^ LIBRARY '^ 
 
 UNIVERSITY OF 
 CALIFOftNIA 
 SAN DIEGO 
 
 \» ■■'
 
 51/
 
 CHRISTIAN ADVENTURES IN SOUTH AFRICA.
 
 i{i:v. wili.ia:m jayi.or.
 
 CHRISTIAN ADVENTURES 
 
 SOUTH AFRICA. 
 
 KEV. WILLIAM ^YLOR, 
 
 OF THE INDIAN' MISSION DDNT^kNCE. 
 
 AUTHOH OF 
 
 " CALITORNIA LIFE ILLUSTKATEP," "ADDRESS TO YOXTNO AMERICA. 
 
 " SEVEN years' street-preaching IX SAN FRANCISCO," 
 
 " RECONCILIATION: OR, HOW TO BE SAVED," 
 
 "the MODEL PREACHER," ETC. 
 
 " St. Paul declared particularly what things God had wrought among the Gentiles 
 by hid ministry. And whan they heard it they glorifled the Lord. '—St, Luke. 
 
 ELEVEN' TH THOUSAND. 
 
 NELSON i' PHILLIPS, 80.5. BROADWAY 
 1877.
 
 ,„i \ju-,^v Printftvfi T.nniloii and AylesbUTy.
 
 PREFACE. 
 
 rpHE numerous facts and incidents contained in. 
 this volume are illustrative, first, of the history, 
 extent, resources, population, and varied life of South 
 Africa ; and second, of Christian adventures in 
 South Africa, in great variety, through a period of 
 fifty years, but especially of the recent great work 
 of God in Cape Colony, Kaffraria, and Natal. I had 
 no '' guide books " from which to copy, but derived 
 my facts from their original sources. I am in- 
 debted for some historical matter to Wilmot's Esso// 
 on the " llise, Progress, and Present Condition of 
 Capo Colony,^' and to Rev. Wm. 8huw's very inter-
 
 VI PREFACK. 
 
 esting workj Tlie. Story of my Mission, and for statis- 
 tical matter to the Colonial Blue Books, but tho 
 mass of my facts and incidents are fresh from their 
 original life sources, accompanied by the names cf 
 their living actors and observers. 
 
 THE AUTHOK. 
 
 London^ November ^Oth, 1867.
 
 INTRODUCTION. 
 
 1. As this interesting and remarkable narrative 
 will probably be read by many who are but partially 
 informed respecting Christian Missions in South 
 Africa, it appears desirable to state, that, within 
 and beyond Cape Colony and Natal, four of the prin- 
 cipal English Missionary Societies, one American, 
 two Scotch, and five Foreign Societies, occupy 
 among them about two hundred and twenty-four 
 principal Stations, and employ above two hundred 
 and Seventy European ^lissiouaries, besides KV^ve
 
 Till UTTRODUCTION. 
 
 Assistants. This appears to be a large supply of 
 ]\Hnisterial Agency to meet the spiritual wants of a 
 population not exceeding by the highest calculation 
 much more than a million of souls ; and contrasts 
 strangely with the disproportionate number of ]\lission- 
 aries labouring in India and China ; but, on the other 
 hand, it must be kept in mind that this population 
 is widely scattered over an area of more than a mil 
 lion of square miles : rendering a larger amount ol 
 agency necessary than where the population is more 
 dense ; and, further, that many of the ]\Iissionaries, 
 acting as Pastors of European and native congregations 
 in the Cape and Natal Colonies, as well as in the two 
 Dutch Republics, are, to a great extent, supported 
 by local resources. The leading Societies have, of 
 late years, been paying special attention to the train- 
 ing of a native ministry, and with some measure of 
 success. Lleanwhile, the languages of South Africa 
 have been mastered : grammars and dictionaries com- 
 piled : and translations of the Word of God and of 
 other books have been executed with considerable 
 ability. A small reading population has been called 
 into existence, and the civilizing influences of Chris- 
 tianity have been widely spread. The AVesleyan
 
 INTRODUCTION. XI 
 
 is ho that planteth anything, nor he that watcreth : 
 but God that giveth the increase." (1 Cor. i. 87.) 
 
 3. It is no disparagement of Mr. Taylor's ser- 
 vices, to apply to him the words addressed by our 
 blessed Saviour to the disciples " And herein is that 
 saying true, One soweth and another reapeth. I 
 sent you to reap that whereon ye bestowed no la- 
 bour : other men laboured ; and ye are entered into 
 their labours.'' (John iv. 37, 38.) The toilsome 
 and perhaps thankless labours of more than one race 
 of Missionaries had prepared the people to under- 
 stand and receive good from the ministry of this 
 honoured servant of God, and to God alone be as- 
 cribed all the glory. It is pleasing to observe the 
 cordial reception given by the Missionaries to this 
 stranger from afar, and their no less hearty rejoicing 
 over the results of his ministry. All human littlenesses 
 disappeared in the presence of these spiritual mani- 
 festations, which solemnly testified that Jehovah- 
 Christ was passing by ; " forgiving iniquity, trans- 
 gression, and sin." (Exodus xxxiv. 7.) Mr. Taylor's 
 unassuming manners, together with his scrupulous 
 delicacy in abstaining from interfering in matters 
 properly the exclusive business of the pastors and
 
 X INTRODUCTION 
 
 error on the right side. The increase of the churches 
 in heathendom must, under such circumstances, be 
 very slow in the beginning ; but we must- not judge 
 of the success of such Missions by the paucity of 
 genuine converts. This habit of "numbering the 
 people," which was David's sin of vanity and self- 
 confidence, when applied to modern INIissions, is a 
 temptation to certain minds to despair. We forget 
 the " upper room '' and that " the number of names 
 together were about one hundred and twenty/' 
 (Acts i. 13-15.) Spiritual influence cannot be repre- 
 sented in figures. It baffles our arithmetic. Half 
 a century or more of preparation and labour may 
 present few converts in response to our eager inquiry 
 for results ; and then we are in danger of crying in 
 unbelief, " Can these dry bones live ? ^' At such a 
 crisis it frequentlj' occurs, that some man of God is 
 raised up " to prophesy upon the bones, and to cry 
 unto them, * O, ye dry bones, hear the word of 
 the Lord ; ' '*' and thus '' a noise '' and " a shaking,'' 
 followed by the breath of the Spirit infusing spiritual 
 life into those who had been spiritually dead. 
 (Ezek. xxxvii.) In this mode of procedure, God 
 vindicates His sovereignty, teaching us that *' neither
 
 INTRODUCTION. '»S 
 
 Mission, with which Mr. Taylor came most in 
 contact, occupies fifty- three Stations, employs 
 sixty-one ]\Iissionaries, and reports ten thousand one 
 hundred and eight church members. It is calculated 
 that nearly sixty thousand persons, including members 
 and scholars, are regular attendants on the public 
 ministry of the Missionaries of this Society. Other 
 Societies have equal reason, in the retrospect of their 
 labours, to thank God fe* the measure of success 
 vouchsafed to them, and to take courage for the 
 future. 
 
 2. Compared with the accounts of the success of 
 Romish ]\lissionaries in pagan lands, the results of 
 Protestant ^Missions appear t-o disadvantage. But 
 Popery is satisfied with conformity to forms and 
 ceremonies. The administration of baptism and a 
 professed assent to the creeds of the Church, are its 
 main conditions of membership ; while Protestant 
 j\Iissionaries are not satisfied without a reasonable 
 proof of genuine sincerity, and of the beginnings at 
 least of a spiritual work. It is possible that they err 
 on the side of scrupulousness, by requiring a higher 
 degree of kuowleJge and of raor^l progress before 
 baptism than is absolutely uecessar}' ; but this is an
 
 XU INTRODUCTION. 
 
 church officers, contributed, no doubt, materially to 
 the ready acceptance and grateful acknowledgment 
 of his services. Ministers in general, honoured the 
 gift of God in him, manifesting, on this occasion, the 
 enlarged sympathy of the great Jewish legislator, 
 when he said : — '^ Would God that all the Lord's 
 people were prophets, and that the Lord would put 
 His Spirit upon them." (Exodus xi. 29). 
 
 4). No one can read the Notices of the Wesleyan 
 Methodist Missionary Society from October 1866, to 
 November 1867, and the Annual Eeport for 1866, 
 without being convinced, that, a great and glorious 
 revival of religion has taken place in South Africa, 
 among Europeans and natives, and not only among the 
 Methodist Societies, but also among other religious 
 bodies. The native work has partaken largely of 
 this blessed outpouring of the Spirit. Whilst be- 
 lievers have been strengthened and confirmed, the 
 careless have been quickened, sinners have been con- 
 vinced of sin, and have found peace with God. The 
 extraordinary nature of the work, the power which 
 attended the preaching, and its immediate results, 
 seem to have afiected even the heathen mind. It 
 appeared as if God were speaking to them in the
 
 INTRODUCTION. XUl 
 
 words of the propliGt : " Behold ye among the lieathen, 
 and regard and wonder marvellously : for I will 
 work a work in your days, which ye will not believe, 
 though it be told you." (Habakkuk i. 5.) Revivals 
 of religion were not unknown in South Afi-ica, but 
 hitherto they had been of a local character ; this was 
 more general, and, is we trust but the beginning of 
 a great spiritual work which shall go on until the 
 most distant tribes and nations partake of the bless- 
 ing. South Africa is one of the most accessible 
 gates of entrance into a large portion of the conti- 
 nent. The prospect of extensive usefulness in regions 
 far beyond our present field, we regard as the justi- 
 cation of our large outlay on the comparatively 
 small population of the Colony and its adjacent 
 territory. Such were the views and the hopes of the 
 two great and good men who were the pioneers 
 of Wesleyan Missions in South Africa. They knew 
 that in their very nature they must be aggressive^ 
 and that the Colonial and Frontier Stations were to 
 be regarded but as stepping-stones to the regions 
 beyond. Barnabas Shaw has gone to his reward. 
 William Shaw happily yet lives to rejoice in the 
 ** showers of blessing " which have been poured out
 
 XIV INTRODUCTION. 
 
 upon the thirsty land in which he laboured so long, 
 and with so much success. " A stranger " cannot 
 ''intermeddle with his joy." (Provei'bs xiv. 10.) 
 
 Honoured and devoted men are treading in his 
 footstepSj and to them, with holy exultation, we 
 would say, " Beloved brethren, be ye stedfast, un- 
 moveable, always abounding in the work of the Lord, 
 forasmuch as ye know that your labour is not in vain 
 in the Lord." (1 Cor. xv. 58.) 
 
 William B. Boyce, 
 
 London AVesleyan Mission House, 
 November 22, 18G7.
 
 LIST OF ILLUSTRATIONS. 
 
 THE AUTHOR, (FRONTISPIECE). 
 
 SPECIMENS OF THE KAFFIR FAIR SEX - 18 
 
 THE LION AND THE CHRISTIAN NATIVE 33 
 
 CHARLES PAMLA - - - . - ISb 
 
 INSTITUTIOM AND CHAPEL AT HEALD TOWN - 149 
 
 JAMES ROBERTS - .219 
 
 M. STUART TAYLOR - . 225 
 
 AMAPONDO - . - - 346 
 
 TSITSA FALLS - 370 
 
 WOMAN ROASTED BY WITCH-DOCTORS 43S 
 
 AMAZULU - - - -458 
 
 YOUNG GENTLEMEN OF THE AMAZULU » 467 
 
 JOHNNY DAVIS AND THE LION - . -477 
 
 TOM PALFREYMAN AND THE TIGER - - 482 
 
 REV. MK. BUTLER AND THE ALLIGATOR - 485 
 CAPTAIN NGOYA, IN NATIVE HEATHEN DRESS - 498
 
 CONTENTS. 
 
 CHAPTER I. 
 
 PROVIDENTIAL MISSION TO SOL'TH AFRICA. 
 
 Pair* 
 
 The author leaves California. Labours as an evangelist in 
 most of the United States and Canadas. Visits England, 
 Ireland, Asia Minor, Palestine, Egj^t. Labom-s nearly 
 three years in the Australias, New Zealand, and Tasma- 
 nia. Dr. James Brown. Dr. A. Sloffatt. Author's trip 
 to Wallaroo. Rev Mr. Flockhart. Startling telegram. 
 Glad tidings. Rev. Mr. Caldwell. Ilis imdpng energy. 
 His death. His widow. Rev. C. T. Newman. Evil 
 tidings. Church opening at the " Moonta." Hasty re- 
 treat. Voyage to Sydnc}'. Author meets his family. 
 Touching scenes. Watches a sick son at the gates of 
 death for many wearj' weeks. Returns to South Australia. 
 Sails for the Cape of Good Hope. Rev. James Calvert. 
 Safe arrival. Parkes' Hotel. Rev. John Thomas. Rev. 
 Bamuel Hardey - - - - - -1-11 
 
 CHAPTER II. 
 
 GAPE COLONY. 
 
 Synoptical Historj"- of the Cr;lony. Population. The Dutch. 
 The English. The Blalay.s. The Hottentots and Bas- 
 ards. The Kaffirs. The Fingoes. Government of the 
 Colony ....... 12-25
 
 U CONTENTS, 
 
 CHAPTER III. 
 
 CAPE TOWN. 
 
 Fage 
 
 Its topooxaphy, surrounding scenery. Population. Insti- 
 tutions. Churches. Sir George Grey. Rev. A. Murray, 
 Junior. Historic reminiscences. Henry Reed, Esq. His 
 Malay hoatman. His detention in Cape Town. His ad- 
 ventures in Small-pox Hospital. Mrs. Gunn's boarding- 
 house. Reed's interview with Rev. Mr. Hodgson. The 
 native Christian hero and the lion. Author's first Sab- 
 bath in Cape Town. Sunday-school Anniversary. Mr. 
 Eilmer's speech. Special services in Cape Town, and re- 
 sults. Rev. Wm. Impey. Voyage to Port Elizabeth - 26-37 
 
 CHAPTER IV. 
 
 PORT ELIZABETH. 
 
 Rev. John Richards. Roman Catholic Church opening. 
 Independent minister installed. Too late for posters. 
 The chapel. Visit among the shops. Incredulous laugh 
 of the Local Preacher. Mr. Sidney HiU. Series of ser- 
 vices, with facts and incidents. Preaching in Couit- 
 house Square. Wayside illustrations. The old Galifor- 
 nian and his story. Joseph Tale, the tall Kaffir. Preach- 
 ing to the natives. Calls from the interior - - 38-47 
 
 CHAPTER V. 
 
 ITITENHAGE. 
 
 Jones's carriage and pair. Travelling companions. The 
 beard question. Captain George Appleby. Rev. Purdon 
 Smailes. Wool-wanhing on the Zwart Kops River. 
 Dutch RefoiTued Church. Rev. Mr. Steytler. A chapel 
 ready for the " moles and bats." Ser-vices in the Dutch 
 Church. Plan of conducting a prayer-meeting. The 
 dash of the Dutchman. " Satan is getting more polite 
 each day of our meeting." Preaching to the Kafirs in a 
 wood-shed. Post-cart travelling - 48-61
 
 CONTENTS, m 
 
 ' Page 
 
 CHAPTER VI. 
 
 geaham's town. 
 
 Uistoiy, topography, churches, population, &c. " Com- 
 immoration Chapel." Mr. AY. A. Eichards. Hon. R. 
 Godlonton. Rev. W. J. Davis. Rev. G. H. Green. 
 " Hor.se sickness." Opening of the campaign. Disap- 
 pointment of the fi'iends. Removing hindrances. Venti- 
 lating the chapel. "Brother Atwill." "The Apollos of 
 South Africa." " Caed mela faltha." Christian states- 
 men. The widow AylifF and her tall sons. " Old Brother 
 Sparks" -..-.,. C>2-U 
 
 CHAPTER Vn. 
 
 Graham's town (continued). 
 
 Review of the series of three weeks. Fellowship-meeting. 
 Rev. Mr. Holford. Illustrative facta and incidents. 
 Celebration of the Queen's buthday. " Mr. Taylor, I 
 have come to ask your pardon for what I have been 
 thinking about you." " The right impulse at the right 
 moment," Getting off the old Jewish track of "going 
 about to establish their own righteousness " into the only 
 way of salvation. The Sergeant's long struggle. Sudden 
 
 conversions. Sir D and the barber. Preaching 
 
 through an interpreter, ilr. D. Penn. Seventy miles 
 journey ------- 75-87 
 
 CHAPTER VIII. 
 
 KINO William's toavn. 
 
 The old pioneer, Rev. John Brownlie. Wesle5'an Chapel. 
 Rev. J. Fish. A Colonial audience. " Bar of reserve 
 and prejudice broken down." The missionary's account 
 of the work. " A Kallir came running with the message 
 that four missionaries were in 'the path.'" Rev. John 
 Scott. Rev. Robert Lamplough, and his Kaffir pi-eaciiera. 
 Rev. Brother SawteU and his Fiugocs. Chaiies Pamla.
 
 IT CONTENTS. 
 
 Page 
 
 lietter to Mr. Impey. Eev. J. W. Applfyard and liis 
 Kaffir Bible. George Impey, Esq., and liis dying tri- 
 umphs. Eev. Mr. Hillier, his success, his sudden death. 
 Mr. Joseph Walker. Kaffirs mounted on young bullocks. 
 Journeying incidents ----- 88-107 
 
 CHAPTER IX. 
 
 ANNSHAW. 
 
 •Chief Kama and his Kaffirs. Mr. Shaw's mission among 
 them. Eev. Wm. Sargent. Kama's refusal to take a 
 second wife. His piety and courage. Kaffir huts. " Bro- 
 ther Lamplough gave me Charles to interpret for me." 
 Private lecture on "naturalness." Lights and scenes of 
 the first service. Grandeur of the night service. Hymn 
 and tune put into KafiSr on the first hearing. " Don't 
 send them off to the river to battle with Satan alone, 
 and take a bad cold as well." Stirring scenes. Glorious 
 results. Mr. Harper. Trip to Lovedale. Eev. J. Wil- 
 son. Fort Beaufort. Good tidings from Annshaw. 
 Xiamplough's reports. Illustrative incidents. The hea- 
 then lame man. The old heathen convert and his two 
 wives. " Our last stroke is being levelled against Kaffir 
 beer." Witnesses for Jesus. How the deaf and dumb 
 testified. How the heathen try to explain it. Persecu- 
 tions ------- 108-135 
 
 CHAPTEE X. 
 
 FORT BEAUFORT. 
 
 Population and Burroundings. Eev. John Wilson. Strong 
 force from Graham's Town. Specimens of the work of 
 the Spirit. " A sacrifice, indeed ? Why, it's a glorious 
 
 riddance ! " Mrs. D changed her mind. Jlr. James 
 
 Eoberts, a man of Providence for Kaffrarian adventures. 
 " Wars in the path." Missionary's report of the work as 
 " great and glorious." Work among the natives. " That 
 shawl! that shawl!" - - - -136-148
 
 COXTETSTS. T 
 
 CHAPTER XI. 
 
 HEALD TOWN. 
 
 " Industrial School." Governor Grey. Kev. Wm. Sargent. 
 Eev. John Ayliff. Theological Institution. Rev. Wm. 
 Impey. Eev. R. Lamplough. Mission press. The mon- 
 keys by the way. Mr. T. Templcr. Barnabas. Siko 
 Radas. The marriage. The sermon. The missionary in 
 his report of that day says, " What a day ! I know not 
 how to record it ! " Second day greater than the first. 
 " I realized by faith, on that occasion, what I never can 
 explain." "If you know all this time that black fellow 
 going to hell, why you no tell black fellow till now ? " 
 Caring for the lambs. "Satan is conquered," &c. "My 
 Father has set me free," &c. Marvellous results. Con- 
 tinued progress. T. Templer's poem. Permanency of the 
 work -..-... 119-177 
 
 CHAPTEU XII. 
 
 SOMEKSET EAST. 
 
 Journey. Adelaide. Rev. P. Davidson. The Dutch " Nag- 
 mal." Benjamin Trollip and his son. Bedford. Mr. 
 Francis King. Rev. Mr. Solomon. King's advcntui-es 
 among the "Bushmen." "Dig away, you'll find plenty 
 of honey in there ! " "I was awakened by something cold 
 touching my toe." Rev. John Edwards. Rev. Wm. 
 Shaw. R. Hart, Esq. " Government Farm." Large 
 circuit. Mr. Nash. Mr-. Burch. Work among the 
 whites and natives. Remarlcablc naiTativc of missionary 
 adventures, from Rev. J. Edwards. Daniel, the Fingo 
 IVuphot -.--... 178-191 
 
 CIUPTER XIII. 
 
 GKADOCK. 
 
 Mr. Sargent, senior. " Dagga Boer." The Trollip family. 
 The rebel Hottentots. Prejudices against i^js native races.
 
 VI CONTENTS, 
 
 Page 
 KaflSr fidelity. ■ Dr. Adam Clarke's prayer. Rev. W. 
 Chapman. Cradock. Dutch farmers. Kcv. John Taylor. 
 Hon. Henry Tucker, M.L.C. Hon. Samuel Cawood, 
 M.L.C. John and William Webb. Mr. H. Park. Jack, 
 the Kafiir. The Gospel preached in three languages at 
 once. Glorious results ----- 192-205 
 
 CHAPTER XIV. 
 
 queen's town. 
 
 Journeying with Brother Tucker. Mr. Hines. " Tarkiss- 
 taat." Queen's Town. Rev. H. H. Dugmore. Governor 
 Cathcart's generositj*. Messrs. Shaw, Barnes, Elliott, 
 and Jakins. " Joyful tidings to write to my sister in 
 Tasmania." The blind widow and her sons. Dugmore's 
 preaching on " The American Preacher." Lesseyton. 
 Eev. J. Bertram. Wm. Bambana, "the head man." 
 " Dear me, this is horx'ible ! Hero are hundreds of thirsty 
 souls, and I can't teU them how to come to the river ! " 
 James Roberts. J\I. Stuart Taylor. Charles Pamla. 
 Tidings from Annshaw. Fellowship-meeting. John 
 Weekly. Wm. Trollip, twenty years a seeker, and 
 thii-ty years a Christian. A soldier's courage tried - 206-223 
 
 CHAPTER XV 
 
 KAMASTOXE. 
 
 Rev. Wm. Shepstone. ]\Ioonlight stroll with Stuart. KaSir 
 pony for Stuart. Description of the audience. Remark- 
 able scenes. " I never knew that I was such a sinner till 
 the Holy Ghost shined into me." "0, I felt nasty." 
 " Walked forty-six miles to get to this meeting." " She 
 seems to be a near relation to the antediluvians." 
 Perfect loyalty, faith, and love preached to Kaffirs. The 
 "ivy" and "niilkwood" illustration. Eflect of Pamla'g 
 address on Mr. Shepstone. Report of the numbei-s 
 saved. Great baptismal service for saved heathen. Mis- 
 sionary's report of progress. " mother, my dear 
 mother, I have found Jesus ! " - - - -22^-241
 
 CONTENTS. Vll 
 
 Page 
 
 CHAPTER XVL 
 
 LESSEYTON. 
 
 Interpreter lost in the scrub. First night's ser^dce, and 
 lodgings with a native. Wonderful scenes of the next day. 
 A hcatlien woman shouting the pi'aises of God. The for- 
 given Kaffir who could not forgive himself. Bamhana's 
 two sons. " I went away and left the oxen, wagon, and 
 precious cargo standing in the road." " Wc have heard 
 of washing the disciples' feet, and of kissing the Pope's 
 toe ; hut to kiss the sole of a Kaffir's boot is a new idea." 
 " The milk is good, and you have given us a great feast." 
 Starting for Kaffraria. Dugmore's letters reporting the 
 advance of the armies of the Lord in Queen's Town, 
 Lcsseyton, &c. _ - - - . 2i2-250 
 
 CHAPTER XVII. 
 
 J. C. Warner, Esq. " British Resident for Kaffraria." 
 Warner and Shepstono on the true principle on which to 
 establish Mission Stations. ("Likaka laba Fasi.") Both 
 sides of the qucstiou fairly stated. Long day's journey. 
 Travelling in the dark. "A sudden jolt sent us both over 
 the ' larboard,' head foremost down the hill«" Rev. E. J. 
 BaiTett. Campaign of one day in the open air, and its 
 results. Chief IMatanzima among the seekers. Fellow- 
 ship meeting in a stable. The man who saw a great light, 
 could not pass. "The dcAal ordered his Hottentot servant 
 to make off with the goat to Kriclio's country." Colonel 
 Barker at the Tsomo. Captain Cobb. " The road rough 
 and dangerous." ----- 251-268 
 
 CHAPTER XVm. 
 
 BUTrEinVOKTU (iGEU-yA).. 
 
 Rev. W. Shaw. Rev. Mr. Shi-ewsbury. The great chief 
 Uiutza. " A cake of bread from the house of Kauta."
 
 VUl CONTENTS. 
 
 Page 
 Conspiracy against Rev. John Ayliff. Revs. Davis and 
 Palmer come to his rescue. The "great wife" Nomsa. 
 "Sing again." "If he remains he might ti'amp on a 
 snake in the grass." Destruction and re-estahlishment of 
 the mission-station. Chief Kxielie. Great di-ought. 
 Protracted meeting of the rain-makers. " Xo rain while 
 the missionaries were allowed to remain in the country." 
 Davis took the bull by the horns. " Stop all this non- 
 sense, — come to chapel next Sabbath and we'll pray to 
 God to give us rain, and we will see who is the true God, 
 and who are His true servants." Station " destroyed the 
 third time. Chief Ivrielie's " daring desperate plan for 
 forcing his people into an exterminating war against the 
 Colonists." Sir George Grey's great bread victory. 
 Mission established the fourth time. Rev. John Longden. 
 Description of the congregation by the river-side. "What 
 has that old red blanket to say for himself?" "Loaves 
 and fishes" needed for the hungry multitude. "Brother 
 Longden told the father that if he meant to seU his 
 daughter to the heathen, he must at once leave the sta- 
 tion." The great snake-killer. He " chose rather to re- 
 tain his skull for his own personal use." Umaduna. "A 
 nxwtyr-spuit under a sheepskin." - - 269-290 
 
 CHAPTER XtX. 
 
 GLAKKEBXJRY (fMGWALl). 
 
 W. Shaw's visit to the great chief Vossanie. Rev. Mr. 
 Haddy. Mr. Rawlins killed. Massacre of Rev. J. S. 
 Thomas. Chief Vadana's expedition to seize Mr. Davis 
 dinner-pot. " Well, this is a strange thing. Here's a man 
 who is not a&aid to die ! " Rev. Peter Hargraves and his 
 wife. Rev. Edwin Gedye in exile. Mr. Joseph Walker. 
 Mr. Crouch. H. B. Warner. Great chief Ngangelizwe. 
 " They are determined to have a heathen chief to rule over 
 them, and I'll let them feel the power of a heathen chief." 
 " He threw an assegai through the arm of one of them." 
 " Go home, and sit down in peace, and take all j^our cattle, 
 I don't want thein," " The cavaliy of the tiain consisting
 
 CONTENTS. IX 
 
 Page 
 of alout forty coimcillors, fell into line, single file, the 
 chief being ubout the middle." Prince Usiqukati. 
 Preaching to the great chief and his councillors. H. B. 
 Warner's appeal to them. Kaffir proposition to unite 
 Church and State. King Thackenbau of Fiji, and King 
 George of the Friendly Islands, — illustrative examples. 
 Rev. Peter Turner, the apostle. Pamla's grand talk to 
 the chiefs. Ngangolizwe's child dying. " The chief must 
 return to the Great Place at once." Striking testimonies 
 in the fellowship-meeting. " Isikunisivutayo." "My 
 heart was as tough as the hide of a rhinoceros." ]\Ir. 
 Wm. Davis, licv. Wm. Hunter, D.D. "The Eden 
 above." "Icula EHteta Ngelizwe eli Pezulu." - 291-321 
 
 CHAPTER XX. 
 
 MORLEY (iNGANASEUe). 
 
 Rev. Wm. Shepstone. The invasion of the bloody chief 
 Qeta, a deserter from his more bloody master Chaka, the 
 great Zulu. Shepstonc's narrow escape. The Amapondo 
 chief, Faku. Rev. J\Ir. Palmer. IMission re-established 
 under Rev. Wm. B. Rayner. "Smelling out." J. C. 
 Warner, Esq. on " Kallir laws and customs." Witchcraft 
 and the witch-doctors. Different methods of torturing 
 witches and wizards. Man roasted for thii-ty-six hours. 
 The ant-eaten woman. " We can't kill such a witch ! She 
 won't die!" Out-door preaching scene. Chief Ndunyela, 
 with his warriors and wives at preaching. How they de- 
 voured the bullock. Missionaries' report of the work. 
 Hon-ible case of " smelling out" and torture after the 
 revival ---.-- 322-311 
 
 CHAPTER XXI. 
 
 BVNTINGVILLE TCl'ME. 
 
 Rev. Wm. B. Buyco. " Wo eat the dogs to mako us more 
 fierce and powerful in battle." Boyco's Kaffir Grammar. 
 "Euphonic concord." Thcophilus Shcpstono. Chief
 
 CONTENTS. 
 
 Pass 
 
 Faku's plan for getting rain. Mr. Fainton. Rev. Mr. 
 Satchell. Kev. James Cameron. Kev. Thomas Jenkins. 
 N«jw Buntingville. lie v. ^Ym. Hunter. Dahveed's "new 
 road." Umtata Drift. " Pezulu ! pezulu! pczulu!" Chief 
 Damasi and his division of the I'ondos. Chief Vara and 
 his marriage feast. The chief and his warriors at preach- 
 ing. Visit to Damasi's "Great Place." The chief, his 
 hut, his wives, his royal robes and tiger's tails, his cattle 
 ki'aal, his blood}' " cliff." How a neighbouring chief took 
 down our " umfundisi." Damasi's war with Chief Um- 
 hlonhlo allowed " to sit still a little while," during TJm- 
 hlonhlo's marriage. Damasi's hospitality. Lodgings in a 
 Kaffir hut. Preaching at the "Great Place." Penitent 
 meeting in the hut. Traders and Kallii's sared. - 342-360 
 
 CHAPTER XXII. 
 
 SHAWBURY ELUXCUTA. 
 
 Beauty of scenery. Rev. Wm. H. Gamer. Dreadful war 
 complications invohing the mission. Escape of the mis- 
 sionary and his family. Rev. Mr. Solomon. Demoraliza- 
 tion of the mission people. Kaffir beer-feasts. How we 
 got through the lines of Umhlonhlo's warriors, and across 
 the Tsitsa Drift in the dark. Rev. C. White. First 
 great audience, and the preaching. Small audiences and 
 hard work. Visit to the Tsitsa Falls. Kaffir-corn 
 " holes." Serious case to be settled. Kaffir lawyere, 
 Elijah and Job. The cause debated, bringing out start- 
 ling developments, and important issues. " Ah, if we had 
 had that counsel on the first day of om- series here, instead 
 of the last, we would have had a gloi-ious work of God! " 
 The ?reat work of God which followed. - - 361-383 
 
 CHAPTER XXIII 
 
 OSBORN TSHUMGWANA. 
 
 Rev. Mr. Hiilley. Rev. Charles White. Amabaca tiibe. 
 Pondo invasion under chief Umgikela. Chiefs Tiba, and
 
 CONTENTS XI 
 
 Makaula. Dreadful slaughter of the Pondos near the 
 mission. " These men have placed their lives in my hands, 
 and if you •want them j-ou will have to pass over my dead 
 body." " You are both liars ; neither of j'ou killed me ! " 
 " Do please let me lie still and die." Stuart's description 
 of the route from Shawbury to Tshumgwana. " Bring 
 out all your men, women, and children, and we will 
 sing J'OU a song about the country above." St. Paul's 
 method of preaching to heathen. Bringing heathen 
 Kaffirs to an acceptance of Chi-ist under a single dis- 
 course. Specimen of the preaching God thus owned in 
 saving raw heathens. A sermon. Its immediate results. 
 Specimen extracts of another sermon, showing the ana- 
 logical points between Kaffirism and Judaism. Text the 
 last day, " Choose ye this day whom ye will serve." 
 Points of analogy between Kaffir superstitions and sacri- 
 fices, and the service of the true God. Testimony of 113 
 witnesses. " I asked God for a great gift, and He showed 
 me my sins." " I had an old shield full of holes." Great 
 harvest of souls. ----- 384-430 
 
 CHAPTER XXIV. 
 
 EMFUNBISWENI. 
 
 Stuart's description of the route from Tshumgwana. Rev. 
 Thomas Jenkins and his wife. Rev. Daniel Eva. Adven- 
 tures of Mr. Jenkins in Pondo-land for thirtj' years. At 
 a district meeting, 150 miles from home, he learns that 
 the Zulu warriors have swept the country, and that his 
 family was slain. Peiilous adventures. " The TTmfundisi 
 is kiUcd ! " "I wiU not fly ! I am in the Lord's hands ; 
 if He delivers me to the Pondos, they shall kill me in my 
 own house!" Witchcraft as seen bj' Jenkins. "The 
 exterminating decree was so terrible, tliat not even a dog 
 was allowed to escape." A woman roasted. Ini'i.uenx'E 
 OF THE GosrEL ON WiTCHCKAFT. Sanctuary for the vic- 
 tims of the witch-doctors. Eaku's mother. Faku's groat 
 wife. "The witch-doctors make it out that he died through 
 the Word of God." " Lly Tl^nifundisi, you have saved
 
 Xil CONTENTS, 
 
 P«ge 
 
 Cingo ! He shall not be killed ! " De tiasixg effects 
 OF Heathenism on the Mind. " If there is a God -why 
 can't wc see Him ? " Favourable change within thirty 
 years. Polygamy. "She bit the other woman's nose 
 right off!" "I wish I had no wife at all ! " Contrast 
 between the state of the Pondo nation twenty-five years 
 ago and its present state. " I am going to the King 
 above!" "The assegai di-ojiped from his hand, for the 
 Holy Spirit's two-edged sword was piercing him." 
 " When God gave me a new heart I vowed to Him that I 
 never would kill another man." Special services. Mr. 
 Alfred ^V^lite. Visit to Palmerton or "Izala." Kev. 
 John AUsop. Eetum to Emfundisweni. " I now saw 
 that God would answer my prayer indii-ectly, by giving 
 my mantle to my EUsha." " In spite of the devil and 
 his heathen host a grand victory for God was achieved." 
 Dismal journey to "Kok's Camp." "Roberts, we have 
 got into Nomansland sure." " While we were trying to 
 dry one side the other was getting wet with the fast fall- 
 ing rain." Preaching at " Kok's Camp." Trip across 
 the " Zuurberg." "Alfredia." " Ulbricht's." "Blom's." 
 Preaching in Hulley's " Hut Chapel." Mr. Hancock and 
 family. Adventures in crossing the Umkomas river in 
 the night. "Our man of Providence." "Your horses 
 have fallen into the ditch ! " " Indaleni." Rev. W. H. 
 Milward, Pietermaritzburg, Natal. Pamla's anival. 
 Report of his labours at Indaleni. Review of the situa- 
 tion at Emfundisweni. "My children, you have done 
 right ! Go and sit down in peace ! We want to remove 
 to that part and be converted also as you have been ! " 
 " When Jenkins gets to heaven he won't stay there with- 
 out me ! " "If my blessed Jesus is coming, I can't wait 
 for anj^body ! " " Some of the heathen chiefs have ex- 
 pressed a strong desire for Charles to come and visit 
 them" o . . . . . 431-464 
 
 CHAPTER XXV. 
 
 N.\TAL. 
 
 Geographical position. Climate. Productions. Various
 
 CONTENTS. XIU 
 
 Page 
 
 indnstrial piirsnits. Popiilation. Revenue and appropria- 
 tions of Government. Missions. Schools. Pieternuiritz- 
 burg the capital. Edendale and its beautiful surround- 
 ings. D'Urban and the " Berean Hill." Yenilam. 
 Ministerial helpers in Natal. " I commended my sable 
 bi-other to the missionaries, and bespoke for hira an open- 
 field and a fair fight." Bishop Colenso. Grand rally of 
 the hosts on both sides. The Lord's glorious victory. 
 Ppomiscuous Examples of Natal Adventures. Uolenao's 
 attempt to popularize the Gospel to the Kaffirs. Trying 
 to astonish the natives. " Wondering all the time why 
 the man did not put his shirt inside of his trousers ! " 
 Channing a lion ■with miisic. Colenso's ark taken down 
 by a Kafiir. Tom Palfreyman and the tiger. The Dutch- 
 man and his Holland Bible. Rev. Mr. Butler and the 
 alligator. The lawj-er and his advocate. Theory of the 
 wiseacres. George C. Cato, Esq. Colenso's caU at ^Ir. 
 Grant's. Francis Harvey, Sen. " Open there, right and 
 left, and let his Majesty's brave tars come near me." 
 Bishop Colenso and the " Local Preacher in the Wesleyan 
 Establishment." " Saw ye Him whom my Soul loveth ?" 
 Harvey's contrasts between the efi'ects of Colenso'a 
 preaching and the .saving power of the Spirit at the 
 special service.!. Incidents of the work in Verulam. 
 Charles and the heathen man at Inanda. " Jim, believe 
 sharp ! " Roman Catholic saved. F. B. FjTiney's con- 
 version. J. W. Stranack's account of his scepticism, 
 conversion, and call to the ministry - - 4G5-504 
 
 CHAPTER XXVI. 
 
 THE MISSION-WORK IN SOUTH AFRICA. 
 
 Voyage from Natal to Cape Town. Mr. James Roberts. 
 Letter written on the voj'age. Rev. Barnabas Shaw. 
 Rev. William Shaw. Weslo3'an IMissions in South Africa. 
 Base line and dcpCit of supplies. Old plan of ostablishinpt 
 Mission Stations. The new development. Kaffir pupula- 
 iion. Pro\adential indications in favour of the new plan 
 proposed. Evangelical platfonn, Gospel facts, and our
 
 XIV CONTENTS. 
 
 Page 
 demonstration of them in Soiith Africa. Apostolic 
 plan. Ineffectiveness of modern methods. How to carry- 
 out Apostolic methods. Kaffir standard of ministerial 
 education. Where is the money to come from ? " I've a 
 share in the concern." " Hard work, hard fare, and a 
 martyr's crown if thej'' can win it." Mr. George Cato's 
 question. Heroic type of Christianity. " They would 
 die for Jesus as cheerfully as the martyrs of the Apostolic 
 a"e." Ultimate effects . . - - 505-519 
 
 CHAPTER XXVn. 
 
 REVIEW OV THE WORK AND ITS PROGRESS TO THE PRESENT TIME. 
 
 Rev. Thomas Guard's letter. Graham's Town, Queen's 
 To^WTi, Somerset, Cradock, Fort Beaufort. "Annshaw 
 heads the list." Missionary's report of the number 
 saved in Kama's tribe. Success of the Annshaw workers. 
 Triumphal procession. Red heathen's conversion and 
 testimony. Report fi'om Chairman of Queen's Town 
 District. " It was I who stole the thatch," "Take them 
 off ! take them off ! " He would have no praying in his 
 family.", " The old grey-headed polygamist." Reijort of 
 Rev. J. Cameron, Chainnan of Natal District. Young 
 evangelists. Rev. Ralph Stott's letter. Rev. R. Hayes's 
 letter. Rev. H. S. Barton's report. Tabular view of 
 Graham's Town and Queen's Town districts. Statistical 
 grand total. Indications of progress in Kaffraria, given 
 by Rev. P. Hargraves. H. B. Warner's success. New 
 Mission at the Tsomo. Emfundisweni. Progress of the 
 work in Natal. Thomas Garland. J. W Stranack. 
 F. B. Fynney and his fellows among the Zulus. "I came 
 and found, ah, alligators!" Snake transmigration. Fyn- 
 ney at the Anierican IMission Station. Work at Umhlali. 
 The old toper i-efoi-med. Rev. F. Kii-kby. The dying 
 Zulu maid. " The wagon is coming to fetch me." Re- 
 ports from Graham's Town District. W. A. Richards. 
 Rev. W. J. Davis. Anniversary revival services. " 'Tis 
 •worth living for, this." Rev. R. Lamplough on his new
 
 CONTENTS. XV 
 
 circuit. "Disappointing business to mj' doar Brother 
 Lamplough." Charles Pamla. Chief IMaxwayana and 
 his two converted wives. Pamla's visit to Heald Town. 
 His great success in Newtondale. Heathen objections 
 against him. How he battled for the truth at the " Great 
 Place" of Chief Fundakube. The Chief's decision. 
 Pamla's triumph. " In the habitation of dragons were 
 each lay," there is "grass with reeds and rushes." The 
 End - - o - . _ 620-557
 
 CHRISTIAN ADVENTUEES 
 
 IN 
 
 SOUTH AFKICA. 
 
 CHAPTEH I. 
 
 PROVIDENTIAL MISSION TO SOUTH AFRICA. 
 
 My mission to South Africa was purely the result of 
 a providential arrangement quite outside of my own 
 previous plans. 
 
 In the autumn of the year 1856, under a leave of 
 absence from the California Conference, to which 
 from its organization I belonged, and of which I am 
 still a member, I commenced a tour of evangelistic 
 labours in the Eastern, and then in the Western 
 States of America, and then into the Canadas, which 
 I continued for five years. In the winter of 1S61, 
 while labouring in Peterborough, Canada West, 
 I met with Dr. James Brown, who had spent 
 several years in Australia. Through Dr. Brown's 
 persuasive agency, and subsequent indications, to 
 iny raind unmistakably Divine, I felt it my 
 duty to visit the Australian Colonies, and assist
 
 2 PROVIDENTIAL MISSION TO SOUTH AFRICA. 
 
 the diiirches in those antipodal regions in the 
 prosecution of their great work. When I sailed 
 for Australia, my family, from their own preference, 
 returned to their home in California. I spent seven 
 months in England and Ireland, made a tour round 
 the coasts of Asia Minor and Syria, explored Pales- 
 tine, and passing on through Egypt took steam by 
 the Peninsular and Oriental Company's line at Suez 
 for Ceylon and Melbourne, so that nearly a whole 
 year was spent en route from New York to Mel- 
 bourne. The first year of my labours in Australia 
 was devoted to the Colonies of Victoria and Tasma- 
 nia ; the second year to New South "Wales, Queens- 
 land, and New Zealand ; and six months of the third, 
 to South Australia. 
 
 During the term of my labours in New South 
 Wales, my friend. Dr. A. Moffitt, of Sidney, often 
 tried to persuade mo to visit South Africa. He 
 had spent six years on the east and west coast as 
 surgeon in her Majesty's ship of war, Penguin. He 
 had become well acquainted with missionary opera- 
 tions in those parts, and felt a great interest in 
 their success, and believing that I could render them 
 essential service, he was importunate in his entrea- 
 ties. I could only reply, that " however great my 
 interest in African missionary movements, I cannot 
 go ; there is no steam communication direct from 
 Australia to Cape Town, and but few opportunities 
 by sailing vessels ; moreover, I have to consider the 
 claims of my Conference, and my family in Cali-
 
 PROVIDENTIAL LEADINGS. 3 
 
 fornla, and ray limited time for foreign evangelical 
 work. These things together utterly preclude my 
 going to Africa." 
 
 The Doctor; however, maintained that it was his 
 firm belief that God would, in His providence, send 
 me to Africa. 
 
 " Very well,^' I replied, " whenever I get an order 
 from liim to go to Africa, I will be off by the first 
 ship His providence may provide.'^ 
 
 I had not seen my dear wife and children for more 
 than three years — the time required for a cruise by 
 the men who " go down into the deep " to catch 
 whales — such a separation from my family was a 
 heavy uphill business all the time ; but since so 
 many men endure similar privations in wlialo fislung, 
 merchant marine, army, and naval service, I should have 
 been ashamed to complain, even if I had felt a com- 
 plaining spirit ; but having the conviction that God 
 had appointed me a messenger to the churches in 
 the '• Southern world," confirmed by the conversion 
 of about six thousand souls to God during those two 
 and a half years, I patiently waited the issues of 
 Providence in regard to my family. At their request 
 I had consented for them to com_e from California to 
 Australia, and I would accompany them back, via 
 India, Egypt, and England. But tliey afterwards 
 hesitated and seemed rather to decline so serious an 
 undertaking, and I was quite in doubt whether they 
 would come or not. I therefore made plans for re- 
 turning home by that route, and staying a few
 
 4 PROVIDENTIAL MISSION TO SOUTH AFRICA. 
 
 raontlis in India, whether my family joined me or 
 
 not. 
 
 In November, 1865, while lahonrinpj in a scries 
 of services near Adelaide, South Australia, I received 
 a letter from Mrs. Taylor, stating that, having been 
 disappointed in getting passage on the ship that 
 brought the letter, she doubted whether it was the 
 will of God that they should come. That was a 
 bitter disappointment to me, for notwithstanding the 
 uncertainty as to whether they would come or not, 
 which occasioned me an uncomfortable measure of 
 suspense for many months, I had acquired a hope 
 that they certainly would come ; so that now I fully 
 realised the truth that " hope deferred maketh tho 
 heart sick." 
 
 The dav after I received this sickening letter I 
 travelled 120 miles, ninety by mail-coach, amidst 
 clouds of dust, under a broiling sun 110° Fahrenheit, 
 in the shade, to the mining town of "SYallaroo, on 
 York's Peninsula. The Rev. Mr. Caldwell, the supe- 
 rintendent of the Wallaroo circuit, had died but a few 
 days before. It was at his pressing invitation some 
 months previously that I arranged to assist him for 
 a fortnight in his great work : but now, when the 
 time arrived, he was gone. He left a wife and one 
 child, and a large circle of friends, to mourn his loss, 
 for he was a young man of extraordinary talents and 
 usefulness, and assisted by his energetic colleague, 
 the Eev. C. T. Newman, he was rapidly developing 
 an important circuit, embracing three mining towns
 
 SUDDEN SHIFTING OF TUE SCENES. 5 
 
 with a population of from four to six thousand each. 
 The annual yield of copper, in solid bars, from the 
 principal mine (the Moouta) amounts to forty-five 
 hundred tons. 
 
 Brother CaldwelPs work was very heavy, and his 
 health had been faiKng for some months ; but his un- 
 dying energy had kept him up to the last, and then, 
 instead of remaining quietly at homo to die, he went to 
 Adelaide, 100 miles distant, to attend the district meet- 
 ing, lie put in one appearance at the district meeting, 
 represented his work, returned to his lodgings, and 
 died that night. The ministers of the district, thus 
 assembled, buried their brother, and appointed, as a 
 temporary supply to Wallaroo^ Eev. Mr. Flockhart 
 from the North Adelaide Circuit, who accompanied 
 me to Wallaroo. Wo arrived at the mission house 
 a little after dark, and were kindly entertained by 
 our bereaved sister, the widow Caldwell. 
 
 A telegram from Sydney arrived that night, 
 sent by my friend Mr. Macafee, of the firm of ]\lessrs. 
 Mc Arthur and Co., saying, " Mrs. Taylor and her 
 children have just arrived. All well." 
 
 1 had just given up all hope of seeing them for 
 many months to come, but now my dear wife, and 
 Morgan Stuart, Eoss, and Edward, aged nineteen 
 nine, and six years — four, between the ages of nine- 
 teen and nine, having left us, and gone up to the 
 " land of the living" — liad, indeed, arrived in Austra- 
 lia. I had travelled cast, and they west, and having 
 compassed the globe, we were now, by the mercy of
 
 6 PROVIDENTIAL MISSION TO SOUTH AFRICA. 
 
 God, on the eve of a meeting in those ends of the 
 earth. That was one of the few nights of my life 
 that sleep departed from my eyes. Surprise, and 
 joy, and gratitude to God, combined, so filled my 
 Iieart, thatsleep was sought in vain. It being Saturday 
 night, I could not respond till Monday morning. Seve- 
 ral telegrams were exchanged withmy wife up to Wed- 
 nesday, when I received one saying that my son 
 Morgan Stuart was thought to be dying, and I must 
 haste to see him alive ; I was over one thousand miles 
 away, and no steamer till the next week. My feelings 
 I will not try to describe^ but my heart was stayed 
 on God, and I continued the services that week, and 
 on the following Sabbath opened a new church at 
 the "Moonta." It contained about 1,000 persons; I 
 preached three sermons, made good collections for 
 the " trust fund," and had a good work of salvation 
 that night. 
 
 By four a.m. Monday morning I was in the coach^ 
 bound for Adelaide, hoping it might be the will of 
 God that I should return from Sydney, and resume 
 my contemplated services among those miners. When 
 I reached Adelaide I received another telegram saying 
 that my son had a malignant fever. The Australian 
 summer had fully set in, and I thought if it should 
 please God to spare my son, the sooner I could get 
 him away to sea the better; and hence, at once 
 " packed up" for a final departure from South Aus- 
 tralia, where I had hoped to do two months' more 
 work for God. I could not get a passage till Thurs- 
 day p.m., which gave me time to speak to my family
 
 FAMILY MEETING. 7 
 
 along the wires. Just as I was stepping aboard the 
 steamer I received a despatch. " in haste." I feared 
 it might contain a thunderbolt that might go right 
 through my heart. I anchored my soul down firmly 
 " to the rock that is higher than I/' and said, " God 
 loves my dear son more than I possibly can, and His 
 decisions, in regard to him, are exactly right.'^ I 
 quoted for myself, " He shall not be afraid of evil tid- 
 ings ; his heart is fixed,trustinginthe Lord." I then 
 tremblingly opened the despatch, and read, '^ Morgan 
 is somewhat better, but we greatly need you here. 
 Signed, A. Moffitt." Then I thanked God, and breathed 
 more freely. I reached Melbourne Saturday p.m., and 
 had to wait till Tuesday for a steamer to Sydney. 
 Preached in three different churches in Melbourne 
 that Sabbath. Received a telegram while there, 
 stating that Morgan was " convalescing." Here I 
 made conditional arrangements for taking a Mel- 
 bourne ship direct for London, if I should find 
 Morgan able to travel within a fortnight, and thus 
 get him as soon as possible out of the intense heat. 
 I reached Sydney at three a.m. on Priday. Dr. 
 Mofl&tt, at whose house my family were staying, had 
 been waiting at the wharf till a few minutes before, 
 and had left his brother-in-law, Mr. James Greer, 
 to watch for my coming. He ordered a cab, and 
 drove me at once to Dr. Moffitt's. My poor wife had 
 not retired to rest, and indeed had not been able to 
 sleep a night for nearly a fortnight, and was nearly 
 worn out with care and weary watching. I found 
 my son was much worse than I feared. It was thought
 
 8 PllOVIDENTlAL MISSION TO SOUTH AFRICA. 
 
 best for me not to go into his room, to cxcito 
 liim, till morning, for though the nervous derange- 
 ment and delirium occasioned by high fever almost 
 precluded sleep, still every measure of undue excite- 
 ment was to be avoided. 
 
 At day dawn my little Eoss was brought to me. 
 He had grown out of my knowledge. I took him 
 into my arms, and wept over him some minutes 
 before- 1 could speak to him. I then asked him if 
 he knew me. 
 
 " Yes, papa." 
 
 " How do you know that I am your papa ? " 
 
 " My mother told me so ? " 
 
 He thus accepted me as his father on the faith of 
 his mother's testimony. 
 
 I then received my dear little Eddie — who thought 
 he remembered me very distinctly, though he was 
 but two years old when I parted with him. His 
 memory no doubt got its impression, which he found 
 identical with the person of his pa, from a recent 
 •' carte de visite." 
 
 I then went into the room which I had occupied 
 as my bedroom while labouring in Sydney, and em- 
 braced the bony wreck of my firstborn, and heard 
 him faintly say, " my father I" . Then we sat 
 down just outside the gates of death, and wept, and 
 prayed, and watched our sick son for three months. 
 My dear Dr. Moffitt, at whose residence we were en- 
 tertained, and his consulting physicians, gave it as 
 their judgment that at least a year would probably be
 
 SAILED FOR AFPaCA. U 
 
 required for his recovery. Our contemplated trip to 
 India was out of tlic question. To remain tlirougli 
 an Australian summer was hazardous in the extreme. 
 To go to the northern hemisphere, just in time to 
 encounter the summer heat there, was not the thing 
 for an invalid of that description. 
 
 Our physicians unanimously decided that our best 
 possible plan was to take ship for the Cape of Good 
 Hope. Wo would have a temperate climate at sea 
 in going, and arrive about the first of April — tho 
 commencement of the salubrious winter season of 
 Cape Colony. 
 
 Every other way was closed against us as certainly 
 as was " Asia and Bithynia " against St. Paul and 
 Co., and our call to Africa as distinct as was theirs 
 to " Macedonia.^^ I need not speak of the terribly 
 severe and varied, but graciously sanctified disci- 
 pline of those intervening months, in Sydney, in 
 Melbourne, in Adelaide, and at sea. However God 
 was with us, and not a Sabbath passed that I did not 
 preach from two to three sermons. On the 17th of 
 February, 1S6G, we bade our dear friends in Adelaide 
 farewell, and went aboard the fine clipper ship, " St. 
 Vincent," Captain Loutett, and after a prosperous 
 voyage of forty- one days, we cast anchor in Tablo 
 Buy, Cape of Good Hope. 
 
 Rev. James Calvert and wife, who had been suc- 
 cessfully labouring in the Wcslcyan Missions iu 
 Figii for twenty-five years, sailed from Adelaide 
 three days after our departure in the ship " Yatala/'
 
 10 TROVIDENTIAL MISSION TO SOUTH AFRICA. 
 
 a rival London ship of tiie " St. Vincent." Our 
 captain and ship's company were rejoiced to find, 
 as we cast anchor in Table Bay, about sunset 
 on Friday evening, March 30th, that the "Yatala^' 
 had not yet arrived. But the first thing we heard 
 in the morning was " The ' Yatala's ' in. She cast 
 anchor at four o'clock this morning." Early Satur- 
 day morning, I went ashore with Captain Loutett, 
 and selected quarters at Parke's Hotel for self and 
 family, at forty-eight shillings per day. Our pas-' 
 sage from Adelaide had cost us altogether over 
 £200, but our son's health was greatly improved^ and 
 we thanked God, and felt sure that we were in 
 the providential path, and that having committed 
 "our way unto the Lord, and trusting also in Him, 
 He certainly would bring it to pass " — bring that 
 to pass which was best for us, and the good of His 
 cause. I left a note at the hotel for Rev. Samuel 
 Hardey, Superintendent of the Wesleyan Circuit of 
 Cape Town and Chairman of the Cape Town District, 
 to whom I had letters from our mutual friend. Dr. 
 Moffit. I then returned to our ship for my family. 
 When we landed, Eev. John Thomas, Wesleyan 
 Missionary to the Dutch-speaking Coloured Wes- 
 leyan Circuit of Cape Town, met us, and gave us a 
 welcome greeting, and accompanied v.s to our quar- 
 ters. Brother Hardey had called at the hotel during 
 my absence, but was then occupied with E-ev. 
 Brother Calvert, whom he took to Ms own house. 
 He kindly oiTered to provide for me and mine among
 
 REV. S. HAUDEy's LA130UIIS. 11 
 
 the friends, which I respectfully declined. Brother 
 Thomas has been in the mission work in Southern 
 Africa for twenty-six years. He is an earnest good 
 man. Rev. Brother Hardey was for twenty- five 
 years a Weslc3'an Missionary in India, his ex- 
 cellent wife is a native of India, l)orn of ]Missionary 
 parents there, in connection with the Wesleyan 
 Missionary Society. Brother Hardey's health failing 
 in India, he spent some time in ]\Iauritiu?, and 
 founded a IMission among the Indian coolies there, 
 of whom there are about 200,000 on that island. 
 This promising young mission, not having been 
 founded under any regular missionary plan, and the 
 Secretaries of the Weslcyan Missionary Society not 
 seeing their way clear to adopt it, and enter it on 
 their very extensive list of Foreign Missions, it was 
 turned over to the Protestant Episcopal Church, and 
 is being carried on with success. 
 
 Brother Hardey then spent seven years as a mis- 
 sionary in West Australia, and fully recovered his 
 health. He has been but a few years in Cape Town, 
 but has done, and is doing, a good work there. He 
 is one of the most affable, kind- spirited men, I 
 believe, that this world can produce, and is, I am 
 told, a good administrator of discipline, a good 
 preacher as well. He gave me a cordial welcome to 
 Cape Colony, and was ready at once heartily to co- 
 operate with me in special efforts to promote the 
 work of God,
 
 CIIAPTEE II. 
 
 CAPE COLONY. 
 
 The Cape of Good Hope was discovered by tlie Por- 
 tuguese in 1486, and called the " Cape of Storms.* 
 The King of Portugal subsequently changed the 
 name to " Cape of Good Hope." In view of the 
 terrible gales which occasionally occur, and the ex- 
 posure of Table Bay to their fury, it would seem that 
 the first would still be a very appropriate name. 
 Only eleven months before our arrival^ a north-west 
 gale swept the Bay with such violence that of twenty- 
 seven vessels in the harbour only nine of them rode 
 out the gale. The remaining eighteen were driven 
 ashore, with great loss of property and life. As the 
 Colonial Government and people are making docks, 
 by an immense excavation in solid rock, and forming 
 a breakwater with the [stone thus obtained, I think 
 there is " good hope " that it will soon afford safe 
 anchorage for the shipping. The breakwater has 
 been carried out 1,701 feet. The rock, with a slight 
 mixture of the soil taken from the site of the inner 
 basin, amounts to 822,055 cubic yards. The whole 
 cost of the work, so far as they have gone up to
 
 SETTLEMENT OF TIIE CAPE. 13 
 
 December, 1866, amoimtcd, according to their offi- 
 cial report, to the round sum of £391,135 l^s. 
 
 The first European settlement at the Cape was in 
 1653, consisting of one hundred men, under the 
 authority of the Dutch East India Company, not so 
 much with a view " to establish a colony, as the es- 
 tablishment of a place for supplies, and for recruiting 
 the sick of the Company." It continued under the 
 control of this East India company, by consent of 
 the Home Government in Holland, with a short in- 
 termission that the English held it, for 150 years, 
 slowly increasing its population, and extending its 
 territorial lines. 
 
 In 1806, the British troops took possession of the 
 colony, and it is to be said to the honour of Lord 
 Caledon, the first English governor, that he struck 
 the first death-blow against slavery, which every- 
 where prevailed among the Dutch settlers. In 
 1807 he proclaimed it to be " unlawful to retain 
 Hottentot children as apprentices." 
 
 It was in 1834 that slavery was abolished through- 
 out the colony under Sir B. D'Urban. This occa- 
 sioned great dissatisfaction among many of the 
 Dutch settlers^ and large numbers of them left tho 
 colony, and went to seek a country in the interior 
 wilds of Africa. A large number of them went to 
 Natal, more than one thousand miles east of Capo 
 Town. But in consequence of their bad treat- 
 ment of the natives in that country, they got into 
 collision with the English colonial government. Mr.
 
 14 CAPE COLONY. 
 
 George Cato, of Natal, then an English trader there, 
 now a wealthy landowner, sugar planter, counsellor- 
 general of the governor and government of Natal, 
 Consul of Sweden, Norway, and Denmark, and Con- 
 sular Agent for the United States of America, and 
 altogether the most important individual in that 
 colony, wrote a letter to a friend, who showed it to 
 the governor, and British troops were sent to D'Urban, 
 the principal port of entry, called after the governor, 
 to protect the natives and British residents in that 
 quarter. After a great deal of skirmishing, and 
 some hard fighting, the defeated Dutch trekked 
 beyond the " Drakensberg," and formed settlements 
 on the Orange River, which have developed into the 
 "Free State," and '^ Transvaal Republics." 
 
 Meantime, the tide of English immigration continued 
 to increase. " In the year 1820, the British Govern- 
 ment spent £50,000 sterling in sending British 
 Bottlers to the Eastern province of Cape Colony, so 
 that, by the gradual diminution of the Dutch ele- 
 ment, and the increase of the English, as early as 
 1822, it was ordered, by proclamation, that the Eng- 
 lish language should be used in all judicial proceed- 
 ings." The Dutch population, however, in most 
 places, especially in the Western province, is much 
 greater than the English ; and, as it regards their 
 wealth, and superiority of church edifices, the Dutch 
 Reformed Church is, practically, the " State Church" 
 of the country. Though it does not monopolise all 
 the "State aid" of the colony, yet of the £16,000
 
 POPULATION OF CAPE COLONY. 15 
 
 annually granted by tho Colonial Government for the 
 support of religion, tlic Dutch Reformed Church 
 gets £9,000. The Parliament, during its recent 
 session (186G), came within two votes of abolishing 
 "State Aid" altogether. They will probablj' come 
 to that before rmuay yoar.3^ for the most of this 
 money goes, not to support weak churches in poor 
 and sparsely settled portions, but mainly to tho 
 wealthy churches in Cape Town. 
 
 The population of Cape Colony, according to the 
 " Census of 1865," amounted to an aggregate of 
 482,240, or, in round numbers, nearly half a million, 
 of which 71,078 arc whites, principally Dutch and 
 English, including, of course, the usual proportion 
 of Scotch and Irish. 
 
 The native population is subdivided as follows : — 
 
 The ancient occupants of this country were " bush- 
 men," a nation of beings of verj'- low stature, low in 
 intellect, and have the character of being a maraud- 
 ing, murderous people. They are now almost ex- 
 tinct. They were superseded by the Hottentots, a race 
 peculiarly marked, with deep set eyes, and very high 
 cheek bones ; their faces on a line across the nose and 
 cheek bones are very broad, the forehead not so broad, 
 and the lower part of the face and chin very narrow. 
 
 It was this class of natives that the Dutch 
 reduced to slavery, and hence such an amalgama- 
 tion with the Dutch that the name Hottentot, in 
 manj'- sections of the country, is synonymous with 
 " Bastard."
 
 IG CAPE COLONY. 
 
 The Ilottentots, throughout the colony, pure and 
 mixed, number 79,9DG. The " Bastards" hold them- 
 selves quite superior to the purely black races, and 
 usually have separate sitting in chapel. Many of 
 them are rising in the scale of education, civilisation, 
 and religion. They are principally under tlie care 
 of the missionaries of the " London Missionary 
 Society." 
 
 Many thousands of these " Bastards," not em- 
 braced however in the census of Cape Colony, under 
 the chieftainship of Captain Adam Kok, by the 
 advice and encouragement of the Colonial Govern- 
 ment, removed, some four years ago, from " Griqua- 
 land," near the Orange Eiver, in the " Free State," 
 to a large district of country in Eastern Kaffraria, 
 bordering on the colony of Natal, called " No-man's- 
 land." Their missionary declined to accompany 
 them to their mountain home ; but in building up a 
 town of over 1,000 population, they have built in the 
 midst of their barracks a chapel, which will seat 
 about 600; and there, and in several smaller com 
 munities, they have regular services every Sabbath. 
 I preached for them on my journey through Kaf- 
 fraria, and thorgh it was raining, and sleeting, and 
 bitterly cold, their church was crowded with well- 
 dressed and well-behaved worshippers. Their lan- 
 guage is the Dutch, though many of them are 
 learning the English. But a large class of the 
 Hottentots have learned so many of the vices of tho
 
 HOTTENTOTS AND KAFFIRS. 17 
 
 white man, especially a love for brandy, that they 
 are dying out very fast. 
 
 Before the European occupancy of Cape Colony, 
 the KafFirs had pressed down from the east into tlio 
 country of the Hottentots, and had taken a great 
 deal of their land, which they had previously taken 
 from the bushmen. 
 
 The Kaffirs in Cape Colony number 95,577. They 
 arc naturally a powerful race of people. Those in 
 the colon}'', and on the eastern border of it, are con- 
 sidered finer specimens of men, than the nations 
 further eastward. Rev. Wm. Shaw says, "The 
 Kaffirs are physically a fine race of people. Tliff. 
 Amaxosa are, as a general rule, of greater stature 
 than Englishmen, and in general well made 
 and finely proportioned. Many have well-formed 
 heads and pleasing features, such as would bo 
 deemed handsome in a European. They walk erect, 
 and with a firm step, and when occasion presents, 
 they show great agility and fleetness of foot." 
 Mr. Godlonton, the originator and senior proprietor 
 of the Gmha))i's Toicii Journal, which claims the most 
 extensive circulation of any paper in the colony, told 
 me that before they had regular mail facilities in 
 the colony, he had a Kaffir who, twice each week, 
 carried a load of papers fresh from the press, after 
 dark, forty-six miles to Fort Beaufort, and delivered 
 them there at day dawn next morning. The over- 
 land mail from the Eastern Province of Cape Colony 
 to Nutul, is carried a distance of over 400 miles, by 
 
 c
 
 18 CAPE COLONY. 
 
 KafRrs on foot. The traders and missionaries often 
 send books and other articles in the mail bags, 
 amounting sometimes to a load, as I have seen and 
 handled them, more suitable for a horse than a man, 
 and yet those uncomplaining fellows carry them 
 through with great despatch. 
 
 " Kaffir women," says Rev. Mr. Shaw, " when 
 young, generally appear to be quite equal to their 
 countrymen in physical development, only dill'ering 
 in size as in all other nations." "The prevailing 
 colour of the Kaffirs on the border is nearly that of 
 dark mahogany. There are, however, great varieties, 
 from a tawny brown to a jet black. As a general 
 ruloj the Zulu Kaffirs are much darker than the 
 Frontier tribes." I have seen a great many myself 
 who are purely a red, glossy, copper colour. Many 
 of them have nearly as good a Jewish physiognomy 
 as any of the sons of Abraham. 
 
