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 AFRICAN HEATHENISM 
 
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 ROBERT YOUNG 
 
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TROPHIES 
 
 FROM 
 
 AFRICAN HEATHENISM 
 
 BV 
 
 ROBERT 'TOUNG, F.R.S.G.S. 
 
 Author oj 
 
 Modern Missions," "Light in Lands of Darkness," and 
 
 " The Success oy Christian Missions " 
 
 WITH MAP 
 
 HODDER AND STOUGHTON 
 27, PATERNOSTER ROW 
 
 MDCCCXCII, 
 
Butler & Tanner, 
 
 The Selwood Printing Works, 
 
 Frome, and London. 
 
PREFATORY NOTE. 
 
 With nearly all of those whose cases are here 
 narrated, it was my privilege to have more or less 
 personal intercourse. In so far as the information 
 thus obtained was defective, owing to my limited 
 opportunities, as it could hardly fail to be, it has 
 been supplemented by friends, clerical and lay, 
 who were conversant with the facts. To all such I 
 beg to tender my grateful acknowledgments. 
 
 Though I had the pleasure of visiting the stations 
 of various churches and societies, these visits were 
 mostly of too casual a nature to permit of my be- 
 coming acquainted with particular cases, such as 
 was vouchsafed to me in connection especially 
 with the Missions of the Free Church of Scot- 
 land. 
 
 I would willingly aid in perpetuating the memory 
 of the noble men who laid the foundations of the 
 Christian Church in South Africa — the names, in 
 particular, of Schmidt, Lemmertz, and Hoffman 
 of the Moravian Missions ; Vanderkemp, Philip, 
 
viii Prefatory Note. 
 
 Campbell, Williams, Moffat, Livingstone, Brownlee, 
 Calderwood, Birt, and Mackenzie of the London 
 Missionary Society ; Gray, Callaway, and Taberer 
 of the Propagation Society ; Shaw (Barnabas and 
 William), Shepstone, and Appleyard of the Wes- 
 leyan Missionary Society ; Adams, Lindley, Grout, 
 and Tyler of the American Board ; Thomson, 
 Bennie, Ross, Chalmers, Weir, Macdiarmid, Laing, 
 Govan, Gumming, and Allison of the Free and 
 United Presbyterian Churches of Scotland ; Pellis- 
 sier, Casalis, and Coillard of the Paris Missionary 
 Society ; Dohne, Posselt and his son from the 
 Berlin Mission ; Creux and Berthoud from the 
 Canton de Vaud ; Schrueder from the Norwegian 
 Missionary Society. Such names deserve to be 
 held in loving and lasting remembrance. 
 
 The author hopes the admirable Map by Messrs. 
 Bartholomew & Co., may prove useful. The want 
 of such an aid in books in which places are de- 
 scribed has often been felt. Thus Sir Walter 
 Scott, in thanking Southey for his " History of 
 Brazil," says, — " There is only one defect I can 
 point out — I mean the want of a good map. For, 
 to tell you the truth, with my imperfect atlas of 
 
Prefatory Note. ix 
 
 South America, I can hardly trace these same 
 Tiips of yours (which in our border dialect signifies 
 rams), with all their divisions and sub-divisions, 
 through so many ramifications, without a carte de 
 pays." 
 
 The following " Short and Simple Annals " of 
 a few members of the African race are sent forth 
 with the prayer that they may be accompanied by 
 the Divine blessing, and in the hope that the same 
 generous consideration shown by the Press in con- 
 nection with my previous publications will be ex- 
 tended to me in the present instance. 
 
 R. Y. 
 2, Merchiston Place,. 
 Edinburgh, Jnly, 1892. 
 
CONTENTS. 
 
 PAGE 
 
 Introduction 3 
 
 Old Sutu — A Long Life with a Grand Ending 21 
 
 Kafir Devotion in Time of War . . . ■^j 
 
 Emnyameni — Witnesses for Christ in an 
 
 Unlikely Place 45 
 
 SiKO RoLisiso — Insufficiency of the Red 
 
 Blanket 55 
 
 Mbikata QoNvnvEYO — A Toiling Life and a 
 
 Peaceful Death 61 
 
 ZiBi, the Amatola Chief 67 
 
 Cecilia M. Msikinya— A Bright Sunset . . 73 
 
 Toby Undayi — A Record of Fifty Years' Ser- 
 vice 81 
 
 Ferma — From the Ant Mound to the Mission 
 
 House 91 
 
 NoTESsi Jaza — Sowing beside all Waters . . 99 
 
 ToLENi — A Field which the Lord hath Blessed 109 
 
Xll 
 
 Contents. 
 
 Old Disciples . 121 
 
 nosutu soga, ) ^ 
 
 '- Emgwali. 
 Shadrach MgunanaJ 
 
 FiTI, \ 
 
 Elizabeth, Vlovedale. 
 
 TSHUKA, J 
 
 Noketil^,") 
 
 [-PIRIE. 
 
 TOMBILIE, ) 
 
 A Sabbath at the Gordon Memorial Mission. 141 
 
 Eliza Malabasi— An Unexpected Reunion . 153 
 
 Hunter— A Fruit of the Medical Mission . 159 
 The Boer Farm Mission in Natal . . .165 
 
 The Liquor Traffic 193 
 
 Conclusion . . • 205 
 
 Appendix— Address by Mr. John Knox Bokwe 215 
 
" O Africa ! long lost in night, 
 Upon the horizon gleams the light 
 Of breathing dawn. Thy star of fame 
 Shall rise and brightly gleam : thy name 
 Shall blaze in history's later page ; 
 Thy birth-time is the last great age : 
 Thy name has been, Slave of the world; 
 But, when thy banner is unfurled, 
 Triumphant liberty shall wave 
 That standard o'er foul slavery's grave, 
 And earth, decaying earth shall see 
 Her freest, fairest child in thee." 
 
 T. H. 
 
" The people that walked in darkness have seen a great 
 light : they that dwelt in the land of the shadow of death, 
 upon them hath the light shined."— ISA. ix. 2 (R.V.). 
 
INTRODUCTION. 
 
 "X TATURE in its boundless aspects and variety 
 is best seen and appreciated, and a truer 
 estimate is formed of it, when looked at by way of 
 contrast. Thus spring, under the genial influence 
 of refreshing rain and sunshine, when trees and 
 plants burst afresh into life, is hailed the more 
 gladly because it succeeds the blasts and frosts 
 of winter, when all is shrouded in gloom, and the 
 entire vegetable world seems, but only seems, to 
 have had the sentence of death passed upon it. 
 In like manner, the pleasure of the bright cheery 
 months of summer in their holiday attire is en- 
 hanced, following as they do those that bring with 
 them not only fresh new life, but also the keen, 
 bitter winds that prove so trying to the invalid, 
 especially in the more exposed districts of our 
 native land. So, too, the clear blue sky and calm 
 
 3 
 
4 hitroduction. 
 
 of ocean are never more thoroughly enjoyed by 
 landsmen than when they succeed the dark over- 
 hanging clouds, and howling winds, and storm- 
 tossed billows. It is the same in human life. 
 Calling on an invalid lady one bright summer 
 afternoon, I found she had just returned from a 
 drive, her first outing after two years' confinement 
 to a sick chamber. Much as I enjoyed being out 
 in such genial weather, the enjoyment in Jier case 
 could not fail to be greatly heightened. The 
 principle holds good all round. I propose in these 
 introductory remarks to apply it to the subject in 
 hand, looking at the present condition of the mis- 
 sionary enterprise in South Africa in the light of 
 the past. 
 
 Forty years ago — not to go further back — the 
 interest in African Missions, so far at least as the 
 Free Church of Scotland was concerned, stood 
 nearly at zero, being then confined for the most 
 part to the ivestern towns and districts, from which 
 the early missionaries went forth.^ The Church 
 
 * These missionaries were — Rev. VV. R. Thomson and 
 Rev. John Bonnie, 1821 ; Rev. John Ross, 1823 ; Rev. Wm. 
 Chahners, Messrs. James Weir and Alexander McDiarmid, 
 
Inti'odjiction. 5 
 
 in that part of the country, in its efforts to plant 
 the standard of the Cross in Africa, received but 
 scant recognition and help from the Church at 
 large. Not only so : when several years previously 
 (1849) the missions of that Church were feeling the 
 pressure of financial difficulty, a proposal on the 
 part of the Foreign Missions Committee to curtail 
 the sphere of their operations by practically 
 abandoning the work in that field was seriously 
 entertained, and it was mainly owing to the 
 representations and remonstrances of the friends 
 in the West that more enlightened counsels pre- 
 vailed. 
 
 The Free Church of Scotland was not alone in 
 its lack of missionary interest in that part of the 
 world. The Rev. James A. Hewitt, in his volume 
 of "Sketches of English Church History in South 
 Africa," remarks : 
 
 " Though England has now held possession of the Cape 
 for more than forty years, the mother Church had evinced 
 very little interest in the religious condition of South Africa, 
 
 1827 ; Rev. James Laing, 1830 ; Rev. Robert Niven, 1836 ; 
 and Re\\ Wm. Govan, 1S40. 
 
6 Introduction. 
 
 which, though nominally under the spiritual charge of the 
 Bishop of Calcutta, was (until 1848) in as neglected and 
 hopeless a state as could well be . . . The S.P.G. was 
 spending in Africa ^75 out of the annual income of 
 ^89,000 ; and the whole amount raised by the Church in 
 the Colony was not more than ^500 a year. There were 
 twelve chaplains, at a cost to Government of ^2,945 a year, 
 and two others supported by the Colonial Church Society. 
 . . . Nor was any attempt made to gather into the 
 Church's fold the multitudes of heathen with whom the 
 Colony abounded. While English, French, and German 
 societies of various denominations were sending out their 
 missionaries, the Church of England was almost the only 
 communion which was doing nothing for the conversion of 
 the heathen within and around the Colony . . ." 
 
 But to return : Instead of a backward, suicidal 
 movement, the Free Church, after due considera- 
 tion, decided to advance in the direction of 
 securing an enlarged revenue, and so of maintain- 
 ing and, if possible, extending the work. And 
 although the advance for some years thereafter, 
 like the flow of some of the South African rivers, 
 was sluggish enough, it has been from the time 
 of Livingstone's published explorations, and espe- 
 cially since his death, more marked and on the 
 whole steady and satisfactory, notwithstanding 
 occasional checks from wars and other causes. 
 
Introduction. 7 
 
 And what is still more to the point, the interest 
 is no longer confined to the western districts, but 
 is co-extensive with the Church's bounds. It 
 is however still wanting in pervasiveness and 
 depth. 
 
 How stands the case ? Forty years ago the 
 Free Church of Scotland — it is singled out simply 
 by way of illustration, and because the writer is 
 familiar with the facts — forty years ago, that 
 Church, whose sphere of action in the African field 
 was at the time confined within very narrow limits, 
 had only three principal and fifteen or thereby 
 out-stations in Kafirland, under the care of four 
 ordained and two lay missionaries, along with 
 three female European teachers. Noiv, besides 
 Kafirland South, its operations have been ex- 
 tended to Kafirland North, beyond the Great Kei 
 river, into Tembuland, East Griqualand, Natal, 
 from the southern shores to the upper end of Lake 
 Nyassa, and even much further to the north of 
 East Central Africa, on the banks of the Kibwezi, 
 where Dr. Stewart has successfully laid the founda- 
 tions of another Lovedale. The field embraces in 
 Cape Colony and Natal alone a native population 
 
8 
 
 Introditdion. 
 
 of 1,650,000 souls.* Leaving out of view the new 
 Lovedale, which is still only in the formative pro- 
 cess, there are in the other fields 13 principal 
 and 125 out-stations, under the superintendence of 
 y^ European agents, of whom 20 are ordained 
 missionaries, 17 male and 19 female teachers, and 
 17 artizan evangelists, or, reckoning also native 
 labourers, 292 Christian agents in all. 
 
 Again, forty years ago, the number in full com- 
 munion at the several stations of the Free Church 
 in Kafirland was rather less than lOO, and the 
 pupils under Christian instruction were slightly 
 over 200. Notv, the numbers in the various fields 
 are respectively, 4,726 and 9,304. 
 
 • The following statistics are taken from a recent issue of 
 the Journal des Missions Evatigeliques . — 
 
 
 Native 
 Population. 
 
 Baptized. 
 
 Com- 
 municants. 
 
 Cape Colony 
 
 Natal 
 
 Basutoland 
 
 Bechuanaland 
 
 Transvaal 
 
 Orange Free State 
 
 1,148,930 
 500,000 
 268,500 
 7,000 
 100,000 
 129,000 
 
 229,435 
 
 22,454 
 
 17,800 
 
 900 
 
 15,098 
 
 42,363 
 
 6,300 
 
 5,700 
 
 300 
 
 14,095 
 4,323 
 
 Totals 
 
 2,455,030 
 
 349,360 
 
 73,084 
 
Introduction. 9 
 
 The ratio of progress too will be seen by a com- 
 parison of the numbers at the close of the last five 
 decades, thus : — 
 
 
 Communicants. 
 
 Pupils. 
 
 For 
 
 i8qi 
 
 th 
 
 ere 
 
 were 
 
 returned 
 
 100 
 
 210 
 
 ■>y 
 
 1861 
 
 
 »» 
 
 
 )) 
 
 577 
 
 748 
 
 It 
 
 1871 
 
 
 )) 
 
 
 )) 
 
 1,250 
 
 1,480 
 
 » 
 
 1881 
 
 
 )> 
 
 
 )) 
 
 2,318 
 
 3,104 
 
 » 
 
 1891 
 
 
 J) 
 
 
 11 
 
 4,726 
 
 9.304 
 
 The total number who have been admitted to 
 the membership of the Church on a profession of 
 their faith in Christ since the commencement of 
 the missions of the Free Church in Africa is not 
 fewer than 8,450. 
 
 It may be added that at the close of 1891 there 
 were 661 candidates for baptism, and that the 
 natives contributed during the year for buildings 
 and the support of ordinances ;^950, besides ;^3,285 
 in the shape of school fees. 
 
 These figures indicate progress — not such pro- 
 gress, it is true, as one could have desired ; but 
 still, having regard to the feeble efforts put forth 
 by friends at home, and to the hindrances on the 
 
lO Introdiution. 
 
 part of others, sufficient to show that soUd work is 
 being done, and that it has been attended in the 
 past by an encouraging measure of success. What- 
 ever others may think of it, the fact that 8,450 
 Africans have been detached from heathenism and 
 enrolled among the disciples of Christ — not to 
 speak of other and more indirect benefits — through 
 the instrumentality of one single branch of the 
 Christian Church, ought to be matter for profound 
 thankfulness and praise to God over all. 
 
 It is not my purpose in these pages to trace the 
 progress and beneficial inflluence and results of 
 any particular mission, or of the missions as a whole 
 in that part of the world. A few remarks on the 
 general subject is all that is contemplated. My 
 object is of a less pretentious nature. It is to con- 
 centrate attention specially, though not exclusively, 
 on one aspect of the mission work there, namely, 
 its genuineness, as seen in the changed lives of some 
 of the more notable of the converts. 
 
 When Moses sent representatives of the tribes 
 to spy out the land of Canaan, the majority, while 
 testifying to the goodness of the land, as they 
 could hardly fail to do, in view of the clusters of 
 
Introduction. 1 1 
 
 grapes, pomegranates, etc., which they had carried 
 with them from Eshcol, at the same time brought 
 back an unfavourable report of its inhabitants. In 
 consequence, the people were so discouraged that 
 they not only murmured against Moses and Aaron, 
 but even went the length of proposing to appoint 
 a captain who might lead them back to Egypt. 
 It was otherwise with Joshua and Caleb — faithful 
 among the faithless — the latter stilling the people 
 and urging them to go up at once and possess the 
 land, as they were well able to overcome it. For, 
 added the two faithful witness-bearers, notwith- 
 standing the strength of the Canaanites, and the 
 walled cities in which they dwelt, " their defence is 
 removed from over them, and the Lord is with us ; 
 fear them not." — Num. xiv. g (R.V.). 
 
 The history has its counterpart in South Africa. 
 There is a general consensus of opinion as to the 
 goodness of the land, its healthy climate and 
 immense mineral and other resources and capa- 
 bilities, needing only the introduction of capital, 
 the extension of the railway system, the making of 
 more roads and bridges, a more extensive and 
 perfect system of irrigation and other appliances, 
 
1 2 Introdtiction. 
 
 in order to the development of the country. But 
 as regards the inhabitants of the land, there are 
 those even within the pale of the Christian Church 
 who would leave them alone in their barbarism, 
 and who are in the habit of making comparisons 
 between the red heathen and the educated and 
 Christianised native, and usually to the disparage- 
 ment of the latter. Yet is it undoubtedly the will 
 of God, as revealed in His Word, that the natives of 
 South Africa — I might rather say of every part of 
 the world — should not be left in their heathenism, 
 but that they should be raised from their degrada- 
 tion, Christianised, saved. And this is exactly 
 what the various sections of the Christian Church 
 are endeavouring to do, according to the best 
 light they possess and the resources at their 
 command. 
 
 I plead that each man and woman who makes a 
 Christian profession is under law to Christ to aid in 
 evangelising the heathen, and I back up my plea 
 by quoting to those who treat the matter with 
 studied and systematic indifference and neglect 
 the words of the four conscience-stricken lepers at 
 the gate of Samaria : " We do not well ; for this 
 
Introduction. 1 3 
 
 day is a day of good tidings, and we hold our 
 peace " (2 Kings vii. 9). 
 
 Nor will such as stand aloof free themselves of 
 responsibility by attempts to fasten on the 
 shoulders of the missionaries whatever is blame- 
 worthy either in their own conduct or in that of 
 native Christians, as if the inconsistencies and 
 shortcomings of others could ever form a valid 
 excuse for the neglect of a plain command. It 
 may be readily admitted that the missionaries are 
 not all that might be desired in respect of character 
 and the other qualities that one expects to find in 
 them, and that their work is not free from those 
 blemishes and mistakes that mar its usefulness. 
 The best among them will be the readiest to ac- 
 knowledge that they are after all earthen vessels, 
 with more or less earthliness adhering to them. 
 Many of them, I am sure, will heartily re-echo the 
 remarks recently made by a Bengal missionary : — ^ 
 
 "We all," he said, "are feeling it, and many are saying 
 it, that our chief need now in India is a more thorough and 
 
 » James L. Phillips, I\I.A., M.D., at the Calcutta Mission- 
 ary Conference, May nth, 1S91. 
 
1 4 Introduction, 
 
 sustained spiritual equipment. Very thankful indeed am I 
 for the privilege of coming back to my own beloved Bengal, 
 to work with you here, and I have come with the prayer in 
 my heart that I might do more for my Lord, that I might do 
 it better, and that all of us might see the way to do more 
 and learn the way to do better in the work to which God has 
 called us." And again, " There are our critics. They have 
 freely criticised missionary manners, missionary methods, 
 and sometimes missionary motives as well. I say it sincerely, 
 I thank God for the critics. Let them search us and our 
 work througli and through, and let them speak out boldly. 
 Either their carelessness or our blundering will be sure to 
 appear, and good must come of it. Our work is open to 
 inspection on every side, and I would not have it other- 
 wise. . . ." 
 
 What I desire to emphasize in connection with 
 the elevation of the natives is, that while com- 
 mercial, industrial, and other undertakings, pro- 
 moted by companies or by the Government, have 
 an important part to play, and while all such 
 enterprises are to be hailed with satisfaction, and 
 as far as possible encouraged by substantial aid, no 
 permanently satisfactory result can be looked for 
 unless they are accompanied by the dissemination 
 among the people of the gospel message and the 
 Christian education of the young, combined with 
 industrial training. These, after all, are the most 
 
Introduction. 1 5 
 
 important factors in the moulding of the national 
 character. For, as her Majesty Queen Victoria, 
 in a letter to some African chiefs, well and truly put 
 it, " Commerce alone will not make a nation great 
 and happy. England has been great and happy 
 by the knowledge of the true God and of Jesus 
 Christ." 
 
 Among the many who have devoted their 
 energies in promoting the welfare of the natives, 
 it will not, I trust, be considered invidious to refer 
 here to the important services rendered by Sir 
 George Grey. No one certainly had more en- 
 lightened views and a clearer perception of what 
 was necessary, or laboured more indefatigably in 
 order to secure the moral subjugation of the various 
 South African races. All through the seven }'ears 
 during which he held the high office of Governor 
 of the Cape of Good Hope, his aim was, by teach- 
 ing and encouraging the natives, to improve their 
 condition, and gradually making them — to quote 
 his own words — " a part of ourselves, with a com- 
 mon faith and common interests ; useful servants, 
 consumers of our goods, contributors to our 
 revenues ; in short, a source of strength and wealth 
 
1 6 Introduction. 
 
 to the colony, such as Providence designed them 
 to be." 1 
 
 Not less worthy of special note are the sympathy, 
 sagacity, and helpful aid of Sir Langham Dale," the 
 able Superintendent-General of Education, in con- 
 nection with the amelioration of the native races. 
 In particular, he aims at introducing between the 
 ordinary day school and the factory or industrial 
 department what he terms the trade school, in 
 which a competent knowledge of various industries 
 might be obtained by both sexes at moderate 
 cost. His views may be gathered from the follow- 
 ing statement : — 
 
 " The only available agencies for transforming the native 
 savage into a citizen, capable of understanding his duties 
 and of fulfilling them, are the school, the workshop, and the 
 Christian Church. I wish to cultivate together the brain 
 and the hand ; the teaching, intellectual and moral, of the 
 Church and of the School, needs, as I have said, an indus- 
 trial substratum in its disciples ; true Christianity is incom- 
 patible with the aimlessness of savage life ; the pith of the 
 Christian life is in the will and the means to be doing. 
 What can be the outcome of all the teaching, religious and 
 secular, if recipients are left to the unrestrained license and 
 apathetic indolence of a mode of living that makes no 
 
 * " South Africa— Past and Present," p. 72. 
 
 * Now retired, and is succeeded by Thomas Muir, LL.D., 
 F.R.S.E. 
 
Introduction. 1 7 
 
 account of the responsibility of man, and offers no sphere 
 for self-improvement, much less for self-control, which is the 
 basis of morality ? " ' 
 
 These are weighty words, and well deserve to 
 be pondered, coming as they do from one who has 
 had a lengthened and varied experience. Some 
 progress has been made towards the realization of 
 the ideal sketched by both of the foregoing autho- 
 rities ; but the problem has to be worked out on 
 a greatly enlarged scale. 
 
 It has been my privilege once and again to 
 traverse a considerable portion of the South 
 African continent, and to mark the social, moral, 
 and spiritual effects resulting directly and indi- 
 rectly from missionary labour. 
 
 A century ago, and less, little was known of the 
 interior of even that portion of the country, while 
 the extensive lake region further to the north was 
 so completely a terra incognita that one is re- 
 minded of Dean Swift's witty lines : — 
 
 " So geographers in Afric maps 
 With savage pictures fill their gaps, 
 And o'er unhabitable downs 
 Place elephants instead of towns." 
 
 * Lovedale Christian Express for March, 1892, p. 46. 
 T.H. 2 
 
1 8 Introduction. 
 
 But during the latter half of the present century 
 the country has been so thoroughly explored, 
 speaking generally, that something at least is now 
 known of its main features, and the extent to 
 which it is peopled by multitudinous tribes. And 
 as regards South Africa in particular, it is no 
 longer, as in Vanderkemp's day, when he pitched 
 his tent at Bethelsdorp, near Port Elizabeth, and 
 afterwards under a well-known tree in the neigh- 
 bourhood of Pirie station, a vast unbroken moral 
 wilderness. On the contrary, one sees in all direc- 
 tions, at distances ranging roughly from ten or 
 twelve to twenty or thirty miles, the mission 
 stations of the Germans (Berlin, Rhenish, or Her- 
 mannsburg Societies), the Moravians, the French, 
 the Swedish, the Swiss, the American Board, the 
 Church of England, the Wesleyans, the London 
 Missionary Society, the Free and United Presby- 
 terian Churches of Scotland, or others, each a 
 centre from which the light of gospel truth is 
 being diffused, and each able to show a record of 
 success achieved. And although the mass of the 
 people is still confessedly heathen, and extensive 
 portions of the country, as in Tembuland, Pondo- 
 
Introduction. 1 9 
 
 land and Zululand, are still unoccupied by any 
 Church or Society, the work accomplished during 
 the past seventy years may be accepted as an 
 earnest of a still greater ingathering in the not 
 distant future. Each station visited or seen in the 
 distance had always to me the appearance of an 
 oasis, the tall, graceful blue gums usually surround- 
 ing it being a suitable emblem of those " trees of 
 righteousness, the planting of the Lord, that He 
 might be glorified," which it is the chief design of 
 the missions to raise up. 
 
 Having brought back with me from that goodly 
 land an Eshcol cluster of the spiritual fruit reaped 
 by the missionaries there, I now submit it to the 
 reader. The " sketches " are to be regarded 
 simply as specimens. There is not one of the 
 numerous missionaries in the field who could not, 
 if desired, produce a similar or even larger cluster 
 than what these pages contain. 
 
