement has been wisely made in this direction, but it ought to in- clude all the Colonies. An elaborate military system, such as that of Germany or France, is plainly not required against savage tribes. Per- haps the militia law of Switzerland would be more suitable. It will not be gathered from this opinion that we favour offensive war, but defensive war for our homes and hearths we still hold to be an imperative Christian duty. Another measure ought certainly to be the dis- armament of the natives. This has been so far secured in Natal and the Free State ; but it has not been the same in the Cape Colony. To allow arms to savages liable to such frenzies of passion as the Galekas in 1857, is as dangerous as to place them in the hands of a madman. It will be no very easy thing, indeed, to effect this disarmament. A gun is to a native the pride and passion of his life. If his cattle are his real estate, his gun is the great em- 320 SOUTH AFRICA bellisbment of his wealth. The possession of guns, too, inspires the natives, who know nothing of the art of war, with the idea that they are the equals of the Colonial and European forces. And this often precipitates conflict. It may possibly lead Cetywayo to brave the European forces. Another vast amelioration will be that suggested by Sir Bartle Frere in his opening speech to the late Cape Parliament, " the abolishing what remains of the tribal system within the Colony, by refusal to recognise any power of native chiefs, which is not derived from the Colonial Government." This does not mean that native chiefs may not retain a certain place, but that their authority is to be held as based on British Sovereignty. This is a measure needed, not so much, we may say, even in the Cape, as in Natal. In the former the European magistrates have long held the power of the chiefs in restraint and in subordination. In Natal, from the fact of the European magistrates not being established in the locations, it has been, to a considerable extent, in abeyance. But in Natal also, now, the native locations are being opened up, and justice is being ad- ministered directly by a colonial magistracy. We would add to this, that if the paramount power of civilisation is to be maintained, the tribes adjacent to the Colonies, but not incorporated with them, must be placed, as we have already said, under a British Protectorate, with a resident located in each, just as we have in India at the courts of the native princes, to see that native law is administered in harmony with the principles of civilisation and justice. AMD ITS MISSION FIELDS. But I think the most important measure to be now adopted, is a speedy enactment giving to the natives personal rights to land. The tribal system of land-tenure is miserable. It gives no support to that great law, teaching us the sacredness of toil, — " In the sweat of thy face thou shalt eat thy bread." The lands under tribal tenure are merely squatted on, not properly and carefully cultivated, and hence, too, when under our peaceful rule, there being no devastating wars, native tribes rapidly grow in numbers, there is, as the Basutos expressed it at their Pitso, to which we have referred, a great hunger for land. When Christian missions have obtained grants of land, and when these have been allocated to Christian families, the same amount of acres, by careful industry, produces far more. Even when the heathen obtain such individual rights, they become vastly more industrious and civilised than in the native locations. In Natal, thus, a native will pay in his location, to government for the ground he occupies, only 14s. ; for land he rents from a colonist, he will pay £2. As regards personal land tenure, a rent system would seem to me to be better for the natives than to give them the fee-simple of land. Even in reference to Colonists there are political economists of high ability in favour of this principle, but, as regards the natives, the reasons are still more decided. It would be a great evil if the natives of South Africa learned merely to squat on the lands, as they do too often in Jamaica and other West Indian Colonies. Probably something like the ryot-warry system of Bombay, one of the best, we venture to say, in the X 322 SOUTH AFRICA world, would be the most suitable for them, but in the case of South Africa it would need to be adapted to the habits of a people at once agricul- tural and pastoral. The Swiss land tenure system might be in many things a model. Such a system, if ai>proved, could not be entrusted to better hands to carry it out than to Sir Bartle Frere, from tlie inti- mate knowledge he possesses of the Bombay and other Indian systems of land tenure. Might I here suggest, that were such a change of land tenure made, it would be but just, not to overlook the claims of the tribal chief. We would certainly not make him, as we did the chiefs of the Highland clans, the absolute proprietor of the land, nor would we regard him as the Bengal Zemindar, a great blunder in our Indian policy ; but it would only be just to grant him a liberal allotment of land to maintain his rank. It may be said, better abolish chieftain- ship altogether ; but we question if this is just, and we cannot but think that among the Kaffirs, attached as they have been for ages to the tribal system, chieftainship may be used as a means to contribute to the elevation of the people* On the subject of education I have already said so much that I do not dwell on it here. In the Cape Colony an elaborate system has been formed, of schools of a liigher class for secondary education. There are also mission schools, including industrial, which are liberally supported, and farm schools to meet the outlying population. The tctal number *As regards peisoual tenure of laud, Dean Green of Maritz- burg, Natal, has published in the Natal Pi ess some valuable sug- gestions on the subject of a Kaffir village sys'em. I think these worthy of consideration in connection with the future of the Zalu tribes. AND ITS MISSION FIELDS. 