 The chiefs all hold their rank by hereditary right, 
 and Rev. Mr. Shepstone, and others, have been able 
 to trace the regular succession of the principal ruling 
 chiefs of the country back for fifteen hundred j^ears. 
 The people are divided into nations, tribes, clans, 
 and families. 
 
 The Kaffirs speak a most euphonious language, 
 constructed with such precision, that old Kaffir 
 scholars have told me that they never heard a Kaffir 
 make a grammatical blunder in speaking his own 
 language, and almost every Kaffir is a natural orator. 
 The principal nations, beginning in the colony, and
 
 SI'KClMliNS OK THE KAl I'lH FAIR .SEX.
 
 * THE KAFFIR TRIBES. 19 
 
 going castwardly, arc the Amaxosa, Abutcmbu 
 (Tcmbookies), Ambaca, Amapondo, Amapondumsi, 
 and Amazulu. 
 
 Besides the 96,000 Kaffirs, in round numbers, in 
 Cape Colony, there are supposed to be at least 
 300,000 between Cape Colony and Natal, in a strip 
 of country 150 miles wide and 400 miles coast-wise, 
 known as Kaffraria. They have a fine country for 
 live-stock, well watered ; and a good supply of cattle, 
 sheep, and goats. Their principal grain is KafHr corn, 
 which has the general appearance, but with a grain 
 double the size of broom- corn, and maize, or Indian 
 corn. This is pounded in a mortar, and prepared 
 very much like American hominy, and also grouir.d 
 into meal between two stones prepared for the pir« 
 pose, and worked by hand. As in olden time the 
 women do the grinding. 
 
 The name " Kaffir," by which all these nations 
 of natives, from Cape Colony to Dclagoa Bay, three 
 or four hundred miles east of Natal, and their 
 language, are designated by Europeans, "is not a 
 name used by the natives to designate cither them- 
 selves or any other tribes in the country. " The 
 word," says Eev. Mr. Shaw, " is derived from the 
 Arabic, and signifies an infidel or unbeliever. It is, 
 in fact, the epithet which most Mohamcdan people 
 in the East would apply to any European or Chris- 
 tian." It was therefore a term of reproach given by 
 tlio followers of the false prophet, but has come into 
 universal use as applied to this people, their language,
 
 20 CAPE COLONY. 
 
 and the literature whicli has been given them, and 
 indeed is so convenient for the mass of Europeans, 
 who could not understand, or even pronounce the 
 hard names by which many tribes arc known among 
 themselves, as to be indispensable. 
 
 The remaining 131,992 mentioned in the census, 
 filling up the aggregate of nearly half a million in 
 the colony, are "Fingoes," except some 15 or 
 20,000 Malays, principally in Cape Town and Port 
 Elizabeth, who were brought originall}' from the 
 Dutch East Indian possessions. The most of these 
 Malays are Mohamedans, and have their mosques, 
 and peculiar forms of worship in the cities just named. 
 
 The FiNGOES, which constitute so large a propor- 
 tion of the native population of the colony, are 
 refugees from the East. They were driven from their 
 homes by Chaka, an Amazulu chief, who waged a 
 most desolating war for eighteen years, from 1817 to 
 1835, against all his neighbouring tribes. Mr. 
 Shaw says : — " The terror of Chaha's name, and the 
 destructive mode of conducting war by the Amazulu, 
 combined to deprive the surrounding tribes of all 
 hope that they could offer any effectual resistance ; 
 and, in numerous cases, they fled from their country 
 on the approach of the smallest detachment of 
 Chaka's fighting men. The victories of his warriors 
 extended east, west, north, and south, over an area 
 of more than one hundred thousand square miles. 
 Some of the more powerful tribes, when driven out 
 of their own districts, invaded the territory of their
 
 THE FINGOES. 21 
 
 neighbours, until the whole region from Dclagoa Bay 
 to the Griqua country, near the Orange Eiver, and 
 from the 13asuto country, in the north to tliat of the 
 Amapondo in the south, was one scene of war and 
 desolation. Men, women, and children were unspar- 
 ingly slain by their conquerors. It is believed that 
 fully one half the population of that immense dis- 
 trict, just described, during those dreadful eighteen 
 years of slaughter, perished." Many thousands of 
 these refugees were received by the Amatcmbu, 
 Amaxosa, and other Kaffir tribes, along the eastern 
 border of Cape Colony, as " Amamfengu," or Fingoes, 
 having a meaning corresponding with that of 
 "serfs." They were not slaves to be bought and 
 sold, and separated from their families, but were dis- 
 tributed by families, and clans, among the head men 
 of different kraals ; seed and cattle were furnished 
 them, and the free use of the public domain ; but 
 their corn or cattle were at any time subject to sei- 
 zure at the will of the Kaffir chiefs. Thousands of 
 them subsequently took refuge at the Wesleyan 
 Mission stations in Kaffraria. The Kaffir chiefs 
 meantime became very jealous of the Fingoes, and 
 greatly oppressed them. When the Kaffir war against 
 the Colonists in 1835 broke out, many Fingoes rallied 
 around our missionaries at "Butterworth, Clarkebury, 
 and Morley Wesleyan ]\lission stations, and on the 
 arrival of the British troops many more fled from 
 their masters, and took refuge in the British 
 cump. Governor D'Urban, finding that tho
 
 22 CAPE COLONY. 
 
 Fingocs reposed j^reat coDfidcnco iu tlio mission- 
 aries, requested Rev; Mr. AylifF to take the whole 
 body of the Fingoes under their special care 
 and lead them to the land of the free in the colony. 
 The Governor in his official report says, " When it 
 became necessary to make war upon Hintsa and his 
 people, finding the people called Fingoes living 
 among them in a state of most grievous bondage, 
 and seeing them anxious to be delivered, I at once 
 declared them to be a free people and subjects of the 
 King of England ; and it is now my intention to 
 place them in the country on the east bank of the 
 Great Fish Hiver, in order to protect the bush 
 country from the entrance of the Kaffirs ; and also 
 that by bringing a large population into the colony, 
 the colonists may supply themselves with free 
 labourers." 
 
 In company with the British troops, on their re- 
 turn into the colony, Rev. John AylifF, during one 
 week, from the 9th to the 15th of May, 1835, led 
 out of bondage into the colony 16,000 of these 
 people, with all their cattle. The policy indicated 
 in the Governor's proclamation has ever since been 
 carried out, and the Fingoes, who now number over 
 100,000 in the colony, have ever remained loyal to 
 the Government, and they are still specially under 
 the care of the "Wesleyan Missionaries. The 
 Government has done much for them in various 
 waj^s. Governor Grey established " Industrial 
 Schools for them at Fort Peddie, Heald Town, and
 
 FINGO TIIllIFT. 23 
 
 Lesscyton, under the Wcsleyaus ; and at * Lovcdalu/ 
 under the missionaries of the Free Church of 
 Scotland." 
 
 The Kaffirs, never having been in bondage, are 
 open, independent, and manly in their bearing, and 
 seem never to feel that spirit of servility, common 
 among the Tingoes, and for a long time the Kaffirs 
 continued to despise the Fingoes ; but the superior 
 political relations of the Fingoes as British subjects, 
 and the fact that many hundreds of them, by their 
 industry, have become the owners of good farms, 
 oxen, wagons, and herds ; and that thousands of the 
 younger ones can read and write, and speak the 
 English language, they now command the respect of 
 even of their former masters. The following extract 
 from the Grahani's Toicn Journal may serve as a 
 further illustration of this subject : — 
 
 " The circumstances of the colonial natives gene- 
 rally may seem, to persons fresh from Europe, su- 
 premely miserable ; but this is very far, indeed, from 
 being the case. Hardy, with few wants, and having 
 those wants easily supplied, the poorest of them are 
 better off than the lower class of Europeans, while 
 thrifty and industrious men often accumulate a great 
 deal of property: 
 
 We could point out at least half-a-dozen natives in 
 a single district, *whose properties, if realized, would 
 produce from £3,000 to £5,000 each ; and there aro 
 hundreds of Fingoes, whose position among natives 
 is one of opulence. The fact is, that with ordinary
 
 24 CAPE COLONY. 
 
 prudence, any native, not unduly encumbered with 
 wives, may, after a few years of service, save enough 
 in the shape of live-stock to give him a very credi- 
 table position among his compatriots. We may 
 mention, for instance, that within the last five 
 months, the following stock — all the property of 
 native immigrants — passed through Queen^s Town: — 
 Of' sheep and goats, 7,548 ; of cattle, 627 head ; 
 and of horses, 159." In the settlement of the last 
 colonial war complications with the Kaffirs, the 
 Government got from the celebrated warrior chief 
 " Krilie," a large tract of country beyond the 
 " Kai river/^ which has recently been given to the 
 Fingoes. They have hence become the owners of the 
 soil in which they dwelt as serfs. The immigrants 
 above mentioned were journeying to this land of 
 promise. About 40,000 Fingoes have already settled 
 in their new home, which may appropriately be called 
 " Fingoland." 
 
 " This colony, like Australia and Canada, is ruled 
 by a Governor (appointed by the Home Govermnent), 
 assisted by an executive Council, as well as by Upper 
 and Lower Houses of Parliament, respectively named 
 the Legislative Council and the House of Assembly. 
 The Council contains fifteen members, eight of 
 whom are elected by the votes in the western dis- 
 tricts, and seven by those in the eastern province, 
 while the Assembly comprises forty-six members, 
 elected by the various constituencies throughout the 
 colony." " The judicial establishment comprises the
 
 THE COLONIAL GOVERNMENT. 25 
 
 Supreme Court, of four judges, wlio hold sessions in 
 Cape Town, and Circuit Courts in tlic country dis- 
 tricts ; also an Eastern Province Higli Court of 
 judicature." " The numerous Courts of resident 
 magistrates, in all tlic larger villages, exercise limited 
 juris lieliou in all civil andicriminal eases/'
 
 CHAPTEIl III. 
 
 CAPE TOWN. 
 
 Cape Town^ tlic capital of tlie colony, is located at 
 the base of Table Mountain^ which rises very precipi- 
 tously to an elevation of about four thousand feet, 
 and is nearly as flat as a table on the top and often 
 covered with a light fleecy mist^ gently dropping 
 over the edge like a tablecloth. The mountain 
 constitutes a grand background for the city, and 
 contrasts beautifully with the splendid flower-gardens 
 and groves of oak, and Scotch firs, which abound at 
 its baso, iu, and around, the city. Cape Town has 
 a population of 28,547, of which 15,118 are whites, 
 about 12,500 Malays, and about 1,000 Hottentots 
 and Kafiirs. 
 
 It is well supplied with banks and news- 
 papers, and all the variety of educational and bene- 
 volent institutions, common in large towns. In 
 the midst of the city are beautiful Botanic Gardens, 
 Museum, and Library. The Museum "comprises a fine 
 series of mammals, birds, reptiles, fish, shells, insects, 
 fossils, and minerals. It has also collections of coins, 
 weapons of various races, and some specimens ol
 
 MY FIRST SABBATH IN CAPE TOWN. "il 
 
 mctal-work and plastic art." Tlio principal room 
 containing these, " is eighty feet long, forty-two 
 broad, and thirty-nine high." 
 
 The Public Library, occupying part of the 
 same building, is said to be superior to that of 
 a y other colony. It "contains books in every 
 b anch of science and literature, and has nearly 
 4'0,000 volumes on its shelves. It is open to the 
 public daily from 9 a.m. to 4.3C/ p.m. free of ex- 
 pense." 
 
 In an adjoining room is what is known as " The 
 Grey Library," containing 5,000 volumes, many of 
 them very ancient and rare. It was presented to 
 the colony by her late Governor, Sir George Grey, 
 now Governor of New Zealand. 
 
 There are three large Dutch Reformed Church 
 edifices in Cape Town, containing an aggregate 
 of 8,000 members. Eev. Andrew JMurray, jun., 
 a pastor of one of them, a liberal, and thoroughly 
 evangelical, man, was "]\loderator of the Synod." 
 His father. Rev. A. Murray, sen., an old pioneer 
 minister in the Dutch Reformed Church in Southern 
 Africa, has given three highly-accomplished, and 
 pious sons to her ministry. The father, full of 
 years, and ripe for heaven, died a few months ago in 
 " Graafreinet." 
 
 There are three Protestant Episcopal churches in 
 the city, one Presbyterian, one Independent, one 
 Evangelical Lutheran, and two Wesleyan, — one for 
 the English, and one for the coloiu'cd Dutch.
 
 28 CAPE TOWN. 
 
 As I propose to illustrate a great variety of Chris- 
 tian adventures in South Africa, besides what I saw 
 and did myself, I will insert a few specimens here, 
 and one commendable act, worthy of a Christian, by 
 one of those Malays — a very different fellow, cer- 
 tainly, from the one who stole one of my boots while 
 I was one morning swimming in Table Bay. Ho 
 might just as easily have taken both boots as one, and 
 I wondered why he did not, till a friend of mine 
 traced it, and bought the boot from him. Having 
 one boot, he counted his chances for a customer for it 
 in the person of the owner. 
 
 ]My friend, Henry Reed, Esq., of Dunorlan, Tun- 
 bridge Wells, in one of his voyages to Australia, 
 stopped, in the year 1840, in company with his 
 family at Cape Town. "When the ship came to 
 anchor, a Malay boatman tipped his hat to Mr. Eeed,— • 
 
 " A boat, sir ? " 
 
 " What will you charge to take me and my family 
 ashore ? " 
 
 " Thirteen dollars, sir." 
 
 ** Thirteen dollars ! Why, that is too much." 
 
 " No, sir, it is the regular price, and I can't do it 
 for less ! " 
 
 " Very well," said Mr. Reed, " we will go with 
 you." 
 
 When safely landed he paid the Malay thirteen 
 dollars, about £2 14s. The next morning a mes- 
 senger called on Mr. E.eed at his lodgings, and 
 said, —
 
 THE MALAY BOATMAN. 29 
 
 "The Malay boatman, who broxiglit you ashoro 
 yesterday, is at the door, and wants to sec you." 
 
 " Dear mo/' thought Heed, as he was going to the 
 door, "that fellow is not satisfied with his extor- 
 tionary gains of yesterday, and wants to make 
 another draw on me to-day, the mean fellow." 
 
 " What do you want, sir ? " demanded Reed. 
 
 ** You made a mistake yesterday in the money 
 you paid me," replied the boatman. 
 
 " Not at all, sir ; no mistake about it. You asked 
 mo thirteen dollars for your work, and I paid you, 
 and you'll not get any more,'^ and added to the sen- 
 tence, in his own mind, " these villanous boatmen 
 are alike the world over." 
 
 "No," said the Malay, " you are quite mistaken ; 
 I charged thirteen dollars — " 
 
 "Yes," rejoined Mr. R,ccd, "and I paid it, and 
 you ought to be satisfied." 
 
 "But," continued the son of Mohamed, "I meant 
 Dutch rix-dollars, and you paid me three times as 
 much as I asked, and I have brought vour money 
 back," handing him the money. 
 
 Thirteen rix-dollars are 19s. Gd., instead of £2 14s. 
 
 Mr. Reed was satisfied to receive back his money, 
 but especially delighted to find such an example of 
 honesty, where he least expected it. 
 
 Owing to the illness of Mr. Reed's little daughter 
 Mary, wliom he finally buried in Cape Town, he was 
 detained there many weeks. It was a time of great 
 distress to the Cape Town people, and ]\lr. Reed was
 
 80 cArE To^vN. 
 
 providGntially detained to minister the "Word of Life 
 to perishing hundreds who were dying with the 
 small-pox. The disease, which was of the most viru- 
 lent type, had been communicated to the town from 
 a slaver, which had been captured, and brought into 
 Table Bay, Avith its living freight of wretched cap- 
 tives. It spread rapidly over the town, causing a 
 panic which nearly suspended all kinds of business, 
 except that of doctors, nurses, undertakers and 
 grave-diggers. Money in payment of debts was re- 
 fused, until it had been dipped into vinegar, and 
 laid out to dry. The hospitals were crowded, and 
 then the municipal Government had a large build- 
 ing, two miles out of town, fitted up, and filled with 
 decaying, dying sufferers. Mr. Eeid and his family 
 were boarding with ]\Irs. Gunn, who kept a first- 
 class boarding-house, which was well-filled with 
 Government ofiicers and distinguished travellers. 
 
 All who are acquainted with Mr. Reid's labours 
 among all sorts of adventurers in Tasmania and 
 Australia, know that he would not stop a day in any 
 place without preaching Christ to the peoj)le, pub- 
 licly or privately ; so in Cape Town he at once went 
 to work for his Master, but for a time, for prudential 
 reasons, he avoided contact with the small-pox pa- 
 tients. Soon, however, he was waited on by two 
 pious soldiers. Sergeant Runciman, and a fellow 
 sergeant, who informed him that there were hun- 
 dreds of men and women dying in the new extem- 
 porized hospital bej'ond the town, and not a soul to
 
 SMALL-POX HAZARDS. 31 
 
 Bpoak a word of comfort to them, or tell them how 
 to receive Jesus Christ as their Saviour. The sol- 
 diers begged Mr. Reed to become the volunteer 
 chaplain to that hospital, who, upon a little reflec- 
 tion responded, " I will.^' "When Mrs. Gunn's 
 boarders heard of it, they had a meeting, and after 
 discussing the subject, decided that Mr. Eeed should 
 not go, lest he might bring the contagion into the 
 house, and hazard the lives of the whole of them, 
 and that if he should persist in carrying out his 
 purpose he must remove from Mrs. Gunn's house. 
 
 To all this Mr. Eeed replied, " It will be a very 
 great inconvenience for my family, with a sick child, 
 to leave, and go we know not whither, but I believe 
 it is my duty to go, and do what I can for the sick 
 and dying, I will commit the whole matter to 
 God, do my duty, and leave all consequences with 
 Ilim." 
 
 So he went daily till the plague abated. He took 
 them by tiers or sections, as they lay, and spoke to 
 them personally and collectively, and told them how, 
 by the power of the Holy Spirit, they should sur- 
 render their poor diseased bodies and souls to God, 
 and receive the sympathizing Jesus, who was saying 
 to them, "Come unto me all ye that labour, and are 
 heavy laden, and I will give you rest.'' A speech- 
 less dying girl, with smiling face, drew a Bible from 
 under her pillow and showed it to Mr. Eeed, indica- 
 ting by signs that her title was clear to a mansion in 
 heaven. On one occasion, two persons, with whom
 
 32 CAPE TOWN. 
 
 he conversed as ho passed in, were dead before ho 
 got back. lie had hope in the death of some, and 
 the Judgment alone will reveal the number "who 
 were snatched as brands from the burning " through 
 his agency during those trying weeks. God took 
 care of His servant, and he heard nothing more 
 about his having to change his quarters, but re- 
 mained quietly at Mrs. Gunn's house, which was one 
 of but very few houses in the city that entirely 
 escaped the dreadful visitation. 
 
 Rev. Mr. Hodgson, who had been labouring for 
 some years as a Wesley an missionary among the 
 natives in the Orange River Country, was then 
 superintendent of the Cape Town circuit, and greatly 
 interested Mr. Reed with a narrative of his adven- 
 tures in the interior, and introduced to him a Chris- 
 tian native man v>^ho had just come with a wagon 
 from Orange river to Cape Town. 
 
 This native man was a Christian hero, as the 
 following facts related by Mr. Hodgson to Mr. Reed 
 will show. The lions in the Orange River country, 
 when they get old and too stiff, or too lazy to follow 
 their trade of catching bucks and other active 
 animals, sometimes crouch about the kraals, and 
 pounce upon a man ; and when they begin that kind 
 of work they soon acquire such cannibal proclivities, 
 as to become very troublesome customers. 
 
 An old lion had been making some such unwelcome 
 visits to the kraal to which this Christian native be- 
 longed, and one day he and two others took each a
 
 AFRICAN MARTYR. 33 
 
 gun, and went out in search of him, hoping to make 
 a final settlement with him. A few miles distant 
 from the kraal, passing over the brow of a ridge into 
 a little vale, they suddenly surprised a large lion, 
 feeding on the remains of an animal carcass. The 
 lion preferring fresh meat seemed glad to see them, 
 and without ceremony advanced to give them a 
 greeting. The men, in their sudden fright, declined 
 the interview, and ran for life. The Christian man 
 quite outran his two heathen compatriots ; hut as he 
 was making away with himself as fast as he could, 
 the thought struck him, " One of those men will be 
 killed ; neither is prepared to die ! I am prepared, 
 thank God ! I had better die^ and give them time 
 for repentance!" He instantly stopped^ and faced 
 about ; the two men passed him, and before he could 
 transfer his thoughts from his heroic consent to die 
 for his heathen neighbour, to a pui-pose of self-defence 
 with his gun, the lion was upon him. With the 
 force of a mighty bound, the lion struck him on the 
 breast with his paw, and tore off the skin and flesh 
 to the bone. Then with his fore-feet upon the body 
 of his victim, he took one of his arms in his mouth, 
 and crauuchcd and mangled it. Then he got the 
 stock of the gun between his teeth, and ground it to 
 splinters. Meantime the other two men looked 
 back, and seeing their friend down, braced them- 
 selves up for the rescue. They returned near enough 
 for a sure shot, and both togetlier took good aim, and 
 the lion dropped dead beside his bleeding victim.
 
 Jj4 cape town. 
 
 Brother Reed examined tlie deep scars left by the 
 paw of the lion, which the noble fellow would carry- 
 to his grave. " Scarcely for a righteous man will 
 one die, yet peradventure for a good man some 
 would even dare to die ; but God commendeth his 
 love toward us, in that while we were yet sinners 
 Christ died for us." And here was one of Africa's 
 sable sons so imbued with the self-sacrificing 
 spirit of Jesus, that even for a bad man he was 
 willing to die. 
 
 On my first Sabbath in Cape Town— April 1st 
 — I preached at half-past 10 a.m., in Burg Street 
 Wesleyan Church, which will accommodate about 500 
 persons. On this occasion it was not filled by one- 
 third ; but the Holy Spirit was manifested in mercy 
 to many hearts. Kev. Brother Calvert, and wife, 
 were present, and in the afternoon and evening 
 Brother Calvert preached there, while I, at the 
 same hours, preached at Rondebosch Wesleyan 
 Chapel, four miles out. The limited capacity of 
 the chapels, and the smallness of the congrega- 
 tions, contrasted unfavourably with the fine churches, 
 and packed audiences, of Australia. During that 
 week, after several days of inquiry, we secured, 
 what we considered, under the circumstances, good 
 boarding accommodation, at a more reasonable rate 
 than we were paying at the hotel, and sought infor- 
 mation in regard to the field I might successfully 
 cultivate during my sojourn of six months. I 
 learned that the English work in the Western
 
 SMALL BEGINNINGS OF A GREAT WORK. 35 
 
 Provluce was very limited, the mass of the people 
 composing our societies being coloured, speaking 
 Dutch, to whom I could not preach. I learned that 
 we had a mucli better English cause in the Eastern 
 Province, 500 miles distant, and in TTatal 1,000 miles 
 distant, but that there were only two places in the 
 Eastern Province, and two in I^atal, where I could 
 get a congregation of any size speaking English, so 
 I began to conclude that my working-time in Africa 
 would be reduced to three instead of six months. On 
 the 7th of April I attended the anniversary meeting 
 of the "Wesleyan Sunday-schools, and delivered an 
 address on the Gospel doctrine of having all the 
 children converted, and trained for God. Kev. 
 Andrew Murray followed with words of earnestness 
 on the same subject. 
 
 Brother Filmer, one of the superintendents, in his 
 speech, said, " Seventeen years ago we had a revival 
 in this town ; about fifty souls were soundly converted 
 to God ; some of them have become missionaries, and 
 others remain useful members of the Church. Then, 
 five years ago, we had another revival, principally 
 among the Sunday-school children. About forty 
 professed to find peace with God, Some of them 
 have fallen away, but the most of them have re- 
 mained steadfast ; and I find some of them among our 
 Sunday-school teachers now, and others are useful 
 members of the Church. I am now feeling, hoping, 
 and believing, that we are on the eve of another out- 
 pouring of the Holy Spirit.'' I thought, ''Well,
 
 36 CAPE TOWN 
 
 such revivals during a period of seventeen years are 
 mucli better than nothing, but fall very far short of 
 God's purpose, and provisions in Christ, and the 
 spiritual demands of nearly 30,000 sinners." 
 
 On Sabbath, the 8th of April, I commenced a 
 series of special services in Burg Street Wesleyan 
 Chapel, which was kept up for nine days, during 
 which I preached thirteen sermons. A few seekers 
 came forward the first night, ten, and upwards, 
 each night of the series, till the last, when the 
 altar was crowded with about thirty seekers ; but 
 our congregations were not large, and the whole 
 machinery of Church agency seemed very weak. 
 The members of the church seemed very willing 
 to do what they could, and I believe they were 
 much strengthened ; and twenty-one souls were 
 reported by Brother Hardey as giving satisfactory 
 testimony to the fact of their conversion to God. 
 
 On the Wednesday night, of our week of special 
 services, we had with us Eev. Wni. Impey, Chairman 
 of the Graham's Town district. He had been twenty- 
 seven years a missionary in Africa, a good preacher, 
 and a man of fine administrative ability. He is a son- 
 in-law of Rev. Wm. Shaw, so well known as the apostle 
 of Methodist Christianity in the Eastern Province and 
 Kafiraria, and the President of the English "Weslej'an 
 Conference for the year 1866. Eev. Mr. Impey was 
 on his way to England as a representative to the Con- 
 ference, and Mrs. Impey to see her father and friends. 
 He had with him a most complimentary testimonial.
 
 WOllKllN'G LNDEK DIFFICULTIES. 37 
 
 for Mr. Shaw, signed by 1,400 persons in the Eastern 
 Province, to remind their old pioneer friend that 
 they had not forgotten him. 
 
 Brother Impcy, on his own behalf, and on behalf 
 of the ministers in his district, gave mo a cordial 
 welcome to South Africa, and a pressing invitation, 
 to visit Graham's Town. " I'll give you the keys," 
 said he, " and you may go into my circuit and do as 
 you please." 
 
 " O, I thank you. Brother Impey," I replied, " for 
 your expression, of confidence, but I do not wish the 
 keys of any man's circuit. When I accept the invi- 
 tation of a minister to work in his circuit or church, it 
 is simply that, under the leading of the Holy Spirit, 
 I may assist him and his people in their great work. 
 It is my rule not to work in a church in the absence 
 of the pastor ; but as you have left such a noble 
 brother as Kev. Thomas Guard — two of whose 
 brothers, ministers in the Irish Conference, I know 
 — as your representative, I accept your kind invita- 
 tion." 
 
 "We had so many seekers the last night in Cape 
 Town, that I felt rather sorry to leave ; but 
 I had to go then, or wait probably a month for 
 the next regular steamer. So, on "Wednesday the 
 18th of April, I took passage in the steamer " Natal," 
 u clean, comfortable little boat of 400 tons, for Port 
 EiJZAiJETH. AVo expected to reach Algoa Bay on 
 Friday; but in consequence of head winds and rough 
 weather, we did not arrive till Saturday afternoon.
 
 CHAPTER IV. 
 
 PORT ELIZABETH, 
 
 Rev. John Richards, the superintenclcnt of Port 
 Elizabetli Circuit, met me at the wharf, and kindly 
 conducted me to his house. Brother Hardey had 
 written to him that I was coming, but he did not 
 know definitely when, so there was no announce- 
 ment of our contemplated meetings. Brother 
 Richards was very glad to have me hold a series of 
 services, but thought it a most unfavourable time to 
 commence, because of a number of counter attrac- 
 tions : — 
 
 " 1. The new Roman Catholic Church, in Port 
 Elizabeth, is to be opened to-morrow, with imposing 
 ceremonies, to be continued through most of the 
 week, and a great deal of public interest and curiosity 
 have been excited, and large expectations are enter- 
 tained." 
 
 "2. The newly-arrived Independent minister is 
 to be installed to-morrow, and to preach his first 
 sermons, and receive his friends at a public tea- 
 meeting on Wednesday evening." 
 
 These great coming events had been duly an-
 
 DULL pRosrEcrs, 39 
 
 nounced, and were the talk of the town ; but it was 
 not known that I was even expected, for Brother K. 
 himself had only notice of it a day or two before. 
 
 I replied,, "I have come, I believe, in the order 
 of Providence, knowing nothing of these things. 
 We are not responsible for any of these adverse 
 influences, nor under any obligation to turn aside 
 for them ; I have nothing to do, but go forward 
 and do what God may open before me^ as mj^ duty. " 
 
 As it was important that the public should have 
 notice of our contemplated series of meetings, I 
 modestly said to Brother R. 
 
 " In Ireland, they would in such a case get a lot 
 of little handbills printed for private circulation, and 
 send them to all the families they might desire 
 specially to invite to our meetings. In Melbourne 
 they would have large posters put up all over 
 the city straightway, and let everybody know what 
 we proposed to do.'' 
 
 He thought it rather late for anything of that 
 sort. "But," said he, "I will go down town and 
 tell some of our friends, and request them to inform 
 others." 
 
 I proposed to accompany him. We went about 
 a quarter of a mile down the principal business 
 street, and I was conducted into a substantial stone 
 chapel, with end gallery, deep pews, and doors to 
 guard the way into them ; uu organ in the gallery, 
 and at the opposite end, well up toward the ceiling, 
 a small old-fashioned pulpit. That was the Wesleyan
 
 40 PORT ELIZABETH. 
 
 Chapel, largo enough to seat about 400 persons. It 
 had stood there twenty-five years, our principal place 
 of worship in a town containing a population of 
 11,633, of whom 7,120 are whites, and, for the 
 most part, English. Port Elizabeth too, which was 
 founded as early as 1830, is the principal "Port of 
 entry," for the Eastern Province of Cape Colony, the 
 "Free State,^' and "Transvaal Ptepublics," in the in- 
 terior, and boasts a much larger export than Cape 
 Town. The Episcopalians, Roman Catholics, Inde- 
 pendents, Presbyterians, and even the Mohammedans, 
 have each a good church edifice. Brother Pichards 
 said : — 
 
 " We were the first in this field, and have lost a 
 good congregation for want of suitable church ac- 
 commodation. I tried hard, three years ago, to per- 
 suade the trustees to build a good cturch, and the 
 Weslej^ans here were then well able to do it ; but 
 divided councils prevailed, and the thing was post- 
 poned. Since then great financial reverses have 
 fallen on the town, and now we are obliged to wait 
 for better times." 
 
 In came the chapel-keeper and Brother P. said 
 to him, " Tell the people that a stranger will preach 
 for us to-morrow." 
 
 Then we went to several shops, and I waited out- 
 side, while Brother P. went in to tell them about 
 the arrival of a stranger. But I thought my good 
 brother was not " raising the breeze " fast enough- 
 and that if we had to " blow our own trumpet," we
 
 "blowing ouk oavn tkumpet." 41 
 
 had better do it effectively. So I then went in too. 
 He introduced mc as " Rev. Mr. Taylor, who has 
 been preaching recently at the Cape." 
 
 Thought I, " Dear me, if I have no greater prestige 
 than what I gained at the Cape, it will not fill our 
 little chapel to-morrow." So when he told the shop- 
 keepers to tell their customers that " a stranger 
 would preach at the Wesleyan Chapel to-morrow/' 
 I threw in a few qualifj-ing terms, such " as Cali- 
 fornia,"— "Australia,"— "A work of God,''—" Bring 
 your friends, and have them saved by the mighty 
 Jesus ; God hath sent Him for that purpose, and 
 they ought to receive Him gladl3\" In passing 
 along I was introduced to a Local Preacher, and 
 to help him gird on his armour, I gave him our 
 plan of procedure, with a few illustrative facts. 
 When I told him that we had very orderly meetings, 
 and closed them as early as 10 p.m., he broke out in 
 one of those incredulous laughs for which the Lord 
 reproved Sarah. " I would be glad," said he, " to 
 see such things in Port Elizabeth, but cannot see 
 how they can be brought about ; why, our people 
 here," he added, " can hardly wait till 8 o'clock, 
 much less 10." 
 
 "0, well," I replied, "we will dismiss them each 
 night as early as eight o'clock, at the close of the 
 sermon, and give all an opportunity to leave who 
 wish to do so." 
 
 He replied, " You don't know the Port Elizabeth 
 people as I do, or you would not entertain such
 
 42 POKT ELIZABETH. 
 
 hopes." After we had made our round among the 
 shops, we spent the evening with Mr. Sydney 
 Hill, of the mercantile firm of " Savage and 
 Hill, 41, Bow Lane, Cheapside, London, and Port 
 Elizabeth." Brother Hill is a very intelligent 
 thorough business man, a zealous Weslcyan Chris- 
 tian, Superintendent of the Sunday-school, Class- 
 Leader, and. altogether one of those noble men whom 
 the Lord distributes through the world where they 
 are most needed. His lady too is a person of rare 
 excellence. Brother Hill was full of hope, " and 
 believed that the work of God in the awakening and 
 conversion of sinners had already commenced, and 
 we would see better days in Port Elizabeth." After 
 spending a couple of days very pleasantly with 
 Brother and Sister Richards, I then, according to 
 previous arrangement, made my home at Brother 
 Hill's. 
 
 On Sabbath morning we had the chapel more than 
 half full. Brother R. read Mr. Wesley's abridg- 
 ment of the " Morning Service," I preached, and 
 the Holy Spirit wrought as in days of old. 
 
 At 3 P.M. I preached to the children. The chapel 
 was well filled, but not crowded ; but we had still 
 more out in the evening. About 8 p.m., after the 
 sermon, I dismissed the congregation ; but most of 
 them kept their seats, preferring to remain for the 
 prayer-meeting. 
 
 After explaining our method of conducting a 
 prayer- meeting, I said, "If there are any sinners
 
 Mil. SYDNEY HILL, "MINE HOST." 43 
 
 here who feel the awakening power of the Holy 
 Spirit, and, like the awakened souls on the day of 
 Pentecost, wish to know what to do, they may come 
 forward to this altar of prayer, and we will tell you 
 wliat we did when we were in your sad state, and 
 how we obtained salvation through Jesus Christ." 
 Thirteen adults came forward as seekers, and about 
 half of them professed to find peace with God. 
 I found we had some good workers, who came up 
 promptly, and wrought effectively. 
 
 At a quarter past nine Brother R. said, " With 
 Brother Taylor's consent we will close the meeting 
 for this evening." I felt sorry to close so early, for 
 a number were near the strait gate, and striving 
 with many tears to enter in, whom I had not had 
 time to speak to personally, but I deferred to my 
 superintendent, as the best thing probably under the 
 circumstances, and the meeting was promptly closed. 
 
 When we got back to the Mission House, Brother 
 R. said, " I feel rebuked, for I did not think that one 
 person would come forward to the altar at this early 
 stage of the meeting, and especially the persons who 
 did come.'" Sister R. also upbraided herself for 
 having her faith outdone. They were both, however, 
 greatly delighted and encouraged. 
 
 Brother Richards was one of Dr. Hannah's first 
 graduates from " Didsbury." He is a thorough 
 student now, and I believe a man of scholarly attain- 
 ments. I am told that he is a good preacher, a most 
 industrious pastor, and an ardent friend. His wife,
 
 44 POirr ELIZAliETH. 
 
 tliougli delicate in health, is a true missionary helper. 
 He came first to the Colony in 1837. 
 
 I spent two weeks in Port Elizaheth, preached 
 sixteen sermons, and lectured one night on " Hemi- 
 niscences of Palestine." "We had from ten to twenty 
 seekers forward every night, and conversions to God 
 on each occasion, but how many were saved I know not, 
 as the minister said he knew them, and did not, so far 
 as I know, keep a record of their names. I had preach- 
 ing service on Saturday night for the natives — Kaffirs 
 and Fingoes. The chapel, which will seat 350 per- 
 sons, was filled. "William Barnabas, "a good man,^' 
 Local Preacher and native teacher, was my interpreter. 
 I felt so awkward in prcacliing through an inter- 
 preter, and being very weary from excessive labours 
 through the week, I did not enjoy the service, and saw 
 but little indication of good from the effort. On the 
 second Sabbath, besides the regular morning and even- 
 ing preaching for the whites, I preached in the after- 
 noon from the Court-house steps. A little shower of 
 rain at the time of assembling kept many away, 
 but we had out about 600 persons, and it was a 
 profitable service ; I thus preached the Gospel 
 to two or three hundred who would not otherwise 
 have heard it from me. During preaching a funeral 
 procession passed close by. The subject suiting the 
 occasion, I illustrated it by the dead returning to 
 dust. 
 
 Then, a little later, the police came along with a 
 blood^'-faced prisoner, followed by a rabble, and I
 
 FIRST NATIVE SERVICE. 45 
 
 Baid, " Look at bim, ' The way of transgressors is 
 hard/ " and got an illustration of my subject out of 
 him. 
 
 At the close, a man came and shook my hand, 
 saying, "I have heard you preach to the gam- 
 blers in San Francisco, and to the sailors on Long 
 Wharf, and I heard you give a singular reproof to 
 some sailors that FU never forget. They were load- 
 ing a barge with coal, and one, with a profane oath, 
 
 wished the coals in II . ' That is quite imneces- 
 
 sary, my friend,' said j^ou, ' for if j^ou arc so unliappy 
 as to go down to that place, you will hnd it hot 
 enough, and plenty of fuel.'' " 
 
 "When I went to the Eastern Province it was with 
 the purpose of spending one month there, dividing 
 the time between Port Elizabeth and Graham's 
 Town, and another month in Natal. I had my 
 return- ticket, for which I had paid £17, extending 
 to three months, but I soon found that the Eng- 
 lish population of the Eastern Province was much 
 greater than raj limited information had led mo to 
 suppose, and that my time should be extended to 
 at least two months for the Eastern Province alone. 
 
 On the evening of my arrival in Port Elizabeth, 
 Brother Pdchards introduced me to the first IvafTir I 
 had ever seen. He stood before me six feet four 
 inches, with finely developed form, good head, verj'' 
 pleasant countenance, and a superior display of 
 ivory. " This man," said Brother P., " is one of 
 our Local Pi-cachcrs, Joseph Tale, from the Annsliaw
 
 46 PORT ELIZABETH. 
 
 Circuit, about one hundred and fifty miles in the 
 interior." Through Wm. Barnabas I asked him 
 many questions about the work of God among his 
 people. He gave a very encouraging account of the 
 number and steadfastness of their people on the 
 Annshaw Mission. I told him that when my boxes 
 were opened I would give him some books. He said 
 his children could read English, and they would read 
 them to him. I felt great sympathy with the native 
 work, and deep regret that I could not preach to 
 them. I had no faith in successful preaching 
 through an interpreter. I asked my new tall brother 
 to attend our meetings next day, but he said his 
 teams had gone out of town that day, that they had 
 to go out some distance homeward to get grass for 
 their oxen, but that he and a party of wagoners 
 would keep the Sabbath on the road, and that he had 
 an appointment to preach to them there. A good 
 example for their white brethren. 
 
 Brother Richards made me a plan for a two 
 months' tour, embracing Graham's Town, King Wil- 
 liam's Town, Queen's Town, Cradock, and Somer- 
 set, each appointment about eighty miles apart, in 
 travelling from one to the other. I would have 
 two weeks for Graham's Town, and a Aveek for each 
 of the other places, and a week at Port Elizabeth, 
 on my return, in waiting for a steamer to take me 
 on to Natal. He accordingly informed the ministers 
 of my arrival, and they all wrote me a cordial invi- 
 tation to visit them, and with them came pressing
 
 OrENIXG PROSrECTS. 47 
 
 invitations from Salem, Bathurst, Fort Beaufort, and 
 TJitenliage Circuits. The last two I added to my 
 plan. I made no provision for preaching to the 
 natives, for not knowing their language I did not 
 hope to he able to work successfully among them, 
 but prayed and hoped that indirectly they would 
 derive much good from a revival of God's work 
 among the English. 
 
 My next move was to Uitenhage, which is an old 
 Dutch town, twenty miles distant from Port Eliza- 
 beth.
 
 OHAPTEE V. 
 
 UITENHAGE. 
 
 On the 5tli of ^lay, I came from Port Elizabeth, 
 to this beautiful town. At Port Elizabeth, I had 
 been sojourning a few days at the house of Mr. 
 W. Jones, a somewhat eccentric but very clever 
 genial Welshman, and a superior Local Preacher 
 in the Wesleyan Church. His wife, a very good 
 woman, is a class-leader ; his daughter Jessie, a fine 
 young lady, and several sons were unconverted. 
 
 Brother Jones gave me the use of his carriage and 
 two horses, and his son Philip to drive me to Uiten- 
 hase. We took with us, ]\Irs. John Eichards, and 
 INIiss Jessie Jones, Sister Eichards was in such a 
 poor state of health when I arrived, that she feared 
 she would not be able to attend many of my meet- 
 ings, but, as she entered into the work, her health 
 improved, and after two weeks' special services at 
 home, was now going to help me a week among her 
 friends in Uitenhagc, among whom she was blessed 
 in doing a work for God. During our journey that 
 day, she took occasion to say, that she had been 
 greatly edified by my Gospel ministrations, and
 
 TRIP TO UITENIIAGE. 49 
 
 was much pleased witli me in everything she had seen, 
 except my beard, in regard to which she pnt me on 
 my defence. I said, " Sister liichards, when I was in 
 Belfast a few years ago, a Primitive minister waited 
 on me to say, ' There are some very good people in 
 this city who are greatly prejudiced against a beard, 
 and I think you can be more useful among tliem if 
 you will go to a barber and get shaved. In reply 
 to that brother I said, * I certainly would not do 
 anything which would be damaging to any person 
 following my example ; for instance, I don't use 
 tobacco in any form, I don't use wine or spirits, 
 except sacramentall}^ or medicinally. I have been 
 a total abstainer from my youth, for the good of 
 others, as well as for myself. As to the beard, while 
 in the genial climate of California, with youthful 
 vigour on my side, I did not feel the need of it, 
 and wasted much precious time in cutting it off, 
 but having returned from California to the Eastern 
 States of America, my thin jaws were exposed to the 
 north-west blasts of New York, Wisconsin, and Iowa, 
 wliich gave me neuralgia, and I suffered what 
 appeared to be almost the pains of death. So I found 
 that I was obliged to seek protection for m}^ face, 
 and instead of bundling up in a shcop-skiu, and 
 an artificial respirator, the constant re-adjustment 
 of which would consume time and give trouble, 
 I just threw aside that barbarous instrument, the 
 razor, to see what the God of Providence would 
 do for me, and this flowing beard was the result.
 
 ^0 TJITENHAGE. 
 
 and it answered the purpose exactly. I soon got 
 well of neuralgia, and have never had it since. 
 I have found it a good ' comforter,' a good respirator, 
 a good shield against the reflecting rays of the 
 summer sun, which used always to blister my face, 
 and crack my lips till I could neither laiigh nor sing 
 without the shedding of blood. Moreover, it was a 
 protection against gnats and flies. By a deep inspi- 
 ration in preaching, which is essential, I used some- 
 times to take down one of those pestiferous little 
 fellows into my throat, and then followed a sudden 
 change in the exercises. I have suffered from none 
 of these things since I submitted to the Lord's 
 arrangement, planting the beard where it was needed. 
 I have found it of great service to my vocal organs, 
 and hence necessary to my woik of preaching the 
 Gospel, and to cut it oC is to impair my work- 
 ing effectiveness, and so far a sin against God. With 
 that, the Irish brother said, ' I suppose it is not 
 worth while to say anything more about it.' ' No, 
 my dear brother, I cannot do a wrong tiling on any 
 account, and I also like to help break down an 
 unreasonable prejudice in this matter, under the 
 influence of which many a poor Irishman is daily 
 shedding tears, under the operations of an old 
 dull razor.' The good people of Belfast soon got 
 over their prejudice against ray beard," and we had 
 a blessed work of God during my stay among 
 them.^' I repeated this Irish discussion to Sister 
 Bichards as we drove along, and slie could not
 
 THE ?,EARD QUESTION. 51 
 
 help joining ]\Iiss Jessie in a laugli at some parts of 
 it, but still it did not convince her of the propriety of 
 a beard on a minister's face. I then said, '"' Surely 
 Sister Richards, it cannot be a moral impropriety for 
 a minister to wear a beard, since the Master Himself 
 had a beard?" 
 
 " But you have no proof," she replied, " that He 
 did wear a beard." 
 
 " Well, Sister Ivichards," said I, " if I prove to you 
 from the Bible, that the Great Teacher did have a 
 beard, will you allow that to end the discussion in 
 favour of the beard ? " 
 
 " Yes, I'll rest the case on the Scripture proof, if 
 you can produce it.'^ 
 
 " Lest there should be some ground of mistake in 
 identifying the person of Christ, when He should 
 come into the world, God, through His hoi}'- prophets, 
 advertised to the world, hundreds of years in advance, 
 all His leading characteristics, by tlie exact fulhl- 
 ment and counterpart of which, in the person of 
 Christ, He should certainly be recognized as the 
 Messiah ; Sister Richards, believest thou the pro- 
 phets?" 
 
 "Certainly, I do." 
 
 " Very well, in describing the prophetic scene of 
 the humiliating, and excruciating abuses, to be 
 endured b}"^ Christ, Isaiah, employing the lan- 
 "^uage of the Divine Messenger of the Covenant, says 
 — ' I gave my back to the smiters, and my cheeks to 
 them, that pluck(^d/off the hair." To pluck the
 
 52 UITENHAGE. 
 
 hair off the head, or back part of the jaw, is 
 nothing in comparison with the pain of plucking 
 it off the cheeks." The good sister then subsided. 
 We were now nearing our journej^'s end, and after 
 a little talk on personal holiness of heart, we drove 
 into the village, and. I was welcomed to the very 
 pleasant home of Captain George Appleby, who had 
 formerly been a shipmaster, but now for many years 
 a resident in South Africa. He has a large wool- 
 washing establishment, nearlj^ a mile above the town, 
 on the Zwart Kops river, employing a powerful steam - 
 sngine, and from seventy to one hundred working 
 men and women, principally native Africans. 
 
 Rev. Purdon Smailes, the superintendent of the 
 circuit, called in soon after my arrival, and expressed 
 his pleasure in having me to help him in his impor- 
 tant work. He was formerly a school-teacher, but for 
 many years a learned, zealous, and useful Wesleyan 
 minister, in South Africa. Sister Appleby is one of 
 the largest women I ever saw, but says she lias not 
 increased in weight since she was fourteen years 
 old, so that having learned to carry such dimen- 
 sions in her youth, it seems no burden at all, for 
 she seems as active as a lass of twenty years. She 
 is very energetic, but very kind-hearted and hos- 
 pitable. 
 
 UiTENHAGE is an old Dutch town, located on the 
 slope of a beautiful valley, near the banks of Zwart 
 Kops river, with fine vales and table lands in the 
 background, bounded by a range of mountains east
 
 DUTCH REFORMED CHURCH. bo 
 
 and north. Across the river, at the rise of the hills, we 
 see a heathen village; along the river we see some 
 large buildings, and the smoke and steam of the 
 engines. These are large wool-washing establish- 
 ments. Now we learn why we saw hundreds of teams 
 loaded with wool passing out of Port Elizabeth, 
 where it had been taken, and sold, the day before, 
 and often the same day. It is brought out here 
 twenty miles to be washed, because of the abun- 
 dant supply; and superior quality of the water of 
 this river for the purpose. The town is supplied 
 with water from a large spring rising out of the 
 biise of the mountain, which flows in, and is so 
 distributed as to furnish several streets, with each 
 a bold stream, almost suJGficient to propel the works 
 of an overshot-mill. 
 
 The streets are lined on each side with rows, and, 
 in some cases, double rows, of large oaks, and Tas- 
 manian blue gums. The buildings are nearly all large 
 one-story cottages, painted white, with long verandahs 
 in front. Altogether the town, and surrounding 
 scenery, are very beautiful. The population of 
 Uitenhage district is 7,202, of whom 2,859 only are 
 whites, mostly Dutch, the rest are natives. 
 
 The Dutch Reformed Church have a large com- 
 modious place of worship in Uitenhage, with a 
 good evangelical minister^ Rev. Mr. Stcytler, and a 
 large congregation. As the English population is 
 small, and divided between the Presbyterians and 
 Wesleyans, we cannot muster a very strong force
 
 64 UlTENHAGE. 
 
 inhere. We have, however, some very respectable 
 and influential Wesleyan families in the town, but 
 the Wesle3"an chapel is a very poor concern indeed. 
 For many years it was the residence of some old 
 denizen, but, in course of time, it fell into the hands 
 of a little pioneer club of Wesleyans, who hadlcarned 
 not to " despise the day of small things," and they 
 did it up, and dubbed it a Wesleyan chapel^ but the 
 ceiling is very low, and it is every way unsuitable. 
 One would think, on seeing it, that it should have 
 been delivered over to the " moles and bs^s," long 
 ago ; at any rate, the " bats " have po i.i.t asserted 
 their claim as to take possessiou of '^ii fcie iipper part 
 of it, from the ceiling to the roof. AVhocver may dis- 
 pute their ) ;ght of j^ossession, none are able to dis* 
 lodge them, for 'tis said there are thousands of them, 
 and they have lined their floor with an excremental 
 nuisance which will fairly drive the white folks away 
 before long. It will seat about two hundred persons, 
 but they cannot stay in it more than another summer. 
 Sister Appleby was working hard to raise funds to 
 build a decent chapel, and, I believe, she will succeed. 
 
 On Sabbath morning, the 6th of May, we assem- 
 bled in the said Chapel to commence our series of 
 special services. The place was filled with a very 
 genteel-looking audience, and I felt encouraged to 
 believe that we had some good stuff" to work upon. 
 
 Brother Smailes read the service, and commented 
 sensibly on the lessons. The audience did not seem 
 to take much interest in the prayers, as only one
 
 PREACHING TO THE DUTCH. 00 
 
 man responded with audible distinctness, and ho did 
 not seem to be well up in the business, for he put in a 
 response at the wrong place, producing a ludicrous 
 surprise that somewhat excited the risibilities of some 
 of the youngsters. The Holy Spirit graciously 
 helped in the preaching of the Gospel that morning, 
 and wc had a solemn and profitable occasion. 
 
 By the kindness of Mr. Stey tier, the Dutch Iteformed 
 Church minister, whom I had met in Port Elizabeth, 
 and his trustees, we had the use of their church at 
 '3 P.M., and in the evening. Our congregations 
 there were large, and though most of them were 
 Dutch, they knew the English well enough to under- 
 stand my preaching, and listened with serious at- 
 tention. Wc did not attempt to follow the preach- 
 ing in the evening with a prayer-meeting there, 
 lest some of our kind friends would think we were 
 making too free with the privileges they had granted 
 us. I was glad to have the opportunity of preaching 
 to them, and hoped they would carry the good seed 
 into tlieir closets at home, and have it watered with 
 the dews of grace which descend there. 
 
 On Monday, at 11 a.m., I preached again in the 
 Weslcyan Chapel to a better audience than I supposed 
 we could get in a week-day. 
 
 After preaching on Monday night, I explained the 
 order of our prayer-moetiugs, somewhat as follows : — 
 "A prayer-meeting should have more of the social 
 element in it than a preaching service. We have 
 two varieties of worship in a prayer-meeting : —
 
 56 UITENHAGE. 
 
 public singing by tbe congregation, alternately with 
 prayer, in which one person leads audibly, for general 
 worship. Then, in an undertone, which need not in- 
 terfere with the solemnity and order of the general 
 worship, we give the largest liberty for individual 
 efforts to bring souls to Christ. Any brother who 
 knows the Saviour, and has a friend here who knows 
 Him not, pray for that friend, and if you feel that by 
 the help of the good Spirit, you can, by telling him 
 what Jesus hath done for you, or by any persuasive 
 appeals to his conscience, induce him to turn to God, 
 you are entirely at liberty, any, or all of you as the 
 Spirit may lead you, thus to work for God during the 
 prayer meeting. I make this explanation at this early 
 stage of our series of services, lest some, seeing this 
 variety of exercise, might think it a disorderly pro- 
 ceeding, when indeed it is in accordance with the 
 order and design of the meeting ; the low-toned con- 
 versation to seekers who may be inquiring ' AVhat 
 must I do to be saved ? ' and the earnest ejacula- 
 tory prayer of sympathizing hearts for such, do 
 not indeed produce the least discord in the har- 
 mony of the general worship. 
 
 " We have nothing new to introduce, but rather the 
 old simple methods of the Gospel. In the great Pen- 
 tecostal awakening the poor sin- stricken souls cried 
 out, ' Men and brethren, what shall we do ? ' Peter 
 did not tell them to go home and meditate in the 
 quiet solitude of their closets, and call at his house 
 next dav, and he would have a talk with them on the
 
 HOW TO LEAD SEEKERS TO CHRIST. 57 
 
 subject. Nay, when the Spirit awakens a poor i,in- 
 ner, He is then waiting to lead that sonl directly to 
 Jesus. But the poor stricken sinner does not know the 
 Holy Spirit who hath smitten him in love, and does 
 not know Jesus, nor where to find Him. How appro- 
 priate, then, that such should avowedly ask, ' Men 
 and brethren, what shall we do F ' Should not the 
 * Men and brethren ' then, and there, tell such poor 
 sinners what to do, and go to work every one of them 
 and lead the poor seekers to Jesus? That is just 
 what they did in Jerusalem, and three thousand of 
 them, not only heard from the lips of the ' Men and 
 brethren,' who were ' working together with God,' 
 to save them, what to do, but at once, openly and 
 honestly, yea, ' gladly received the AVord, and were 
 baptized,' that day. Now this is the kind of thing 
 we want to have here in Uitenhage ; no new thing 
 but the blessed old thing, which worked so well long 
 before our new-formed methods of nice propriety 
 were invented. AVe arc now ready to converse 
 with any who feel the awakening of the Holy 
 Spirit, help you to grapple with your difficult ies, 
 tell you how we went through the same ordeal 
 of hardness, darkness, grief, guilt, despair, hope, 
 desire, fear, and the terrible swaying between two 
 mighty forces, the one attracting towards Christ, 
 the other repelling by the force of a thousand bad 
 associations, and a mighty power of satanic in- 
 fluence. Poor sinners, we know well from sad ex- 
 perience what you feel. We sympathize with you
 
 58 UITENIIAGE. 
 
 profovindly, and we are anxiouti to help you. We 
 cannot save you, but God may use u^s as agents 
 to lead you to Jesus, according to his Gospel 
 method. But unless you indicate your desire to 
 turn to God, as did the awakened soids in Jerusa- 
 lem, in some way or other, we know not to whom 
 to speak, nor for whom personally to pray. We 
 are willing to meet you in any part of the house, 
 but we recommend as the most prompt and orderly 
 means to the great end proposed, that all those 
 who have counted 'the cost,^ and who have in- 
 telligently, deliberately, determinately, resolved to 
 seek the Lord now, ' while He may be found,' to 
 come forward to this altar of prayer. 
 
 Come sinners to the Gospel feast, 
 
 Let every soul be Jesu's guest ; 
 
 Ye need not one be left behind. 
 
 For God hath bidden all mankind. 
 
 Come all ye souls by sin opprest, 
 
 Ye restless wanderers after rest ; 
 
 Ye poor, and maimed, and halt, and blind, 
 
 In Christ a hearty welcome find. 
 
 This is the time, no more delay. 
 
 This is the acceptable day. 
 
 Come in this moment, at His call, 
 
 And live for Him who died for all." 
 
 While singing this invitation hymn, about a dozen 
 adult seekers came for\^urd. Just at the close of 
 the prayer that followed, as we rose to sing ' again, 
 when everything was going on in un orderly way 
 according to the method I had just defined, a tall
 
 OUTRAGEOUS PROCEEDINGS. 59 
 
 young Dutchman rushed up the crowded aisle to 
 ^vhere I was conversing with the seekers, and ad- 
 dressed me in an angry shouting tone, — " How dare 
 you introduce such blasphemous proceedings in this 
 town ? I demand your authority for such outrageous 
 proceedings under a pretence of worshipping God/' 
 repeating similar expressions several times. I took 
 him by the arm, and kindly explained to him what 
 from its novelty to him seemed so strange, and 
 begged him to be seated near the front, and see and 
 hear all that was clone there, and satisfy his own 
 m.ind that this was, indeed, the work of God; but 
 he turned and hastened away, like the young 
 man who seemed suddenly to be waked out of 
 sleep, and ran into the garden of Ccthsemane, and 
 laid hold on Jesus on the night of his betrayal. 
 The young fellow was very respectably connected in 
 family relations ; but as I learned, got no sympathy, 
 unless from one man, but a great deal of contempt 
 for his rash interference with the peaceable worsiiip 
 of his neighbours. The meeting then went on 
 quietly, and several persons obtained peace with 
 God. But our working force was very small. Tho 
 Class- Leader, a fine old man, was sick, so that we 
 were deprived of his help. 
 
 On Thursday morning we were reinforced by the 
 arrival of Rev. Brother Richards, and Sister Hill, 
 my kind hostess from Port Elizabeth. At eleven 
 A.M., I preached again to an audience of increased 
 dimensions and interest. At the day services we
 
 60 UlTENHAGE. 
 
 get tlic wheat without the chaff, less bulk, but 
 greater weight. Tuesday evening we had our little 
 chapel packed, and at the prayer-meeting the altar 
 was crowded with seekers. During the progress of 
 the prayer-meeting, which was solemn, but very 
 quiet, a Mr. 11. sent me, by a boy, the following 
 note : — " The Rev. Mr. Taylor v/ill oblige by not 
 interfering with the devotions of this meeting by 
 his audible conversation." I was simply conversing 
 with a seeker in a low tone, according to our an- 
 nounced plan, but Mr. B., who, I was informed, is 
 not friendly to the cause of God in any form^ was 
 not satisfied to allow us to proceed in our worship 
 according to the dictates of our own conscience. I, 
 of course, made no reply to his note, but said to 
 some of my friends after the meeting, "Satan is 
 getting more polite each day of our meeting. Last 
 night he rushed in like a roaring lion to devour the 
 prey ; but to-night he addressed me in a note as 
 the licv. Mr. Taylor ; by to-morrow night he will 
 not dare even to mutter in the dark, unless it is 
 round the corners out of sight, or in the canteen." 
 "Wednesday, at eleven a.m., I preached, and at the 
 prayer-meeting following we had some very interest- 
 ing conversions. On Wednesday night, after preach- 
 ing, we had thirty persons forward as seekers, a 
 number of whom found peace ; and, as I anticipated, 
 Satan could not command an agent that could " face 
 the music." The silent solemnity of the occasion 
 seemed to subdue opposing forces. I preached again
 
 PREACHING IN A WOOLSHED. 61 
 
 on Thursday at eleven a.m., and several persons 
 were saved. At tliree v.u. of that day, I preached 
 in Brother Appleby's woolshed to the Kaffirs in his 
 employ. We had an audience of about seventy, 
 most of whom had often heard the Gospel, but a 
 portion of them were raw heathens. I got an un- 
 converted, bare-footed, ragged Kaffir to interpret for 
 me, and got on miich better than I had done before 
 with a professional interpreter, for he talked in a 
 simplcj natural way. On Thursday night I delivered 
 a lecture in a public school on " Reminiscences of 
 Palestine," and ''St. Paul and his Times." 
 
 The number of converts, during our brief scries 
 in Uitenhage, was not reported to me ; but there was 
 manifestly a deep and general awakening in the 
 town, and among the converts were some influential 
 persons, who will make valuable members of the 
 Church, I doubt not. 
 
 On Friday we returned to Port Elizabeth, where I 
 delivered a leture on Sf. Paul and his Times ; and at 
 five A.M., Saturday, my kind host. Brother Sjdnej' 
 Hill, saw me safelj'' into the " Post cart," a rough 
 conveyance on two wheels, drawn by four horses, and 
 that day, whiJe T was resting, I was jolted over a 
 rouah road, ninety miles, to Graham's Town.
 
 CHAPTER VI. 
 
 Graham's toavn. 
 
 Graham's Town was founded as a military post in 
 1812, but received its life and proportions from the 
 famous immigration of 1820. The Colonial Settle- 
 ment of that year in Albanj-, a few miles distant, 
 having, by the appointment of the Home Govern- 
 ment, the Rev. William Shaw for their minister, con- 
 tained much sterling stuff for the foundations of 
 empire in a new country. Those of them better 
 adapted to mechanical, commercial, and literary pur- 
 suits than to farming, soon left their "wattle and 
 daub " huts in the country, and have gradually built 
 up this flourishing town. 
 
 It is situated in a valley, bounded by high hills, 
 near the sources of the " Kowie River." Its houses 
 are principally of brick and stone, covered with 
 slate and zinc. They are not generally over two 
 stories high. It contains many fine gardens ; and 
 the streets are ornamented, and shade-'^'. with rows of 
 trees, principally English oak, eucalyptus (or Tas- 
 mania blue gum) and Kaffir boom. The last is in- 
 digenous, and grows a large beautiful scarlet-coloured
 
 FIRST CHAPEL. G3 
 
 llowcr. There is an extensive barracks for troops, 
 both at the cast and west ends of the city. And 
 the continual presence of a regiment or two of Eng- 
 lish soldiers, with their daily drills and niarliaU 
 music, reminds the stranger that, though every thing 
 he sees there, is so thoroughly Englisli, and home- 
 like, he is nevertheless in a country where Europeans 
 have to watch, as well as pray, and while they trust 
 in a gracious Providence, to take Cromwell's advice, 
 and "keep their powder dry.'^ 
 
 Graham's Town has, according to the census of 
 18G5, a white population of 5,2G3, all English, and 
 a few thousand Hottentots, Kaffirs, and Fingoes. 
 It has good churches ; three Episcopalian, three 
 Wesleyan, two Baptists, two Independent, and one 
 Roman Catholic. It has a public library, museam, 
 and botanical gardens : two banks, one high school — 
 Wesleyan, called, in honour of tlie old Methodist 
 pioneer of that Province, "Shaw College," besides 
 the full compliment of educational and charitable 
 institutions common in such a city. 
 
 The first Wesleyan Chapel there was dedicated in 
 1822. It would seat 400 persons. It was followed 
 by another in 1832, twice its size, which cost £3,000. 
 The former house was given to the natives. The 
 prcsonl principal Wesleyan Church of Graham's 
 Town — "Commemoration Chapel," is thus described 
 by Mr. Shaw: — "The building is in the pointed 
 style (Gothic), well-sustained in all its parts. The 
 front, from the level of the floor, is seventy feet
 
 64 Graham's to'wn. 
 
 high to the top of the centre pinnacle^ and it is about 
 sixty-three feet wide, including the buttresses. The 
 interior diraeiisions are ninety feet long by fifty 
 broad, and from the floor to the ceiling it is thirty- 
 four feet in height. There are two side, and one 
 end, galleries ; and the building is capable of accom- 
 modating, in great comfort, a congregation of about 
 fourteen hundred persons." It cost over £9,000 
 sterling, and is quite superior to any other church of 
 any denomination in the city. 
 
 The subscription for it was commenced on the an- 
 niversary daj^ celebrating the arrival of the " Albany 
 Settlers" in Algoa Bay, on the 10th of April, 1820 ; 
 and in memory of that event, it was called " Com- 
 memoration Chapel.'" 
 
 Rev. Mr. Shaw remarks further, that owing to the 
 embarrassments occasioned by the Kaffir War of 
 1846, the debt on " Commemoration Chapel,'' at the 
 time of its dedication, was upwards of £5,000, and 
 adds, *' I had already appealed to the Legislative 
 Council of the colony for assistance, seeing that we 
 had never received a shilling from the Colonial Trea- 
 sur}^ in aid of our religious institutions in Graham's 
 Town, while nearly the entire cost of St. George's 
 Church liad been defrayed from that source, and the 
 Episcopalians and Roman Catholics of the town were 
 receiving about £1.000 per annum towards the sup- 
 port of their respective clergy." After some disap- 
 pointments and long delay, they succeeded in ob- 
 taining the grant of £1,000 in aid of the building
 
 CHURCH OUT OF DEBT. G5 
 
 fund. Mr. Sliaw sa^'s further by anticipation, " I 
 trust that the few settlers, who may survive the fif- 
 tieth year, or jubilee of their arrival in the countrj'', 
 will take care that, if any debt unhappily still re- 
 mains on Commemoration Chapel, it shall, on that 
 occasion, be entirely extinguished by their grateful 
 and liberal thank-olfcriugs/' "Well, when I reached 
 Graham's Town, there was still a debt of £3,000 on it. 
 But through a letter, recently received from Rev. 
 T. Guard, I shall be happ}'- to inform Brother Shaw 
 that the friends there, recently had a meeting to 
 take the subject under consideration, and paid the 
 whole amount that day. 
 