 One of the ideas underlying the book has been 
 well expressed by Dr. Alex. Maclaren, of Man- 
 chester, as follows : — 
 
 " To talk about hundreds of millions of idolaters 
 leaves the heart untouched. But take one soul out 
 
20 Introduction. 
 
 of all that mass, and try to feel what his life is in 
 its pitchy darkness, broken only by lurid lights of 
 fear and sickly gleams of hope, in its passions un- 
 governed by love, its remorse uncalmed by pardon, 
 its affections feeling like the tendrils of some 
 climbing plant for the stay they cannot find, and 
 in the cruel blackness that swallows it up irrevoc- 
 ably at last. Follow him from the childhood that 
 knows no discipline to the grave that knows no 
 waking, and will not the solitary instance come 
 nearer our hearts than the millions ? " - 
 
 It is to be hoped that this will be the effect pro- 
 duced by the " solitary instances " here narrated, 
 the more so that the individual lives thus portrayed 
 do not end in " pitchy darkness," but are destined 
 on the resurrection morn to emerge, under the all- 
 powerful influence of the Divine Spirit, into the 
 glorious light and liberty that characterize the ran- 
 somed of the Lord, who, it is said, "shall return, and 
 come with singing unto Zion ; and everlasting joy 
 shall be upon their heads." — Isa. xxxv. lo (R.V.). 
 
 '^ From " The Secret of Power," and other sermons. 
 (Macmillan & Co., 1882.) 
 
OLD SUTU : 
 A LONG LIFE WITH A GRAND ENDING. 
 
" Verily my house is not so with God : yet He hath made 
 7vith me aji everlasting covenant, oi'dered in all things^ and 
 sure : for it is all my salvation^ — 2 Sam. xxiii. 5 (R.V.). 
 
OLD SUTU : 
 A LONG LIFE WITH A GRAND ENDING. 
 
 ^ I ^HE name of old Sutu was for many long 
 years a household word among the Kafirs. 
 
 Old Sutu was the principal or " great " wife of 
 Gaika, who as paramount chief ruled for a leng- 
 thened period over some 80,000 Kafirs. Accord- 
 ing to established custom, he chose her, not from 
 his own, but from a different tribe — the Tam- 
 bookies. On the occasion of their marriage he 
 appointed Kame, one of his numerous secondary 
 wives, to wait upon her, as her future companion, 
 in which position she was eminently faithful, even 
 unto death. 
 
 After Gaika's death, in November, 1829, his son 
 Sandilli being then young, Sutu acted as queen- 
 regent, and discharged the duties of her station 
 with such ability as to win the respect and rever- 
 ence of the entire tribe. She was justly regarded 
 
 23 
 
24 Old Sutu. 
 
 as a remarkable woman in her day, and had many 
 varied and trying experiences. She waged a long 
 struggle between the best missionary influences 
 and the worst influences of heathenism, and it was 
 not until many long years had elapsed that the 
 latter yielded to the former. One or two incidents 
 in her eventful and chequered life may be noted. 
 
 For a number of years Sutu resided with her son 
 Sandilli at the " Great Place," as the residence of 
 the chief is called, on the higher ridge above the 
 mission church and native kraals at Burnshill. 
 During her regency, until Sandilli was of age, 
 Macotmo,^ the eldest son of Gaika by a secondary 
 wife, formed a plot to get rid of Sutu, in order 
 that he might become regent, and so ultimately 
 succeed to the chieftainship. Accordingly, when 
 in 1842 Tyali, another of Gaika's sons, died, Ma- 
 como influenced the witch doctor to lay the charge 
 of his sickness and death upon Sutu. Had it suc- 
 ceeded, she would have been condemned to be 
 burnt. Happily for her, it came to the ears of the 
 
 ^ Macomo, though Gaika's eldest son, was, according to 
 Kafir custom, subordinate to SandiHi, the son of the chief's 
 "great" wife. 
 
Old Sutu. 25 
 
 dying man, whereupon he sent a messenger 
 secretly to Mr. Stretch, the diplomatic agent, to 
 say that he had full confidence in Sutu's innocence, 
 and that Macomo was seeking her destruction. 
 Hearing also that Sutu was on her way to visit 
 him in his sickness, Tyali sent to warn her of her 
 danger, and to advise her to return to the " Great 
 Place," where she would be in safety. In the 
 meantime Mr. Stretch warned Macomo that if he 
 attempted to carry out his deadly plot he would 
 bring all the power of the Government to crush 
 him. This warning had the desired effect. When 
 Tyali died, not a finger was lifted up against 
 Sutu. 
 
 Again, in a hut close by where Sutu lived at 
 Burnshill, Tente, yet another of Gaika's sons, also 
 lay a-dying. He was among the first to be ad- 
 mitted as a pupil to the Lovedale Institution at its 
 opening in 1841, where he remained until the out- 
 break of the war in 1 846. After his conversion he 
 was for a number of years a highly valued teacher 
 at one of the out-statrons of the Burnshill Mission. 
 
 When near his end it came to Tente's know- 
 ledge that a report was abroad that, according to 
 
26 Old Sutu. 
 
 the Kafir custom as regards chiefs, the Kafir doc- 
 tor had authority to smell out the person who had 
 bewitched him and was the cause of his illness, 
 and that his own wife had been fixed on as the 
 victim. Putting his hand to his mouth, in Kafir 
 fashion, Tente said in amazement, — 
 
 " How can people invent such things ? It is 
 well known that I have long given up all confi- 
 dence in witch-doctors, and opposed them as much 
 as I was able." 
 
 Inquiring what in the circumstances he ought 
 to do, it was suggested that he might make a de- 
 claration in the presence of the chiefs. He accord- 
 ingly asked two of the native teachers to go to the 
 " Great Place " and request Sutu and Sandilli to 
 come, as he had something to communicate to 
 them. 
 
 In about two hours Sutu arrived with a con- 
 siderable number of people. When all were seated 
 Tente, who was rapidly sinking, asked to be raised 
 up in his bed, and then audibly and distinctly, 
 though with difficulty, made the following declara- 
 tion : — 
 
 " My friends, I have called you to speak with 
 
Old Stiiu. 27 
 
 you before I die. You know the service in which 
 I have been engaged, and that I have long come 
 out from among your ways and customs. Christ 
 is my Physician. I have given up all confidence 
 in human skill and medicine, whether administered 
 by the teachers or the Kafir doctors, and if any 
 word contrary to this shall come out after my 
 death, you chiefs will know it to be untrue. And 
 if you shall do anything at the station after my 
 death (referring to the smelling out and plunder- 
 ing after Kafir custom) you must not say it was 
 on my account, but for your own covetousness." 
 
 Sutu inquired from what quarter the report had 
 come. 
 
 Tente replied, not from the " Great Place," but, 
 pointing towards the west, he said, from that quarter, 
 but that he did not wish to be more particular. 
 Then in an emphatic and most impressive manner 
 he declared that the Word of God was great, that 
 his views of it were unchanged, and that his dying 
 wish was that they might all embrace it, adding — 
 " It is now time for church." To the church ac- 
 cordingly the assembled natives repaired, Sutu, 
 Sandilli, and other chiefs being among the number. 
 
28 Old Sutn. 
 
 Tente's dying testimony made a deep impression, 
 and not least upon Sutu, who a few days after- 
 wards accompanied his remains to the mission 
 burying-ground. 
 
 Sutu was always friendly to the missionaries, 
 receiving them kindly at the " Great Place," and 
 listening respectfully to their instructions. When 
 Sandilli came of age and had entered on the chief- 
 tainship, he revived an ancient wicked custom, 
 greatly to the grief of Sutu as well as of the mis- 
 sionaries. At that time the missionaries met at 
 Burnshill for prayer and conference. It was agreed 
 to proceed in a body and remonstrate with San- 
 dilli respecting the matter. They reached the 
 *' Great Place," where Sutu received them kindly ; 
 but it was some time before Sandilli made his ap- 
 pearance. At length he emerged from the door of 
 his hut with a large marrow-bone in his hand. 
 The Rev. Henry Calderwood, long a missionary of 
 the London Missionary Society, and in later years 
 Civil Commissioner for the district of Victoria, in 
 the Eastern province of the Cape of Good Hope, 
 was the mouthpiece of the missionary band, who 
 stood by him in front of the hut. While the 
 
Old Stitu. 29 
 
 speaker was earnestly expatiating on the evil con- 
 sequences of the custom complained of, Sandilli 
 would lift up the bone to his mouth and tug at the 
 piece of flesh still adhering to it ; or, if too tough 
 for his teeth, he would apply his assegai with the 
 one hand while he held the bone with the other, 
 his eyes at the same time glaring at the speaker 
 and then at his supporters, as if they wished to de- 
 priv^e him of his fondly relished enjoyment. At 
 length the speaker stopped, when Sandilli, inquir- 
 ing if tJiat was all, said, " I have heard you," and 
 turning round, plunged into the hut and disap- 
 peared. The scene must have been ludicrous 
 enough in one aspect of it, but disappointing and 
 even humiliating in another. So doubtless it 
 would appear to the missionaries as they retraced 
 their steps to the Mission House. 
 
 As age and experience however advanced, San- 
 dilli greatly improved. And no feature of his 
 character was more remarkable than his attach- 
 ment to his mother. When the war of 1877 broke 
 out he came to Mr. Gumming, the venerable and 
 much-respected missionary of the United Presby- 
 terian Church at Emgwali, and sitting down, he 
 
30 Old Szctu. 
 
 said " he had just come from a meeting of his 
 counsellors, and was quite opposed to taking part 
 in the war. But," he added, " if it should happen 
 that I am driven into war, what shall I do with 
 my mother ? " Stretching out his leg, " See," he 
 went on to ask, " can 1 run with such a leg, or, if 
 hunted among the rocks, how shall I protect my 
 mother ? Mfundis, will you look after her ? " 
 " Certainly," Mr. Gumming replied ; " let her come 
 to the station, and I shall see what can be done for 
 her." 
 
 Leaving her home about three miles distant, 
 Sutu, as arranged by Sandilli, in due time appeared 
 at Emgwali, dressed in her red-ochred skin kaross, 
 with petticoats of the same material. She took 
 up her abode in the hut prepared for her, the 
 school people doing everything in their power to 
 make her comfortable. She was accompanied by 
 her daughter, a fine, stately-looking widow, along 
 with Kame, her inseparable companion and friend. 
 
 All the cows given by Sandilli for Sutu's sup- 
 port were carried off in the raids of the enemy. 
 But her wants were in one way and another sup- 
 plied ; and in response to an application by Mr. 
 
Old Sutu. 31 
 
 Cumming on her behalf, the Government granted 
 her 'a pension of a shilHng a day for Hfe. Thus 
 she was to some extent provided for, though the 
 provision was confessedly to the last degree 
 meagre for one who had once been mistress of 
 Kafirland. 
 
 Mr. Cumming had visited Sutu's kraal on the 
 banks of the Kabouse, and held service there, on 
 which occasions she invariably called upon all in 
 the place to attend. And now at length, when 
 settled in peace and in a measure of comfort at 
 Emgwali, the truth seemed to be working in her 
 heart. The first indication of this was that her 
 leathern garments were soon cast off, and that a 
 dress becoming her new circumstances was 
 adopted. Then, although distant about a mile 
 from the church, she, with her daughter and Kame, 
 were Sabbath after Sabbath generally found 
 amongst the first to arrive, waiting to take part in 
 the services of the day. In due time they were 
 all enabled to make a public profession of their 
 faith in Christ. Makazi, her daughter, was the 
 first to be received into the fellowship of the 
 Church ; then Sutu, and lastly, Kame. This was 
 
32 Old Sutu. 
 
 in 1880, Sutu being at the time about ninety years 
 of age and blind. 
 
 At all the prayer-meetings held in the village 
 in which Sutu lived — for there are five villages 
 connected with Emgwali station — she was unfail- 
 ing in her attendance. When Sandilli, her son, 
 who had joined in the rebellion, was killed, she 
 mourned for him, but never murmured. Though 
 reduced from the highest position in the tribe to 
 one of the lowest dependence, she was always 
 cheerful and contented. She was possessed of 
 great calmness and dignity of manner. And Mr. 
 Gumming testifies that she grew in grace amaz- 
 ingly. Love to the Lord Jesus was a favourite 
 theme of conversation. 
 
 One other sore trial Sutu had to bear as a 
 Christian in her old age : Dundas, her only other 
 son, lived on the station during the war, but 
 followed the heathen part of the people when 
 they crossed the Kei. He is said to have been a 
 thoroughly selfish man, and, what is far worse, 
 heartless. Though comparatively rich in cattle, 
 he never once gave his mother the slightest help. 
 When he and some of the chief men who had 
 
Old Sjttii. -^T^ 
 
 crossed the Kei with him were appealed to by 
 Mr. Gumming to supply Sutu, the real sovereign 
 of the tribe, with a cow, to help her in her 
 straitened circumstances, their reply was, " If she 
 will leave the school and come and live with 
 us, as before, then we will help her, but not 
 otherwise." Sutu, however, preferred to remain 
 at Emgwali, in the possession of her Christian 
 privileges. 
 
 The Rev. George Carstairs, of Glasgow, having 
 visited her in 1883, he inquired what she had to say 
 about the Lord Jesus. The blind eyes, he states, 
 seemed to blaze, and the aged frame to gather 
 its whole force, as she replied, " I love Jesus." 
 Mr. Carstairs said, " You have had great losses : 
 you have lost your husband, Gaika ; you have lost 
 your son, Sandilli ; you have lost your country ; 
 you have lost your people ; you have lost your 
 property ; and now you have lost your sight ; but 
 you have found more than all you have lost, if you 
 have found Jesus." Her eyes filled with tears, and 
 her face, it is said, beamed with delight as she 
 replied, " I forget all my losses. I do not think of 
 them. I think of what I have found in Jesus, and 
 
 T.H. 3 
 
34 Old Siitu. 
 
 I am satisfied." A hymn having been sung she 
 fairly broke down, and said, " 1 cannot sing, but 
 my heart sings." 
 
 Old Sutu felt like the reckless betting man, who 
 had lost £,16"^ at the Epsom racecourse, and was 
 returning penniless and miserable into Epsom 
 town, when he stopped to listen to an open-air 
 preacher, was made to feel himself a lost and 
 ruined sinner, and there and then closed with the 
 gospel offer. In relating his experience, he said, 
 " I had lost ^^165, but I went home to my wife and 
 children richer than I came, for I had found 
 Christ." 
 
 Accompanied by Mr. Gumming, it was my 
 privilege to visit Sutu in 1885. I found her 
 seated on a mat on the earthen floor of her hut, 
 contented and happy. Beside her was Kame, 
 who, as maid of honour, had been her warmly 
 attached friend during the fifty-five years of her 
 widowhood. It was a ^eautiful and touching sight 
 to see these two aged and now Christian Kafir 
 women patiently waiting until the Lord should see 
 meet to call them home. 
 
 Old Sutu died some months after my visit. As 
 
Old Sutit. 35 
 
 she approached the termination of her ninety-five 
 years' pilgrimage, Mr. Gumming inquired how she 
 now felt regarding the Saviour. Lifting her head 
 from her pillow, she exclaimed with great fervour, 
 " I love my Lord greatl}^" Soon after she passed 
 gently away, leaving behind her many precious 
 memories. Indeed, when at any time in address- 
 ing the heathen, Sutu's conversion was referred to, 
 it never failed to command attention, and to leave 
 a deep impression. 
 
 Sutu's remains were interred in the neigh- 
 bouring native cemetery, amidst the sorrowings of 
 those who attended her funeral. 
 
 This sketch would be wanting in completeness 
 without a closing reference to Kame. She was no 
 doubt greatly influenced by Sutu's superior mental 
 abilities and Christian example. After the death 
 of the latter it was pleasing to find how she 
 awakened to a sense of her situation, and how 
 she seemed to assume somewhat of Sutu's char- 
 acter. She felt her loss, and longed to follow her 
 mistress and friend, to whom she had been so 
 devotedly attached, and whom she so faithfully 
 served. Her wishes were ere long gratified, for 
 
36 Old Sutit. 
 
 within a year she too had passed away to join 
 her beloved Sutu in praising Him who had called 
 them both out of darkness into His marvellous 
 lisfht. 
 
KAFIR DEVOTION IN TIME OF WAR. 
 
" Shall I drink the blood of the men that went in jeopardy 
 of their lives ? therefore he (David) would not drink it " — 
 2 Sam. xxiii. 17 (R.V.). 
 
KAFIR DEVOTION L\ TIME OF WAR. 
 
 O ELFISHNESS, which is everywhere inherent 
 in fallen human nature, has found in the 
 heathen Kafir congenial soil, and is indeed one of 
 his most striking characteristics. He has been 
 described as the " very incarnation of selfishness." 
 Thus the Rev. Henry Calderwood, already referred 
 to, mentions that during a famine (a very frequent 
 occurrence in South Africa, owing to long con- 
 tinued droughts), an English lady took into her 
 house a poor famished Kafir woman, reduced to a 
 state of the greatest weakness and helplessness. 
 The starving woman was by her fed and cared 
 for. When able for work again her benefactress 
 requested her to take a pail and fetch some water 
 for household purposes, when she coolly asked, 
 " What will you pay me ? " Even the converts 
 of the missions are far from being free of this vice 
 in its grosser forms. 
 
 39 
 
40 Ka/ir Devotion in Time of War. 
 
 The picture has, however, a bright side. One 
 instance among many may here be furnished, 
 showing the power of the gospel when received 
 into the heart in subduing this inborn selfishness. 
 The facts were supplied by Mr. Calderwood. 
 
 During the Kafir War of 1846, when his 
 beautiful station of Birklands, along with almost 
 every other station in Kafirland, was destroyed 
 by the Kafirs, and there seemed little hope of the 
 country getting soon again into a settled condi- 
 tion, Mr. Calderwood resolved to return, for a 
 time at least, to his native land. With this view 
 he proceeded to Grahamstown, where he met some 
 Christian friends, who expressed themselves as 
 strongly opposed to his leaving the country. He 
 yielded to their solicitations to remain, and the 
 more readil}^ that he had been requested by the 
 Governor to favour him with his advice as to what 
 was best to be done in the critical circumstances. 
 A number of Europeans in Fort Beaufort, where 
 he had resided after the destruction of his station, 
 conveyed to him their wish that he should return 
 and break to them the bread of life. He was 
 most anxious to do so, but the war was still at its 
 
Kafir Devotion in Time of War. 41 
 
 height, and the country between Grahamstovvn 
 and Fort Beaufort was overrun by the enemy 
 night and day, and consequently most dangerous. 
 The outlet from the difficulty came from an un- 
 expected quarter. 
 
 On the breaking out of hostilities, a body of 
 converted Kafirs with their families had been 
 settled by Mr, Calderwood at Fort Beaufort, under 
 circumstances of considerable peril. When they 
 came to know that he had decided to remain in 
 the country, twelve of these men agreed to go 
 and fetch their teacher and his family, if only they 
 could be provided with the means of defending 
 him and themselves from their own countrymen. 
 The needful weapons were speedily forthcoming, 
 and soon after they set off, travelling day and 
 night, until in the early morning they had reached 
 Mr. Calderwood's house in Grahamstovvn. On 
 being asked how they had dared to come, they 
 playfully said, " When we were coming for our 
 father we were bold and strong ; love has strong 
 arms and long legs ; make haste and come." 
 Words these that deserve to be printed in letters 
 of gold. Yet these very men, when first met with 
 
42 Kafir Devotion in Time of War. 
 
 by Mr. Caldervvood, a few years before, were 
 naked savages ! 
 
 Inquiring of Mrs. Calderwood as to what 
 should be done, she joyfully responded, " Let us 
 go at once ; we can be ready to-day ; " and by 
 the afternoon they had taken the road. The 
 journey, which occupied three days, was attended 
 by many anxieties and perils. In particular, Mr. 
 Calderwood was filled with the liveliest apprehen- 
 sions, as at night-fall they began to descend a 
 dangerous and uninviting pass, known as the 
 Queen's Road — said pass being suggestive of the 
 familiar lines in " The Lady of the Lake," in 
 which, when Fitz-James is impatient to meet 
 Roderick Dhu and his clan, that murderous chief- 
 tain is represented as suddenly calling his men 
 from their ambush : — 
 
 " Instant, through copse and heath, arose 
 Bonnets and spears, and bended bows ; 
 On right, on left, above, below, 
 Spring up at once the lurking foe ; 
 
 And every tuft of broom gives life 
 To plaided warrior, armed for strife. 
 That whistle garrisoned the glen 
 
Kafir Devotion in Time of War. 43 
 
 At once with full five hundred men, 
 As if the yawning hill to heaven 
 A subterranean host had given." 
 
 How he felt during the hours of darkness 
 throughout that eventful night is best told in 
 Mr, Calderwood's own words : — 
 
 '• The emotions," he wrote, " which then agitated my 
 breast, can never be described, and they can never be 
 forgotten by me. As I walked by the side of the wagon 
 containing all that was most dear to me on earth, I could 
 only dimly see the countenances of our faithful escort. As 
 I anxiously and hastily scanned them, their silent looks 
 assured me that what man could do for me and mine would 
 be done by them. My heart was too full to speak, and I 
 could only lift it up to Him who hears even the groaning of 
 the prisoner, when no words can be uttered. They read 
 my feelings with the keenness of true affection. They spoke 
 not, but pressed closer to the wagon, with their weapons 
 in their hands, and by their intensely interested looks they 
 seemed to say, in a way far more impressive than words 
 could convey, ' If an enemy approaches you or this wagon, 
 it must be over our bodies !' I felt almost ashamed of my 
 anxiety, and all but ceased to fear. We reached our desti- 
 nation in safety." 
 
 The ride to and from Grahamstown was like 
 that of Nehemiah, accompanied by his escort, from 
 Shushan to Jerusalem, equally dangerous, and 
 giving evidence of no small amount of courage, 
 
44 Kafir Devotion in Time of War. 
 
 the outcome in the one case, as in the other of 
 faith and trust in God. In both instances He 
 who was thus trusted was as a wall of fire round 
 about the travellers, bringing them through all 
 dangers to their respective destinations in safety 
 and peace. 
 
 It only remains to add that on Mr. Calderwood 
 offering these brave fellows some money as a small 
 token of his grateful appreciation of their praise- 
 worthy conduct, they, with genuine feeling, de- 
 clined it, saying, " Why should we take money 
 from our teacher ? What have you not done ? 
 What have you not suffered for and with us ? 
 You stood by us in danger. You have done for us 
 far more than money can do. You have brought 
 eternal life to us. We may not take money." 
 
 Let those who are in the habit of speaking or 
 writing disparagingly of efforts to evangelize the 
 natives of South Africa inwardly digest the simple 
 facts just related. In the writer's opinion the 
 history of professedly Christian lands furnishes 
 few more touching exhibitions of unselfish and 
 heroic devotion. 
 
EMNYAMENI. 
 WITNESSES FOR CHRIST IN AN UNLIKELY PLACE. 
 
"The wilderness and the solitary place shall be glad; 
 and the desert shall rejoice, and blossom as the rose." — 
 ISA. XXXV. I. 
 
 " I give waters in the wilderness, and rivers in the desert, 
 to give drink to My people, My chosen : the people which I 
 formed for Myself, that they might set forth My praise." — 
 ISA. xliii. 20, 21 (R.V.). 
 
EMNYAMENI. 
 WITNESSES FOR CHRIST IN AN UNLIKELY PLACE. 
 
 /"~\ NE of the liveliest congregations in connection 
 with the Burnshill Mission is that of Emny- 
 ameni, an out-station situated at a distance of 
 eighteen miles from the central one. The road 
 to it is through some of the grandest and most 
 beautiful scenery in South Africa, reminding the 
 traveller strongly of some parts of the Scottish 
 Highlands. In particular, I may note the Booma 
 Pass, a narrow, rocky gorge of the Keiskama, 
 where a sanguinary conflict took place in connec- 
 tion with the war of 1 846, between the Kafirs and 
 the British, and in which may still be seen an 
 inscription on a rock, commemorating the sad 
 fate of the British soldiers who fell there on the 
 occasion referred to. The district is a thoroughly 
 hilly one, and for the last few miles the only mode 
 
48 Emnyameni. 
 
 of reaching Emnyameni, from the Burnshill side, 
 is by walking, or on horseback, along a narrow 
 bridle-path on the hillside, with awkward breaks 
 here and there in continuity, necessitating the 
 exercise of the utmost caution. To one like my- 
 self, unaccustomed to the saddle, the ride from 
 the point at which the conveyance had to be left 
 behind to await our return was not without its 
 anxieties. But, thanks to a kind providence, and 
 to the faithful horse, which, tlioiigJi blind, was said 
 to be very sure-footed, knowing, as it did, every 
 bit of the way, the few miles to and fro were 
 accomplished without any mishap. One is re- 
 minded in this connection of Major Malan's 
 experiences. In his " Rides in the Mission Field 
 of South Africa " he writes : " I learned a lesson 
 of faith during these gallops. The plains of South 
 Africa are more or less full of large holes. In 
 galloping you pass them every moment. The 
 very large ones you can see and avoid. The 
 smaller ones you cannot. Your horse, however, 
 can see them ; and only keep yonr seat, and yon 
 are all right." Very true ; but what in the case 
 of a blijid horse ? More faith, the good Major 
 
Emnyameni. 49 
 
 would doubtless have replied. In the ride to 
 Emnyameni, fear, rather than faith, it must be 
 confessed, prevailed. My blind friend — blessings 
 on him, if he is still alive — did his best to reduce 
 that feeling to a minimum. 
 