323 thus educated in the Cape exceeds 40,000. In Natal Sir H. Bulwer has devoted much thought to the educational question, and the measures which have been adopted will do much, we trust, to elevate education. There is a want in Natal still of a great industrial school, like Lovedale. While appreciating the efforts that have been made, much yet remains to be done. An extended vernacular system of education in South Africa mil greatly contribute to native civilisation, especially if in the higher native schools there be industrial training and English be also taught. There is a sjrow- ing desire among the natives of the better class, and tlieir number is continually growing, to know the English language. The encouragement of medical knowledge among the natives is greatly to be desired. The degraded witch doctors exercise a most unhappy influence on the natives. Hence the ffreat advantage which has followed the labours of medical missionaries. Apart from these, the presence of an ordinary European medical practitioner, as one of the government staff in each of the larger native locations, would be of much value in counteracting native superstitions. I have suggested these various remedial measures, but Christianity, witli its living power, is still deeply needed in South Africa. It has a penetrative and pervasive influence, which neither secular education nor civilisation can possess. Take, for instance, the family, even if polygamy were suppressed, its abolition would do but little unless higher and purer influences were at work. If the native races of South Africa have attained to 324 SOUTH AFRICA tlie conception of a higher ideal, they have been taught it by Christianity, especially in many instances by the mission home. It is incalculable, in fact, the happy hallowing results that have accrued to the native tribes from the presence in their midst of the mission family, with its purity, intelligence, holiness, sympathy, beneficence, and peace. Or take the Missionary himself An African journalist has justly observed that a resident European magistracy, while valuable, will not extinguish the attachment to the hereditary chief. To exercise such an influence there is needed, not a ccld intangible abstraction, but one who lives among his people, and attaches them to his person. Now this is just mission life among the native tribes. The natives know that the Missionary is their friend and their advocate for justice ; that he is able by his intelligence to direct them ; that he seeks not theirs, but them ; and thus he has often a deeper liold on the heart of the heathen than their debased, arrogant chief, and obtains a wonderful power to mould their nature and lift them to higher aims. Then, again, as regards that dark cloud of supersti- tion which we have described brooding over the Kaffir mind, nothing can so dissipate and scatter it as the benign light wliich Christianity sheds on the character of God, on the spirit world, on Providence, Redemption, and eternity. Dr. Moffat has described somewhere, with great power, the change in Africaner soon after his conversion to Christianity ; how he would sit the livelong night on a great stone beneath the bright starry skies of South Africa, meditating on God and His works, and on the AND ITS MISSION FIEIDS. 325 wonders of His providence and grace. It is this thought of Him who gives rain from heaven and fruitful seasons that raises the native Christian above the wretched juggles of the rainmaker. It is this knowledge of God and the holy agencies which surround Him, who compasses our path and our lying down, and is acquainted with all our ways, which delivers him, too, from the dread of witch- craft and its spells, and from the ghostly terror of the spirits of his ancestry. It is this divine force of Christianity which can alone grapple with the long contracted habits of debasing vice in which the savao;e has lived, can break the shackles of his slavery, and restore him to his right mind. It is this penetrative power that emancipates a nature trained to deceit and falsehood, and inspires it with the love of truth in the inward parts. It is thus, also, that where the God of Christianity is known as Love, and in His mission of Love the idol of selfishness is dethroned ; and in place of it there comes the spirit of self-consecration and self-sacrifice, the noble impellents to a higher life. We cannot, indeed, anticipate that these higher Christian in- fluences will be felt in all their power among Christian Kaffirs any more than among Christian colonists. Still we cannot doubt that the highest assimilatino: influence — that which can best bind Colonial South Africa into one — will be the extension and the power of Christianity among the native tribes. B. COWAN AND CO., PRINTERS, PERTH. WORKS ON CHEISTIAN MISSIONS. Post 8vo, 7s. Gd. cloth. Forty Years' Mission Work in Polynesia and New Guinea. From 1S35 to 1S75. By the Rev. A. W. Murray, London Missionary .Society. 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