 After a rough ride in the post- cart, ninety miles 
 from Port Elizabeth, I arrived in Graham's Town at 
 six P.M. My home was with Mr. W. A. Richards, 
 one of the proprietors of the " Journal," a large Tri- 
 weekly, having the largest circulation of any paper 
 in the colony. He is stepson of the founder, and 
 senior member of the firm — the Hon. It. Godlonton, 
 who is a " Colonist of forty-six years' standing, and an 
 old Wesleyan as well, and though for many years a 
 member of the " Legislative Council," or Upper 
 House of the Colonial Parliament, yet- he is really a 
 spiritually-minded useful member, and active worker 
 in the Church. I had a delightful home in the spa- 
 cious house, and more spacious hearts of my dear 
 friends, Brother and Sister Richards. During mv 
 first evening, Brother Atwell and several other lead- 
 ing laymen called in to bid me welcome, and also 
 
 F
 
 66 Graham's town. 
 
 Revs. Davis, Green, and Holford. Brother Guard, 
 acting superintendent during the absence of Brother 
 Impey, had been away on a visitation of tlie churclies 
 for a short time, and had not returned. Brother Hol- 
 ford, an earnest young minister, was a junior col- 
 league in the circuit. He has been but five or six 
 j^ears in the colony. Brotlier John Scott was the 
 single young preacher in the circuit. He is the son 
 of my friend. Rev. George Scott, the old Swedish 
 missionary of the British Conference, John was 
 brought out into the work in Africa, and I believe 
 will become a useful minister. 
 
 Rev. W, J, Davis was sent out by the British Con- 
 ference, in 1831. He is a brave man ; has been most 
 of his time in the purely mission work among the 
 Kaffirs ; has encountered wars, and a very great 
 variety of perils among them. He now has charge 
 of a large native station in Graham's Town. He is, 
 I believe, a thorough Kaffir scholar, and is tlie author 
 of a grammar of the Kaffir language. I afterwards 
 proved him a valuable helper in our prayer- meetings 
 in leading souls to God. 
 
 He has a large, interesting family, and, I believe, 
 all converted to God. Two of his daughters, who 
 know the Kaffir language as M'ell as the English, the 
 wives of Rev. Brothers Hargraves and Sawtell, are 
 in the missionary work, and his son William has 
 recently commenced to preach in Kaffir. 
 
 Rev. George H. Green, superintendent of Bathurst
 
 FIRST SERVICE. 67 
 
 circuit, had come to Graham's Town on duty, and 
 was detained by tlie sudden death of one of his horses, 
 and was unable to leave till after the Sabbath, Many 
 hundreds of horses had recentl}^ died in the province, 
 from the "horse sickness," with which the country 
 is sometimes visited. A hotel-keeper on the road, 
 from Port Elizabeth, who keeps a relay of coach- 
 horses, told me that day, that within a month he had 
 lost eighty horses by this disease. 
 
 Brother Green was sent out in 1837, and has, 
 dwing the most of the time since, been devoted to 
 the English and Dutch work. He is an open, 
 laugliing brother, but thoroughly devoted to God, 
 and His work, and has the reputation of being a 
 superior preacher. I was highly entertained with the 
 missionary narratives of these brethren till the hour for 
 retiring. I will note some of them at a suitable time. 
 
 On tSabbath, IMay 13th, we had "Commemoration 
 Cluipel " crowded three times with a superior-looking 
 class of people, with a sprinkling of red-coats (English 
 soldiers) among them. In the morning Brother 
 Green read the service, and I preached from "the 
 last words of Jesus," " Bat ye shall receive power, 
 after that the Holy Ghost is come upon you : and ye 
 shall be witnesses unto me, both in Jerusalem, and in 
 all Judaea, and in Samaria, and unto the uttermost 
 part of the earth." In commencing a series of special 
 serm^es, I always preach first to believers on a subject 
 embracing the personality, immediate presence, and
 
 68 Graham's town. 
 
 special mission of the Holy Ghost, and the adjust- 
 ment of human agents to His gracious arrangementSj 
 essential to success. 
 
 At three p.m. I preached to the children, with as 
 many adults as could crowd into the church. At 
 night I preached specially to sinners. At the open- 
 ing of the prayer-meeting v/hich followed, I invited 
 seekers of pardon to present themselves at the altar 
 of prayer, but not one came. I knew that the 
 awakening Spirit had thrust His " piercing " sword 
 into the hearts of many sinners, but did not press 
 them to come forward. Many believers were greatly 
 disappointed in not seeing some go forward, but 
 thought it was the pleasure of the Holy Spirit, thus 
 to set the church more fully back to their home- 
 work of self-examination, and more thorough pre- 
 paration for the coming struggle for the rescue of 
 
 perishing souls. 
 
 On Monday many leading brethren called to bid 
 
 me welcome ; but all expressed their disappointment 
 
 at the results of the labours of the previous day, and 
 
 their great sorrow that the Church was in such a low 
 
 spiritual state. They spoke gratefully of a work of 
 
 God in 1822, at Salem, twenty miles distant ; a second 
 
 revival in 1830, in Graham's Town, which extended 
 
 to some of the country circuits. Their third, and 
 
 " great revival," was in 1837, when about 300 souls 
 
 were saved. A fourth revival, less extensive, but 
 
 really a very good work, especially among the young 
 
 people, in 1857 ; Hut now they felt a painful sense of
 
 VENTILATION. 69 
 
 coldness and incfFectiveness. I assured tliem that as 
 soon as they were ready for an advance movement, 
 the Holy Spirit •would certainly lead them on to 
 victory. I reminded Ihem of the carnal ohstructions 
 to the work of God in the Church, which must be 
 sought out and removed by individual repentance 
 and reformation, through faith ; and tliat there was 
 at least one serious physical difficulty in the way. 
 " Your beautiful church is not sufficiently ventilated 
 for a large audience, by one half. The immense 
 amount of carbonic acid gas thrown out from the 
 lungs of fourteen hundred persons, and the porous 
 discharge of foetid matter from their bodies, must on 
 each occasion poison the atmosphere in the church 
 in a very short time. This poison being inhaled, 
 corrupts the blood, blunts the nervous sensibilities of 
 the people, and hence precludes vigorous mental 
 action, produces headache, and drowsiness, and sadly 
 injures their health ; and when it comes to tluit, the 
 best thing is to quit, and go home as quickly as 
 possible. We can't afford to spend our precious 
 evenings there in poisoning each other, for that is 
 the very kind of stuff that killed the British soldiers 
 in the 'blackhole of Calcutta.' It is out of the ques- 
 tion to have a great work of salvation without a good 
 supply of oxygen." 
 
 They could not readily realize that their really 
 splendid church could be so defective in anything ; 
 but expressed a willingness to make such changes a3 
 might be found to be necessary.
 
 70 Graham's town. 
 
 They were decidedly of opinion that we would get 
 on better to have the prayer- meetings, after preach- 
 ing, in the basement lecture-room, as the brethren 
 felt more at home^ and could work more freely there. 
 
 I replied, " Before this week is out, we will require 
 all the room the body of the church can afford to 
 accommodate the people who will remain for prayer- 
 meeting ; and as your people will have to get used to 
 working above, they may just as well break in first as 
 last, and then we will lose no time in needless changes." 
 
 We had to go thoroughly into the subject of 
 ventilating the chapel. I begged them to employ a 
 competent mechanic to put ventilating apertures in 
 the windows, above and below. They had two such 
 on each side of the chapel in the windows below, but 
 none above. But to make any permanent change, a 
 meeting of the trustees must be called, and perhaps 
 much time consumed in the preliminaries before the 
 work could be effected. So to close the debate, and 
 secure the end by a short method, Brother Atwill, 
 one of the trustees, who is allowed to do daring 
 things, without being called to account, because all 
 who know him feel sure, that under all circumstances, 
 he will do what he conscientiously believes to be the 
 right thing, went into the gallery, hammer in hand, 
 and knocked a pane of glass out of each window on 
 both sides, which afforded a good supply of fresh air, 
 for our crowded audiences, and thus removed a phy- 
 sical barrier to our success, and gave us a wide awake 
 people to preach to.
 
 PRAYER MEETIN'GS. 71 
 
 On Mouday niglit wo had the church well filled 
 ahove and helow. Nearly enough remained for the 
 prayer-meeting to fill the main audience-room of the 
 church. Over thirty seekers came promptly forward 
 to the altar of prayer, and about a dozen of them 
 were "justified by faith,'"' and obtained "peace with 
 God, through our Lord Jesus Christ." 
 
 On Tuesday mornino: Brother Green, who had 
 meantime provided himself with another horse, was 
 about to return home, taking with him his daughter 
 " Libbie," who was not converted to God. The 
 young lady was in sad bereavement, and was disposed 
 to complain of God's dealings with her. She was 
 within a few days of being married, a year before, to 
 the son of Rev. John Edwards, one of our old South 
 African Missionaries, but the young man, in crossing 
 Fish Eiver, on his way to the home of his bride, was 
 drowned. I said to Brother Green, "Don't take 
 your daughter away from our meetings. Just leave 
 her here to be converted, and go ve and brin» 
 Sister Green and your daughter Hannah, and let 
 them all share the blessings of God at our meetino's. 
 There are c^o^vns to be distributed, and the gift of 
 eternal life to be granted to all wlio will come to 
 Hod. and I don't see why your family may not as 
 well have their full share of blessing." 
 
 Brother Richards seconded my motion b3'a cordial 
 invitation for Brother and Sister Green to sojourn 
 with me m his house. Brother Green consented at 
 once. The result was, we got two valuable helpers
 
 72 Graham's town. 
 
 in the persorifS of Brother and Sister Green ; and 
 during the series of meetings, their daughters were 
 both converted to God ; and, subsequently, their son 
 Arthur, at our Somerset meetings, and their son John, 
 at our Cradock seizes, were saved. They are very 
 interesting girls, and their brothers give good pro- 
 mise of becoming useful men. 
 
 On Tuesday, the 15th of May, Eev. Thomas Guard 
 returned. As he had before given me a cordial invi- 
 tation, so now ho gave me an Irish " Caed mela faltha" 
 — " 100,000 welcomes "—to Graham's Town. He is 
 the Apollos of Southern Africa. I believe it is con- 
 ceded by all parties who have heard him preach and 
 lecture, that no man in Africa can approach to his 
 standard of logical fascinating sublime eloquence. It 
 was said, however, that he succeeded better in stirring 
 the romantic and poetic elements of man's nature^ and 
 in feasting the intellect, than in arousing the con- 
 science, and leading sinners to repentance. But he 
 threw all his energies into the work at our meetings, 
 publicly, and in social circles, and was greatly owned 
 of God as an agent in the work that was done, and 
 himself received, as he testified to the praise of God, 
 an extraordinary baptism of the Holy Spirit, under 
 which he " had grown more than during a period of 
 fifteen years before." His talents now, more than 
 ever, are employed by the Spirit in the direct work of 
 winning souls for Christ. 
 
 He has been but a few years in Africa, but his 
 name is a tower of strength in both colonics.
 
 CHRISTIAN STATESMEN. 73 
 
 He was induced to leave the Irish Conference, and 
 take an appointmeut to Africa, because of the failing 
 health of his highly-talented wife. Her health is 
 greatly improved ; but it would be a calamity to 
 the work in Southern Africa if they should return 
 to their " Emerald Isle." 
 
 We have many wealthy intlucntial Wesleyans in 
 Graham's Town, who, I believe, shared largely in the 
 rich blessings of grace poured out from their Infi- 
 nite Source during our scries. vSevcn members of 
 Parliament from Graham's Town are Wesleyans. 
 Hon. George Wood, senior ; Hon. Robert Godlonton, 
 Hon. Samuel Cawood, Hon. J. C. Hoole, belong to 
 the Upper House, or *' Legislative Council,'^ four out 
 of the seven members to which the Eastern Province 
 is entitled. Hon. John AVood, George Wood, junior, 
 sons of George, senior, Jonathan and Reuben AylifF, 
 and J. C. Clough, arc members of the Legislative 
 Assembly; William Ayliffalso, from Port Beaufort. 
 These are all class-going Wesleyans, except Messrs. 
 Hoolo and Clough, who are, in other respects, identi- 
 fied with us. 
 
 These are, for the most part I learn, wealthy 
 men, and very influential for good. The Ayliffs are 
 sons of Picv. John, recently deceased, one of our 
 most laborious and successful pioneer missionaries, 
 who led the Fingoes out of their bondage, as before 
 stated. His widow, daughter, and two of his sons 
 live in Graham's Town. The widow still has the 
 genuine missionary spirit, and is driven round daily
 
 74 Graham's town. 
 
 in her carriage to all parts of the town, visiting the 
 sick, and doing good to the souls and bodies of the 
 needy. At her request I visited some of her patients ; 
 among them was "old Brother Sparks," who had 
 been bound, lo ! these thirty-six years, with rheu- 
 matism. Many of his joints have been drawn quite 
 out of place ; but he said^ " God has been very kind 
 to me. He has, all through my long period of suf- 
 fering, so filled my heart with His precious love, 
 that I never felt a spirit of impatience/^ He seemed 
 greatly to enjoy my singing. I thought his poor 
 wife, who has daily attended him during his long ill- 
 ness, must have developed patience almost equal to 
 that of Job. I have made the acquaintance of all 
 four of Father Ayliff's sons. They are all over 
 six feet in height, born in the mission-field among 
 the Kaffirs, fluent in the Kaffir language, pious, 
 " well-to-do" men, and leading men in the Govern- 
 ment. 
 
 Volumes might be filled with the details of what 
 was said and done in connection with our series of 
 meetings in Graham's Town; but I will simply give 
 an outline and a few specimen illustrative facts of a 
 work which, in extent, numerically, was limited com- 
 pared with the numbers saved during my series of 
 the same length in any of the Australian cities. But 
 the work in Graham's Town is of vast importance, 
 not only in its local effect, but in its far-reaching in- 
 fluence on the extensive mission-field among the sur- 
 roundino; African tribes.
 
 CHAPTER VII 
 
 gkaham's town (continued). 
 
 During my first week iu Graham^s Town I preached 
 eight sermons, each followed by a pra5-er-raeeting, 
 of about two hours in time. The second week the 
 same as the first, with the addition of four mid-day 
 prayer-meetings. 
 
 During the third week preached four sermons ; 
 delivered three lectures on " Reminiscences of Pales- 
 tine/' and " St. Paul and his Times." We had fine 
 mid-day prayer-meetings that week, and occupied 
 one evening by a fellowship meeting, at which I gave 
 a lecture on Christian Fellowship, and over one hun- 
 dred and twenty persons, nearly all adults, came 
 forward and gave their names as candidates for 
 membership iu the Wesleyan Church, and eighty- 
 four persons stood up in their places promptly, one 
 after another, and clearly gave their testimony to the 
 saving work of the Holy Spirit in their hearts. 
 
 The number of persons professing to have found 
 pardon and peace with God, meantime, whose names 
 and address had, on a personal examination, been 
 taken down by Brother ilolford, one of the ministers
 
 70 gkaiiam's town. 
 
 of the circuit, amounted to over a liundred and 
 seventy, which number swelled to over two hundred 
 soon after I left. The daily praj^er-meetings have 
 been kept up ever since, and will, I trust, to the end 
 of time. 
 
 I found the people of Graham's Town a very at- 
 tentive, social, affectionate people. I formed among 
 them many personal acquaintances, and strong bonds 
 of Christian friendship, which will abide for ever. 
 
 On Thursday, the 24th of May, out on the hills 
 overlooking Graham's Town, in the Mimosa Scrub, 
 we had a Wesleyan celebration of the " Queen's 
 birthday." It was a delightful social entertainment, 
 where I had an opportunity of speaking to many 
 friends, and among them many of the young con- 
 verts. Mr. H., a tall man, with heavy beard, came 
 to me as soon as I alighted from Brother Richards' 
 carriage in the grove, and said, " Mr. Taylor, I 
 have come to ask your parclon for what I have been 
 thinking about you. I felt so badly under your 
 preaching, that I went forward to the altar last 
 Thursday night, but I felt worse and worse. Just 
 beside me was a woman who was in such an agony 
 of distress that I soon began to neglect my own 
 case in my sympathy for her. I wondered that you 
 did not come at once, and do something for her ; 
 and while I was looking and hoping that you would 
 come, I saw you walk past her. Nots^ I am telling 
 you this^ that I may ask your pardon for what I had 
 been thinkino- about vou. When I saw that woman's
 
 A REMAEKABLE CASE. 77 
 
 flowing tears, and saw you pass without seeming to 
 notice lier, I got angry, and wanted to pull your 
 beard. Knowing tliat sueli a procedure would not 
 be suitable to tlie occasion, I got up and went away. 
 But on last Sabbath, when j'-ou preached in llarket 
 Square, I stood so near to you, that I could see into 
 your eyes, and saw there such a flood of sympatiiy 
 for sinners, that I was fully convinced that I had 
 done you great injustice in my mind, and felt ashamed 
 that I had allowed such feelings so to influence my 
 conduct. Then I began again in earnest to seek the 
 Lord. Last night, during the prayer- meeting, I sur- 
 rendered my soul to God, and accepted Jesus Christ 
 as my Saviour, and immediately I was filled with 
 * unspeakable joy.' Now I see that you were right 
 all the time, and that you understood the woman's 
 case, and that I did not ; that she had to feel her 
 own utter helplessness and surrender herself to God." 
 (The fact is, as I then told him, I had explained the 
 way of salvation to the woman before she got his 
 attention.) "This is the man," continued he, point- 
 ing to a small man b}^ his side, " wlio spoke to me 
 last night, when I was just poising in an even bal- 
 ance. I required but the weight of a feather, and 
 he gave the right impulse at the right moment, and 
 I yielded, believed, and was saved.'" 
 
 Several very respectable persons, who had been 
 a long time acceptable members of the Church, found 
 out that they were on the old Jewish track of " going 
 about to establish their own rigliteousncsa," but had
 
 78 grahaim's town. 
 
 never submitted themselves to the righteousness of 
 God," and were hence really destitute of salvation. 
 Brother E. came to see me, and told how he had 
 been trying for years to serve God, but could not 
 tell whether or not he had even the witness of par- 
 don. I tried to help him ascertain his facts, and de- 
 fine his spiritual whereabouts, but in vain. Then I 
 told him to drop the discussion, and come directly 
 to God in a present unreserved surrender, and claim 
 in Christ what was the privilege of every poor sinner 
 in the world, who had any desire to come to God, a 
 present salvation from sin. I then fully explained 
 to him the simple way of salvation by faith, the 
 only way to bo saved. He at once ceased to debate 
 the question of doubt, and very soon obtained sal- 
 vation by faith, and the clear witness of the spirit 
 that he was then indeed a child of God. He after- 
 wards became a successful worker in leading souls to 
 Jesus. 
 
 On the second Sabbath night of our series, I saw 
 an interesting-looking man at the altar of prayer, in 
 an agony of soul on account of sin. Several good 
 brethren stood near him, and said to me, as I was 
 about to speak to the penitent, " This is one of our 
 best members," pointing to the man at the altar. 
 " He is not simply a nominal member, but an active 
 worker, reproving sin, and trying to do good daily, 
 and also the superintendent of one of our Sabbath 
 schools. He is subject to seasons of great darkness, 
 and is now under a cloud ; but it is all the result of
 
 TlIE SERGEANT SEEKING. 79 
 
 severe temptations." At the close of the folloAvIng 
 week the said seeker came to see nie, and related his 
 experience, in substance, as follows : — lie was first 
 awakened when twelve years old ; but having no 
 one to instruct him, gradually lost his convictions 
 of sin. Then, twenty years ago, he was greatly 
 awakened, and resolved to be a servant of God, and 
 joined the "Wesleyan Church. " For several years I 
 strove hard to live right, and attended all the means 
 of grace within my reach. Then I became ac- 
 quainted with a very bad man, who was the means 
 of leading me astray, and for a short time I was out 
 of the Church, but I was very wretched, and made a 
 sincere and humble confession, and was again ad- 
 mitted to the Wesleyan Church, I then doubled my 
 diligence in trying to work out my salvation with 
 fear and trembling. I often fasted from Wednesday 
 till Friday. 
 
 "Once during my fast I received an order to 
 perform a hazardous duty, as a sergeant in the 
 army. Some of mj'- fellow-soldiers begged me to 
 brcal: my fast^ or I could not accomplish my work ; 
 but I kept to my fast, and though in a very 
 weak state, fulfdled my duty. I have spent many 
 days in prayer, in the kloofs and caves of the 
 mountains, and often wished that by laying down 
 my life, I could get relief for my soul. I once re- 
 solved to die on my knees, or get relief. I got some 
 relief, but did not get salvation. I have lor some 
 time been teaching school, and have bcen,trjnng
 
 80 Graham's town. 
 
 to do good in the Sunday-school, but got no * rest 
 for my soul.' During the first week of your preach- 
 ing, I was thoroughly waked up, but I felt very 
 bitter against you. By last Sabbath I felt so badly, 
 80 guilty before God, that I could not show my face ; 
 but spent the day alone in the hills, trying to pray. 
 But on Sabbath night, I went again to hear you 
 preach, and when you appealed to murmurers against 
 God, and asked them if they would be willing to 
 have their miserable existence terminated by annihi- 
 lation ? I responded in my heart, * Yes, I would 
 hail such an opportunity with gladness.' I then 
 went forward to the altar of prayer, and cried for 
 help, but found it not. 
 
 " But the next night, in your sermon on believing, 
 you unraveled every knot of unbelief, by which I 
 have been held down all these years. Your account 
 of that man in Mudgee, New South Wales, who said, 
 * I can't believe, O, I can't believe,' suited my case 
 exactly, and I said, ' I'll never use that fatal expres- 
 sion again.' I do submit myself to God, living or 
 dying, to do with me just as He likes. I do believe 
 His record concerning His Son. I do have confidence 
 in Jesus, as an all-sufficient Saviour of the very chief 
 of sinners. I do accept Him as my Saviour now.' I 
 began then at once to get hold on Christ by faith ; 
 and while they were singing, '0, the bleeding Lamb ! 
 He was found worthy,' I clearly realised, what I had 
 always admitted in theory, that though I should 
 ' give all my goods to feed the poor, and my body to
 
 THE SERGEANT SAVED. 81 
 
 be burned, it would profit me nothing ; ' but the 
 Lamb of God slain for sinners, was indeed a suffi- 
 cient sacrifice for my sins, and I do accept Him now 
 as my Saviour.' I returned home, quietly resting 
 on Christ as my Saviour. About one o'clock that 
 night, while steadily clinging to Jesus, the Holy 
 Spirit so manifested the pardoning love of God to 
 my heart, that I could not restrain my joyous emo- 
 tions, but went and waked up Mr. G., and told him 
 that I was saved, and we praised God together. If 
 a legion of angels had told me that all my sins were 
 forgiven, I could not have had a clearer evidence 
 than I had within my heart, through God's witness- 
 ing Spirit. Before that I did not love you ; but 
 ever since, I have loved you so, that I could cheer- 
 fully lay down my life for you. I ask your pardon 
 for the hard feelings I entertained against you, during 
 your first week's services. I see now that I was 
 under the influence of the carnal mind and Satan. 
 The devil has often come since with his old suffo-es- 
 tions of unbelief i but, thank God, the snare is broken, 
 and I am a free man in Jesus." I had a season of 
 prayer with Him alone, and God manifested himself 
 in great mercy to our hearts. 
 
 In contrast with this, unofher class of converts, 
 after the style of the Philippian jailor, may be illus- 
 trated by the experience of Mr. J. W., of Graham's 
 Town, who was saved through the preaching 
 of Rev. Brother Guard, a few weeks after T left. 
 Brother W. brought his brother, burdened with sin, 
 
 Q
 
 82 ghaham's town. 
 
 107 miles, to my meeting in Cradock, who returned 
 full of joy unspeakable. During our Cradock series, 
 at a fellowship-meeting, Brother W. said, " Under 
 the preaching of the llev. Mr. Guard, I was awak- 
 ened by the Spirit of God, to a sense of my sad con- 
 dition as a sinner. I had not bowed my knee in, 
 prayer for fifteen years, but utterly without hope of 
 improving my condition, by anything I could ever 
 do, I knelt before God, and in the simplicity of a 
 little child, told Him all about my sad state, and re- 
 minded Him of his abundant provision of mercy in 
 Christ for just such poor sinners as I was, and that 
 I then and there thankfully accepted Jesus on His 
 own termSj as my Saviour, and before I arose from 
 my knees I obtained the forgiveness of all my sins, 
 through Jesus Christ, and now for twenty-three days 
 I have walked in the light. I had every facility a 
 man could ask for enjoying this world, and sought 
 pleasure at every source that leisure and money could 
 command ; but I have enjoyed more real happiness 
 during the last twenty- three days, than in all the 
 thirty-nine years of my life before." 
 
 It must not be supposed that such a work can be 
 wrought in any place, without strongly exciting the 
 antagonistic forces of carnal nature and Satanic 
 power in the hearts of many worldly men and 
 women, and not unfrequently we find some mis- 
 guided good people who will forbid any person " to 
 cast out devils " who will not follow them. 
 
 Many false things, and many hard things were
 
 MR. GREEN, THE BARBER. 83 
 
 said in Graliam's Town during the progress of our 
 work, by the wicked ; and much opposition was 
 manifested in certain quarters, where wo had a 
 right to expect better things ; but as I seldom ever 
 read, or listen to such things, I will not burden my 
 pages with them. It is said that Sir P. D., com- 
 mandant of the British forces there, inquired of 
 Mr. Green, the barber, "Who is this man Taylor, 
 who is causing such a stir in the town ? " 
 
 The barber replied, " Have you not read, Sir P., 
 of certain men of wliom it was said, ' These men who 
 have turned the world upside down have come hither 
 also?'" 
 
 "Yes," replied Sir P., " I have read something of 
 that in the Acts of the Apostles." 
 
 "Well sir," replied the barber, "Mr. Taylor, I 
 believe, is a relation of those men." 
 
 My three lectures, in Commemoration Chapel, were 
 well attended^ and for defining and defending the 
 Gospel methods of evangelization, I think they were 
 better adapted to general instruction and edification 
 than the same number of sermons. 
 
 An extract from a letter, written by " mine host," 
 Mr. A. Richards, a month after my departure, may 
 serve to illustrate the continued progress of the work 
 of God in Graham's Town. 
 
 " Everything is going on very, satisfdctorily here. 
 The work of God is widening, extending, deepening. 
 Many are seeking llio higlicr spiritual blessing of 
 holiness of heart. Our house has reason to be thank-
 
 84 Graham's town'. 
 
 ful, and to praise God. We have a prayer-meeting 
 in our dining-room every Monday evening. Last 
 night seventy were present. At the midday prayer- 
 meeting there were 100 to-day, and a gracious in- 
 fluence was at work." Then, after speaking of a 
 number by name, who had recently been saved, he 
 adds, " The number of seekers are daily increasing. 
 I should think the devil must feel rather bad at 
 seeing so many of his soldiers returning to God. 
 He can't say they are rebels, for they all belong to 
 God." " The work is going on here too among the 
 natives. About 100 are converted ; twenty in each 
 of the last three nights." 
 
 That was the beginning of a work among the 
 natives there, after I left; ; I did not work among 
 them, except to preach one sermon through an in- 
 terpreter, and found it a very slow business. How- 
 ever, I believe I did better than a good brother I 
 heard of there, who undertook to give an address to 
 an audience of Kaffirs. He was a brother accustomed 
 to use long, hard words, which would sound well to 
 English ears ; but rather too abstract and lengthy 
 for a Kaffir interpreter. 
 
 When he delivered his first sentence, the interpre- 
 ter said, in efiect, " Friends, I don't understand what 
 he says." 
 
 Then came another sentence, — 
 
 " Friends, I have no doubt that it is very good, 
 but I don't understand it." 
 
 Then came another deliverance, long and loud.
 
 PARTING WITH i'lUENDS. 85 
 
 " Friends, that is extraordinary, no doubt, but it 
 18 all dark to me." 
 
 By that time the eyes of the whole audience 
 glistened, and they began freely to show their ivory, 
 and the speaker seemed to think he was doing it, 
 for he could not understand a word that the inter- 
 preter said, and he waxed eloquent in the flow of 
 his great words ; and the interpreter went on to the 
 close replying to each sentence, closing with, 
 " Friends, if you have understood any of that, you 
 have done more than I have. It is a grand dis- 
 course, no doubt." The Kaffirs there are blessed 
 with the ministry of my friend, Ecv. W. J. Davis, 
 who needs no interpreter, and now reports several 
 hundreds of them saved since I was there. 
 
 After my lecture, on Friday night the 1st of June, 
 I gave my last words of counsel and exhortation to 
 my dear brethren and sisters in Graliam's Town. It 
 was a solemn occasion, for though I never preach 
 " farewell sermons," or encourage any ado on the 
 occasion of my final departure, from anj^ place, still, 
 I am always reminded that Christian love and sym- 
 pathy, so beautifully illustrated at Miletus, is the 
 same in all ages, and among all people. 
 
 God's messenger of mercy to their hearts '• kneeled 
 down, and prayed with them all. And thcvall wejjt 
 6orc, and fell on Paul's neck, and kissed him, sorrow- 
 ing most of all for the words which he spake, that 
 they should see his face no more." I'rother Davis, 
 and two of his dauglitcrs, Brother and Sister Guard,
 
 86 Graham's town. 
 
 Brother Holford, and a few others, accompanied us to 
 the house of my host ; and after a good supper, and 
 good social cheer, we together sang, 
 
 ♦* And let our bodies part 
 To different climes repair, 
 Inseparably joined in heart 
 The friends of Jesus are," etc. 
 
 And upon our knees again commended each other, 
 and our young converts, to the special care of our 
 covenant-keeping God, and said farewell. It was 
 then midnight, and I had a rough journey of seventy 
 miles between me, and my work in King William's 
 Town the following Sabbath. After a little sleep, at 
 four A.M., of Saturday, June 2nd, Mr. D. Penn called 
 with his cart and-two, and we commenced our long 
 day's journey. Brother Penn had a pair of fine 
 travellers, which took us thirty miles to breakfast. 
 Then we got a pair of fresh horses, which he had 
 sent on two days before, and they made the rest of 
 the journey just as the sun sank from view in the 
 western horizon. Much of our route lay through a 
 broken, rocky country, all the way hilly, with the 
 usual variety of deep gorges, little creeks, precipices 
 and clifis, rich grassy ranges, and patches of African 
 jungle, with their peculiar intermixture of aloes, 
 and the euphorbia-tree. We saw one deer on the 
 route ; met many scores of wagons, drawn by the 
 finest oxen I have ever seen ; we saw in the distance 
 too, many Kaffir huts, and passed a very few houses
 
 MR. D. PENN. 87 
 
 of colonial settlers. Brother Penn is an old colonist; 
 has been in the Kaffir wars ; has had a great variety 
 of experience, and entertained me all the way with 
 marvellous narratives, illustrating colonial life; 
 while I enjoyed them very much, I was too weary to 
 note them. 
 
 Brother Penn had been a servant of God for some 
 years, but had lost ground in the Christian race ; 
 at our recent meetings he had received a rich baptism 
 of the Holy Spirit, and was now very happy, and very 
 active in the work of winning souls. 
 
 Arriving at King William's Town, he found lodg- 
 ings with an old friend, and I was kindly entertained 
 by the superintendent of the circuit. Rev. J. Fish, 
 and his excellent young wife.
 
 CHAPTER Vlir. 
 
 KING William's town. 
 
 King William's Town, located on the banks of tlie 
 Buffalo River, in the midst of a fertile grassy coun- 
 try, was commenced by the establishment of a mili- 
 tary post there in 1835. It was subsequently aban- 
 doned by the authority of the Home Government, 
 but re-established in ISIS, and became the capi- 
 tal of British Kaffraria— a large tract of country 
 extending from the old eastern boundary of Cape 
 Colony to the " Great Kie Eiver." It was settled 
 by an enterprising class of people, and became a 
 flourishing province. The people prayed earnestly 
 for a Colonial Government of their own ; that being 
 denied them, British Kaffraria was in April, 1866, 
 annexed to Cape Colony. As this annexation was 
 siibsequent to the taking of the Colonial census in 
 1865, the population of British Kaffraria is not in- 
 cluded in that census, and must therefore, what- 
 ever it may be, which I know not, proportionately 
 swell the real aggregate colonial population above 
 the figures I have given from the census ; since the 
 census was taken, however, about forty thousand
 
 REV. JOHN BROWNLIE. 89 
 
 FIngoes, included in the census of Cape Colony, have 
 removed to Fingo-land, so that the Colony has 
 upon the whole no numerical gain in these changes, 
 but a real gain of a fine tract of country, and a most 
 enterprising Colonial population. 
 
 King William's Town has a population of about 
 6,000, probably one half of whom are Europeans, 
 principally English. It is a strong military post, 
 and a large force of soldiers are quartered there. 
 There are in the town two weekly papers published, 
 and the Episcopalians, Roman Catholics, Presbyte- 
 rians, and Wesleyans, have each one church edifice. 
 Besides which, the Wcsleyan, London Missionary 
 Society, and the Berlin ]\Iissionary Society, have 
 each a chapel for the Kafiirs. Rev. John Brownlie, 
 one of the oldest pioneer missionaries of Southern 
 Africa, established a mission there among the Kafiirs, 
 under the direction of the London Missionary Society, 
 long before the town was laid out. 
 
 The first Wesleyan Chapel was built at a cost 
 of £4-00, with sittings for 150 persons, in 1849. It 
 is now used as a schoolhouse ; next to it stands 
 a substantial stone dwelling, which is the " Mission 
 House," and next to that, separated by a few rods 
 of ground for garden and slirubbery, in one of the 
 best sites in the town, is the new "Wesleyan stone 
 chapel, built at a cost of £2,000, with sittings for 
 500 persons. 
 
 Rev. J. Fish, the Superintendent, is from the 
 *' iiichmoud Institution,''' an energetic, talented
 
 90 KING William's to^vn. 
 
 young minister, and though but a few years in 
 Africa, honourably maintains the responsible posi- 
 tion of Superintendent of this very important cir- 
 cuit. On Sabbath morning, June 3rd, we had the 
 chapel crowded with a well-dressed, very intelligent- 
 looking congregation, for whatever may be said of 
 the rustic lives and manners of pioneers, they have 
 a bearing of self-possession, wide-awake spirit of dis- 
 crimination and thoughtfulness, which are very mani- 
 fest, even in the quiet of an assembled audience in 
 the house of God. Having had much experience in 
 pioneer life in California, I think I understand pretty 
 well how to reach the hearts of such people ; yet 
 though we had three very interesting preaching ser- 
 vices that day, and a gracious quickening in the 
 Church, there were no conversions so far as we could 
 learn. I preached each evening during the week ex- 
 cept Saturday evening, but having a heavy attack of 
 influenza I was not in good working condition, still 
 the interest increased in the Church, and on Wed- 
 nesday evening, as Mr. Fish states in his letter to 
 the Missionary Society, " the bar of reserve and pre- 
 judice was broken down, and some twenty- eight 
 young people gathered round the communion-rail ; 
 many of whom, as the "first-fruits" of a gracious 
 work, were enabled by faith in Jesus Christ to realize 
 the forgiveness of their sins. " It was a moment of 
 delicious joy," continues Brother Fish, "when I saw 
 them come forth one by one as penitents, but the 
 joy was more blessed as, one by oue, a score of them
 
 FRUITS OF THE REVIVAL. 91 
 
 stood up, and in a few broken sentences told how 
 Jesus had pardoned their sins." We often, near 
 the beginning of a scries of services, invite' those 
 who have just " believed unto righteousness/^ to 
 make "confession unto" the "salvation" they have 
 received, that the Church, and the unbelievers also, 
 may get an appreciative idea of the character of 
 the work from the testimony of a variety of wit- 
 nesses just saved, and have hence learned nothing 
 to say but the simple, glorious, conscious facts of the 
 "demonstration of the Spirit" in their hearts. 
 Why not have them confess publicly all through the 
 services ? Because we get so many seekers requiring 
 attention, that we cannot spare time to listen to the 
 interesting words of the new-born souls, but arrange 
 to have them tell their experience to their min- 
 nister, who writes down the fact of their conversion, 
 with their names and addresses, so as to put them 
 at once under pastoral care, as lambs in the fold of 
 Christ. Most of the persons professing to obtain 
 pardon that week were young persons. Our special 
 scries of preaching services closed on Monday night 
 of the week ensuing. Mr. Fish goes on to state in 
 his letter, " On Sunday, the 10th of June, the Holy 
 Ghost fell upon the people, and twenty-six adults 
 came forward to declare themselves seekers of God's 
 pardoning mere}' ; eight or ten of whom were enabled 
 to rise up and declare that God had, for Christ's 
 sake, forgiven all theii* sins. On the following even- 
 ing twenty-eight adults came forward. No sooner
 
 92 KING William's town. 
 
 was the invitation given, than, as if resolved to press 
 into the kingdom, they walked from their pews to 
 the coinmunion-rail. It would be in vain to describe 
 our feelings, as now and then the low sobbing cry 
 for mercy was blended with words of praise, uttered 
 by those who had found Christ. With the exception 
 of eight seekers, all entered into the liberty where- 
 with Christ maketh His people free. 
 
 " This was the last sermon of Mr. Taylor's series ; 
 and thus God set His seal upon His servant's faith. 
 A day or two afterwards he left us. His name is a 
 ' household word' among us. We are thankful to him 
 for his self-denying efforts, but more thankful to the 
 Master who sent him." 
 
 Lectures on Tuesday and Wednesday nights 
 closed my labours in King William's Town. The 
 visible result is thus stated in Brother Fish's letter : 
 — " The work thus graciously commenced has gone 
 on slowly and gradually. In order to conserve and 
 extend it, we held daily prayer-meetings at one 
 o'clock, and continued special services every even- 
 ing ; as the result of which, about twenty more soids 
 have been converted. The number of Europeans 
 converted in this revival is, children included, about 
 eighty. Some of these were members of society, 
 who had not before enjoyed the evidence of their 
 acceptance 'in the Beloved.' The rest have been 
 received on trial, either in this or other circuits." 
 
 On Wednesday the 6th of June, in the midst of our 
 series of services in Xing William's Town, a Kaffir
 
 MEETING OF MISSIONARIES. 93 
 
 came running with the message that four mission- 
 aries were " in the path," and would arrive — point- 
 ing Avherc the sun would be — a little after noon. 
 In due time we saw in the distance four English- 
 men on foot coming into the town, accompanied 
 by a few Xaffirs. Their appearance suggested the 
 sacred historic scene of the Master and His rustic- 
 looking fishermen, whom he was teaching to be 
 ** fishers of men,^' walking into the city of Capernaum. 
 These brethren had walked from Annshaw Mission 
 station, twenty-five miles distant. We watched them 
 with peculiar interest as they approached. One of 
 them I recognized at once as Rev. John Scott, from 
 Graham's Town, and I was introduced to Revs. 
 Lamplough, Ilillier, and Sawtell. 
 
 Rev. Robert Lamplough had for ncarlj'- six years 
 been, and then was, the Wesleyan missionary to 
 Chief Kama^s tribe of Kaflirs, the residence of the 
 chief, and head of the mission circuit, bearing the 
 name of Rev. Wm. Shaw's missionary wife — " Ann- 
 shaw." I had heard much of Brother Lamplough's 
 faithful ministrations in Graham's Town, where 
 he had laboured before his appointment to the Kafiir 
 work. I had learned also that tliough he was not 
 much acquainted with the Kallir language, he was 
 preaching successfully tlirough an interpreter, and 
 was the best disciplinarian in South Africa. It was 
 gratefully stated by his Graham's Town friends, that 
 there were many noble ministers, and administrators 
 among them; yet, in the KaiRr work, where Lamp-
 
 94 KING William's to"svn. 
 
 lough's administrative talents had specially been 
 called into requisition, he was, confessedlj", in wise, 
 firm, persistent and effective discipline, superior to 
 any man in South Africa. I was, therefore, very glad 
 to meet with Brother Lamplough ; but could not 
 anticipate_^ the glorious results of our acquaintance 
 with each other. He expressed his deep regret that 
 I had arranged to spend but one night on his station. 
 Having no hope of working successfully through an 
 interpreter, my plan of appointments, extending 
 then more than a month in advance, was confined 
 to the English work, except this one night for 
 Annshaw, which I had given more in deference 
 to Brother Lamplough, of whom I had heard so 
 much, than from any hope of doing much good to 
 his people. 
 
 Brother Sawtell was, by appointment, junior 
 minister on Annshaw circuit, engaged specially in 
 establishing a new mission among a tribe of about 
 15,000 Fingoes in Amatola Basin, in the mountains, 
 about fifteen miles distant from Annshaw. He is 
 son-in-law of Eev. W. J. Davis, an industrious 
 young minister, who will, I think, become very use- 
 ful. I heard him preach a very good sermon, 
 through a Kaffir interpreter, in King William's 
 Town, the only English sermon I had heard for nine 
 months, being all the time so occupied myself. I 
 followed with an exhortation, and was encouraged to 
 hope that I might do some good after all, by preach- 
 ing through an interpreter.
 
 NATIVE CANDIDATES FOR THE MINISTRV. 9iJ 
 
 Brother Hillier was junior minister on Fort Peddie 
 circuit. "We'll hear from him again. 
 
 Brother Lamplough introduced to me his two 
 native candidates for the ministry, whom he had 
 been training for several j'cars. One was Wm. 
 Shaw, son of Chief Kama, the other was Charles 
 Pamla, who belongs to a family of Amazulu chiefs. 
 These, with two others, are the first South African 
 natives proposed for the ministry among the Wesley- 
 ans. The Free Church of Scotland have one edu- 
 cated KaiEr minister. Rev. Tio Soga. "\Vm. Shaw 
 Kama had given up the prospect of becoming the 
 successor of his father in the chieftainship of his 
 tribe, that he might be a missionary to the heathen, 
 and desired " to be sent far hence,"" among those who 
 had not the Gospel. 
 
 Charles Pamla had sold his farm, and good house, 
 that he might devote his undivided time and energies 
 to the one work of saving sinners, by leading them 
 to the only Saviour. He is about six feet high, 
 muscular, well-proportioned, but lean ; quite black, 
 with a fine display of ivory ; good craniological de- 
 velopment, regular features, very pleasant expression, 
 logical cast of mind, sonorous powerful voice. He 
 is the man whom God appointed, through the instru- 
 mentality of Brother Lamplough, to open for me an 
 effectual door of utterance to the heathen. 
 
 Charles Pamla's providential training for our great 
 work was going on quite independent of me, yet 
 simultaneously with the progress of my work in
 
 96 KING William's towji. 
 
 anothor part of tLe colony. This Is forcibl}" Illus- 
 trated by a letter written by Charles, to Rev. Wm. 
 Shaw, dated Juno 1st, which was the day I closed 
 my campaign in Graham's Town. The letter was 
 published in the IVesleyan Mimonary Notices, for 
 September, 18G6. Any one reading It will require 
 of me no apology for inserting the whole epistle. 
 
 My dear Sir, — Since I came to Amishaw, by reading 
 Wesley's Sermons, I was convinced to seek after entire 
 eanctification, and since last District-Meeting I have been 
 praying for it, and trusting to obtain it. I had a sure trust, 
 that through the blood of Christ I would obtain the blessing 
 promised to those who come to Christ by faith. About a 
 month ago, one morning veiy early, I went to pray for the 
 same thing, entire sanctification ; and while I was praying 
 and trusting in the blood of Christ, I felt a small voice 
 speaking through my soul, saying, "It is done, receive the 
 blessing." The first thing I felt Avas ease from the dififerenf. 
 kinds of tlioughts, ease from the world, and from all the 
 cares of the flesh. I felt the Spirit filling ray soul, and 
 immediately I was forced to say in my soul, " For me to 
 live is Christ." And I gave up ray body, soul, thoughts, 
 words, time, property, children, and everything that belongs 
 to me, to the Lord, to do as He pleases. One evening, 
 while I was thinking about the promises, a young raan came 
 to me, and told rae tliat he felt his sins. I told liim to 
 come in, and so he did; and we began to pray to God. I 
 took my book, and read one of Wesley's Sermons on Justi- 
 fication by Faith ; also showing that it is not through the 
 works of a man that God justifies a sinner ; the sinner has 
 only to repent and give up his sins, believe and trust to the 
 alonino- blood of Christ. x\t the same time there were two
 
 CHARLES PAMLA's LETTER. 97 
 
 Others who had never found peace with God : one of them 
 was a member ; but the other two were unbehevcrs. I 
 kept on praying and showing the way to their great Creator 
 God, and they all three began to cry aloud with a broken 
 and contrite heart. I went on praying. First one found 
 peace, and then another, until they all found peace. And 
 they almost showed in their appearance that they were new 
 creatures in Christ Jesus. The following evening we had 
 another meeting, and three found peace. 
 
 I went to Keiskamma Hoek the next Sunday, and took 
 the same subject, — Justification by Faith ; and I put a few 
 strong words in to make it plainer to the hearers. It 
 seemed as if God was there ; the congregation were shak- 
 ing ; it seemed as if every one of them were condemned by 
 the power of the Holy Ghost, and Christ seemed to be there. 
 They began to cry aloud through these words, beginning 
 from the Leaders to the members, and also the heathen 
 who were there. After that we had a Prayer-meeting, and 
 again preaching about " the way to the kingdom — repent, 
 and believe the Gospel." (Matt. i. 15.) It was the same 
 thing, several found peace during these two services, and 
 many cried out for mercy ; and I proposed another service 
 at the Tshoxa in the evening. Several came from different 
 places, and we began our services, and God visited us that 
 night with a great baptism of the Holy Ghost. Some 
 were crying for mercy, some were rejoicing, those that had 
 just found peace, saying, " We were in darkness, but now 
 we are in light ; our eyes are open to-day ; we were dead, 
 but to-day we are alive." I was praying, and talking, and 
 addressing them, quoting dilTerent passages for their benefit, 
 and my heart r(.»joiced more and more in that great work of 
 God. The next morning we had aiiutlur meeting: it was 
 the .same thing, — some were crying, and some found peace. 
 I examined them carefully through one of We^^ley'■^ Ser-
 
 98 KING wtlltam's town. 
 
 mons on the '* Witness of the Spirit." They answered 
 satisfactorily. Tliere were twenty-six members foimd peace 
 that day and night ; also one backslider, one little girl about 
 ten years of age, and nine people who were heathens. These 
 thirty-seven all found peace with God, and are now willing 
 to join class and serve God with all their heart, and mind, 
 and soul, and strength, and give up Kaffir beer, and all 
 other heathen customs, and every sin, and be fully on the 
 Lord's side all the days of their life, by God's help. This 
 is the salvation which is through faith, even in the present 
 world. My dear Sir, we rejoice in this great work, seeing 
 that God has not altogether given up His people the 
 natives. 
 
 Brothers Lamplough, Hillier and Sawtell gave 
 us valuable assistance in our prayer-meetings in 
 King "William's Town, their Kaffir candidates for 
 the ministry, and companions in the local ranks, 
 looked on, listened, and learned what they afterwards 
 turned to good account. I spent much time with 
 these missionaries and our kind host^ in conversation 
 on the best methods of missionary enterprise. While 
 in King William's Town I became acquainted with 
 Rev. J. W. Appleyard, a mild, sweet-spirited brother, 
 superintendent of our Mount Coke ]\lission Station, 
 ten miles distant, and manager of the Wesleyan 
 Kaffir printing-establishment at Mount Coke. Brother 
 Appleyard was appointed, by the Wesle3^an Con- 
 ference, to South Africa in 1839, and has become a 
 thorough master of the Kaffir language, and is the 
 author of a grammar of that language of high repute 
 among the missionaries. With the assistance of
 
 APPLffTARD^S KAFFIR BIBLE. 99 
 
 some fragmentary translations of the Bible, by 
 Brothers Davis, Dugmore, and others, Brother Apple- 
 yard has translated the whole book of the Old and 
 New Testament Scriptures into the Kaffir language, 
 which, under his immediate supervision, was pub- 
 lished in one neat volume in London, by the JBn'tish 
 and Foreign Bible Society. Some parties, not be- 
 lieved to be friendly to Weslej^an successes in South 
 Africa, made a representation to the managers of the 
 Bible Society, stating that Appleyard's translation 
 was a miserable failure. This led to a critical ex- 
 amination of it by competent Kaffirs, well-read in 
 the English, as well as their own language, who have 
 pronounced it an excellent translation. 
 
 Brother Applej^ard believes that the Kaffir lan- 
 guage is spoken by one million souls in South Africa, 
 and probably by some millions in Central Africa, 
 whence these South African Kaffirs appear to have 
 emigrated. In King William's Town I also met 
 with Kev. John Longdon, Wesleyan missionary at 
 Butterworth, in Fingo-land, who gave me a pres- 
 sing Macedonian call to help him ; not recognising it 
 then as a call from the Lord, I did not promise to 
 go, but afterwards went, nevertheless, by the will of 
 God. 
 
 I visited Mr. George Tmpey in his last illness, the 
 father of Rev. "William Impey. The dear old man 
 had been confined to his room for four years, suffi^r- 
 ing from paralysis. He had been a resident of the 
 colony for twenty-two years, and of King William's
 
 100 KING ^VILLIA-M's TOWN. 
 
 Town for seven. He was for some years manager 
 of the British Kaffrarian Bank, and was, as I 
 learned from them, who knew him long and well, 
 a consistent, cheerful Christian, and a Wesleyan 
 Local Preacher of superior abilities. He was not 
 able to converse much when I saw him, but was 
 steadfast in faith, and his victory over sin and Satan 
 complete. 
 
 I sang to him the dying sentiments of Bishop 
 McKendree : — 
 
 What's this that steals, that steals upon my frame ? 
 
 Is it death ? Is it death ? 
 That soon shall quench, shall quench tliis vital flame, 
 Is it death ? Is it death ? 
 If this be death, I soon shall be 
 From every pain and sorrow free, 
 I shall the King of Glory see ! 
 All is well, all is well. 
 
 Weep not my friends, my friends weep not for me ; 
 
 All is well, all is well. 
 My sins are pardoned, pardoned, I am free : 
 All is well, all is well. 
 There's not a cloud that doth arise. 
 To hide my Saviour fi-om my eyes, 
 I soon shall mount the upper skies : 
 All is weU, all is well. 
 
 Tune, tune yom- harps, your harps, ye saints, in glory, 
 
 All is well, all is well. 
 I will rehearse, rehearse the pleasing story. 
 All is well, all is well. 
 Bright angels are from glory come, 
 ITiey're round my bed, they're in my room, 
 They wait to waft my Spirit home, 
 All is well, all is well.
 
 MK. GEOllGE IMPEY. 101 
 
 Hark ! hark, my Lord, my Lord and Master calls ine, 
 
 All is well, all is well. 
 I soon shall sec, shall see His face in glory, 
 All is well, all is well. 
 Adieu, adieu, my friends, adieu, 
 I can no longer stay with you. 
 My glittering crown appears in view, 
 All is well, all is well. 
 
 All through the singing of this hymn, which has 
 given expression to the triumphant joy of multi- 
 tudes of dying Christians to whom I have sung it, 
 the face of this dying patriarch was covered with 
 smiles, and streams of tears ; and his hands were 
 waving, us though, in the rapture of his soul, hia 
 dying body could not wait its appointed time, " to 
 wit, the redemption of our bodies,^^ but would fain 
 mount up and fly, and at once accompany its im- 
 mortal tenant to its " house not made with hands, 
 eternal in the heavens." For a time he seemed 
 hardly to know whether he was " in the body or out 
 of the body ;" but his acute bodily sufferings soon 
 reminded him that the mortal struggle was still 
 pending. He then grasped my hand, and with tears, 
 exclaimed; — *' Oh, my brother, my dear brother, it 
 will not be long ! All is well." He lingered a few 
 weeks, and sank to peaceful rest. 
 
 Rev. Brother Hillier begged me to visit Fort 
 Peddie, one of the largest mission stations in the 
 country ; but I had passed that en route from Gra- 
 ham's Town, and my appointments had been an- 
 nounced in advance, for every day for weeks, taking
 
 102 KING William's town. 
 
 mc quite into another part of the country, so I had 
 to say nay. He was a young man of great promise, 
 recently united in marriage to a daughter of one of 
 our old missionaries, Eev. J. Smith. A few months 
 after, in a letter from Brother Lamplough, I received 
 the following sad intelligence : — " You will remem- 
 ber our Brother Hillier, who accompanied Brother 
 Sawtell and myself to King William's Town. He 
 died about a fortnight ago, after an illness of three 
 days. The last sermon he heard of yours was that 
 on going * on to perfection.' Under that sermon he 
 received a wonderful blessing ; indeed, he was not 
 like the same man afterwards, either in his spirit, or 
 in his preaching. After he returned to his circuit, 
 he sought, and found a fresh baptism from on high, 
 which led him to preach and pray for a revival of 
 God's work, and it was not long before it came, and 
 some hundreds of souls entered into liberty through 
 Brother Hillier's instrumentality. I need not say 
 that he died trusting in Christ, and in sure and cer- 
 tain hope of everlasting life." As I am usually but 
 a week on a circuit, in its largest and most central 
 place of worship, it is quite as much my busmess, 
 under the leading of the Holy Spirit, to labour for 
 the " perfecting of the saints," as in the " work of 
 the ministry'^ of reconciliation to sinners, so as to 
 assist the Church in the development, and increas- 
 ingly effective employment of her home resources 
 and agencies, that she may go on, in humble reliance
 
 ministers' sons. 103 
 
 on God, without foreign special agency, conquering 
 and to conquer. 
 
 A number of the leading business men, of King 
 William's Town, are the sons of our old missionaries 
 and members, such as R. Giddy, Esq., the son of 
 Rev, Richard Giddy, chairman of the Bechuana 
 District, ]\Iessrs. Joseph and Richard Walker, sons 
 of Rev. Father Walker, of Graham's Town, one of 
 our old pioneer missionary Catechists, and others 
 which my space will not allow me to introduce. 
 These men are an honour to their parents, and to the 
 Church. Mr. Joseph Walker presented me with a 
 fine walking-stick, turned out of the horn of a huge 
 African rhinoceros. It came just at the time I 
 needed it, to support me in my subsequent out-door 
 preaching to the Kaffirs, in the absence of pulpit, 
 or even chairs, for we generally sat on the grass. 
 
 After spending a few days at our scries of services 
 in King William's Town, on Saturday, the 9th of 
 June, Charles Pamla, and. Boyce ]\Iama, a very elo- 
 quent and successful native Kaffir preacher, went to 
 Mount Coke and preached, and conducted prayer- 
 meetings through the Sabbath, and Brother Apple- 
 yard told me that upwards of seventy souls professed 
 to find peace under their labours that day. 
 
 On Monday they returned and held a short, but 
 very successful, series of services for the natives in 
 King William's Town. Rev. Brother Fish, in his 
 letter before-mentioned, says, " While Mr. Taylor
 
 104 KING AVILLIAm's TOWN. 
 
 was preaching to our English, congregation, Charles 
 Pamla devoted two or three days to preaching at the 
 native location of this town. 
 
 " His ' Avord came not in word only, but in demon- 
 stration of the Spirit and with power.' It pierced 
 the consciences of the people. The Holy Ghost fell 
 upon them ; and during three services, nearly eighty 
 persons, chiefly young men and women, were con- 
 verted. Since that time, to a great extent by the 
 instrumentality of my native preachers and leaders, 
 nearly forty more have been saved at the same place. 
 The work is still going on. Every week, at my na- 
 tive Leaders' Meeting, I receive the names of new 
 converts." 
 
 On Thursday morning, the 14th of June, Mr. 
 Joseph Walker sent his carriage and pair to take 
 me to Annshaw, and after the usual shaking of 
 hands, and solemn pledges of fidelity to God, and a 
 joyful meeting, but never a parting, beyond the river, 
 we were soon on our way across the Buffalo, a beauti- 
 ful stream, and up a long range of hills to their sum- 
 mits. Then we have a beautiful view of the town 
 we have left, and in every direction a measureless 
 extent of grassy hills and valleys, interspersed with 
 occasional groves of the Mimosa, and wild aloes^ and 
 patches of jungle, of a great variety of shrubbery and 
 intertwining vines. The most striking feature of 
 the African jungle is the euphorbia- tree, standing 
 thickly and high above the rest. Its trunk resembles 
 somewhat the New South "Wales " cabbage- tree/'
 
 TRIP TO ANNSHAW. 105 
 
 which is a very tall, beautiful variety of the palm. 
 The euphorbia, however, docs not usually grow to a 
 height exceeding thirty feet ; its limbs and leaves are 
 rather lobes, more like the cactus than anything I can 
 think of, and is sometimes called the " cactus-tree." 
 A few miles out we overtook an Englishwoman, well 
 dressed, on foot. It looked strange to see such a 
 respectable-looking person travelling alone, so we 
 asked her to accept a seat in our carriage, which she 
 did, without a second asking. She said her teams had 
 gone on before, en route to the neighbourhood of Kas- 
 kama Hoek, where she lived, twenty- five miles dis- 
 tant, and having stayed in town longer than she 
 expected, she would have trouble to overtake them. 
 We put her about five miles on her way, for which 
 she was glad and grateful. We found her earnestly 
 desiring to find her way to heaven, but knew not the 
 way ; so I gave her definite instructions which, if 
 followed, will surely lead her to Him who is " the 
 Truth, the Life, and the Way." I was glad also to 
 have the opportunity of indirectly preaching the 
 Gospel to my Roman Catholic driver, who went 
 to my native service that night to hear me 
 preach, and saw the marvellous efiects of the 
 Holy Spirit's work, such as but few persons ever 
 SCO. I hope I may overtake both of my wayside 
 hearers some day on the hills of glory, and hear the 
 result. 
 
 As we drove along I saw, for the first time, the 
 Kaffirs in their nude state.
 
 10,6 KING William's town. 
 
 Having travelled about fifteen miles we "out- 
 spanned" at a public-house, and got our dinner, 
 and food for our horses. I walked down into a field 
 a few hundred yards from our hotel, where some 
 men were thrashing barley with a machine propelled 
 by four oxen. They said they used horses till they 
 all died with the prevailing " horse sickness/' and 
 then " inspanned '* the horned cattle. While I was 
 there one of their oxen seeming to get suddenly sick, 
 fell down, and they could not get him up. 
 
 Looking to the hills east of the valley in which 
 we were stopping, lo, a novel sight, four naked Kafiir 
 young men, each mounted on a young bidlock, and 
 dashing along like Jehu. They used a kind of bridle, 
 by which they guided them at will. Sweeping across 
 the valley at a great rate, they rode up to the public- 
 house. Their animals were fat, and apparently 
 almost as fleet as deer ; they came up panting like 
 racers, as they were, and seemed quite impatient to 
 stand. Two of the men dismounted, and beckoned 
 to a couple of naked boys to hold their animals, while 
 they, in imitation of their white brethren, went 
 into the bar-room. "Whether they got anything to 
 drink, I know not, as I do not patronize the bar ; 
 but like prompt men of business, they were soon 
 ofi", and we saw them, cantering across the valley 
 again to their native hills. About two p.m., we 
 saw the silvery serpentine flow of the Keigkamma, 
 and the mission-village of Annshaw on its banks.
 
 ARRIVAL AT ANNSHAW. 107 
 
 The natives were assembling from all directions, and 
 standing round in groups, waiting the arrival of the 
 strange " umfundisi," and as we descended the 
 hills, they came running to meet us, and bid us 
 welcome.
 
 CHAPTER IX. 
 
 ANNSHAW. 
 
 The first Wcslcyan Mission, established among the 
 KajffirS; was in the Amagonakwabi tribe, Amaxosa 
 nation, under Chief Pato, and his brothers Kobi and 
 Kama, in the year 1823, by Rev. W. Shaw, assisted 
 by Rev. William Shepstone. 
 
 Mr. Shepstone came out from " Bristol " in the 
 great immigration of 1820. Though not a minister, 
 he was an earnest young Wesleyan, and came to 
 Africa specially to try to do good. In addition to 
 his usefulness as a successful Local Preacher, he had 
 other talents specially adapting him to missionaiy 
 work in Kaffraria — where ordinary mechanics were 
 afraid to go, lest the Kaffirs should kill them — in 
 that his craft was not only to build tents, but to build 
 houses. In due course of time he was received by 
 the British Conference, and ordained a minister of 
 the Gospel, and has been actively engaged in the 
 South African missionary work ever since. He 
 is now superintendent of Kamastone Mission
 
 nUST KAFFIR CONVERTS. 109 
 
 Station, and chairman of the Queen's Town 
 "District. 
 
 Nearly two years after this first mission station 
 was commenced, Mr. Shaw makes the following 
 record : — 
 
 " On the 22nd of March, 1825, I held the first 
 Methodist Class-meeting in Kaifraria, at which six 
 of the natives were present, Wc were exceedingly 
 gratified wdth the truly earnest manner in which 
 they expressed their desire to save their souls." Of 
 their next meeting the following week, he says, 
 " It was a pleasing and profitable occasion. We 
 had good reason to hope well of all who were pre- 
 sent ; but they are very weak in the faith, and very 
 ignorant, and must be treated wath much tenderness 
 and forbearance. We shall consider them on trial 
 for an indefinite period, and when it is deemed ex- 
 pedient they will be baptized." " In August, 1825, 
 three natives were baptized, in the presence of a 
 large assembly of people.^' The first-fruits of a 
 glorious harvest. This first mission station grew 
 into a native village, which Mr, Shaw named 
 " Wesleyville.'' 
 
 " Amongst the natives whom I baptized at Wesley- 
 ville,'^ says Mr. Shaw, " were the Chief Kama and 
 his Avife. The latter is a daughter of the great Chief 
 Gaika, and sister of Makomo, the noted leader in the 
 late Kafilr wars. 
 
 " Kama and his wife, amidst many temptations.
 
 110 ANNSHAW. 
 
 and serious difficulties, designedly put in their way 
 by the heathen chiefs, to seduce them from their 
 steadfastness, are still members of the Church, 
 and are very regular in their attendance on its ordi- 
 nances." 
 
 Wesleyvillo was destroyed in the Kaffir war of 
 1835 ; but afterwards rebuilt, and destroyed again 
 in the war of 1848. The great chiefs Pato and Kobi, 
 came to grief in those wars. One has spent years as 
 a prisoner on "Robin Island,'^ in Table Bay; but 
 their tribe, with Kama at their head, remained true 
 to the British Government, and hence have found a 
 peaceful home on the banks of the Keiskamma, in 
 British Kaffraria. The fragments of Wesleyville 
 Mission were formed into a mission in this new home 
 of the tribe, with a change of the name to Ann- 
 shaw. 
 
 Chief Kama, who is now an old man, is about six 
 feet in height, well-proportioned, and corpulent. 
 He has a large head, a broad face, very benevolent 
 expression, with the usual, not black, but dark copper- 
 colour of the " royal line " of Kaffir Chiefs. Ho is 
 altogether a noble-looking old man. The Colonial 
 Government allows him a small pension. About 
 12,000 of his tribe are settled about him, and are 
 under his rule, subordinate to the English Govern- 
 ment in the colony. It is a sad fact, but may be 
 said to illustrate the uphill wovk of the missionaries 
 among such people, that Kama is tke only " para-
 
 CHIEF KAMA. Ill 
 
 mount chief" in Southern Africa who is connected 
 with any Christian Church. Rev. WiUiam Sargent, 
 who established the Annshaw Mission Station, and 
 hence Icnows Kama well, told me he heard him, in a 
 missionary address, tell his experience, in which he 
 said, " When I became a Christian, mj' fellow-chiefs 
 and many of my people laughed at me, said I vras 
 a fool, and that I never wouid become a ruling chief, 
 that my people would throw me away — that I 
 would become a scabby goat, and a vagabond in the 
 earth, without home or friends ; but just the reverse 
 of all that has come to pass. I was then young, 
 and had no people, my older brothers had a great 
 people, but they rejected Christ, and lost their 
 people, and everything they had, and I remain the 
 only ruling chief of my tribe.^' Kama has ever re- 
 mained true to the Wesleyan Church. It was said, 
 with great regret, by some of the missionaries, that 
 he had become cold in religion, and was too fond of 
 strong drink ; but during the recent revival among 
 his people, he has been fully reclaimed, and is happy 
 in God. His only wife still lives, and is, I am told, 
 a superior woman. 
 
 The paramount chief of the Amaterabu tribe, 
 from which nearly all the ruling chiefs get their 
 " great wives" (the mothers of the ruling line of 
 paramount chiefs), sent, by a deputation of his 
 counsellors, with all the ceremony due to such an 
 occasion, a young woman to Kama, to become hia
 
 112 AXXSHAW. 
 
 " great wife/' In the olden time a refusal, on Kama*8 
 part, would have furnished an occasion for war. 
 When this party arrived near Kama's " great place," 
 they " sat down," according to the ceremony to be ob- 
 served in approaching a chief, to wait his pleasure. 
 Kama refused to see them, but sent them a bullock 
 that they might slay, and eat, and then go about 
 their business. They tarried but a night, and left 
 unceremoniously in the morning. 
 
 Kama has but three sons ; the first was a Wesleyan 
 at one time, but was ensnared by the trap laid for 
 his father, and took a second wife, became a heathen, 
 and is such a wreck that it is not likely that the 
 tribe or the Colonial Government will ever promote 
 him to ruling power. His second son, William 
 Shaw, is a man of great amiability, sound intelli- 
 gence, and sterling Christian integrit)^ He would, 
 no doubt, succeed his father in the chieftainship, but 
 has devoted himself to the ministry, and was with 
 Charles Parala and two others, " received on trial," 
 at the recei t session of the British Conference 
 (1866). His third son is a good young man, but is 
 thought to be dying with consumption. 
 