 A more out-of-the-world, primitive place than 
 Emnyameni can hardly be imagined. Yet there, 
 with few external influences of a helpful nature, 
 religion appears to flourish to an extent which in 
 the circumstances could hardly have been looked 
 for. Let the following illustrations suffice. 
 
 On one occasion, on going there to preach, the 
 Rev. William Stuart, the missionary at Burnshill, 
 found an unusually large number of Red (heathen) 
 Kafirs assembled. Having inquired the cause, he 
 was informed that on hearing of his intention to 
 come and preach on the day in question, the 
 Christian natives laid their heads together to 
 arrange a feast, and had invited the Reds to share 
 in it. And, as Robert Moffat once remarked, the 
 natives of Africa " are always ready for a feast, 
 whatever else they dislike." The preaching, of 
 course, came first ; the feast followed. This was 
 taking the heathen by guile, showing a consider- 
 
 T.H. 4 
 
50 Emnyamefii. 
 
 able knowledge of human nature on the part of 
 the Christians. 
 
 When at Burnshill, in 1885, there appeared at 
 the Mission House, one forenoon towards the end 
 of the week, three young women, who had walked 
 from Emnyameni, having started therefrom at 
 break of day. They were in a very wet and 
 draggled condition, for not only had somewhat 
 heavy rain fallen by the way, but they had also 
 forded three rivers — the Wolf River, the Keiskama 
 at three different places, and another stream, the 
 name of which has escaped me. They had come 
 for the Burnshill Communion vessels for the ordi- 
 nance to be observed at Emnyameni on the fol- 
 lowing Sabbath. After resting for an hour and 
 a half, and getting some refreshment, they started 
 on the return journey, thus accomplishing a walk 
 of thirty-six miles in the course of the day, besides 
 fording the rivers a second time. Before leaving 
 the Mission House I had given each of them a 
 small bright blue shawl, which did duty at church 
 on the Communion Sabbath as an ornamental 
 covering for the head. The trouble to which 
 these young women put themselves in order to 
 
Emnyameni. 5 1 
 
 further the interests of the congregation of which 
 they were members is worthy of all commenda- 
 tion. 
 
 Mr. Stuart and I, along with the native teacher, 
 who accompanied us all the way on horseback, 
 and might at home have been taken for an out- 
 rider, set out on the Sabbath morning for Emnya- 
 meni. On our reaching that distant station fully 
 an hour after the usual time for service (having 
 been unavoidably detained on the way), we found 
 the entire congregation, including the heathen 
 chief, waiting for us outside the church. Previous 
 to going inside, the process of handshaking had to 
 be gone through with them all — men, women, and 
 children, including the Reds — and the heartiness 
 of it was unmistakable. The same thing had to 
 be repeated at the close of the service, which was 
 a somewhat lengthened one, with a break of about 
 half an hour in the middle. And not content 
 with such expressions of interest, a number re- 
 mained outside the native female teacher's hut, — 
 in which we were hospitably served with a sub- 
 stantial repast, which reflected the utmost credit 
 on her culinary arrangements, — their object being 
 
5 2 Emnyameni. 
 
 to give us a parting farewell after we had mounted 
 our steeds for the homeward journey. 
 
 The entire services of the day were intensely 
 interesting. The church was filled by as attentive 
 and devout an audience as I have witnessed any- 
 where, either in Scotland or in Africa. The sing- 
 ing was in the genuine Kafir style — thoroughly 
 hearty, if lacking somewhat in the artistic element. 
 Mr. Stuart and I were the only whites present. 
 Upwards of ninety took part in the ordinance of 
 the Supper ; and at Mr. Stuart's urgent request, 
 the writer gave the post-Communion address, Mr. 
 Stuart interpreting. What added to the interest 
 of the proceedings was the baptism of three infant 
 male Kafirs, all of whom, to their credit be it told, 
 behaved splendidly, partly owing, perhaps, to the 
 mothers being saved the irritating process of un- 
 robing. 
 
 As we did not get away from Emnyameni until 
 between four and five o'clock, darkness had closed 
 in upon us before we were half-way to Burnshill, 
 and it was of such a pitchy character that I was 
 led in the course of the journey to ask Mr. Stuart 
 how he managed to keep on the road, and Avas 
 
Evmyaineni. 53 
 
 informed in reply that he was not driving at all, 
 that the horse knew the road better than he did. 
 The intense darkness, indeed, was advantageous 
 rather than otherwise, as it gave me a grand op- 
 portunity of seeing the fire-flies, which were out in 
 full force, causing a brilliant illumination. It was 
 a new experience. 
 
 That Sabbath is numbered among the red-letter 
 days in my African tour. And I have cause also 
 to remember with gratitude to God His provi- 
 dential care, especially when crossing the rivers 
 after the sun had gone down. 
 
 It is of interest to add that the chief referred to 
 on page 5 1 afterwards embraced Christianity, and 
 was publicly baptized, fully four years ago, at 
 Burnshill, in the presence of a large congregation, 
 as were also, subsequently, several of the younger 
 members of his family. 
 
SIKO ROLISISO. 
 INSUFFICIENCY OF THE RED BLANKET. 
 
" I was well nigh in all evil." — Prov. v. 14 (R.V.). 
 
 " I thought on my ways, and turned my feet unto Thy 
 testimonies." — Ps. cxix. 59. 
 
S/KO ROLISISO. 
 INSUFFICIENCY OF THE RED BLANKET. 
 
 OIKO was born at Peddie, and was the son of 
 heathen parents, whose home in later years 
 was at Emnyameni. As a boy he attended for 
 several years the school at Burnshill, and lived 
 for some time in the house of the estimable Mr. 
 Laing, a former missionary in charge of that 
 station. In 1861 Siko removed to Lovedale, 
 attending the school classes for four years, after 
 which he was entered as an apprentice in the 
 blacksmith's department. While there, he was 
 noted as a ringleader among those who opposed 
 the truth, and when spoken to regarding his soul's 
 interests, simply mocked. Early in 1868 it was 
 found necessary to dismiss him, at least tempo- 
 rarily, for disorderly conduct, and for being a party 
 to a serious fight. 
 
 On his return to Emnyameni, Siko donned the 
 57 
 
58 Siko Rolisiso. 
 
 red blanket, thinking, doubtless, that by again 
 adopting this badge of heathenism he might secure 
 himself against Christian influences. But the 
 word of God is quick and powerful, and can pierce 
 through a Kafir's blanket, even to the inmost re- 
 cesses of the heart ; or, as a Christian Kafir 
 woman expressed it, " The Holy Ghost can work 
 under the red clay." 
 
 Shortly after the arrival of Mr. and Mrs. Stuart 
 at their field of labour, they visited, along with 
 the other out-stations, that of Emnyameni, with 
 the view of doing some evangelizing work, and 
 took up their quarters at Siko's father's kraal. 
 One day, in the absence of Mr. Stuart and the 
 interpreter, some heathen gathered round the 
 wagon ; and as Mrs. Stuart was anxious to ad- 
 dress a few words to them, she inquired if there 
 was any one who could act as interpreter, when 
 Siko stepped forward and volunteered his services. 
 On her expressing surprise that he, a Red Kafir, 
 should know English, he explained that he had 
 been educated first at Burnshill, and then at Love- 
 dale. Mrs. Stuart spoke seriously to him, referring 
 specially to the account which one who had en- 
 
Siko Rolisiso. 59 
 
 joyed such opportunities would have to give at 
 the day of judgment. 
 
 The seed thus sown in soil that was beyond 
 doubt unpropitious enough, by the missionary's 
 wife, as well as by Mr. Laing, Mr. Go van, Mr. 
 Mzimba, and others, of whom Siko ever after 
 spoke with the greatest respect, bore speedily 
 most precious fruit. For he soon found his way 
 to the Mission House, joined the candidates' class, 
 and was in due time received into the membership 
 of the Church. 
 
 The reader may form some idea of the intensity 
 of Siko's heathenism and opposition to gospel 
 truth from the fact that when the Rev. Mpambani 
 Mzimba, the native minister at Lovedale, heard of 
 his conversion he held up his hands in amaze- 
 ment, and said that after Siko he would never 
 despair of any one ; while Siko himself, on being 
 asked on one occasion how he felt when speaking 
 mockingly of religion, replied, " The man inside 
 was very sick and very bad sometimes." Poor 
 fellow ! he was afterwards accidentally and fatally 
 wounded while hunting in the forest near his own 
 home. He died after eight days of intense suffer- 
 
6o Siko Ro/isiso. 
 
 ing, during which, as Mr. Stuart expressed it, "his 
 Christianity shone forth clear as the noon-day 
 sun." But indeed, from the day of his conversion 
 his Hfe had been in full harmony with his profes- 
 sion. So well was this recognised by the Christian 
 people among whom he lived that they wished to 
 elect him to a post of greater usefulness. But ere 
 their wishes could be given effect to his heavenly 
 Master called him to the higher service of the 
 sanctuary above. 
 
MB IK ATA QONYIWEYO. 
 A TOILING LIFE AND A PEACEFUL DEATH. 
 
" I am already being offered. ... I have fought 
 the good fight, I have finished the course, I have kept the 
 faith]: henceforth there is laid up for me the crown of 
 righteousness."— 2 Tim. iv. 6-8 (R.V.). 
 
MBIKA TA QONYIIVE YO. 
 A TOILING LIFE AND A PEACEFUL DEATH. 
 
 nr^HE following brief narrative is extracted from 
 " Lovedale, Past and Present," and is 
 inserted among these sketches as illustrating the 
 beneficial effects of missionary labour. 
 
 " Mbikata Qonyiweyo was born near Berlin, 
 King William's Town, in 1846. His parents were 
 not Christians, and both died when he was com- 
 paratively young. He was never at school before 
 coming to Lovedale, but taught himself so far, 
 and could read the Kafir New Testament when 
 he joined the school classes in September, 1873, 
 at the age of twenty-seven. He knew nothing of 
 English, and could not write. After being in 
 school for ten months he became a wagon-maker's 
 apprentice. In 1878, the fourth year of his en- 
 gagement, he fell into bad health, and died of 
 
 ■consumption. He left a legacy of five pounds to 
 
 63 
 
64 Mbikata Qonyiweyo. 
 
 the native Church at Lovedale, of which he was a 
 member. His character was that of a humble, 
 conscientious Christian man, and he was esteemed 
 by all who knew him." 
 
 The following notice of his death was published 
 in the Lovedale Nezvs : — 
 
 " Mbikata Qonyiweyo died here on 17th March, 
 1878, He was well known to all at Lovedale. 
 Those who knew him most intimately can testify 
 to his thoroughly Christian character. He was 
 one of those who offered to go to Livingstonia 
 when the first call for men was made, and was 
 one of the most regular at his post on Sundays in 
 the work of visiting the kraals. In his note-book 
 is a memorandum of a very interesting meeting 
 in the Gaga, where there was a great interest 
 created, and it is hoped some souls saved. His 
 missionary, Rev. R. Ross, Toleni, Transkei, who 
 had evidently watched him carefully, writes thus 
 of him : ' His story is a touching one from begin- 
 ning to end. I believe he has got rest at last. 
 What a long fight he has had with the troubles of 
 this world for twenty-two years, and a hard fight 
 it was. A tamba boy, seeking food and a home 
 
Mbikata Qonyiweyo. 65 
 
 — a stable boy in the stables of the police of the 
 Idutywa, seeking a liveHhood — a herd boy among 
 the farmers near Maclean — taken up and cruelly 
 treated, and well-nigh killed on suspicion of having 
 been the murderer of a Dutch child ; he is proved 
 innocent and sent off a wanderer among the 
 Transkei Fingoes, where he is received and kindly 
 treated by one of the Christians ; here he stays 
 working, and wishing to be fed with the crumbs 
 that fall from the gospel and education tables of 
 these Fingoes — his getting a very little education 
 — 'his hearing and receiving the gospel, then 
 admitted into the Church — his next movement to 
 Fort Beaufort to earn money — then his return to 
 the Transkei to make arrangements for entering 
 Lovedale — waiting a considerable time in sus- 
 pense, then getting a letter of introduction to Dr. 
 Stewart — he is received, he stays, first as pupil, 
 and then enters as an apprentice — works on for a 
 time — then comes the end, and the words, " I am 
 ready " — and dies peacefully.' " 
 
 T.H. 
 
ZIBI, THE AMATOLA CHIEF^ 
 
 67 
 
" Cast thy bread upon the waters : for thou shalt find it 
 after many days. ... In the morning sow thy seed, 
 and in the evening withhold not thine hand : for thou 
 knowest not which shall prosper, whether this or that, or 
 whether they both shall be alike good." — ECCLES. xi. i, 6 
 (R.V.). 
 
 68 
 
ZIBI, THE AMATOLA CHIEF. 
 
 " I ""HE old Chief Zibi at Falconer, an out- 
 station of the Burnshill Mission, about 
 eight miles distant, was a great friend of the Rev. 
 James Laing. He not only gave him substantial 
 personal aid in the building of the church, but 
 got his people to do so also. Nevertheless, he 
 continued a red heathen to very near the end of 
 his life. This was the more remarkable, seeing 
 one of his wives and five of her children, includ- 
 ing the eldest son, as well as a sister of Zibi's, had 
 all of them become followers of Christ — the first 
 of them as far back as 1858. He had thus been 
 surrounded, as it were, for many years by -a daily 
 net-work of Christian influence, and the wonder 
 is that he was able to hold out so long. A case 
 such as his — and it is not an uncommon one — 
 shows the terrible hold that heathen customs have 
 
 69 
 
70 Zibi, the Ainatola Chief. 
 
 over those who are under their pernicious sway, 
 notwithstanding a measure of enh'ghtenment. 
 
 Latterly, a marked change came over the old 
 chief. When within a few months of his death 
 Zibi showed much anxiety to converse on Divine 
 things with Mr. Stuart, the present missionary, but 
 he passed away without having given formal ex- 
 pression to his faith in Christ, and his acceptance 
 of Him as His Saviour. The circumstances, how- 
 ever, attending his interment were remarkable, 
 and lead one to indulge the confident hope that 
 ere his departure he had been enabled to take 
 shelter in the cleft of the Smitten Rock. 
 
 In connection with the interment of a chief, 
 according to the usual practice, a deep hole is dug 
 close by his kraal, and near the foot of it another 
 opening is made, into which the naked body is 
 placed in a sitting posture, along with his clothes, 
 assegais, ornaments, and all else that he most 
 highly valued when alive. All arrangements are 
 made by the counsellors, and the chief cannot be 
 buried otherwise without their consent. In the case 
 under consideration, Zibi, contrary to expectation, 
 was put into an ordinary wooden coffin, and buried 
 
Zibi, the A mat o la Chief. "ji 
 
 in the Mission burying-ground in the presence 
 of his counsellors, Mr. Stuart conducting a service 
 at the grave, in which he was assisted by the Rev. 
 Elijah Makiwane, of Macfarlan. Zibi's son and 
 successor, who happily is a Christian, had no 
 doubt something to do with the funeral arrange- 
 ments. It is, however, more than probable that, 
 when approaching his end, Zibi had not only fully 
 consented to these, but had also given specific 
 instructions regarding his interment, and that his 
 counsellors, however they may have felt, did not 
 dare to act contrary to his wishes. This is the 
 more likely as Zibi had continued to the last 
 friendly to the missionaries, and helpful to the 
 cause of education, notwithstanding that Chris- 
 tianity had cost him several wives. The " great " 
 wife left him for conscience sake, as he was living 
 in sin with other women. So likewise did a 
 second, who was the mother of his successor. 
 
 Zibi's widow was a red at the time of the chiefs 
 death, but the singular circumstance just narrated 
 seemed to have been blessed to her. The morning 
 after my arrival at Burnshill, in 1885, she turned 
 up at the Candidates' class, to the great surprise 
 
72 Zibi, the A mat o la Chief. 
 
 of Mr. and Mrs. Stuart, and was in due course 
 received into the membership of the Church. Not 
 long afterwards she migrated to the Tora, in the 
 Transkei territory, where Zibi's oldest son, also a 
 Christian and an elder of the Church, resides. 
 There she still lives and maintains her Christian 
 character. One of Zibi's sons — Daniel by name — 
 is spoken of as a very devoted Christian, a power- 
 ful speaker, and a successful worker. 
 
 Some, perhaps, may question the propriety of 
 citing a case of the nature just described. Is it 
 not possible that Zibi, and others in similar cir- 
 cumstances, without it may be even the dying 
 thief's articulate confession, were while life re- 
 mained translated from the kingdom of darkness 
 into the kingdom of God's dear Son ? Who shall 
 dare to limit the Holy One of Israel in His 
 gracious dealings with the children of men ? 
 
 Mr. Laing, as well as his immediate successor, 
 the godly and devoted Donald MacLeod, having 
 predeceased the old chief, it was not given to these 
 honoured missionaries to see even such fruit of 
 their labours. But the time is coming when both 
 sowers and reapers shall rejoice together. 
 
CECILIA M. MS I KIN YA. 
 A BRIGHT SUNSET. 
 
" I drew them with cords of a man, with bands of love. 
 HoSEA xi. 4. 
 
CECILIA M. MSIKINYA. 
 A BRIGHT SUNSET. 
 
 YTT'HEN in South Africa in 1885, as I went 
 from place to place, it interested me greatly 
 to hear of the quite remarkable impression which 
 the late Dr. A. N. Somerville, in the course of his 
 tour in 1883, made upon Europeans and natives 
 alike. His visit to Lovedale Mission Station was 
 memorable not only as furnishing the opportunity 
 for his opening the large hall of the new and noble 
 Institution in the month of May of that year, but 
 also and specially as the occasion for the sowing 
 of seed which was destined to bear most blessed 
 fruit. 
 
 It did so in one case at least — that of Cecilia 
 Mary Msikinya, one of the older girls in the 
 Female Institution, who, on account of her love- 
 able nature, was a general favourite with the 
 pupils, and who had distinguished herself by dili- 
 
76 Cecilia M. Msikinya. 
 
 gent and successful study. But up to the time of 
 Dr. Somerville's visit, notwithstanding that the 
 necessity of a personal interest in Christ had fre- 
 quently been pressed upon her, as upon others, 
 Cecilia withal knew not the Lord. Now, however, 
 the time to favour her had come. 
 
 The subject of one of Dr. Somerville's addresses 
 was the unrestful state of Noah's dove. In his 
 usual felicitous and graphic way he described it 
 fluttering round the outside of the ark. This was 
 felt by Cecilia to be a picture of her own condition. 
 Then the hand lovingly stretched out to draw 
 the helpless bird to rest and peace told what 
 the Saviour was waiting to do for her. It was 
 enough : — 
 
 " So to the Ark she fled, 
 With weary, drooping head, 
 To seek for rest." 
 
 And she found it in Christ, for that very night 
 she surrendered herself heart and soul to Him for 
 forgiveness and salvation. 
 
 The new life then received was full of promise, 
 and was solemnly and gladly laid on God's altar, 
 to be devoted to work among the Red Kafirs, 
 
Cecilia M. Msikinya. 77 
 
 Cecilia practically saying, in the lines by Richard 
 Baxter, — 
 
 " If life be long, I will be glad 
 That I may long obey : 
 If short, yet why should I be sad 
 To rise to endless day ? " 
 
 It was not the will of Him who had so tenderly 
 drawn her to Himself, that her life should be a 
 prolonged one. The seeds of a disease which has 
 slain its thousands had, by exposure to a wetting 
 rain while resident at Healdtown, been laid in 
 Cecilia's constitution, and slowly, but all too 
 surely, it ran its fatal course. 
 
 During the long weary months of declining 
 health Cecilia was tenderly cared for by the late 
 Mrs. Muirhead, then the esteemed superintendent 
 of that Institution, who from first to last had taken 
 the deepest interest in all that concerned her 
 bodily and spiritual welfare. On the occasion of 
 my visit she told me the above-mentioned circum- 
 stances, and at her request I was very pleased to 
 have the opportunity once and again of conversing 
 with Cecilia. She greatly impressed me by her 
 modest, subdued, and thoughtful manner. It 
 
78 Cecilia M, Msikinya. 
 
 seemed to be that of one who was Hving habitu- 
 ally under the influence of divine and eternal 
 things. 
 
 Previous to my departure from Lovedale it had 
 been arranged that Cecilia should go and reside, 
 for a time at least, with her uncle, the Rev. David 
 Msikinya, who was for some years a pupil and 
 student of the Lovedale Institution, and at the 
 time referred to was in charge of a Wesleyan 
 mission station at Amatole, near King William's 
 Town. It was hoped that the change might prove 
 beneficial. This hope, alas ! was not destined to 
 be realized. When the time of her leaving drew 
 near, the girls of the Institution were greatly 
 affected — so much so, that it was thought better 
 to keep them within doors when the actual depar- 
 ture occurred. Dr. Stewart having sent along his 
 spider, Mrs. Muirhead and Cecilia drove off one 
 pleasant June morning, after the doctor and I and 
 one or two others had given the young invalid an 
 affectionate and, as it proved, a final farewell. 
 Cecilia, as was her wont, was wonderfully calm, 
 and evidently did her utmost to restrain her pent- 
 up feelings. 
 
Cecilia M. Msikinya. 79 
 
 Though comfortably settled in her new quarters, 
 and receiving from friendly hands every care and 
 attention, Cecilia continued gradually to decline, 
 and in the month of O.ctober of that same year 
 passed peacefully away to her heavenly home, 
 where all tears are for ever wiped away, and there 
 is no more death, neither sorrow nor crying, nor 
 any more pain. One is reminded by her case of 
 those other lines, — 
 
 " It is not death to die, 
 To leave this weary road, 
 And 'midst the brotherhood on high 
 To be at home with God." 
 
 As Mrs. Muirhead expressed it in a letter to the 
 writer, " it seemed mysterious that we should have 
 to yield up our brightest and best. To Cecilia, 
 however," as she further remarked, " it was but 
 granting her own heart's desire ; for, as she said, 
 ' to be with Christ is far better.' " Little did Mrs. 
 Muirhead think when she penned these words, that 
 she was so soon to follow her loved pupil to the 
 better land : — 
 
 " Even so, Father, for so it seemed good 
 IN Thy sight." 
 
TOBY UN DAY/. 
 A RECORD OF FIFTY YEARS' SERVICE. 
 
 T.H. 
 
" Demetrius hath the witness of all men, and of the truth 
 itself."— 3 John 12 (R.V.). 
 
TOBY UNDAYI. 
 A RECORD OF FIFTY YEARS' SERVICE. 
 
 T T is the custom in the South African native 
 Churches for the elders to take part in the 
 devotional exercises, and even, in the absence of 
 the missionary, to conduct the entire service ; and 
 though I did not understand what was said, the 
 fluency and fervency of their prayers and ad- 
 dresses seldom failed to impress me. I was par- 
 ticularly struck with one of them when at 
 Emgvvali, perhaps the more so on account of its 
 being the first occasion of my worshipping in a 
 native church. On mentioning the matter to the 
 Rev. Mr. Gumming, I was informed that the native 
 referred to — the subject of this notice — besides 
 being an old and consistent Christian, had also 
 quite a remarkable gift of prayer. A sketch by 
 Mr. Cumming of this estimable evangelist, who 
 lately passed away, having appeared in the July 
 
84 Toby Undayi. 
 
 number of the United Presbyterian Church Mis- 
 sionary Record for 1891, I am indebted to the 
 editor for permission to include it in the present 
 volume. The leading particulars were furnished 
 to me on the occasion of my visit, but it is a 
 satisfaction to be able to present them in this 
 more complete narrative. 
 
 " The story," Mr. Gumming writes, " of Toby 
 Undayi's conversion is remarkable. One of the 
 bravest and most fearless of Tyali's young warriors, 
 he wished, like other young Kafirs of his age, to 
 get married, but had not the means. To procure 
 these, he entered the colony by night, seized some 
 horses, and returning, concealed them in the wood 
 behind the Chumie school. On Sabbath morn- 
 ing he entered the church after the people had 
 assembled for worship ; and just as he entered, 
 the Rev. William Chalmers read out the text, 
 ' Thou shalt not steal' The word pierced his 
 heart, he stood confounded, wondering how the 
 teacher could know what he had been doing. 
 That night he returned the horses to the place 
 whence he had taken them. Then he came to 
 the teacher, confessed his sin, was received into 
 
Toby Undayi. 85 
 
 the inquirer's class, and in due time into the 
 Church, where his decision of character soon gained 
 for him a leading influence among the people. 
 