 Since writing the above, I have received, bj'' a 
 letter, the following corroborative and additional 
 facts concerning the Chief Kama from Rev. Robert 
 Lamplough, who has been his missionary for the last 
 six years : — " The Chief Kama is a fine, tall, very 
 dignified-looking man, nearly seventy years of age. 
 He first became known to Rev. W. Shaw, when he
 
 MR. SHAW AND THE YOTJNG CHIEF. 113 
 
 arid bis tribe lived near tbe sea in tbc Peddie Dis- 
 trict. He was tben a j'oung man, and a red beathen; 
 and be and bis tribe bad no I'riendsbip witb tbe 
 wbite man. "Wben Mr. Sbaw went among tbeni 
 about forty-tbree years ago, tbey sbowed him 
 wbere to build bis place remote from tbeir kraals, 
 for tbey said, " Tbis word of God will bring sickness 
 among us.'^ Mr. Sbaw, bowever, refused to go so far 
 away from tbem, and tbey at last consented for bira 
 to live near tbeir kraals. Mr. Sbaw soon taugbt 
 tbem about tbe Sabbatb-day^ and tbat on tbe Sabbatb 
 tbey were expected to attend tbe services, and bear 
 tbe Word of God preacbed. On one occasion Mr. 
 Sbaw asked Kama to accompany bim to Grabam's 
 Town, but bis people were very mucb opposed to 
 tbis, saying, tbat Kama would "be killed by tbe 
 English/' 
 
 Mr. Sbaw said, " I shall leave my wife witb 
 you, and if Kama is killed, you will kill her." At 
 tbis tbey knew not what to say, and, finally, they 
 consented to Kama's going to Grabam's Town. It 
 was on tbis, and subsequent journeys, that Kama 
 and ]\Ir. Sbaw became great friends. Tbe people of 
 Kama's tribe observed tbis, and were evidently afraid 
 of the consequences ; they tiied to prevent Kama 
 from going so often to visit IMr. Sliaw, and they told 
 lum that, if he was .so mucb witb tbe minister bo 
 would be converiod. Kama at tliis time was poor, 
 and Mr. Sbaw advised him to buy a wagon, telling 
 bim that it woidd help bim rcry much. AVIieu 
 
 I
 
 1 14 ANNSHAW. 
 
 Kama told his people that he was going to buy a 
 wagon, they were still more afraid, and they tried 
 to hinder him in every possible way. But Kama 
 would not listen to them, and so he gave Mr. Shaw 
 ten fat oxen that he might buy a wagon for him in 
 Graham's Town. That wagon made Kama rich, so 
 that in time he had three kraals full of cattle. 
 
 One morning Kama went to visit Mr. Shaw ; he 
 found him writing. Mr. Shaw said to Kama, " Do 
 you know myface and name ?" Kama replied, "Yes." 
 Mr. Shaw said, " And I know your face and name," 
 and then went on to talk to him, telling him that in 
 the next world they would know each other as they 
 did in that room. This word came home to the 
 Chiefs heart, and led eventually to his conversion ; 
 there soon followed others, a brother of Kama's 
 amongst the number. 
 
 Some years after this, when Kama was living at 
 Newtondale, about ten miles from Peddie, and being 
 now a member of the Wesleyan Church, another 
 Kaffir chief sent his daughter to Kama that he 
 might marry her for his second wife (his first being 
 still alive), Kama sent word to the Chief that he 
 could not take a second wife, for he was a Christian 
 and feared God. This word of Kama's might have 
 caused war between his people and the other chief 
 and his tribe, and his brothers and people did their 
 best to make him take this woman, saying that they 
 were afraid they would be killed by the other chiei
 
 CHIEF Kama's coitkage. 115 
 
 and his jDcoplc. Kama nobly replied, " I am ready 
 to die, rather than take two wives," and forthwith 
 he sent away the Chief's daughter without seeing 
 her, with a present of four cattle. 
 
 After this the small-pox broke out amongst the 
 people, and many died of this fearful disease. The 
 other chiefs were for killing all the people living at 
 infected places. Kama said that he would not allow 
 Buch a thing ; but notwithstanding all his efforts to 
 prevent it, some were killed secretly. When Kama 
 heard of it, he spoke much to his people about it, and 
 told them that God would not approve of such things. 
 The other chiefs said that they would prepare to 
 make war upon Kama, and kill him, for preventing 
 the killing of all who lived at the places where the 
 small-pox was. To this Kama replied, that ho would 
 not consent, though they should fight with him. 
 
 In consequence of this and other things, Kama 
 determined to leave that part of the country ; but 
 first he informed the English Government about it, 
 who gave him full permission to go where he chose. 
 Some of his people did not accompany him, but others 
 would not forsake him, and they set forth, intending 
 to go as far as Mosliesh's country' ; but finally they 
 settled in wliat was then the Tambookie country. 
 Whilst living here Kama preached to the people, for 
 they had no minister ; but Kama got them together 
 on Sundays, — his eldest son Samuel used to read foi 
 him out of God's Word, and Kuma preached to the
 
 116 ANNSHAW. 
 
 people regularly. None of hia sons were converted 
 at that time ; but after some time his two sons, 
 Samuel and William Shaw (who was at the last 
 session of the English Conference admitted to the 
 ministry), together with several others, were brought 
 to God, and the Rev. Wm. Shepstone afterwards came 
 and baptized the young converts, and took charge of 
 the people ; and thus were laid the foundations of 
 the Mission Station, so M'onderfuUy visited bj' the 
 Holy Spirit of late, called after the Chief — " Kama- 
 stone." 
 
 Chief Kama lives in a good substantial house of 
 English style, about three hundred yards from the 
 chapel. The mission-house is a large, one-story 
 cottage, with verandah, extending all along the front. 
 The chapel is a wood building, plain, but neat, and 
 will seat about six hundred persons. These, with 
 a few square native houses, stand out as the promi- 
 nent buildings of the place ; nest to these, what is 
 more interesting to a stranger, the humble dwellings 
 of the natives. These are, for the most part, round 
 huts, one class of which, shaped exactly like a 
 haycock, consists simply of a framework of small 
 poles and twigs, covered all over and down to the 
 ground with long grass, beautifully thatched. A 
 hole about two feet wide, and three feet high, is left 
 on one side as the door. The fire is built in the 
 centre, and the smoke slowly works its way up 
 through the thatch, making it black inside and out. 
 Europeans would not enjoy a residence in such an
 
 KAFFIR HUTS. 117 
 
 establislimcut I'm sure. Others are built up of 
 " wattle and daub," in a perpendicular wall, from 
 four to five feet high, and covered with thatch, just 
 like the former. A third class of huts are built just 
 like the -second, except that the round wall, rising 
 from five to seven feet high, is made sometimes of 
 sod, but more frequently of solid blocks of clay, 
 somewhat like the Mexican " adobes," plastered over 
 with mortar. These are very comfortable dwellings 
 for the higher classes. 
 
 At the time of mj^ arrival at Annshaw, there were 
 in the circuit a Wesleyan membership of six hundred, 
 most of whom were Kama's Kafl&rs, the rest were 
 Fingoes. Charles Pamla, an Amazulu Fingoe, had been 
 labouring, principally among Kama's Tribe, as an un- 
 paid evangelist, for several years. He is one of the 
 evangelists mentioned in last year's (1865) official 
 reports of the Annshaw circuit, an extract from 
 which may serve to illustrate the breaking up of 
 fallow ground in that important field. *' This circuit 
 has prospered spiritually during the year. Discipline 
 has been beneficially exercised. Conversions have 
 resulted in several instances. The officers of the 
 church have been much quickened. Three evange- 
 lists have been diligently employed in preaching at 
 the heathen Kraals, during the greater part of the 
 year. There is reason to believe that, partly through 
 their efforts, one or two conversions have taken place 
 among the heathen, and in other respects their la- 
 bours have been attended with good."
 
 118 ANNSHAW. 
 
 Brother Lainplougli gave me Charles Pamla to 
 interpret for me. 
 
 Before the service, I took him alone, and preached 
 my sermon to him, filling his head and heart full of 
 it. After he had heard me preach in King William's 
 Town, I asked him if he could put my sermon into 
 Kaffir. 
 
 " No, Mr. Taylor, I think I could not. I under- 
 stood the most of it, but I can only interpret low 
 English, and you speak high English.'^ 
 
 I at once determined to study " low English.^' 
 And now when I was preaching to him alone, I told 
 him to stop me at every word he could not fully 
 understand. I was fully committed to make one 
 more effort at the second-hand mode of preaching, 
 through a spokesman. Having gone through with 
 the discourse, I gave my man a talk on naturalness. 
 
 " But," said he, " I must speak loudly sometimes." 
 
 I then saw that by naturalness he thought I meant 
 simply the conversational style. 
 
 "0, yes," I replied, "as loudly as you like at the 
 right time. The scream of a mother, on seeing her 
 child fall into a well, is as natural as her lullaby in 
 the nursery. God hath given us every variety of vocal 
 power and intonation adapted to express every 
 variety of tlie soul's emotions, from the softest 
 whispers, like the mellow murmurs of the rippling 
 rill, up to the thundering, crashing voices of the 
 cataract. I however, put it into " low English," so 
 that he understood me perfectly.
 
 nilST IIEVIVAL SERVICE. Ill) 
 
 At four P.M. of Thursday, June 14<th, we com- 
 menced our first service. Brother Lamplough 
 opened with singing and prayer. I stood in the 
 small pulpit, and Charles on the top step by my 
 side. In front we see the crowded audience of natives, 
 packed in to every square foot of space, including the 
 aisles. The mission-station people — men and women 
 — arc all clothed in European dress, the head-dress of 
 the women consisting of a handkerchief, usually 
 red, turbaned round with some display of taste. 
 The heathens are painted red with ochre, the men 
 wrapped in a blanket, the women wearing a skirt 
 of dressed leather, with head-dress, similar to the 
 fashion of the station women. To our left, in the 
 corner, are my Romanist driver, and Mr. Harper, 
 who had come to drive me next day to Love- 
 dale, also Sister Sawtell, Sister Lamplough, and her 
 children ; in the altar below us were tlie two circuit 
 ministers ; on our right, next the wall, were Chief 
 Kama and the Fingoc Chief, Hlambisa, from Ama- 
 tola Basin, fifteen miles distant, who rules a tribe of 
 fifteen thousand Fingoes in the Amatola mountains. 
 He is Brother Pamla's uncle, but a hardened old 
 heathen, with about a dozen wives. We announced 
 as the text the last words of Jesus, " Ye shall receive 
 power, after, that the Holy Ghost is come upon you, 
 and ye shall be witnesses unto me both in Jerusalem, 
 and in all Judea, and in Samaria, and unto the utter- 
 most parts of the earth.^^ The sermon was entirely 
 to believers. I believe Charles gave every idea and
 
 120 ANNSHAW. 
 
 shade of thought as naturally and as definitely as if 
 they had originated in his own brain. Indeed, black 
 as he was, he seemed a transparent medium through 
 which my Gospel thoughts, rendered luminous 
 and mighty by the Holy Spirit's unction, shone 
 brightly through the soul windows — the eyes and 
 ears of my sable hearers — down into the depths of 
 their hearts. All through the discourse of one hour 
 and a quarter there was a profound silence through- 
 out the assembly, rendered awful in solemnity by 
 the deep consciousness that every one seemed to feel 
 of the presence of a power which, like a slumbering 
 earthquake, would soon break forth in manifest gran- 
 deur. After a season of silent prayer, at the close 
 of the discourse, silent for a time, but slightly inter- 
 rupted by the uncontrollable emotions of the people, 
 we dismissed the assembly to give a little time for 
 refreshment and reflection before the evening service. 
 After a hasty tea I went alone with Charles, and 
 gave him in detail the sermon for the evening, and 
 we again stood before the people at 8 p.m., and 
 preached to sinners from the text, " As I live, saitli 
 the Lord God, I have no pleasure in the death of the 
 wicked; but that the wicked turn from his way 
 and live. Turn ye, turn ye from your evil ways, 
 for why will ye die?" We had about the same 
 congregation, in the same order, as in the afternoon. 
 During the preaching of over an hour, the beaming 
 faces of believers^ the distorted features of sinners, 
 the tearful eyes of both, all in solemn silence bcfors
 
 " WHY WILL YE DIE ? " 121 
 
 the Lord, and tlie voices of His prophets, presented 
 altogetlier a scene which neither painter nor poet 
 can describe ; and yet, to be felt and witnessed, was 
 to receive an impression never to be effaced while 
 memory endures. 
 
 At the close of the discourse I said, " Charles, I will 
 sing a hymn suitable to the subject, but I only know 
 it by memory to the time of the tune, and can't line 
 it for you, but I will sing a line at a time, and you 
 will put it into Kaffir." I then sang' as follows, line 
 by line, leaving time for the translation into another 
 language, the hymn called — 
 
 WHY WILL YE DIE.? 
 
 " SiNNEES, hastening down to ruin, 
 
 Why will yc die ? 
 Jesus is your souls pursuing, 
 
 Why will ye die ? 
 Though from Him you still arc flying. 
 All His power and love defying, 
 Hark, how loudly He is crying ! 
 
 Why will ye die ? 
 
 Sinai asks in loudest thunder, 
 
 Why will ye die ? 
 Heaven and earth cry out with wonde;, 
 
 Why will yc die ? 
 Sinners, sunk in degradation. 
 While rejecting God's salvation, 
 This is Heaven's expostulation, 
 
 Why will yc die ? 
 
 Jesu's groans, on Calvary's raountair.-- 
 
 Why will ye die ? — 
 Speak with blood that fills tlie fuuntp.'ix. 
 
 Whv will ve die ?
 
 122 ANNSHAW. 
 
 Blood that ransomed every nation, 
 Fits for heaven's exalted station. 
 Sinners, now accept salvation. 
 Why -will ye die ? 
 
 Death and hell cry out, wliile hasting, 
 
 Why will ye die ? 
 And your feeble strength while wasting, 
 
 Why will ye die ? 
 When you cross cold Jordan's river, 
 And your doom is fixed for ever, 
 God will ask no more — no, never, 
 
 Why will ye die ? 
 
 But through everlasting ages, 
 
 Then you must die ! 
 While hell's howling tempest rages, 
 
 Then you must die ! 
 Stripp'd of every earthly pleasure ; 
 Lost for ever, heavenly treasure ; 
 Burning vengeance Avithout measure ; 
 
 But cannot die ! 
 
 Charles not only put every lino into Kaffir, but 
 after the first verse, he gave them the tune as well, 
 though he had never heard it before. When spoken 
 to about it the next day, he said that he was not 
 aware of the fact that he had sung it, as he only 
 meant to give the words. 
 
 The ministers present seemed to think it the 
 result of an extraordinary inspiration of the Hol}^ 
 Spirit, which was true in a very glorious sense, but I 
 believe the Spirit's work on the whole occasion was 
 perfectly adjusted to the human conditions employed, 
 and did not miraculously rise above, or suspend 
 any physical law. The fact was, I had a very apt
 
 CHARLES PAMLA's SINGING. 123 
 
 pcholar for my interpreter. He had so thoroughly 
 digested my lecture on Naturalness, that, though he 
 has a voice for variety, pathos and volume, so grandly 
 superior that he could not be an ape, yet in his own 
 natural voice he gave every intonation of mine, 
 running through at least two octaves, during the dis- 
 course, so when he commenced to render the lines 
 which I was singing, he seemed at first a little con- 
 fused, for he had lost the key-note of my intonations, 
 but soon his voice mounted up into the regions of 
 eong, and echoed, perfectly as a keyed instrument, 
 my singing tones, just as he had before echoed my 
 speaking tones. Charles, however, was not simply 
 a medium through which my thoughts were conveyed 
 to the people. He had been under Brother Lamp- 
 lough's training for several years, and was well read 
 in Bible doctrines, and, better still, had a holy heart, 
 and the prophetic unction of the Holy Spirit ; and, 
 having the subject fully impressed on his retentive 
 memorj^ by ray personal preaching to him alone, 
 he uttered every sentence from his heart, just as I 
 did myself, so that by the union of two heads and two 
 hearts, under the Holy Spirit's power, we worked a 
 double heart battery, wliicli seemed to give the 
 preaching through an interpreter much greater 
 power than singly and directly, without an inter- 
 preter. 
 
 Through all the preaching service addressed 
 mainly to the intellect, conscience, and will, there 
 was the keen piercing of the Spirit's sword, and deep
 
 124 ANNSHAV/. 
 
 awakening, but profound silence. Before the prayer- 
 meeting commenced, I explained the simple plan of 
 salvation by faith to the seekers collectively, just as 
 I would to each one personally. Then we invited all 
 who had intelligently and determinately decided to 
 surrender themselves to God, and accept Christ as 
 their Saviour, to come forward to the front forms. 
 They at once came as fast as they could press their 
 way. Beginning at the front forms, they filled form 
 after form with seekers, till at least two hundred 
 penitents were down on their knees. There was no 
 loud screaming of any one above the rest, but their 
 pent up emotions now found vent in audible praj^ers, 
 sighs, groans, and floods of tears. When the prayer- 
 meeting had thus progressed for about fifteen minutes, 
 Brother L. said, " Had we not better dismiss them, 
 and let them go off alone, and seek by the river ? 
 The old missionaries have told me that it will not 
 do to let them give way to their feelings, lest they 
 run into wild extravagance. They will go off to the 
 river and pray all night.'' 
 
 " Why, my dear brother," I replied, " this is not 
 a rush of blind emotional excitement. The most of 
 these people have been under your teaching for years, 
 and we have just explained the way of salvation to 
 them, so that under the enlightening power of the 
 Spirit, every child here of ten years can understand 
 it. They are now intelligently coming to Jesus. The 
 Holy Spirit is leading them. Why interrupt them 
 at this most important juncture, and send them oil
 
 A HARVEST OF SOULS. 125 
 
 to the river to battle with Satan alone, and take a 
 bad cold as well ? They are emotional beings, to be 
 sure, and have not the same control of their feelings 
 as the mass of Europeans ; but all the noise of this 
 occasion is in beautiful harmony with all the facts in 
 their case. This is unquestionably the work of God. 
 We will just keep our hands ' off the Ark of God,' and 
 let the Holy Ghost attend to His own business, iu 
 His own way." 
 
 Upon reflection, Brother Lamplough heartily con- 
 curred with my views of the subject, and entered 
 most earnestly into the work. It was not long till 
 they began to enter into the liberty of the children 
 of God. I soon saw that Charles Pamla, Wm. Kama, 
 and others, were quite at home in the work. As fast 
 as they found peace, the new converts were separated 
 from the seekers, and seated apart on the other side 
 of the chapel. They were then quiet as the Gadarene, 
 " sitting at the feet of Jesus clothed, and in his 
 right mind.^' All were personally examined as to 
 their experience, and the names of those who gave a 
 satisfactory testimony to their having obtained peace 
 with God, through an acceptance of Jesus Christ, 
 were written down, that the pastor might the more 
 readily find them, and get them at once into the 
 visible fold of the Church. At the close of the 
 prayer-meeting, it was found that seventy souls had 
 professed to find remission of their sins that night. 
 To me it was the harmony of heaven. I felt an in- 
 describable joy, not simply on account of the great
 
 126 AirNSHAW. 
 
 work of God in the salvation of the Kaffirs, which was 
 an occasion of great joy to '•' the angels of God/' but 
 especially because the spell that bound me within the 
 lines of my native language was broken. I could 
 now preach eflfectively through an interpreter, and 
 the heathen world seemed suddenly opened to my 
 personal enterprise, as an ambassador for Christ. 
 The service was continued that night till midniirht. 
 No one then seemed willing to leave ; but knowing 
 the danger of violating physical laws by excessive 
 labour, and loss of sleep, and hence involving 
 damaging penalties, we prevailed on them to retire 
 and seek a little rest. The natives, however, were 
 back to a sunrise prayer- meeting, and seemed fresh 
 and earnest as before. 
 
 That day, Friday, the 15th of June, at 10 a.m. 
 we preached again to about the same crowd wc had 
 the preceding day, and continued the prayer-meeting 
 service till two p.m. During the three services one 
 hundred and fifteen persons, professing to obtain the 
 pardon of their sins, were examined, and their 
 names and addresses recorded. 
 
 After a hasty dinner, Mr. Harper took me and 
 Sister Sawtell into his cart and drove us over the 
 hills, thirteen miles to his house in "Alice," — also 
 called " Lovedale." One of the industrial schools, 
 established under the laatronage of Governor Grey, 
 is located in that lovely dale. It is under the direc- 
 tion of the Scotch Presbyterian IMissions, and is 
 being carried on, I was informed, with a good degree
 
 LOVED ALE. 127 
 
 of success. Getting in late, and leaving next morn- 
 ing, I could not do myself the pleasure of visiting 
 the institution. The "Wesleyans have a comfortable 
 chapel there, small, but large enough for the demands 
 of the village. It belongs to the Fort Beaufort 
 Circuit, but the little society had dwindled down, 
 I Avas informed, to such a dwarfish, sickly state, that 
 they could not keep up a class or prayer-meeting. I 
 preached there that night to a full chapel. Most of 
 them were very serious and attentive, but one man, 
 well-dressed and apparently influential, kept up a 
 sort of incredulous scoffing, grinning all the time. 
 In extraordinary contrast with the results of the 
 preceding night, not one seeker responded to the 
 call so far as to say, "What must I do to be saA^ed ?" 
 Many, I believe, however, were awaked, who followed 
 us to Fort Beaufort, thirteen miles distant, and after- 
 wards there, and at Heald Town, embraced Christ, 
 and a good work in "Alice" followed, and a hcaltliy 
 young society was organized there. The widow of 
 one of our old missionaries. Rev. Mr. Garner, lives 
 in that village ; but my weariness from excessive 
 labours, and limited time, prevented me from calling 
 to see her. Several of her family, however, were 
 saved at my services in different places. On Satur- 
 day morning the IGth of June, Rev. John Wilson, 
 Superiutendent of Fort Beaufort Circuit, drove me, 
 in a cart and pair, to his house at the Fort, where I 
 spent six days. 
 
 While at Fort Beaufort, twenty-five miles distant
 
 128 ANNSHAW. 
 
 from Annshaw, I received a letter from Brother 
 Lamplough, dated June 19th, an extract from which 
 will illustrate the progress of the work in Kama's 
 tribe. 
 
 " My dear brother, 
 
 " You will rejoice to hear that 165 profess to 
 have found peace since you left, making altogether 
 280 since your arrival at Annshaw on Thursday last. 
 Besides these, from what I can learn, there are at 
 least twenty more at the out-stations, who are not 
 yet reported. More than two-thirds of this number 
 were not members, some were heathens, others were 
 notoriously hard and wicked characters, whilst a few 
 had been professedly seeking salvation for ten or 
 fifteen years, and could not find it, but have now 
 entered into liberty. Never was such a work seen 
 among the natives of Kama's tribe before, and I 
 question whether there has ever been such a work 
 for power and rapidity in this country before. To 
 have about 300 souls brought to God in less than 
 five days, is indeed a glorious thing, especially when 
 we consider that not more than a thousand people 
 have been brought within the sphere of the influence. 
 I suppose the congregation at Annshaw was about 
 600 souls, and I can scarcely find one who heard you 
 preach who is not now converted. Indeed, so thorough 
 has been the work, that to keep the supplj- of seekers, 
 wo have had to send out every day for fresh batches 
 of heathens and formalists from the out-stations, 
 who very soon enter into liberty.
 
 ALL THE PEOPLE SAVED. 129 
 
 On Annshaw station I cannot call to miud a man 
 or woman, and hardly a boy or girl, who is without 
 a professed sense of pardon. The Church is wonder- 
 fully revived, and the Leaders and Local Preachers 
 are stirred up to look for yet greater things. Charles 
 Pamla and Wm. Shaw Kama are especially useful. 
 They returned on Sundaj'' from their appointments, 
 bringing a list of the spoils taken from the enemy, 
 amounting to thirty-four. They are going out again 
 to-day, and intend to remain all night. I doubt not 
 the Lord will bless their labours abundantly. I hope 
 soon to be able to go out to some of the heathen 
 kraals, and try the plan suggested and adopted by 
 yourself (that is St. Paul's plan of ' disputing with 
 them daily,' till all Asia shall hear the word of the 
 Lord). I wish I could get out at once, but so many 
 things have to be attended to. These new converts 
 have to be formed into classes, under the care of 
 suitable leaders, and this is a work that cannot be 
 neglected.'' 
 
 A few additional facts and incidents, illustrative 
 of the work of God at Annshaw, I extract from 
 Brother Lamplough's report, published in the JFes- 
 /ei/cni Mismnari/ Notices, for October, 1866. 
 
 " One very pleasing feature in this good work," 
 says Brother L., " is the clearness with which nearly 
 all are enabled to testify, respecting their conversion 
 to God. Almost all who have professed to find 
 peace, have been carefully examined, and closely 
 questioned, by Mr. Sawtoll_, or myself, Charles
 
 130 ANNSHAW, 
 
 Pamla, or William Shaw Kama, and the result has 
 been most satisfactory ; especially as regards the 
 children, and those who, until recently, were living 
 in heathenism. 
 
 " The eflPect of Mr. Taylor's visit upon the Local 
 Preachers is wonderful, and they are six times as effi- 
 cient as they were before. Charles Palma, Boyce 
 Mama, and a few other natives have been used as the 
 principal instruments in this work." 
 
 Illustrative Incidents. — Brother Lamplough 
 continues : — " Generally speaking, penitents were 
 enabled very speedily to lay hold of the Saviour, and 
 rejoice in a sense of forgiveness ; and very wonderful 
 was it to see the effect when some of these entered 
 into liberty. For a few moments the face appeared 
 transfigured with light ; and the smile of joy which 
 shone forth from their eyes was such as I shall never 
 forget. I cannot attempt to describe such cases ; 
 but I have several present to my mind whilst I write. 
 One man, I noticed, came forward every morning 
 and evening for some days. He was a heathen, and 
 I noticed him because he was lame, and as he came 
 forward he hopped on one leg. At the close of the 
 meeting he generally had to be carried out by three 
 men, being too much exhausted to move. The 
 morning he found peace, he was led to the seat 
 reserved for the new converts, where he sat for a little 
 time, apparently in deep thought ; he then burst out 
 into such a laugh of joy and surprise as I shall never 
 forget; and he kept on in this way for some ten
 
 THE OLD MAN GIVING DP HIS YOUNG WIFE. 131 
 
 minutes, as though perfectly unconscious of all out- 
 ward things, — feasting his soul with the wonderful 
 love of Christ, which filled him with surprise and 
 
 joy." 
 
 Charles Pamla gave me the following incident. An 
 old heathen who lived eight miles from the station, 
 was waked up bj^ songs in the night, sung by some 
 of his converted grandchildren, returning from the 
 meeting where they had found Jesus. The old man, 
 hearing the wonderful story these young witnesses 
 had to tell, took up hissticks, and hobbled off straight- 
 way to Annshaw, arriving about the break of day. 
 Hearing the voice of praise in the chapel at the morn- 
 ing prayer-meeting, he went in and heard the prayers 
 and prophesyings of God's people. " Tlie secrets of 
 his heart were made manifest, and, falling down on 
 his face, he worshipped God,'" and was enabled that 
 morning " to report that God was in them of a 
 truth," from a blessed experience of salvation in his 
 own heart. When he reported himself among the 
 young converts of that meeting, he asked the minister 
 what he should do about his two wives. 
 " You will have to give one of them up." 
 " Well," replied the old man, " one is a young 
 woman, and I love her ; the other is an old woman, 
 the first wife of my j'outh. She is old, and can't 
 work much, but she is my true wife, and she has 
 always been kind to me, and I will keep her, and give 
 up raj^ young wife. But I am not angry with her, 
 and I don't know how to toll her to go away. I wiU
 
 132 ANNSHAW. 
 
 bring tbem both here to-morrow, and let you explain 
 it to them." 
 
 " Very well," replied the missionary, " that 
 will do." 
 
 So the next day, the old man was seen in the dis- 
 tance, hobbling along on his two sticks, close after 
 him his old woman, and next, in single file, his young 
 woman and her three children. It was a painfully 
 interesting, and yet pleasing sight. 
 
 The old man brought his two wives into the 
 chapel, and marched straight to the missionary. 
 Brother Lamplough went into an explanation of the 
 whole matter to the astonished women, who, it 
 appears, did not know what was to be done. When 
 the minister's decision was announced, the old woman 
 cried out : 
 
 " I am glad of that. I always loved my dear old 
 man, and did not want him to give half of his heart 
 away to another woman. Oh, I am so glad to get 
 him back to me, and now he is all my own ! " 
 
 The younger woman stood weeping, and all natu- 
 rally thought, that to be "thrown away," as the 
 Kaffirs would term it, in that style, was an occasion 
 of great grief, which would lead to an unpleasant 
 scene ; but when her turn came to speak, she said, 
 ** I thank God for this. I am not angry with the 
 old man, but I have been living in sin, and now I 
 want to tind Jesus Christ, too/' and, as she wept and 
 commenced tearing off and throwing away her 
 heathen charms and trinkets, she said — " What is to
 
 THE DUMB WIT^-ESSI^•G FOK JESUS. 133 
 
 be done witli my cMldren ? May I take thein with 
 me ? I will go home to my people, and serve Jesus 
 Christ, but I -want to take my children with me/' 
 
 The old man, under Kaffir law, could have held the 
 children, but he promptly said, " Yes, take the 
 children, and teach them to love Jesus Christ." 
 
 Total Abstinence. — "Our last stroke is being 
 levelled against Kaffir beer," says Brother Lamp- 
 lough. " I do not know a single Leader or Local 
 Preacher, who touches beer now in this circuit. 
 This is a grand thing, and the result of five years' 
 hard fightino:." 
 
 Witnesses for Jesus. — " About twelve days after 
 Mr. Taylor's visit,'' continues Lamplough's report, 
 " we had a fellowship-meeting, in order to give the 
 new converts an opportunity of testifying of the grace 
 of God. The chapel was crowded ; more than half 
 the congregation being composed of those who had 
 just found peace. About fifty spoke, several of them 
 were verj^ old people, not a few were children ; many 
 had just left heathenism, and two were deaf and 
 dumb men, who could not speak, but pointed to the 
 heavens and the earth, and laid their hands upon 
 their breasts, to signify that the great God who made 
 the heavens and the earth had come into their hearts, 
 and then they smiled in a peculiar way, to intimate 
 that their souls rejoiced. Who will say that these 
 men were not taught of the Spii'it, in a way which wo 
 cannot understand h Only less wonderful than this 
 was the testimony of children not more than ten
 
 134 ANNSHAW. 
 
 or twelve years of age, many whoin had heathen 
 parents. The way in which these little ones (with 
 only a sheep-skin on) testified to what they had 
 experienced of the saving grace of God, was truly 
 amazing." 
 
 How THE HEATHEN TRY TO EXPLAIN IT. — " The 
 
 visit of Mr. Taylor," says Brother Lamplough, '•' was 
 so short, and the effects so wonderful, that some of 
 the heathen say he came down from heaven. Others 
 say that he came to destroy the country, and that he 
 brought a medicine with him, which he has left at 
 my house, and which I give to the Local Preachers, 
 and it makes them mad, so that they are able to work 
 wonders among the people. They say that when the 
 people come to Annshaw Chapel, they are invited to 
 come forward, and that as soon as they touch the 
 ' wood ' (communion-rail) they must be converted ; 
 for I have some blood with which I sprinkle them, 
 and some flour which I scatter upon their heads, and 
 then we blow in their ears, and they are believers ! " 
 We will see in due time how some of the white 
 people in Natal try to explain away the work of God. 
 Persecutions. — "At many of the heathen villages/' 
 reports Brother Lamplough, " the people will not go 
 near the services, for fear they should be converted. 
 When a woman wants to repent, the husband takes a 
 stick and beats her ; and some of the children of the 
 heathen are beaten, and not allowed to come to class. 
 Indeed, there is much persecution going on in many 
 parts of the circuit, and several are by compulsion
 
 <'HARI.ES PAMr.A.
 
 AMATOLA BASIN. 135 
 
 kept uway from the services. When Charles Pumla 
 went to prcueh at the Amutola Basin, about eighty- 
 professed to tind peace. The heathen, who live all 
 round the chapel, were roused, and wanted to drive 
 Charles away ; and had he not been well known 
 (being a nephew of the Fingoe Chief TJmhlambisa), 
 he would certainly have been beaten.'"' The con- 
 tinued increase of this work of God will be brought 
 to light, by illustrative facts, in the progref?s of my 
 narrative.
 
 CHAPTEK X. 
 
 FORT BEAUFORT. 
 
 i'oRT Beaufort, " situated on the lower part of the 
 Kat river, was first established as a military post 
 soon after the Kaffir war of 1835," and has gra- 
 dually developed into a good average African 
 town. It is in the midst of a good sheep-farming 
 country, and some of the vallej's produce good crops 
 of maize and tolerably fair crops of wheat. The 
 district, including the town, contains a population 
 of 13,04^8, of whom 2,648 are whites. The Wes- 
 leyan Church was organized there in 1837, and a 
 chapel was built the same year, which was a few 
 years later superseded by the present chapel, which 
 has sittings for about 400 persons. 
 
 My home was at the house of the Superintendent 
 of the Circuit, Rev. John "Wilson, a man of an 
 excellent spirit, and an earnest minister, who, with 
 his truly missionary wife, has been in the South 
 African work for many years. Two of their daugh- 
 ters who had long been seeking, were saved during 
 our series of services. I was agreeably surprised to 
 meet a large force of my Graham's Town workers
 
 MEETING WITH GRAHAM's TOWN FRIENDS. 137 
 
 and friends who had come forty-seven miles to Fort 
 Beaufort to attend our services. The principal ones 
 were my Graham's Town host, Mr. Wm. A. Eichards, 
 his good wife, and four children; Mr. J. B. Janion, 
 an earnest worker for God, and, I was informed, 
 a superior Local Preacher ; Mr. B. B. Atwell, " a 
 chief man " in Commemoration Chapel, who extem- 
 porised the ventilators there by knocking out a pane 
 of glass from each gallery-window, no one presuming 
 to ask " What docst thou ? " Also Ben Atwell, son 
 of the good brother last named. Brother Ben is 
 the organist in Commemoration Chapel, and got 
 his soul into harmony with God during our series 
 there. Mr. D. Pcnn, who drove me seventy miles 
 in one day with two pair of his oAvn horses, to 
 King AVilliam's Town ; Dr. Exton, who joined the 
 Wesleyan Church at our " fellowship-meeting " in 
 Graham's Town, and will, I think, make a very 
 influential and useful member ; Mrs. Ilev. Thomas 
 Guard too was among them ; she, with Sister Rich- 
 ards and their children, had come in an ox- wagon, 
 making a journey of three days, and enjoyed tlio 
 romanceof the trip greatly. Besides those were Messrs. 
 Wm. Roberts, C. H. Webb, R. Frumble, J. Green, 
 the barber, W. Gates, C. Gowie, D. Gowie, W. 
 Barnes, his wife, and ]\Iiss Cheney, all earnest seek- 
 ers after wandering souls. Last of all was, to me, 
 a stranger of the Graham's Town party, a prodigal 
 eon of a truly Christian widowed mother, who after- 
 wards became my friend and travelling companion,
 
 138 FOllT BEAUFOKT. 
 
 Mr. James Hoberts. I was told that when tills 
 little army arrived, the Fort Beaufort people were 
 greatly astonished, not knowing of anything like 
 the "Derby races" to attract such a multitucle, 
 and some would hardly believe that they had 
 left their business, and travelled so far, to be on 
 expense at the hotels for days^ purely for spiritual 
 purposes, getting and doing good at our services. 
 At one of the hotels our friends had prayers, morn- 
 ing and evening, in one of their private sitting-rooms, 
 and were a little surprised when the hotel-keeper 
 and his wife asked to be allowed to be with them in 
 their worship, and still more surprised and delighted 
 afterwards, to find them among the seekers of 
 salvation. They did not get into liberty that week, 
 but the landlord with a few brethren who were con- 
 verted that week, attended my meetings a few weeks 
 afterwards in Queen's Town, distant about eighty 
 miles, and there the hotel-keeper received Jesus. He 
 gave up his "Canteen," took down his sign, and 
 opened a temperance hotel, to furnish good accom- 
 modation, without the bad associations and bad effects 
 of a "bar.^' On Sabbath morning, the 17th of June, 
 we commenced our services at Fort Beaufort. The 
 place was too much crowded to be comfortable^, but 
 there was a gracious manifestation of the Spirit to 
 the hearts of believers. As we were returning 
 from chapel Dr. Exton said, " I went into chapel 
 this morning a moderate drinker, but came out, d 
 teetotaller." His decision on that subject was occa-
 
 THE AVOKKEES AND THE -WORK. 139 
 
 sioned by some illusitrative narrative bearing on 
 another subject, and but incidentally reflected on 
 drinking customs. At three p.m. we had a good time 
 in preaching to the children. In the evening after 
 preaching, we invited persons awakened by the 
 Holy Spirit, who wanted to know " What they must 
 do to be saved/' to come forward that we might 
 tell them. The altar-rails were soon crowded, and a 
 good number were saved that night. I found there 
 were a few good workers belonging to the Fort 
 Beaufort society. We had a very good brother too 
 from Eland's Post, a remote point on the circuit, 
 and the Graham's Town friends were fully equipped 
 for the war. 
 
 On Monday, at eleven a.m., I preached to believers, 
 and we had a gracious season. On Monday night 
 the work went on gloriously. A number of leading 
 citizens, under the smitings of the Spirit, were down 
 among the seekers. On Tuesday, at eleven a.m., I 
 preached at Heald Town, seven miles distant. On 
 Tuesday night I preached again at Fort Beaufort. 
 Nearly all our early seekers were now rejoicing in 
 the pardoning love of God; but the altar was as 
 greatly crowded as ever with new seekers. On 
 Wednesday, at eleven a.m., preached to the Church 
 on Chrktian Perfection, with blessed spiritual re- 
 sults in the experience of believers, and on Wed- 
 nesday night closed our special series of preaching 
 services at Fort Beaufort. After preaching we had 
 a great breaking- down auMJUg the .sinners, and some
 
 140 FORT BEAUFORT. 
 
 very striking cases of conversion to God. During 
 our brief service, sixty-five whites professed to find 
 peace with God. Some of them give promise of great 
 usefulness to the Church. 
 
 Many interesting examples might be given ; but 
 one or two illustrative cases may sufl&ce. 
 
 Mr. E , a very large man, who had been 
 
 forward several times as a seeker, exclaimed, with 
 tearful eyes, as he entered into liberty, " Talk 
 about sacrificing all for Christ ! What had I to sacri- 
 fice but my sins, and all my wicked abominations. 
 A sacrifice, indeed ? Why, it^s a glorious riddance ! 
 And in return I have received in Christ the priceless 
 gift of eternal life. Glory to God!" 
 
 Mrs. D had heard a great deal said against 
 
 that " Foreign preacher/' and she never would dis- 
 grace herself by going to hear such a man. 
 
 A friend said in reply, " Well, now, Mrs. D., you 
 see that the most respectable people do go to hear 
 him, and would not miss a subsequent opportunity, 
 on any account ; and for you to form such an un- 
 favourable, and unjust judgment of a servant of 
 God, without even hearing him for yourself, is alike 
 discreditable to your intelligence and your honesty. 
 Now, Mrs. D., go and hear him to-night, and then 
 we will talk about the preacher to-morrow." She 
 consented, and that night the " Spirit's two-edged 
 sword " pierced her heart, and she wept aloud, and 
 begged us to pray for her. She soon afterwards
 
 TA51ES ROEERTS. 141 
 
 found her Saviour, and became a happy intelligent 
 witness for Christ. 
 
 Mr. James Roberts was absent from Graham's 
 Town during my series of meetings there ; but on 
 his return, found so many of his friends and kindred 
 converted to God, that he at once felt a desire to 
 learn something more definitely about "this way," 
 and hence came with the Graham's Town company 
 to attend my meeting at Fort Beaufort. After a day 
 or two of deep awakening, without much emotion, 
 on his return from the Tuesday meeting in Heald 
 Town, he turned aside in the woods alone to meditate 
 and pray. He had been secretly very sceptical, 
 and though blest with one of the best mothers to be 
 found in any land^ he was a great prodigal ; but he 
 had read Mr. Hamilton's *' Metaphyics," and by the 
 study of the constitution of his own mind ; he was 
 profoundly impressed with a kind of realizing belief 
 in the existence, and power, and all pervading pre- 
 sence of his Maker. From that step, he logically 
 worked out the fact, as a matter of faith in his 
 mind, that such a Creator would certainly reveal 
 His will to His creatures, and he accepted the Holy 
 Scriptures as the revelation, meeting the demands 
 of the case. Hs delineations of human guilt, 
 pollution, bondage, and condemnation, he felt to be 
 true in his own experience. The Almighty Saviour 
 revealed, according to God's descriptions of Him, and 
 God's promises through Him, was exactly suited to
 
 142 FORT EEAtJFORT. 
 
 the demands of his soul. When ho fully realized 
 these facts, as he was walking alone in the wild 
 wood, he stopped, took off his hat, and said, " O, 
 thou God, who made me, and redeemed me with the 
 blood of Christ, I surrender my wicked soul to Thee, 
 and I now accept Jesus Christ as my Saviour. If 
 there is any mistake about this thing, it must be in 
 Thy revelation concerning Him ; but Thy statements 
 are very clear, they are Thine own words, and I can't 
 doubt them, and I do accept Christ as my Saviour, 
 and entrust my whole soul to Him. I don't believe 
 there can be any mistake or failure in the matter.'' 
 
 Soon after Brother Janion met him, and said, — 
 
 "Well, Brother Roberts, have you accepted 
 Christ?" 
 
 " Yes, Mr. Janion, I have." 
 
 " Have you found peace in Him ? ^' 
 
 "No, I have experienced no change in my feel- 
 ings ; but I have taken Christ as my Saviour, and 
 shall trust Him till I die to save me from all my sins." 
 
 He maintained his position unwaveringly for three 
 days, clinging to Jesus by simple faith, without 
 much emotion, and without an}'^ relief, beyond the 
 power to hold on, till the third night ; then, while I 
 was delivering a lecture on St. Paul and //is Times, the 
 witnessing and renewing power of the Spirit came 
 upon him like a flood of light and glory, and his 
 heart was filled with " unspeakable joy.^"" 
 
 He became a man of Providence in connection 
 with my mission among the Kafl&rs. While I was
 
 MR, ALFRED AVIIITE. 143 
 
 working at Graham's Town, Mr, Alfred White, one 
 of the oldest pioneers in the countr}'^, who lives on 
 the " Umzimvubu River," in KafFraria, nearly four 
 hundred miles east of Graham's Town, persuaded me 
 to go overland, through Kaffraria to Natal, instead 
 of by sea, as I had contemplated. I did not then 
 hope to be able to do much good, but I wanted to see 
 the practical working of the Mission Stations among 
 the heathen in their own countrj^, and learn what 
 I could, 
 
 I knew not how I should go, but Mr, White said 
 he would meet me thirty miles west of the " Umzim- 
 vubu," and convey me hence across the river, and 
 give me any assistance I might need, in getting on 
 thence to Natal. He also made me a plan of travel, 
 embracing the whole of the Wesleyan ]\Iissions in 
 Kaffraria. A few days later we learned that Dumasi, 
 Chief of the western tribe of the Araapondo, and 
 Umhlonhlo, Chief of the Amapondumsi, were at war, 
 and the Shawbury Station was just in the midst of 
 it, and that the missionary and his family were in 
 great jeopardy ; we learned further that the eastern 
 half of the Amapondo nation, under Chief Faku, 
 were at war with the Amabacas, and that " Osborn " 
 Mission Station, under the superintendence of Rev. 
 C. White, brother to my friend Alfred, was the 
 scene of great slaughter. So Mr. White said I 
 could not travel through that district, and planned 
 for me a more southerly route, leaving out the two 
 troubled stations. I wrote to Capo Town to have my
 
 144( FOUT BEAUFOHT. 
 
 BOD; Stuart, who was recovering from his Australian 
 illness, to join me, and bear me company, I then 
 expected to have to buy horses, and go on the inde- 
 pendent line. 
 
 My friend, Rev. John Richards, of Port Eliza- 
 beth, was not very well pleased with the change in 
 my plan, and would fain have persuaded me to give 
 it up. He exhibited an array of all the difficulties 
 as follows : — " We shall be intensely disappointed in 
 your not returning here to preach our missionary 
 sermons, and hold another series of services, which 
 we believe God would own and bless ; but apart from 
 this, I think you have not been wisely advised. 
 Much precious time and labour will be comparatively 
 wasted by a journey through Kaffirland to Natal. 
 To me it appears that your calling is especially to 
 the English-speaking portion of the population of 
 this country ; the natives will be benefited indirectly. 
 How are you going to travel through Kaffirland to 
 Natal ? How long will it take you ? You cannot 
 remain on each station for a series of services ; if so, 
 poor Mrs. Taylor may hope to see you sometime, if 
 the Lord will. Then how are you going to ford the 
 rivers ? How is your baggage to be conveyed ? You 
 will have difficulties before you, which will be new to 
 you ; possibly, you may surmount them if time 
 enough be allowed you. Think, my brother, think. 
 I believe you would act most wisely in coming back 
 here, after the tour I have marked out for you ; then, 
 after helping us, go by sea to Natal." I felt a great
 
 FRVITS OF TITE REVIA'AL. 145 
 
 desire to accommodate Brother E,ichards, for he had 
 been very kind to me ; but I had not promised to 
 return, and now firmlj^ believed it would be more for 
 the glory of God to go through KafFraria, and the 
 difficulties were nothing to me, since others had so 
 often overcome them, on errands of much less im- 
 portance. 
 
 When I was at Annshaw, I made arrangements 
 with Brother Lamplough, to have Charles Pamla go 
 with me through Kaffirland as my interpreter. 
 At Fort Beaufort, a week later, the Lord pro- 
 vided me a " dragoman," in the person of my friend 
 Mr. James Roberts, who hearing of my contemplated 
 trip, came the next day after his conversion to God, 
 and asked me to allow him the pleasure of furnishing 
 conveyance and horses, and of driving me to Natal. 
 Under the circumstances I could not deny him 
 " the pleasure," but thankfully accepted his kind 
 offer. 
 
 The Lord not only selected me a man from the 
 fruits of the Fort Beaufort revival for my Kaffrarian 
 tour, but raised up others to remain in the " Fort " 
 for home defence, and the aggressive work of the 
 Church. One of the converts has become a, useful 
 Class-leader and Exhorter ; another, who is a Member 
 of Parliament, has become a Local Preacher ; and 
 the work has gone on, I learn from Brother Wilson, 
 and from other sources, very prosperously in Fort 
 Beaufort, Alice, and other parts of the circuit. 
 But while many were saved, some, bj^ resist- 
 
 L
 
 146 FORT BEAUFORT. 
 
 ance of the Spirit's call, we fear have perished. I 
 remember well one man who became so interested in 
 our meetings at Fort Beaufort, that he accompanied 
 us to Heald Town, and witnessed one of the most 
 extraordinary displays of the saving power of the 
 Spirit I ever saw, and was greatly awakened, and 
 almost persuaded to be a Ghrisiian, but, so far as 
 we could learn, refused to accept Christ. A short 
 time afterwards he was found dead in his room. 
 Of course no one knew the poor fellow's heart ; 
 but had he accepted Christ, as many of his 
 neighbours did, and " witnessed a good confession," 
 it would have been a sure thing for himself, and 
 a great comfort to surviving friends. 
 
 An extract from a letter written me by Rev. Bro- 
 ther Wilson, dated Nov. 14th, 1866, may serve to illus- 
 trate the further progress of the work of God in 
 Fort Beaufort : " The work in this circuit has been 
 great and glorious. At our last Quarterly Meeting 
 we had a net increase of thirty-eight members and 
 sixty on trial. Besides there has been a very 
 delightful work among the natives here, and many 
 of them have been enabled to rejoice in Christ their 
 Saviour. The testimony of some is exceedingly 
 pleasing. A case or two was rather striking : Two 
 native girls, who were servants in the same family, 
 were convinced of sin ; one of them came to my 
 house to receive instruction ; I talked to her and 
 prayed with her, but she got no rest for her soul. I 
 left her, and ]Mrs. Wilson went to her, and while
 
 THE nati^t; girl and her shaavl. 147 
 
 Biie was praying with her the poor girl found Jesus. 
 Her joy was unspeakably great. She fell on her 
 knees and kissed Mrs. Wilson's feet, and then 
 crawled to the young woman who came with her 
 and kissed her feet, and when I came she fell down 
 and kissed mine, and so overwhelmed with rapturous 
 joy and so humble, that she knew not how to express 
 it. Her fellow native servant was in great distress, 
 but did not get relief so quickly, I found her in an 
 agony at the penitent-rail, and in her bitter con- 
 fession of sin, she said, ' That shawl I bought at 
 Mullett's — that shawl ! that shawl ! ' 
 
 " ' What about it ? ' I inquired. 
 
 " * 0, Sir, part of the money for that shawl was 
 stolen ; I stole one and threepence of it from my 
 mistress. I'll pay my mistress, I'll pay her all, I'll 
 pay her double ! ' Her mistress was an uncon- 
 verted woman, would receive no money, but forgave 
 her freely. Then the poor girl took the shawl, 
 tore it to shreds and burnt it. She had a hard 
 struggle, but at last the dark cloud of guilt and 
 sin rolled away, and she was made happy in Jesus 
 her Saviour. 
 
 " We have formed two extra classes here among the 
 English, and two for the natives. I have made 
 Brother Shaw" (a merchant who was saved at our 
 series) " an Exharter and Leader, and he is a very 
 active, zealous man, quite disposed for liberal things. 
 His wife and mother are now members of our Church. 
 Mr. AylifT, who was saved just after you Icft^ is now
 
 148 FORT BEAUFORT. 
 
 on the Local Preacher's plan. Mr. Elliott is going 
 on well, and prays in the prayer-meetings. His 
 place is now a Temperance Hotel. We have a fresh 
 class in Alice, and it is a very interesting one. 
 Mr, Harper is the Leader. Truly we have great 
 cause of thankfulness to God for the rich blessings 
 He hath bestowed upon us here. A glorious visita- 
 tion has come to this land."
 
 UUAPTEK Xi. 
 
 HEALD TOWN, 
 
 HealdTown, called in honour of James Heald, Esq., 
 Treasurer of tlio Wt^sleyan Missionary Society, is a 
 large Fingoc s-etllement and Mission Station, six 
 miles distant frottt J^brt Beaufort. This is the site of 
 the largest Industrial School established under the 
 patronage of Sir George Grey. The accompanying 
 cut, from a photograph taken on the spot, will 
 represent, on a small scale, the School buildings and 
 Mission Chapel. "The principal building is two 
 hundred and twenty feet in length, and fifty in 
 width ; there are also two wings extending to the 
 rear, each ninety feet in length. It is built of brick, 
 on a stone foundation, the roof is of slate from 
 Wales. The Uoor of the verandah, which extends 
 along the whole front of the building, is several feet 
 above the ground. The internal arrangements afford 
 spacious apartments for the governor, chaplain, and 
 their families, with large and airy dormitories, 
 school, and work-rooms, refectory, kitchens, &c., for 
 the accommodation of a large number of boys and 
 girls who were boarded, clothed, educated, and
 
 150 HEALD TOWN. 
 
 trained to various industrial pursuits." The exact 
 statistics of the cost of these buildings, the annual 
 appropriations, and the number of pupils trained in 
 this establishment, I have not been able to get ; but 
 the following figures, furnished me by Rev. William 
 iSargent, Wesleyan Missionary, in charge of it when 
 I was there, will furnish the facts with sufficient 
 approximate correctness for our purpose. The cost 
 of the buildings, paid by the Government, through 
 Sir George Grey, was about £7,000. The Government 
 appropriation, which was subsidized by the Wesleyan 
 Society, was about £1,000 per annum for about nine 
 years. While this appropriation was continued, 
 the school, under the administration of the me- 
 morable missionary, Rev. John AylifF, contained 
 about eighty boarded scholars, and an addition 
 of nearly two hundred day-scholars, making an 
 aggregate of nearly three hundred, and was going 
 on prosperously, but when Sir George Grey was 
 removed to New Zealand, about three years ago, 
 the Government appropriation was partially with- 
 drawn from that and kindred institutions, and 
 between the removal of their liberal patron by the 
 Government, and of their devoted missionary by 
 death, the Heald Town institution came to grief. Tlie 
 boarding and industrial departments, from a want 
 of funds were abandoned. 
 
 A day-school has been kept up with success. It 
 contained, at the time of my visit, two hundred day- 
 echolars, conducted by Mr. T. Templer, head teacher,
 
 MUXIFTCEKCE OF JAMES HEALD, ESQ. 151 
 
 a fine spirited brother, and I believe a successful 
 educator, assisted by Siko Radas, a young native 
 teacher. They have also three schools taught by 
 native teachers at three different " out- stations " 
 connected with this mission establishment. The 
 whole cost of these schools at the present time is 
 £322 per annum, of which the Government pays 
 £252 ; and the Society £70. Some thousands of 
 natives have here, from first to last, been taught, not 
 only to read their own language, but the elements 
 of an English education. 
 
 Rev. Wm. Impcy_, during his recent visit to Eng- 
 land, appealed strongly to the Missionary Committee, 
 and not in vain, to authorize the establishment 
 of a High School, and Theological Institution at 
 Heald Town. James Heald, Esq., gave five hun- 
 dred pounds towards the enterprise, and Mr. 
 Irapey's success was such that the District Meet- 
 ing in Gralmm's Town, last January, resolved 
 to carry it into effect. The following is a statement 
 of their action, furnished to me by Rev. Wm. Sar- 
 acnt, in a recent letter, as follows : — " Our District 
 ]\feeting decided to form a training institution at 
 Heald Town to include two or tlirec classes of 
 agents. 
 
 " ] . IMen for the full Mork of the ministry, and 
 pastorate. 
 
 " 2. Native evangelists, who shall have no fixed 
 pastorate, but be employed in going from place to 
 place preaching the Gospel.
 
 152 HEALD TOWN. 
 
 " 3. Young men ais sclioolniusters for tlie native 
 schools. 
 
 "It was also agreed to movethe press from Mount 
 Coke to Heald Town. Mr. Appleyard goes to 
 Heald Town in charge of the press. Mr. Lam- 
 plough was appointed to superintend the institution, 
 and take charge of the native agents ; a better supply 
 could not been have got in the district. Bro. Lam- 
 plough possesses peculiar abilities for such a work, 
 his whole soul is in it." 
 
 I firmly believe myself that Bro. Lampion gh is 
 the man for that responsible post, for he will teach 
 them how to win souls to Christy and administer 
 good discipline in the Church of God. 
 
 The Lord, in mercy, help him, and make of him an 
 Elijah, and make his "school of the prophets^' an 
 himdred-fold more effective than that of Bethel or 
 Mount Carmel ! 
 
 The Wesley an chapel at Heald Town, which will 
 seat about eight hundred natives, is a cruciform in 
 shape, the transverse portion of which, with a front 
 vestibule, is seen in the accompanying engraving. 
 
 Rev. Wm. Sargent, the missionary at the time of 
 my visit_, was brought up in the colony, and having 
 been in the mission- work for many years, is quite at 
 home in the native language, manners, and customs ; 
 he is a true friend to the natives, and an earnest 
 missionary. He removed his whole family to Tort 
 Beaufort, so that they all might enjoy the benefit 
 of cur week of special services there. He had
 
 THE llEV. WILLIAM i:ARGE^•T. 153 
 
 written me requesting a visit to his natives in Ilculd 
 Town, but not having the natives in my plan of ap- 
 pointments, and having engaged to labour with the 
 whites for weeks a-head, I could not promise, but at 
 our first interview I arranged to give them a week-day 
 service. So on Tuesday the 19th of June, Brother 
 Sargent took me up with his cart and pair, and set off 
 for Heald Tqwn. As we pass the lines of Eort Beaufort 
 we at once see the white mission buildings before de- 
 scribed, six miles distant. It is a beautiful sight 
 through a narrow valle}^ bounded by high hills on 
 each side, rising to the altitude of respectable moun- 
 tains, but the town itself, which, besides the school 
 buildings and chapel, is composed almost entirely of 
 native huts, is perched above the head of this 
 beautiful vale on the plateau of a transverse range 
 of little mountains. The scattering huts, seen in the 
 cut, represent but a small part of the native town , 
 the body of which is hid from view by an intet 
 vening hill. In our little journey, we pass over a 
 broad undulating valley, rich and grassy. To our 
 left are several native "kraals," surrounded by 
 fields of maize, pumpkins, and Kaffir-corn. As- 
 cending the narrow vale, we cross many times a bold 
 mill-stream, the banks of which are lined with 
 wild olives, willows, and a great variety of shrub- 
 berj'- and vines, forming in some places a dense 
 jungle, which furnish •<% ^rand retreat for the 
 monkeys. Half-a-dozen of them made a stand in 
 the road before us long enough to inquire *•' who
 
 154 HEALD TOWN. 
 
 are you, and where are you going ? " and then scam- 
 pered off into their native wilds. 
 
 The mountains to our left are partly cultivated by 
 the Tin goes, and we see some fine herds of their 
 cattle. The mountains to our right are rugged, but 
 beautified by a thick undergrowth of the wild African 
 aloes just coming into bloom, with stately sentinels 
 of the euphorbia-tree. We have a long, rocky steep 
 ascent from this valley to the high land of the town ; 
 the surrounding scenery, with the high cliffs at the 
 head of the valley, just below the town, is not only 
 beautiful, but grand. When we arrived, a little 
 before the hour appointed, the chapel, with sittings 
 for about 800, was packed with about 1,000 natives 
 and twenty whites. 
 
 The head teacher, Mr. T. Templer met us, and said, 
 " We have Barnabas here, from Graham's Town, he 
 is a splendid interpreter, and we'll get him to inter- 
 pret. Ho says he would rather not, as he's here on 
 business, in his working clothes ; but I'm sure he'll 
 consent if we press it.'^ 
 
 " Give me anybody else," I replied. " I tried 
 him in Graham's Town, and he got his voice up an 
 octave too high at the start, and sang out the whole 
 sermon in two or three monotonous tones that 
 did not suit me at all. He is a good fellow, 
 and we must not hurt his feelings, but if you 
 are not committed to him, and can give me any 
 other Kaffir who can talk English, don't engage 
 Barnabas."
 
 SIKO KADAS. 155 
 
 " We are not committed to him, but consider him 
 the best we can get, "We have a Kaffir boy, my as- 
 sistant teacher, who understands English, but he is 
 not a professional interpreter/' 
 
 " He's my boy ; send him to me quickly, as our 
 time is nearly up, and the people are waiting." 
 
 Brother Sargent immediately sent for him, and 
 brought him into a private room in the " Institu- 
 tion," a real black boy, about twenty years old, five 
 feet six inches in height, prominent forehead, good 
 eye, pleasant countenance, a quiet, unobtrusive 
 youth, a good singer, can write music, and play on 
 the harmonium, but rather a feeble voice for address- 
 ing a large assembly — Siko Radas. 
 
 Brother Sargent said he had to celebrate a mar- 
 riage, either before or after preaching. ^V^e at once 
 arranged that Brother Sargent should open the ser- 
 vice in the usual way, and attend to the marriage, 
 and allow me that time for drilling my young inter- 
 preter. 
 
 I preached my sermon to Siko, and gave him a 
 lecture on naturalness. We entered the church 
 before the marriage ceremony was over. The bridal 
 party were all black, but well dressed, and presented 
 a very genteel appearance, and signed their names to 
 the marriage records witfi self-possession and neat- 
 ness of execution. The bride was covered from head 
 to foot with a fine white veil. 
 
 The bridal party sat in the front form, just before 
 VLB. T did not occupy the little pulpit, but stood
 
 156 HEALD TOWN. 
 
 beside my interpreter in the altar. Siko put my 
 sentences into Kaffir very rapidly, but distinctly ; 
 and, as I learned, correctly. There was evidently 
 an extraordinary power of the Holy Spirit resting 
 on the audience during the preaching, but silence 
 reigned, except the slight murmur of suppressed 
 sobbing and tears. At the close of the preaching 
 we dismissed the assembly, giving all who wished an 
 opportunity to retire. The bridal party and a few 
 others left. 
 
 Before we proceeded further with the prayer- 
 meeting, I explained in Gospel simplicity, the way 
 of salvation by faith, so that the seekers might in- 
 telligently come to Christ without further personal 
 instruction. Wc then invited the seekers to come 
 forward and occupy the forms from the front, as far 
 back as might be necessary. They rushed forward 
 with that violence which the kingdom of heaven 
 sufFereth, and many of " the violent took it by force " 
 that day. At least three hundred seekers were 
 down on their knees within a few minutes. They 
 were all praying audibly, the floor was wet with 
 tears, yet none seemed to be screaming louder 
 than his neighbours. Brother Sargent seemed, for 
 a few moments, fearful, thinking it might lead 
 to \ confusion, but I reminded him of the unde- 
 niable evidences, that Grod the Holy Spirit was 
 moving in the matter, and however much of 
 human dross and infirmity might be mixed into such 
 a mass of superstition aud sin, the people had been
 
 THE WITNESS OF THE HOLY SPIRIT, 157 
 
 well instructed, and the Holy Spirit was fully com- 
 petent directly, and through the agencies available, 
 to manage the business, and we will work with Him, 
 but let us not interfere with His work. Brother 
 Sargent at once heartily acquiesced in my views, 
 which were supported so thoroughly by Scripture 
 teaching and precedent, and by the logic of facts 
 before our eyes, that we could do but little else than 
 " stand still and see the salvation of God/' "We had 
 Brothers Janion, AttweU, "Webb, Roberts, and other 
 Graham's Town brethren present. They seemed a 
 little confused at the first shock, for my meetings at 
 Graham's Town, as in every other place among the 
 whites, were conducted in quietness ; but in a few 
 minutes thej' were re-assured by their faith in God, 
 and the power of His Gospel, and entered into the 
 work with their characteristic earnestness. In the 
 recess there were fourteen whites down on th'ur 
 knees, as seekers, so that the brethren who could not 
 speak the Kaffir, found ample employment among 
 them. 
 
 As fast as fhe seekers entered into liberty, they 
 were conducted to seats, first in the right wing of 
 the chapel, and then in the left, and then in front, 
 where they gave their testimony to their minister. 
 Rev. Brother Sargent, who wrote down their names 
 in his pastoral book'. The services closed at 4 r.M., 
 having extended through five hours. Some of us, 
 however, went into Brother Teraplor's house about 
 2 P.M., and took in haste an cxcollont lunch which
 
 158 HEALD TOWN. 
 
 good Sister Templer had prepared for us, and imme- 
 diately returned to " the front/* Seven whites 
 reported themselves among the converts, having, 
 during the service, embraced Christ, and found sal- 
 vation in Him. Six of them were one whole family, 
 a grandmother, her daughter, son-in-law, and three 
 children. It was a touching scene to see the poor 
 old woman in the centre, and her children and grand- 
 children embracing her, and with flowing tears 
 praising God, and telling her how happy they were 
 in the love of Jesus. 
 
 Of the natives, Brother Sargent recorded the 
 names of one hundred and thirty-nine, who professed 
 to find peace with God during our service of five 
 hours. We then hastened back to Fort Beaufort, 
 where I preached, and had a glorious work among 
 the whites that night. 
 
 On Thursday morning, the 21st of June, Brother 
 Sargent, in company with Mrs. Rev. T. Guard, drove 
 me again to Heald Town, according to the an- 
 nouncement made the preceding Tuesday. When 
 we arrived. Brother Barnabas came to me and said 
 he was sorry he had declined to interpret on Tuesday, 
 but if I would consent he do so on that occasion. He 
 is a good man, and remembering that I had not 
 learned to preach through an interpreter, when I 
 tried to preach through him in Graham^s Town, and 
 that the fault might therefore be more in myself than 
 in him, I replied, " I am well satisfied with Siko, 
 and would not propose a change, but if Siko chooses
 
 BARNABAS, THE INTERPRETER. 159 
 
 to have you take his place, I have no objection/' 
 Siko readily deferred to his elder brother, and Bar- 
 nabas became my spokesman. While Brother Sar- 
 gent was opening the service, I was privately preach- 
 ing to Barnabas. He is a tall lean brother, not 
 very black, well-acquainted with the English lan- 
 guagCj a professional interpreter for years, and 
 famous for his exact literal rendering of a discourse 
 into KaflSr. He is now well-advanced in years. 
 Notwithstanding his long experience as an inter- 
 preter, I took the liberty of giving him a good talk 
 on naturalness, and in return learned from him what 
 I could in so short a time about some of the customs 
 and peculiar sins of the Kaffirs. 
 
 We went before our crowded audience fully 
 equipped, trusting to the immediate presence and 
 saving power of the Hol}^ Spirit. Barnabas was 
 ready, natural, and efiPective. The prayer-meeting 
 was conducted as on the first day. Among the 
 seekers were many aged persons. The awful pre- 
 sence and melting power of the Holy Spirit on this 
 occasion surpassed anything I had ever witnessed 
 before. I tried to find an illustration of what I saw 
 and felt, by the historic fact, that in creation's morn, 
 " The spirit moved upon the face of the waters," and 
 brought order out of chaos : I thought of what 
 Ezekiel saw, and thus described, after giving an 
 account of his vision of the valley of dry bones, 
 "Thus saith the Lord God unto these bones ; Behold, 
 I will cause breath to enter into you, and ye shall
 
 160 HEALD TOWN, 
 
 live : and I will lay sinews upon you, and wiP 
 bring up flesh upon you, and cover you with skin, 
 and put breath in you, and ye shall live ; and ye 
 sliall know that I am the Lord. So I prophesied 
 as I was commanded : and as I prophesied, there 
 was a noise, and behold a shaking, and the bones 
 came together, bone to his bone. And when I 
 beheld, lo, the sinews and the flesh came up upon 
 them, and the skin covered them above : but there 
 was no breath in them. Then said he unto me. 
 Prophesy unto the wind, prophesy, son of man, and 
 say to the wind. Thus saith the Lord God ; Come 
 from the four winds, breath, and breathe upon 
 these slain, that they may live. So I prophesied as 
 he commanded me, and the breath came into them, 
 and they lived, and stood up upon their feet, an ex- 
 ceeding great army." I thought of the waiting 
 disciples in that upper room on Mount Zion, when 
 *' suddenly there came a sound from heaven as of a 
 rushing mighty wind, and it filled all the house 
 where they were sitting," and the glory that imme- 
 diately followed. " The wind bloweth where it 
 listeth. and thou hearest the sound thereof, but canst 
 not tell whence it cometh nor whither it goeth." 
 
 The atmosphere, the symbol of the Holy Ghost 
 whom God hath sent to administer the bounteous 
 provision of salvation to a perishing world. The air_, 
 everywhere present, enveloping the woiid, mysteri- 
 ous, in'V'isible, yet always abiding with us, now at 
 rest, then moving in the gentle zephyr, then in the
 
 "why you no tell black fellow till now ?" 161 
 
 breeze, then in the gale, tlieu in tlie hurricane. 
 This mighty Spirit of God abiding with us, and to 
 '^ abide with us for ever," and yet adjusting His 
 mighty power to the laws of the human mind, and 
 moral nature. 
 
 I realized by faith on that occasion what I never 
 can explain, even with the help of this Scripture 
 teaching. If the dispensation of the Spirit is to 
 extend to " that great and notable day of the Lord, 
 when He shall judge the quick and the dead," and 
 if the ever- abiding Spirit is as available now, and 
 as willing to fulfil His mighty mission now, as He 
 was on the day of Pentecost, why is the world not 
 saved ? I wept over the defective faith, and ineffec- 
 tive methods, of the Church, and thought how the 
 Holy Spirit is grieved in not having suitable agen- 
 cies for the successful prosecution, and consumma- 
 tion of His work, according to God's purpose, and 
 most adequate provisions in Christ. As I saw dead 
 souls by the score stand up by the power of the 
 Spirit, till they became like an army around us, and 
 heard them witnessing to^the saving mercy of Jesus 
 in their hearts, I felt the keen retort of the South 
 Australian black fellow, " at Lake Alexandrina, on 
 the Murray." A man whom. this native had known 
 for twenty years was warning him for the first time 
 against the danger of losing his soul, and the sable 
 sou of nature said with great vehemence, " If you 
 Ivuow all this time that black fellow going to hell, 
 why you no tell black fellow till now ? " A majority 
 
 M
 
 162 HEALD TOWN. 
 
 of those before me, to bo sure, had been born anvi 
 brought up under Gospel teaching; theirold friendand 
 minister, who led them out of Kaffir bondage, had lived 
 and died among them at that very spot ; in the chapel 
 before us, was a slab to his memory, on which it 
 was stated that the last prayer he ever offered, just as 
 he was stepping into Death's dark river, was that 
 God would bless and save his "dear Fingoes;" his 
 prayer was now being answered among the ones to 
 whom he last preached, but I thought of the mil- 
 lions beyond, who have not to this day heard of 
 Jesus. Oh, I felt that, clearlj^ as I loved my country, 
 my conference, my home, and, above all, my dear 
 family, if it were the Lord's will to adjust my rela- 
 tions satisfactorily in regard to those sacred interests, 
 and call me to this work, I would hail it as a privi- 
 lege, to lead a band of Black native evangelists 
 through the African Continent, till " Ethiopia" 
 would not only " stretch out her hands," but em- 
 brace Christ, through the power of the Holy Ghost, 
 from the Cape of Good Hope to the Mediterra- 
 nean. 
 
 At the close of this second service at Heald Town, 
 Rev, Brother Sargent reported the names of 167 
 native, and three European, converts, during the 
 service of five hours, making an aggregate for the 
 two services of 306 natives, and ten whites saved, " by 
 the washing of regeneration, and renewing of the 
 Holy Ghost, shed forth abundantly upon us, through 
 Christ Jesus our Lord." These, added to the sixty-
 
 CARING FOR THE LAMBS. 163 
 
 fi ve Europeans at Fort Beaufort, will make a total of 
 381 souls brought to God, and "justified freely by 
 His grace " during the space of five days. The name 
 of each one was written down bj^ the ministers in 
 charge, after a personal examination, and the testi- 
 mony of almost every one was clear and satisfactory. 
 My instructions to the pastors were, that if they 
 should find any with whose experience the}^ were not 
 satisfied, they should kindly send them back to the 
 altar of prayer, and have them continue to seek the 
 Lord till they should obtain pardon, and the satisfac- 
 tor}^ '" witness of the Spirit." 
 
 Of course we cannot see the hearts of any, but in 
 connection with clear Gospel teaching, and all the 
 outward signs of awakening, repentance, and faith 
 in Christ, followed by the distinct testimony of each 
 convert, we take their names that they may be 
 gotten immediately into the classes, and receive the 
 pastor's care. 
 
 A shepherd, on the purchase of a large addition to 
 his flock, would not be satisfied to allow them to 
 wander off, without even identif^'ing, and so marking 
 them, as at least to know them himself. His care 
 would extend to every little lamb, and the weak 
 ones he would often bear in his bosom. At the close 
 of our service at Heald Town, I gave the Local 
 Preachers, Leaders, and members generally, an ad- 
 dress on the care necessary to the healthy growth 
 of the young converts. 
 
 If the stirring incidents and scenes of those two 
 services could be recorded, they would fill a volume ;
 
 164 flEALD TOWN. 
 
 but they were really indescribable ; I will, however, 
 for further illustration of that great work of God, 
 insert the following letter, written by the Rev. 
 Brother Sargent to the secretaries in London, which 
 appears in the Missionary Notices, for October, 1866. 
 " Tuesday, June 19th. — What a day ! I know 
 not how to record it. I never witnessed anything 
 which so reminded me of what is recorded of the 
 Day of Pentecost in the 2nd of Acts. At 9.30 a.m., 
 I started with Mr. Taylor for Heald Town. The 
 people had already collected in the chapel, and were 
 engaged in an earnest prayer-meeting. Mr. Taylor 
 addressed them, through an interpreter, from the 
 words, "But ye shall receive power after that the 
 Holy Ghost is come upon you.^' The effect was 
 manifest. The truth told with wondrous power on 
 the congregation. At the close, those who were 
 desirous of seeking the Lord were exhorted to stand 
 up, and then kneel round the communion-rails. 
 About three hundred fell simultaneously upon their 
 knees, among whom there was a considerable number 
 of Europeans, many of whom had come from Beau- 
 fort. There was now a great weeping. At first all 
 seemed chaos and confusion. Even the native Local 
 Preachers and Class Leaders were confounded ; and 
 it was some time before I could get them into 
 working order. The first paroxysm of excitement 
 having subsided, the native agents distributed them- 
 selves all over the chapel, speaking to, and praying 
 with, the penitents. The distress of some souls waa
 
 DELIVEKANCE TO THE CAPTIVES. 165 
 
 extremely greut^ but after awhile one after anotlier 
 entered into the liberty of the children of God, 
 passing from the excess of grief to the excess of joy, 
 The scene was indescribable, as first one and then 
 another rose to praise God, with eyes sparkling, and 
 countenance beaming with joy, and tears flowing in 
 copious streams from their eyes. One exclaimed, 
 ' Satan is conquered ! Satan is conquered ! Satan is 
 conquered ]" Another, a very old woman, lifted her 
 eyes and hands towards heaven, and exclaimed, for 
 five or ten minutes, at the top of her voice, " He i8 
 holy ! He is holy ! He is holy ! ' A very old man, 
 who had been in an agony of distress, when set at 
 liberty, exclaimed, ' My Father has set me free ! 
 My Father has set me free ! My Father has set me 
 free ! ' These are merely specimens. We were five 
 hours hard at work ; and, at the close, 140 persons 
 professed to have a obtained a sense of the pardoning 
 love of God. 
 
 " Thursday, 21st. — Eeturned to Heald Town in 
 company with Mr. Taylor ; a great number of 
 Europeans following us from Fort Beaufort. The 
 chapel was crowded to excess. Mr. Taylor preached 
 a very searching and powerful sermon on the ' Ten 
 Commandments.' After the sermon those seeking 
 salvation were invited to the commimion-rail. I 
 suppose more than 200 fell upon their knees, crying 
 aloud for mercy ; sobs, and sighs, and groans filled 
 the chapel. After the first burst of poAverful emotion, 
 I got the Local Preachers and Class Leaders to dis-
 
 166 HEALD TOWN. 
 
 tribute themselves among the penitents. After a 
 while, the shouts of the pardoned strangely mingled 
 with the cries of the penitents. We continued the 
 meeting for five hours ; and at the close 160 pro- 
 fessed to have ' found peace and joy through be- 
 lieving/ making, in the two days, 300 who had 
 professedly 'obtained peace.^ (This report does not 
 include the white converts.) 
 
 " I am happy to say that the work is still pro- 
 gressing ; and we seldom hold a fneeting for in- 
 quirers without a number coming forward, and 
 several of them getting into liberty. These have not 
 numerically increased our Church members, as much 
 as some might suppose, as the majority of those 
 who have * found peace ' were already members of 
 society, but had never obtained a clear sense of 
 pardon, or, having obtained it in years gone by, had 
 lost it through unfaithfulness. Yet I may add, that 
 a considerable number consists of young people who 
 have been brought up in our Sabbath- and day- 
 schools. These I am now forming into juvenile 
 classes. There are still many seekers in the con- 
 gregation, especially among the young ; and at the 
 close of every evening service the bushes and rocks 
 about the station are for hours vocal with the praj^ers 
 of those who are earnestly pleading for mercy. 
 Since this work began the desire for learning among 
 the young people of the station is something wonder- 
 ful. Children now came to the day-school who
 
 I'HE MORK PROGKESSING. 167 
 
 never came before, and the numbers have been 
 almost doubled. The difficulty now is to find books 
 and teachers for them. 
 
 " The work has not been confined to the natives ; 
 but the few European families living on the station 
 have likewise ' been made partakers of the benefit.' 
 Nearly all who were not members before have now 
 joined the Society, and are rejoicing in a sense of the 
 Divine favour. Several European children have 
 been formed into an interesting class ; and not 
 satisfied with this, they have, at their own instance, 
 formed themselves into a juvenile prayer-meeting, 
 which I allow them to conduct in their own way, 
 without the presence or interference of any adult." 
 
 An extract from a letter I received from Brother 
 Sargent, dated July 17th, nearly a month after I left, 
 may serve to illustrate the continued progress of this 
 work in Heald Town : — " I am thankful to say that 
 the good work of the Lord is still progressing 
 favourably at Heald Town. About sixfy more have 
 found peace since you left, and I have no doubt 
 but that there would have been a much larger 
 number, but for the fact, that I have had to be 
 away so often, that the penitent meetings have not 
 been held so frequently as I could wish. There is 
 much earnestness manifested among the people, both 
 old and young. You would be amazed and delighted 
 to hear their cries of a night till after nine or ton 
 o'clock ; and, in some cases, till daylight in the
 
 168 HEALD TOWN. 
 
 morning, pleading for the pardon of their sins. The 
 Talleys and rocks below the mission -house are literally 
 vocal with the cries of penitents, morning, noon, and 
 night. You will be glad to be informed that last 
 Saturday, in our Local Preacher's. meeting, .the local 
 brethren, in receiving several new candidates on the 
 Local Preacher's plan, passed a resolution, that no 
 one using Kaffir beer, or any other strong drink, 
 shall be allowed to exercise the office of Local Preacher 
 among them. Next Saturday the Class-leaders in- 
 tend passing the resolution respecting themselves ; 
 not allowing any to exercise the office of Class Lea- 
 der in Heald Town, who will not give up the drink- 
 ing of Kaffir beer, and all other intoxicating drinks.* 
 The Kaffir beer is made of maize or Indian corn. 
 it was considered by many good people a wholesome 
 nourishing drink, and as the Kaffirs do not usually 
 have tea or coffee, the Kaffir beer was tolerated on 
 the mission-stations ; but its use wrought all manner 
 of mischief, especially at the Kaffir beer-feasts, 
 which are very common among the Heathen Kaffirs, 
 resulting in drunkenness and all its consequent evils. 
 The total abstinence reform movement commenced 
 among the Kaffirs at Annshaw about five years ago. 
 Charles Pamla was one of the leaders in the move- 
 ment, and endured a great deal of persecution from 
 the old school beer-drinking members ; but he never 
 struck his colours^ and now all the leading men at 
 Annshaw, Heald Town, and other stations are fully 
 with him. I was very sorry that Brother Sargent's
 
 POETIC DESCKIPTION OF THE WOKK. 169 
 
 engagements called liim away, so that the work in 
 Heald Town was not pushed with the same vigour as 
 at Annshaw. The next Sabbath, after I was there, 
 he was, according to a previous engagement, preach- 
 ing at Adelaide, twenty miles distant, and soon 
 after that he was called away to King William's 
 Town, fifty miles distant, to take Mrs. Sargent to see 
 her dj'ing father^ Mr. George Impcy. Those poor 
 penitents crying day and night in the woods, should 
 have been brought at once to Jesus, the only Saviour 
 of sinners. 
 
 Recurring to that memorable Thursday once more, 
 I may add that ]\Ir. Templer, the native teacher, 
 though not a poet, perpetrated a poetic eflfusion, 
 which was published and pronounced good ; so much 
 of it relates to myself, that it is hardly safe for me 
 to insert it, yet, as its descriptive power may arrest 
 the attention of some poetic reader and do good, I 
 may be excused for copying thirteen of the twenty- 
 three verses of the poem. Beholding the scene, 
 with his eye alternately on the preacher and the 
 audience, he says : — 
 
 Equipp'd, with " the whole armour of his God ;** 
 
 Prepared to fight the battles of his Lord ; 
 His willing " feet, with Gospcl^peacc well shod," 
 And holding in his hand, the " Spirit's sword." 
 
 " The righteous breastplate, and faith's mighty shield," 
 Adorn'd his front, and turu'd hell's dart aside ; 
 
 The law of " truth," which God to man reveal'd, 
 " Begirt his loins," and was his strength and guide.
 
 170 HEALD TOWN. 
 
 " Salvation's helmet," did his head secure ; 
 
 His Captain's name, his " forehead" render'd hold j 
 Eternal truth, his mind did richly store, 
 
 And thence he drew his weapons " new and old." 
 
 With simple, earnest, " supplicating prayer," 
 And laboiir hard, he made his armour shine : 
 
 Did all thy servants, Lord, such 'quipment wear, 
 The fallen race of man, would soon be Thine. 
 
 He saw a motley throng before him rise, 
 
 "Whose blood 'neath skins of various hues did run | 
 
 Yet souls alike redeem'd with highest price — 
 The precious blood of God's beloved Son. 
 
 . His voice, " like trumpet loud," God's law, declar'dj 
 On Sina given, was "holy, just, and good :" 
 With this, the lives of old and young compar'd. 
 And then their guilt in crimson colours stood. 
 
 " Now think awhile," said he, " let conscience live j 
 Yourselves yoiu- judges be ; then thus inquire^ 
 
 Can God be just, and yet my sins forgive. 
 Or must I dwell with the devouring fire ?" 
 
 With speed more swift than lightning's swiftest dart, 
 His soul flew up in silent, earnest prayer. 
 
 To God the Holy Gliost, to break the heart- 
 Convince, and start the penitential tear. 
 
 He did his work — conviction seiz'd the soul, 
 With godly grief; then prostrate on the ground 
 
 They fell, and tears of penitence did roll — 
 One Pentecostal scene was spread around. 
 
 " The powers of darkness " raged ; " it was their hour :" 
 Souls, long in bondage held, and captive led. 
 
 Were struggling to be fi-ecd, from Satan's power, 
 
 Which held them bound, though Christ had bruis d his 
 head.
 
 RETURNING FROM THE FIELD OF 13ATTLE. 173 
 
 With tongue of seraphic fire, the herald cried, 
 " Believe in Christ — this is the record true — 
 
 To save a guilty world, the Saviour died — 
 He tasted death for all— he died for YOU." 
 
 A ray of light appear'd ; then Satan, thron'd, 
 His greatest efforts made, to " keep in peace 
 
 His house and goods " which he so long had own'd: 
 But Jesus came and gave the soul release. 
 
 Then shouts of joy, and songs of highest praise, 
 
 To God the Father, Son, and Spirit rose ; 
 And others heard the vivifying lays. 
 
 Were picrc'd and felt the guilty sinner's throes. 
 
 As we returned from Heald Town to Fort Beaufort, 
 accompanied by a large number of Europeans on 
 horseback, and many natives on foot, though we 
 drove rapidly to be in time for the evening appoint- 
 ment, some of the black fellows, happy in the Lord, 
 and light on foot as Elijah before the chariot of 
 Ahab, ran so fast, as to keep up with us most of the 
 distance of six miles. 
 
 Passing a jungle, we saw a mobof monkcj^s perched 
 on the thickly-matted tops of the trees, clearly defined 
 above the branches. They seemed surprised to see 
 80 many persons in their unfrequented woods, and 
 stood erect looking at us till we passed out of sight. 
 
 Mrs. Thomas Guard witnessed all the scenes of 
 that day, and possessing a very refined taste, a nice 
 sense of propriety, and not favourable to noisy re- 
 ligious exercises, I was a little surprised to find her 
 inthusiastic in her expressions of admiration of all she 
 aad seen and heard. I had observed that she looked
 
 172 -^ HEALD TOWN. 
 
 on and wept, and smiled alternately, during most oi 
 the service, and as we drove along she said, " I have 
 seen most of the crowned heads of Europe, was at the 
 opening of the Great Exhibition in 1851, have wit- 
 nessed, and felt the thrilling effects of the most im- 
 posing pageants of royalty, but I never saw anything 
 for sublimity and soul-stirring effect to compare with 
 the scenes of this day. I would not have missed the 
 meeting of to-day for anything that could be ofTered/' 
 
 " But dear me," says one, " such sudden work as 
 that must be very transient — over three hundred 
 persons professing conversion at two day's services, 
 and working weekdays too, why it must have been 
 a straw fire that will soon die out." 
 
 Indeed, after so long a preparation, why should 
 not " the Lord whom ye seek come suddenly in His 
 temple?" "Was not that the way the Holy Spirit 
 did it when He first entered on His great work in 
 Jerusalem ? If He hath changed His methods of 
 working, it is a wonder He hath not informed us, so 
 that we may adjust ourselves to them. That was a 
 quick work by which three thousand souls were 
 saved in one day^ under the first Gospel sermon they 
 ever heard in their lives, and yet thirty-three years 
 afterwards St. Luke testified to their steadfastness, 
 saying, " They continued steadfastly in the apostle's 
 doctrine, and fellowship, and in breaking of bread 
 and in prayers." 
 
 To illustrate the genuine character and permanency 
 of this work, of the same pentecostal Spirit, at Heald
 
 PERMANENT EFFECTS. 173 
 
 Town, SO far as we can in the time which has since 
 elapsed, I may be allowed to copy part of a letter 
 written me by Rev. Wm. Sargent, who has recently 
 been sent to Graham's Town circuit, but who is best 
 prepared to testify of this work, nearlj'- ten months 
 after my visit. His letter is dated Graham's Town, 
 April the 4th, 1867, in which he says : — 
 
 I am thankful to be able to say, that up to the time of 
 my leaving Heald Town, and since my departure, the work 
 has been widening and deepening. At the time of our 
 District Meeting in January, besides about two hundred 
 old members, who had either obtained for the first time a 
 sense of their acceptance with God, or had recovered what 
 they had lost, and many who had been raised to a higher 
 platform of Christian experience, there were tlu-ee hundred 
 and fifty-eight, principally young persons, who had been 
 received on trial, most of whom had been made happy in 
 God's pardoning love. With the experience of some of 
 these young people I was truly astonished at the Quarterly 
 Visitation, describing their conversion to God in a way that 
 would have been impossible, had they not been taught of 
 God. Ont oi ahont four hundred ]^roiesiiing conversion to 
 God, not above two or three persons had, up to the time of 
 my leaving Heald Town, discontinued meeting in class. 
 This, I may remark, has been a striking peculiarity in the 
 recent revival during your visit in these parts. Immedi- 
 ately after every previous revival, there was always a con- 
 siderable falling away ; but the cases of defalcation, in this 
 instance, have been exceedingly few compared with the 
 numbers brought in. 
 
 In reference to the eftects of the recent work of God at 
 Heald Town, I may remark, —
 
 174 HEALr TOAVN. 
 
 1st. The members of the church have all been greatly 
 quickened, and raised to a higher standard in the Divine 
 life than they previously enjoyed. 
 
 2nd. The Local Preachers and Class Leaders have been 
 aroused to a sense of their duties and responsibilities, and 
 have devoted themselves, with renewed energy, to the work 
 of the Lord. Some of them, in addition to their ordinary 
 work, have associated "a number of the new converts with 
 themselves, and have gone from hamlet to hamlet preach 
 ing the Gospel, and conducting prayer-meetings. These 
 meetings have often resulted in the conversion of individuals 
 who seemed to be otherwise inaccessible. 
 
 3rd. New Leaders and Local Preachers have come for- 
 ward in a way we never anticipated, and have helped to 
 carry on the work of the Lord with efficiency and success. 
 
 4th. Our native agents have shown a determination to 
 battle with the remains of heathen customs, towards which 
 they were formerly disposed to be lenient, such as polygamy, 
 circumcision, the drinking of Kaffir beer, etc. They seem 
 determined to purge out of themselves, and out of the 
 society the very last elements of " the old leaven, that they 
 may be a new lump." In respect to the very injurious 
 custom of Kaffir beer-drinking, the Local Preachers first, 
 and then the Class Leaders afterwards, bound themselves by a 
 solemn pledge that, for the influence of their example, they 
 would not henceforth use this pernicious drink, and that they 
 would do all they could to put it down, both in and out of 
 the church. Had it been in their power, many of them 
 would have gone so far as to make it a condition of mem- 
 bership, allowing no one to be a member of the church who 
 would not consent to give it up, in every form and degree. 
 But others felt that this could not be done without an en- 
 actment of Conference, which should render '' lotal absti- 
 nance '' a sine qua non of membership throughoiit all our
 
 MR. WESLEY*S TEETOTALISM. 175 
 
 societies. (Mr. Wesley's enactment in the " general rules 
 of our societies," has been sufficient to make " total abstain- 
 ers " of all the Methodists of America, numbering in the 
 aggregate two millions of members, and fourteen thousand 
 travelling ministers. The poor Kaffir Christians feel some- 
 thing of the same apprehension of danger in tampering with 
 drinking customs — which have killed their tens of thousands, 
 to the tens of hundreds slaughtered by the sword — that Mr. 
 Ashliury's ]n'eachers felt in America nearly a hundred years 
 ago, when they made Mr. Wesley's rule practical and 
 effective, prohibiting the " buying or selling spirituous 
 liquors ; or drinking them, unless in cases of extreme 
 necessity " — by " spirituous liquors " Americans under- 
 stand all intoxicating drinks, wine, Kaffir beer, and all the 
 rest ; by the terms " extreme necessity," they understand 
 the medical necessity of sick persons. 
 
 5th. The Sabbath schools and day schools, in a short 
 time, almost doubled their members, and the thirst for 
 learning among the young people became most manifest 
 in an unprecedented application for school-books, and that 
 from children upon the adjacent hamlets, who previously 
 car«d for none of these things. 
 
 Many of these young people formed themselves into 
 prayer-meetings, which they hold in the fields alone. One 
 Sabbath afternoon, not long before leaving Heald Town, I 
 was walking a little below the institution towards the 
 * kloof,' (a deep gorge or ravine) when I saw some twenty 
 or thirty native children making their way down into the 
 ' bush.' I was suspicious that they were meeting for pur- 
 poses of play, and therefore watched them. I soon found, 
 to my agreeable surprise, that they were a company of 
 Sabbath-school children, met for a prayer-meeting, spend- 
 ing jan hour after school in alternate prayer and singing. 
 The six or eight European childron at Hoald Town, besides
 
 176 HEALD TOWN. 
 
 attending class, fonned themselves into a select prayer- 
 meeting. 
 
 My little girl of nine years, after having cried to be 
 permitted to meet in class herself, went from house to house 
 among the Europeans upon the station, and invited all their 
 children about her own age to a little room, the use of 
 which she had obtained for that purpose, and formed them 
 into a prayer-meeting. 
 
 One day she came to me saying, " Pa, what can I do for 
 that poor sick man ? " 
 
 She had heard me speak of a sick native man, whom I 
 had been visiting. I said, 
 
 " What do you mean, my dear ? " 
 
 " Oh," she replied, " I would like to do something for 
 him?" 
 
 I told her that she might go and buy a few groceries at 
 tlie shop, and take them to him. She did so ; but took her 
 New Testament under her arm, and having given him the 
 groceries, she read several portions of God's Word to him, 
 and then asked him if he was happy. I knew nothing of 
 it till the man told me himself, what a comfort it had been 
 to him. This same man had been a vile backslider, but 
 had been recovered during your visit to Heald Town. He 
 now thought himself upon his deathbed, but was filled with 
 the light of God's countenance, and anticipating a speedy 
 admission into His presence, where "there is fulness of 
 joy." He, however, subsequently recovered, and is 
 *' adorning the doctrine of Christ his Saviour." * * * 
 
 Oar last District Meeting was one of the most harmoni- 
 ous and profitable we have yet had. The reports of the 
 different circuits were such as to warm and encourage every 
 heart, and all the brethren seemed as if they were baptized 
 afresh for their great work. A record was entered upon 
 the Minutes of your visit among us, and it was resolved to
 
 " WILT THOU NOT REVIVE AGAIN ? " 177 
 
 hold special meetings in all the circuits in ]\Iay or June 
 next, to seek for another rcAuval and still greater extension 
 of God's Avork among us. We are looking for great things. 
 I know not why we should not have constantly repeated 
 baptisms of the Spirit. Why not 7 
 
 N
 
 CHAPTEE XIL 
 
 SOMERSET EAST. 
 
 On Friday morning, the 22nd of June, Brother Sar- 
 gent, in company with his son and daughter, drove 
 me twenty miles with his cart and pair, to the 
 village of Adelaide, on my way to Somerset, which 
 is about eighty miles distant from Fort Beaufort. 
 At half-past two p.m., I preached at Adelaide in the 
 Presbyterian Church, Rev. Peter Davidson, pastor, 
 with whom I dined. I had dined with his brother, 
 the Rev. William Davidson, at his own house, 
 in the town of " Clare, " South Australia, and 
 had become acquainted with another brother, Eev. 
 James Davidson, King William's Town, British 
 Kaffraria, so instead of strangers, we seemed to 
 meet as friends. The Wesleyans have no society 
 at Adelaide, but we have a few good men there, 
 who, in the absence of their own Church, have 
 united with Mr. Davidson. Mr. Francis King 
 sent his cart and pair, to convey me that afternoon 
 to Bedford, twenty miles further on niy way, 
 Brothers Sargent and Davidson accompanying. I 
 was weary and allowed them to do all the talking.
 
 THE *'nag mal. " 179 
 
 brother Davidson gave us an interesting history of 
 himself, and brother ministers, and their widowed 
 mother, and how they struggled up the hill of diffi- 
 culty, in acquiring an education, and preparing for 
 the ministry. It was altogether a very interesting 
 narrative. Brother Davidson is a very genial Scotch- 
 man, and I am told an earnest evangelical minister 
 of the Gospel. The Dutch Reformed Church in 
 Adelaide are building a church edifice there which 
 will cost £25,000, and a minister's house to cost 
 £3,000, altogether the sum of £28,000. The village 
 is very small, but it is the centre of a large Dutch 
 farming commtmity. The Dutch, being the first 
 European settlers in South Africa, ow^n the ma- 
 jority of the best farms, and build very large 
 churches in accessible centres, and put up small 
 houses contiguous, for temporary home comfort 
 during their sojourn at their " nag mals.'^ The 
 "nag mal," or "night meal," is the sacrament of 
 the Lord's Supper, which is administered at their 
 churches quarterly. The farmers, within a radius 
 of twenty or thirty miles, attend on those occa- 
 sions, with their families, and spend several days 
 in religious duties, embracing the sacraments of 
 baptism, and the Lord's Supper, preaching the 
 Gospel, and confirmation ; and a social reunion 
 with their friends. For a sparsely settled pastoral 
 country, like Southern Africa, I think it a very 
 good arrangement indeed, and might be made very 
 useful among the the Wesley an s, fis a kind of
 
 180 SOMERSET EAST. 
 
 " camp -meeting," to promote the spiritual life of t"he 
 scattered country societies. The appointment for 
 my preaching in Adelaide was circulated after our 
 arrival, and a company of about sixty persons as- 
 sembled;, to whom, for the first and last time, 
 I presented the offer of Christ as their only 
 Saviour. Five months afterwards, Rev. Brother 
 Sargent, in a letter to me, makes the follo^ving allu- 
 sion to that occasion. " You will remember our 
 visit to Adelaide, I feared it was rather dis- 
 couraging to your own mind, having but a small 
 attendance at the chapel, but I have heard of at 
 least one young man by the name of Trollip, whose 
 friends you met in Queen's Town, who was that day 
 savingly impressed, and has since died happy in the 
 Lord." In a letter dated April, 1857, Brother Sar- 
 gent makes another allusion to that occasion, as 
 follows : " Mr. Benjamin Trollip, whose soul was 
 greatly blessed under your ministry at Queen's 
 Town is lying upon his death-bed in Graham's 
 Town, unspeakably happy in God. He is the father 
 of the young man who was converted under your 
 sermon at Adelaide, and died happy in the Lord 
 shortly after," 
 
 Bedford is a small village with one little church, 
 which is under the pastoral care of Eev. Mr. 
 Solomon. Mr. Solomon was for many j^ears a mis- 
 sionary to the Griquas, Adam Kok's Hottentots, and 
 Dutch bastards, then near the Oi'ango Eivcr, now in 
 " Nomansland," Kaffraria. They are at present,
 
 THE MESSRS. SOLOMON. 181 
 
 and ever since their removal to their new home, 
 without a missionary. Yet under the effect of former 
 missionary teaching they have their chapels, and 
 regular services among themselves. The Wesleyan 
 Missionaries occasionally visit them, and administer 
 the sacraments to them. 
 
 Mr. Solomon, after a separation of several years, 
 had just returned from a visit to them, of several 
 weeks. He is greatly interested in their welfare, 
 and says, that but for his family relations he would 
 go and live with them. Rev. Mr. Solomon is a 
 brother of the celebrated Said Solomon of Cape 
 Town — celebrated for his littleness of stature, about 
 three and a-half feet high, and for his greatness 
 as a politician, and member of the Colonial Parlia- 
 ment, for literary and commercial enterprise, con- 
 ducting a large paper in Cape Town, and a 
 variety of business pursuits — the greatest man of 
 his size, I suppose in the world. I preached for 
 Rev. Mr. Solomon that night. His church, being 
 the only one in the place is made up of all denomi- 
 nations," among whom are some excellent Wesleyans, 
 especially Francis King, his brother, and their 
 families. 
 
 The Kings are of the Graham's Town stock of 
 Wesleyans, where their good old father still lives. 
 
 They are sheep and cattle farmers. Being native- 
 born "Africandas," as the native Europeans are 
 called, they have had many adventures, both in times 
 of war and peace. Francis King said he and another
 
 182 SOMERSET EAST. 
 
 young man were once travelling together to Nama- 
 qualand, to explore the copper mines (350 miles west 
 of Cape Town). They were on horseback, but were 
 unarmed. Away in the wilds, two hundred miles west 
 of Cape Town, they were suddenly surrounded by 
 a dozen " Bushmen," who seized the bridles of their 
 horses and stopped them. " I knew," said King, 
 " from their general character and their movements, 
 that they designed to rob us, and perhaps kill us 
 too, but fearing that we had concealed weapons 
 they offered no violence except to hold us fast. My 
 companion was greatly alarmed, and said, ' We're 
 sure to be killed ;' but I said, ' Jim, don't show the 
 least fear, keep perfectly cool, and we may provi- 
 dentially find a way of escape.' After we had waited 
 some time, a square, burly-looking fellow came up, 
 having six toes on each foot, and joined the rest in 
 holding on to our bridles and stirrup-leathers. I 
 soon found that this six-toed fellow could speak a 
 little Dutch, so I said to him, ' Take us to the water, 
 we want to drink.' They immediately set off with us, 
 holding our bridles on each side, and took us a mile 
 or two to a spring. We dismounted, and holding 
 our horses with one hand, managed to get a little 
 water, for M'e were nearly famished. I talked to 
 them familiarly all the time, as though I of course 
 thought they were our friends. I told them I wanted 
 to buy ostrich feathers, and I wanted them to go and 
 get me some. Two of them ran away, and after an 
 absence of nearly an hour came back with a few
 
 THE SIX-TOED BUSHMAN. 183 
 
 feathers. I paid for them, and said^ 'This is not 
 half enough ; I want you all to go and bring me all 
 the feathers you can get, and I'll pay you a good 
 price for them/ so they all started off under the im- 
 pulse of the moment to get feathers. As soon as 
 they got out of sight, we mounted, and rode off for 
 life. That was in the after part of the day. "We 
 travelled all that night, and till late in the p.m. of 
 the next day before we stopped long enough to make 
 a cup of tea. That afternoon as we passed along. 
 I discovered a bees' nest in the rocks. Near sunset, 
 over forty miles from where we left the Bushmen, 
 we encamped for the night. We had just taken a 
 cup of tea, and were talking of our narrow escape, 
 when lo, the six- toed fellow and his party were upon 
 us. They came and seated themselves in a circle 
 around us, without saying a word. I talked Dutch 
 to Six- toes, but he made no reply. I laughed and 
 talked as though nothing had happened, or was 
 likely to happen, while I was trying to invent a 
 method of escape. I knew if we showed fear, or if 
 they should find out that we were unarmed, it would 
 be all up with us. All at once I thought of the 
 bees' nest, and said I to Six-toes, ' Wouldn't you 
 like for me to show you a bees' nest ? You all must 
 be hungry after your journey, and I'm sure a little 
 honey will do you good.' Then he began to talk a 
 little, but in a very surly spirit. I said, ' Come with 
 me, and I'll show you a bees' nest, and you can get 
 a good feed ot honey.' I got up and started, and
 
 184 SOMERSET EAST. 
 
 "they followed Jim said, ' Frank, you are not going 
 to trust yourself alone with those savages, I hope.' 
 
 " I replied^ ' Get the horses ready, and take them 
 to the other side of the ridge beyond the bees' nest, 
 and wait there till I come.' I took the Bushmen to 
 the nest, and they all at once began in great haste 
 to work their way into the rocks, to get the honey ; 
 finally, one of them drew out a fine piece of comb, 
 full of honey, and I ran up and snatched it, and 
 began to eat. They looked at me, and began to 
 mutter, but said I, ' Dig away, you'll find plenty of 
 honey in there,' so they went to work with greater 
 eagerness than ever, while I began to walk back- 
 wards and forwards, eating a little honey, and hum- 
 ming a tune, watching my opportunity. While their 
 attention was taken in their scramble, each trying 
 to get his full share of the honey, I got out of sight, 
 and ran for life. The horses were ready, and we put 
 'them up to their best speed for about thirty miles. 
 In almost utter exhaustion, we then off- saddled and 
 knee-haltered our horses, and half-buried ourselves 
 in the sand and soon fell asleep. 
 
 " We had not been long asleep, as I afterwards 
 found, when I was awakened by something cold 
 touching my toe. It was a bright moonlight night, 
 and I instantly recognized the dog of those Bushmen 
 smelling my feet, but was glad to see him trot away 
 without barking at us. I shook Jim, and whispered 
 to him to keep a sharp look out, but not to move a 
 muscle unless attacked. In a few minutes I heard
 
 GOVERNMENT FARM. 18e5 
 
 our pursuers run past, but a few rods distant from 
 US. They lost their scent, we took another direc- 
 Hon.. and saw them no more." This is one of many- 
 tales I heard by the way, which I relate to illustrate 
 the adventures of pioneer life in South Africa. 
 
 Rev. John Edwards, Superintendent of Somerset 
 Circuit, met me at Bedford, and drove me hence, 
 nearly forty miles, in his " cart-and-four," to his 
 own house in Somerset. Brother Edwards was sent 
 as a missionary to Africa in 1831, and has had a 
 great variety of missionary life in the English, 
 Dutch, and Kaffir work on the frontier, and the 
 Bcchuana work in the interior. 
 
 Somerset was visited by Rev. Wm. Shaw as 
 early as 1822, on the invitation of li. Hart, Esq., 
 who had been an officer of the Cape regiment, a 
 good man, and though aged, still lives near Somerset, 
 and takes a great interest in the work of God. At 
 that early day Somerset was simply a Government 
 farm, under the superintendency of Mr. Hart, to 
 raise supplies for the frontier troops, but when the 
 general farming interests of the colony were suffi- 
 ciently developed to supply this demand, the farm 
 was converted into a township. The district of 
 Somerset now has a population of 10,022, of which 
 3,78-4 are Europeans. The village lias probably one- 
 third of the whole population of the district. Tlio 
 Wesleyan chapel, for the whites, had recently been 
 enlarged to double its former size, by the addition of 
 a transept as large as the old chapel ; altogether it
 
 186 SOMERSET EAST. 
 
 will now seat over three hundred and fifty. The 
 native chapel is about the same size. Our cause 
 among the whites there was considered very feeble. 
 The circuit is geographically very extensive. Brother 
 Edwards keeps four good horses to enable him to do 
 the travelling work necessary, and our cause was said 
 to be much stronger in the country than in the town. 
 Indeed Brother Edwards told me at the start that he 
 had but two white members in town, besides his wife, 
 who could pray in public, so our prospect for a work 
 was not very bright. On Sabbath I preached three 
 sermons, and collected £23 towards the late enlarge- 
 ment of the chapel. "Wc had two services for the 
 whites on Monday. One day service for natives on 
 Tuesday, preaching to whites at night. Preached 
 twice to the whites on "Wednesday. Preached for 
 the natives on Thursday, lectured on Thursday night, 
 and left early on Friday morning. 
 
 A number of persons had come fifty, and others 
 seventy, miles to attend the meetings. Among them 
 was a Mr. Nash, from " Ebenezer," fifty miles dis- 
 tant. He was a good farmer, a kind-hearted man, 
 with an interesting family, but I was told that he 
 was given to drink, so that his life and all that he 
 had were in jeopardy. He called to see me on 
 Saturday evening soon after my arrival. Said he, " I 
 never would have thought of coming to this meeting 
 but for Hon. Mr. Burch, of Uitenhage. He used 
 to be my neighbour before his removal to Uitenhage, 
 and recently he was in our neighbourhood, and was
 
 INFLUENTIAL TESTIMONY OF MR. BURCH. 187 
 
 telling myself and others about your preaching in 
 Uitenhage, and what surprised us most was that he 
 said that he had found the pardon of all his sins at 
 your meeting. We thought it was a wonderful 
 thinff. We knew that Burch was not a man to be 
 deceived in such a matter, and that he would not 
 lie ; indeed, we could all see that there was a won- 
 derful change in him. He begged us to attend your 
 meeting here, and we have come. I am a dreadful 
 sinner, and I can see no hope for me, but still, when 
 such a man as Burch finds peace with God, I don't 
 see why anybody need despair." I was pleased with 
 his honest simplicity and earnestness. 
 
 He attended all the services, but did not yield till 
 Wednesday, when he surrendered to God, accepted 
 Christ, and was saved. Nearly all those who came 
 80 far, through the testimony of Mr, Burch, went 
 home happy in God. 
 
 At each native service the chapel was crowded 
 I was greatly favoured in having Siko Radas, 
 from Heald Town, to interpret for me. He was hav- 
 ing holiday during his vacation, and spent it in 
 riding nearly eighty miles on his own hired horse to 
 help me at Somerset, and thence eighty miles to 
 Cradock to help me there. We had not such a 
 mass of people to preach to in those towns as at 
 Ileald Town, but, in proportion to the population, we 
 had a blessed harvest of souls. At the two native 
 services in Somerset, over fifty natives were examined 
 bv their minister. Brother Edwards, and reported
 
 188 SOMEKSET EAST. 
 
 converted to God. Over twenty-five whites were 
 saved at our series for them. In a letter from Bro- 
 ther Edwards, written the following week, he says, 
 " On Sunday July Slst, both at the preaching and 
 at the prayer-meeting in the evening, the power of 
 God the Spirit was graciously mrnifested in a way 
 I never felt before. A great concern is found among 
 the English families ; many have yielded, others are 
 deeply awakened. Many natives belonging to other 
 churches have found peace. They will be lost to us, 
 but not to God. The young converts are happy, 
 and are working well ; among others, none more so 
 than my son Walter. To God be the praise. Fully 
 one hundred have found peace." In another letter 
 from Brother Edwards, four months later, he says, 
 " Most glad to hear from you, and of the prosperity 
 of God's work. God hath blessed us much here. 
 Those brought in remain steadfast. Mr. Nash is a 
 miracle of grace, he holds on his way, and is very 
 happy." 
 
 Among many missionary stories related to me by 
 Brother Edwards, I will record one, as it will illus- 
 trate several facts in connection with missionary life 
 and adventure in Africa. Many years ago the 
 natives of three mission stations, with their mission- 
 aries, Mr. Edwards being one of them, went in search 
 of a new home. They travelled about a thousand 
 miles before they found a suitable place, and hence 
 the establishment of our missions in the Free State 
 in the " Bechuana District," which was first esta-
 
 ONE OP THE " LESSER PROPHETS. " 189 
 
 blished by Messrs. Jenkins, Edwards, and others. 
 The following narrative is from Brother Edwards's 
 own pen, written at my request. " Previously to the 
 year 1830, there was a great slaughter among the 
 native tribes living in the north. Owing to their 
 making war with one another, whole native towns 
 were depopulated. Those who escaped fled for their 
 lives, and wandered they knew not whither. Among 
 them was a lad who found his way into Basuto 
 country " (the Basutos are the people under Moshesh, 
 whom the Dutch of the Free State have been fight- 
 ing for several years) . " After many days of lonely 
 wandering, living on pumpkin-peelings, found in the 
 deserted huts of the depopulated country through 
 which he passed, befell in with Sikonyele's tribe, called 
 the Mantatees. They looked upon him as a poor 
 little thing, and treated him roughlj^, as a refugee. 
 After being there for some time, he told the chief 
 men of the tribe that he had a vision to make known 
 to them, which was, that a large army would come 
 down upon them from the north, destroy many of 
 them, and take their cattle. IMost of them paid no 
 attention to his revelation, but said, ' Who can con- 
 quer us ? ' It was a tribe at that time strong, war- 
 like, rich in cattle, and proud. Not long after, how- 
 ever, there came down from the north some hustilc 
 tribes, which robbed them of the most of their cattle, 
 and destroyed many of their people. 
 
 "Then raanj'- of thorn began to believe in their 
 little refugee prophet. Some time after that, the
 
 190 SOMERSET EAST. 
 
 boy said he had another yision to make known to 
 them Some were opposed to hearing him ; how- 
 ever, he told them that another attack would be 
 made upon them by another sort of people. A 
 copper-coloured people, on horses, having guns to 
 fight with, would come upon them, and would take 
 away their goats and sheep, and many of their 
 children, and would kill many people. Not long 
 after a lot of '' Corannas " (Hottentot bastards, who, 
 being so long among the Dutch, had learned the use 
 fire-arms, and were well-supplied with guns), "came 
 and did just as the boy had described. These two 
 attacks reduced the Mantatees much, and brought 
 them into a state of great humiliation and fear. 
 Again the prophet boy gave notice that he had re- 
 ceived another vision, and had something to tell 
 them. They were now all anxious to hear what he 
 had to say. Then he told them that ' a large lot of 
 people will come into the country to reside. They 
 will not come to fight or destroy. They are men of 
 peace, and will* bring good tidings. There will be 
 among them men dressed in black clothes, but men 
 of peace.' They all listened attentivelj', and asked 
 him what more he had to tell them ? ' No more,' 
 said he, ' but only to listen to what the men of peace 
 will tell you.' Shortly after that," continues Mr. 
 Edwards, " we arrived in that country with the people 
 of three stations, in all about twelve thousand souls, 
 under the care of three missionaries. We were after- 
 wards told that if we had gone into that country,
 
 BAPTISM OF DANIEL, THE PROPHET. 191 
 
 while the Mantatees were in their pride and pros- 
 perity, not one of us would have escaped death. 
 Here we saw the hand of God. That prophet lad 
 was one of our first converts to Christ, and I bap- 
 tized hira, Daniel, not knowing then that he had been 
 such a prophet aforetime. The boy remained stead- 
 fast in the faith. 
 
 " The Mantatees had no correct idea of God ; but 
 believed that a great Being lived above, to them un- 
 seen, whom they called ' Morimo' — * Mo ' — him— 
 * rimo ' above — Him above.''
 
 CHAPTER XIII. 
 
 CRADOCK. 
 
 On Friday, the 29tli of June, Mr. Sargent, brothet 
 to Rev. W. Sargent, one of the principal Wesleyans 
 in Somerset, drove me, in company with his wife, 
 from Somerset, forty miles on my way towards Cra- 
 dock to " Dagga Boer." We spent the night, and 
 preached at the house of Mr. John Trollip. The 
 Trollip family is a very old and numerous family, 
 very well-to-do, respectable, and everywhere known 
 as Wesleyans, though not all saved as yet. We 
 were hospitably entertained at Mr. John Trollip's for 
 the night, and took breakfast with his aged parents 
 in a separate house on the same premises. The}'' 
 have had their share of the sweet and the bitter of 
 old pioneers in a new country. In their family 
 burying- ground, surrounded by a stone wall, I read 
 on a tombstone the following : — " Sacred to the me- 
 mory of Henry Trollip, aged twenty-eight years 
 two months and ten days ; and his brother Edward, 
 aged nineteen years and five days, sons of William 
 Trollip, who, on returning home were waylaid and 
 shot by a band of rebel Hottentots, on the olst of
 
 Rl'P.F.L TIOTTE.NTOTS. lUiJ 
 
 December, 1 8 •11. 'They were lovely and pleasant 
 in their lives, and in their death they were not 
 divided.' 2 Samuel i. 23.'* 
 
 These were John's brothers, and sons of the 
 honourable aged pair, at whose board we were enter- 
 tained. Their bereavement but illustrates the be- 
 reavement of many in the colony, and explains, in 
 part, the deep, but not very discriminating, pre- 
 judice of tbe white colonists against the natives. 
 The murderers of those young men belonged to 
 a colony of highly favoured Hottentots, settled 
 on lands ceded to them by the Government, 
 near the " Kat Mountains." Unlike the Fingoes, 
 who have always been true to the. Government, in 
 the Kaffir War of 1851, these Hottentots rebelled, 
 and did great damage to the colonial cause, and 
 greater damage still to their own. The repeated 
 Kaffir wars have done much to deepen prejudice 
 against the blacks, still it should be remembered that 
 they claimed to be the original owners of the soil, 
 and that they were heathens^ and knew nothing of 
 what Europeans consider the honourable modes of 
 conducting wars, and killing people ; but wliatever 
 the conduct of those heathen warriors, it does not 
 justify an indiscriminate bitter hatred of the race, 
 which lias operated seriously against the success of 
 the Gospel among them, and the raising up of na- 
 tive niii;*sionarie3. This prejudice, to be sure, is not 
 universal, but very general, and very outspoken. 
 
 Xt usually breaks out in declamation about the in- 
 
 o
 
 IP 4 CKADOCK. 
 
 efficiency and dishonesty of native servants and then 
 goes off into general charges, such as "they are a nation 
 of thieves," ** they won't work ;'' "you'll never make 
 anything out of them," and so on. I have often replied 
 to such charges against the servants, by saying, 1st. 
 " The better class of Fingoes and Kaffirs have their 
 own cattle, and comfortable homes, and don't go into 
 service. Those who know them well, say they are 
 industrious, honest, and many of them as consistent 
 Christians as can be found among the whites. 2nd. 
 Good servants get a good situation and keep it. I 
 have met many such in South Africa, whose 
 masters say, ' they never have much trouble with 
 them, and they can trust them with anything they 
 have. It is a notorious fact, that if you entrust, 
 even a Kaffir thief, with your property to the 
 amount of even thousands of pounds, and let him 
 see that you have faith in him, you may go away 
 where you like, and take your pleasure or your rest, 
 and be sure that your Kaffir servant will faithfully 
 attend to your interests. 3rd. The coloured servants 
 so often in the market, and changing continualh^ 
 from whom you get your grounds of complaint against 
 native servants in general, and against the mission- 
 stations, because, as wandering refugees, they maj'' 
 have found quarters there for a time, are just like a 
 thriftless class of servants to be found in all countries, 
 and of all nationalities. 'Tis said that a gentleraan.once 
 inquired of Dr. Adam Clarke if he could tell him 
 where he could get a good English servant?
 
 PREJUDICE AGAINST THE NATIVES. x'oJ 
 
 " Why," replied the Doctor, " I have been praying 
 to the Lord for three weeks to send me one, and I 
 do believe if He had one out of a situation, He 
 would have answered my prayers before this time." 
 
 While proper vigilance should be maintained to 
 prevent the organization of seditious bodies of natives, 
 everything possible should be done to Christianize 
 all classes of them, develop their manhood, and fully 
 ally the best interests of both the Europeans and 
 natives. The missionaries alone cannot do all that 
 work, they need the intelligent, discriminating moral 
 power of all good colonists to aid them. 
 
 Rev. W. Chapman, Superintendent of Cradock 
 Circuit, met me at Mr. John Trollip's, and drove me 
 in his cart and pair, through a gale of wind and 
 blinding clouds of dust, a distance of about forty 
 miles to Cradock. Brother Chapman spent a 
 number of years in the mission- work, in that charnel- 
 field of martyr missionaries — the West Coast of 
 Africa. When his health failed there, he was trans- 
 ferred to South Africa, where he recovered his health, 
 and has for some years wrought succesfully as a 
 missionary. 
 
 Cradock is located near the Great Fish River, 
 550 miles east of Cape Town, and 107 north-west of 
 Graham's Town, in a fine sheep- growing country of ex- 
 tensive valleys and mountains. The mountains do not 
 rise in regular ranges, but stand out in ever)' direction, 
 clearly defined in the peculiarly transparentatmosphere 
 of that region, in isolated grandeur. Huge granite
 
 }9,Q CRADOCK. 
 
 mountains with many perpendicular lines, especially 
 near their summits, shaped like the roof and gable- 
 ends of a house, yet rising to an altitude of six or seven 
 thousand feet. Cradock was originally established 
 as the seat of a magistracy, and cectre of a large 
 district of wealthy Dutch farmers. Rev. John Taylor, 
 the Dutch Reformed Minister there, has the reputa- 
 tion of being a very liberal and useful man. The 
 town has grown up to a place of considerable com- 
 mercial importance. The population of the district 
 amounts to an aggregate of 12,136, of whom 5,845 
 are whites ; a good sprinkling of these are English. 
 " Rev. Thornly Smith was the first resident Wesleyan 
 minister appointed to Cradock, which was in 1842. 
 He was soon succeeded by Eev. John Edwards, who 
 could preach in both Dutch and English. The first 
 "Wesleyan chapel there v/as built in 1842. That was 
 subsequently given to the Kafiirs, and the present 
 commodious chapel, with sittings for about 500, was 
 built under the superintendency of Rev. G. H. 
 Green." 
 
 Our party, consisting of Brother Chapman and 
 son, Brother and Sister Sargent, Siko Radas and 
 myself, arrived a little before sunset. Our first 
 business was to dispose of our surplus " real estate," 
 in the form of a very uncomfortable accumulation of 
 dust, completely covering our persons and baggage, 
 I then paid my respects to a good ham of venison, 
 well-prepared by good Sister Chapman, and was 
 after dinner conducted to my Cradock home, in the
 
 HON. HENRY TUCKER. 197 
 
 family of Hon. Henry Tucl<cr, ]\[.L,C. I found 
 there most comfortable quarters, through the 
 kindness of Brother and Sister Tucker. Though a 
 merchant and a politician, I found Brother Tucker 
 to be a thorough and acfive teetotaller, the super- 
 intendent of our Sabbath-school, and an earnest 
 Christian. The cause of total abstinence had a 
 stronger hold in Cradock, than in any South African 
 town I visited, and, as a consequence, we had no dis- 
 order in the streets, nor about the doors of our chapel, 
 and a larger proportion of the people were prepared 
 soberly to wait on God under our Gospel ministratiOTis, 
 and hence a proportionately large number of them 
 were converted to God during our series. Being 
 " drunk with wine," instead of being " filled with the 
 Spirit/' is one of the greatest hindrances to the success 
 of the Gospel. Many of our ministers in South vVfrica 
 have waked up to this fact, and for the sake of their 
 influence upon society in this matter, have become 
 total abstainers. Hon. Mr. Tucker gave me the 
 following melancholy instance of the damaging effect 
 of a tippling minister's example. "A hotel-keeper in 
 Graham's Town, was greatly addicted to the use of 
 spirits. I laboured with him, and had him on the 
 eve of becoming a teetotaller. He had given up the 
 use of it for weeks, and I finally believed that I 
 would succeed in saving him. He was a genial good- 
 licarted fellow, I was boarding with him during tho 
 session of Parliament — its only session in Graham's 
 Town — and T felt a great interest in him, on his own
 
 198 CRADOCK. 
 
 account, and on account of his family. But just at 
 the time, when I thought my efforts were about to 
 be permanently successful, a minister came in and 
 dined with us, and at the dinner-table he held up a 
 glass of spirits, and, in quite a little speech, expatiated 
 on it, as one of the good gifts of God to be enjoyed 
 by His creatures, and then drank it. The next 
 morning I made some remark to my landlord about 
 the danger of drink, and he replied abruptly: 
 ' Mr. Tucker, I don't wish you to speak to me again 
 on this subject, after the eloquent remarks of Rev. 
 
 Mr. , yesterday. I see now clearly that it is all 
 
 right to use it, as a good gift of God to be enjo3^ed.' 
 In two weeks from that day he died in delirium 
 tremens." 
 
 I believe Brother Tucker has been the means of 
 saving a number of men from a similar end, and in 
 his position of life, his example and active labours 
 tend greatly to promote the temperance movement in 
 South Africa. I was pleased to meet some of ray 
 Graham's Town friends in Cradock, who had come to 
 attend the meetings — Hon, Samuel Cawood, M.L.C., 
 who rendered us good service in our prayer- 
 meetings, and Messrs. John and Wm. Webb, and 
 ethers. 
 
 I commenced my work in Cradock on Sabbath 
 morning the 31st of June. My first service was to 
 preach to the Kaffirs, through Siko Radas, at seven, 
 A.M. There was a gracious moving of the Holy 
 Spirit, but we had no time for a prayer-meeting.
 
 PHKACHING TO DUTCH NATIVILS- 199 
 
 I preached to the whites at eleven a.m., three p.m., 
 aud half-past six in the evening. We had the altai 
 crowded with seekers, and twelve persons professed 
 to find peace with God at our hrst prayer-meeting. 
 Had two successful services for the whites, ]\fonday, 
 at eleven a.m., and seven p.m. On Tuesday, at 
 eleven a.m., 1 preached to the Dutch-speaking 
 natives. About one-half the natives of Cradock 
 speak Kafl&r, and the other half Dutch, making it 
 necessary to have two native chapels, and separate 
 services in each language. 
 
 Mr. H. Park, a discharged old soldier, and Dutch 
 interpreter in the magistrates' court there, was my 
 interpreter. The language is not nearly so eupho- 
 nious as the Kaffir, but I was interested in marking 
 its near relationship to the English. Our principal 
 difficulty on that occasion was the want of room to 
 accommodate the multitude who wished to hear. 
 During our prayer-meeting, after the' preaching, over 
 thirty persons gave their names as new converts to 
 Jesus. On Tuesday night, and Wednesday, at eleven 
 a.m., and seven p.m., preached to the whites, fol- 
 lowed in each case by a prayer- meeting, and the 
 Balvation of souls. On Wednesday night, during 
 the prayer-meeting, Mr. Wra. Webb, who had come 
 from Graham's Town to attend our meeting, and 
 who had been forward a number of times as a seeker, 
 was suddenly delivered from the power of darkness, 
 and translated into the kingdom of Jesus. He arose 
 and addressed the audience, testifying very intclli-
 
 200 CRADOCK. 
 
 gently and clearly that, after forty- six years of rebel- 
 lion against God, he had now obtained reconciliation 
 and unspeakable joy. 
 
 When we had sufficient time at command, we 
 often gave the young converts an opportunity to 
 testify publicly, and rising one after another, they 
 witnessed distinctly to the facts in their experience, 
 demonstrating the truth of the Gospel, and the saving 
 power of Jesus in their own hearts. Many doubting 
 ones have thus been convinced, and led to decision 
 for God. 
 
 It was arranged that I should preach again to the 
 natives on Thursday, but their new chapel, which 
 will seat between four and five hundred, was not 
 ready, and it was finally announced that I should 
 preach to the natives and whites together in the 
 court, back of the mission-house. 
 
 At eleven a.m. the heterogeneous mass nearly filled 
 the court. We take our stand on the back verandah 
 of the mission-house. The court is bounded on our 
 left by a wall, in front, by a carriage-house, and the 
 garden fence, on the right, by the stables and a 
 wall, altogether affording almost as good protection 
 from outside intrusion, if the danger of such had 
 existed, as the sacred precincts of a church. The 
 central group of our audience is composed of Kaffirs 
 and Hottentots of every colour, and of every 
 variety of native costume. They have brought their 
 sleeping-mats, each about three feet wide and six in 
 length, and have spread them out to sit and kneel
 
 GOSPEL PKEACHKD IX THREE LANGUAGES AT OXCE. 201 
 
 on. Many of" them are seated on bcnclies provided 
 for them, but many more are down on their mats. 
 Next, in a massed circle and in scattered groups^ we 
 see all classes of the whites. Brother Park stands 
 ready to put my sermon into the Dutch language, 
 but we see so many Kaffirs in the audience, v>ho 
 know neither English or Dutch, that we s:iy '' Poor 
 souls, can^t we have another interpreter? I wish 
 we had Siko Radas here, but he has gone back to his 
 school." " There's a Kaffir here just up from Port 
 Elizabeth, called Jack, who can speak English,^' said 
 Brother Chapman, "but I don^'t know whether he 
 can interpret." " Jack, come here, my man," said I, 
 and up came a black Kaffir, about five feet eight, very 
 plainly dressed, wearing an old straw-hat. " Brother 
 Jack," said I, "can you put my words into Kaffir?" 
 "Yes, sirj" replied Jack. "Brother Park will put tlicra 
 into Dutch, and you will follow him, and put each 
 sentence into Kaffir just as j^ou would talk to them 
 about shearing sheep," I had no time, under thi::; 
 extemporized arrangement, to give Jack my sermon 
 privately, as I was in the habit of doing for my 
 interpreters, but proceeded at once to business. The 
 three of us stood side by side, Park close to mj'' 
 right, and Jack next. I gave every sentence in a 
 clear but condensed form, and for over an hour the 
 piercing light and melting power of the Gospel 
 flowed out through the medium of three languages at 
 once, without the break of a single blunder or a 
 momcnt^s hesitation. Men, women, and childicn
 
 202 CRADOCK. 
 
 weep, and I doubt not angels gaze and rejoice. 
 At the close of the preaching we invited all who 
 wish to surrender to God and accept Christ to " kneel 
 before the Lord " at once. Scores of the Kaffirs kneel 
 down on their mats, with cries and streaming tears. 
 The whites, with no such provision, go down on their 
 knees in the dust, bench after bench is crowded with 
 them, and, ah ! what a scene ensued. 
 
 "While I was without, pointing these struggling 
 souls to Jesus, Brother Chapman came to me, 
 saying, " Brother Taylor, will you please come 
 into the house and speak to a woman in despair ? 
 She is a 'very clever, influential woman, and will 
 make a noble Christian if she is saved ; but she says 
 her day of grace is gone, and that nothing remains 
 for her but the blackness of darkness for ever." I 
 go and find her in a sad state of mind, to be sure, 
 but after some time we get her composed, so as to 
 converse and reason on the subject, and convince her 
 that this dreadful discovery of extreme heart wicked- 
 ness is the result of the Holy Spirit's awakening 
 mercy. " Though you can see no way of escape, my 
 dear sister, God sees the way of salvation open for 
 you, and the proof of that is the fact that He has 
 sent His Spirit to show you your bondage, and lead 
 you to Jesus. Now if you consent to surrender your- 
 self to God, consent that He take your case in hand, 
 and do with you as He wishes, take from you all 
 your sins, impose on you whatever is right, you may 
 at once accept Christ as your Saviour. God hath
 
 HOW A WOMAN WAS SAVED. 203 
 
 sent Him into the world to save sinners — even the 
 chief of sinners. That was Plis business when mani- 
 fest in the flesh ; that is His business through His 
 invisible Spirit now, as really as then. God oSers 
 Him to you in His Gospel as your Saviour, the Holy 
 Spirit presents Him at the door of your heart as 
 your Saviour. He is knocking at the door. Now 
 you will accept Him, and be saved by Him, or reject 
 Him and perish. Accept Him now by faith. It is 
 not presumption, but confidence in God's most reliable 
 record concerning His Son. If what God says about 
 Him is true, then Christ is worthy of your confidence, 
 and if so, why not receive Him now ? You cannot im- 
 prove your case by anything you ever can do, and 
 you cannot add anything to God's ransom, and 
 rem.edy; then, on the faith of God's testimony, receive 
 Jesus now as your Saviour from sin. You must say, 
 *I accept Him. I accept Him on His own terms, I 
 accept Him on God's recommendation, I accept Him 
 now, I accept Him' — say it till your heart says it, 
 and in that moment God will justify you freelj'' by 
 His grace, and His Holy Spirit will bear witness 
 with your spirit to the fact, and fill your heart with 
 His pardoning love." Finally she began to say, " I 
 accept Christ, I accept Him," and in a few moments 
 she received the witness of forgiveness, and was filled 
 with " joy unspeakable," and oh, how she wept and 
 talked of the amazing love of God. My Dutch in- 
 terpreter's wife and daughter were saved that day, 
 and a large number of whites, Dutch, and Kaffirs.
 
 £04 CRADOCK. 
 
 I have given but an inadequate glance at the scenes 
 of that day. 
 
 To try to describe any of those occasions of the 
 out-pourings of the Spirit at different places, of which 
 I have been speaking, is like trying to describe the 
 lightnings of Heaven. When we say we witnessed 
 a grand thunderstorm, those who are familiar with 
 such scenes know what we mean, but it cannot be put 
 into words, nor spread upon the canvas, so when we 
 speak of hundreds of souls bowed before God in peni- 
 tential grief, and of their accepting Christ, and then 
 in rapturous joy telling of their deliverance, those who 
 are familiar with such scenes know what is meant, 
 "but the natural man receiveth not the things of the 
 Spirit of God, neither can he know them, because 
 they are spiritually discerned." A lecture on Thurs- 
 day-night closed my labours in Cradock. Eev. Mr. 
 Chapman, reported over seventy whites, and over 
 fifty natives converted to God, during our series of 
 five days. By a letter from Brother Chapman, dated 
 November 9th, over four months after I left, I learn 
 that the work of God in Cradock has gone steadily 
 on, with increasing power. " After you left," he 
 writes, " some of our oldest members came up as 
 seekers. One man, near eighty years old, long a 
 member, and others who had been fifteen or twenty 
 years in the Church, and had never obtained peace 
 before. I believe we have now but very few members 
 without this blessing." He goes on to give me the 
 names of many whole families who had been saved.
 
 GOOD REPORT OF THE WORK. 205 
 
 and were walking happily in the light, and states 
 that up to the time of writing, the number of converts 
 among the whites had gone up to about *' 1 50, and 
 about 160 coloured," making an aggregate of over 
 300 souls justified, besides a number wholly sanctified 
 to the Lord. 
 
 My next field was Queen's Town.
 
 CHAPTER XXV. 
 
 QUEEN^S TOWN. 
 
 At early dawn on Friday morning, the 5tli of 
 July, I was seated beside Brother Tucker, my host, 
 in his splendid carriage, behind his two fine grey 
 Arab steeds, en route for Queen's Town, over eighty 
 miles distant. Brother Tucker accompanied me 
 thirty miles on my way, where we dined at the house 
 of his brother, and I bade my dear friend adieu. Mr. 
 Hines was in waiting, and drove me that afternoon 
 twenty miles in his cart and four, to his own house 
 in the village of " Tarkisstaat." The Wesleyans had 
 a small chapel there, but no society. The Dutch 
 Eeformed Church being a little more central, and 
 having been kindly offered for our use, I preached 
 that night in the Dutch Reformed Church. We did 
 not hold a prayer-meeting, but a respectable citizen 
 of the town, Mr. J. F,, called next morning to inform 
 me that, after preaching the night before, he went 
 home and wrestled in importunate prayer, till he was 
 enabled to submit to God, and accept Christy and was 
 made happy in the assurance of pardon. 
 