 "In 1843 Toby was appointed to take charge 
 of the station in Tembuland, left vacant by Mr. 
 Cumming's removal elsewhere. There he laboured 
 till the war of 1846 forced him to fly to Glenthorn, 
 where Mr. Chalmers, Mr. Cumming, and a number 
 of the native Christians had already found refuge. 
 It was a time of sore trial, all the stations were 
 destroyed, and Mr. Chalmers succumbed to the 
 privations he had suffered. Toby refused to eat 
 the bread of idleness during the season of waiting, 
 and took a somewhat hazardous engagement as a 
 shepherd, until the restoration of peace allowed 
 him to resume work under Mr. Cumming at 
 Chumie, 
 
 "The year 1850 brought upon Toby an accumu- 
 lation of trials. War again broke out, plunging 
 everything into confusion, and compelling the 
 native Christians to seek safety at Peelton. While 
 tarrying there, having lost all his goods and 
 suffered many privations, he was called to lay his 
 three children, one after another, in an early grave. 
 
86 Toby Undayi. 
 
 " Though thus ' written childless,' his faith en- 
 dured in submission to the Divine will. 
 
 " Emgwali was in due time prepared for the 
 fugitives, and in 1857 Messrs. Soga and Johnston 
 opened the Mission station there, Mr. Johnston 
 being succeeded after two years by Mr. John A. 
 Chalmers. In 1861 Mr. Chalmers went to open 
 Henderson Station in the midst of Anta's tribe, 
 and Toby, mindful of the tie which had bound 
 him to the father, followed the son to the new 
 field. It was a wild country, a series of deep 
 glens and precipitous mountains without roads, 
 where missionary and evangelist found it labori- 
 ous toil to reach the kraals high upon difficult 
 heights, or remote in deep ravines. Their toil was 
 crowned with early promise, a Church was formed 
 and schools planted. But the promise was soon 
 blighted. Mr. Brownlee, the Chief Commissioner, 
 had by his high character and integrity exercised 
 an admirable moral influence upon the district, 
 and the disappointment occasioned to the tribes 
 by his removal was deepened into resentment by 
 their being placed under the control of his former 
 clerk, who was quite a youth. Intimately con- 
 
Toby U^tdayi. 87 
 
 nected with the removal of Mr. Brownlee was the 
 refusal of Sandilli to comply with the wish of the 
 Government that he should remove beyond the 
 Kei river into the Galeka territory. The people 
 felt they were no longer secure in their old terri- 
 tory, that their days in it were numbered ; and, 
 unhappily, they abandoned themselves to intem- 
 perance. Their drunken revels sometimes became 
 like the orgies of demons. Often would Toby lift 
 up his voice like a trumpet and warn the people 
 amidst jeers and laughter to give up their evil 
 ways and turn unto the Lord. 
 
 " Such a state of society could not continue 
 long. In 1877 war broke out. The people were 
 driven from their country. Henderson Station 
 was burned, and the native Christians fled to 
 Emgwali. The new governor. Sir Bartle Frere, 
 proclaimed Emgwali a place of refuge for all. 
 loyally disposed Kafirs. Hundreds, thousands 
 even, of homeless men, women, and children took 
 advantage of the boon. A precious opportunity 
 was thus given of sowing gospel seed among poor 
 outcasts, by many of whom the sound of Jesus' 
 name had never been heard. Many on the station, 
 
88 Toby Undayi. 
 
 unaccustomed to teach, were stirred up to take part 
 in the work, and throughout this special season of 
 evangelistic labour Toby was in his element. 
 
 " When peace was restored, and the remaining 
 Kafirs located in Galekaland, Emgwali was left 
 like a garden in the midst of a desert. The school 
 people alone were allowed to remain. The sur- 
 rounding country was surveyed and divided into 
 farms ; these farms were soon occupied, and the 
 farmers required servants. This opened up a new 
 sphere of labour to Toby. He was appointed to 
 visit these farms with the consent of the owners, 
 and instruct the native servants as he had oppor- 
 tunity. At the first place to which he went the 
 farmer at once consented, and added, pointing to 
 a shed, ' There is a place for you to speak. I will 
 call the people, and I will come myself with my 
 wife and children, for we understand the Kafir 
 tongue, and we shall hear what you have to say to 
 them.' It was a trial to Toby, but he so spake, 
 that when he was done, the farmer said, ' You may 
 come here as often as you like. I have no fear of 
 your stirring up the Kafirs against their masters. 
 I will speak a good word for you to all my neigh- 
 
Toby Uiidayi. 89 
 
 hours.' The same farmer afterwards said to Mr. 
 Gumming, ' A better man than Toby, and a more 
 honest Kafir I do not believe you have among all 
 your station people.' Thus Toby, by the sincerity 
 of his Christian character and bearing, overcame 
 the strong prejudice prevailing among the farmers 
 against the school people interfering with their ser- 
 vants, and opened for himself doors of usefulness. 
 
 " Tall, erect and spare, Toby moved about 
 Emgwali, compelling by his firm and composed 
 demeanour the respect even of those most pre- 
 judiced against the Kafirs, and welcomed wher- 
 ever he was known. He was an acceptable 
 preacher, a faithful and judicious elder, and a 
 sympathetic friend to the suffering and the be- 
 reaved. As years advanced, the asthma, which 
 had often added distress to the toil of his travels 
 around Henderson Station, became very oppres- 
 sive, and frequently laid him aside. At length he 
 ' set his house in order,' and waited patiently for 
 the desired change. His end was peace (this was 
 in 1890). 'The memory of the wicked shall rot, 
 but the righteous shall be held ni everlasting re- 
 membrance.' " 
 
FERMA. 
 FROM THE ANT MOUND TO THE MISSION HOUSE. 
 
" O Lord, truly I am Thy servant . . . Thou hast 
 loosed my bonds. I will offer to Thee the sacrifice of 
 thanksgiving." — Ps. cxvi. i6, 17. 
 
FERMA. 
 FROM THE ANT MOUND TO THE MISSION HOUSE. 
 
 TV /T ANY bad things have been laid at the door 
 "^ ■*■ of the Kafir, and not least, as already- 
 mentioned, that of ingratitude. This is certainly 
 true, speaking generally, as regards the heathen 
 Kafir. But when God by His Spirit changes the 
 heart, old things pass away, and this evil charac- 
 teristic with the rest, in measure at least. It did 
 so, at all events, in one case that I came across. 
 
 Among those who joined the rebels in the last 
 great war between the Kafirs and the British in 
 1877-78 were a Kafir and his four sons. The 
 father was killed, and at the close of the war, 
 when the rebel camp in the Pirie Bush was broken 
 up, the four brothers tried to make good their 
 escape. They found their way to the neighbour- 
 hood of Peelton, and were congratulating them- 
 selves that they had not been seen by any of the 
 
94 Ferma. 
 
 enemy. But they were seen by some soldiers, who 
 fired upon them. One of the brothers was killed. 
 Two of the others fled and made for the coast, 
 which they reached in safety. A ball passed 
 through the thigh of the fourth, making escape in 
 his case all but impossible. This young man was 
 in his eighteenth year, and bore the name of 
 Ferma. Observing an empty ant mound close by, 
 he managed to crawl into it, and there, undis- 
 covered by the soldiers, when they came to see 
 whether their shots had taken effect, he remained 
 until darkness set in. Under cover of night he 
 made his way, with the greatest difficulty, to the 
 Mission House at Peelton, three miles off, and 
 lying about ten miles from King William's Town, 
 on the gentle slope of an undulating plain, 
 bounded in the distance by a fine range of 
 mountains. 
 
 The Rev. Mr. Birt, of the London Missionary 
 Society, on learning that the wounded Kafir was 
 one of the rebels, immediately wrote to the magis- 
 trate of the district, informing him of what had 
 happened. In reply, he was requested to retain 
 the rebel until the ball was extracted, and he had 
 
Ferma. 95 
 
 recovered from his wound, when the magistrate 
 was to be again communicated with. This was 
 accordingly done. After three months Ferma, 
 who had been accommodated in the Mission 
 House, having quite recovered, Mr. Birt wrote, as 
 instructed, and was desired still to retain him until 
 further advised. When I saw him in 1885, and 
 again in 1887, no instructions had ever been 
 received. During all those years Ferma was a 
 trusted servant in Mr. Birt's family, as he still is, 
 for anything I know to the contrary. 
 
 As soon as Ferma came into Mr. Birt's house 
 in 1878, he showed an eager desire to learn, and 
 gladly availed himself of help from all who were 
 willing to teach him to read, etc. And so well 
 did he profit by Mr. Birt's instructions that before 
 a year had passed he had the satisfaction of bap- 
 tizing him on a profession of his faith in Christ. 
 Several years afterwards Mr. Birt and his family 
 were arranging to go on a visit to England, and 
 told Ferma that he would need to look out for 
 another master. The young man was in great dis- 
 tress, and begged to be allowed to remain and 
 take charge of the house durine their absence. 
 
96 Ferma. 
 
 To this proposal Mr. Birt consented, and on his 
 return to Peelton he found that Ferma had done 
 his duty most faithfully, house and garden being 
 in the best of order. 
 
 Mr. Birt had repeatedly urged Ferma to accept 
 of wages ; but he, on each occasion, resolutely 
 refused. It was not until a few years ago, when 
 Ferma intimated his intention of getting married, 
 that he was induced to take any, and even then 
 it was with expressions of regret. Such was 
 Ferma's gratitude. 
 
 There is perhaps no mission station in South 
 Africa where more solid and successful work has 
 been done than at Peelton. The appearance of 
 the purely native village — with its broad and well- 
 kept road, its tidy houses and garden plots, its 
 large and handsome church, built almost entirely 
 by the natives, and the well-conditioned appear- 
 ance of the people — all convey the impression that 
 the best of influences have been brought to bear 
 upon it. This gratifying result is due to the 
 lengthened and indefatigable labours of Mr. Birt, 
 and to the excellent training which the girls 
 receive in the Shaftesbury Home — an institution 
 
Ferina. 9 7 
 
 which, under Miss Sturrock's admirable manage- 
 ment, is second to none in South Africa. Such as 
 doubt the civilizing influence of Christian missions 
 may advantageously pay a visit to Peelton. 
 
 T.H. 
 
NOTESSI JAZA. 
 SOWING BESIDE ALL WATERS. 
 
" God, that said., Light shall shine otct of daf'kness, who 
 shinedin oitr hearts, to give the light of the knowledge of the 
 glory of God in the face of fesus Christ . . . We are 
 pressed on every side, yet not straitened; perplexed, yet not 
 unto despair J pursued, yet not forsaken ; sinitten down, yet 
 not destroyed ; always bearing about in the body the dying of 
 Jesus, that the life also of Jesus may be manifested in our 
 bodyr—2 Cor. iv. 6-10 (R.V.). 
 
NOTESSI JAZA. 
 SOWING BESIDE ALL WATERS. 
 
 "O EING anxious to make out a brief visit to the 
 Mission station at Main, in Tembuland, it 
 was arranged that Mr. W. W. Anderson, one of 
 the teachers in the Blythswood Institution, should 
 drive me thither. It involved a journey of thirty 
 miles over an undulating, treeless, pastoral district, 
 which in 1885, owing to severe and long-continued 
 drought, was in a very parched condition. As 
 Main was not reached until about seven o'clock in 
 the evening, and it was necessary that we should 
 leave the following morning, shortly after ten, there 
 was little time for seeing the people and the work. 
 I had to be satisfied by attending the early morn- 
 ing prayer-meeting and shaking hands at the 
 close with the native teacher, and such of the 
 native elders and members as were present. 
 
 After breakfast, accompanied by the Rev. D. 
 Doig Young and Mrs. Young, Dr. Weir, Mr. An- 
 
1 02 Notes si Jaza. 
 
 derson, and the native teacher, I had also the 
 satisfaction of meeting and addressing Chief Vityi, 
 with his wives and counsellors and some of his 
 people, the native teacher interpreting. My re- 
 marks, though meant for all, were specially 
 addressed to the chief, whose hand, after a good 
 hearty shake, I continued to keep a hold of until 
 I had finished. He listened very attentively, and 
 when remonstrated with for his non-attendance at 
 the services, and for not sending his children to 
 school, readily admitted the truth of all that had 
 been said, pleading by way of excuse that " the 
 Tembu's head was hard." Notwithstanding pro- 
 mises made not only then, but at other times also, 
 to Mr. Doig Young, this heathen chief, I regret to 
 say, still clings to his heathenism. But prayer is 
 being made for him without ceasing, and it cannot 
 be doubted that he will yet become a trophy of 
 Divine grace. Of this there is an earnest in the 
 fact that one of his sons has been for some time 
 past, with his father's consent, an inmate of the 
 Mission House.^ 
 
 ^ Since this was in type intimation has been made of 
 Vityi's somewhat sudden death. 
 
N'ofcssi Jaza. 103 
 
 I would have liked much to have made the 
 acquaintance of Notessi Jaza, the subject of this 
 paper ; but as, for the reason assigned, this could 
 not be done, I am glad to be able to transfer 
 from the Report of the Mission at Main for 1890, 
 the sketch there given of her history. Mr. Doig 
 Young writes : — 
 
 " Notessi's home was originally at Burnshill. 
 While staying there no fewer than nine of her 
 children died. Her husband died too — died a 
 heathen. She at that time was a heathen also. 
 Soon thereafter she removed to the Lovedale dis- 
 trict, settling down at Gaga. While there the 
 good seed which Mr. Laing had sown brought 
 forth fruit. Notessi was converted. 
 
 " Thenceforward she set herself resolutely to put 
 down all heathen customs. She gave herself also 
 to prayer, so much so, that Nomatafa (wife of the 
 Evangelist) said to her, ' I am a much older 
 Christian than you ; hut in prayer you are an ex- 
 ample to me. True, in your case the last shall be 
 first.' Being the first in her village to become 
 a Christian, she had to endure much persecution. 
 But she was enabled to bear it all meekly. 
 
I04 Notes si Jaza. 
 
 " Though a widow and a grandmother she at- 
 tended school and set herself to learn to read, 
 that she might be able to read God's Word. 
 And so earnestly did she apply herself, that by 
 the end of a year she was able to read the New 
 Testament. Then she at once began to hold 
 prayer - meetings, and try to lead others to the 
 Saviour. In that work she spared not herself, 
 sowing the seed beside all waters. And God 
 caused it to prosper ; for a considerable number 
 were led to Jesus by her. 
 
 " Notessi joined the Total Abstinence movement, 
 and from the first she waged war against even 
 what is called ' moderate drinking' of Kafir beer. 
 She and a number of like-minded women adver- 
 tised a meeting at Macfarlan on the Beer Question. 
 Several young men who had been educated at 
 Lovedale, hearing of this, took their Bibles to 
 the meeting, boasting that they would soon close 
 the mouth of these bold, uneducated women. But 
 the young men themselves were silenced. And 
 no fewer than twenty signed the pledge at the 
 meeting. 
 
 " Though poor in this world's goods Notessi 
 
Notessi Jaza. 105 
 
 found a way of obtaining some money to give to 
 the cause of Christ. She often hired herself out 
 just that she might get something to give. We re- 
 member a characteristic instance of this grace of 
 giving. Having got ten shilhngs from a gentle- 
 man for certain valuable information as to medical 
 plants, she at once, while looking at the half- 
 sovereign in her hand, exclaimed, ' How good 
 God is ! I will now be able to give my yearly 
 contribution to the Church.' And when she 
 uttered this she was sadly in need of clothes for 
 her body. But to the very last she always man- 
 aged to give the promised contribution, at least six 
 shillings a year, to the Presbytery's fund, besides 
 something to the other funds ; and her collector 
 was able, after her death, to say that Notessi had 
 no arrears for anything. 
 
 " Notessi was also very hospitable to strangers, 
 and had a very warm heart to children. Almost 
 every time we went to see her we found her sur- 
 rounded by little children. And for a considerable 
 time before her death she was in the habit of put- 
 ting aside every day some milk for a little child 
 that came regularly to drink it and fall asleep on 
 
1 06 Notessi Jaza. 
 
 her knee. Yet she needed that milk herself. And 
 so one said to her one day, ' You need that milk 
 yourself. Why do you give it to the child ? Can 
 her mother not get milk for her ? ' To which 
 Notessi quickly answered, ' Her mother is not 
 kind to her. And I think Jesus would like me to 
 care for the little one.' 
 
 " During the few years Notessi spent at Main, 
 she proved a valuable assistant as Bible-ivoman. 
 Much precious seed was sown by her in the stub- 
 born soil we met with in Tembuland. Her per- 
 sonal influence on fellow-Christians was great, and 
 its fruit is still visible, very markedly indeed, in one 
 or two that came into close contact with her. 
 
 " And now we have to record that Notessi has 
 been called by the Master to serve in His temple 
 above. She suffered much for a considerable time 
 before the end came. But she bore all with 
 Christian patience. Her faith was clear — never 
 a shadow of a doubt crossed her mind. She 
 loved to think of the affliction sent her as the 
 process of polishing her for occupying her place 
 in the spiritual temple above. Having no desire 
 to stay, when one would speak as if she might be 
 
Notessi Jaza. i o 7 
 
 spared, and suggest special prayer for this, she 
 would say, ' You may pray if you like ; but I 
 long to go home.' Jesus was with her. She 
 knew it. She spoke of it. And now she is not 
 here ; because He has taken her home." 
 
 The secret of Notessi's contented, useful and 
 happy life will be found in the verses prefixed to 
 this sketch, and she herself might have expressed 
 it in the words of the hymn : — 
 
 " Faith can sing through days of sorrow. 
 All will be well. 
 On our Father's love relying, 
 Jesus every need supplying, 
 Or in living or in dying, 
 All must be well.'' 
 
TOLENI. 
 A FIELD WHICH THE LOUD HATH BLESSED. 
 
 109 
 
" And the word of the Lord was published throughout all 
 the region," — Acts xiii. 49. 
 
 " He (Paul) went through Syria and Cilicia, confirming the 
 churches." — xv. 41. 
 
 " So the churches were strengthened in the faith, and in- 
 creased in number daily." — xvi. 5 (R.\'.). 
 
TOLENI, 
 A FIELD WHICH THE LORD HATH BLESSED. 
 
 "T) EFERENCE has been made elsewhere to the 
 mental capacity of the African. A remark- 
 able instance of it will be found in the following 
 narrative of a two weeks' evangelistic tour in the 
 Toleni district of the Transkei, from the pen of 
 Mr. John Knox Bokwe, of Lovedale, than whom 
 the South African Church has few more intelligent 
 and energetic members. The case referred to is 
 the more noteworthy, inasmuch as it is that of a 
 blind man, who labours in consequence under 
 peculiar disadvantages. 
 
 The whole narrative is so full of interest, fur- 
 nishes such a truthful and gratifying account of 
 the mission work, and pays such a well-deserved 
 tribute to the evangelistic energy and marked suc- 
 cess of the Rev. Richard Ross, whose apostolic 
 missionary career extends over a period of thirty- 
 
112 Toleni. 
 
 six years, that I make no apology for giving 
 copious extracts from it in this volume ; and I do 
 so the more readily, having had the privilege of 
 visiting the Toleni district, and knowing something 
 of Mr. Ross's manifold and arduous labours there. 
 Mr. Bokwe writes in the Christian Express : — 
 
 " Cunningham Mission Station, Toleni, Transkei, 
 is the mother station of eleven or twelve preaching 
 centres, under the ministry of the Rev. Richard 
 Ross. Twenty- three years ago this station and 
 the surrounding district were simply a wilderness. 
 No church, no school-house, nor any other Chris- 
 tianizing or civilizing influence existed. In 1867 
 permission had been granted to the Fingoes in the 
 colony to migrate across the Kei, and to occupy 
 lands vacated by the Galeka Kafirs. Mr. Ross, 
 son of one of the earliest missionaries sent to 
 Kafirland, offered to resign his charge of the Love- 
 dale congregation in order to follow them and 
 found a new mission. It was, as may be supposed, 
 uphill work, requiring much knowledge, faith, 
 courage, and ability for hard work — continuous 
 hard work. But as that energetic missionary pos- 
 sessed these qualities in abundance, his work 
 
Toleni. 113 
 
 prospered. Churches that were built as beacons of 
 gospel light, some in places entirely surrounded by 
 red heathens, are now full, and some have been 
 twice or thrice enlarged. Schools are in vigorous 
 operation. Blythswood and other like institutions 
 in the Transkei have been established. Mr. Ross 
 himself has traversed the land up and down, and 
 knows Fingoland proper with a geographical 
 accuracy that is most astonishing. He had, of 
 course, a good deal to do with the formation of 
 almost all that is known in the Free Church of 
 Scotland's Foreign Mission Reports as ' The 
 North Kafir Mission ' from the river Kei to Tsolo, 
 in East Griqualand. Under his own 'circuit' or 
 parish there are now eleven churches, with twenty- 
 six agents, of whom nineteen are school teachers. 
 The number of elders and deacons is twenty-five ; 
 the communicants on the roll at the present time 
 are about six hundred ; ^ and the number admitted 
 since the beginning of Cunningham Mission is 
 about sixteen hundred in all. 
 
 " Mr. Ross has, unfortunately, broken down in 
 
 ^ Now about seven hundred. 
 T.H. 8 
 
1 1 4 Toleni. 
 
 health, and for eighteen or twenty months has not 
 been able to leave his house and itinerate, as he 
 continuously did during the rest of his thirty-four 
 years in the mission field. Urgently feeling the 
 want of this in his district, he last month sent a 
 pressing request for help to the Rev. P. J. Mzimba, 
 pastor of his old congregation at Lovedale, to come 
 over with some of his people and help. When the 
 matter came up before the Kirk-session, it was 
 decided to accede to the invitation, and it was 
 arranged that representatives should accompany 
 Mr. Mzimba from the six stations of the Lovedale 
 native congregation, where Mr. Ross started his 
 work as a missionary, when he returned from 
 college in 1856. The party consisted of elders 
 and a small choir. The Deacon's Court voted a 
 sum of money for road expenses, and a wagon 
 and span of oxen were procured. 
 
 " On the 14th September we started, a company 
 of fourteen, and reached Toleni on Saturday, the 
 19th, so as to begin services the next day. These 
 we continued almost daily for a fortnight at one or 
 other of the out-stations, and, I should say, we had 
 the opportunity of addressing about 2,000 people 
 
Toleni. 1 1 5 
 
 during that time. At Toleni and Cegcuwana the 
 Communion was dispensed, and there were 
 baptisms of twelve adults and a large number of 
 children. 
 
 " At all the meetings the Word was listened to 
 very attentively, and at Ndakana we had the 
 pleasure of witnessing several conversions, one of 
 them being a young bride still in the enjoyment of 
 her honeymoon. She was deep in red clay, and 
 adorned with rings and beads, the usual heathen 
 ornaments, from head to foot. Poor creature ! she 
 was greatly moved, and, weeping bitterly, asked 
 what she was to do ; she felt she was such a sinner. 
 It was a touching sight, and almost the whole 
 audience was moved. Many others expressed 
 concern for their souls. We felt that at this place, 
 and at other stations we visited, we had given our- 
 selves too little time, being limited to only one 
 day instead of two or three, which the people 
 themselves desired, in order to have personal deal- 
 ing and conversation with anxious inquirers, be- 
 sides the formal addresses. We had to make the 
 
1 1 6 Toleni. 
 
 most of the ' two weeks' ere we returned to our 
 homes in the colony. 
 
 " On the Communion Sabbath, September 27th, 
 at Cegcuwana, there was among the infants bap- 
 tized the child of a blind man. We noticed that 
 at all the hymns the man joined in the singing, 
 and was correctly repeating the verses of each 
 hymn. On the Wednesday following, when we 
 visited Govan, we met him again, and found that 
 this was his regular station. It was another case 
 of ' a man who was blind from his youth up,' 
 whom God's Spirit had taught to see and know 
 and follow Jesus Christ as his Saviour and Friend. 
 He has a wonderful knowledge of the Scriptures, 
 being able to repeat chapter after chapter, and as 
 we found out afterwards, able to quote correctly 
 from almost any book in the Bible. He is not 
 absolutely blind, but sees only a glimmer of light, 
 far from sufficient to read for himself He has 
 never been to school, except the school of God's 
 Holy Spirit, who has opened his understanding, 
 and sharpened his memory to a surprising degree. 
 He is a fluent speaker, and the precentor in the 
 
Toleni. 117 
 
 Govan church, and knows by heart nearly every 
 hymn in the Kafir hymn-book. All his brothers 
 are red, and, of the family, only his mother is a 
 Christian. He has been blessed with a good wife 
 a quiet, intelligent, and godly young woman, who 
 reads to her husband passages of Scripture, and 
 teaches him to recite them accurately, so that they 
 are thus stored in this blind man's wonderful 
 memory. 
 
 " As an instance, one of our number happened 
 in speaking on the subject of intemperance, to 
 quote a passage from Habakkuk. He gave the 
 chapter right, but doubted whether the verse was 
 the tenth. ' No,' said the blind man, ' the verse is 
 the fifteenth.' He was quite right. 
 
 "Speaking of the wife of this blind man lead 
 also to the remark that a very wholesome influence 
 is being exercised by former pupils of Lovedale 
 Girls' School, and members of the Lovedale Band 
 of Hope, who have married in the stations we 
 visited, also by another young mother who was 
 educated at the Emgwali Girls' School, and joined 
 in her girlhood the Rev. J. Davidson's blue ribbon 
 army. We might also mention several cases of 
 
1 1 8 Toleni. 
 
 former pupils of Lovedale, and its branch, Blyths- 
 wood Institution, who are taking the lead in doing 
 good to others, and who, by industry and other- 
 wise, are an example of what all should aim at 
 when they leave school to work among their 
 countrymen. 
 