 On Saturday, Mr. Hines, accompanied by hig
 
 REV, H. H. DUGMORE. 207 
 
 daughter and son, drove me tliirty-five miles to 
 Queen's Town, where I put up at the house of the 
 resident Wesleyan minister, Rev. H. H. Duginorc. 
 Brother Dugmore is one of the old pioneer mission- 
 aries of Southern Africa, yet of colonial production. 
 He is a minister of superior abilities in the pulpit, 
 as a preacher, in his sanctum as a student and 
 writer, in the social circle as a companion, and 
 musician, playing a variety of musical intruments. 
 He preaches in English, Dutch, and Kaffir. He is 
 considered one of the best Kaffir scholars in the 
 country ; has translated large portions of the Scrip- 
 tures into Kaffir, and is the author of the most and 
 best hymns contained in our Kaffir Hymn Book, and 
 sung by the Kaffirs. There is but one of our Wes- 
 leyan hymns in the Kaffir language, so says the Rev. 
 W. Shepstone, and that is the 143rd, " Jesu, lover of 
 my soul." Excellent as they are in English, they 
 cannot be readily made to fit Kaffir ideas and 
 idioms. 
 
 Queen's Town is situated in the midst of a beauti- 
 ful and fertile district of country, composed of 
 beautiful vales, extensive plains, and sublime moun- 
 tains. It was formerly occupied by bushmen and 
 Tembookie Kaffirs, but after the war of 1850-2, it 
 fell into the hands of the Government, and was added 
 to the colony. The Wcsleyans for many years boforo 
 had two mission-stations among the Tembookies in 
 that district^ and the natives of those stations proving 
 true to the Government, as usual, the Governor, Sir
 
 208 queen's town. 
 
 George Cathcart, allowed them to remain in the un- 
 disturbed possession of tlieir lauds, on which we now 
 have the flourishing mission-station of Lesseyton^ 
 eight miles distant from Queen's Town, and Kama- 
 stone, twenty miles distant. The Government gave a 
 good lot in Queen's Town to the Wesleyans for 
 church purposes. A church and "mission-house/^ 
 were soon after built, and a Wesleyan Society orga- 
 nized by the present incumbent, Rev. H. H. Dug- 
 more. The first chapel, near the mission-house, has 
 been given to the natives, and a spacious and beauti- 
 ful chapel, more centrally located in the town, has 
 been erected for the whites. The population of the 
 district amounts to an aggregate of 44,542, but 3,632 
 of whom are Europeans. The white residents of 
 Queen's Town, as in Graham's Town, are neaii4y all 
 English. 
 
 We had a number of visitors at our services from 
 different parts of the colony ; Messrs. Shaw, Barnes, 
 Elliott, and others recently converted to God at 
 Fort Beaufort, were tliere, and rendered us good 
 service. Mr. Shaw is a Fort Beaufort merchant, 
 who has since become an Exhorter and Class-leader. 
 Mr. Elliott was the said hotel-keeper who gave up 
 his " canteen." We had a few from Graham's Town, 
 and ]Mr. Jakins, from Salem Circuit, one hundred 
 and twenty miles distant. 
 
 Brother Jakins is an old pioneer Wesleyan, who 
 has been very useful, I am told, as a Local Preacher 
 for many years. He called on me soon after my
 
 THE J AKIN FAMILY. 209 
 
 arrival iu Graham^s Town, and said, " About a year 
 ago I received a letter from my sister in Launceston, 
 Tasmania, stating that she and her two sons and two 
 (laughters had found peace with God, and had united 
 with the Wesleyan Society, at a series of meetings 
 recently held in their town, by the Rev. TVilliam 
 Taylor, from America, and gave me a glowing 
 account of a wonderful work of God which had 
 spread throughout the colony of Tasmania. When 
 I saw your name announced in the Cape Town papers, 
 it struck me that j'ou must be the same minister 
 mentioned by my sister, and I have taken the 
 liberty to call on you to ascertain whether indeed 
 that is so." When he learned that he had thus 
 strangely enough met with the man whom God had 
 used in saving his dear kindred in a remote colony in 
 the Indian Ocean, he wept in gratitude before God. 
 
 At our Graham's Town series, two of Brother 
 Jakins' daughters and a son-in-law were saved, 
 and now h(> had come one hundred and twenty miles 
 to attend m^^ Queen^s Town meeting, with the hope 
 of seeing his two sons, who ai'e farmers in that 
 district, brought to God. He did us good service 
 at our meetings, and had the happiness of seeing 
 his sons happy in Jesus before he returned. "Now," 
 said he, with tearful eyes, " I will have joyful tidings 
 to write to my sister in Tasmania, that all my own 
 family, too, have been converted to God at your 
 meetings." 
 
 Some whole families were saved at our Queen's 
 
 r
 
 210 queen's to"".vn. 
 
 Town series, and many sweet surprises and affecting 
 scenes were witnessed. A dear mother in Israel, 
 named Turvey, tad two grown-up sons, both uncon- 
 verted, but one was so wild in his career of sin that 
 she almost despaired of ever having him brought back 
 to God. The mother had brought up a large 
 family of children, in affliction and darkness, for 
 she was blind and had not seen the light of the sun 
 for many years. She was a real daughter of sorrow, 
 but a patient Christian. The great grief of her 
 heart was her prodigal son. 
 
 One night during our series, a brother went to Ler, 
 and said, " Mrs. Turvey, your son is at the altar of 
 prayer among the seekers, and wants you to come 
 and talk to him." Her gushing tears were the index 
 to the unutterable emotions of joy and grief which 
 thrilled her heart as she exclaimed, 
 
 " Oh, I thank God that my dear George is 
 coming to Jesus, but my poor prodigal ! I'm afraid 
 he'll never be saved ! '' She was then conducted to 
 the place, and feeling her way down to her penitent 
 son, she cried, " O George, my dear son, I'm glad to 
 find you here ; but poor Edward ! Would to God, he 
 was here too ! " 
 
 "Mother," exclaimed the young man, "you are 
 quite mistaken, it is not George ; I am indeed 
 your prodigal son, and I want you to forgive 
 me, and to pray that God will forgive me." The 
 prodigal returned that night, and was admitted into 
 the royal "household of faith." George, who had
 
 SEKMON ON THE AMERICAN PREACHER. 211 
 
 always been a comfort to his mother, was not saved 
 till the following week, at Kamastone, when the 
 mother got the joyful news, she rode twenty miles to 
 Kamastone to greet her dear son, and rejoice with 
 him in thanksgiving to the God of the orphan and 
 the widow. 
 
 Our services at Queen's Town extended through 
 five days, from the 8th to the 12th of July. Three 
 sermons on the Sabbath, and two each week-day, 
 except Tuesday, when I preached at Lesseyton. 
 During this series of services, about one hundred 
 Europeans were reported by the minister as new 
 witnesses for Christ. 
 
 My next field of labour was Kamastone. On the 
 Sabbath I spent at Kamastone, Rev. H. II. Dugmore 
 preached a sermon in his own pulpit, from the text, 
 "^ Stand still, that I may reason with you before the 
 Lord."" The subject of his discourse, singularly 
 enough, was the — 
 
 I. The American preacher. 
 
 II. His preaching. 
 
 III. Its effects. 
 
 He was, no doubt, prompted to deliver such a 
 discourse, by the active efforts of a clergyman of the 
 town, in trying to prejudice the public mind against 
 our meetings, and more especially to vindicate and 
 extend the work of God. The sermon was published 
 by Mr. David S. Bavrablc, of Queen's Town, and as 
 I was leaving the colony, a few months afterwards, a 
 few copies were sent me. In glancing over it, I think
 
 212 queen's town. 
 
 a few extracts from the " third division " will serve 
 to illustrate some important phases of the work of God 
 in connection with our series of services there, and 
 generally in other places. 
 
 1. ITS EFFECTS. 
 
 It was Aivalcening . Some thirty or forty persons came 
 forward on the first evening, to request the prayers of the 
 ministers in their behalf. The numbers increased on 
 succeeding evenings. Now, among these were persons of 
 every age, from ten years to sixty. There were the married, 
 as well as the unmarried, fathers and mothers of families ; 
 persons constitutionally calm and impassive, as well as those 
 of excitable temperament. There were persons who had a 
 strong instinctive horror of making " fools of themselves," 
 persons who had resisted most strenuously their own peni- 
 tential impulses — persons who, in the first instance, had 
 swelled the ranks of the revilers, persons who knew that 
 the penalty of their procedure would be the ridicule and 
 scorn of their former associates, persons of nearly every 
 social grade that Queen's Town affords. They came not 
 under the impulse of terror, for nothing had been said to 
 excite it. They avowed themselves suddenly made sensible — 
 vividly and sorrowfully sensible— of the sinfulness of their 
 hearts, and the " evil of their ways." I ask, could the grief 
 of such persons be unreal ? " But so much of the feeling 
 was unnecessary." (It has been said). The feeling was 
 awakened by a consciousness of having violated the most 
 sacred of obligations — those of duty to God. Will any one 
 dare to say that such sorrow ought to be less poignant than 
 that awakened by any human ills ? Is deep-impassioned 
 grief allowable when earthly soiu'ces of sorrow are opened, 
 and yet not to be warranted when the " exceeding sinfulness 
 of sin" is felt? "But its manifestation was violently un-
 
 EFFECTS OF THE REVIVAL. 213 
 
 natural." Let us look at the facts. I stood iu the midst 
 of forty or fifty persons, who were sorrowing unto repent- 
 ance. I did so from evening to evening ; and this is my 
 testimony concerning them. The grief of two-thirds of the 
 number was eilent grief, or expressed in whispered earnest- 
 ness ; of the rest, one half wept audibly, and a few, chiefly 
 youths from the country, were in a state of mental distress 
 still more loudly manifested. Now was there anything un- 
 natural in this ? Various temperaments were variously 
 affected. Had all been demonstrative alike, it would have 
 supplied a plausible objection. 
 
 2. THE COMFORTING EFFECTS. 
 
 Most of the persons who had been brought into mental 
 distress, obtained, after a shorter or longer period of peniten- 
 tial earnestness, not merely a sense of relief, but a gladdening 
 consciousness of pardon, accompanied by a peace " which, 
 to their own minds, passed understanding." They felt their 
 souls brought out of a state of deep distressing " darkness " 
 into one of " marvellous light " and joy. They experienced 
 an inward assurance of personal adoption into the Divine 
 favour which they believed to be the inward voice . of " the 
 Spirit itself, bearing witness with their spirit that they were 
 now the children of God." This assurance produced at 
 once a feeling of grateful love to God for His mercy. The 
 maimer in which this change of feeling was manifested, 
 varied with the various temperaments of the persons who 
 experienced it. Some sank into silent adoration, some 
 looked around in wonder, as though they were then for thft 
 first time conscious of real existence ; some smiled with an 
 expression of indescribable rapture ; some practically adopted 
 the language of the Psalmist, " Then was our mouth filled 
 willi laughter, and our tongue with singing," Many began 
 at once to speak to those who were kneeling in the distress 
 from which they Lad themselves just escaped, to urge them
 
 214 queen's town. 
 
 to exercise the appropriating faith which they had found so 
 efficacious in their own case. But amidst these diversities 
 of outward expression, the language of all was virtually 
 this : — " Being justified by faith, we have peace with God 
 through our Lord Jesus Christ, by whom also we have 
 access by faith into this grace wherein we stand, and rejoice 
 in hope of the glory of God." 
 
 3. THE PRACTICAL EFFECTS. 
 
 This religious excitement does not evaporate in mere 
 feeling, but manifests its Divine life in the fruits of the 
 Spirit in their Scriptural order. The "joy" that springs from 
 the " love," is succeeded by the " peace," which becomes the 
 settled habit of the soul, and, though less ecstatic than the 
 first gush of rapture, rules in the heart and mind. And from 
 the " love, joy, and peace," which thus lie at the root of 
 the Christian life, spring the other graces, of the Christian 
 character in due order — "long-suffering, gentleness, good- 
 ness, fidelity, meekness, temperance." Now, in strict 
 accordance with this newness of life, which thus affords a 
 test of the reality of conversion, the change in feeHng, in 
 manners and in action, displayed by those whom God hath 
 brought to himself by this man's instrumentality, has 
 astonished and confounded their former associates. Leaders 
 in vice have become champions in defence of the religion 
 they had reviled. Men of profligate lives have, with bitter 
 shame, made confession, and are endeavouring to repair the 
 evil of their former courses, by zealous and courageous 
 activity in a new one. Drunkards, who were the terror of 
 their families, and the pest of their neighbourhood, have 
 renounced the use of intoxicating hquors, and the veiy 
 alteration in their outward appearance proclaims the change 
 within. Profane swearers are shuddering at the recollec- 
 •tion of their favourite oaths and blasphemies. Frauds and 
 wrongs have been acknowledged, and restitution made.
 
 FIRST VISIT TO LESSEYTON. 215 
 
 Men who had taken advantage of the detected villany of 
 others to escape from their own responsibihtics, have como 
 forward and paid the demands which they had asserted were 
 forgeries. Long-standing family discords have been healed, 
 and quarrels that had lasted for years, ended in the over- 
 ture for reconciliation by the parties most aggrieved. These 
 are specimens of the practical effects of this man's preach- 
 ing. They tell their own tale. 
 
 On Tuesday, the 10th of July, pending my series 
 in Queen^s Town, I went, in company with Kcv. 
 Brother Dugmore^ Hcv. Brother Wakeford, and 
 others, to preach at Lesseyton. Hev. J. Bertram, a 
 successful missionary, who was converted to God 
 during the "Graham's Town revival of 1837/ 
 was the superintendent. He was, in 1847, the 
 founder, and is the present superintendent of Lessey- 
 ton Station, which is the seat of one of the three 
 industrial schools, established under the Wesleyans, 
 by Governor Grey. The school-buildings here are not 
 so large as those inHeald Town, but very substantial, 
 and large enough for all demands at present. The 
 mission-house and chapel are good, and many of the 
 natives live in substantial brick cottages. Altogether, 
 the Lessej'ton Station is said to be in advance of all 
 others in the colony in education, and civilization, 
 among the natives. Brother Bertram was absent on 
 a necessary engagement that called him aw^ay for 
 some weeks. He was at my services at Fort Beaufort 
 and begged me to visit his people at Lesseyton, and 
 also wrote to Brother Dugmore, asking him to
 
 216 queen's town. 
 
 arrange for me, and accompany me to his station. 
 It is a rule with me not to work in any charge in the 
 absence of the pastor, but under all the circumstances 
 in this case, I could not refuse. During the minis- 
 ter's absence, there was not a white man on the 
 station, but all the services were kept up, and good 
 order maintained in every department of society, 
 under the able administration of their "headman," 
 William Bambana. He is an Amatembu Kaffir, as 
 are the mass of his people on the station. He is a 
 tall, large, fine-looking old man, of commanding in- 
 fluence among all classes in Queen's Town district. 
 
 When we arrived, at eleven o'clock a.m., the chapel, 
 which is a commodious stone building, to seat about 
 600, was crowded. My interpreter was the son of Rev. 
 Brother Wakeford, a fine young man, who had just 
 been converted to God at my meetings in Queen's 
 Town. The young man was born and brought up 
 among the Kaffirs, and was said to be a fine Kaffir 
 scholar, so I anticipated a glorious harvest of souls 
 that day. The people had heard of the great work 
 of God at Annshaw and Heald Town, and their eyes 
 glistened with a spirit of expectation. 
 
 Brother Dugmore, who conducted the preliminary 
 part of the service, remained seated in the pulpit. 
 As the small, old style of pulj^its, which are found 
 in all the chapels in South Africa, did not afford 
 space for me and my interpreter, and as I wished 
 always to stand beside my spokesman, and not 
 behind and above him, as many do, I took my
 
 A MORTIFYING FAILrRE. 217 
 
 stand in the altar, which has an elevation in this 
 chapel of more than a foot above the level of the 
 floor. Now we proceed : — Brother Dugmore, in his 
 perch in our rear, Brother Wakeford seated by the 
 wall to our left, the anxious native crowd on all 
 sides and front, back to the door, my young inter- 
 preter standing just to my left. 
 
 Text : — " The Spirit and the Bride say come," &c. 
 I proceed to say, " The provision of salvation for 
 all sinners is compared to a river." A pause — 
 " What do you mean by provision ?" says my inter- 
 preter. I explain, and he renders. 
 
 Then follows a baulky baffling tug. Every few 
 minutes when I discharge a Gospel shot, which I ex- 
 pect will bring down some Goliath in penitential 
 humiliation, the whole charge comes rebounding with 
 most humiliating eflfuct' upon the shooter. Now 
 Brother Dugmore gives my man a helping-hand, 
 which conveys the thought to the anxious crowd, but 
 only increases the confusion of the young man. 
 Now his father gives him a word, worse still for him. 
 Now I leave him standing alone in not a very plea- 
 sant position, while I t>tep back and give a whole 
 illustration to Brother Dugmore to give to the people, 
 and we both stand and wait till the old missionary is 
 through, and then try again. The longer the worse, 
 confusion becomes double confounded. 
 
 Say I to myself, " Dear me, this is horrible ! 
 Here are hundreds of thirsty souls, and I can't (ell 
 them how to come to the river, and I shall never have
 
 218 queen's town. 
 
 another opportunity of speaking to them this side 
 the Judgment. Oh, if I only had my Charles 
 here ! I wipe off the perspiration and try again, 
 hoping for a favourable turn in the tide, but all in 
 vain. Not willing to endure the apparent defeat of 
 stopping short in the middle of the discourse, abridg- 
 ing it as much as possible, we struggle through 
 with it, and sit down in confusion and disappoint- 
 ment. My " fine Kaffir-scholar," alas, did not 
 know English sufiiciently, and was so confused, that 
 what he did know was not available in our time of 
 need. We did not attempt a prayer-meeting for 
 Beckers. Brother Dugmore covered our retreat by a 
 few remarks, followed by singing and prayer, 
 which closed the scene. I had found so many good 
 interpreters on my round, after leaving Annshaw* 
 that I thought if anything should prevent Charles 
 Pamla from accompanying me through Kaffraria, 
 as my interpreter, I could probably get on well 
 nevertheless, but now I began to realize how help- 
 less I should be if he failed to come. I had not 
 received any communication from Rev. Brother 
 Lamplough, nor from Brother Pamla on the subject 
 since our agreement at Annshaw, and began now to 
 feel A^ery uneasy, lest something might interfere to 
 prevent his coming. I, however, took comfort in the 
 fact that I was going on the Lord's business, and 
 that He would afford all necessary facilities and 
 helpers. 
 
 The next day, Wednesday, 11th Jul}'^, Mr. James
 
 JAMIvS ItOBKinS.
 
 MY KAFFRARIAN TARTY. 219 
 
 Roberts and my son, Morgan Stuart, arrived from 
 Graham's Town, preparatory to our Kaffrarian 
 journey. Brother Roberts had a light, strong buggy, 
 built for the purpose, at a cost of £54. He had 
 purchased four horses, at a cost of £75. His outfit 
 altogether cost him about £150. Being so amply 
 provided for myself, I set the expenses of my son and 
 my interpreter, on horseback, to my own account. 
 We were now nearly ready, except that Charles 
 Pamla had not arrived, and we had no tidings from 
 him. But the next day Charles arrived all right, 
 bringing good news concerning the progress of the 
 work of God in the Graham^s Town district, and a 
 letter from Brother Lamplough, dated July the 0th, 
 an extract from wliich will illustrate the progress of 
 the work at Annshaw, and the man God had sent mc 
 in my need. 
 
 My dear Brother, — I just drop you a line by our Brother 
 Charles Pamla, who leaves here to-day for Queen's Town. 
 I have not time to enter into many particulars about the 
 ^York since I last wrote to you at Beaufort; but I may just 
 say, that altogether since your coming to Annshaw, about 
 six hundred profess to have found peace with God, and 
 after careful examination into every case, I cannot doubt 
 the reality of the work in any of those Avho profess to be 
 justified. We have now about twelve hundred in this 
 circuit, formed into about eighty classes. This is by far 
 the largest m;mber of any circuit in South Africa, and I 
 rejoice to say the work is still going on. Last week was a 
 glorious one, more than one hundred and ninety entered 
 into liberty. God is gronlly honouring our Brother Cliarles 
 Pamla. He has been the means of tiie conversion of about
 
 220 queen's town. 
 
 three hundred souls during the last six weeks. Others of 
 our native brethren are also very useful in this good work, 
 and it seems to me that God is plainly showing the Church 
 that this is the instrumentality that He intends to employ 
 in converting this continent. 
 
 I rejoice in this with all my heart. As yet I 
 have not been able to go out iwnong the Heathens, 
 but as the tickets ■wm uc iinisiied to-day, I hope 
 soon to try a week at a Heathen village, though, in this 
 work, I have lost my best man so long as Charles is away ; 
 but I am willing to sacrifice a little for th'^ benefit e*" *'"J 
 woriv beyond the Kei. 
 
 During our week of special services in Queen's 
 Town, I had no opportunity of preaching to the 
 Kaffirs there, but arranged to give them a service on 
 Wednesday afternoon of the following week, on our 
 return from Kamastone. The Kaffir chapel in 
 Queen's Town is a good building, next door to the 
 mission-house, fronting the principal street, and will 
 seat about three hundred, but by the Kaffir art 
 of packing, will hold about five hundred. Our ser- 
 vice commenced at four p.m. The venerable Dug- 
 more, with a smooth and beautiful fldw of the eupho- 
 nious language of the Kaffirs, opened the service by 
 singing (aU. the congregation joining) as with one 
 voice, thrilling the sympathetic chords of many 
 souls. In a note appended to the said printed ser- 
 mon, Mr. Dugmorc makes the following allusion to 
 the sermon which followed : — " Mr. Taylor preached 
 to the natives in their own chapel here. He took 
 for his text the ten commandments, explaining acd
 
 LAST NIGHT. 221 
 
 applying them, and dwelling specially on the evils 
 to which the natives are specially addicted — theft, 
 falsehood, and licentiousness. Persons who listened 
 to the discourse remarked, that had the preacher 
 been twenty years among these people, he could not 
 have preached a more suitable sermon. The usual 
 effects followed.^' Over one hundred came forward 
 as seekers, and a fair proportion of them received 
 Christ, and were saved. I remained with them till 
 dark, and left Brother Pamla to go on with the 
 prayer- meeting till nine p.m., while I, meantime, 
 should conduct a fellowship-meeting for the European 
 friends in the other Chapel. It was a pleasing 
 scene to witness a crowd of happy worshippers filling 
 the chapel, kneeling before the Lord, and uniting 
 with their venerable pastor in prayer, and thanks- 
 giving to God for His showers of blessing. 
 
 I gave them an address on Christian-fellowship, 
 adducing the Scriptural authority for it, and illus- 
 trating the best methods of promoting it. Then, in 
 the space of one hour, fifty-three persons stood up in 
 their places, and testified distinctly to the fact of a 
 conscious knowledge of "peace with God, through 
 our Lord Jesus Christ." Among these were a num- 
 ber of old Christians, but the greater part were per- 
 sons who were converted to God the preceding 
 week. They gave brief details of their awakening, 
 penitential struggle, and the time when they ob- 
 tained salvation — some on Sabbath night, others on 
 Monday night, and others on other different days
 
 222 queen's town. 
 
 and nio'lits all throuo'h the series of services. Most 
 of them had found peace at the altar of prayer ; but 
 some had found it at their homes. I will simply 
 record a few illustrative specimen testimonies : — 
 
 Mr. John Weekly, a merchant in Queen's Town, 
 said, " When I was a young man I thought that all 
 I needed to make me happy was a good wife. God 
 gave me a good wife ; but gave me to see that I 
 I heeded something more to make me happy. I was 
 deeply convinced of sin by His awakening Spirit, 
 sought and found peace with God, then I was happy, 
 and have been preserved in the fear and love of God 
 for twenty-four years." 
 
 Mr. William Trollip said, " I found peace with 
 God here three days ago. These have been the hap- 
 piest days of my life.'^ 
 
 A venerable-looking old man arose and said, " I 
 wonder to see so many here at this fellowship-meet- 
 ing, and to hear so many tell of the saving power of 
 God in their souls ; but my greatest wonder is to 
 find myself here. I commenced to try to serve God 
 fifty years ago. I was not instructed in the simple 
 Gospel way of salvation by faith, and was, for twenty 
 years, a seeker. I then obtained salvation by faith, 
 and for thirty years have walked in the light. My 
 race is nearly run ; my crown is in view. By the 
 grace of God in Christ I shall soon join in the fel- 
 lowship-meeting of the Church triumphant in 
 Heaven." 
 
 A soldier said, " When I commenced to seek God
 
 A SOLDIER SUBDUED. 223 
 
 my heart was so full of shame and pride, that to face 
 a line of bayonets in battle, would not be half so 
 hard as to face the eyes of the people upon me as a 
 seeking sinner ; but last Monday night I bowed at 
 that altar of prayer, humbled my proud heart before 
 God^ surrendered my poor soul to Him, and by faith 
 in Jesus, obtained the pardon of all my sius. Glory 
 be to God T*
 
 CHAPTER XV. 
 
 KAIMASTONE. 
 
 Having closed our week of services in Q'leen's 
 Town, on Saturday the 14th of July, Mr. Wm. 
 Trollip, cousin to John Trollip, who with his wife 
 found peace with God, a couple of days before, took 
 me and my son Stuart up into his carriage and pair, 
 with his good wife, and drove us twenty miles to 
 Kamastone Mission Station. "We were cordially re- 
 ceived and kindly entertained by the missionary, 
 Rev. "Wm. Shepstone, who, as we have before seen, 
 assisted Rev. Wm. Shaw in the establishment of 
 the first Wesleyan Mission Station among the 
 Kaffirs, in Pato's (now K^ama's) tribe. He has 
 been actively engaged in the missionary work ever 
 since, extending through a period of more than forty 
 years. He is now, not only the missionary of this 
 large station, but also the chairman of the Queen's 
 Town District, which embraces all our Kaffrarian 
 missions, west of the Umzimvubu river. The stations 
 of Palmerton, and Emfundisweni, lying east of that 
 river, belong to the Natal district. Brother Shep- 
 btonc is a very kind, cheerful, earnest brother,
 
 FATHER AND SOX RENEWING AN ACQUAINTANCE. 225 
 
 thoroughly imbued with the missionaiy spirit of his 
 Master. After a good tea, and a social hour with 
 Brother and Sister Shepstone, I strolled through the 
 mission- grounds by the light of the moon, with my 
 son Stuart, a youth of nineteen years. 
 
 Owing to his absence from me at school, a couple 
 of years before I left America, and my absence abroad 
 for several years, and his recent illness, so prostrating 
 him as to preclude a searching conversation, though 
 the son of my youth, my first-born, whom I had 
 carried on my heart to the mercy- seat every day of 
 his life, he was almost a stranger to me. I knew he 
 had joined our Church when a child, and at the age 
 of eleven years professed to receive the regenerating 
 grace of God, and that his teachers and his mother, 
 had always given a good report of him, yet the de- 
 tails of his inner life had been a sealed book to me ; 
 but in our walk that night he unbosomed his heart, 
 and gave me the history of his life. It was an event 
 in my own life never to be forgotten. He had suf- 
 fered great religious depression, had encountered 
 great trials, but had held his ground all through 
 from the time of his conversion. In the exhilaration 
 of his returning health, he had said and done many 
 boyish things, which led some to misjudge and mis- 
 represent him, and cause anxious solicitude on the 
 part of his parents ; but his atllictions had been 
 sanctified to his good, and he was now cleaving to 
 the Lord, and happy in the love of Jesus. As I 
 listened to the narration of his experience, I shed 
 
 9,
 
 226 KAMASTONE. 
 
 grateful tears, and praised God on his belialf. Dur- 
 ing my long Providential separation from my family, 
 labouring for tlie salvation of strangers, and their 
 children, I had maintained an unwavering faith that 
 God certainly would not allow my children to perish, 
 but would, through the agency of their dear mother, 
 and other available instruments, fully supply the 
 lack of service occasioned by my absence. Now 
 I received a practical support to my faith, which 
 greatly cheered me in my work, 
 
 Kamastone mission was commenced by Mr. Shep- 
 stone in 1847. The mission-house is plain, but 
 spacious and commodious. Coming out on the front 
 verandah, we see below us a large orchard of well- 
 grown apple, pear, and other varieties of fruit-trees. 
 To the right, distant perhaps a hundred yards, is the 
 shop which furnishes supplies for the neighbour- 
 hood, kept by a good brother, who sold me a Kaffir 
 pony, a superior " tripler," for £13, which carried my 
 son Stuart seven hundred miles through Kaffraria 
 and Natal. On each side^ and in the rear of the 
 mission-house, we see the huts and cabins of the 
 natives, their gardens and cultivated fields, with 
 their herds of horses, cattle, sheep, goats, dogs, and 
 naked children. On the opposite side of the mission- 
 house from the shop, and about the same distance 
 from it, is the chapel, a cruciform, plain and 
 substantial building, with sittings for about six 
 hundred persons. 
 
 On Sabbath, the 14th of July, at ten a.m., we com-
 
 PACKING A KAFFIE CHAPEL. 227 
 
 menced our work there. Every square foot of space 
 in tlie chapel is crowded. The space right and left, 
 from the pulpit and altar, back to the side walls, is 
 filled with the white colonial farmers from a radius 
 of twenty miles. Next to them, on the right, and 
 front from the pulpit, are nearly one hundred 
 bastard Hottentots. Opposite to them, on the left, 
 and through the whole body of the chapel, back to 
 the door, and round the doors and windows out- 
 side, were all the varieties of Fingoes and Kaffirs. 
 Christians, in European dress, and heathens in their 
 native costumes and trinkets, packed together almost 
 as snugly as herrings in a barrel. The preliminary 
 service is conducted by the venerable superintendent ; 
 then he is seated in the altar, while I and Brother 
 Pamla take the pulpit. While we explain to them 
 God^s provision of salvation, the personality and 
 abiding presence of the Holy Spirit, and His methods 
 of saving sinners through human agency, you 
 feel and see the indications of a rising swelling 
 tide of the Spirit^s power, and you wonder that, 
 under the pressure of such pent-up mental and 
 emotional action, there is not a single audible re- 
 sponse. 2VII faces upturned, smiles, tears, distorted 
 features, trembling limbs, but not a murmur. Lo ! 
 there's a man back near the door, who cannot longer 
 restrain his feelings, but with one burst of half- 
 smotlic red emotions, see him try to rush for the door, to 
 take himself away, and not disturb, the tnnfiDidisi or his 
 hearers. In his attempt he falls down, but keeps
 
 228 KAMASTONE. 
 
 moving on hands and knees through the packed 
 masses who are standing and sitting in the aisle, 
 out at the door he rushes, and away where he can 
 roar till his over-charged soul is relieved. All this 
 we see from the pulpit ; but nobody is disturbed, 
 all the rest remain quiet, and catch every sen- 
 tence of Gospel truth we utter, and drink in the 
 Spirit's influence as the thirsty land drinks in the 
 rain. We close the service with singing and prayer, 
 by Brother Pamla. 
 
 At two p. M., we again stand before a packed 
 audience in the same order as in the morning. In 
 the morning the preaching was to the believers, now 
 we open a Gospel battery upon the ungodty, and the 
 shafts of truth directed by the Spirits unerring aim 
 pierced the hearts of hundreds. At the close of the 
 sermon we proceed with a prayer-meeting. We 
 invite the white seekers to kneel at the altar- rail, and 
 the Kafiirs to commence with the front forms, and 
 kneel at every alternate form back to the door, thus 
 leaving space for their instructors to pass through 
 them, and get access to every seeker. Soon the altar 
 is crowded with whites, and about two hundred 
 natives are down as seekers of pardon. Now their 
 pent-up feelings get vent, and mid floods of tears, 
 sighs, and groans, they are all audibly pleading with 
 God in the name of Jesus Christ, for the pardon of 
 their sins. No one voice is raised much above the 
 rest, so that it seems to create no confusion, 
 
 Charles is a general in conducting a prayer-meet-
 
 A DAY KEVER TO BE FORGOTTEN. 229 
 
 ing, judiciously arranging everything, rightly 
 employing every worker under his command, and 
 setting all an example by working most effectively 
 himself. A large number embrace Christ and find 
 salvation at this service. Giving a little time for 
 refreshment, we commenced another preaching 
 service at seven, and continued the prayer-meet- 
 ing till eleven p.m. It was a day never to 
 be forgotten by any who witnesssed its scenes, and 
 felt the power of the Spirit as manifested at the 
 three services. On Monday, at eleven a.m., the 
 chapel was packed as tightly as on the Sabbath. 
 Brother Shepstone, as usual, conducted the opening 
 service. As I always preached my sermon to my 
 interpreter alone, and, as most of our time was 
 occupied in public, we often took the time of the 
 opening service for our preparation for the pulpit. 
 At the Monday prayer-meeting, the crowd of seekers 
 seemed almost as great as it was the day before, 
 though several scores had been saved. Many whom 
 we saw yesterday in their penitential struggle, appa- 
 rently suffering the agony of death, weeping and 
 piteously pleading for release from Satan, and the 
 death-penalty of the law, are now with shining faces 
 singing and witnessing for Jesus. 
 
 My son Stuart was greatly blessed, and for hours 
 we see him labouring with a party of young mcu, 
 several of whom he won to Christ. 
 
 See the altar crowded with whites, one after another 
 they receive Christ, and are filled with unspeakable
 
 230 KAMASTONE. 
 
 joy! Fathers tind mothers embrace their saved 
 prodigal sons and daughters in their arms, kiss them, 
 and weep tears of gratitude, and praise God. 
 
 There's a heathen doctor among the seekers, deco- 
 rated with strings of beads, shells, and all sorts of 
 trinkets and charms. He feels that these things are 
 hindering his approach to Christ, and now he scatters 
 them. Nothing has been said about these things in 
 the preaching, or personally to the seekers, but they 
 are not simply the ornaments of their half-naked 
 bodies, which might justly claim a little covering, 
 even of beads, in the absence of something better ; 
 these were the badges of their heathenism, their 
 gods and charms, in which they trusted for health, 
 good crops, good luck in hunting, deliverance from 
 their enemies, and all those demands of human nature 
 which God only can supply. Hence, in accepting 
 Christ, they violently tear these idols off, and cast 
 them away. We see women tearing open the brass- 
 bands on their arms, and throwing them down. They 
 were great treasures before, but now they hate them. 
 Many of those who, an hour ago, were roaring in the 
 disquietude of their souls, are now sitting quietly at 
 the feet of Jesus, with tearful eyes and smiling faces. 
 Many, however, exercise ^their first new life in wit- 
 nessing for Christ. 
 
 See that Kafiir Boanerges, how he talks ! I wish 
 we could understand his language. " Charles, what 
 is that man saying ? " 
 
 " O, he says, * I never knew that I was such »
 
 TESTIMONY OF YOUNG CONVERTS. 231 
 
 sinner, till the Holy Ghost shined into me, then I 
 saw that I was one of the worst sinners in the world. 
 O, I cried to God, gave my wicked heart to Him, and 
 received Christ. Glory to Jesus ! He has pardoned 
 all my sins!' " 
 
 We'll look after the white seekers. There's an 
 old man who has had a hard struggle. He was at it 
 all yesterday ; but now he has accepted Christ, and 
 rejoices in the love of God. There is a little boy 
 who was forward yesterday, but his countenance 
 is bright ; we'll see what he has found. " My little 
 brother, have you given your heart to God ? " " Yes, 
 I have.'' " Have you received Jesus as your 
 Saviour ?" " 0, yes, and He has forgiven me all my 
 sins." " How did you feel when you came forward ? " 
 " 0, I felt nasty.'' " How do you feel now ? " " 0, 
 J. feel nice." 
 
 A few feet from this boy we see a large, fine- 
 looking Kaffir-woman, well-dressed in English cos- 
 tume, wearing a large scarlet shawl. We saw her 
 bow down calmly as a seeker, with flowing tears 
 and subdued utterances she gave herself to God, 
 and received Christ, and obtained salvation in less 
 than fifteen minutes. Now her countenance is beam- 
 ing with joy unspeakable. " Charles, ask that 
 woman where she belongs ? " With what marvellous 
 grace and eloquence she talks. " What does she 
 say, Charles ? " " She says she walked from Heald 
 Town, forty-six miles, to get to this meeting. She 
 could not get to your meetings in Heald Town, but
 
 232 KAMASTONE. 
 
 heard of the great work of God there, and Has 
 come here to get you to tell her how to come to 
 Jesus. She says she believed what her friends, at 
 Heald Town, told her about the great salvation ; but 
 now she has found it herself, and says the half had 
 not been told her/* 
 
 There's a grand pantomime. Wc don't know 
 what that Kaffir man is saying, but really his action 
 is most earnest and graceful. " Charles, what is he 
 saying ? " He says, " I was going on in my sins, and 
 did not know that I was in any danger till to-day. 
 But to-day the Holy Ghost shined upon my path. I 
 saw hell open just close before mc, and I was rush- 
 ing into it ; but I turned to God, and laid hold on 
 Christ, and He has saved my soul from hell.'^ 
 
 See that old Kaffir- woman supporting her withered 
 frame on sticks as she moves up and down the aisle 
 in a regular Kaffir dance, and talking so earnestly. 
 A more comical-looking old creature I never saw. 
 
 " Brother Shepstone, what's the matter with that 
 old woman ? '^ 
 
 " I don't know, she looks like a crazy person. 
 I'll go and hear what she's saying.''' Down the 
 aisle, amid the struggling masses of the seekers and 
 the saved, the old missionary goes to hear the talk of 
 the old woman. Returning with a smile, he says, — 
 "She's not crazy at all, but has just come to her 
 right mind. She has obtained salvation, and is ex- 
 horting the people to go on and tell everybody about
 
 THE OLD KAFFIR-AVOMAN AND IIER SON. 233 
 
 Jesus. She is in a transport of joy. I know her now. 
 I have seen her at a heathen kraal in the neigh- 
 bourhood ; but I never saw her in the chapel before." 
 "Her age must date back a long way towards Hhe 
 flood.' " " I don't know how old she is,'^ replied the 
 old missionary ; " but her son, whom I know, is 
 seventy-five years old.'^ I look again at the old 
 creature, and laugh and weep. She seems to be a 
 relation to the antediluvians ; whether this seventy- 
 five year old lad was her oldest or youngest son, I did 
 not learn, and yet as but to-day, "born again," and has 
 become a babe in Christ. These arc mere bird's-eye 
 glances into a scene that cannot be described. Wo 
 had a grand service on Monday night. On Tuesday, 
 at eleven a.m., we preached on " Christian Per- 
 fection," went into the philosophy of the subject, and 
 of the Spirit's gracious adjustment to the instincts, 
 appetites, and passions, and explained clearly, even 
 to Kafiir minds, God's purpose as to their existence, 
 proper discipline, and appropriate exercise. The 
 whole thing was simplified, so that every believing 
 Kaffir could see it. Brother Shepstonc said he never 
 supposed before that the KaSlr language could be 
 used to convey so perfectly the whole Gospel, and 
 had never conceived it possible for an interpreted' to 
 put such a variety of English words and ideas into 
 Kalfir. He exjjrcssed his surprise repeatedly, that 
 Tharlcs not only put my ideas into Kaffir to their 
 nicest shades of- meaning, but did it with such
 
 234 KAMASTONE. 
 
 masterly facility. The fact is, though I gave him every 
 statement of truth and illustrative fact in a sermon, 
 just as I would give them in preaching directly to an 
 English audience, yet I had always gone through each 
 subject of discourse beforehand with him alone. If 
 there was a word he did not understand, I at once 
 ignored it, and substituted one that was familiar to 
 him ; but he was so thirsty for knowledge himself, 
 that, if possible, he always preferred to learn the 
 meaning of my words, and to select new Kaffir words 
 to fit them, and the exact meaning of a foreign illus- 
 tration he would give through a corresponding 
 figure familiar to the Kaffir mind. For example, 
 " An ivy crawled out from between the roots of a 
 beautiful sapling, and entwined itself around the 
 trunk of the young tree. It gradually absorbed 
 the strength of the soil and moisture that the 
 tree needed for its life, and tightened its many- 
 folded girth, till it obstructed the sap-vessels of the 
 tree. The tree had grown tall and mighty, but 
 the deceitful ivy did its deadly work. The noble 
 tree declined, lingered long, but finally died. When 
 I stood by the grand old tree it was dead, and all the 
 dews of heaven, and the fruitful supplies of the 
 earth, and all the skill of all the gardeners could 
 not cause that tree to bud. It was dead. Appli- 
 cation — the deceitful ivy of sin in the souls of all 
 sinners.^* 
 
 There is no ivy in South Africa, therefore the 
 literal base of that figure would be utterly lost on a
 
 THE 1-V^ ILLUSTRATION. 235 
 
 Kafiir, but the milkwood of South Africa furnishes 
 a figure quite as forcible. It entwines itself around 
 a tree as gently as the ivy, its hundreds of 
 delicate tendril feelers encircle the tree, mat to- 
 gether, and then unite in solid wood, until it com- 
 pletely envelopes the grand old tree. The foreign 
 thing at first simply seemed to hang on as a loose, 
 ornamental foliage, but in process of time the tree 
 within its folds is choked to death, and its gradual 
 decay supplies nourishing food for its destroyer for 
 generations to come. 
 
 I have often seen these noble trees of different 
 kinds in all stages of this deadly process, and 
 could not restrain a thrill of sympathetic horror of 
 being thus hugged to death and devoured piece- 
 meal. 
 
 ^Yhen I first introduced my ivy illustration to 
 Charles, he said, " The Kaffirs don't know what you 
 mean by ivy." "Very well,'^ said I, " we^ll not use 
 it." "No," said he, *'itis too good an illustration to 
 lose ; since you have explained it to me I under- 
 stand it well, and if you will give it as the ivy, I 
 will give it exactly by the milkwood, which every 
 Kaffir knows." 
 
 We closed our special scries of services at Kama- 
 stone at 3 P.M., on Tuesday, the 17th of July. Just 
 before we closed Charles gave them an account of the 
 great work of God at Annshaw, and told them how 
 they had battled for years to put away all heathen 
 customs from among them, especially the drinking
 
 236 KAMASTONE. 
 
 of Kaffir beer, with all its attendant abominations, 
 and that the work of God never prospered among 
 them till they had put away all these things and 
 come out fully on the Lord's side, and then the Holy 
 Spirit came among them, and saved hundreds of 
 their friends and of wild heathens. While 
 Charles was speaking. Brother Shepstone became so 
 interested in his narrative that, ho got up from his 
 seat and stood before the pulpit, looking up at my 
 man, and finally, seeming to forget himself, he 
 shouted out, " Hear ! hear ! hear I " 
 
 During our series of two days and a half, in 
 which we preached six sermons and held five prayer- 
 meetings, Brother Shepstone took the names of two 
 hundred natives and twenty whites, who professed, 
 at those services, to find the pardon of their sins 
 through an acceptance of Christ. In a letter I 
 received from Rev. Mr. Shepstone, dated November 
 13th, four months after our departure, he says, 
 " Since your arrival on this station up to the present 
 we have added about two hundred and fifty to our 
 society at Kamastone. On the 28th ult. I baptized 
 from among the heathen one hundred and sixty in- 
 dividuals. About twenty of these were infants, the 
 others have embraced Christianity, and almost all of 
 these profess to have found peace with God through 
 our Lord Jesus Christ. When I met the society last 
 quarter for the renewal of tickets, there was such a 
 union of love and Christian feeling among the mem- 
 bers as gave me great pleasure. I was rejoiced to
 
 LARGE INGATHERING OF IIE.VTIIEXS. 237 
 
 find that tlioy had risen up into a liiglier region of 
 Christian experience." 
 
 An eye witness to the baptismal service, admitting 
 one hundred and forty adult heathens to the Church, 
 as above stated, writing to a local journal in Queen's 
 Town, and quoted by the Wcdcyan Blimonanj 
 Notices, sa3's, " Many of the candidates for baptism 
 were grey-headed men and women. In one instance 
 we saw an aged man and his wife, tottering on the 
 verge of the grave, who, a few months ago, were 
 walking in the paths of sin, but now clothed, and 
 in their right mind. Women, who, a short time 
 ago, were found at the dance, besmeared with red 
 clay, and indulging all the licentiousness of those 
 abominable scenes, now were clothed in decent Euro- 
 pean apparel, not only being baptized themselves, 
 but bringing their infants also. The large church 
 was crowded with attentive observers, and no one 
 could view the scene unmoved or without feelings of 
 deep gratitude to the Great Head of the Church. 
 In several instances these converts have suffered 
 considerable persecution from their heathen relations, 
 some have been driven from their homes, some have 
 been severely beaten, others have been tied fast to 
 the pole of the house and watched, that they might 
 not go out and pray to the Great Spirit. Yet in 
 almost every case persecution has only produced the 
 same etl'eets it did in days of old, to make the 
 objects of it more determined than ever to serve God 
 rather than man/'
 
 238 KAMASTONE. 
 
 The following extract from a letter from Brother 
 Shepstone, published in the Wedeyan Missionary 
 Notices for December, will illustrate the further pro- 
 gress of this work of God, and " how the old mis- 
 sionary hero is renewing his j^outh : " — 
 
 In this district we liave had a share, but the full results 
 have not reached me yet. The Queen's Town Circuit will 
 have had about one hundred Europeans added besides 
 coloured men. Here at Kamastone we have added three 
 hundred and forty, and, thank God, the work is still going 
 on at both places. Besides this, it has spread to Hankey, 
 a Station of the London Missionary Society, about twenty 
 miles from this, where I am informed that one hundred and 
 fifty have become earnest seekers for salvation; and to 
 Kat River, where three hundred are said to have been 
 added. Some of these people from Hankey were at 
 Kamastone, and found peace. I desired them to go back 
 to their own minister, and tell him what God had done for 
 them, and I hear that they have been in no way ashamed 
 to do this. It does seem that the seed of former days is 
 being harrowed in by our American brother; and that God's 
 Spirit is working in such a way as none have previously 
 seen. We are all bowed down by a sense of God's con- 
 descending mercy, while we are lifted up with a thankful- 
 ness we cannot express. Some of us would grow younger 
 at once (but nature will not alter her laws), that we might 
 enjoy the progress of the Gospel in this long-benighted 
 continent for another generation. 
 
 In St. Paul's great work of God in Antioch, in 
 Pisidia, some of his hearers, to whom he made an 
 oflfer of Christ as their Saviour, "opposed themselves, 
 and blasphemed," and in Corinth they judged them-
 
 PERSECUTIONS. ^^39 
 
 selves "unworthy of everlasting life/' so among 
 these poor heathens many " opposed themselves/' 
 and rejected Christ, as may be illustrated by the 
 following facts given by Mr. Shepstone, in a letter. 
 
 It lias not been uncommon to see some rush out of the 
 house of God during Divine Service, afterwards confessing 
 that they felt if they remained longer they should have 
 been obhged to give up their heathenism and their sins, 
 which they were determined not to do. " Where are you 
 going ? " said a heathen woman lately to her husband, as he 
 was putting on his European clothes. " To the service," 
 was the reply (he was coming to chapel). 
 
 "Put them off! put them off! Do you not know that 
 all who go there are caught ? " He did put tliem off, and 
 he is a heathen still, though I have some hopes he may yet 
 he " caught," as hundreds have been caught, and we are still 
 catching. 
 
 This heathen woman, you see, used the very same terms, 
 and applies the same meaning as our Lord used to Simon. 
 ** From henceforth thou shalt catch men." (Luke v. 10). 
 
 Though our sojourn in Kaniastone was so short, 
 we were all so imbued with the unction of the Holy 
 Spirit, and united together so closely in the bonds of 
 Christian sympathy and love, that we found the part- 
 ing to be a solemn affair indeed. Having to preach 
 that night at Lesseyton, twenty miles distant, we 
 had to take a hasty dinner, and then we bade adieu 
 to the (lid missionary patriarch and his wife, and 
 a hundred Kaffirs, most of them new-born souis in 
 Christ, who were waiting to say " farewell." X
 
 240 KAMASTONE. 
 
 gave them a talk for their instruction and edification, 
 shook hands with each one and left, to see them 
 no more till we meet before the judgment seat of 
 Christ. 
 
 The interest of our farewell exercise was increased 
 by a touching episode. Sister Turvey, the blind 
 lady, before mentioned in connection with the 
 work in Queen's Town, hearing that her son George, 
 who had followed us with a heart of grief and sin 
 to Kamastone, had found salvation, had come 
 twenty miles to rejoice with him. As soon as 
 George saw his mother led into the mission-house^ he 
 ran into her arms, exclaiming, " O, mother, my dear 
 mother, I have found Jesus ! " Though we were in 
 haste to be off, we could but stop and wait, and 
 wonder at and adore the mysterious providence and 
 amazing mercy of God. 
 
 Here's a daughter of sorrow, who has walked in 
 darkness, and has literally had no light for many 
 years. She has struggled through the dark vale of 
 her affliction to rear and educate her children. 
 George had been a great comfort to her, but none of 
 her children had embraced Christ. The mother had 
 long been praying for them, and hoping that they 
 would be brought to God, and go with her to meet 
 their father in heaven. Now her prayers were 
 answered. After her joyous meeting with George, 
 she pressed my hand, exclaiming, " Oh, Mr. Taylor, 
 I thank God that He sent j'ou to Africa. You have 
 been the means of saving four of my children."" The
 
 FAREWELL SCENES. 241 
 
 tears streamed from her darkened eyeballs as she 
 held my hand, and praised God for His abounding 
 mercies to her own soul and to her children. Fare- 
 well Kamastone^ we are off on our mission of peace, 
 Brother and Sister Trollip and myself in the carriage, 
 Charles and Stuart to follow on horseback. Away, 
 out on a high-ridge, we take our last view of our 
 recent battle-ground, and the beautiful surround- 
 ings of the Kamastone Mission Station, and then 
 push on to Lesseyton, the scene of my former 
 failure, which I feared I should not be able to visit 
 again, but now glad of a chance to retrieve my lost 
 victory there, and do successful battle for God. 
 
 ft
 
 CHAPTER XV2. 
 
 LESSEYTON. 
 
 Charles and Stuart were not quite ready when 
 Brother Trollip and I left Kamastone, and our hope 
 that they would soon overtake us was not realized. 
 
 When the darkness of a moonless night settled 
 down upon us, we had about six miles yet to drive 
 to reach Lesseyton. In working our way through 
 the Mimosa Scrub we could not from the carriage 
 see the road, and had to get out and walk. When 
 we arrived, the chapel was crowded, but Charles had 
 not come, and there was not a man there who could 
 interpret for me. I thought, dear me ! shall we suffer 
 another defeat here ? I knew Charles would certainly 
 come if he could find his way, but as he was a 
 stranger in those parts, that seemed very improbable 
 We waited anxiously for him for about an hour, 
 when I heard the rattle of horsehoofs in a neigh- 
 bouring scrub, and hailed, and got a response, from 
 his familiar voice. Some one had recommended him 
 to come by a more direct path, in taking which he 
 lost his way. We commenced preaching about half-
 
 •WM. BAMBANA, "MINE HOST." 243 
 
 past eight, and continued the prayer-meeting till 
 eleven p. m. 
 
 The Spirit of the Lord was present, and wrought 
 " wondrously." About 150 seekers of pardon camo 
 forward, and about twenty of them professed to 
 obtain it that night, but the mass of them were slow 
 to accept Christ. Brother Bambana, the Tembookie, 
 head man of the station, at the close of the service, 
 conducted us to his house. Brother Trollip, being 
 a merchant, and having always been greatly preju- 
 diced against the blacks, would not have consented, 
 a week before, on any account, to lodge at the house 
 of a coloured man, but now he and his wife had the 
 humility and simplicity of " little children." They 
 had entered into the kingdom of heaven, and were 
 " fellow-citizens with the saints and the household of 
 God," to which fraternity, our sable host had 
 belonged for many years, and it was their privilege 
 to enjoy his simple genuine hospitality. Ho gave 
 us good food, good beds, and good cheer. Mrs. 
 Bambana would command respect among any class 
 of sensible discriminating people, as a person of good 
 common-sense, and great kindness of heart. She 
 is a Class-leader, I was told, of rare excellence. 
 They had two adult sons, who had received a fair 
 education, and could speak English sufficiently to 
 enable us to converse with them a little. They 
 were both seekers of pardon that night. Brother 
 Bambana was greatly interested in the account I 
 gave hira through my interpreter, of the 4,UU0,0()0
 
 244 LESSEYTON. 
 
 of Africans whom God had delivered from slavery 
 in America, and of the efforts being made by their 
 friends for their education and salvation. 
 
 The next day, "Wednesday, the 18th of July, at 
 ten A. M., we are again in the chapel, with a crowded 
 audience. Besides Brother and Sister Trollip, and 
 one white man, who followed us from Kamastone, 
 there were no other whites present except a Dutch 
 family, and they could not understand anything that 
 was said, but the truth went home to the conscience 
 of the Kaffirs, and nearly 200 of them came forward 
 as seekers. 
 
 There we see them down in every alternate seat 
 back to the front door. The struggle is long and 
 hard ; now they begin to get into " the liberty of the 
 sons of God." How the new converts do talk and 
 exhort. They are unusually demonstrative. See 
 them with uplifted hands and streaming eyes, telling 
 the wonders of the Holy Spirit's work in their hearts. 
 There is a Kaffir-woman, with painted face, covered 
 with heathen ornaments, but oh, how she talks. 
 " Charles, what is that woman saying ? " 
 
 " She says she has been a very great sinner, but 
 has got all her sins forgiven ; she says Jesus has 
 saved her soul, and she don't know what to tell Him, 
 to let Him know how thankful she is for His kind- 
 ness. She wants all her friends to come to God. 
 They are heathens^ not one of them knows Jesus, and 
 she never knew Him till now. She says she knows 
 her friends will persecute her, and try to make her
 
 REMARKABLE SCENES. 245 
 
 give up Jesus, but she is going to cleave to HiEi 
 till she dies. She is begging all her Christian brothers 
 and sisters to praj' for her, that she may not only 
 stand firmly, but lead all her kindred to Christ." 
 Many of the converts, as soon as they get pardon, 
 come up the aisle, talking as they pass along to the 
 altar to tell me and Charles, what God has done for 
 them. 
 
 A young Kaffir-man who came up and told us that 
 God had saved hira, then fell down, and, swinging 
 by the altar-rail, wept for an hour. " Charles, what's 
 the matter with that poor fellow ? He don't look as 
 though he was saved." Charles questions him, and 
 replies, — " He used to belong to the school here for 
 two years, and was taught to read God's word ; but 
 he says he was a scabby goat, and was turned out 
 of the flock, and became a heathen. He sa3's he has 
 received pardon for all his sins, but has been so wicked 
 and ungrateful, he cannot forgive himself." 
 
 There are Bambana's two sons down, pleading for 
 pardon. They were there last night. Now one of 
 them enters into liberty, runs and kisses his mother, 
 and the father and mother embrace him, and weep, 
 and thank God. Now the other accepts Christ, and 
 joins in the family-bundle of grateful embraces. 
 
 A fine-looking Kaffir- woman walks up to the front, 
 and, in a most emphatic, yet most graceful, manner, 
 is telling Brother Pamla some marvellous storj'. 
 
 " What is all that about, Charles ? " 
 
 " She says she once knew the Lord, and was a Class-
 
 246 LESSEYTON. 
 
 leader, but had wickedly fallen away/' Says she, 
 " I was so foolish and false to God, that I went away 
 and left the oxen, wagon, and precious cargo stand- 
 ing in the road ; but oh, how wonderful is the love of 
 God, He has forgiven all my sins, and restored me 
 to my place in His family/^ See an old man away 
 at the lower end of the chapel. He has just found 
 Jesus. He mounts a form and talks to the people. 
 Now he comes up the aisle, weeping and talking. 
 Brother Bambana has seated himself at the end of a 
 form near the altar. The weeping old man suddenly 
 seizes Bambana's foot, and, nearly jerking the old 
 man off his seat, kisses the bottom of his boot. We 
 have heard of washing the disciples' feet, and of 
 kissing the Pope^s toe ; but to kiss the sole of a 
 Kaffir's boot, is a new idea. On inquiry, we learn 
 that this old man, just converted, is Bambana's 
 shepherd, and because his master was so faithful and 
 kind as often to talk to him about his soul, he was 
 very angry with his master; but now that he has 
 found salvation, he sees that his master was the best 
 earthly friend he had, and he has taken that method 
 of expressing his humiliation and gratitude. These 
 are but glimpses of the indescribable scenes of that 
 day. The trouble was, that having to preach at 
 three p.m. to the natives in Queen's Town, eight miles 
 distant, and conduct a fellowship-meeting for the 
 whites at night, our time in Lessej'ton was too short. 
 During our two services there, however, the names 
 of fifty- eight new converts had been recorded, and
 
 THE MILK-SACK. 247 
 
 about one hundred seekers left. Many of the young 
 converts were aged persons. 
 
 At the close of our last service an old man stood 
 up and made, what seemed a most earnest, yet very 
 dispassionate speech, which was, in effect, as 
 Charles interpreted, " I cannot let you go away, sir, 
 without acknowledging the great obligation we are 
 under to God, and to you. His servant, for these 
 services. In these remarks I know I but express 
 the heartfelt gratitude of all the people on the 
 station.^^ He used many figures to illustrate his 
 statements. One was that on my first visit, I had 
 hung up the "milk-sack; but that the milk was 
 sweet, and they got no nourishment, but now the 
 milk is good, and you have given us a great feast.'' 
 Milk hung up in a cowskin-sack till it becomes sour 
 and thick is a staple article of food among the 
 Kaffirs, and the milk-sack is such a sacred thing 
 that no woman is allowed to touch it, and but one 
 responsible man, for the household has charge of 
 it ; but a Kaffir, who would drink sweet milk, woidd 
 be considered not a man, but a babe. We bade 
 adieu to our dear friends at Lesseyton, and hastened 
 on to our appointment in Queen's Town. 
 
 That was my last night in Queen's Town. The 
 next night I expected to preach at " Warner's," 
 fift}^ miles distant on our route through Kaffraria. 
 
 We had completed our arrangements, and were 
 ready for an early start next morning. Our party 
 consisted of my friend, Mr. James Roberts, and my-
 
 248 LESSEYTON. 
 
 self in the cart, Charles Pamla, on a little bay-pony, 
 which had carried him over one hundred miles from 
 Annshaw, and my son Stuart on a sorrel " trippling'^ 
 KafFir-pony I bought for him at Kamastone. 
 
 It was hard to part with such dear friends as 
 Brother and Sister Dugtnore. Two of their daugh- 
 ters and a son had been saved at our series, and three 
 other sons were among the seekers. Up to that time 
 twenty-three sons and daughters of our missionaries, 
 in different parts of the colony, had found peace at our 
 meetings. At our final farewell, Brother Dugmore, 
 a man who gives to God all the glory for His work, 
 but a dear lover of the brethren,, hung round my 
 neck and wept, and said, " God bless you, my dear 
 brother, you have brought salvation to my house." 
 
 This was Thursday, the 19 th of July. The pro- 
 gress of the work in Queen's Town, and Lesseyton 
 may be illustrated by a few extracts from letters I 
 subsequently received from Brother Dugmore. 
 
 By date of 31st of July, he writes, " Brother 
 Bertram has got home. On Sunday he preached to 
 the division of his people, speaking the Dutch lan- 
 guage, (you did not see that location). The work 
 broke out gloriously among them. In the afternoon 
 at the Kaffir service, such an outpouring of the 
 Spirit took place, that they could not get aM'ay till 
 eight o'clock at night. Brother Bertram wishes me 
 to tell you that he does not think there are any men 
 left on the station who have not been brought into 
 the fold of Christ. The Gospel has triumphed over
 
 GRAND TRIUMPHS. 249 
 
 tie greatest enemies it had amongst them. The 
 most bitter opposer, on finding peace, exclaimed, 
 ' Now, Sandili, may come, now Krilie may come (two 
 of the most notoriously wicked warrior-chiefs in all 
 that region), ' since I, the greatest of enemies to 
 Christ, have come to Him, nobody need stay aw.iy ! ^ " 
 
 By letter of the I9th of August, he writes, "I 
 have been hoping to hear the result of your visit to 
 our Kafiirland Stations. I have heard some tidings 
 that have gladdened my heart, none more than the 
 conversion of my dear Brother Warner's Avandering 
 son. 
 
 The ' leaven ' leavens on amongst us. I hope to 
 begin the next quarter with an increase of two hun- 
 dred members. Our services are seasons ' rich in 
 blessing.^ Our regular congregations steadily in- 
 crease. Our older members are thirsting for a full 
 salvation. God has in mercy baptized my soul anew, 
 and I am reaching forward. We trust to hear blessed 
 news from Natal. Why should not Colenso himself 
 be converted ? '^ 
 
 By letter of October 27th, Brother Dugmorc 
 writes, " The results of the awakening which God 
 vouchsafed to the three Circuits of Queen's Town 
 division (Queen's Town, Kamastone, and Lcsseyton), 
 " while you were among us, we cannot even yet 
 fully estimate, but I think that not less than six 
 nundred have been received into the Societies. God 
 Aas enabled me to lay hold again of the blessing in 
 which I rejoiced in years past. I walk in the light.
 
 250 LESSEYTON. 
 
 I feel that my soul has returned to her rest^ and that 
 it is glorious to have an abiding sense of that ' pre- 
 sence ' which makes the Christian's paradise. Glory 
 be to God for " full salvation ! ' " 
 
 Again, in my last letter from Brother Dugmore, 
 before leaving Africa, he says^ " I do most heartily 
 adore the goodness of God in blessing your labours 
 in Natal, as He has done. If the work after your 
 departure follows the rule elsewhere^ the numbers of 
 conversions will go on increasing. In several places 
 those numbers have doubled, or more than doubled, 
 since you left.'"'
 
 CHAPTER XYJi. 
 
 WARNERS. 
 
 The residence of J. C. Warner, Esq., known hj 
 the name of " Woodhouse Forests," is the head of a 
 new mission, embracing a portion of Tembookio 
 territory, and a part of Fin go-land, under the super- 
 intendence of a very active, promising young mis- 
 sionary, Rev. E. J. Barrett, 
 
 Brother and Sister Warner are earnest and useful 
 missionaries ; in fact, as they once were in name 
 and official relationship. He was a useful missionary 
 among the Kaffirs for a number of years, but partly 
 through failure of health for a time and other reasons, 
 satisfactory, I believe, to all parties, he resigned his 
 official relation, but has continued true to the Wes- 
 leyan Church and her mission-work in a different 
 relation. He is "British Resident for Kaffraria;" 
 the representative of the English Government to 
 all the tribes living between Cape Colony and Katal, 
 and being a Wesleyan preacher he is in a position 
 of great responsibility and usefulness. He has always 
 been opposed to the establishment of mission stations
 
 252 WARNERS. 
 
 on the principle of vesting in the missionary magis- 
 terial functions to be exercised over the people on 
 the mission-station. 
 
 The unmodified heathenism of Kaffraria at the 
 time the mission-stations were established was 
 considered so corrupt and so corrupting, and the civil 
 administration of the chiefs so arbitrary, capri- 
 cious, and so antagonistic to Christianity, that it was 
 felt to be necessary to organize the people of the 
 stations into a separate civil community, acknow- 
 ledging the sovereignty of the chiefs, but protected 
 and governed by the missionary under a kind of 
 treaty stipulation with the chiefs. The Heathen 
 chiefs are not supposed to be competent to govern a 
 Christian community, and, I presume, in a majority 
 of cases, prefer to be relieved from such a responsi- 
 bility, and hence, by mutual agreement, that, devolves 
 on the missionary, extending not simply to his 
 church-members, but to all the people resident on 
 the mission- station. 
 
 The mission- station, as per agreement, is a "city 
 of refuge " to which persons suspected of witchcraft 
 or other midefiuable offences, endangering their 
 lives, may flee and be safe, while they remain under 
 the shield of the missionary. 
 
 The missionary, therefore, occupies the position of 
 a civil magistrate, having jurisdiction over the dis- 
 trict embraced in the lines of his grants for mission 
 purposes. He must hear complaints, try cases, inflict
 
 THE MAGISTERIAL AND MINISTERIAL OFFICES. 253 
 
 penalties in tlie form of fines, or expulsion from the 
 station, subject to an appeal from his decisions to the 
 paramount chief. On the other hand, he is answer- 
 able to his chief for the good conduct of his mission 
 people. I don't give this as the theory, with which 
 the men of God, who hazarded their lives among 
 those heathen, in founding those focal centres of 
 Gospel agency, set out at the commencement, but 
 the theory defining the developed facts as we find 
 them. 
 
 An extract from a letter I received from Rev. "Wm. 
 Shepstone, dated November 13th, 1866, touching 
 this subject, will show the legal status of the mis- 
 sionary in Kaffraria : — 
 
 A Kaffir chief has Amapakati in the dififerent parts of 
 his countr3^ These preside over certain districts or rivers. 
 In all cases of htigation the case should first come before 
 the AmapaJcati to be settled, or adjudged, but either is at 
 liberty to appeal against the judgment of the Amapalcati to 
 the chief. Now this is the power which legally belongs to 
 a missionary in Kaffirland. He is no chieftain ; but is a 
 subordinate magistrate under the chief magistrate, to whom 
 an appeal can always be made against his decisions, if either 
 party desires it. Whatever he gains beyond this must be 
 moral power, even such a diabolical practice as the 
 Umpouhlo, the missionary must oppose by moral suasion. 
 When ]\Ir. Shaw and I entered on the Kafiirland mission 
 in 1823, now forty-three years ago this month, the practice 
 of Umpouhlo was rampant, revolting to every sense of moral 
 feeling, to a degree one does not like to look back at. We 
 were without any authority, we were no chiefs ; but Mr.
 
 254 WARNERS. 
 
 Shaw succeeded in that tribe in getting it put down by 
 authority, not his authority, but the chiefs. It was moral 
 power. For this successful use of his influence, the women 
 of the tribe gave him the cognomen of " Likalca laba Fasi " 
 ■ — the shield of the women : nor did I ever hear of the 
 practice being revived or attempted in that tribe afterwards, 
 and I am inclined to think that from that time the practice 
 declined among the other tribes on the frontier. 
 
 That missionaries and ministers everywhere should 
 prudently exert their influence for the removal of 
 national sins, however disguised in legal livery, is a 
 fact, that but few persons will deny ; but how far a 
 minister of the Gospel should encumber himself with 
 administrative responsibilities, is a question to be 
 carefully considered, and yet one which must be de- 
 termined, in many cases, by the peculiar circum- 
 stances of any given case, which should come under 
 the head of exceptions, as the rule certainly is that 
 he should be a man of one work. 
 
 In regard to this mission-station question, a great 
 deal may be said on both sides. 
 
 1st. It is a good thing for the missionary, as far 
 as possible, to be able to make and execute all his 
 arrangements for the salvation, the education, and 
 the civilization of the heathen, without authoritative 
 heathenish interference. 
 
 2nd. It is a good thing in those regions of heathen- 
 ish darkness, where there is so much " smelling out," 
 and murder, on a suspicion of witchcraft, to have a 
 sanctuary to which the poor persecuted wretches
 
 BOTH SIDES OF THE QUESTION. 255 
 
 may flee, and escape torture and death. Many lives 
 have thus been saved at the mission-stations. 
 
 3rd. It is thought to be a very good thing for the 
 converts from heathenism^ to have the opportunity 
 of " coming out from among them," literally, to live 
 on the mission-station, where they may escape the 
 daily taunts of their wicked neighbours, and the 
 danger of contact with their abominable practices. 
 Hence the rule has been for the converts, with but 
 very few exceptions, to move at once, and become 
 citizens of the mission community. There are, to be 
 sure, some "out-stations," but they are under the 
 same administration as that of the' head station. I 
 met with some good missionaries in South Africa, who 
 consider it next to an impossibility for a converted 
 Kaffir to live among his heathen neighbours, and 
 remain a Christian. 
 
 But, on the other hand, it is said, — 
 
 1st. The missionary, having the responsibility of 
 administrating this complex government of " Church 
 and State," will so have his timo and energies con- 
 sumed with perplexing cares, as greatly to interfere 
 with his ministerial effectiveness on his station, and 
 leave him but little time or strength for proclaiming 
 the Gospel beyond. 
 
 2nd. The station becoming the sanctuary and 
 home for all sorts of refugees, attracts a great 
 many worthless characters, who are often pointed 
 at and quoted, by the colonists, as well as by the 
 heathen, as fair epecimens of the mission people, and
 
 256 WAENERS. 
 
 however unjust the charge, the stations thus suffer 
 great disgrace. The fact too, that so many supposed 
 witches find a refuge on the mission-stations, a large 
 proportion of the Kaffirs regard them as the home 
 and haunt of the wizards, and therefore places to be 
 dreaded and shunned. 
 
 3rd. That by collecting all the converts into one 
 body together, the Gospel leaven is separated from 
 the lump it should leaven, and a hot-bed, feeble type 
 of Christian character is developed in the station, 
 instead of a heroic martyr type, which alone can 
 successfully grapple with heathenism defensively, 
 and aggressively." "Without going into the details of 
 the subject here, I believe I have fairly stated the 
 strong points on both sides, and I shall have occasion 
 from personal observation, to furnish facts illustrating 
 both sides of the question. It is by no means a mere 
 abstract question, but a subject of vital practical 
 importance to successful missionary enterprise in 
 Africa, and in every other mission field in heathen- 
 ism. When I entered Kaffraria, I knew nothing 
 about this subject; I had never heard it discussed, 
 and hence went into the field of observation, an un- 
 prejudiced learner, and came out with my facts and 
 conclusions, which shall be forthcoming in due time. 
 
 That was a moonless night. From Queen's Town, 
 we had travelled that day over a hilly rough road 
 forty-six miles, and had yet four miles of our day's 
 journey to make in the dark. 
 
 Rev. E. J. Barrett came to meet us and to be our
 
 TIIE GREAT TUTIELE. 257 
 
 guide. Wc had in a pair of horses, that had 
 been sent on thirty miles the day before, and they 
 were fresh and fiery, and not so manageable as they 
 became a couple of hundred miles further along. 
 Descending what appeared to be a smooth bit of 
 road, at the rate of about " eight knots,'' a sudden 
 jolt sent us both over the " larboard,^' head foremost 
 down the hill. We thought the thing had upset, 
 but, relieved of our weight, it righted up ; and when 
 we got our "bearings," we heard the rattle of the 
 horses' hoofs and the cart wheels away in the distance. 
 
 Brother Barrett, who was a few roads ahead of us, 
 came rushing back, crying out — " Are ye killed ? " 
 
 "Not dead yet, pursue the horses asfust as youcan/* 
 
 Away he galloped in pursuit. 
 
 We gathered ourselves up, and found that, thougli 
 our clothing was torn, and we were scratched and 
 bruised considerablj", there were no bones broken, 
 60 we picked up a load of rugs and coats cast out of 
 the cart, and worked our way in the dark to Mr. 
 Warner's. About an hour later, Mr. Barrett arrived, 
 telling how many miles he had travelled in different 
 directions, but could get no tidings of the runaway 
 horses and cart. A company of KafSrs were then 
 sent out in all directions. Different parties up to 
 midnight reported no success. We had comfortablo 
 lodgings in Mr. Barrett's KafHr hut, built by him- 
 self. It is eighteen feet in diameter, seven feet walls, 
 with an elevation at the apex of about fifteen feet. Tho 
 *• British Resident," and family, live in a larger but 
 
 s
 
 258 "WARNERS. 
 
 more rustic Kaffir hut near by. He is building a good 
 dwelling, which was nearly ready for the roof when we 
 were there. At the dawn of next morning, Brothers 
 Warner, Roberts, and Barrett, went to the place of 
 disaster, and saw where the upper cart wheel had 
 struck a large ant-hill causing our ejectment, hence 
 tracing the "spore," they found that the horses 
 had run down the hill, a distance of a quarter 
 of a mile, and turned at a right angle away from 
 the road. Further along, the cart "spore" was 
 within three inches of a precipice, over-hanging 
 a little lake, deep enough to have drowned the 
 horses, had the cart gone over and drawn them in. 
 About a mile from the road in the "veldt," they found 
 the horses standing still, attached to the cart as when 
 we were driving them, everything right, even the 
 whip stood erect in its place. I was thankful, though 
 not surprised, for I had said the night before 
 that, as we were doing work for God, and could not 
 replace our conveyance nearer than Queen's Town, 
 and as crci tmgagements demanded haste, I did not 
 doubt that He who takes care even of the sparrows 
 cared much more for the souls we might be instru- 
 mental in saving in Kaffraria, and would see to it 
 that our animals and conveyance would be preserved 
 from harm, and that we should pursue our journey 
 in safety. 
 
 Eev. E. J. Barrett is a young man of great in- 
 dustry and useful missionary talents. He has been 
 but three years in the work of the ministry, but has
 
 OTJT-DOOR gERVTCES. 259 
 
 SO far learned the Kaffir language as to preach 
 through it fluently without an interpreter. He has 
 no family, and while his head-quarters are at Brother 
 Warner's, he is almost conlinually travelling and 
 preaching among the Kaffirs, and lodging with them 
 in their huts. His circuit, though on the borders of 
 Fingo-land, lies mainly among the '* Tambookie " 
 tribe of Kaffirs. 
 
 He is preparing to build a chapel at " "Woodhouse 
 Forest,^' and another near a beautiful grove of timber, 
 five miles distant. 
 
 On Friday morning, the 20th of July, I selected 
 a suitable place for our preaching and prayer- 
 meeting in a beautiful grassy vale, about fouf 
 hundred yards from our hut. I took some healthy 
 muscular exercise in rolling a large boulder to a 
 suitable spot for a pulpit or platform from which to 
 preach. 
 
 The population of this region is rather sparse, and 
 the notice of our coming was very short, so that we 
 did not see the crowds we had been accustomed to 
 see in older communities. At eleven a.m. our service 
 commences. As I stand on my rock pulpit, with 
 my tall interpreter on my left, there is spread out 
 before ua a scene of great beauty. Just back of 
 us is a little brook and reed marsh, obliging all 
 our hearers to remain in front of us. From this 
 brook, in our rear, rises a high, rocky, grassy, 
 wooded hill, an angular branch of the main 
 mountain to our right which is adorned with
 
 2G0 wAn^^EES. 
 
 fine forest trees. In front of us rises a liigli, 
 smooth ridge^ covered witli tall grass. To our left 
 we see the huts of Brothers Warner and Barrett, 
 the walls of the new residence of Mr. Warner, tho 
 native village, and an extensive open undulating 
 country, with its lovely grassy slopes, enlivened by 
 tlie herds of the Kaffirs, and their mealy patches. 
 Circling in front of us, seated on the grass, are first 
 the women and children, and next the men ; on the 
 outer edge of the circle, to our left, are a lot of 
 painted heathens, with their red blankets thrown 
 loosely round their naked bodies. The whole con- 
 gregation numbers about two hundred persons. 
 Our first sermon is to the believers, unfolJiug to 
 them God's provisions and plans for the salvation of 
 the world, administered by the personal Holy Ghost, 
 who employs believers as His visible agents. We 
 close by singing and prayer, and advise them to 
 think much, and pray much alone, take some refresh- 
 ment, and come again at three p.m. At the close of the 
 afternoon sermon we invite the seekers of pardon to 
 kneel down on the grass. About one hundred and 
 forty bow before the Lord, and enter into a peniten- 
 tial struggle, with a general wailing of lamentation 
 and tears, which cease not for three hours, only as 
 they enter into liberty. We see among them several 
 of the red heathens. 
 
 " Do you see that tall, well-dressed KaiBr down on 
 his knees as a seeker ?" " Yes." " That is Matan-
 
 KAFFIR CHIEF ON HIS KNEES. 26J 
 
 zima, a Tambookie Chief, a brother of Ngangelizwo, 
 the paramount chief of the Tambookie nation." We 
 see Charles bending over the chief for half an hour, 
 trying to lead him to Jesus. Poor fellow, he seems 
 to be an earnest seeker. Near the close of the meet- 
 ing Charles brings the chief to me, and I explain 
 to him the way of salvation by faith, and beg 
 him to surrender himself to God, and accept Christ 
 as his Saviour now. He seems very teachable and 
 anxious to know God. Among a number of ques- 
 tions I put to him, that I may ascertain the ob- 
 structions in his way, and help him to consent to 
 their removal, I said, " Matanzima, how many wives 
 have you got ? " 
 
 " Two," said he. 
 
 " How many children have you by them ?" 
 
 "Two children by one wife, and one by tho 
 other." 
 
 " The laws of Jesus Christ v/ill allow you xo nuTS 
 but one wife. Are you willing to retain your 
 first, as your lawful wife, and give the other ono 
 up?" 
 
 " Yes," ho replied, promptly ; " but what shall I 
 do with her ? " 
 
 " You must explain to her that you do not put her 
 away in anger, but because you have consented to 
 obey the laws of Christ, which allow a man but ono 
 wife ; you must not send her away in poverty, but 
 give her whatever she needs for herself and the sup«
 
 262 WAKNERS. 
 
 port of her child, and let her go home to her own 
 people/' 
 
 " Well," said he, " I'll bring her to Mr. Warner, 
 and let him settle it/' 
 
 '* Yes," I answered, " that will be the best way. 
 Now having settled that matter in your mind, and 
 consenting to give up all your sins, you need not de- 
 lay your coming to Jesus Christ, but embrace Him 
 as your Saviour now." But instead of a present 
 surrender, and a present acceptance of Christ, I saw 
 from his face that he was reconsidering the wife 
 question, and wavering in his purpose to give up the 
 sin of polygamy, and soon began to put on his 
 gloves, for he was a fine-looking, well-dressed man, 
 and said, " Now, I must go home." He did not tell 
 me that he could not consent to Gospel terms, yet I 
 felt but little doubt that, like the rich young man 
 who came to Jesus, and hearing what he should " do 
 to inherit eternal life,'^ he declined and " went away 
 sorrowful " in his sins. I was very sorry to believe, 
 and to say to the brethren, that the chief wavered, 
 and would not remain a seeker long. 
 
 I mention this case to illustrate one of the most 
 serious difficulties to be encountered in bringing th^ 
 Kaffirs to God — their ancient sy^stem of poly^gamy% 
 
 Meantime, about sixty persons of all ages pro'^ 
 fessed to obtain the pardon of their sins. As fast* 
 as they got the witness of forgiveness they were con- 
 ducted to a place to our left hand to be examined by 
 the missionary.
 
 EXAMINATION OF THE YOUNG CONVEIITS. 263 
 
 " Now, Brother Barrett/' said I, "you will please tc 
 hear the expcrichce of these new convcrtfj, and get 
 their names and addresses, so that you may know 
 where to find them, and get them into class, and under 
 good pastoral training for God. If any arc not clear 
 in their testimony to the fact of conscious pardon 
 through the Holy Spirit's witness with theirs, kindly 
 advise them to go back among the seekers and seek 
 till they get it." Brother Barrett is an earnest and 
 most industrious missionary, but seemed a little em- 
 barrassed in the midst of such a sudden break-down 
 of so many Kaffirs, and rather incredulous as to the 
 conversion of so many in one day, but I begged him 
 to examine them closely and satisfy his own mind 
 fully, and send back all who were not clear. He spent 
 60 much time with each one that he did not have time 
 to converse with more than half of them. It was too 
 cold to preach out that night, so we had a fellowship- 
 meeting in Brother Warner's stable specially for the 
 young converts. Over thirty of them arose voluntarily 
 and promptly, one after another, and in great sim- 
 plicity told what God had done for their souls. The 
 experience of every one was clear except one man, 
 who told about some great light that he had seen 
 some months before and heard a voice telling him 
 that he would be saved. Brother Barrett challenged 
 his experience, and asked him several close questions. 
 Charles also questioned him to draw out of him a 
 testimony to a genuine experience of salvation, if he 
 was in possession of it, but bis tale was ignored, and
 
 2G4 WARNERS. 
 
 the people warned against seeking to see sights and 
 to hear audible voices, " lor the Spirit itself beareth 
 witness with our spirits," not to our eyes or ears 
 but to our " qnrits, that we are the children ol 
 God." It was a very profitable service for mutual 
 edification. We gave them suitable advice, and I 
 was much pleased to find that Brother Barrett's faith 
 in the genuineness of their conversion nad been fully 
 confirmed. 
 
 Brother Barrett, in a letter, dated J uly 24th, says, 
 
 I thank God for your visit to tliis place. 1 see more 
 reason to hope for the salvation of Africa than ever 1 did 
 before. God evidently can and is willing to do a quick 
 and true work among these people. Ut those who were 
 here some were from other circuits. Ten from Mr. Wake- 
 ford's circuit professed to find peace. Some of the Fin- 
 goes were blessed. I conversed more or less with them 
 before they left, but have not yet had time to follow them 
 to Fingo-land. Among the Tambookies of my own cir- 
 cuit I have had a better opportunity of understanding the 
 work. I think all our members who professed any spiritual 
 life are quickened. One man, formerly a dead member, 
 who had never known anything of spiritual life, is clearly 
 brought to God. He is now earnest and happy. Several 
 backsliders have returned, among them is Klass, the head 
 man of the station. The devil tried hard to keep Klass 
 away from Christ. He had left a goat in charge of a Hotten- 
 tot at the Tsoma river. The devil ordered his Hottentot 
 servant to make off with the goat to Krielie's country. 
 Klass heard of it just in time to take him away from your 
 morning service. The Hottentot, however, got drunk, and 
 was prevented from starting till Klass arrived and got his
 
 THE CHIEF DRAWS BACK. 265 
 
 goat. We thought Klass had run away for fear he should 
 get converted, but tiudiiig his goat he returned in time fuf 
 the afternoon preaching, and the Lord brought him in. 
 
 Most of the former seekers have found pcacCj and a few, 
 who were not seekers, have been brought in. 
 
 In a subsequent letter, Brother Barrett confirmed 
 my fears in regard to the chief ; — 
 
 I am sorry to say that Matanzima, the Tambookie chief 
 of " the right hand house," has not retained the religious 
 impressions produced on his mind by your preaching, and 
 has not even permitted me to hold service at his 
 place. (Herod heard John gladly, and " did many things," 
 but did not give up his stolen wife, and soon after cut the 
 preacher's head off.) How can he be a Christian when his 
 powerful counsellors are heathens. I think the chiefs will 
 have to be moved by the nation and not the nation by the 
 chiefs. A Kaffir chief possesses power only for evil, to 
 fight, to " eat up," and destroy, but not to improve the 
 condition of his people. 
 
 I felt very sorry to leave " Woodliouse Forests " 
 so soon. We had seen a good work indeed during 
 our one day's services, but if we could have spent a 
 week among tkem a great work might have been 
 wrouglitj but my limited time and pre-announccd 
 appointments beyond obliged us to proceed on our 
 journey. Saturday morning, the 21st of July, wo bade 
 adieu to this new and interesting mission-station, 
 and commenced a journey of fifty miles that day to 
 Butterworth. It is marvellous to look back and 
 remember that the thrilling scenes and grand
 
 266 WAKNERS. 
 
 victories at Kamastone, Lesseyton, the native 
 work and fellowship-meeting in Queen's Town, 
 for the whites, and the campaign of yesterday 
 at Woodhouse Forests, have all transpired within 
 the past week, from Sabbath the 15th to Friday the 
 20th of July. Blessed God, the kingdom is Thine, 
 the power is Thine, and hence the glory is Thine, all 
 Thine, only Thine! 
 
 Brother Warner furnished us a pair of horses to 
 take our conveyance twenty miles, to the " Tsoraa 
 river," and accompanied us on horseback several 
 miles. At the Tsoma we overtook our horsemen 
 who had gone on early with the horses, so as to give 
 them a little rest, while Brother Warner's pair were 
 doing the work for us. There is an old military 
 station at the Tsoma, and at that time a small 
 detachment of British soldiers, under Col. Barker. 
 All the soldiers have since been withdrawn, and the 
 station given to the Wesleyans for mission pur- 
 poses, and the Fingoes left to themselves to keep the 
 peace with their old Kaffir masters, or defend 
 themselves till help can be afforded them from the 
 colony. Col. Barker received us into his hut, with 
 a cordial greeting, and entertained us with a good 
 lunch, with genuine English hospitality. Eev. John 
 Logden, the missionary at Butterworth, had been 
 there a few days before, and prepared the way for 
 us, and provided a relay of fresh horses at the Tsoma, 
 which however we did not need^ and respectfidly de- 
 clined the use of them.
 
 CAPTAIN COBE. 267 
 
 The Tsoma, which is a fine African river, is 
 deep, rocky, and dangerous for travellers, but the 
 waber being low in the winter season, we crossed 
 without difficulty. On we go, over high hills, and 
 across deep valleys, throiigh a country abounding 
 with grass, from one to two feet high^ ripened and 
 dried into a rich orange colour. This wavy ocean of 
 grass, which stretches out in every direction into the 
 •immeasurable distance, is interspersed with occasional 
 groves of timber, and island-looking rocky hill peaks 
 and clifls. About fifteen miles from the Tsoma, we 
 met a Kaffir boy, who said " Mr. Longdcn has sent a 
 pair of horses to Capt. Cobb's for you," pointing across 
 the hills towai'ds the Captain^s house, nearly a mile 
 cflf the main road. So we " out-spanned " our horses, 
 and walked over. The Captain, who is a dashing, 
 but generous pioneer Englishman, gave us a cordial 
 welcome. He is a magistrate, under Mr. Warner, 
 over a portion of Her Majesty's Tingo subjects. 
 There we met the native teacher from Butterworth, 
 who had come to act as our guide, and four or five 
 English friends, who had been waiting at Butter- 
 worth for us two days, having come sixty miles from 
 near King William's Town, to attend our meeting, 
 and seek the Lord. 
 
 Captain Cobb gave us all a good dinner, and 
 showed us his new house, orchard, and garden. It 
 was really surprising to sec such improvements, 
 such beautiful beds of flowers, and liourishing fruit- 
 trees, where, but eighteen mouths ago, the wild deer
 
 268 WAJRKEB.?. 
 
 roamed without disturbance. The last eight milca 
 of our long day's journey were made after the day 
 had departed. The road was rough and dangerous, 
 but our trusty guide rode before, and shouted, " To 
 the right," and " To the left," alternately, turning 
 us away from rocks and gullies which might have 
 cost us an upset, at the peril of our necks. 
 
 By the mercy of our Master, we safely reached 
 Butterworth about eight p.m., and were heartily 
 welcomed and most kindly entertained by Rev. 
 John Longden and his excellent missionary wile^
 
 OT^PTEK xvm. 
 
 BUTTERWORTH (iGEUWa). 
 
 This mission-station was established under the 
 general superintendence of Rev. W. Shaw, by the 
 Rev. Mr. Shrewsbury, assisted by llev. W. Shep- 
 stone, in 1827. The great Chief Hintza, of the 
 Amagcaleka tribe, had not given his consent for the 
 establishment of the mission in his country, but had 
 not refused, so Mr. Shrewsbury proceeded in the 
 work by faith. " But a few months after,^' says Mr. 
 Shaw, " with great Kaffir ceremony, he sent to the 
 station one of his brothers, and a company of his 
 counsellors, mostly old men (counsellors of Kauta, 
 his father) with the following remarkable message — •. 
 'Hintza sends to you these men, that you may know 
 them ; they are now your friends, for to-day Hintza 
 adopts you into the same family, and makes the 
 mission the head of that house. If any one does you 
 wrong apply to them for redress. If in anything 
 you need help, ask them for assistance / and as a con- 
 firmation of the whole, pointing to a fat ox they had 
 brought, ' There is a cake of bread from the house of 
 Kauta.' "
 
 270 BTTTTERWOIITH. 
 
 The mission^ thus placed under the protection of law 
 by the blessing of God, and the fostering care of several 
 successive missionaries, grew and prospered for six 
 years, when its harmonious relations were disturbed 
 by the KaflBr war of 1833-4. Hintza joined in the 
 war ao-ainst the colonists. " behaved treacherouslv 
 toward certain European traders, who were at the 
 time in his country, and it was believed also, that he 
 contemplated the murder of his missionary," Rev. 
 John Ayliff, and the destruction of the station. 
 
 Rev. W. J. Davis gave me an account of how 
 Brother Ayliff escaped, and, as it will illustrate a 
 phase of missionary life in this place, now sacred in 
 my own memory, I will give the substance of his 
 narrative. " Hintza's purpose to kill Mr. Ayliff was 
 revealed to him by Hintza's * great wife,' Nomsa. 
 All the trails and roads were guarded by spies, so 
 that there was no possibihty of his escope, but he 
 managed to get a letter conveyed about fifty miles, 
 to Brother Davis at Clarkebury. Mr. Davis sent to 
 Morley Mission Station, thirty-five miles distant, and 
 got the missionary there, Rev. Mr. Palmer, to join 
 him in a trip to Butter worth, to try and rescue their 
 brother missionary from the murderous designs of 
 Hintza. On their arrival at Butterworth, after con- 
 sultation with Brother Ayliff, they resolved that they 
 would go and see the chief himself, and thus take 
 the ' bull by the horns ' at once. They immediately 
 gent out runners, and collected a party of men as
 
 MR, AYLIFF RESCUED. ' 271 
 
 frindes and guards, and set off to HIntza's ' Great 
 Place/ about sixty miles distant. They rode boldly 
 into the ehicPs kraal, and found him seated in coun* 
 cil, surrounded by his ' Amapakati.' 
 
 " Having i^one through all the ceremony common in 
 approaching such a dignitary, Brother Davis, addres- 
 sing the chief, said — " Hintza, we have come to talk 
 to you about your missionary. We have heard that 
 you have given orders to kill Ayliff, and now he has 
 come, and we have come with Mm to see what yoa 
 have against him. We know that you are at war 
 with the English, but we are missionaries, we have 
 nothing to do with the war. If Ayliff has done any- 
 thing worthy of death, he don't refuse to die. You 
 can try him and put him to death in an honourable 
 way, but it don't become a great chief like you, to 
 waylay him like an assassin a.nd kill him behind a 
 bush. He is your missionary. He came into your 
 country with your consent, and put himself under 
 your protection, and you should deal honourably 
 with him; If he has done wrong then tell him so 
 to his face ; if guilty of anything worthy of death, 
 convict him, and kill him. Or, if you want to get 
 rid of him, give him a pass out of your country, and 
 he will at once go away and leave you, but it would 
 be a great injustice, and a disgrace to you as a 
 great chief, to kill your missionary behind a bush.' 
 Ilintza seemed greatly agitated while Davis was talk- 
 ing, and was silent for some time. Then he ordered
 
 -570 
 
 EUTTERWOHTH (iGEUWA). 
 
 food for the missionaries, and told tliem to sit down 
 for the night, and he would meet them in council 
 the next day. 
 
 " That night, after the missionary party had sung 
 and prayed in their hut, Nomsa, the chief's ' great 
 wife,' came in and said, ' Sing again/ 
 
 " ' Why should we sing again ? We have just had 
 singing and prayer.' 
 
 " ' I have a word to say to you, and I don't want 
 anybody but you to hear it. If you sing, they will 
 think that after the singing you will be praying, 
 and they won't come near,' so they sang again. 
 
 *' Then said she, ' You have done well to come to 
 the chief. It will be all right to-morrow, AylifT 
 will be allowed to remain, and get promise of protec- 
 tion. But if he remains he might tramp on a snake 
 in the grass, and he had better not remain.' 
 
 " The next day they met the chief in council, and 
 Hintza said, ' You have done well to come to me. 
 Some miscreant might have done AylifF harm, but it 
 will be all right now. AylifF may go back to Butter- 
 worth, and sit down in peace, and it will be all 
 right.* 
 
 " They returned, and soon ascertained that there 
 were no more conspirators in the way, seeking 
 AylifF's life, and as the way was now open, the mis- 
 sionaries unanimously agreed that it was better, in 
 view of the war troubles, and all the circumstances 
 in the case, that Brother AylilF should take Nomsa's 
 advice ; so he made arrangements as early as con-
 
 PROTRACTED MEETING OF THE " RAIN-MAKERS." 273 
 
 veiiient, and, with his mission people, left Hintza's 
 country. 
 
 The chief complained afterwards of AylifFs want 
 of confidence in him, but his own subsequent record 
 proved the wisdom of AylilF's departure. Soon after 
 the mission premises and village were plundered and 
 destroyed, and, before the war was over, Hintza 
 himself was killed. 
 
 The mission was re-established after the war, but 
 was destroyed again in the war of 1846-7. 
 
 "E,ili," or Krielie, as it is usually spelled to give the 
 sound in English nearest to the Kalfir guttural H, the 
 son and successor of Hintza, was anxious for the re- 
 building of the mission-house and chapel, and gave 
 for the purpose as many cattle as when sold, were 
 necessary to cover most of the expense of erecting 
 the mission-buildings, and compensate for the per- 
 sonal losses of the missionary. 
 
 At one time, when Rev. W. J. Davis was stationed 
 there, the country was dried up, tlie cattle were 
 dying, and there was a general apprehension of 
 famine. The Chief Rili assembled a large body of 
 " rain makers '^ near to the mission premises, and 
 with a great gathering of the people, they went on 
 with their incantations and " vain repetitions " daily 
 for a week. Brother Davis kept himself advised, 
 through his agents, of all their proceedings. Finally, 
 the rain-makers said thej^ could not get any rain, and 
 had found out the reason why, and the cause of the 
 drought. When the attention of the people was
 
 274 BUTTERWORTH. 
 
 fully arrested by such an announcement, they told 
 their anxious auditors that the missionaries were the 
 cause of the drought, and that there would be no 
 rain while we were allowed to remain in the country. 
 That brought matters to a very serious crisis, for the 
 " rain-makers " are generally very influential, usually 
 being doctors or priests as well. When the chief 
 wants rain he sends some cattle to the rain-makers 
 to offer in sacrifice to " Imishologu," the spirits of 
 their dead, who are pi'esumed to have great power 
 with " Tixo " or God, who will send rain. If they 
 do not succeed, the rain-maker returns answer that 
 the cattle were not of the right coloiu*, that cattle 
 of certain peculiar spots were necessary. The details 
 of these spots and shades of colour are so numerous 
 that the rain-maker can not only drive a good trade 
 in the beef line, but stave off the issue till, in the 
 natural order, a copious rain descends, for which he 
 claims the credit, and it is known all over the country 
 as such a " rain-maker's " rain. Thus they maintain 
 their influence, and when a number of such men 
 combine against a missionary, it becomes a very 
 serious matter. So when Brother Davis heard of the 
 grave charge brought against the missionaries, and 
 specially against himself and family, as they were 
 the only missionaries there, he saw that he must act 
 in self-defence at once. So the next morning, which 
 was Thursday, he rode into their camp, while they 
 were in the midst of their ceremonies, and demanded 
 shearing. They stopped their noise and ccnfusion
 
 A MODERN ELIJAH OPENING THE HEAVENS. 275 
 
 to hear what he had to say, and he proceeded as fol- 
 lows : — " I shall give you a very short talk. Your 
 rain-makers say that the missionaries are the cause 
 of the drought. I say that the rain-makers and the 
 sins of the people are the cause of the drought. The 
 missionaries are as anxious for rain as you are, and 
 our God would give us rain, but for your wickedness 
 an>- rebellion against Him. Now I propose that we 
 test the matter between your rain-makers and the 
 missionaries. They have been trying here for one 
 whole week to bring rain, and have not brought one 
 drop. Look at the heavens, there is not even tlie sign 
 of a cloud. Now stop all this nonsense, and come to 
 chapel next Sabbath, and we will pray to God, who 
 made the heavens and the earth, to give us rain, and 
 we will see who is the true God, and who are His 
 true servants, and your best friends." Then Nomsa, 
 the great wife of Hintza, who had interposed to save 
 the life of Brother Ayliff a few years before, and the 
 great chief Rili, her son, and their amapakati, held 
 a consultation, and decided to dismiss the rain- 
 makers at once, and accept the issue proposed by 
 Brother Davis. The next day was observed by this 
 missionary Elijah, and his Christian natives, as a day 
 of fasting and pi'ayer. On Sabbath morning the 
 sun, as for many months past, poured his burning 
 rays upon the crisped Kaffrarian hills and valleys, 
 with their famishing flocks, without the shadow of 
 an intervening cloud. 
 
 At the hour for service the usual congre2:ation
 
 276 BUTTERWORTH. 
 
 assembled, and besides them the great chief and his 
 mother, and many of the heathen people from their 
 " great-place." There was a motley crowd of half-clad 
 mission natives, a lot of naked heathens, the great 
 chief in his royal robe, consisting of a huge tiger- 
 skin, his queen mother, with beaded skirt of dressed 
 cow-skin, and ornamental brass wristlets, armlets, 
 and head trinkets, and there, at their feet, the mis- 
 sionary and his family — a grand representation of 
 Church and State, all sweltering with heat, all uneasy, 
 all anxious to see a little cloud arise, but not one, even 
 of the size of a man's hand, appeared when the ser- 
 vice commenced. After some preliminaries, Brother 
 Davis asked the people to kneel down, and unite 
 with him in prayer to the Lord God of Elijah, to 
 send them rain from heaven. The man of God 
 pleaded his own cause, and that of the people at the 
 mercy-seat, and importuned. No man was sent to 
 look toward the sea ; but while they remained on 
 their knees in solemn awe, in the presence of God, 
 they heard the big rain drops begin to patter on the 
 zinc roof of the chapel, and lo, a copious rain, which 
 continued all that afternoon and all night. The 
 whole region was so saturated with water that the 
 river near by became so swollen that the chief and 
 his mother could not cross it that night, and hence 
 had to remain at the mission-station till the next 
 day. That seemed to produce a great impression on 
 the minds of the chief, his mother, and the heathen 
 Ipartf in favour of God and His missionaries, and 
 Brother Davis got the name of a great rain-maker;
 
 KAFFIR prophet's DESTRUCTION OF CATTLE. 277 
 
 but signs, wonders, and even miracles, will not 
 change the hearts of sinners, for Nomsa lived and 
 died a heathen, and her royal son remains an in- 
 creasing dark and wicked heathen to this day. 
 
 The Butter worth Mission Station was destroyed 
 the third time during the Kaffir war of 1851-2, and 
 lay waste about ten years. 
 
 About the year 1855, Krielie resorted to a daring 
 and desperate plan for forcing his people into an 
 exterminating war against the colonists, which 
 destroyed thousands of his people, and deprived him 
 of about half of his country, including the site of 
 Butterworth Station. His plan was to strip his 
 people of all their wealth, which consisted of " the 
 cattle upon a thousand hills," and thus combine with 
 their patriotism, and love of booty, a dire necessity, 
 which would precipitate his whole people into the 
 colony, " drive the whites into the sea," and seize 
 the spoils. 
 
 So taking advantage of their superstitious gulli- 
 bility, a prophet of renown among them com- 
 manded that all their cattle should be killed, and 
 when all were gone, there would be a resurrection 
 of all their cattle, and the cattle of their ancestors, 
 greatly improved in size and quality, and countless 
 in numbers, and all who would believe the prophet, 
 and kill their cattle, should feast on beef all the days 
 of their lives, but the disobedient would be turned 
 into moths. 
 
 Tens of thousands of cattle were slain. Krielie's 
 whole country was desolated and denuded of its
 
 278 BUTTERWORTH. 
 
 fine supply of food. The colonists were in. great 
 alarm, and Sir George Grey was sent as governor, 
 specially to meet the pending war emergency. By 
 the time he was ready for war, he found Krielie's 
 Kaffirs starving by the thousand, and instead of 
 pouring into the colony as fierce warriors they came 
 as beggars. Sir George wisely sent them supplies, 
 and was soon able to dictate terms of peace to the 
 haughty warrior chief, without firing a shot. In 
 that treaty he got from Krielie all that fine country, 
 lying between the " great Kei river," and the river 
 " Gnabakka," which has since been given to the 
 f^ingoes, as a reward for their unwavering loyalty 
 since their deliverance and adoption by the govern- 
 ment in 1835. It is now known as Fingo-land. 
 Butterworth is near the eastern boundary of it, and but 
 fifteen miles from Krielie's '' great place/' The old 
 chief, I was told, pleaded hard to be allowed to retain 
 his mission-station, but it was thought, as his motives 
 in respect to the station were purely selfish, and as 
 it might more readily lead to complications with 
 the Government, it was best for the colony, and for 
 the mission, to keep it out of Krielie's hands alto- 
 gether. Krielie's people do not now exceed thirty 
 thousand. They have no missionary, and the old 
 chief, owing to a petty difficulty which he last year 
 fomented, at the Butterworth Station, about a pig, 
 was forbidden by Captain Cobb to set his foot on the 
 west side of thft Gnabakka. 
 
 The Butterwov '.h Mission has been established the
 
 PREACHING "'by A RTVER-SIDE." 279 
 
 fourth time, and now promises to be more flourishing 
 than ever before, under Rev. John Longden, who 
 commenced operations there about four years ago. 
 
 We were comfortably quartered in the mission- 
 house, and Brother and Sister Longden, with good 
 fare and good cheer, rendered our sojourn with them 
 very pleasant. On Sabbath morning, the 22nd of 
 Jul}', I walked round about their little Zion to find 
 the most suitable place for open-air preaching, as wc 
 anticipated that the chapel accommodation for about 
 four hundred would be inadequate. "We selected a 
 beautiful spot, a quarter of a mile distant, on the 
 bank of the river, richly carpeted with grass. 
 
 At ten A.M., Charles and I stand before a motley 
 crowd of about five hundred natives and a dozen 
 whites. To our left is the river, in the rear a 
 little cliif or point of rocks, jutting down to the 
 water's edge ; to our right a high rocky hill, at our 
 feet the tongue or wedge-point of a valley, which 
 rapidly widens, and opens the prospect to the mis- 
 sion-buildings on a high hill beyond; just in the 
 rear of us are our European friends, who had come 
 over forty miles for this occasion, and the mission- 
 family ; just in front are the native women and chil- 
 dren, next to them, in a circling mass, the native 
 men ; to our right and front, perched on the side of 
 the hill, arc about one hundred wild heathens, painted 
 with red ochre, and greased till they glisten in the 
 sunlight. Their clothing consists simply of a blan- 
 ket painted red with the same native dj-e which
 
 280 BUTTERWORTH. 
 
 covers their bodies, I greatly feel the embarrassment 
 of the situation. I must preach to these believers 
 to adjust them to the Holy Spirit's methods, so as 
 to " work together with God " effectively in the sal- 
 vation of sinners, and yet I must arrest the attention 
 of the heathen and interest them in our work, or 
 they will go away and we shall not get another shot at 
 them, and there is scarcely time in one service to 
 secure well these two ends, but wc go on and com- 
 bine the two objects as well as we can. All quiet 
 and attentive, and a great interest manifestly 
 awakened among the mission people. 
 
 " Now we invite all who fully understand the sub- 
 ject, who feel the burden of their sins, and have 
 made up their minds to give themselves to God, and 
 receive Jesus as their Saviour, to stand up. Let each 
 one think well and act for him or herself. Lot no 
 one stand simply because another does. Let no one 
 be afraid to stand up because of the presence of 
 another. As we shall answer to God for ourselves, 
 so let us say, ' Let others do as they will, but as for 
 me, I will serve God.' " In about a minute we see 
 about one hundred on their feet, including half a 
 dozen whites. We now invite them to kneel, sur- 
 render to God, and receive Jesus Christ, whom He 
 hath sent into the world to save sinners. An earnest 
 struggle ensues, and a few enter into liberty, and 
 witness to the fact in the story of their salvation to 
 the missionary, who examines each one personally. 
 After a service of three hours we dismiss them, and
 
 LEARNING WISDOM FKOM A ZULU. 281 
 
 invite them to meet us there again at three t.m. 
 " Charles/' say I by the way, " the campaign of 
 last w.eek at Kamastone, Lesseytou, Queen's Town, 
 and Warners, has nearly used us up. AVc are not 
 up to our mark to-day. I don't feel the Spirit's 
 unction as I usually do in going into the battle." 
 "No,''^ replies Charles, "your Father sees that your 
 body can't bear it. He means to give you an oppor- 
 tunity to get back your usual strength of body. He 
 does not want to work you to death." 
 
 I said in my heart, " Good for my Zulu, many a 
 European or American enthusiast might learn lessons 
 of wisdom from you.^' 
 
 At thi'ce ]'.M. we had about the same audience as 
 in the morning. The preaching goes home to their 
 hearts with increasing power. Many of the people 
 are immigrant Fingoes, from Cape Colony, where they 
 have been accustomed to hear the Gospel for years, 
 and the station people have long been under the 
 instruction of Brother Longden. These heathen 
 know nothing about it, or, what is worse, they have 
 heard more against the Gospel by the carnal oppo- 
 sition its glimmer of light upon their minds has 
 provoked than they have learned of its power. 
 After the sermon we call for seekers, and over a 
 hundred go down on their knees, and an earnest 
 struggle against the powers of darkness ensues. 
 The heathen look very serious, but the most of them 
 refuse to yield, a few of them are down among the 
 seekers. A much larger number are saved at this
 
 282 BUTTERA\ORTH, 
 
 service than at the first. Among the converts who 
 report themselves, we see two old heathen men. 
 " Charles, what has that old red blanket to say for 
 himself?" 
 
 " He says he has been a very great sinnei'^ but 
 that he has found Jesus, and Jesus has saved him." 
 
 " What has that other heathen to say about it ? " 
 
 " ' I have been the greatest scoundrel in the world, 
 but the umfundisl says that Jesus came to save the 
 very worst sinners, and I have taken Him, and He 
 has pardoned my sins, and I feel Him now in my 
 heart.' " 
 
 Many of our hearers had come twenty miles to 
 attend our services. They are not a people to carry 
 food with them on so short a journey. They had 
 now been with us all day, and were hungry, so we 
 began to inquire if there were any " loaves and fishes " 
 that we could set before them ? After consultation, 
 we announced to the congregation that all who had 
 come from a distance, and were hungry, then, or at 
 any time during our series of services, should go to 
 the missionary, who would give each one a quart of 
 " mealies,'''' Indian corn, daily. Brother Roberts and 
 I proposed to bear two-thirds of the expense amount- 
 ing to a few pounds each, for the mealies thus con- 
 sumed ; but at the close, when we came to settle, 
 Brother Longden would not allow us the privilege 
 of helping him. 
 
 My labours with the heathen that clay caused me 
 to feel keenly my inability to penetrate their hea-
 
 LEARNING TO MASTER THE liAFFlll MIND. 283 
 
 thenish darkness, and grapple successfully with their 
 prejudices and superstitions, from my want of an 
 acquaintance with Kaffir life and customs, so I de- 
 termined, by the help of the Lord, with the best 
 sources available, tliough I should not have time 
 during my brief sojourn to master the Kaffir lan- 
 guage, I would master the Kaffir mind. I at once 
 enlisted Charles in the work of studying native 
 Kaffirism. At suitable times he got the oldest men 
 together and questioned them about the customs and 
 faith of their heathen fathers, and wrote down their 
 statements ; by this means, and by what we could 
 learn from the missionaries and from Kaffir Laws 
 and Customs, a book, compiled from the experience 
 and testimony of several of the oldest missionaries, 
 specially for the benefit of the government, we made 
 progress in the acquisition of useful knowledge, 
 which could not be obtained in any college in 
 Europe, and knowledge that we both turned to good 
 account by the help of the Holy Spirit. 
 
 We had preaching that night in the chapel, and 
 a glorious harvest of souls. On Monday, Tues- 
 day, and Wednesdaj^ we preaclicd in the forenoon 
 by the river, and at night in the chapel. On Thurs- 
 day and Thursday night thciK) was a great marriage 
 feast in the neighbourhood, which had been post- 
 poned several days on account of our meetings, so 
 we took that day and night as a season of greatly 
 needed rest. We resumed again on Friday, and 
 closed our special scries Friday night, and Saturday,
 
 284 BUTTERWORTH. 
 
 the 2Sth, travelled nearly fifty miles to Clarkebury 
 Mission Station. During our series at Butterworth, 
 the missionary examined and recorded the names of 
 one hundred and forty-seven converts. 
 
 "While at Butterworth a fact transpired illustrating 
 the magisterial authority of the missionary, and 
 also the apparent necessity for such authority. A 
 man on the station had a daughter, who had 
 been in the mission- school, for years. It ap- 
 peared that the father had a tempting offer of 
 cattle for his daughter by some heathen man a few 
 miles distant, who wanted to buy her, according to 
 heathen Kaffir custom, for his wife and slave, 
 whether first or fifth wife, we did not learn. The 
 father knowing that the laws of the mission-station 
 did not allow him to sell his daughter, nor give her 
 in marriage, to a polygamist heathen, gave consent 
 to the parties that his daughter might go to them to 
 plough, and assist in putting in the crop of mealies, 
 and several red fellows came accordingly for the 
 girl. Brother Longden, however, having learned 
 that such a negotiation was pending, promptly met 
 the men, and told them to go away and attend to 
 their own business, for he would not, on any account, 
 let them have the girl. The fellows were greatly 
 disappointed, and hung round some time before they 
 would leave. Brother Longden told the father that 
 if he meant to sell his daughter to the heathen, he 
 must at once leave the station, for he would not 
 allow such a man to live on the premises.
 
 THE GREAT SNAKE-KILLER. 285 
 
 We shook hands with a distinguished old heathen 
 at Butterworth. His fame was based on two adven- 
 tures of his life. One was, according to the account 
 in Kaffraria, that on one occasion when Rev. Wni. 
 Shaw was trying to cross a swollen river, the current 
 was too strong, and carried him down the stream, 
 greatly imperiling his life. This heathen man 
 plunged in, and assisted the " umfundisi " in getting 
 safely to land. The other was, that in his early life 
 he killed a "boa constrictor." That will give un- 
 dying fame to any heathen Kaffir, as one of the 
 greatest men in the nation, indeed, so great that his 
 skull is, above all others, selected as the medicine-pot 
 of the great chief. If such a distinguished individual, 
 however, is allowed to die a natural death, the charm 
 is lost, and his skull unfitted for such distinguished 
 royal purposes. But the great snake killer, on the 
 other hand, must not be surprised and murdered. 
 He must yield himself a willing sacrifice, and abide 
 in quietness for ten preparatory days, and then be 
 murdered decently, according to royal decree. 
 Many, I was told, had thus given themselves up to 
 die, and be canonized among the most honourable 
 *' Imishologu." This old fellow, however, was not as 
 yet sufficiently patriotic, nor ambitious of glory for 
 that, but chose rather to retain his skull for his own 
 personal use, and let old Krielie, his master, get on 
 in his medical arrangements as best he could, and 
 hence takes good care to keep himself beyond 
 Krielie's dominions.
 
 286 BUTTERWORTH. 
 
 We were introduced to a much more remarkable 
 character, at Butterworth, than the killer of the 
 " boa constrictor." 
 
 Brother Longden gave us in substance the follow- 
 ing history of " Umaduna." He said that some 
 months before in visiting some heathen " kraals/' he 
 inquired at each one if there were any Christians 
 among them. Coming to a kraal containing about 
 three hundred souls, he put his question to many in 
 different parts of the kraal, and received from all 
 the reply, " Yes, there is one Christian in this 
 kraal. He's a little one, but he is a wonderful 
 man. He has been persecuted, many times beaten, 
 and threatened with death, if he did not quit pray- 
 ing to Christ; but he prays and sings all the 
 more." 
 
 Mr. Longden was greatly surprised, and pleased 
 to learn that such a martyr spirit was shining so 
 brightly in a region so dark, and sought diligently 
 till he found the wonderful man of whom he had 
 heard such things, and to his astonishment, the great 
 man turned out to be a naked boy, about twelve 
 years old. Upon an acquaintance with him, and 
 the further testimony of his heathen neighbours, he 
 found that all he had heard about him, and much 
 more, was true. Hearing these things, we sought 
 an interview with " Umaduna," for that is his name. 
 He had attended our meetings from the first, and I 
 had often seen him among the naked Kaffir children 
 in my audiences but did not know that I was preach-
 
 A MARTYR SPIRIT UNDER A SHEEP- SKIN. 287 
 
 ing to such a heroic soldier of Jesus^ till the last day 
 of our series. That day we sent for the lad to come 
 into the mission-house, that we might see and 
 learn of him how to suffer for Christ. He hesi- 
 tated, but after some persuasion consented, and 
 came. He was small for a boy of twelve years, and 
 had no clothing, except an old sheep- skin over his 
 shoulders. Quite black, a serious, but pleasant face ; 
 very unassuming, not disposed to talk, but he gave, 
 in modest, but firm tones of voice, prompt, intelligent 
 answers to all our questions. The following is the 
 substance of what we elicited from him, simply cor- 
 roborating the facts narrated before by the mis- 
 sionary : — 
 
 I said to him, through my interpreter, 
 
 "Umaduna, how long have you been acquainted 
 with Jesus ?" 
 
 " About three years." 
 
 " How did you learn about Him, and know how to 
 come to Him ?" 
 
 " I went to preaching at Heald Town, and learned 
 about Jesus, and that he wanted the little children 
 to come to Him. Then I took Jesus for my Saviour, 
 and got all my sins forgiven, and my heart fdlcd 
 with the love of God." 
 
 He was not long at lleald Town, but returned fo 
 his people, and had since emigrated with them to 
 Fingo-land. 
 
 " Was your father willing that you should be a 
 servant of Jesus Christ ?"
 
 288 BUTTERWORTH. 
 
 " Nay, he told me that I should not pray to God 
 any more, and that I must give Jesus up, or he 
 would beat me." 
 
 " What did you say to your father about it ? " 
 
 '•' I didn^t say much, I wouldn't give up Jesus. I 
 kept praying to God more and more." 
 
 "What did your father do then?" 
 
 " He beat me a great many times." . 
 
 "Well, when he found he could not beat Jesus 
 out of you, what did he do next ? " 
 
 "He got a great many boys to come and dance 
 round me, and laugh at me, and try to get me to 
 dance." 
 
 " And wouldn't you dance ? " 
 
 " No, I just sat down, and would not say anything." 
 
 " What did your father do then ? " 
 
 " He fastened me up in the hut, and said I must 
 give up Jesus or he would kill me. He left me in 
 the hut all day." 
 
 " And what did you do in there ? " 
 
 " I kept praying, and sticking to Jesus." 
 
 " Did you think your father would kill j'^ou ? " 
 
 " Yes, if God would let him. He fastened me in 
 the hut many times, and said he would kill me." 
 
 " IJmaduna, are you sure you would be willing to 
 die for Jesus ? " 
 
 " Oh, yes, if He wants me to." 
 
 " Are you not afraid to die ? " 
 
 " No, I would be glad to die for Jesus, if He wants 
 me to." •
 
 A missionahy's account of the work. 289 
 
 Brother Roberts gave him a copy of the New 
 Testament in Kaffir, for his use after he shall have 
 learned to read, and said he had intended to speak 
 some words of encouragement to the boy, but on 
 hearing him talk, he found the rustic little Christian 
 so far in advance of himself, who had been but a few 
 months in the way, that he could not say anything 
 to him. 
 
 The subsequent progress of the work in Butter- 
 worth is indicated by an extract from a letter from 
 the missionary, dated August 2nd. 
 
 I start this letter on your track, as I know it will 
 interest you to hear that the revival of God's work, so 
 delightfully begun on the occasion of your recent visit to 
 Butterworth, is still going on. The evening of the day you 
 left we had nearly twenty penitents ; about the same num- 
 ber at mid-day prayer-meeting on Sunday, and twenty at 
 the prayer-meeting following the afternoon preaching. We 
 have had the same number, or more, at every public service 
 since. Conversions have taken place, more or less, at every 
 service. 
 
 The larger chiklren of our scliools, who remained appa- 
 rently indifferent for awhile, have at last begun to seek the 
 Lord, and literally roar in the disquietude of their souls. 
 Those backsliders of whom I spoke to you, who seemed 
 determined not to yield, have at last given way ; and last 
 night made the chapel ring with the backsliders' cry for 
 mercy. 
 
 Six or eight fresh ones set out from the City of Destruc- 
 tion last evening, and so on, we trust, the good work will 
 
 spread, until 
 
 All shall catch the flame, 
 AH partake the glorious bliss;
 
 290 BUTTERWORTH. — IGEUWA 
 
 Most of the new members have been got into classes, 
 both here, and in what I may call the country societies. 
 
 On looking over my list, I find that a large number of 
 our members have been converted, or re-converted, and the 
 whole society has been much stirred up. We rejoiced 
 greatly on hearing of your success at Clarkebury, and 
 thought it would be so. 
 
 On Saturday the 2Stli of July we travelled nearly 
 fifty miles from Butterworth to Clarkebury; oui* next 
 field of labour.
 
 OHAPTEH XIX. 
 
 CLAEKEBURY (UMGWALl). 
 
 " The fifth mission-station established by our society 
 in Kaffraria," says the old pioneer, Rev. W. Shaw, 
 " was in the country of the Abatembu, under the 
 great chief Vossanie. 
 
 " My first visit to this chief was during the 
 journey of observation, which I performed in 
 April, 1825. 
 
 " We reached the chief's kraal on the 9th of that 
 month, and on the next day we had an interview 
 with him, when, after we had submitted to the usual 
 cross-examination, and afforded a full explanation of 
 the objects contemplated in the establishment of a 
 mission, Vossanie, in the presence of his counsellors 
 and chieftains, promised that if a missionary came 
 to them, they would receive him kindly, and give 
 him laud on which lie might form a station. It was 
 not till April, 1830, that we were enabled to com- 
 mence this mission. 
 
 " Tlie chief faithfully kept his word, and received 
 Rev. Mr. Haddy," our first missionary there, " with 
 evident satisfaction, giving him leave to search the
 
 292 CLARKEBURY. — UMGWALI. 
 
 country to find a suitable site for the proposed 
 station.'^ This mission -station was called Clarkebury, 
 in honour of Dr. Adam Clarke^ 
 
 The only Europeans killed by natives in connec- 
 tion with our KafFrarian missions lost their lives in 
 connection with this station. The first was Mr. 
 Rawlins, an assistant, who was killed by a horde of 
 marauders, not far from the station. The other was 
 the Eev. J. S. Thomas, a thorough Kaffir scholar, 
 an energetic brave missionary. In 1856, he had 
 just removed from Clarkebury to a more suitable 
 place, where he designed to establish the head- 
 quarters of that mission. Their cattle kraal was 
 attacked at night by a band of marauders, which 
 brought on a general conflict between them and the 
 mission people. The missionary sprang out of his 
 bed, and rushing into the midst of the fight to try 
 to command order, was pierced with an " assagay," 
 from the hands of one of the attacking partj\ On 
 the death of this noble missionary, the removal of 
 the mission site was abandoned. It should be said 
 to the credit of the Abatembu nation, that they, as a 
 people, had nothing to do with the assassination of 
 those good men, but deeply regretted their fall, 
 which was by the murderous hands of a band of 
 robbers. The missionaries, however, have suffered 
 endless petty annoyances from the heathen chiefs 
 and people. The following story told me by Rev. 
 W. J. Davis may serve as an illustration of this : 
 
 "When I was stationed at Clarkebury, in 1832,
 
 "DAVIS, WE UAVE COME FOR THAT POT." 293 
 
 the Tambookie'^ Chief, ' Vadana/ coveted a pot we 
 daily used in our cooking. He came and begged me 
 every day for that pot for a long time. I gave him 
 many presents, but could not spare the pot, and 
 positively refused to give it up. 
 
 " Finally, the chief said, ^ Davis, I'll have that 
 pot ! ' The next day Vadana came with thirty of 
 his warriors, all armed with assagays — a kind of jave- 
 lin, their principal war weapon. 
 
 " They stood in defiant array before me, and the 
 chief said, ' Davis, we have come for that pot/ 
 
 "'Wo need the pot/ I replied, ^ for cooking our 
 food, and as 1 told you before, I won't give it to you.' 
 
 " * You must give it to us, or we'll take it.' 
 
 " ' With thirty armed warriors, against one un- 
 armed missionary, you have the power to take it, but 
 if that is the way you are going to treat your mis- 
 sionary, just give me a safe passage out of your 
 country, and I'll leave you.' 
 
 " * Davis, are you not afraid of us ? ' demanded the 
 chief, sharply. 
 
 " * No, Fm not afraid of you. I know you can kill 
 me, but if I had been afraid to die I never would 
 have come among such a set of savages as you 
 are.' 
 
 " ' Davis,' repeated the chief sternly, ' are you not 
 afraid to die ? ' 
 
 " * No ! If you kill me I have a home in heaven, 
 
 * Rev. "\Vm. Sliaw calls this tribe Amatembii, or Tembookics 
 but thev are now scnerallv called " Tambookies."
 
 294 CLARKEBURY. — UMGWALI. 
 
 where tlie wicked cease from troubling, and tlie 
 weary are at rest;' 
 
 " Then, turning to his men, the chief said, ' Well, 
 this is a strange thing. Here's a man who is not 
 afraid to die, and we will have to let him keep his 
 pot.' 
 
 " When the chief was turning to go away, ho said, 
 • Davis, I love you less now than I did before, but 
 I fear you more.'" 
 
 The chief never gave his missionary any further 
 trouble about his pot, but showed greater respect to 
 him than ever before. 
 
 On our journey from Butterworth to Clarkebury, 
 one of our cart-horses got sick, and was scarcely able 
 •io travel, causing us much delay, so that we did not 
 arrive at Clarkebury till nine o'clock at night, and 
 having no moon we had to travel a couple of hours 
 more by faith than by sight. 
 
 Rev. Edwin Gedye met us a little way from the 
 station, and piloted us through the dark to the 
 mission-house, where we were welcomed and kindly 
 entertained by the missionary Rev. Peter Hargraves, 
 and his truly missionary wife, who is a native of 
 ^affraria, daughter of a pioneer missionary. Rev. 
 W. J. Davis. Rev. Brother Gedye was the mission- 
 ary from Shawbury mission station, but had with 
 his family recently fled to Clarkebury on account of 
 fearfully complicated war-troubles at Shawbury. 
 
 They have capacious and comfortable mission build- 
 ings, and a beautiful garden containing tine oranges,
 
 THE GllEAT CHIEF NGANGELIZWE. 295 
 
 and other varieties of fruit-trees, at Clarkebury, and 
 a chapel to seat about five hundred persons. 
 
 My purpose was to remain there only till Wednes- 
 day morning, but Brother Ilargraves said, that he 
 had sent a messenger to Ngangelizwc, the great 
 chief of the Tambookie nation, inviting him and his 
 counsellors to attend our services, and that the 
 chief had returned answer that they could not 
 be with us at the commencement, but would come 
 on Wednesday. So we consented to stay at any-rate 
 till after Wednesday. On Sabbath morning, the 29th 
 of July, we had the chapel crowded. Brother Har- 
 graves read Mr. Wesley's abridgment of the Episcopal 
 service, and his Kafiii* audience repeated their parts 
 of the service very distinctly. 
 
 We preached to the believers in the morning, 
 and, without a prayer-meeting, requested them to 
 retire, and spend as much time as possible in self- 
 examination and prayer, and come together again at 
 three p.m. A prayer-meeting followed the afternoon 
 preaching, and also the preaching in the evening, 
 and on each occasion, beside a gracious work amongst 
 believers, wc had probably one hundred and fifty 
 penitents. 
 
 On Monday we had preaching and prayer-meeting 
 both mid-day and evening. The same on Tuesday, 
 and many souls were saved at each service. Among 
 the converts were seven Europeans — Mr. Crouch, an 
 old colonist who had come into Kaffraria with my 
 friend l\Ir, Joseph AValker, a merchant of King
 
 296 CLARKEBURY. UMGWALI. 
 
 William's ToTvn, on commercial business, Mr. Henry 
 B. Warner, Jiis wife, and four others. Henry B. 
 is the son of the British resident for Kaflfraria, 
 J. C. Warner, Esq. Clarkebury was the place of 
 Henry's birth, while his father was stationed there 
 as a missionarj^ and having been brought up in the 
 Kaffir mission-field, he is as perfect!}'' familiar with 
 the Kaffir language as a native Kaffir. lie holds the 
 office of magistrate in Fingo-land, and is the acting 
 chief of a thousand natives. Now at the place of 
 his birth he was " born again," and at once entered 
 actively into the work, labouring personally, and ex- 
 horting publicly in the Kaffir language. He has 
 gone rapidly forward in a career of increasing use- 
 fulness ever since, and is now preaching the Gospel. 
 In a letter from Rev. E. J. Barrett, dated October 
 16th, he says, " Mr. H. B. Warner, a week or two 
 ago, preached at Woodhouse Forest, and the Lord 
 was working in the hearts of the people. If any 
 one can move the Kaffir mind, I think he will." 
 
 Brother Hargraves, getting a hint that the great 
 chief did not wish to come to our meetings at all, 
 felt very anxious about it, and sent a messenger invit- 
 ing him again, and proposing that if he preferred it, 
 we would go to his " Great Place " and preach there. 
 That led to a great council of the chief and his ama- 
 pakati, who debated the question two days, and finally 
 returned answer that the chief and his counsellors 
 would go to Clarkebury on Thursday. The chief's
 
 POLITICAL LEAGUE AGAIN6T CHRIoT. ^97 
 
 position is peculiarly unfavourable to the success of 
 the Gospel with him, or any of his councillors and 
 chiefs. He had been to school a year and a-half at 
 the mission- station, under Brother Hargraves, and 
 became greatly concerned about his soul, and was 
 " almost persuaded to be a Christian ;" but when the 
 time came for him to take the supremo chieftainship 
 of his nation, the counsellors and chiefs, who had 
 exhibited great jealousy and fear all the time he lived 
 at the station lest the young chief should embrace 
 Christ, demanded his formal renunciation of Chris- 
 tianity, or they would repudiate him, and support his 
 younger brother. If he had been a Christian, he 
 would have stated, and maintained his position on the 
 Lord's side, and accepted the ultimate decisions of 
 Providence, but he was not fully decided for God. He 
 hesitated some time before he gave his final answer. 
 I was told by Mr. J. C. Warner, and by the mis- 
 sionary, that the young chief went alone and wept, 
 and it was hoped he would apply to God and get 
 strength to stand up for Christ at all hazards ; but, 
 in a fit of weeping disappointment, he angrily 
 clenched his fists, and said, '' They are determined to 
 have a heathen chief to rule over them, and I'll let 
 them feel the power of a heathen chief.^' It is 
 believed that he will, if he lives long, take vengeance 
 on the leading conspirators against Christ, who 
 forced such terms upon him. Ho threw an assagay 
 through the arm of one of them just before our visit.
 
 298 CLAKKEBURY. UMGWALI. 
 
 Another case had just occurred still more peculiar 
 and remarkable, illustrating the spirit of this 
 chief : 
 
 Some of his leading counsellors brought a man 
 who owned a vast herd of cattle before the chief, 
 under a charge of trying to take the chief's life by 
 witchcraft. The man had been duly " smelled out," 
 and convicted by the priest or doctor. According to 
 all precedent of Kafl&r law and usage, the accused 
 would have been tortured and killed, and all his 
 cattle confiscated and driven into the chief's kraal. 
 But in the face of hoary-headed usage, and the 
 superstitious fear and cupidity which are so potent 
 in such cases, Ngangelizwe turned to the accused, 
 who stood in expectation of a horrible death, and 
 said to him, " Go home, and sit down in peace, and 
 take all j'our cattle, I don^t want them." Then 
 turning to his counsellor-plaintiffs in the case, he 
 said, sharply, " Go home, and attend to your own 
 business." 
 
 There is, therefore, a possibility thut the coun- 
 sellors and chiefs may be so filled witl their ways, 
 " sowing to the wind, and reaping tht whirlwind,'* 
 that the sad results of their wickedness may operate 
 as a warning, and be emploj'ed by an overruliug 
 Providence to lead the nation nearer to God ; but be 
 that as it may, the present attitude of the chief, and 
 the counsellors and chiefs who are engaged with him 
 in this combination, is a serious bar to the progress of 
 the Gospel among them, for ever}'- party requiring
 
 WAITING FOR TUE GREAT CHIEFS. 299 
 
 the chief to renounce Christ, he thus committed him- 
 self in a political compact against Christ. We had 
 ample proofs of that fact, as my narrative will show. 
 
 On Thursday morning, the day appointed for the 
 chief to come with his counsellors to our services, a 
 messenger arrived, according to Kaffir custom, to 
 announce the important fact that, "■ Ngangelizwe is 
 in the path." 
 
 He had but fifteen miles to travel from the " Great 
 Place " to Clark ebury, and we thought he might 
 arrive by mid-day, but the three missionaries, Revs. 
 Hargraves, Gedye, and liaynor, from Morley, 
 thought, according to the ordinary ceremony and 
 delay by the way, they might require the whole day 
 for the journey. 
 
 About three r. m. his vanguard appeared on the 
 high hill, half-a-mile east of the station, and took 
 their stand. Half-an-hour later, another party came 
 in sight and halted in like manner. It was then 
 nearly an hour more before the great chief, with the 
 main body of the royal cortege, appeared. The 
 cavalry of the train, consisting of about forty coun- 
 sellors, fell into line, single file, the chief being about 
 the middle ; and all came down the hill at a full 
 gallop. Arriving, they at once dismounted, but all 
 remained outside the mission-yard with the horses, 
 except the chief and his brother Usiqukati, who came 
 directly in. Brother Hargraves met, and shook 
 hands with them at the gate, and introduced them 
 to uie and my party. All the ceremony required on
 
 300 CLARKE13URY. — LMG V, ALL 
 
 our part, I learned, was simply to pronounce tlie 
 name of the chief, and shake hands, and so with his 
 brother. Having previously trained our tongues 
 to a little familiarity with their names, we had no 
 difficulty in meeting the requirements of the occasion. 
 A sufficient number of huts had been vacated for 
 the accommodation of the chief and his party, as long 
 as they might desire to stay. 
 
 The chief's minor name was " Qeya," but accordin 
 to custom, graduatingto manhood and to his chieftain- 
 ship, he got a new characteristic name, and being 
 considered, even by disinterested parties, one of 
 the greatest chiefs in Kaffraria, and by themselves 
 the greatest among men, they gave him the name 
 of " Ngangelizwe,'' which means, " Big as the 
 world." 
 
 His brother's name is " Usiqukati," which means 
 " strength." Though not so tall as the paramount 
 chief, he has a breadth and depth of chest and develop- 
 ment of muscle, indicating great strength of body, 
 and a physiognomy bespeaking a strength of charac- 
 ter and will greatly superior to that of his " big " 
 brother. I said to the missionaries, that I believed as 
 a Christian " Usiqukati " would be firm to martyr- 
 dom, but as a heathen chief he was capable of becom- 
 ing as Hazael of Syria, or as Chaka, the Zulu. They 
 replied that I had just expressed their omu previous 
 opinion in regard to him. 
 