 " Sizani Mpondo, teacher at Toleni, is a very in- 
 dustrious man, and has built a square house, and 
 laid out a garden with fruit and other trees. He is 
 one of the oldest native teachers in the country 
 and while many have changed from one occupa 
 tion to another, he has remained steadily devoted 
 to school work for more than thirty years, and 
 deserves the credit of having done good service to 
 the Mission to which he belongs. 
 
 " Ndabakazi, an out - station four miles from 
 Toleni, we had intended visiting on Monday, 21st 
 September, and also seeing an old friend, Faleni 
 Ngwabeni, who was a pupil at Lovedale for about 
 eighteen months in 1874-75. Just as we were 
 preparing to inspan in the morning news came 
 that he had died the previous night. He was 
 headman or chief of the Maduna clan in that 
 district. By his kindness, gentle manners, and 
 
Toleni. 1 1 9 
 
 helpfulness to others, both Christian and red, rich 
 and poor, he had endeared himself to his people. 
 The school in his district was, through his 
 influence, one of the best attended. He was a 
 regular attendant at church, strict total abstainer, 
 and one who led a perfectly moral life, except that 
 he had two wives. We shall not easily forget the 
 scene of mourning on that afternoon at the funeral 
 of Ndabakazi. 
 
 " At Cegcuwana we met another Lovedale pupil, 
 Campbell Kape, elder and evangelist of that dis- 
 trict. He has a large square house of three or 
 four rooms, and a well built round hut ; cultivates 
 very largely, his gardens being enclosed with a 
 wire fence ; has fruit trees and a vegetable garden ; 
 has taught himself shoemaking, and is continually 
 busy. He is called by his neighbours ' a black 
 Scotchman.' His wife is a fine Christian woman. 
 
 " At Govan our company was accommodated in 
 a commodious, well-made hut, built of sods, with 
 a wall two feet thick, and eight or nine feet high. 
 It has three rooms, properly divided, each with its 
 own door and window ; a well-finished thatch 
 roof; all the work, we were told, of a self-taught 
 
1 20 To lent. 
 
 native workman. It was a well-conceived plan, 
 and to my mind quite did away with the reproach 
 that a Kafir hut is nothing better than a hovel. 
 On inquiry, we found that, including material, it 
 cost between ^^15 and ;^20, and is the property of 
 Matthew Mgu, native evangelist at Govan. Both 
 he and his wife are old pupils of Lovedale. The 
 school teacher there, Alexander Nombebe, a 
 Blythswood pupil, with his wife, a Lovedale pupil, 
 are doing good work. . . ." 
 
OLD DISCIPLES. 
 
" They that are planted in the house of the Lord shall 
 flourish in the courts of our God. They shall still bring 
 forth fruit in old age." — Ps. xcii. 13, 14. 
 
OLD DISCIPLES. 
 
 A MONG the Christians I met with in South 
 ^ Africa were many aged ones, but some of 
 
 these, like Old Sutu, had not embraced Christianity 
 until far advanced in life. Others of them, how- 
 ever, had done so in their early days. It is to 
 these latter that the description " old disciples " 
 properly applies, and the cases that follow may be 
 accepted as specimens. The first that I came 
 across was — 
 
 Nosutu Sog-a. 
 
 She was the mother of the Rev. Tiyo Soga, 
 the first ordained Kafir minister.^ Her husband 
 was one of the chief counsellors of Gaika, and 
 a somewhat remarkable man. Mrs. Soga was 
 one of the fruits of the Chumie Mission in its 
 
 1 An admirable memoir of Tiyo Soga was written by the 
 late lamented Rev. John A. Chalmers, of Grahamstown. 
 
I 24 Old Disciples. 
 
 earlier years. On becoming a Christian, notwith- 
 standing that she was Soga's " great " wife, she 
 felt it to be her duty to leave him, he being a 
 polygamist with seven other wives. She remained, 
 however, in the kraal, a lily among thorns. 
 
 When I visited Mrs. Soga in 1885 I found her 
 in a hut adjoining the one occupied by Old Sutu. 
 She was then upwards of eighty years of age, 
 quite blind, and very feeble, but humbly trusting 
 in the Saviour, whom for upwards of fifty years 
 she had sought to follow. Since then she has 
 been removed, her sightless eyeballs having been 
 opened to 'see the King in His beauty, and the 
 land that is very far off.' Her death was calm and 
 peaceful ; and the missionary at Emgwali testifies 
 that during her last illness she repeatedly ex- 
 pressed her sense of the preciousness of Christ. 
 
 Shadrach Mg-unana 
 
 was another " old disciple " whom I saw at 
 Emgwali. He was a convert of the U.P. Mission, 
 and the first elder of the native Church at that 
 station. He was also father of Shradrach, 
 one of four young men at Lovedale, whom Dr. 
 
Old Disciples. 125 
 
 Stewart, in 1876, selected from among a number 
 of other volunteers to go as agents of the Living- 
 stonia Mission, and who died there after one year 
 of faithful service. 
 
 For some time Mgunana's conduct had been 
 such as to give just offence, and to necessitate the 
 exercise of discipline ; for, besides separating from 
 his wife and family, he behaved otherwise in a 
 manner entirely unbecoming his Christian profes- 
 sion. But in his case, as in that of other good 
 men and true, who have similarly given the enemy 
 cause to speak reproachfully, the Psalmist's words 
 were made good, " Though he fall, he shall not be 
 utterly cast down." He returned a penitent to 
 his God, and to his sorrow-stricken wife, Tali, who 
 received him in a truly Christian spirit, doing her 
 utmost to forget the past, and to promote his 
 soul's best interests, while he, on his part, gave 
 unmistakable evidence to all around that he had 
 been restored to his true character and position. 
 
 At the time of my visit Mgunana had con- 
 siderably passed the allotted threescore and ten, 
 and the statement made to me regarding him was 
 that " his Kafir Bible was his constant study." 
 
126 Old Disciples. 
 
 Going in unexpectedly one forenoon I found the 
 worthy old Christian poring over its pages. Those 
 other words of the Psalmist were strictly appli- 
 cable to him : " Oh how love I Thy law ! it is my 
 meditation all the day." 
 
 Mgunana's wife predeceased him. After her 
 lamented death his strength gradually declined, 
 and towards the close of 1885 he passed away in 
 the full hope of a blessed resurrection. 
 
 Mgunana's fall, grievous though it was, need not 
 occasion surprise. One has but to remember the 
 depths of heathenism from which he had been 
 rescued, the workings of the old nature within him, 
 the evil influences by which he was surrounded, 
 and the absence of many of those restraints and 
 safeguards which help to keep Christian people in 
 professedly Christian lands in the right path, in 
 order to the formation of a just judgment of a case 
 such as his. He happily had heard and obeyed 
 the word of Christ, " Go, and sin no more," and 
 any who may be disposed to judge harshly of 
 Mgunana, and such as he, would do well to recall 
 that other word, " He that is without sin among 
 you, let him first cast a stone at him." 
 
Old Disciples. 127 
 
 A Father, Mother, and Son at Lovedale. 
 
 When at Lovedale I had the gratification of 
 meeting with Tshuka, the youngest son of two of 
 the early converts of the Mission. Before referring 
 to his history, some particulars relating to his 
 father and mother naturally take precedence. 
 
 When the Mission was established at Old Love- 
 dale, in the Incehra valley, by the Rev. John Ross, 
 in 1824, FiTl, Tshuka's father, a kind of headman, 
 was living as a heathen at a kraal in the neigh- 
 bourhood. Almost immediately after the mis- 
 sionary's arrival he found his way to the station, 
 and being very lame and hardly able to walk, he 
 came daily on an ox, led by Tshuka, then about 
 sixteen years of age. After a time the father, who 
 was very friendly, took up his residence at Love- 
 dale, and wrought on week days at his trade of 
 blacksmith, in which he showed not a little in- 
 genuity. 
 
 On the occasion of his baptism, in October, 
 1829, Fiti took the name of James MacKinlay, 
 after Mrs. Ross's minister in Kilmarnock. When 
 the war of 1835 broke out, being unable to ac- 
 
128 Old Disciples. 
 
 company the Mission families in their sudden 
 flight, Fiti betook himself to the bush, where he 
 remained concealed for a considerable time. While 
 in this retreat, in order to preserve a correct reck- 
 oning of the days of the week, with the view of 
 keeping the Sabbath even by himself, he had re- 
 course to a notched stick, on which he put a mark 
 for the six ordinary days of the week, and a larger 
 mark for the Sabbath. The said stick was after- 
 wards sent to Scotland, and was for many years in 
 the pos.session of the Rev. Duncan Macfarlan, of 
 Renfrew, who took the deepest interest in the 
 missions in Kafirland. During the time of his 
 concealment in the bush Fiti saw one day a party 
 of troops approaching, and being unable on ac- 
 count of his lameness to get out of their reach, he 
 put his hand up to his eyes and engaged briefly 
 in silent prayer. His prayer was answered ; at 
 all events the soldiers passed without observing 
 him, and so the dreaded danger was averted.- 
 
 Testimony was borne to the correctness of the 
 old man's deportment, and to the progress he had 
 made in his acquaintance with divine truth, as also 
 to his faithfulness in reproving those who indulged 
 
Old Disciples. 129 
 
 in sinful practices, even though by so doing he 
 should expose himself to persecution. He lived to 
 a good old age, and died at New Loved ale about 
 1843. 
 
 Fiti's wife, NOBUYISWA, known by the name 
 of Elizabeth, had also an interesting and in some 
 respects a remarkable history. She was one of the 
 first five converts baptized by the missionaries at 
 the Chumie in 1823. 
 
 At her conversion Nobuyiswa came out very 
 decidedly on the Lord's side, the change being 
 deep and radical. She parted with her native 
 ornaments and dress, of w^hich she was well sup- 
 plied, saying, " I have done with these things now ; 
 they belong to the old state. I must dress and 
 live as one who has received the gospel." 
 
 Shortly after her husband's death, when about 
 seventy-five years of age, Nobuyiswa lost her sight. 
 The blindness continued for several years, when 
 her sight suddenly returned, so that she could see 
 thereafter with tolerable distinctness. Her other 
 faculties, with the exception of that of memory, 
 she preserved to the last. 
 
 T.H. 9 
 
130 Old Disciples. 
 
 Throughout her lengthened pilgrimage Nobuy- 
 iswa lived an eminently consistent Christian life, 
 reproving sin wherever she met in with it, and 
 pleading with the people to leave their heathen 
 ways and throw in their lot with the followers of 
 Christ. She died at Lovedale in 1868, being then 
 over a hundred years of age. At the time of her 
 death several of her great - grandchildren lived 
 about her, while her great-great-grandchildren 
 were with a daughter, then an old woman, further 
 in the interior. The removal of such a well-known 
 figure left a blank in the Lovedale district which 
 was not soon filled up. 
 
 Tshuka 
 
 himself began life as a herd boy. In 1827, 
 when about twenty years of age, this ardent 
 young Kafir went with the mission wagon to 
 Port Elizabeth to bring up the newly arrived 
 missionaries, Messrs. Chalmers, Weir, Macdiarmid, 
 etc., a distance of about 150 miles. He then be- 
 came a regular wagon driver, and afterwards 
 combined with that employment the occupation of 
 quarryman. In this latter capacity he was at the 
 formation of Pirie Station in 1830, and assisted at 
 
Old Disciples. 131 
 
 the building of the first wattle and daub Mission 
 House. He quarried and carted all the stones, and 
 aided in the erection of the more substantial house 
 built in 1836. A similar service was performed in 
 connection with the Manse at Old Lovedale about 
 1832, as also of the Church, Manse, and the first 
 part of the original Seminary at New Lovedale 
 between 1836 and 1840 ; and again when the 
 Seminary was enlarged in 1855. 
 
 Nor was Tshuka's a half-hearted or eye service. 
 For this testimony is borne of him, that while 
 working as a quarryman he never had occasion to 
 be on the outlook for his employer. On the con- 
 trary, though a day labourer, he worked conscien- 
 tiously himself, and used his influence to secure as 
 far as possible the same conscientiousness on the 
 part of his fellow workmen. 
 
 Though Tshuka had been for many years under 
 religious training, he was not admitted to the 
 membership of the Church until about 1845. This 
 happened some time subsequent to his marriage, 
 and only after being faithfully spoken to on the 
 subject by his friend Vimbe, an early convert and 
 teacher of the Mission. About 1852 he was elected 
 
J 3 2 Old Disciples. 
 
 to the eldership when the first elders were ordained 
 in connection with the native Church at Lovedale, 
 and has been for many years the senior office- 
 bearer there. 
 
 While engaged in quarrying during the week, 
 Tshuka had acted as Mr. Weir's interpreter on 
 Sabbaths. In this and in other ways he has ren- 
 dered most valuable aid to the Lovedale Mission. 
 He never had much education, though he had 
 learned to read. His forte has never lain in the 
 direction of books. He is nevertheless possessed 
 of considerable individuality and independence of 
 mind. 
 
 Tshuka was one of the speakers at the jubilee of 
 the Lovedale Institution in July, 1891. On that 
 occasion he spoke as follows : — 
 
 " My head is very old and unable to hold both all that is 
 past and what is going on at present. I am going to tell 
 you about the father of the young man (Mr. Weir) who 
 laid this stone. I used to go out much with him to the 
 Gaga and to places round about. At the Seven Kloofs there 
 was an old and hardened Fingo who would not hearken to 
 the Word of God. We often went to his place. One day, 
 as we went to preach, I asked Mr. Weir this question, 
 ' What are you trying to do ? Why should you leave other 
 people about the place, who are willing to hear, and worry 
 
Old Disciples. 133 
 
 yourself about this man who is so troublesome to us ?' He 
 replied, ' When a man has a garden, he does not neglect 
 any part of it, but endeavours to cultivate it all. And he 
 sometimes takes more trouble with the parts where the soil 
 is harder and poorer. We are cultivating the soil.' I was 
 satisfied. We were cultivating the soil. I specially re- 
 member an address that Mr. Weir gave to a few whom we 
 got together one day in one of the kraals. It was on the 
 words, ' Behold, He cometh with clouds, and every eye shall 
 see Him.' I never went to this school (institution). I was 
 not too old to learn, but some one had to work about the 
 place, and I became the general pack-horse. I visited with 
 wagons Graaf Reinet and Port Elizabeth on the business of 
 the Institution, during times of drought and famine. I dug 
 many of the stones that went to the building of the Seminary 
 here. When they spoke about a Seminary, I asked what 
 that was. Mr. Weir told me not to mind what it was, but 
 to take my crowbar and dig the stones. He said I would 
 learn in time what a Seminary meant. And so I did." 
 
 Tshuka is now in his eighty-fifth year, and nearly 
 bhnd. He is one of the last remaining links with 
 a somewhat remote past.^ What changes have 
 
 * When this volume was first projected I resolved to dedi- 
 cate it to the venerable Rev. W. R. Thomson, of Balfour, 
 then the only remaining link among the European mission- 
 aries of a former generation. His death in May, 1891, in 
 the 97th year of his age, precludes me from carrying out the 
 purpose thus formed. His memory will be long revered in 
 South Africa, as it is by me. 
 
134 0^<^ Disciples. 
 
 been witnessed during his lifetime — since 1824, 
 when he came daily leading his father's ox at the 
 founding by Messrs. Ross and Bennie of old Love- 
 dale, then an unbroken waste of heathenism, until 
 1892, when the fruits of the labours of the interven- 
 ing sixty-eight years may be seen in the noble 
 institutions, with their 340 male and 203 female 
 pupils ; in the extensive industrial and boarding 
 establishments ; in the numerous substantial 
 mission houses, and in the beautifully laid out 
 avenues and gardens — the whole forming a scene 
 such as is nowhere else to be found in Africa ! 
 
 Noketile, 
 
 better known at Pirie by the name of Helen, 
 was among the oldest of " old disciples," and as 
 notable as any of them. She was baptized at 
 Old Lovedale, in Incehra Valley, as far back as 
 1827, while a servant with Mrs. Ross, the wife 
 of the Rev. John Ross, from whom she took her 
 name, to express her attachment to her mistress. 
 
 Noketile's father resided in the neighbourhood 
 of Joseph Williams's station, and was one of the 
 first five converts who had been baptized and 
 
Old Disciples. 135 
 
 married according to regular Presbyterian form in 
 connection with the Chumie Mission in June, 
 1823. He acted for some time as Mr. Bennie's 
 interpreter. 
 
 Noketile, the eldest daughter, belonged to a 
 clever family, and was possessed of an excellent 
 understanding. None of the people, it is said, 
 excelled her in religious knowledge, and while still 
 young the hope was cherished that it would prove 
 in no ordinary degree fruitful in after years, which 
 happily it did. From the time that she entered 
 the service of Mrs. Ross until her death in 1888, 
 a period of sixty-three years, her Christian life 
 had been marked by a rare consistency. She was 
 a constant reader of her Dutch Bible, and a most 
 regular attender on the means of grace. Nor did 
 her religion consist merely in such exercises. On 
 the contrary, none were more exemplary in dili- 
 gently discharging the duties of her humble station. 
 In this respect, and on account of her Dorcas-like 
 usefulness, she set an examjjle alike to Christian 
 and heathen. 
 
 It is not surprising that when considerably over 
 eighty years of age Noketile's faculties should 
 
136 Old Disciples. 
 
 .have failed. The last time Dr. Bryce Ross spoke 
 to her — he had known her ever since he could 
 remember anything — she told him she had no 
 wish to live any longer, as owing to her deaf- 
 ness she derived little benefit by attendance at 
 church, while her blindness prevented her from 
 reading her Bible. Hence the desire to depart. 
 " But," she added, " I will patiently abide His 
 time." She had not long to wait. Though not 
 really ill on the occasion referred to, very soon 
 afterwards her feeble frame succumbed after a {q.\m 
 days' illness to the cold of winter, which is so 
 trying to the natives even when in ordinary health 
 and vigour. 
 
 Like Phoebe, Noketile was " a servant of the 
 Church, and a succourer of many." Yet would 
 she have been ready to endorse the words of the 
 hymn : — 
 
 " Oh, to grace how great a debtor, 
 Daily I'm constrained to be ! " 
 
 Tombile, 
 
 another convert of the Mission, is no less de- 
 serving- of notice. The time and circumstances 
 
Old Disciples. 137 
 
 of her admission to Church membership are un- 
 known. It appears, however, that in her early 
 days she served in the family of the Rev. 
 W. R. Thomson, of Balfour, and there is little 
 doubt that while there her Christian life, if pre- 
 viously begun, as probably it had been, would be 
 greatly strengthened. 
 
 In course of time Tombile was married, and 
 lived for some years with her husband in a part of 
 the country remote from any Mission station. 
 After his death it is believed she returned to her 
 father's people, who were located at a Mission 
 station. And at a later period, as her son, who 
 had been educated at Lovedale, had become a 
 teacher at Pirie, she went there to live with him. 
 About 1867 she entered the family of Mrs. Bryce 
 Ross; but by 1885, when I first saw her, she had 
 retired from service. 
 
 Like Noketile, Tombile had maintained for a 
 similarly lengthened period a consistent Christian 
 walk. In speaking of her, Mrs. Ross said to me 
 that " if ever there was a true Christian, Tombile 
 was one." Paul's desire for his Philippian converts 
 was in an eminent degree fulfilled in her case — 
 
138 Old Disciples, 
 
 *' Blameless and harmless, . . . without rebuke 
 in the midst of a crooked and perverse nation, 
 among whom she shone as a light in the world 
 holding forth the word of life." 
 
 Tombile was very active in her habits. To the 
 last, such was her youthful appearance, that though 
 at the time of her death considerably over seventy 
 years of age, any one who did not know the fact 
 would not have taken her to be more than sixty. 
 She might have been seen carrying on her head a 
 large bundle of firewood from the forest, her house 
 being a considerable distance from it. When I 
 ascended Pirie mountain in company with a mem- 
 ber of Dr. Ross's family and Miss Blair, Tombile 
 accompanied us, with right good-will carrying to 
 near the summit a picnic basket, under the weight 
 of which I for one would have groaned. 
 
 This ripe old Christian was suddenly laid pros- 
 trate by fever, under which, notwithstanding Dr. 
 Ross's medical skill and his wife's careful nursing 
 she soon succumbed. From the information sup- 
 plied me by Dr. Ross shortly after, I gather the 
 following particulars respecting Tombile's last 
 illness and funeral. 
 
Old Disciples. 139 
 
 Mrs. Ross being anxious to read to her, inquired 
 of Tombile what portion she would like to hear. 
 She answered, "The 1 5th of John." As the passage 
 was being read her eyes brightened. Now and 
 then she would put up her hand and make a 
 remark. At the verse, "Abide in Me, and I in 
 you," etc., she said," Without Jesus we are nothing, 
 without His help we can do nothing." Again, on 
 the words, " Ye have not chosen Me, but I have 
 chosen you," she raised her hand and exclaimed, 
 " Yes, it is Christ from beginning to end ; it is all 
 His doing, not ours." 
 
 The funeral was the largest Dr. Ross had ever 
 seen among the natives. At the grave, after 
 reading several passages of Scripture, he addressed 
 the large gathering of old and young, heathen and 
 Christian, from the words, " The wicked is driven 
 away in his wickedness, but the righteous hath 
 hope in his death." The service was a most im- 
 pressive one. Useful and fruitful as Tombile's life 
 had been, still more was accomplished by her 
 death, insomuch that Dr. Ross was strongly re- 
 minded of Samson, of whom it is said, " So the 
 dead whom he slew at his death were more than 
 
140 Old Disciples. 
 
 they whom he slew in his life." Previous to her 
 death, some of her heathen neighbours went to her 
 house to see how a Christian could meet death. 
 And from what they saw and heard, the thought 
 in their minds, though unexpressed, was doubtless 
 in the case of some at least that to which Balaam 
 gave utterance, " Let me die the death of the 
 righteous, and let my last end be like his." 
 
A SABBA TH AT THE GORDON MEMORIAL 
 MISSION. 
 
 COMMUNION AND BAPTISMAL SERVICES. 
 
"A day in Thy courts is better than a thousand." — Psalm 
 Ixxxiv. lo. 
 
 " Jesus took bread, and blessed, and brake it : and He 
 gave to the disciples, and said, Take, eat ; this is My body. 
 And He took a cup, and gave thanks, and gave to them, 
 saying, Drink ye all of it ; for this is My blood of the 
 covenant, which is shed for many unto remission of sins." 
 — Matt. xxvi. 26-28. 
 
 " And as they went on the way, they came unto a certain 
 water ; and the eunuch saith, Behold, here is water ; what 
 doth hinder me to be baptized ? And he commanded the 
 chariot to stand still ; and they both went down into the 
 water, both Philip and the eunuch ; and he baptized him." — 
 ACT-S viii. 36-39 (R.V.). 
 
A SABBATH AT THE GORDON MEMORIAL 
 MISSION. 
 
 COMMUNION AND BAPTISMAL SERVICES. 
 
 TN 1887, through the kindness of Dr. and Mrs. 
 
 ■*- Dalzell, I enjoyed the great privilege of 
 spending three weeks at the Gordon Mission in 
 the Umsinga district to the north of Natal. During 
 that period I had abundant opportunities of seeing 
 the work in its varied departments — pastoral, 
 evangelistic, educational, medical, and industrial — 
 in all of which there was much to interest. 
 
 In particular. Sabbath, 5th April, will not soon 
 be forgotten. It was emphatically one of those 
 red-letter days, of which so many fell to my lot in 
 the course of my journeyings. On that occasion 
 the Lord's Supper was observed by the infant 
 congregation, when forty-four dusky Zulus, besides 
 the members of the Mission staff, took part in the 
 
1 44 Sabbath at Gordon Alemorial Mission. 
 
 ordinance.^ Specially interesting to me was the 
 baptism of three children and eighteen adults (nine 
 of each sex), the latter having been admitted to 
 the ordinance after a more or less prolonged period 
 of probation in the candidates' class, and very 
 careful examination, not only by Dr. Dalzell, but 
 also by the other members of the Mission staff, 
 and qualified natives acting as office-bearers. 
 
 There were circumstances in connection with 
 several of those then baptized which added much 
 to the interest of the proceedings of the day, and 
 which are deserving of special notice. 
 
 I. In August, 1882, a little girl from the Span- 
 dikron out-station, twenty-five miles distant from 
 the Gordon Memorial, presented herself along with 
 other candidates for baptism. Although pleased 
 with her replies to the questions put. Dr. Dalzell 
 did not see his way to baptize, on her own re- 
 sponsibility, a child apparently about eight years 
 of age, and the only Christian in a heathen family. 
 The reason for not acceding to her wishes was 
 
 ^ The number in full communion at the close of 1891 was 
 128. 
 
Sabbath at Gordon Memorial I\lissioii. 145 
 
 carefully explained to her. She, however, had felt 
 the disappointment much. 
 
 After her return home she continued her regular 
 attendance at the services conducted by John 
 ' Sibeya, the devoted native catechist in charge of 
 that station, and spoke much to her father and 
 mother of what she heard. By-and-by the parents 
 were induced to go and hear also. The mother's 
 heart was soon opened, and to a certain extent the 
 father's too. He was interested, and got John to 
 teach him to read, in order that he might be able 
 to read the New Testament for himself He made 
 rapid progress, which was the more remarkable 
 considering that he was a middle-aged man. His 
 wife was behind him in this, but not in the more 
 important matter of deciding for Christ. She gave 
 her heart to the Lord, and desired to confess Him 
 by baptism. The husband, on the other hand, 
 while attending regularly the Sabbath services and 
 sending the children to school, could not see his 
 way to forsake the customs of the people. After 
 waiting for him for some time, the wife, in January, 
 1885, came to the Gordon Memorial with her 
 young daughter, asking for baptism. The mother 
 
 T.ll. 10 
 
1 46 Sabbath at Gordon Memorial Mission. 
 
 was accepted without hesitation, but some were 
 doubtful of the propriety of acceding to the girl's 
 request. But after hearing John Sibeya's account 
 of her consistent life, and considering that it was 
 really through her influence that the mother had 
 been brought in, Dr. Dalzell decided that she 
 ought to be accepted. Accordingly, along with 
 her mother and baby sister and little brother, she 
 was baptized, and very happy she appears to have 
 felt on getting the desire of her heart. Agreeably 
 to native practice, she chose the name " Kezia," 
 and her mother that of " Bethia." Their baptism, 
 it may be added, was with the father's full ap- 
 proval. 
 
 In March, 1887, Kezia's father, who had con- 
 tinued his reading and attendance on John's 
 preaching, was at the Gordon Memorial over a 
 Sabbath. Dr. Dalzell preached in the forenoon on 
 the Fall, dwelling specially on the words, " Adam, 
 wb.cre art thou?" In the afternoon Mr. George 
 Bruce, an artisan evangelist of the Mission (now at 
 Overtown out-station), spoke from the words, 
 " Remember now thy Creator in the days of thy 
 youth," Dr. Dalzell interpreting in Zulu. A deep 
 
Sabbath at Gordon MemoT-ial Mission. 147 
 
 impression was produced, and several remained 
 behind for conversation, Kezia's father being 
 among the number. He then and there decided 
 for Christ, and a fortnight later (5th April), with 
 the other accepted candidates, was received into 
 the membership of the Chu^rch. He chose to be 
 named after me, a circumstance which I am free 
 to confess added not a little to my interest in the 
 proceedings. 
 
 I had repeated opportunities of seeing my name- 
 sake, as well as Kezia, and Mary, his eldest 
 daughter (he has had nine or ten children), then a 
 girl about seventeen, who had shortly before to 
 leave service in a Boer's family in consequence of 
 a spine curvature, and who, as the result largely of 
 John Sibeya's instructions, was baptized in 1890. 
 Mary's health gradually declined, and latterly 
 consumption set in. The end came suddenly at 
 the close of 1891, by the bursting of a blood 
 vessel ; but she was ready for the summons. Her 
 mother, who came to the communion at the 
 Gordon very shortly after the sad event, informed 
 the friends there that her daughter " was peaceful 
 and happy, quite glad to go to be with Jesus." 
 
1 4^ Sabbath at Goi'don Memorial Mission. 
 
 The eldest son of the family is still a heathen, 
 but his young wife has declared herself a Christian, 
 and will, it is hoped, be admitted to the fellowship 
 of the Church, ere long, by baptism. This would 
 be the fifth brought into the Church's fold from 
 that family circle through the devoted labours of 
 John Sibeya, aided, after her conversion, by the 
 gentle and potent influence of little Kezia. 
 
 2. Philip, also a middle-aged man, had long 
 been asking for baptism. The difficulty in his 
 case arose from the circumstance of his being 
 rather weak in the mind. He could not be taught 
 to read, nor even to learn by heart texts from the 
 Bible. But a lengthened probation had proved the 
 sincerity of his profession. With beaming face, 
 and even with tears, he had been heard to say, " I 
 cannot learn in a book ; I cannot answer questions. 
 My head is stupid ; but my heart learns. I do 
 love Jesus. He died for me to take away my sins. 
 I am a sinner. He is my Saviour. I do love 
 Him." In view of such a profession of his faith 
 there seemed to me, as to Dr. Dalzell and the 
 native elders, who had given the case very earnest 
 
Sabbath at Gordon Memorial Mission. 1 49 
 
 consideration, no sufficient reason why this simple- 
 hearted behever should not be admitted. 
 
 3. William Mitchell, then in his fifteenth 
 year, and supported by a widow lady in England, 
 was so named at her request in memory of her 
 deceased husband. The youth's father died sud- 
 denly eight or nine years previously, just as he and 
 his wife had resolved to confess themselves Chris- 
 tians and ask for baptism. William had been liv- 
 ing in the Mission House occasionally, previous to 
 his father's death, and for four years up to 1887, it 
 had been his home. From his earliest years he 
 had been characterized by a strong will and inde- 
 pendent spirit, and even when very young was 
 quite beyond his mother's control. In 1885 he 
 applied for baptism ; but notwithstanding indica- 
 tions of a change. Dr. Dalzell told him he must 
 prove his sincerity by his conduct. This, I am 
 glad to say, he had done. The troublesome, sulky 
 temper had been brought in good measure under 
 control, and when an outbreak did occur, he was 
 easily brought round, on its being explained to 
 him that by such conduct he was grieving God. 
 
1 50 Sabbath at Gordon Memoi-ial Mission. 
 
 Accordingly, when on the occasion referred to he 
 again asked for baptism, it was with no Httle satis- 
 faction that his desire was granted. It was touch- 
 ing to see his mother and sister, both of whom had 
 been baptized some time before, welcoming him 
 into the Church, as they joined in shaking by the 
 hands the newly-baptized at the close of the 
 service, and to hear the former say, " How my 
 heart rejoices to-day ! " 
 
 According to native law as administered under 
 British rule, William was the natural owner of both 
 mother and sister ; and his becoming a Christian 
 meant a good deal to tliein. It is to be hoped he 
 will not fail in his duty towards them, that he will 
 not disappoint their fondly cherished expectations, 
 and that his strong will may stand him in good 
 stead now that he has declared himself on the 
 Lord's side. The last accounts received of William 
 were that he had returned (in 1891) from Johannes- 
 berg, and was preparing a nice square house for his 
 mother, sisters, and self 
 
 My interest in the services of the day was not 
 a Httle enhanced by the fact that I was not a mere 
 spectator, but had been invited by Dr. Dalzell to 
 
Sabbath at Gordon Memorial Mission. 1 5 1 
 
 act as an elder, handing the bread and the cup to 
 the communicants, and holding the baptismal 
 basin as the candidates, who stood in a kind of 
 semicircle around the reading desk, had the water 
 sprinkled on their heads in succession. The gene- 
 ral appearance and decorum of the entire congre- 
 gation was about all that could have been desired. 
 The scene stood out in striking contrast to a large 
 gathering of heathen natives which I had witnessed 
 in the neighbourhood a few days before. Together 
 the two assemblages formed a picture with its 
 bright and dark sides, the recollection of which 
 will remain as a lasting impression on the memory. 
 
 The services of the day were appropriately 
 brought to a close by family worship in the 
 Mission House, a number of hymns in English and 
 Zulu being sung, and several of the fourteen male 
 boarders — now numbering over thirty — taking part 
 in the exercises. 
 
 The Mission, founded, and in great measure 
 munificently maintained, by the Countess Dowager 
 of Aberdeen and other members of the family, as 
 a memorial of the Hon. James Gordon, has been 
 for many years indebted also to J. Campbell 
 
152 Sabbath at Gordon Memorial Mission. 
 
 White, Esq., for most generous aid, more particu- 
 larly in connection with the Overtoun out-station, 
 under the charge of Mr. George Bruce, already- 
 referred to. The Mission, which is under the direc- 
 tion of the Foreign Missions Committee of the 
 Free Church of Scotland, has in large measure sur- 
 mounted its initial difficulties, and with the Divine 
 blessing may be expected to exercise a powerful 
 and most beneficial influence not only over the 
 whole of the Umsinga district, but throughout 
 Zululand as well. 
 
ELIZA MA LAB A SI. 
 AN UNEXPECTED REUNION. 
 
'' I will bring the blind by a way that they know not ; in 
 paths that they know not will I lead them ; I will make 
 darkness light before them, and crooked places straight. 
 These things will I do, and I will not forsake them." — 
 ISA. xlii. i6 (R.V.). 
 
w 
 
 ELIZA MALABASI. 
 AN UNEXPECTED REUNION. 
 
 HEN at the Gordon Mission I was taken 
 by Dr. Dalzell to see in their own homes 
 the various Christian natives living in the neigh- 
 bourhood. Among those visited was EHza Mala- 
 basi, the wife of Thomas Mabuya, a devoted 
 catechist of the Mission. Instead of the usual 
 Kafir hut with its minimum of furniture, I found 
 Eliza occupying a substantial square-built stone 
 house, with its two, if not three separate apart- 
 ments, containing tables, chairs, bedsteads, time- 
 piece, sewing machine, bookshelf, pictures on the 
 wall, etc. It was a pleasing sight. I had noticed 
 elsewhere, and especially at Peelton, in the Cape 
 Colony, similar indications of the civilizing in- 
 fluences of Christianity, where, in addition to most 
 of the articles above mentioned, my attention was 
 arrested by the tastefully arranged and spotlessly 
 
156 Eliza Alalabasi. 
 
 snow-white window curtains in the house (also 
 squarely built, etc.) of one of the native agents. 
 These houses and the articles they contained were 
 at once an evidence of the beneficial outcome of 
 the Christian faith, and an educational training to 
 the still heathen native. It is to be hoped that 
 the day is not far distant when such houses, and 
 such things as they bring in their train, will be 
 general among the Christianized natives ; but 
 progress in this direction is necessarily slow. \ 
 was told, for example, that a native missionary 
 had presented his father with a bedstead, mattress, 
 etc., and that the first morning after it was put 
 up the old man was found lying as before on the 
 time-honoured mat on the floor ! He greatly 
 preferred what he had been accustomed to all 
 his life to the new-fangled erection. 
 
 Eliza Malabasi's history is a remarkable one, 
 justifying the remark that " truth is stranger than 
 fiction." When a girl, she had been carried off 
 from Zululand by some unprincipled Boers. Her 
 mother followed the wagon for a considerable 
 distance, crying, but they were deaf to her cries, 
 and finally drove her away. After Malabasi had 
 
Eliza Malabasi. 157 
 
 grown up, she was married, first to an Englishman, 
 and then, subsequent to his death, to the catechist, 
 already named. 
 
 It so happened that one who had been a patient 
 at the Gordon Mission, on his return to his kraal 
 in Zululand, shortly before the last Zulu war, 
 spoke of Malabasi. An old woman was among 
 the listeners, and pricking up her ears, said, " That 
 was the name of her child. At the close of the 
 war Malabasi, who had previously been commun- 
 icated with on the subject, went and saw her 
 mother, and brought her to the Gordon to live 
 beside her. Thus, in the good providence of God, 
 after a separation of forty years, mother and 
 daughter were again reunited. 
 
 Malabasi carefully instructed her mother in the 
 things pertaining to her soul's welfare, in which 
 she was greatly helped by her like-minded hus- 
 band. For a time they were very hopeful of good 
 results, but by-and-by the old woman seemed to 
 weary of their Christian home, and went to reside 
 with a heathen son, elsewhere. It is disappointing, 
 but the bread cast upon the waters may yet be 
 found in answer to prayer. 
 
HUNTER. 
 A FRUIT OF THE MEDICAL MISSION. 
 
" Before I was afflicted I went astray ; but now I observe 
 Thy word." 
 
 " It is good for me that I have been afflicted, that I might 
 learn Thy statutes." — Ps. cxix. 67, 71 (R.V.). 
 
HUNTER. 
 A FRUIT OF THE MEDICAL MISSION. 
 
 NO department of mission work in South 
 Africa interested me more than that of 
 the medical. At all, or nearly all the stations 
 which I visited, this formed more or less a marked 
 feature in the operations of the Missions. It was 
 to me particularly pleasing to witness every morn- 
 ing, between ten and twelve o'clock, six, ten, 
 twenty, and in one or two instances even more, 
 gathered at the Mission House to be examined 
 and treated for some ailment. Only a very 
 limited number of the missionaries have received 
 a medical training, but all of them, by observation 
 and experience, have acquired sufficient knowledge 
 to enable them to prescribe for the less serious 
 cases, and the natives are learning more and more 
 to consult them, instead of the native doctors, 
 who, though possessing, it may be, considerable 
 T.H. ''^ I I 
 
1 62 Hunte7^. 
 
 knowledge of the medicinal herbs of the country, 
 exercise, as a rule, a most baneful influence in 
 many ways. The remarks of Mrs. Bishop, in her 
 "Journeys in Persia and Kurdistan," may appro- 
 priately find a place here. She writes : — 
 
 " The Medical Mission is the outcome of the Hving teach- 
 ings of our faith. I have now visited such missions in many 
 parts of the world, and never saw one which was not 
 healing, helping, blessing, softening prejudice, diminishing 
 suffering, making an end of many of the cruelties which 
 proceed from ignorance, restoring sight to the blind, limbs 
 to the crippled, health to the sick ; telling, in eveiy work of 
 love and consecrated skill, of the infinite compassion of Him 
 who came ' not to destroy men's lives, but to save them.' " 
 
 At the Gordon Mission I had special opportuni- 
 ties of noting the work in this department, not 
 only on account of my lengthened stay there, but 
 also because Dr. Dalzell is a fully qualified medical 
 man as well as a missionary, and in consequence 
 draws together, for advice and treatment, a large 
 number from the surrounding district. 
 
 Among those who were in the small hospital 
 while I was at that station, and whom I saw 
 almost daily, was a young man named Hunter, 
 from the region of Delagoa Bay. Towards the 
 
Hunter. 1 6 
 
 o 
 
 close of 1883 he was being conveyed south by an 
 Englishman, along with a number of other natives, 
 who had been engaged to work on the Natal 
 railway. Being well supplied with tobacco, he 
 had been in the habit of giving some of it freely 
 to several of his companions, but when it was 
 getting exhausted, he did not seem disposed to 
 part with any more. ' One morning, while engaged 
 in cooking breakfast, a fellow-countryman asked 
 for a bit, and on its being refused he, in a sudden 
 burst of temper, let fly the contents of the pot at 
 Hunter, severely scalding one of his legs. Unable 
 to proceed with the party, he was afterwards 
 picked up by some good Samaritan, by whom he 
 was taken to the magistrate, who sent him to the 
 Gordon Mission, to be treated by Dr. Dalzell. 
 The injury inflicted proved both somewhat serious 
 and protracted. At the time of my visit, in 1887, 
 he had been upwards of three years in the hospital, 
 and the leg was still in a bad way. 
 
 During his lengthened stay in the hospital 
 Hunter was, under the instructions of Dr. Dalzell 
 and others connected with the Mission, brought to 
 a knowledge of the truth, and baptized in July, 
 
1 64 Hunter. 
 
 1885. On oric occasion a companion asked him 
 whether he was not very sorry at what had taken 
 place, and that he was in consequence prevented 
 from working. To which he replied, " No, I am 
 not sorry, for if I had not got this bad leg, I might 
 never have heard of Jesus." On another occasion 
 some one said to him, " When you return home, 
 won't you just fall back to your old heathen 
 ways ? " " No, I won't." " But your heathen 
 friends will persecute you." " They may kill me," 
 retorted Hunter, " but I will not give up following 
 Christ." 
 
 Hunter was a short time in Maritzburg with 
 the Rev. John Bruce, visiting the natives in the 
 stores and kitchens. He afterwards returned to 
 the Gordon Mission, and has since been engaged 
 in evangelistic work there, taking charge of a 
 small out-station. 
 
THE BOER FARM MISSION IN NATAL. 
 
 i6s 
 
'"'' And Peter opened his mouth, and said, Of a truth I 
 perceive that God is no respecter of persons : but in every 
 natio7i. he that feareth Him, and workeih righteotisness, is 
 acceptable to Him. . . . While Peter yet spake these 
 words, the Holy Ghost fell on all them which heard the 
 •word." — Acts x. 34, 35, 44. 
 
 " And the hand of the Lord was with them : and a great 
 number that believed tu7'ned unto the Lord," — Acts xi. 
 21 (R.V.). 
 
THE BOER FARM MISSION IN NATAL. 
 
 r^OR the last six or seven years special interest 
 from a Christian point of view has attached 
 to Umvoti county in connection with a revival of 
 religion that has been in progress there among the 
 Dutch farmers and their native servants. It is a 
 stock-raising district on the central plateau of 
 Natal, inhabited largely by Boers. 
 
 The name " Boer " is the Dutch for farmer — not 
 to be confounded with the English word Boor — 
 and was originally applied to border farmers, but 
 in course of time it came to have a wider significa- 
 tion. It was the primitive Colonial Boers, who, 
 being the first to travel to and colonize Natal, 
 were known and spoken of as " Voor-trekkers." * 
 According to Froude, "their adventures and ex- 
 
 ^ "Trekking" is the Dutch word for the nomad habit of 
 moving from place to place. 
 
 167 
 
1 68 The Boer Farm Mission in Natal. 
 
 ploits form one of the most singular chapters of 
 modern history." It was in 1835-36, under the 
 guidance of Louis Trichard, an old Albany farmer, 
 Gert Maritz, a Graaf Reinet burgher, and Pieter 
 Retief, a descendant of an old Huguenot family, 
 that the emigration of the Boers from the Cape 
 Colony commenced on an extensive scale. By 
 the close of 1837 it is estimated that from 8,000 
 to 10,000, conveyed in upwards of 1,000 wagons, 
 thus voluntarily expatriated themselves on account 
 of the laws under which they lived, which, rightly 
 or wrongly, they deemed oppressive : the generally 
 harsh treatment to which they were subjected at 
 the hands of the Colonial Government ; the in- 
 adequate protection afforded them against the 
 Kafirs, by whose continually recurring incursions 
 their best farms had been laid waste ; and from 
 other causes. In all probability they had some 
 real grievances. On the other hand, this great 
 Trek can hardly be said to have been forced upon 
 the Boers, trekking having been with them, as one 
 has said, "an ingrained habit" for generations. In 
 this instance I am disposed to think it originated 
 rather in the restless desire to escape from British 
 
The Boer Farm Mission in Natal. 169 
 
 control. In any case, it was planned and carried 
 out on a scale unknown before. 
 
 Consequent on the declaration of British 
 sovereignty in Natal, in 1842, many of the Boers 
 settled down in the country between the Drakens- 
 berg and the Orange rivers, and over the territory 
 beyond the Vaal river, now known as the South 
 African Republic — " the finest stretch of land in 
 all South Africa." They carried with them, it 
 must be said with regret, feelings of irreconcilable 
 repugnance to the British Government, feelings 
 which some of their leaders did their utmost to 
 intensify, and which, to a large extent, continue to 
 the present time to rankle in the minds of the 
 people. 
 
 Sir Harry Smith, for several years, from 1848, 
 High Commissioner, in an official despatch to the 
 Secretary of State, described the peculiar charac- 
 teristics of the Boers. They were, he said, men of 
 strong prejudices, jealous to a degree of what they 
 regard as their rights, and evincing a want of 
 confidence in those by whom they are governed, 
 but withal kind and hospitable, affectionate, grate- 
 ful for kindness when convinced of its sincerity, 
 
1 70 The Boer Farm Mission in Natal. 
 
 and governed in the main by the dictates of 
 morality and religion. 
 
 It was owing to an ignorant prejudice against 
 the civilization of the natives by Christian mission- 
 aries that the Boers in 1743 compelled George 
 Schmidt, the pioneer Moravian missionary at 
 Bavian's Kloof (Genadendal), to leave the country. 
 In 1 8 16 they assumed a similarly hostile attitude, 
 necessitating the issue by the Colonial Government 
 of a peremptory order to the missionaries to return 
 within the boundaries of the Colony. At a later 
 date they expelled from the country north of the 
 Vaal river Messrs. Inglis and Edwards, mission- 
 aries of the London Missionary Society, and also 
 attacked and destroyed Dr. Livingstone's house at 
 Kolobeng — a proceeding that had a direct and 
 immediate bearing upon the exploration and 
 opening up of Central Africa. Thus Livingstone 
 wrote : " The Boers resolved to shut up the 
 interior, and I determined to open the country ; 
 and we shall see who have been most successful in 
 resolution — they or I." 
 
 To the foregoing description of the Boers it may 
 be added that they are intensely conservative. 
 
The Boer Farm Mission in Natal. 171 
 
 especially in parts of the country far removed from 
 towns, on the outskirts of civilization, where edu- 
 cation and other liberalizing influences are at a 
 discount. Though remarkable for their religious 
 character and strict attention to religious duties, 
 the pioneer trekkers, or Boers, yet grew up with 
 little or no education, insomuch that " their moral 
 condition was scarcely higher than that of the 
 Hottentots or slaves, who were their household 
 companions," ^ leading General Imhoff, who made 
 a journey into the interior in 1743, to report that 
 if further neglected the people ran the risk 
 of relapsing into barbarism. In course of time 
 measures were adopted to remedy this state of 
 things, and to promote their welfare. 
 
 Like the land from which they originally sprang, 
 the Boers are entrenched, as it were, within the 
 stone dykes of long-established customs, and stand 
 in dread of anything that makes for progress, as 
 the inhabitants of Holland do of the advancing 
 tide, lest all that is worth possessing should be 
 swept away. There are exceptions, but speaking 
 
 1 "South Africa, Past and Present." By John Noble, Esq., 
 p. 15. 
 
172 The Boer Farm Mission in Natal. 
 
 generally, to all arguments that may be addressed 
 to them in favour of change, it is enough for them 
 to be able to reply that their fathers and grand- 
 fathers thought and did so. The following inscrip- 
 tion on a tombstone in an English churchyard well 
 expresses the sentiment of Dutch conservatism of 
 the old school : — 
 
 " He trod the paths his pious fathers trod, 
 And loved established ways of serving God." 
 
 Some amusing illustrations of this conservatism 
 were mentioned to me, but I shall not run the risk 
 of offending my Dutch friends by reproducing 
 them here, especially as, in con.sequence of their 
 attention to the simple teaching of the Bible and 
 the observances of the Dutch Reformed Church, 
 they have, in the main, been distinguished for the 
 maintenance of good order and morality. 
 
 When, in 1652, the Dutch East India Company 
 took possession of Table Bay and occupied the 
 lands skirting the foot of Table Mountain, the first 
 act of Jan Anthony von Riebeck, the Governor of 
 the settlement, was to hold a council of his officers, 
 when the proceedings were commenced by suppli- 
 cating the blessings of Heaven on the enterprise. 
 
The Boer Farm Mission in Natal. 173 
 
 They prayed that " as they were called to the 
 government of the affairs of the Cape of Good 
 Hope ... to maintain justice, and, if possible, 
 to implant and propagate the true Reformed 
 Christian doctrine amongst the wild and savage 
 inhabitants, for the praise and honour of God, and 
 the benefit of their employers, it might please the 
 Almighty Father to preside at their Assembly, 
 and with heavenly wisdom enlighten their hearts." 
 
 The social system of the Boers was based on 
 that of the Israelites under the patriarchal dispen- 
 sation. The natives they regarded as an inferior 
 race, one of the fundamental laws of the constitu- 
 tion of the Transvaal, or South African Republic, 
 for example, being that " the people will admit of 
 no equality of persons of colour with white inhab- 
 itants, neither in State nor Church." 
 
 Until 1795, when the Cape Colony first passed 
 into the hands of Britain, commercial life in South 
 Africa had hardly any existence. In the hands of 
 the Dutch East India Company it was for about 
 a century and a half previous to that date a close 
 monopoly. Nor was it only commercial repression ; 
 there was also repression of language. The 
 
174 ^-^^ Boer Farm Mission in Natal. 
 
 Huguenot refugees were allowed to remain in the 
 Colony on the distinct understanding that "nothing 
 but Dutch should be taught to the young, so that 
 by this means French should entirely die out," 
 which in point of fact it did before the close of 
 last century. 
 
 But after all that can be said regarding the 
 absence of progressive ideas, there is yet much in 
 the character and life of the Dutch Boer that 
 deserves commendation. Mr. John Fairbairn, one 
 of the early Scottish settlers, and from 1824 to i860 
 the able editor of the Conimercial Advertiser, paid 
 the following high tribute to the character of the 
 Cape Dutch population : " For industry, loyalty, 
 filial attachment, and all the feature virtues of a 
 rising community, they would stand high in com- 
 parison with any nation on record. Their love of 
 freedom also is strong and unquenchable, and their 
 notion of it is simple and just. . . ." ^ 
 
 ^ Of Mr. Fairbairn it was said many years afterwards, by 
 Mr. Porter, the Attorney- General of the Colony, and one of 
 the ablest public servants the Cape Government ever had, 
 that "he had done more than any other man living to raise 
 the tone of thought and feeling all over South Africa." 
 — "South Africa, Past and Present," p. 198. 
 
The Boer Fainii Mission in Natal. 175 
 
 Though disposed, as has already been said, to 
 regard the natives as an inferior race, the majority 
 of the Boers have all along been favourably in- 
 clined towards them, while not a few have been 
 warmly interested in missions, readily 'placing 
 their Hottentot or Kafir servants under missionary 
 instruction. This has been more especially the 
 case in recent years, missions having now a recog- 
 nised place in the organization of the Dutch 
 Church. 
 
 Thus much by way of introduction, and for the 
 more intelligent appreciation of what follows. 
 
 I now proceed to give some particulars of the 
 revival work alluded to in the opening sentence. 
 And as in its earlier stages it was described by the 
 Rev. James Scott, of Impolweni, I cannot do 
 better than insert here the statement written by 
 him fully five years ago. 
 
 " For some time," he wrote, "there have been rumours of 
 a change going on amongst the Boers — a great quickening 
 of their spiritual hfe. Our daily papers were last month full 
 of letters grumbling that the annual races and other May 
 festivities had been spoiled by the Boers refusing to join as 
 usual with their neighbours, being too much taken up with 
 prayer meetings. 
 
176 The Boer Farm Mission in Natal. 
 
 " A nice native lad came from the farm of a Mr. P. J. Nel, 
 and attended our school for a short time. After several 
 letters had passed between Mr. Nel and myself in regard to 
 the lad, and also about a teacher or evangelist to instruct his 
 people (natives), I made up my mind to visit Mr. Nel. 
 Starting from Melville (out-station), I took with me Thomas 
 Sibisi ; and after two hours of rough riding, we reached a 
 Boer's house. The owner turned out to be a Mr. Van 
 Rooyen, brother-in-law of the man we were going to see. 
 Our reception was very cordial, and after a short rest we were 
 directed on our way. Another two hours brought us to Mr. 
 Nel's. I found he and his family understood English fairly 
 well, so it was not necessary to try my rusty Dutch, which 
 I had to do at his brother-in-law's. 
 
 " Mr. Nel and I spent the evening very pleasantly. He 
 told me how he had been brought to see the need of the new 
 birth, — how family bereavements had made him study his 
 Bible ; and how at last, some eighteen months ago, he had 
 passed from death into life. Before that time, though a 
 member of the Church, he had been a mere formalist. 
 When he found the true peace, he could not but tell his 
 neighbours ; and to his delight he discovered that others had 
 experienced the same change, and gradually the work of 
 God's Spirit had spread till he could count some two hundred 
 in his sparsely-peopled district who are rejoicing in the 
 knowledge that their sins are forgiven. And now that they 
 are in the light their hearts are touched to see the heathen 
 perishing. He had spoken to his own servants, and some 
 of them are anxious. . . . 
 
 " From Mr. Nel I heard further accounts of the work of 
 grace having spread from the Boers to the natives living on 
 their farms. I would much like to have visited all the 
 
The Boei"- Farm Mission in Natal. 177 
 
 places spoken of, but owing to a prior engagement could 
 only visit Greytown, the county town, where, as I expected, 
 I found the Rev. D. Russell, of Pietermaritzburg, holding a 
 week of special services. In Greytown I met Mr. Nel's 
 brother and others of those who have been quickened in 
 spirit, and heard further accounts of the work amongst the 
 natives. Thomas Sibisi and I gathered the natives together 
 and had an interesting meeting with them : after which I 
 joined Mr. Russell, who was preaching to a mixed Dutch 
 and English congregation. After the service some thirty 
 went into the inquirers' room ; while in the body of the 
 church many earnest prayers were offered up in Dutch and 
 English. 
 
 " On the following day, Saturday, I reluctantly turned 
 homewards, sending Thomas to visit some of the farms 
 where I had heard that the work of grace was going on. 
 The report he has since brought is very encouraging. 
 
 " On my way home I halted at Mr. Van Rooyen's ; and 
 as he is only some ten miles from Melville, I made arrange- 
 ments that a preacher should be sent every fortnight. He 
 was delighted, and promised to do his best to get the people 
 together ; and, further, that he and his family would attend, 
 and would give the largest place they had in which to hold 
 the meetings. 
 
 " Most of the Boers understand the Zulu language well, so 
 it is difficult to say where this may end. It is to me most 
 encouraging ; nothing but seeing the work could ever have 
 made me believe that the day would come when the Boer 
 would trouble himself about the salvation of the Kafir. 
 They are thoroughly at one with us, being Presbyterians." 
 
 The work just described continued to make 
 T. H. 12 
 
178 The Boer Fa7'm Mission in Natal. 
 
 progress, and was altogether of so remarkable a 
 character that the congregation of Greytovvn, of 
 which the Rev. James Turnbull was then minister, 
 would not admit that it was a revival, and insisted 
 that it was rather life from the dead. Not only 
 large numbers of grown-up people in Umvoti 
 county professed to have been born again, but 
 many children, some of them very young, accord- 
 ing to the testimony of their parents, had found 
 Christ. After a twelvemonth's experience Mr. 
 Turnbull wrote that " the joy of whole households 
 — fathers and mothers, grandfathers and grand- 
 mothers, with all their children, rejoicing in the 
 love of God and in His grace shown to one and all 
 — can only be felt when participated in." He 
 added : " It is worth living other sixty years to see 
 such another exodus from the house of bondage." 
 
 The members of the Greytown congregation had 
 always been exemplary in respect of morality. 
 They had been preserved from drunkenness and 
 similar sins. Church attendance was fairly good. 
 Many of the families maintained regular family 
 worship, while in not a few cases there were not 
 wanting indications of a living Christianity, though 
 
The Boer Farm Mission in Natal. 179 
 
 it failed in joyousness and aggressiveness. But 
 the previously existing state of matters was en- 
 tirely changed under the influence of this re- 
 ligious awakening — so much so, that some of the 
 Colonial newspapers described it as "a religious 
 fever," or " madness," and said that the people 
 were in danger of starving, as they were not only 
 giving up their usual amusements, but also abstain- 
 ing from their ordinary work. 
 
 The interest excited ran chiefly in three 
 channels : (i) In anxiety for the conversion of 
 such of the congregation as there was reason to 
 fear were members only in name, as well as of 
 the children. In the three divisions of the county 
 six prayer meetings were held every month — three 
 for the younger, and three for the older people — 
 some of the latter riding from ten to twenty miles 
 to attend. At the meetings for the young people 
 special notice was taken of the prayers of the 
 children, some of the youngest having been the 
 means of winning souls for Christ. This was one 
 of the most striking peculiarities of the movement. 
 Nor need it be matter of surprise to any that it 
 should be so. Even a child can understand and 
 
i8o The Boer Farm Mission in Natal. 
 
 accept the message of God's love as declared 
 in John iii. i6, which, as one has said, contains 
 the gospel in miniature. 
 
 (2) In earnest concern for the spiritual welfare 
 of the Kafirs. Previously, little or nothing was 
 done for them by the Boers. There were a few 
 exceptions. In particular, a Mr. Brewer, an old 
 elder of the Greytown Church, who for years 
 previous to his death, nine or ten years ago, 
 earnestly laboured for the salvation of his Kafir 
 servant. It was when he (Mr. Brewer) was on 
 his death-bed that the old Kafir yielded to his 
 entreaties, and gave good hope that the message 
 of the gospel had been received. But, as a rule, 
 so long as the service for which Kafir servants were 
 engaged was in any fair measure performed, their 
 masters were content. Many of them, indeed, had 
 grave doubts as to the possibility of making good 
 Christians out of the natives — a doubt shared in 
 to a considerable extent by the colonists — and, 
 for the most part, seem to have thought it was no 
 business of theirs to put the matter to the test. 
 But no sooner had the grace of God begun to 
 work effectually on the hearts of the Boers than 
 
The Boer Fmnn Mission in Natal. i8i 
 
 this scepticism was gone. They felt persuaded 
 that what grace had done for them, it could do for 
 the most degraded native. Accordingly, the Dutch 
 farmers, who understand not only the Kafir lan- 
 guage, but also Kafir nature, began to hold meet- 
 ings with their servants, including their wives and 
 children, reading and explaining the Scriptures to 
 them, and engaging in prayer with and for them. 
 But something more was necessary in order to 
 follow up and give permanency to the movement. 
 One of the most notable of these Boer families 
 was that of Mr. Mias Botha. In response to an 
 appeal made by him, the needed instrumentality 
 was supplied in the first instance by Dr. Dalzell, 
 of the Gordon Mission, in the person of Moses 
 Mbeli, a Kafir preacher possessed of admirable 
 preaching gifts, whose labours have been greatly 
 blessed. He had been converted at the Diamond 
 Fields, the result of reading a Bible which had 
 fallen accidentally out of the pocket of a Basuto 
 fellow-labourer, and at the very time that he was 
 nursing his wrath against some one who was 
 believed to have killed a relative. He was after- 
 wards taught and trained by Dr. and Mrs. Dalzell. 
 
1 82 The Boer Farm Mission in Natal. 
 
 This agent the Boers undertook to support. 
 Singularly enough, his success at first was greatest 
 at the farm of Mr. Brewer, already referred to. 
 As there were upwards of a hundred converts — 
 men, women, and children — the Greytown Kirk- 
 session, acting under instructions from the Synod 
 of the Dutch Church, on 27th July, 1887, formed 
 them into a native congregation, forty-five adults 
 having been baptized on that interesting occasion. 
 
 Messrs. Schoon and Dohne, Dutch ministers, 
 Dr. Dalzell, Mr. Scott, and the Rev. John 
 Bruce, of Maritzburg, visited Greytown on their 
 way back from the Missionary Conference at 
 Durban, in order to assist Mr. Turnbull in the 
 baptism of the native converts. Miss Lorimer, 
 who, along with Mrs. Dalzell, was also present, 
 wrote that the service had been truly refreshing 
 and cheering. 
 
 Reverting to the Boer family mentioned in the 
 preceding page, Mrs, Botha, to the regret of all 
 interested in the revival movement, died in 1889, 
 and early in the present year Mr. Botha himself 
 was removed by death, leaving behind him two 
 sons and two daughters, all married, and, like their 
 
The Boer Farm Mission in Natal. 1 8 
 
 a 
 
 father and mother, earnest Christians. The whole 
 family were converted in the course of ten days 
 some seven years ago. Mr. Botha's removal is 
 spoken of as a great loss to these and other rela- 
 tives, as well as to the Church, of which he was 
 such an honoured and useful member. 
 
 As the work advanced, several other native 
 evangelists were supplied by various Missions, Mr. 
 Scott, of Impolweni, being especially helpful in 
 the matter. 
 
 " Amongst these evangelists," wrote Mr. Scott, " is one 
 man, Petros Skosan, whose case is a striking fulfilment of 
 the prophecy of Isaiah xi. This man's father was one of the 
 regiment of Zulu warriors, who, in 1836, at a signal from 
 that cruel tyrant, Dingaan, fell upon, and in cold blood mur- 
 dered, in Dingaan's own palace, the Dutch leader, Retief, 
 and all his party of about seventy men. The son is now 
 an evangelist, supported by the descendants of these same 
 Dutch Boers to preach the gospel of peace to his heathen 
 fellow-countrymen. The father, who still lives, is also a 
 member of the Church." 
 
 (3) The English residents in the county also 
 shared in the blessing. The want of life among 
 them had long been felt and deplored. To Mr. 
 Turnbull it seemed a fitting opportunity that, 
 when Dutch Boers and their Kafir servants were 
 
184 The Boer Farm Mission in Natal. 
 
 pressing into the kingdom of God, something 
 special should be done for his own countrymen. 
 He was moved, therefore, to begin a week-night 
 service for them, as well as a Bible reading for the 
 children. In this he had the full sympathy of the 
 Dutch congregation, and the hearty co-operation 
 of Mr. Russell, of Maritzburg, who preached with 
 much power in the large Dutch church day after 
 day for fourteen days. Numerous conversions 
 were the result, from 200 to 250 having entered 
 the inquiry room. Nearly all of these belonged to 
 the community of the Dutch Church. The move- 
 ment, indeed, was, with few exceptions, confined at 
 first to the Boers and their families. A Christian 
 Association was formed in Greytown for streng- 
 thening the faith and quickening the love of the 
 converts. 
 
 A few months previous to the formation of 
 the native Church at Greytown, the district had 
 been visited by the Rev. Andrew Murray, of 
 Wellington, whose high-toned addresses, like all 
 his published writings, did much to help forward 
 the movement. Nor was the helpfulness of this 
 honoured servant of God limited to Umvoti 
 
The Boer Farm Mission in Natal. 185 
 
 county. It was felt in the Umsinga district, 
 further north, and indeed, more or less, among the 
 various Dutch congregations in Natal visited by 
 him in the course of his evangelistic tour. 
 
 Writing in November of that year, Miss Lorimer 
 reported, as the outcome of his earnest words, 
 " several very decided conversions " among the 
 Umsinga Boers, the district in which her voluntary 
 labours in connection with the Gordon Mission are 
 carried on. The impression made by Mr. Mur- 
 ray's visit had gone on working like leaven, so that 
 every now and then one and another were re- 
 ported as being gathered in, and speaking to rela- 
 tives and neighbours, and, like the Umvoti Boers, 
 bethinking themselves of the natives on their 
 farms. Thus mention was made in particular of 
 three farmers who, until then, were strongly op- 
 posed to John Sibiya, the catechist at Spandikron, 
 having meetings among the kraals on their farms, 
 but at length begging him to come, and even call- 
 ing together their Kafir servants and holding ser- 
 vice with them themselves. 
 
 The interest in the Umsinga district continued 
 to spread, insomuch that Dr. Dalzell was both 
 
1 86 The Boer Fmnn Mission in Natal. 
 
 delighted and grieved with the appHcations he 
 received from the natives and their Boer masters — 
 dehghted at the spirit thus manifested, grieved 
 that he had not a sufficient supply of teachers to 
 send to them. 
 
 " One case worthy of mention," continues Mr. 
 Scott, " is that of a woman who was brought into 
 the light while her husband was on a journey far 
 from home. He heard a rumour of what was 
 going on, and started in a hurry for home, telling 
 his friends that if his wife had taken up with these 
 fanatics, he and she will soon separate. Within 
 two days he and his wife were found with hands 
 joined, praising God for His goodness in giving 
 them such a blessed outpouring of the Holy 
 Spirit." 
 
 When these sentences were penned the move- 
 ment had been in progress for a period of three 
 years, and at that time there were no fewer than 
 fifteen preaching stations in Umvoti county, the 
 station in each case being just the Boer's farm- 
 house. Mr. Scott had, on more than one occasion, 
 seen as many as eighty Boers, and from three to 
 four hundred Zulus gathered together for worship, 
 
The Boer Farm Mission in Natal. 187 
 
 the services commencing on Saturday, and continu- 
 ing, with brief intervals, until Monday afternoon. 
 
 Opinions vary as to the origin of this remark- 
 able work. The Boers themselves trace it to a 
 few of their number having been led to give more 
 prayerful attention to the word of God. It only 
 required a beginning, for, as in the case of similar 
 revival movements elsewhere, " no sooner did one 
 speak to his neighbour of the change which had 
 come upon him or her than the reply came, ' Such 
 also is my experience ; ' and ere long whole 
 families were rejoicing together, and praying for 
 their neighbours and kinsfolk. 
 
 The leading features of this revival bear a 
 striking resemblance to that which occurred at 
 Loch Tay-side and Glenlyon during 18 16 and 
 three following years, under the Rev. Robert 
 Findlater, of Ardeonaig, and the Rev. Dr. John 
 Macdonald, better known as the Apostle of the 
 North. Thus, in the Memoir of Mr. Findlater it 
 
 is recorded : — 
 
 " During the end of 1816 and the beginning of 18 17 you 
 could be at no loss, if you saw two or three persons talking 
 together, to judge what the subject of their conversation 
 might be, which was generally about some new acquaint- 
 
1 88 The Boer Farm Mission in Natal. 
 
 ance or relative brought under concern, how those under 
 concern were coming on, or how others who were awakened 
 found relief, etc. Such was the strong interest felt for one 
 another, and for the progress of the work of conversion. 
 Indeed, there were few families without one, and some fami- 
 lies two or three, professing deep concern about the salva- 
 tion of their souls. Matters continued so during the whole 
 of spring, 1817" (p. 194). 
 
 " The inquiry was confined at first to one individual, who, 
 for upwards of two years before, often walked alone over the 
 hill of Lawers, in search of that spiritual pasture which he 
 found more congenial to his taste and feelings. Finding 
 another like-minded, they conversed together, and were 
 encouraged to continue in their inquiry. Their example 
 led others, in a short time, to 'go and see.' Ere long they 
 formed an interesting group of young inquirers, ' asking 
 the way to Zion with their faces thitherward '" (p. 300). 
 
 The course followed by those who have been 
 furthering and superintending the movement has 
 been very much along the lines indicated in the 
 foregoing narrative. In view of the pastoral 
 character of the district, it had not been thought 
 desirable to form mission settlements, or to place 
 the converts under a regularly ordained native 
 minister, or even, for a time at least, to appoint a 
 white superintendent. Until lately it was judged 
 better to leave the Boer Farm Mission to a large 
 extent in the hands of the people themselves, they 
 
The Boer Farm Mission i^i Natal. 189 
 
 doing all that was needful in the erection of neces- 
 sary buildings in the neighbourhood of the various 
 farms, and receiving from those interested such 
 pecuniary and other help in the maintenance and 
 guidance of the Kafir evangelists and teachers as 
 circumstances might call for. It was intended, in 
 short, that the Mission should be in closest har- 
 mony and sympathy, alike with the regularly con- 
 stituted ministry and with the various mission 
 stations, from which, indeed, the agents will be 
 chiefly drawn. 
 
 The Rev. David Rossouw, who, since Mr. Turn- 
 bull's retirement to Cape Town, after long and 
 valued service, has succeeded to the pastorate of 
 the Dutch Church at Greytown, recently reported 
 that the Boer Mission is being gradually organized 
 on a firm basis. As it now stretches far and wide, 
 and the Kafirs need a white man over them, Mr. 
 Pieter Le Roux, who passed his examination 
 before the Church Commission, was in January 
 last appointed as a Missionary to superintend the 
 work at the central and eleven out-stations. In 
 this he is aided by three native evangelists and 
 several young assistants. 
 
190 The Boer Farm Mission in Natal. 
 
 Mr. Le Roux's special work will be the training 
 of Zulu evangelists for the needs of Natal and 
 the south-western parts of the Transvaal. This 
 training school, which is now in operation, is the 
 outcome of a suggestion made by the Rev. An- 
 drew Murray, at a Ministers' Conference held at 
 Utrecht, and, if well encouraged, as there is every 
 reason to believe it will be, cannot fail by the 
 Divine blessing to prove the most effectual means 
 of securing the permanency of the work. 
 
 The salary of Mr. Le Roux is paid by the 
 Dutch Church at Greytown ; while one of the 
 evangelists is supported by the Sunday Schools, 
 another by the Young Men's Christian Association, 
 and the third by the ladies of the congregation, 
 each of the three to the extent of i^i8 per annum. 
 This speaks well for the missionary interest of 
 the congregation. Would that the liberality thus 
 shown were more general throughout the Churches 
 of South Africa, as well as elsewhere ! 
 
 Mr. Rossouw testifies to the good feeling and 
 growing spirit of liberality that prevail among 
 the white people, as also to the signs of life 
 apparent among the Zulus, thirty-two having, 
 
The Boer Farm Mission in Natal. 191 
 
 during the past year, been baptized at one place ; 
 while at another, where there is no worker, a 
 revival occurred, with the result that ten confessed 
 their faith in Christ. He adds that at the present 
 time a quiet but deep work goes on at the 
 central station. These characteristic features 
 afford the best guarantee of its steady growth and 
 ultimate complete success, and are well fitted to 
 encourage all who have the best interests of Boers 
 and natives at heart to hasten by every means in 
 their power the desired consummation. 
 
 There are, of course, hindrances of various kinds, 
 such as the clinging to old habits and customs, 
 living in badly built houses, the absence in many 
 cases of suitable articles of clothing, Kafir beer- 
 drinking and dances, and not a few among both 
 white and black who directly or indirectly oppose 
 the work. But as the revival movement advances, 
 these pernicious influences are being gradually 
 diminished. 
 
 The foregoing unvarnished narrative goes to 
 show that as of old the Word of God is still 
 quick and powerful, and sharper than any two- 
 edged sword, and able to make wise unto salvation 
 
192 The Boer Farm Mission in Natal. 
 
 people of diverse nationalities, and that the bless- 
 ing will not be withheld so long as the subject- 
 matter of the preaching is " repentance towards 
 God and faith towards our Lord Jesus Christ." 
 As in the Loch Tay-side revival, " these and the 
 various other doctrines connected with the Chris- 
 tian scheme of redemption were the subjects 
 preached upon, and which God acknowledged, 
 and will acknowledge, in every age of the Church, 
 to the conversion of sinners, and the edification of 
 the body of Christ." It appears further from the 
 narrative that the Christian religion stands out 
 conspicuously from all other religions as the only 
 one that realizes the idea of a common brotherhood, 
 making all, of whatever country, or colour, or class, 
 who believe in Christ, to feel that they are ONE 
 IN Him. 
 
THE LIQUOR TRAFFIC. 
 
 T. n. '93 13 
 
" Cast ye up, cast ye up, prepare the way, take up the 
 stumbhngblock out of the way of My people." — ISA. Ivii. 14. 
 
THE LIQUOR TRAFFIC. 
 
 T N order to estimate aright and with any degree 
 of fairness the success attending missionary 
 effort in South Africa, it is necessary to take into 
 account the serious obstacles thrown in the way 
 of its prosecution. The remark is not uncalled 
 for, inasmuch as there are not wanting those who, 
 either from an ignorant prejudice, or as the result 
 of a too ready acceptance of insufficient, and 
 consequently misleading statements obtained at 
 second-hand, are inclined to belittle the work 
 accomplished, and the difficulties against which 
 it has had to contend. Yet are these difficulties 
 of a very real and formidable nature, and that in 
 no ordinary degree. I desire to fix attention on 
 one of them — that of the LiQUOR TRAFFIC. 
 
 As is well known, drink is the supreme curse 
 of South Africa. It is so to the white man there. 
 Whatever may be thought of total abstinence in 
 
196 The Liquor Ti'offic. 
 
 the general, it is unquestionably a great safeguard 
 for inexperienced and unstable young men resident 
 in the colonial towns, removed as they are from 
 the good influences by which in many cases they 
 were surrounded at home. I should rather say 
 that young men who are not total abstainers run 
 a terrible risk of being drawn into the vortex. 
 For it is the testimony of all who have resided for 
 any length of time in the Cape Colony or Natal, 
 and have the best interests of the community at 
 heart, that the towns along the South African 
 coast, from Cape Town to Delagoa Bay, are strewn 
 with the wreckage of human lives, through drink. 
 Nor at the ports only, though there in greater 
 abundance, but in many of the inland towns too, 
 it may be seen. 
 
 So I find Arnold White writing ^r "Nor let the 
 intending Cape Colonist forget that if he means 
 to be successful, he must abjure liquor. ... A 
 man who drinks in England will spell ruin for 
 himself in South Africa." 
 
 One who has been in the colony nearly all his 
 
 1 Good Words for 1886, p. 477. 
 
The Liquor Traffic. 197 
 
 life, and has travelled extensively through it, told 
 me that when on a visit to Manchester, a lady 
 made particular inquiry about a number of people 
 who had lived in Pinetown. No fewer than five 
 of these, he informed her, had to his certain know- 
 ledge, died from drink. 
 
 The case of three brothers, of which I was 
 informed by the same friend, was peculiarly sad. 
 One died through drink on the road in his wagon. 
 The second dropped down dead in a canteen ; and 
 the third, still alive for anything I know to the 
 contrary, was some years ago a wealthy man, but 
 at the time I heard of him (1887), he was a miser- 
 able broken-down drunkard. 
 
 Similar instances might be multiplied almost 
 indefinitely. It is a lamentable fact, that young 
 men in particular, destitute of a backbone of 
 principle, fall an easy prey to the influences of the 
 drink traffic. 
 
 But if the results of the trafific in the case of 
 the white man are disastrous, they are far more 
 terrible in their consequences to the native, be- 
 cause, on the one hand, to brew beer and other 
 stimulating drinks for carousals has been with him 
 
198 The Liquor Traffic. 
 
 for generations a universal practice, while on the 
 other there is the absence of all power of self- 
 restraint. Accordingly, when the white trader 
 comes in with his_ rum, and gin, and brandy, they 
 operate on the weak side of the African's nature 
 with irresistible and deadly effect. 
 
 The canteens which are everywhere met with 
 exercise a most demoralizing influence upon the 
 natives. Thus Major Malan wrote twenty years 
 ago : " That anything like a general improvement 
 of the natives is possible, while canteens abound, 
 may be doubted by those most deeply interested 
 in their welfare." 
 
 The facts to be found in great abundance in 
 official documents are irrefragible, and fully bear 
 out the foregoing remarks. I cannot do better 
 than quote some of them here. Thus the Resident 
 Magistrate of Southeyville reported ^ : 
 
 "If the sale of brandy to the natives in the colony is 
 not prevented or limited, their ukimate destruction as a 
 people appears to me to be inevitable. Not less than 
 twenty per cent, of the young men who go to the public 
 
 ' Cape of Good Hope Blue Book on Native Affairs for 
 1880, p. 131. 
 
The Liquor Traffic. 199 
 
 works from this district return home, having acquired a 
 taste for brandy. In most parts of the Transkei very many 
 of the chiefs are confirmed drunkards, and it is only the 
 want of an opportunity that prevents the greater number of 
 natives from indulging in strong drink. The evils arising 
 from the worst customs of the natives are not to be com- 
 pared to those arising from the sale of brandy." 
 
 In the same Blue Book, p. 173, the special 
 Magistrate of the Tamacha district reports as 
 follows : — 
 
 " Drunkenness prevails, and is increasing to an alarming 
 extent. Men, women, and even children, are rapidly be- 
 coming degraded and demoralized by their inordinate ap- 
 petite for strong drinks. Death through drink is of frequent 
 occurrence, and most of the crimes brought under my notice 
 are to be traced to this cause. . . . There is scarcely a 
 member of any of the principal families in the tribe who 
 has not contracted this abominable vice, and in many 
 instances their cattle and sheep, in fact, everything they 
 possess, have been parted with in order to gratify their mad 
 longing for brandy. It is not easy to suggest a practical 
 remedy for this deplorable state of things, but increased 
 supervision and the total prohibition of country canteen 
 licenses adjacent to native locations would tend in some 
 degree to mitigate the evil. . . ." 
 
 In consequence of the prevalence of Dutch 
 ascendancy in the Cape Parliament favouring the 
 trade in liquor, a bitter controversy raged for 
 
200 The Liquor Traffic. 
 
 some time in connection with the sale of spirits 
 to natives in the Transkei territory. This led to 
 the appointment of a Government commission \ 
 in 1883, the report of which is a most valuable 
 document. I extract from it the following pas- 
 sages : — 
 
 " The Commission has been deeply impressed with the 
 emphatic and urgent representations contained in nearly all 
 the evidence taken, and especially from the natives them- 
 selves, on the evils arising out of the sale and consumption 
 of strong drinks. All this evidence points in the clearest 
 way to the use of spirituous liquors (chiefly ardent spirits, 
 the produce of the distilleries) as an unmitigated evil to the 
 native races, and that no other cause or influence so 
 directly increases idleness and crime, and is so completely 
 destructive, not only of all progress or improvement, but 
 even of the reasonable hope of any progress or improve- 
 ment. Those members of the Commission who, for the 
 
 ^ The members of the Commission were : Sir J. D. Barry, 
 Kt., Judge President of Eastern District Court ; Hon. C. 
 Brownlee, Chief Magistrate of Griqua Land East ; W. B. 
 Chalmers, Esq., Civil Commissioner and Resident Magis- 
 trate of the Stellenbosch Division ; Rev. Dr. James Stewart, 
 Principal of Lovedale Institution ; W. E. Stanford, Esq., 
 Magistrate of Engcobo, Tembuland ; Hon. Thomas Upping- 
 ton, Q.C., M.L.A. ; Jonathan Ayliff, Esq., M.L.A. ; W. B. 
 Berry, Esq., M.D. ; E. S. Rolland, Esq., M.A. ; Rich. Solo- 
 mon, Esq., Barrister-at-law ; John Noble, Esq., Secretary. 
 
The Liquor Traffic. 201 
 
 purpose of taking evidence, had occasion to visit the Border 
 districts, were eye-witnesses of the mischief, wretchedness, 
 and misery which multiplied facilities for the sale of spirits 
 by licensed canteens in the neighbourhood of native loca- 
 tions are producing ; if unchecked, it can only have one 
 result, and that is the entire destruction of that portion of 
 the natives who acquire the taste for brandy. All the better 
 class of natives, and even the heathen and uneducated 
 portion, appear to be conscious of this, and have implored 
 the Commission to suppress the evil which is bringing ruin 
 on themselves and their country. 
 
 " In the territories of Transkei and Griqua Land East, a 
 prohibition of the sale of spirituous liquors to natives has 
 heretofore existed and been enforced by law ; and by clause 
 8 of the conditions of the Convention with the Tembus, 
 under which the Tembus became British subjects, it is 
 expressly stated that 'it is understood that Government will 
 prohibit the sale of liquors to all natives ' ; and the Amag- 
 wate Chief, Dalasile, who for a time refused to come within 
 the provisions of this Convention, but whose country now 
 forms part of Tembuland, ' begged that the Government 
 would strenuously prohibit the sale of brandy in his country.' 
 The Government appear to have earnestly endeavoured to 
 fulfil these conditions ; and we find that when application 
 was made for the appointment of a Licensing Board at 
 Umtata, the under Secretary for Native Affairs, in address- 
 ing the Chief Magistrate, Major Elliot, in a letter dated 7th 
 January, 1880, stated : ' It is important that the sale of 
 spirits to natives should be prevented in every reasonable 
 manner possible, and as a means to this end the Govern- 
 ment would rather that no licenses for the sale of spirits 
 should be granted. The Government, however, yields to the 
 
202 The Liquor Traffic. 
 
 opinion you express as to the necessity for the sale to the 
 Europeans, and consents to the issue of Hcenses for sale to 
 this class of persons alone. As a means, and an effectual 
 one, for preventing the sale to natives, care should be taken 
 in the choice of men to whom licenses are given, and to 
 secure this it is undesirable that they should be granted 
 otherwise than by the Chief Magistrate, who will thus alone 
 be accountable to the Government on this important matter. 
 The effect of such prohibition has been and continues to be 
 beneficial to the well-being of the natives, and helpful and 
 necessary to the good government of the territories ; and 
 the Commission recommends the continuance of prohibitory 
 law as provided for in sections 256 to 262 of the Native 
 Territories Penal Code." 
 
 R. J. Dick, Esq., special magistrate, writing from 
 King Williams Town on 12th January, 1886, thus 
 reports : — 
 
 " Drunkenness has perceptibly abated during the year, 
 but I regret to add, not from any improvement in the in- 
 temperate habits of the people, but in consequence of the 
 want of means to purchase the poison with (owing to a 
 severe and exceptionally long-continued drought). The in- 
 clination and appetite for drink merely lies like a smoulder- 
 ing fire at present, which the first faint breeze of returning 
 prosperity is certain to fan into a raging flame. It is sad 
 beyond measure to see this once splendid race slowly but 
 surely declining and becoming moi'e and more demoralized. 
 . . . It is a short sighted and cruel act to allow canteens 
 in the very heart of large native populations, where they are 
 liable to neither supervision nor control. And that is pretty 
 
The Liquor Traffic. 203 
 
 much the condition of nearly all the canteens in the pro- 
 claimed areas. I am confident that I express the prayer of 
 over 30,000 souls when I pray the Government not to revive 
 the canteens already closed, nor to consent to the removal 
 of the restrictions now in force. In the total prohibition ot 
 the sale of liquor to natives lies the future welfare and 
 prosperity of the black races, and although the question is 
 surrounded with difficulties, I sincerely trust the day is not 
 far distant when it will become an accomplished fact.^ 
 
 Again, Lorenzo Boyes, Esq., C.C, writing from 
 
 the Magistrate's Office, Somerset East, on 7th 
 
 January, 1886, states : — 
 
 " There is not the slightest doubt in my mind, after thirty- 
 one years' experience, that brandy should be kept out of the 
 way of the native as much as possible, and not put in his 
 way by having canteens all over the country. I am aware 
 that there is an aversion to the so-called class legislation, 
 but still hope to see it carried into effect some day, as at the 
 present time the natives are not sufficiently advanced to be 
 able to discriminate between the use and abuses of alcohol. 
 I have always found drunkenness to be the root of all the 
 crime and immorality prevalent among the natives of this 
 colony." ^ 
 
 One more extract I am tempted to submit. It 
 is from the " charge " of the Bishop of Cape Town 
 at the opening of the eighth synod of the diocese 
 of Cape Town in 1887 : — 
 
 1 Blue Book on Native Affairs, 1886, p. 31. 
 ^ Same Blue Book, p. 52. 
 
204 The Liquor Traffic. 
 
 "The principal hindrances to Church progress which are 
 reported to me," said the Bishop, " are ignorance and a low 
 standard of morality amongst our people, with the inevit- 
 able accompaniment of the shockingly prevalent vice of 
 intemperance. And here I cannot omit to utter in the 
 strongest terms I am capable of using my vehement protest 
 against the action of our legislature in the last two sessions, 
 first, in repealing the excise duty, and secondly, in removing 
 the restrictions against the sale of liquors to the native races 
 within certain defined areas in the eastern part of the 
 colony. If the native races were acknowledged to be the 
 natural enemy of the white man, and if the great aim of the 
 latter were to exterminate the former, it is difficult to see 
 what more successful action could be taken than that which 
 has been taken by the legislature in the last ^q^n years. The 
 natives even pray us to withdraw an almost irresistible 
 temptation from them ; and our reply is to make brandy 
 cheaper, and to remove these restrictions to their obtaining 
 it which have previously existed." 
 
 It is surely unnecessary to indulge in any reflec- 
 tions on the facts here submitted. I would only 
 run the risk of weakening their force were I to do 
 so. Suffice it to say that no more potent adverse 
 influence is felt by all who put their hand to 
 missionary work than the traffic that has been so 
 strongly condemned by authorities whose judg- 
 ment cannot be gainsaid. It is the great stumbling- 
 block checking the onward progress of the gospel 
 chariot in South Africa. 
 
CONCLUSION. 
 
"There remaineth yet very much land to be possessed." — 
 Josh. xiii. i. 
 
 " Speak unto the children of Israel, that they go forward." 
 — ExOD. xiv. 1 5. 
 
CONCLUSION. 
 
 A CCORDING to the Divine Word, " Ethiopia 
 shall soon stretch out her hands unto God." 
 If it be asked, how ? I answer, in supplication — 
 in helpless supplication (Isa. xlv. 14, and Zeph. iii. 
 10). And if any do inquire further as to the 
 nature or terms of the supplication, is it not in 
 substance, if not in so many words, the Mace- 
 donian cry, " Come over and help us " ? Nor is it 
 Ethiopia only that is now seen stretching out her 
 hands, but Africa in its entire length and breadth 
 makes its appeal. And the appeal should come 
 with all the greater force to the Churches of Britain 
 and America, in view of the centuries of neglect 
 that has been the lot of " the dark continent," the 
 deep moral degradation in which the natives have 
 been and still are sunk, and the cruel wrongs 
 inflicted on them for generations in connection 
 with the accursed slave trade. 
 
2o8 Cone hisi oil. 
 
 It will not do to make the imperfections of the 
 Christianized Kafir, of which so much is heard in 
 certain quarters, an excuse for leaving the native 
 in a state of barbarism. As if, forsooth ! with any 
 show of reason he could be expected to reach 
 perfection at one bound. The Rev. C. W. Kilbon, 
 of the American Mission in Natal, in a paper read 
 at the Missionary Conference held at Durban, in 
 1 89 1, justly said : — 
 
 "Before we judge, let us reflect that these people have 
 had the torpor of heathenism to overcome, the mind to 
 aw^aken to perceive, the energies to arouse to act, and that in 
 all their hereditary habits no attention whatever has been paid 
 to the cultivation of a sense of moral obligation before God ; 
 the main end of life has been to serve the chief, and to 
 gratify animal instincts. We should remember that they 
 have had among themselves none of the uplifting helps 
 that we grow up with, — no worthy ideals, no elevating public 
 sentiment, no high minded leaders, no literature, no socie- 
 ties for mutual improvement, no refining influences generally, 
 and few restraining and upbuilding laws adapted to their 
 progressive condition. . . . If any are disposed to blame 
 for the slow progress made, let the weight of their con- 
 demnation rest on the Satanic forces that have so effectually 
 paralyzed the race." 
 
 If there are still those who doubt the practica- 
 bility of raising the African to a level with the 
 
Conclusion. 209 
 
 English-speaking race, either the wish is father to 
 the thought, or men must shut their eyes and ears 
 to the plainest and most incontrovertible facts. 
 The much-lamented Samuel A. Crowther, once 
 a slave boy, and for twenty-seven years Bishop of 
 the Niger, whose high culture, distinguished 
 administrative abilities, and eminently successful 
 efforts for well-nigh half a century to advance the 
 material, moral, and spiritual well-being of the 
 natives, marked him out as among the greatest 
 benefactors of the African race ; TlYO SOGA, the 
 first ordained minister to the Kafirs, and, in the 
 words of the Cape Argus, " to all intents and pur- 
 poses a perfect gentleman . . . eloquent in 
 speech and keen in thought," whose translation of 
 the "Pilgrim's Progress" so competent an authority 
 as the late Hon. Charles Brownlee pronounced to 
 be " a perfect masterpiece of easy idiomatic writ- 
 ing," and whose lamented death at the early age of 
 forty-two was felt by colonists and natives alike as 
 a great public loss ; VeldtmaN, whose sterling 
 common sense, general intelligence, more particu- 
 larly on educational questions, and loyalty to the 
 British Government, have secured for him a re- 
 T. H. 14 
 
2 10 Conclusion. 
 
 cognised place as the leading headman in Fingo- 
 land, and made him influential for good among 
 his fellow-countrymen ; John Knox Bokwe, a 
 Kafir by birth, at once a specimen and fruit of 
 the Lovedale Mission, who for upwards of twenty 
 years has been most usefully employed in the 
 office there, during the greater part of the time as 
 book-keeper and cashier, and whose musical gifts, 
 knowledge of telegraphy, business habits, " energy, 
 reflection, and sound judgment," have in the esti- 
 mation of Dr. Stewart, as well as of others who 
 have come in contact with him, " rendered him 
 a very valuable agent in connection with the 
 complicated work of the place ; " ^ these and many 
 other natives of similar stamp are a standing 
 proof of their mental capacity. Let any one who 
 is inclined to be sceptical on the point visit the 
 Lovedale Institution, and he will find there young 
 men from various parts of Africa who are in 
 good measure able to hold their own with those of 
 other and more highly favoured nationalities. It 
 is not a matter of opinion, but of fact, the proof of 
 
 ' See Appendix. 
 
Conclusion. 2 1 1 
 
 which may be found in the Government Bkie 
 Books, which are accessible to all. 
 
 I do not say that even the highest type of 
 African — say the Kafir or Zulu-Kafir, taken at his 
 best — is at present equal in all respects to the 
 European or American, especially in Anglo-Saxon 
 energy and perseverance. / 07ily assert his capa- 
 bility tinder favourable influences. Time must be 
 allowed in order that his mental and moral nature 
 may fully recover from the deadening effects 
 exercised on it by centuries of ignorance and 
 oppression. Possibly the fruits of the educative 
 process now in partial operation will not be seen 
 even in the children's children of the present 
 generation. But the inherent power in the South 
 African of advancing in the social scale may well 
 encourage all sections of the Christian Church to 
 the adoption of energetic measures for raising him 
 from the low marshy level of a degrading heathen- 
 ism to the higher and purer planes of Christian 
 civilization. What is needed there, as elsewhere, 
 is the strengthening of existing agencies in the first 
 instance, and their extension or multiplication, 
 according as the needful means are provided, in 
 
2 12 Conclusion. 
 
 order that the land may be more completely taken 
 possession of for Christ. But even now, notwith- 
 standing limited resources in men and means, and 
 in spite of serious hindrances thrown in the way 
 of missionary labour, in connection especially with 
 the wide-spread and demoralising traffic in intoxi- 
 cating liquor, a point has been reached whence a 
 hopeful survey can be made. 
 
 I lately came across a speech of the Rev. Canon 
 Scott Holland (Canon of St. Paul's), who presided 
 at one of the meetings on the occasion of a recent 
 anniversary (1891) of the Universities Mission. 
 After referring in an interesting and forcible man- 
 ner to the beginnings of Christianity in England, 
 as narrated by Dr. Bright in his " Early History 
 of England," his closing words were: — 
 
 "After a thousand years another Dr. Bright may write 
 that Chancy Naples ^ came to this spot and built a church 
 of reeds. Take Dr. Bright's 'Early History of England,' just 
 read it, gather up the pictures which he presents to you with 
 all his force and power, and say : ' I am present at a scene 
 like this. The issues of Africa are being decided ; I can 
 hear how it is done ; I can be present at these little scenes 
 
 ^ One of the Universities Missionaries then present. 
 
Conclusion. 2 1 3 
 
 where everything looks so small, and yet from which every- 
 thing which is so great will issue hereafter ; I am working 
 with God in the great unrolling of this scene in Africa.' " 
 
 The foregoing quotation has been introduced 
 for the encouragement of all who are engaged in 
 laying the foundations of the Church of Christ in 
 Africa. In the estimation of unfriendly critics the 
 work accomplished may appear contemptible and 
 barren of results, or at least altogether inadequate 
 in view of the labour and money expended, and, 
 as regards Western and Central Africa, the still 
 more precious lives that have fallen on the field. 
 Even the labourers themselves may be tempted to 
 under-estimate its importance and to feel some- 
 times as if they were beating the air. Let it how- 
 ever never be forgotten by such that their great 
 work is that of sowing the seed — the incorruptible 
 seed of the Word, " which liveth and abideth for 
 ever." The fructifying process may be slow : in 
 many cases the fruit is not reaped until after the 
 sower has passed away. But He who has said, 
 " My Word shall not return unto Me void," will 
 see sooner or later that the promise is made good. 
 Even now, along with foundation work, which the 
 
2 14 Conclusion. 
 
 scattering of the seed in large measure is, there 
 are not wanting indications of growth, the pre- 
 cursors of a glorious future. In addition to those 
 presented in the foregoing pages, take a further 
 illustration from the Burnshill Station. When 
 started, the first meeting-place for worship was 
 under a tree, then in a round hut, then in a little 
 square building, now or lately used as a wagon- 
 shed, then in a somewhat larger stone church, with 
 thatched roof, still used as a school, and noiv in a 
 more substantial and commodious building, capable 
 of accommodating about six hundred. 
 
 The same process of enlargement and growth 
 has been and still is in operation all over Africa 
 — the spiritual equally with the material — and it 
 will continue to go on until the desolations of 
 many generations have all been repaired, and in 
 view of an accomplished work, as regards the 
 establishment of Christ's kingdom there, " He "— 
 the Christ, whose work from first to last it is, of 
 whom in the prophecy Zerubbabel is the type — 
 " He shall bring forth the head-stone thereof, with 
 shoutings, crying, GRACE, GRACE UNTO IT." 
 
APPENDIX. 
 
 I N confirmation of the statement made on pages 
 -"- 208-11, with respect to the mental capabiHty 
 of the African, a few extracts from an address in 
 August, 1 89 1, by Mr. John Knox Bokwe, as chair- 
 man at a meeting of the Lovedale Literary So- 
 ciety, may appropriately be reproduced here. His 
 remarks on the occasion embody the testimony of 
 an intelligent native, and show of what stuff he is 
 made. Having glanced, retrospectively, at the 
 condition of the natives, looking at the subject 
 both on its bright and its dark side, and after 
 giving expression to some thoughts bearing on 
 personal influence, literature, and civilization, Mr. 
 Bokwe proceeded : — 
 
 "That Christianity is spreading is evident, though perhaps 
 not so much the genuine acceptance as the influence of it. 
 I can tell of many a Christian home ; I have seen and heard 
 of many a Christian death ; of many a young man and young 
 
2 1 6 Appendix. 
 
 woman drawn from evil to good. The blessings of Chris- 
 tian marriage are being realized. The immoral tone of 
 heathenism, though still very dreadful, is improving, or at 
 least hiding itself somewhat out of sight. A sense of shame 
 is beginning to prevail, though you who come from Europe 
 with pure eyes and more sensitive feelings may hardly per- 
 ceive it. The warlike spirit has gone ; in its place may be 
 seen a quickening passion for knowledge, a singular strength- 
 ening of brotherhood. The people are more sensitive to 
 wrong, more slow to anger. 
 
 " You blame us for being lazy, but it is better to be even 
 lazy at work, than not to work at all. That is a fault that 
 will mend. The fact that men and women work without the 
 need of anger and the rod is a great stride. Work is slow 
 in this country. Even Europeans have developed a prone- 
 ness to take things more easily than in their own country. 
 
 " Christianity is making itself felt, and it is the most 
 powerful influence of all — the influence that searches deepest 
 into the hearts of men. The natives, as a rule, have no 
 serious objection to it. I believe that if the Christian faith 
 is persistently and earnestly put to even the darkest of our 
 heathen, it will be found that the only drawback to its 
 acceptance is the love of sinful ways and customs, to which 
 they cling most tenaciously. They are at least willing to 
 listen, and I feel sure in their better moments willing to 
 believe . . ." 
 
INDEX 
 
 Aberdeen, Dowager Countess 
 
 of, 151. 
 Anderson, Mr. W. W. Blyths- 
 
 wood, loi. 
 
 Bennie, Rev. John, 4, 134. 
 Birt, Rev. Richard, 94 seq. 
 Bishop of Cape Town, 203. 
 Bishop, Mrs. (Miss Bird), 162. 
 Bokwe, Mr. John Knox, in, 
 
 210, 215. 
 Brownlee, Hon. Charles, 86, 
 
 209. 
 Bruce, Mr. George, 146, 152. 
 Bruce, Rev. John, 164, 182. 
 
 Calderwood, Rev. Henry, 28, 
 
 39 s^q- 
 
 Cape of Good Hope Blue 
 
 Book, 198 seq. 
 Carstairs, Rev. G. L., -^^t- 
 Chalmers, Rev. John A., 86, 
 
 123. 
 Chalmers, Rev. William, 4, 84, 
 
 130. 
 Crowther, Bishop, 209. 
 Gumming, Rev. John F., 29 
 
 seq,^ 83 seq. 
 
 Dale, Sir Langham, 16. 
 Dalzell, Rev. Dr. J., 143 seq., 
 155, 162, 181 seq. 
 
 Dohne, Rev. Mr., 182, 
 Dutch East India Coy., 172. 
 
 Fairbairn, Mr. John, 174. 
 Findlater, Rev. Robert, of 
 
 Ardeonaig, 187. 
 Free Church of Scotland, 4 
 
 seq.., 152. 
 Frere, Sir Bartle, 87. 
 
 Govan, Rev. William, 5. 
 Government Commission, 200. 
 Grey, Sir George, 15. 
 
 Hewitt, Rev. James A., 5. 
 Holland, Rev. Canon Scott, 212. 
 
 Johnston, Rev. Robert, 86. 
 
 Kilbon, Rev. C. W., 20S. 
 
 Laing, Rev. James, 5, 57, 103. 
 
 Livingstone, Rev. Dr. 6, 170. 
 
 Loch Tay Side Revival, 186, 
 191. 
 
 Lorimer, Miss, Gordon Mis- 
 sion, 182, 185. 
 
 Lovedale, 25, Jubilee of In- 
 stitution, 132, 210. 
 
 Macdiarmid, Mr. Alex., 4, 130. 
 Macfarlan, Rev. Duncan, 218. 
 
2l8 
 
 Index. 
 
 Maclaren, Rev. Dr. Alex., 19. 
 MacLeod, Rev. Donald, 72. 
 Malan, Major, 48, 198. 
 Maritz, Gert, 168. 
 Moffat, Rev. Dr. R., 49. 
 Muir, Thomas, LL.D., 16. 
 Muirhead, Mrs., Lovedale, ']']. 
 Murray, Rev. Andrew, 184, 189. 
 Msikinya, Rev. David, 78. 
 Mzimba, Rev. Pambani, 59, 1 14. 
 
 Niven, Rev. Robert, 5. 
 
 Peelton, 93, 1^5. 
 Phillips, Dr. Jas. L., Calcutta, 
 13- 
 
 Relief, Mr. Pieter, 168. 
 Riebeck, Mr. Jan Anthony 
 
 Von, 172. 
 Ross, Rev. Dr. Bryce, \},bscq. 
 Eoss, Rev. John, 4, 127, 134. 
 Ross, Rev. Richard, 64, 1 1 1 seq. 
 Rossouw, Rev. David, 189. 
 Roux, Mr. Pieter Le, 189. 
 Russell, Rev. D., Maritzburg, 
 
 177, 184. 
 
 Scott, Rev. James, Impolweni, 
 
 175, 182, 187. 
 Sketches of English Church 
 
 History, 5. 
 Smith, Sir Harry, 169. 
 Soga, Rev. Tiyo, 86, 123, 209. 
 Som.erville, Rev. Dr. A.N. ,75. 
 Statistics of Population, etc., 8. 
 Stewart, Rev. Dr. J., 7, 78, 125, 
 
 200, 210. 
 Stretch, Mr., 25. 
 Stuart, Rev. William, 49 seq.^ 
 
 58, 70. 
 Sturrock, Miss, Peelton, 97. 
 Swift, Dean, 17. 
 
 Thomson, Rev. Wm. R., 4, 133, 
 
 137- 
 Trichard, Mr. Louis, 168. 
 Turnbull, Rev. James, 178, 189. 
 
 Vanderkemp, Dr., 18. 
 Victoria, H. M. Queen, 15. 
 
 Weir, Mr. James, 4, 130, 132. 
 White, Mr. Arnold, 196. 
 White, Mr. J. Campbell, 151. 
 
 Schoon, Re\-. Mr., 182. 
 
 Young, Rev. D. Doig, 101. 
 
 Butler & Tanner, 'I'he Selwood Printing Works. Frome and London