 Ngangelizwe has a very extensive, rich, grassy, 
 well-watered, undulating, beautiful country. His
 
 PREACHING TO THE CHIEF AND HIS COUNSELLOUS. 301 
 
 tribe numbers about one hundred thousand souls, of 
 whom fifteen or twenty thousand are warriors. The 
 chief is nearly six feet in height, straight, Avell- 
 proportioned, of the copper Kaffir complexion, in- 
 stead of black, a smooth, pleasant countenance, a 
 sweet, charming voice, which I at once remembered 
 was exactly like that of his brother " Matanzima," 
 before mentioned, as being almost persuaded to be a 
 Christian at " Woodhouse Forest." The two chiefs 
 took tea with us in the mission-house, while the 
 "Amapakati " and their attendants went to the huts 
 provided for them. 
 
 The chiefs were well-dressed in English costume, 
 but their men had each simply a "kaross" of dressed 
 skin or a red blanket. 
 
 Soon we are all in the chapel for the evening ser- 
 vice, Charles and I stand side by side in the altar; to our 
 right and left sit the missionaries, Hargraves, Gedye, 
 and Raynor ; in the front seats before the altar- 
 railings sit the great chief and his brother, and on 
 the same seats in front about a dozen Europeans, 
 including several British soldiers from Fingo-land. 
 Then we see next the body of the chapel half way 
 down, filled with these heathen counsellors and 
 attendants, and a lot of red heathen from Fingo- 
 land, making, pei'haps, one himdrcd and fifty of this 
 class ; then, in the rear, and at all the doors and 
 windows outside, are the regular worshippers to 
 whom we have been preaching twice per day for 
 tour days.
 
 CLARKEBURY. — UMGWALT. 
 
 Text : the third and fourtli verses of the eighth 
 chapter of Romans. We have learned to apply the 
 moral law to Kaffir lives and Kaffir hearts, and 
 to proclaim to heathen minds the Gospel tidings, 
 proffering in Christ a perfect, present, available 
 supply for every demand of their souls^ and the 
 personal Holy Spirit ever waiting to make the saving 
 application to the hearts of all who will consent 
 ** to walk after the Spirit and not after the flesh." 
 "We observe profound attention and great apparent 
 concern among our heathen hearers. They have 
 been debating the cause for several days whether 
 or not they would give us a hearing, have refused 
 to allow us to go to "the Great Place" to preach, 
 and have come here with the avowed determination 
 not to submit to Gospel requirements, but the Holy 
 Spirit is evidently laying the law to their hearts, 
 and revealing to their dark minds the light that 
 leads to life, if they will but " walk in the light 
 while they have it.'^ A mighty contest between the 
 powers of heaven and hell is pending. This heathen 
 king, his counsellors, and men, every one of them, 
 consent to the laws of God that they are good, and 
 that God's Gospel terms are reasonable and right, 
 but there is that other " law in their members,'' the 
 gravitating law of their carnal nature with its deep 
 downward channels of sinful habit, and its accursed 
 ramifications of heathenish superstitious and customs, 
 all combining to strengthen their avowed political 
 league against Christ, and all these complications of
 
 WARNEll'S APPEAL. 303 
 
 iniquity employed as leverage against their perish- 
 ing souls worked by the "principalities and powers" 
 of hell. Is it possible to storm these strongholds of 
 Satan and rescue these heathen captives at a single 
 service ? Will they even tarry for the prayer- 
 meeting ? 
 
 We close the preaching service and dismiss the 
 congregation, to give an opportunity for all to leave 
 who do not prefer to remain for the after-service. 
 Not one stirs to get out. We call for the seekers to 
 kneel before God, surrender to Him, and accept 
 Christ. Many of our former hearers " fall down on 
 their faces and worship God," and soon " report " 
 from a blessed experience of pardon that " God is in 
 them of a truth." 
 
 The chief and his people sit, and gaze, and won 
 der. During the prayer-meeting Brother Henry B. 
 Warner stands up near the window to my right, and 
 by his commanding appearance, good voice, and elo 
 quent euphonious ring of the Kaffir language, at; 
 once arrests the attention of the whole assembly, 
 and, addressing the chief and his counsellors, tells 
 them the story of his own conversion to God — they 
 all knew him well from of old, and knew what a 
 sinner he had been, and now learned the details of 
 God's saving mercy to him, demonstrating the trutli 
 of the Gospel news they had heard that night — fol- 
 lowed by an earnest exhortation to them to seek 
 God without a moment's delay. Then we all kneel 
 down in solemn silent prayer. Nothing is heard
 
 304 CLARKEBURY. — UMGWALI. 
 
 now but the suppressed sighs and sobs of wounded 
 souls in the different parts of the house, pierced with 
 the Spirit's " two-edged sword." 
 
 The presence of God the Holy Spirit, moving per- 
 ceptively among the prostrate mass of men before 
 us, becomes awfully sublime beyond description. The 
 salvation of these heathens now hangs in the scales 
 of a poised beam; many of us feel that the Spii^it 
 hath clearly oflfered to them the gift of eternal 
 life in Christ. They are almost persuaded. They 
 have reached a crisis. Let any one of these old 
 counsellors avowedly take a decided stand for God, 
 and the whole of them will follow his example. 
 Unable to get beyond that point, we close the service 
 at eleven p.m., and all silently retire from the field to 
 come up to the work again in the morning. 
 
 Early the next day Brother Warner had a long 
 talk with Ngangelizwe's counsellors. They admitted 
 to him that what they had heard at the serN'ice the 
 night before was true, and that they were conscious 
 of an extraordinary influence on their minds, and 
 that they believed their chief wanted to accept 
 Christ ; but said they, " Ngangelizwe cannot act 
 alone, for he is bound by solemn promise not to be a 
 Christian^ and none of us can act alone, because we 
 exacted that promise from him, and we are bound in 
 honour to stand to our own position. We cannot go 
 and do ourselves what we have bound the chief not 
 to do." One of them proposed, and nearly all the 
 rest concurred, that they should call a great council
 
 PROPOSITION TO VmTE CHURCH AND STATE. 305 
 
 of all the chiefs and leading men of the nation, and 
 debate the cause, and see if they will consent to 
 abandon their old customs, and adopt the religion of 
 Christ as the religion of their nation. Brother Warner 
 came at once to me with their proposition to inquire 
 whether I thought we had better entertain it. 
 
 I replied, " It may be a trick of Satan to keep 
 some of them from a personal acceptance of Christ 
 to-day ; if not a device of the evil one, but, as I hope, 
 a sincere expression of new desire kindled in their 
 hearts by the awakening Spirit, it is a proposition 
 that we cannot turn to account, as we will be leaving 
 to-morrow, and, unless a much larger number of the 
 counsellors and chiefs of the nation were brought under 
 the awakening power of the Spirit than we have here, 
 it would be hazardous to submit such a question to a 
 national council, as thej^ would be sure, by majority, 
 to decide against Christianity, and thus lengtlien and 
 strengthen the wicked alliance already formed against 
 it. Such a proposition, however, originating with 
 the ' Amapakati ' should be kindly entertained, and 
 the spirit prompting it encouraged, but action in 
 that direction now would be premature. We must 
 urge them to accept Christ to-day, each one for him- 
 self, and take the consequences." That day we had 
 the chiefs and councillors in chapel in the same 
 order as the night before. We preached from St. 
 Luke's abstract of St. Paul's preaching to a heathen 
 audience on " Mar's Hill," on the " Unknown God." 
 We traced the parallel between the moral conditiou
 
 306 CLARKEBURY — UMGWATJ. 
 
 and superstitious worship of the literary heathen of 
 Athens, and the illiterate heathen Tambookies. We 
 have clear indications in Kaffir traditions, sacrifices, 
 and devotions, of the struggle of their moral nature to 
 feel after the " Unknown God," and to find a supply 
 for the conscious woes and wants of their souls. 
 Having dug down efiectually into the regions of their 
 beliefs and conscious experiences, and having brought 
 out their admitted facts demonstrating the truth of 
 Bible delineations of human corruption, guilt, and 
 bondage, and their vain efibrts, by their sacrifices 
 and sufierings, to atone for their sins, or give " rest 
 for their souls," we declared to them the " Unknown 
 God," and His glorious provision of mercy for them 
 in Christ. We then pressed home the fact, that God 
 " now commandeth all men everywhere to repent." 
 Illustrating the work of repentance, wrought by tlie 
 Holy Spirit in the hearts of sinners, resulting in 
 their acceptance of Christ, I gave, among other ex- 
 amples, the cases of Thackenbau, King of Fiji, 
 and of George the Third, King of the Friendly 
 Islands. I showed that their complications in the 
 sin of polygamy, and all forms of heathenism, were 
 quite as bad as anything in Kaffirland, but that 
 yielding to the Spirit they had triumphed, and had 
 become Christians. I gave them the stonr about 
 King George, as given me by the Apostle Peter — 
 that old apostle to the Friendly and Navigators^ 
 Islands, Rev. Peter Turner. When their first chapel 
 was opened, and the king came ia and saw the
 
 KINO GEORGE AND HTS PDLPIT. 307 
 
 preacher in the pulpit — a man higher up than him- 
 self — he was displeased. But instead of making any 
 trouble about it, he had a pulpit built for himself the 
 next week in the opposite end of the chapel, a few 
 inches higher than the minister's pulpit. When tlie 
 king saw the missionary ascend to his pulpit, he 
 quietly went up, and seated himself in his pulpit. 
 
 After awhile the missionary and his leading men 
 united together daily to read God's book of instruc- 
 tions to see how they were to proceed in their work, 
 and prayed daily for the Holy Ghost to come down 
 and " abide with them/' and through their agency 
 do His mighty work of saving the king and his 
 people. After continuing thus to wait "with one 
 accord " for many days, the Holy Ghost came in 
 mighty power. 
 
 The news ran all over the island, that the Holy 
 Ghost had come, and was waiting to lead them to 
 Jesus, and save their souls. The people flocked 
 together from every direction, and while they listened 
 to the words of God from His Book, " they were 
 pricked in their hearts," and many cried out in 
 the agony of their souls, and were so afl'ected by 
 the awakening power of the Spirit, that to the 
 number of from two to three hundred at one time 
 they lay apparently dead for hours, but always came 
 up rejoicing, and praising God for His great salvation. 
 
 The king himself was awakened, and came down 
 from his high pulpit, and sat in the dust. His 
 proud heart yielded to the Spirit's power. Still it
 
 o08 CLARKEBURY — TJMGWALT. 
 
 did not give way all at once. He told the missionary 
 he wanted to give up his sins, and seek God^ but did 
 not want to bow down witli his common people, and 
 asked the missionary to allow him to pray behind 
 the altar-screen, which was a net-work of young 
 bamboo rods, and would conceal him from the eyes 
 of his people. 
 
 Brother Turner said, " Yes, King George, you may 
 kneel down wherever you like, and give your heart 
 to God.'' The king went behind the screen and 
 fell down on his face and cried to God to have mercy 
 on his poor soul. He is a man six feet four inches 
 high, and rolling in an agony of soul he kicked 
 down the screen and lay full length before his 
 people, and cared for nothing but how he might save 
 his soul. 
 
 His pride was broken, and he full}'' felt the burden 
 of his sinS; but got no relief till after he went home 
 that night. About midnight, he gave his wicked 
 heart to God, and received Jesus, and got all his 
 sins forgiven, and received a new heart. He wrote 
 a letter to Brother Turner that night, telling him 
 that he had found Jesus, and that his soul was happy. 
 Some days after, he had a great many of his people 
 together, and told them that he had embraced Christ, 
 and was happy, and said to them, " Do you see that 
 post ? " pointing to a post of the chapel building, 
 " now, just as certain as you know that you see that 
 post, just so certainly I know that God, for Christ's 
 sake, has pardoned my sins, and made me his child."
 
 AN ILLUSTRATION APPLIED. 309 
 
 " Many wicked people said," I continued, " as 
 such will say about Ngangelizwe, that if King 
 George embraced Christ, he would lose his king- 
 dom, just as though the great God of heaven and 
 earth, to whom all power belongs, could not, or 
 would not, maintain the rightful authority of a ruler, 
 because such ruler became loyal to God, his Divine 
 Sovereign. Did King George lose his kingdom 
 by becoming a Christian ? Nay, many who were 
 not his people have come under his authority 
 because he was a Christian, and he became a 
 greater king than ever before ; he also became 
 a preacher, and is employed every Sabbath in 
 preaching Jesus to his people. A man forfeits no 
 rights by accepting Christ as his Saviour, but he 
 cannot accept Christ until he consents to give up 
 all his sins, and submit that Christ shall take from 
 "him, or return to him, anything and everything he 
 holds dear. A man who would not, if necessary, 
 give up a kingdom to receive Christ, will, for (he 
 sake of a little bit of authority, wliich lie can hold 
 but a few years at most, reject Christ, and perish ! " 
 
 We explain, in simplicity, the duty of repent- 
 ance, and an intelligent acceptance of Christ b}' 
 faith in God's own record concerning Him, and thd 
 Spirit's witness and renewing work, demonstrat- 
 ing the truth of the Gospel, and the saving power of 
 Jesus. At the close of the sermon, we proceed as 
 usual with the prayer-meeting. A large number of 
 seekers come forward, and a similar struggle to that
 
 310 CLARKEBURY — UMGWALI. 
 
 of last night, between the powers of light and dark- 
 ness, ensues. Ngangelizwe shows great concern ; his 
 brother is evidently in an agony of awakening ; some 
 counsellors seem in great distress ; others of them, by 
 their looks, and a scoffing display of their great teeth, 
 are using their influence against the work. One 
 fellow, with a large cow-skin " kaross '^ over his 
 shoulders, is " a child of the devil," an " enemy of 
 all righteousness," as full of all subtilty and mis- 
 chief as Elymas the sorcerer. 
 
 In the midst of the prayer-meeting, Charles rises 
 from his knees, and stands within arm's length of 
 the chief and his brother, and exhorts them person- 
 ally for half an hour. You see at once that my 
 Zulu is master of the difficult situation. The natural 
 gracefulness and perfection of his action, and the 
 power of his logic, told manifestly on the trembling 
 Felix before him. The missionaries, and others who 
 understood the Kaffir, said afterwards that they 
 never heard such a displaj'- of Kaffir oratory in all 
 their lives. He explained to Ngangelizwe that " the 
 powers that be are of Ood/' and hence it was for 
 God, and not a lot of wicked counsellors, to put down 
 one ruler and set up another, and that a man who 
 will reject the counsel of God and follow the counsel 
 of wicked men, shall as certainly come to grief as 
 that the righteous God rules in the heavens. 
 
 "Kobiand Pato," continued Charles, "were great 
 thiefs. Kama, their brother, was a boy, and had no
 
 pamla's last appeal to the chiefs. 311 
 
 people. These three chiefs had the offer of Christ, 
 Kama was the only one that accepted Him ; Kobi 
 andPato rejected Christ, and called Kama a fool, and 
 said he would be a scabby goat, and never have any 
 people. Their wicked counsellors told them, if they 
 received Christ they woidd lose all their people, all 
 their cattle, and have nothing, like poor Kama ; but 
 what was the result ? God gave them up to follow 
 their wicked counsellors, who advised them to go to 
 war with the English. Kobi died a miserable refu- 
 gee, and got the burial of a dog. Pato has spent 
 many miserable years a prisoner on Kobin Island. 
 Kama remained true to God, and kept out of the war 
 against the English, and now all the people of the 
 Amaxosa nation, once ruled by Kobi, anu Pato belong 
 to Kama, who is going down to his grave in honour- 
 able old age, in the midst of peace and plenty, full 
 of a glorious hope of a blessed home in heaven. More 
 than one thousand of his people have accepted Christ, 
 and all of them abide in the peaceable possession of 
 their homes, under the protection of the Britisli 
 Government." This but indicates the range of 
 Charles's inimitable discourse to Ngangelizwe, and 
 he appealed most solemnly to Usiqukati to submit to 
 God and receive Christ, whatever the chief and his 
 counsellors might do- 
 
 The ground of Charles' special appeal to Ngange- 
 lizwe's brother was that, next to Ngangelizwe, he 
 was the royal heir to the supreme chieftainship of
 
 312 CLAllKEBURY — UMGWALI. 
 
 the nation, and the rival that the people intended to 
 promote, instead of his older brother, if Ngangelizwe 
 had refused to remain a heathen. The illustrative 
 points of his speech to Usiqukati were as follows, 
 having previously expended on him the power of the 
 highest moral motives, he now mixed them with 
 political arguments with two edges, to cut both 
 chiefs at the same time : — 
 
 " Now Usiqukati," said Charles, " if NgangeHzwe rejects 
 Christ, and remains in his sins, you take my advice, jnst 
 surrender yourself to God, as you know His Holy Spirit is 
 now telling you to do in your heart, and receive Jesus 
 Christ as your Saviour, and you will not only be saved from 
 your sins, but you will take away the crown from Ngan- 
 gelizwe while he is asleep. If you become a child of God, 
 you are sure to become the greater chief. God is supreme, 
 above all kings, and if you become a child of God, and 
 Ngangelizwe remains a child of the devil, God will be sure 
 to give you his state, as the great chief of the Tambookies. 
 
 *' Be wise now, like old Kama, who first took the word 
 of the great God, and after that became the chief of 
 the iimaxosa nation, while his ruling brothers were cast 
 down to destruction. Be wise, like King David, who took 
 the Word of God first, when Saul, his father-in-law, was 
 the great king of Israel ; but Saul, like Ngangelizwe, re- 
 fused God, while David remained true to God, and became 
 the great chief of that mighty nation, and Saul came to a 
 miserable end. Be wise, young man, like King Solomon, 
 who was the wisest man in the world, and who took the 
 Lord God of his father David for his God, and became the 
 greatest king of Israel after his father's death. Be wise, 
 Usiqukati, like the white men, who love God, and who, in
 
 THE chief's sudden depauture. 813 
 
 spite of the bad men among them, have become the greatest 
 people in the world, and the head of us all." Then turning 
 to Ngangelizwe, he said, " I see that your younger brother 
 is ready to take your State if you refuse ; if you accept 
 Christ, you will retain it ; but if you reject, and he accepts 
 Christ, he will be sure of your crown." 
 
 Our time for such a work was too short. I felt 
 sure that they could not stand many such shocks of 
 awakening truth, applied by the Spirit's power, as 
 it was on the two occasions we had them before 
 us. Ngangelizwe afterwards shook hands with 
 Charles, and they had a friendly private interview. 
 The political league seemed to be the principal 
 barrier. 
 
 Ngangelizwe said he would stay and hear us again 
 that evening ; but about sunset a man came dashing 
 down the hill at full speed, his horse in a foam 
 of perspiration and panting for breath, and an- 
 noimced that one of Ngangelizwe's children was 
 dying, and that the chief must return to the " Great 
 Place '^ at once. 
 
 The chief said he was very sorry to leave, but 
 that he was obliged to go. Wc had a private talk 
 to him on his peculiar embarrassments and duties, 
 and on our plan of enlarging the range of mission- 
 work in his nation, having the station simply as the 
 head, but regular preaching in all the principal 
 centres of population, and to have his people who 
 accept Christ not to leave their former homes and 
 come to the mission-slation to live, but to leuiuin
 
 314 CLARKEBURY — UMGWALI. 
 
 and let their light shine in the kraals to which they 
 belong. I learned, some weeks afterwards, that 
 Ngangelizwe invited one of the Local Preachers to 
 preach at his Great Place, and after he had preached, 
 told him to come every Sunday and j)reach to him, 
 for he wanted " to have preaching at his place what- 
 ever the Amapakati might say." The missionaries 
 believed that all that ado about the dying child was 
 got up by some of those wicked counsellors to 
 hurry Ngangelizwe away for fear he would that night 
 become a Christian. The extraordinary unction of 
 the Holy Spirit attending His truth on those two 
 occasions leads mo to believe that much greater 
 results than were manifested at the time will "be seen 
 after many days." Having thus lost the heathen 
 portion of our audience, instead of preaching that 
 night as we intended, we had a fellowship-meeting. 
 Up to that period of our series of services, 185 
 persons, on a personal examination, had professed 
 to have obtained the pardon of their sins. About 
 seventy, principally the young converts, spoke at 
 our fellowship-meeting that night. I sat beside 
 Brother William Davis, who interpreted their talk 
 to me. It was marvellously interesting; I can give 
 but a few specimens, and they are as weak as water 
 compared with their native Kaffir originals, accom- 
 panied by graceful action, and tears, and the pecidiar 
 idiomatic force of their language. A woman said, 
 " I have for a long time been a member of the 
 Church according to the flesh, but now I am a
 
 A MEMBER OF THE CHURCH ACCORDING TO THE FLESH. 315 
 
 member of the Church according to the Spirit. Last 
 Sunday in this chapel the light of God shone into 
 my heart, and showed me my sins. I was stricken 
 down by the power of His Spirit, but I cried to God, 
 and received Jesus Christ, and He lifted me up, 
 and made me His child." Another said, " My father 
 was a doctor^ and while he lived I thought there 
 was no danger of my dying, so I gave no attention 
 to ray soul. But my father died, and then I felt 
 that death was very near to me, and that I was not 
 ready to die, so I tried to get ready to die, but I never 
 saw what a wretched sinner I was till last Sunday ; 
 then I cried to God, and took Jesus as my Saviour ! My 
 soul is happy, and I am not afraid to die now ! My 
 poor father is dead, but Jesus is my doctor now, and 
 He will never die ! " Another said, " My father 
 was a good man, and died happy in the Lord, AYhcn 
 he was dying he called his children round him, and 
 said, ' I have done all I could, my children, to take 
 care of you, and bring you up to walk in the right wa3\ 
 Now I am going to leave- j^ou, and your mother has 
 gone before me. Now, my dear children, my last 
 words to you are, that you give your hearts to God, 
 and take Ilim as your Father, for He will never die.* 
 We all told our father that we would, and ever since 
 that I have been praying to God, but never found 
 Jesus as my Saviour, till last Monday night, in this 
 chapel. Now I know that Jesus is my Saviour, and 
 that God, who will never die, is my Father." A man 
 stood up aud said, " I always hated the mission-
 
 316 CLARKEBURY — UMGVVALI. 
 
 stations, and I hated all the people who wenc to 
 them. Often when I have seen them going to 
 chapel, I got so angry, I wanted to kill them. But 
 I heard that Isikunisivutayo was coming and I came 
 to see what was to be done. I stood outside the 
 chapel last Sunday, and laughed and mocked. On 
 Monday night I came in, and Isikunisivutayo set mo 
 on fire, and I felt that I was sinking into hell, I 
 left as quick as I could, and started home, but my 
 sins were such a load on me I could not run, but 
 fell down, and thought I was going to die. The 
 next morning I felt very glad that I was not in hell. 
 I came to the meeting that day and received Jesus, 
 and now my soul is full of glory." 
 
 " Isikunisivutayo " means a burning fire-stick or 
 torch, used by the Kafiirs for burning the dry grass. 
 In the fall, the whole country is covered with a thick 
 growth of broAvn grass, from one to two feet in 
 height. As spring approaches, to get the full benefit 
 of the new crop for their cattle, thej'' take their 
 burning fire-sticks and soon set a thousand hills in 
 a blaze, spreading and sweeping in every direction to 
 prepare the way for the new harvest of grass. It is 
 common with the Kafiirs to give every distinguished 
 stranger some characteristic name, by which, instead 
 of his real name, he is known among them. 
 
 I was told beforehand that I would get a new 
 name, and there were not a few European conjec- 
 tures as to what it should be. Some thought it 
 would be " Longbeard," which bears no comparison
 
 ** TOUGH AS THE HIDE OF A rillNOCEHOS." 317 
 
 to the appreciative, poetic, descriptive name wlilch 
 the Kaffirs gave me, " The Burning Fire-Stick,"' 
 ■which the Lord was using to set the whole country 
 in a blaze, burn up all tlieir old dead works, and 
 prepare the way for spiritual life, verdure, and 
 plentJ^ Among the converted heathen at that fel- 
 lowship-meeting, one old man arose, threw his kaross 
 gracefully across his breast, and over his left 
 Bhoulder, and told a marvellous story about his 
 heathenish prejudices against the mission-stations 
 and the missionaries, " My heart,''' said he, " was 
 as tough as the hide of a rhinoceros, but last night 
 the Spirit's sword cut right through it, and let in the 
 light of God. I received Jesus Christ, and He gave 
 me a tender heart filled with His love." 
 
 These are mere specimen illustrations of the expe- 
 rience of over sixty persons who spoke, and nearly all 
 they said was repeated to me in English, sentence 
 by sentence, by Brother William Davis ; but the ex- 
 amples given may suffice. Brotlier Davis is a native 
 of Kaffraria, and a fine Kaffir scholar. He is the 
 translator of the " Pilgrim's Progress" into Kaffir. 
 He is engaged in commercial pursuits, but received a 
 ficsh baptism of the Spirit during our scries, and has 
 since commenced preaching to the Kaffirs as a Local 
 Preacher, and I i^ould not be surprised if the Ijord 
 of the harvest should call him to devote his whole 
 time to the work of gathering in precious souls. I 
 got him to translate " The Eden Above " into Kaffir, 
 It was composed by Rev. Wm. Hunter, D.D., Pro-
 
 318 CLARKEBURY UMGWAIJ. 
 
 fessor of Hebrew iu Alleghany College, Pa.^ U.S. I 
 introduced it into Australia, Tasmania, and New Zea- 
 land. Rev. W. Moor took it from Sydney to Fiji, 
 and Rev. Brother Calvert inserted it into the new 
 Fijian Hymn-book, so that it is being sung all 
 through those portions of the southern world, and 
 now the mountains and vales of Kaffraria echo its 
 measures, as sung by the pilgrim bands of the sable 
 hosts as they march along to the Eden above. I will 
 first insert the hymn as we have it from the author, 
 and then in the Kaffir, accompanied by a literal ren- 
 dering of the Kafiir into English, which will illus- 
 trate the idiomatic difficulty of translating an English 
 hymn into Kaffir. As I before stated, while we have 
 man}'' good Kaffir hymns, mostly composed by Rev. 
 Brother Dugmore, we have but one of Weslej^'s in- 
 comparable hymns in the Kaffir. Yet it will be seen 
 that Brother Davis not only put the poetic thought 
 of "The Eden Above" in the Kaffir, but in some cases 
 strengthened it, especially to a Kaffir mind. 
 
 " THE EDEN ABOVE." 
 
 We're bound for the land of the pure and the holy, 
 
 The home of the happy, the kingdom of love, 
 Ye wanderers from God in the broad road of folly. 
 Oh say, will you go to the Eden above ? 
 
 Will you go ? will you go ? will you go ? will you go f 
 O say, will you go to the Edea above ? 
 
 In that blessed land — neither sighing nor anguish, 
 
 Can breathe in the fields where the glorified rove, 
 Ye heart-burdened ones who in misery languish, 
 O say, will you go to the Eden above 'i 
 Will you go ? &c.
 
 "the EDEN ABOVE.'' 319 
 
 •So poverty there — no ! the sainta are all wealthy, 
 The heirs of His glorj^ -whose nature is love, 
 
 No sickness can reach them, that country is healthy, 
 O say, will you go to the Eden above f 
 Will you go? &:c. 
 
 March on, happy pilgrims, tliat land is before you, 
 And soon its ten thousand dc lights we shall prove, 
 
 Yes, soon we shall walk o'er the hills of bright glory, 
 And drink the pui'e joys of the Eden above. 
 Will you go ? &c. 
 
 And yet, guilty sinner, we do not forsake thee. 
 We halt yet a moment while onward we move, 
 
 0, come to tliy Lord, in His arras He will take thee, 
 And bear thee along to the Eden above. 
 Will you go ? S:c. 
 
 Methinks thou art now in thy wretchedness saying, 
 O, who can this guilt from my conscience remove ? 
 No other but Jesus ! then come to Him praying. 
 Prepare me, O Lord, for the Eden above. 
 I will go ! I will go ! I will go ! I will go ! 
 O, yes, I will go to the Eden above. 
 
 ICULA ELITETA NGELIZW^E ELI PEZULU. 
 
 A HYMN WHICH TELLS ABOUT TH?] LAND WHICH 
 IS ABUVE. 
 
 Sikuyo indhlela jelizMe lobomi, 
 We are in the path to the land of life, 
 
 Ikaya labantu bahleli ngenyweba. 
 
 The home of the people who dwell in happi/iess. 
 
 Hahlukani no Tixo, endhleleni yokona, 
 
 Rebels from Qod, in the way of icrong-doing. 
 
 Nitinina P Noyana, noyana, pczulu ? 
 
 What do you say f Wdl you go, will you go above t 
 
 Noyana, noyana, noyana, noyana, 
 Nitinina ? Noyana, noyana, pezulu P
 
 S20 CLAllKEBURY — UIMGWALl^ 
 
 Usizi, usizi alunakubaku, 
 
 Sorrow or anguish cannot exist there, 
 
 Kwelozwe kiihamb' abangcwcle. 
 
 In that country travel the holy. 
 
 Banklizij-o zinzima, nigqitywa bububi. 
 The ones heart burdened, ye who languish in misery, 
 
 Nitinina ? &c. 
 What do you say, «tc. 
 
 Kwelozwe akuko bulilwempu, nakanjef 
 
 In that country there is no poverty, not a bit of it ; 
 Zindyebo iigendyebo, izinto izikoyo; 
 It is riches upon riches, the things thai are'Jhere; 
 Isifo asiko, asingebiko. 
 
 Sickness is not there, it cannot he there. 
 
 Nitinina, &c. 
 
 Hambani bakonzi, elozwe, leletu. 
 
 Go on, pilgrims, that country, it is ours. 
 
 Sonqina, sinquia inyameko zalo ; 
 We will prove, and prove again, the delights all; 
 Eweke, sohamba ngapezu kwentaba 
 Yes, we will travel upon the hills 
 Sisele amanzi ovuyo pezulu. 
 
 And drink the water of joy above. 
 
 Noyana, noyana, noyana, noyana, 
 Nitinina ? Noyana, noyana, pezulu ? 
 
 Kanti ke, moni, asikulahlile, 
 
 Yet therefore, sinner, we do not throw thee awap, 
 
 Simir iimzuzwana, simele kwa wenevj 
 
 We stand a little time, standing for even you ; 
 
 Yizake ku Tixo, akusingate, 
 
 Come then to Qod, He will take you in His armt, 
 Akuso kwangoku, ekusa pezulu. 
 
 And take you even now, taking you abov*. 
 Noyana ? &c.
 
 " THE EDEN ABOVE." 321 
 
 Ndicinga ngokuti, usabunzimcni, 
 
 I think this wise, thou art in heaviness, 
 
 Usiti, ngobani ongalisusayo 
 You saying, who can take away 
 
 Itj'ala lingaka lisenkliziyweni ? 
 
 GuiU so greed which is in the heart f 
 
 Ngu Yesu kupela ; Taiidazake. Uye, 
 
 It is Jesus alone; Pray therefore. Qoing, 
 
 Ndohanaba, ndohamba, ndohamba, ndohatnfca, 
 
 / uill go, I will go, I will go, I will go, 
 
 Eweke, udohamba, ndisiya pezula. 
 fiti^ I Will go, J going abovt.
 
 CHAPTER :SX. 
 
 MORLEY — INCANASEUE. 
 
 MoRLEY mission-station was established by "Rev. 
 William Shepstone in 1829, and named in honour of 
 Rev. George Morley, then one of the missionary 
 secretaries in London. 
 
 Those were the days of wars and rumours of wars, 
 under the reign of the Zulu chief Chaka. Qeta, 
 one of Chaka's chiefs^ taking the cue of his bloody 
 master, revolted, and carried a desolating war into 
 Pondo-land on his own account. His legions swept 
 through a great part of the Amapondo nation like a 
 tornado, leaving nothing but smouldering villages 
 and the carcases of their victims behind them. 
 Brother Shepstone and his family were right in then- 
 path. The missionary heard the crash of the com- 
 ing storm, bwt remained at his post till he saw a 
 neighbouring kraal in flames and the guerilla band 
 advancing toward the mission premises. There 
 seemed then no way of escape, but providentially, 
 while the mission family was preparing for a hasty 
 flight, they knew not whither, a dense fog from the 
 river settled down upon all the adjacent vales and
 
 AN INVADER CPtURnF.D. 323 
 
 hills, under cover of which the mission family and 
 their people escaped. " The pillar of cloud stood 
 behind them ; " "it was a cloud and darkness to them 
 (their pursuers), "but it gave light '^ to the heaven- 
 guarded strangers in the wilderness. I received the 
 narrative of this ni&rvellous escape from the lips of 
 Brother Shepstone himself. 
 
 The invaders were soon after that overpowered by 
 Faku, the great chief of the Amapondo, assisted by 
 the Amabaca, and the Amapondumsi Damasi, chief 
 of the "Western Division of the Pondo nation, is said 
 to have been a leading warrior chief in the final 
 engagement, which utterly crushed the Zulu invader 
 and closed the war. 
 
 The next year Mr. Shepstone rebuilt the Morley 
 Station on a new site, some miles distant from the 
 former site, in a more healthy location. After a 
 few years of hard labour and fair success, the pioneer 
 was removed to another new field, and was succeeded 
 by Rev. Mr. Palmer. After Mr. Palmer's death in 
 1847, the mission declined, and lay waste for several 
 years. The labour of those men of God, to be sure, 
 was not lost, but their flock being left without a 
 shepherd wandered ufF into other folds, and a few 
 remained and preserved a name, which was revived 
 by the appoiutment of the Rev. William B. Rayner 
 as their missionary four years ago. Brother Rayner 
 is a man of vory small stature. On his arrival some 
 of Ngangclizwe's counsellors scanned him closely 
 without saying a word, till one of tlicm, with an in-
 
 u4^ MOTILE Y. — INCAISASEUE. 
 
 terrogative exclamation, said, "Have all the English- 
 men run out ? " But Mr. Rayner has, by his extra- 
 ordinary zeal and effectiveness in his work, demon- 
 strated the truth of Dr. Watts' saying, " the mind 
 is the measure of the man." Brother Rayner has 
 rebuilt Morley Station fourteen miles west of its 
 former site, in the midst of a rich and beautiful 
 country of hills, and valleys, and rivers of water at 
 all seasons, belonging to the " Big " Chief, Ngange- 
 lizwe, who, though politically sworn to reject Christ, 
 has three Wesleyan mission-stations and one Angli- 
 can within the lines of his domains. 
 
 Brother Rayner, with, his own hands, assisted by 
 his natives, has built a large comfortable mission- 
 house and a pretty chapel which will seat about four 
 hundred persons, and has built also a small chapel 
 in a village, five miles west of Morley. That part of 
 Kaffraria is a famous place for " smelling out " and 
 the conviction of men by their witch-doctors, for the 
 crime of having cattle enough to excite the covetous- 
 ness of a chief, or political influence enough to 
 render him an object of fear, or from any cause 
 laying him under suspicion. 
 
 Their mode of trial and conviction is thus described 
 by J. C. Warner, Esq., in "Kaffir Laws and Customs." 
 
 " Kaffirs are firm believers in sorcery, or witch- 
 craft, and they consider that all the sickness and 
 other afflictions of life are occasioned thereby, and 
 that were it not for the evil influence of the ' amag- 
 gwira,' none would die but in good old age.
 
 " SMELLING OUT " i'OR WITCHLti. 325 
 
 "This universal belief in witchcraft has led to the 
 almost entire neglect of the art of healing by medi- 
 cines, and to cause them to trust wholly to the power 
 of charms, incantations, ' amadini,' or sacrifices, &c. 
 
 " Hence their priests have little or no knowledge of 
 the virtues of medicinal plants, and they trust en- 
 tirely to such remedies as may be revealed by the 
 'Imishologu' (the spirits of their ancestors), and 
 if, as is sometimes the case, they do make use of 
 herbs, &c., they are always used in conjunction with 
 charms and sacrifices, to the efficacy of which theii 
 virtues are attributed. 
 
 " They have, however, a few very valuable medical 
 plants among them ; but the knowledge of these is 
 as frequently found among other classes as among 
 the priests. When all ordinary charms and other 
 means have failed to remedy sickness, &c,, an appli- 
 cation is made to the chief for permission to try the 
 * Umhlahlo ' (smelling out for witclicraft), for no 
 person can have the * Umhlahlo ' performed without 
 the express sanction of the chief. When this has 
 been obtained, the people of the kraal in question, 
 together with their neighbours of the surrounding 
 kraals, proceed in a body to the kraal of the priest 
 whom they intend to employ. 
 
 " The people belonging to the priest's kraal, with 
 those of the surrounding kraals, then assemble. Two 
 semi-circles are formed ; one of the party of the 
 kraal seeking assistance, and the other, of the 
 adherents of the priest.
 
 326 MOKLEY. — INCANASEUE. 
 
 " These semi-circles are so ranged as nearly to meet 
 at their points, thus forming an almost perfect circle, 
 leaving only just sufficient space between them to 
 admit the priest and his assistants. 
 
 " The ceremony of ' Ukwombela ' (the first process 
 for detecting the witch) is now commenced, the hide 
 drums are violently beaten, the bundles of assegais 
 are struck together, accompanied by the well known 
 humming and clapping of hands by the women. By- 
 and^by, the priest rushes out of his hut, springs 
 into the midst of the circle of human beings assem- 
 bled, and commences jumping about in the most 
 frantic manner, and performing all sorts of 
 extraordinary gesticulations. This is called ' ukux- 
 entsa.' 
 
 '* The men now beat their drums, and strike their 
 bundles of assegais together more violently than ever, 
 and the women hum their exciting tunes, and clap 
 their hands, in an increasingly agitated manner; 
 vociferating all the while for help, and demanding 
 who has bewitched them ? 
 
 "This is continued until the priest is wrought' up 
 to the proper pitch of inspiration; when he suddenly 
 ceases, and retires to that part of the circle formed 
 by his own adherents. He then names the persons 
 who have bewitched the afflicted party or parties. 
 
 " On their names being pronounced, that part of 
 the circle where they are sitting rises simultaneously, 
 falls back, and leaves the devoted victims sitting 
 alone.
 
 VARIOUS METHODS OF TORTURE. 327 
 
 " This is the exciting moment, and all eyes are 
 fixed upon them, while the priest describes their 
 sorceries, and the enchantments vised by them for 
 their diabolical purposes. 
 
 " A rush is then made upon them, and every 
 
 article — their kaross, ornaments, &c. — is torn off their 
 
 bodies. 
 
 " They are then given in charge to certain parties 
 
 appointed for that purpose, and led away to their 
 
 respective kraals, there to be tortured in the most 
 
 barbarous manner, in order to make them ' mbulula,' 
 
 or reveal the materials by which they performed 
 
 their enchantments. 
 
 "In the bush country, where the tree-ants are 
 plentiful, their nests are sought for ; the poor wretch 
 is laid down, water thrown over his body, and the 
 nests beaten to pieces on him. 
 
 '* This irritates the ants, and causes them to bite 
 furiously ; they also creep into the nostrils, ears, 
 eyes, mouth, &c., producing the most excruciating 
 pain by their bites. 
 
 " Sometimes a large fire is made, and the poor 
 wretch is tied up to a pole, so close to it, as literally 
 to roast him alive. 
 
 " Large flat stones are also heated red hot, and 
 placed on the grcins, and applied to the soles of the 
 feet, and other parts of the body. Another mode of 
 torture resorted to is the binding of a string so tight 
 abound the thumbs as to cause the most acute agony, 
 and unless the poor creature does confess something,
 
 328 MORLEY. — INCANASEUE. 
 
 and produce some kind of ' ubuti/ or bewitching 
 matter, he must eventually sink under the torture. 
 
 "When the person altogether refuses to confess, 
 which is sometimes the case, if the people are anxious 
 to save his life, the priest is sent for, who produces 
 the ' ubuti ^ for him, or assists him to find it, by 
 refreshing his memory, as to its whereabouts; other- 
 wise he is generally dispatched without ceremony for 
 his obstinacy. But when an unfortunate victim has 
 sufficiently satisfied his tormentors by his confessions, 
 he is generally set at liberty. 
 
 "At this stage of the proceedings, the chiefs 
 'imisila/ or sheriflTs, make their appearance and 
 demand the ' isizi,' or fine, and which is the same 
 number of cattle as for any other kind of homicide. 
 
 " The ' isizi ' is always paid by the person charged 
 with witchcraft, even should the person supposed to 
 have been bewitched recover. 
 
 " Very frequently, however, the chief acts in a 
 despotic manner, and seizes the whole of his cattle 
 (this is always the case when he is a political victim), 
 but this is not according to law ; but a mere arbitrary 
 act of power. 
 
 " If the person charged with witc2icraft dies under 
 the torture, or is wilfully killed, without the sanction 
 of the chief, the 'isizi'' must be paid for his life 
 also; at least, according to law, the chief has the 
 power tr» demand it, though he often foregoes his 
 claim." 
 
 " Persons charged with witchcraft are often put to
 
 WITCH-DOCTOIIS AI^D CHIEFS. 329 
 
 death by the express command of the chief; in 
 which case he takes possession of the whole of his 
 property, and frequently * eats up ' the whole kraal 
 to which he belongs. This is always the case when 
 the ' umhluhlo ' is made use of as a political engine, 
 to get rid of some influential but troublesome indi- 
 vidual; for when once a person has been legally 
 charged with this crime, it matters not how popular 
 or respected he may have been before, he is at once 
 avoided as the most noxious of human beings. 
 
 " The chiefs, therefore, find this a very convenient 
 and powerful state engine to support their power, 
 and enable them to remove individuals whom they 
 would otherwise find great difliculty in getting 
 rid of. 
 
 " After a person charged with witchcraft has satis- 
 fied all legal demands, and is set at liberty, he has 
 the right of applying to a priest, who ofiers a sacrifice 
 for him, and performs some other rites ; after which 
 he is pronounced clean, and again becomes as honour- 
 able a member of society as though he had never 
 been punished for witchcraft. There is not the 
 slightest doubt that the Kaffirs do frequently 
 attempt to bewitch each other, and for which pur- 
 pose they practice a great number of villanous 
 tricks. 
 
 " They have also the knowledge of several vegetable 
 poisons, and of which they make a very free use in 
 getting rid of those they dislike ; and, as poisoning 
 is included by them under the head of witchcraft.
 
 830 MOKLEY. — IKCANASEUE, 
 
 there is no wonder at their superstitious fears having 
 invented some kind of scheme to detect and punish 
 individuals whom they believe to be guilty of these 
 crimes/"' 
 
 As many as eight cases of smelling out and mur- 
 der had occurred during the space of a year just 
 preceding the time of our visit, the details of which, 
 too numerous for my space, were given me by the 
 missionary. A horrible case occurred near the sta- 
 tion in 1864. The " lung-sickness^^ happened among 
 the cattle of a native near Morley, who immediately 
 employed a doctor to " smell out " the man who had 
 bewitched them. The usual ceremony of " smelling 
 out" resulted in the conviction of the man's own 
 nephew. He was at once seized and tied to a post 
 near his own hut, when a large fire was made in 
 front of him, by which he was slowly roasted. After 
 enduring those excruciating tortures for twenty-four 
 hours, he was induced to confess his guilt. He told 
 them if they would take him to the brook he would 
 show them the poison by which he had bewitched 
 the cattle. The poor fellow was made to go to the 
 water. Wheii dragged to the place he pointed out 
 the " ubuti,'* a little root in the edge of the water, 
 which caused the death of the cattle. Then the 
 doctor jumped round and shouted glory to himself. 
 The power to " smell out the witches,'^ and the 
 righteousness of his decision, were demonstrated 
 before all the people. Then his poor victim was 
 dragged back and tied to the same post, and the
 
 ROASTED lOll THlllTY-SlX HOUIIS. 331 
 
 fires were rekindled, and while he for twelve hours 
 more yelled in agony, his friends and relations were 
 smoking their pipes, and taking their pleasure. The 
 tortures of that poor fellow commenced at noon, and 
 terminated in death at the middle of the second night. 
 No doubt the relations of such victims manifest (heir 
 indifference, and often their zeal in the execution, to 
 avoid suspicion of complicity with the witch. The 
 father of the poor man fled to the mission- station for 
 refuge, and Brother Rayncr asked him if he really 
 believed that his son had bewitched his brother's 
 cattle '^ " 0, yes," he replied, " I believe he was 
 guilty, because the doctor said so." 
 
 A heathen man's wife, near the station, was sus- 
 pected of witchcraft. After being duly " smelled 
 out," the penalty doomed her to be eaten alive by 
 the ants. Her own brothers took her out, according 
 to the judgment of the doctor, and driving down four 
 stakes, stretched her out by an ant-hill, and lashed 
 her wrists and ankles to the stakes to be devoured by 
 the voracious insects. 
 
 The ants preyed upon the poor woman all that 
 day, but her " sucking child," cried so for its mother 
 that, I suppose as a matter of economy, they went 
 out and untied the mother, who came home and 
 took care of her child for the night. In the morning 
 she was staked down among the ants as before, and 
 at night was released again. 
 
 Such torture will ordinarily terminate life in a 
 couple of days^ but the respite of each alternate night
 
 332 MORLEY. — INCANASEUE. 
 
 prolonged this woman's agony, and after enduring 
 this for six days, her tormentors said, " We can't 
 kill such a witch. She won't die," so they loosed her, 
 and "threw her away," which, with the Kaffirs, 
 means such an " anathema maranatha'^ that their faces 
 must never be seen by any of their people again. In 
 that dreadful condition she came to the " station." 
 Brother Kayuer told us that such a sight he never 
 saw before. The surface of her whole body was 
 lacerated and swollen ; but her wrists and ankles 
 were eaten down between the tendons, in some places 
 to the bone. Iler struggles caused the straps, by 
 which she was bound, to chafe her wrists and ankles, 
 and render them specially attractive to the little 
 tormentors that were feasting on her. By very 
 special care. Brother Rayner and his kind-hearted 
 wife succeeded, by the mercy of God, in restoring her. 
 
 That very woman was converted to God during 
 our series of services at Morley, and still lives at the 
 station, a free woman in Christ. 
 
 Brother Rayner was at Clarkebury from Monday 
 to Friday of our services there, and did us good ser- 
 vice. On Saturday he conducted us to his house at 
 Morley. Eev. Brother Hargraves and Brother 
 William Davis accompanied us a few miles, and 
 saw us safely over a dangerous "drift" of the 
 Bashee, and bade farev/ell. After a rough journey of 
 thirty-six miles^ we reached the station a little after 
 dark. We " out-spanned " by the way at a trader's 
 station, and were kindly provided with refreshment
 
 INCIDENTS OP FIUST SPECIAL SERVICE, 333 
 
 by z widow, whose husband had died but a few 
 weeks before. Brother Rayner visited him a short 
 time before his death, and learned from him that he 
 attended my series of services at King William's 
 Town, and was greatly awakened by the Spirit ; and 
 though he did not go forward avowedly as a seeker, 
 he did seek the Lord, and Brother Rayner had hope 
 in his death. The widow was settling up his business, 
 and preparing to leave such horrible associations. 
 
 On Sabbath morning, the 5th of August, I took 
 a survey of the land to find a suitable place 
 for out-door preaching. To the west of the 
 house we found a beautiful grassy spot, but it was 
 not sufiiciently protected from an easterly breeze, 
 which was prevailing, and, moreover, it was on 
 the edge of a precipice which overhung the river, 
 which curved round its base nearly 200 feet be- 
 low, and we feared thai:, in a great crowd, some care- 
 less one might tumble over before they were ready. 
 We finally selected a small level plot of ground, by 
 a little stream, at the foot of the high hill east of 
 the chapel. In turning up a large flat stone for my 
 pulpit, I tore my coat. I got a few heathen Kaffirs 
 then to help me, and prepared a good stone pulpit 
 each for Charles and myself. I then slipped down 
 the deep ravine, and prepared for the public service 
 by doing a small job of tailoring, which closed the 
 rent in my coat, which I thought might be damaging 
 to my usefulness, and hence made a necessity of it. 
 When I got my coat mended T buckled on the
 
 334 MORLEY. — INCANASEUE. 
 
 " armour of God," and returned to the field of action. 
 Brother Eoherts, Stuart, and Brother and Sister 
 Rayner, were the only white hearers we had. There 
 were probably three hundred persons of all ages in 
 some way connected with the station there, and the 
 village out-station, five miles distant, whose people, 
 with their faithful head man, and Local Preacher, 
 came in force ; besides these we had nearly one hun- 
 dred wild heathens. We stood on the precipitous 
 bank of the stream, and cried " The Spirit and the 
 bride say, Come. And let him that heareth say, 
 Come. And let him that is athirst come. And who- 
 soever will, let him take the water of life freely." 
 We stated the first principles of the doctrine of Christ, 
 and illustrated them by the realities of Kafiir life, in a 
 thorough, but simple way, adapted to the capacity of 
 heathen minds. The preaching occupied about an 
 hour and a-half. There was marked attention, and 
 evidently a mighty moving of the Spirit of awaken- 
 ing during the preaching ; but, as usual, all were 
 quiet. Having shown them that they were famish- 
 ing in the dry desert of heathenism, and that God's 
 provision of salvation for them was like a river flow- 
 ing freely for all, we invited them to " come and 
 take freely " by accepting Christ. About one hun- 
 dred and fifty stood up to indicate their determina- 
 tion to " come " at once. They then " fell down on 
 their faces, and worshipped God," and many of them 
 that day drank freely, and were saved. That night 
 we preached in the chapel, and had a glorious wofK
 
 THE CHIEF NDUNYEIA. 335 
 
 of the Spirit. On Monday Charles preached in the 
 chapel. He preached once at Butterworth, and once 
 at Clarkebury, to the great astonishment of the mis- 
 sionaries. 
 
 On Monday night we preached again, and a great 
 work was done. On Tuesday we preached again by 
 the brook. On that occasion we had the chief of 
 that part of Ngangelizv/e's dominions, Ndunyela, 
 twenty-four wives and women of his court, and about 
 one hundred and twenty of his warriors. In each 
 place we had visited comparatively few heathen 
 came to our services, and the few who came did not 
 put in an appearance — as in the case of Ngangelizwe's 
 party — till near the time of our departure, when our 
 limited time did not allow us to pursue and take them 
 in the name of the Lord, so this influential band of 
 heathen did not come, though specially invited by 
 the missionary, till the last day. Ndunyela is a 
 broad, thick-set man, of about forty years, fine oj)eu 
 face, not black, but a reddish bronze. Some of his 
 copper-coloured ladies had a fine Jewish physiog- 
 nomy, and all were well attired in native costume. 
 His warriors were naked, except a blanket or kaross 
 throA\ni loosely round their shoulders. Brother 
 Kayner made them a present of " a cake of bread,'' 
 viz., a bullock, which they slaughtered and devoured 
 in the afternoon. Tliey are very expert in butchering 
 a. beef witli their assegais, and in cutting out all the 
 lieshy parts into strips, these they broil on the fire 
 till about half done, and the smoking strips of rare
 
 336 MORLEY. — INCATSUSEUE.- 
 
 roast fire passed among the long circle. One felloe 
 seizes it, and clenches one end of it with his teeth^ 
 and with his assegai cuts it off an inch or two from 
 his mouth, just as much as he can get between his 
 teeth, and passes it to the next, who follows his 
 example. So on it goes round, strip after strip, a 
 mouthful at a time, till nothing is left but the skin 
 and bones of the beast. Every man has a right to 
 a seat at such a feast. Whenever any Kaffir kills a 
 beef, all the men within several miles round will 
 assemble as promptly as birds of prey, and any one 
 of them will eat as much as the owner. If a man 
 should refuse to make it a free thing, he would be 
 branded as a man too stingy and mean to live among 
 them, and would be in danger of being " smelled 
 out " as a witch. It is not easy for such people to 
 appreciate English economy. To see a missionary 
 kill a beef, and carefully cut it up and carry it into 
 his house, and keep it to be eaten by himself and his 
 own family, along at different times as may suit his 
 convenience, why, to a lot of hungry Kaffirs it is 
 the most shocking piece of business imaginable ! 
 Hence, if they want to berate a mean fellow, after 
 exhausting their old stock of opprobrious epithets, 
 they cap the whole by adding, " Why you are as 
 stingy as a missionary." Brother Rayner gave the 
 chief Ndunyela his choice, to take his people home 
 in the afternoon, after they had eaten their " cake 
 of bread," or to stay for the evening service. We 
 were anxious for them to stay, but wished then: t-©
 
 NGANGELIZ\VE*S LEAGUE AGAIN. 337 
 
 act with entire freedom of will. He sent his women 
 home, but he and all his men remained. They occu- 
 pied the front seats in the chapel, we gave them the 
 Gospel message in all plainness, and they seemed 
 deeply impressed but did not 3'ield. 
 
 During the prayer-meeting Charles had a close 
 talk with the chief. He admitted that what he had 
 heard during that day and evening had convinced 
 him that he was a poor sinner, that Jesus Christ 
 was the only Saviour of sinners, and that he and his 
 people ought to " receive " Him, and when Charles 
 urged him to surrender to God and accept Christ, he 
 replied, ''I made Ngangelizwe promise that he would 
 not be a Christian, and I am in honour bound to 
 stand by our old customs, having compelled him to 
 do so." After the prayer-meeting we had a fellow- 
 ship-meeting, and those heathen heard the distinct 
 testimony of more than thirty witnesses to the sav- 
 ing power of Jesus in their own hearts. On Wed- 
 nesday morning we set out for Buntingville. The 
 following extract from a letter written by Rev. Mr. 
 Rayner, and published in the December number of 
 the Wcslci/an Missionari/ Nuticcf!, will furnish illus- 
 trative facts of the work of God in Morley, 
 
 That Sabbath was a lovely day ; the sun shone with thb 
 genial warmth of approaching spring ; and the chapel being 
 too small to hold the congregation, we found a sheltered 
 place by the river- side, and assembled the people th(n-e 
 for the morning's service. I had long been conscious of a 
 deepening work of God in the hearts of the people, and felt 
 
 z
 
 Ot38 MOr.LEY. 
 
 fully certain that Mr. Taylor would find tliem prepared to 
 receive the word in all sincerity. Towards the end of the 
 service the Holy Ghost descended V7ith overwhelming power 
 upon the congregation ; and when the preacher called upon 
 all those to stand up who were willing to come to Christ, 
 nearly the whole congregation rose in a mass, and then wiih 
 a "great cry " prostrated themselves before the Lord. It 
 was a scene for angels to rejoice over. My feeling was one 
 of inexpressible thankfulness ; for I saw the fruits of nearly 
 four years' sowing gathered at a stroke. Mr. Taylor stayed 
 three days, and then passed on to Buntingville. 
 
 Soon after his departure I called a meeting of all the 
 believers in the Circuit to form them into Classes, etc. ; and 
 upon counting them I found to my great surprise, that we 
 had no less than two hundred and fifty present ; and as the 
 number of members before was a little below one hundred, 
 there must have been, during those three days, one hundred 
 and fifty conversions. There and then these were formed 
 into sixteen classes When this was' done, which was 
 rather a tedious performance, I told each leader to meet 
 his Class, as they sat in the different parts of the chapel, 
 and inquire particularly into the state of each soul. They 
 all commenced immediately, and after the hum of voices 
 had died away, the leaders simultaneously rose, and an- 
 nounced the glorious fact, that with only two exceptions, the 
 whole of the two hundred and fifty had a sense of sins for- 
 given, and enjoyed the witness of the Spirit that they we/e 
 the children of God. You can understand the joy with 
 which that announcement was received. 
 
 Six weeks have passed since then, and all these are 
 walking consistently, and most of them are growing iu 
 grace. 
 
 We now present the unwonted spectacle of two native 
 villages in the very heart of heathendom, where more than
 
 A WOMAN EATEN BY ANTS. 339 
 
 half of the entire population — I speak this advisedly — are 
 converted to God, and living holy lives. Perhaps you would 
 scarcely find a parallel even in England. 
 
 Of course all our efforts for the evangelization of the 
 lieathenwill be prosecuted with renewed vigour. And, no 
 doubt, amongst the young converts will appear some upon 
 whom the Lord has laid His hand, for the future conversion 
 of those who are still sitting in darkness. 
 
 We feel the increased responsibility laid upon us ; but 
 we are " workers together with God," and are resolved by 
 His gracious aid to endeavour to lead these people on to 
 holiness of heart and life, to build them up in the most holy 
 faith until we can present every man perfect in Christ 
 Jesus. 
 
 But while we had a good report of the great 
 work of God, the work of Satan among the heathen 
 continued as before, for owing to the wicked league 
 of the nation and chief against Christ, but very few 
 of the Tambookie heathen have been saved. 
 
 A horrible case of "smelling out" occurred at 
 Morley, a short time after we left, which is described 
 by Kev. Brother Rayner, in a letter, as follows : — 
 
 A few days after your departure, a man came running to 
 me, saying that a woman had just fallen over the clilTs-, and 
 was lying at the bottom beside the river, dead. Thinking 
 that perhaps she was only dead in a Kaffir sense, I gathered 
 some men together and went down, hoping to be ablt^ 
 to save her life. On arriving under the rocks by the 
 river, I found that throe heathen women from one of those 
 kraals, which you saw on the other side, had gone down 
 to gather firewood, one of them was standing between
 
 840 MORLEY. 
 
 two large stones chopping a small tree, when the vibra- 
 tions of the ground caused the upper stone, several tons in 
 weight, to lose its balance and topple over. This caught 
 the poor woman against the rock in front, and literally cut 
 her in two, just across the loins. It was a horrible sight. 
 The men of the kraal said she had buried herself, and had 
 just sent the other women to pile a tew stones over the 
 body as it lay. The people said to me, " You will see that 
 this is a case for the witch doctors." About a month 
 after, a man came and told me that a woman was being 
 tortured for this down by the river. I immediately sent 
 down some Leaders to see what they were doing. They 
 found that the doctor had said, " a certain woman of the 
 same kraal of the deceased woman had brought a star from 
 heaven, which caused the great rock to roll over and kill 
 the woman. They had taken this woman, after she had been 
 " smelled out " by the doctor, and, after a variety of tortures, 
 they had driven four stakes into the ground, and throwing 
 the poor victim on her back, had drawn her arms and legs 
 to their utmost tension, and tied them to the stakes. One 
 man stood by with a great nest of black ants, and another 
 with a bucket of water. Occasionally one would throw 
 some water on her body to cause the ants to take hold 
 leadily, and the other would shake on a lot of ants. The 
 woman was wailing in agony, and the men were dancing- 
 round her. My men tried every means to set her at liberty 
 until they were driven away at the point of their assegais. 
 On retiring that night I looked out at the bed-room 
 windows and saw a great fire on that kraal, and the next 
 morning we were told that it was the burning of the poor 
 woman's hut, and that the woman had been sent home to 
 her friends, but I think it more likely that she and her 
 house perished together. This horrible deed appeared all 
 the blacker from the flood of light which had just beer
 
 i!iri''ECTvS OF ilEFUSINO TO AVALK IN RELIGION. 341 
 
 poured ini3 the minds of the people. We had often 
 preached the Gospel to these very people, and most likely 
 some of those very men who did that horrid deed heard 
 you preacli that mcirniuj^- wlica we gathered the outside 
 people to hcaryoa.
 
 CHAPTER XXI, 
 
 BUNTINGVILLE — ICUME. 
 
 This mission, named in honour of that renowned 
 patron of missions^ Rev. Dr, Bunting, was established 
 in the year 1830_, by Rev. "Wm. B. Boyce, so well 
 known as a missionary in Africa, general superinten- 
 dent in Australia, and now as secretary of the 
 "VVesleyan Missionary Society in London. 
 
 The Buntingville ]\Iission was the first introduction 
 of the Gospel to the Amapondp nation. The time to 
 commence such a work was providentially opportune, 
 for the whole nation were sitting in the ashes of their 
 former wealth, greatly humbled. The Amazulu had 
 just swept over their country, burnt their villages, 
 destroyed their cattle, and had even eaten up nearly 
 all their dogs. It is not likely that the invading 
 savages preferred dog-meat to good beef, but the 
 priest who, according to their custom, prepared th.:;m 
 for war^ no doubt commanded them to eat the dogs 
 of the Pondos, and hence, when asked why they did 
 Bo, replied, " We eat the dogs to make us more fierce 
 and powerful in battle."
 
 REV. WM. B. BOYCE. 343 
 
 It was here that Rev. Mr. Boyce devoted himself 
 60 assiduously and so successfully to the philosophy 
 of the Kaffir language, and discovered an essential 
 key to it, which he called the " euphonic concord '' 
 of the language. He had the assistance of Theo- 
 philus, son of the old missionary, Rev. Wm. Shep- 
 stone, in this important work which furnished the 
 basis of the subsequent grammars of the Kaffir 
 language which have been produced. 
 
 The first site of this station was so dry and un- 
 suitable for the cultivation of gardens, that after a 
 few years it was removed to a more eligible spot. 
 Faku, the great chief of the Amapondo nation, 
 afterwards admitted that he selected the first site on 
 very dry ground, so that the missionary would be 
 obliged to pray for rain for his own garden, and 
 thus the whole district would be watered. 
 
 It has been recently removed to a site twelve 
 miles westward, on the banks of the Umtata River, 
 and belongs to Damasi's division of the Amapondo 
 nation, comprising about one-third of the whole 
 population ; the other two-thirds are under the rule 
 of old Faku, his father. 
 
 This mission has been under the fostering care, 
 first of Rev. Wm. B. Boyce, Mr. Fainton, a cate- 
 chist. Rev. ]\Tr. Satchell^ Rev. James Cameron, now 
 chairman of Natal District, then Mr. Boyce again, 
 followed by Rev. Thomas Jenkins, who became the 
 permanent missionary of that nation.
 
 344 BUNTINGVII,LE — ICUME. 
 
 The Buntingville Station, thougli tlie mother of 
 several other important stations, has been suffering 
 a decline, so that it is now the feeblest mission in 
 Kaffraria. It is now, however, under the care of 
 Eev. Wm. Hunter, giving indications of new life and 
 promise of great effectiveness in the future. 
 
 On Wednesday morning, the 8th of August, we 
 left Morley for Buntingville Station, distant thirty- 
 six miles. Rev. Wm. Hunter had been assisting us 
 at Morley a couple of days, and was now ready 
 to pilot us to his station. The bridle-path was five 
 or six miles shorter than the wagon-road, and there 
 was nothing to prevent us from driving our cart the 
 short route, but an impassable drift at the Umtata 
 River. However, a native man of some importance 
 in that country, living near the said drift, who 
 professed to have received good at our services, 
 informed us that he had made a road out from the 
 drift, and had also opened a road across the near 
 way for wagons, so we were induced to take 
 Dahvccd's " new road," and accept his kind offer to 
 pilot us through. Brother Hunter, Charles, and 
 Stuart, took a still more direct path, and Brother 
 Roberts, myself, and our guide, took the " new road," 
 which we found was no road at all, and it was a 
 marvellous thing that we got through. When we 
 were descending the last mountain towards the 
 Umtata drift, brother Roberts was almost out of 
 patience, affirming that we had been humbugged, at 
 the peril of limb and life, in taking that route, in-
 
 dahveed's " NEW ro.ajd/' 345 
 
 stead of the main road ; but our guide was so kind 
 and hopeful, that I begged Roberts not to hint his 
 disappointment to Dahveed, but let him enjoy the 
 satisfaction of doing us a great favour, as ho evi- 
 dently designed. As we were getting over the most 
 dangerous part, near the river, Dahveed said, with 
 an indescribable air of self-satisfaction, " This is my 
 road." A tield- officer, after a great victory, could 
 not have manifested greater self-congratulation 
 than did this native in getting us over his own 
 road. Every reference to that trip afterwards threw 
 Roberts into a spell of laughing, with a repetition of 
 Dahveed^s saying, "This is my road." When we 
 drove into the " drift," one of the horses, in drinking, 
 drew a buckle of the check-rain through a ring on 
 the harness saddle, which we did not observe at the 
 moment, but when Brother Roberts attempted to 
 drive on, one line being fast, the other drew in the 
 right wheel-horse, and the left being unrestrained, 
 ran round the other, which turned their heads directly 
 down the stream. Just before them was a ledge of 
 rocks and deep water. Dahveed had dismounted to 
 get a drink, and not knowing that we had no com- 
 mand of the team, was shouting at the top of his 
 voice, ** Pezulu ! pezulu ! pezulu ! " He did not 
 think of rushing to the rescue, but simply of giving 
 the word of command to go above, so I stepped down 
 into the river and released the lines, and we gon 
 through all right, and without much difficulty got 
 up the steep bank, on Dahveed's new-cut road. He
 
 34-6 BUNTINGVILLE — ICUME. 
 
 had done some digging there, let it be said to his 
 L-redit^ which rendered the ascent from the river 
 possible. We reached Buntingville a little after 
 dark, and found comfortable quarters in the new 
 mission-house, but recently built by Brother Hunter, 
 who, with his young and interesting wife, did every- 
 thing necessary to make our brief sojourn agreeable. 
 This new site for Buntingville Station is well selected 
 on an elevation near the beautiful Umtata. 
 
 This mission^ as has been intimated, belongs to 
 Damasi, son of the great Chief Faku, who, though 
 legally the king of the whole Amapondo nation, has 
 for many years allowed Damasi the sovereign rule 
 of all the Pondos west of the Umzimvubu river, and 
 the two Governments are so distinct, that each can 
 make war or peace with other tribes without in- 
 volving each other. For example, when we were 
 there, Damasi was at war with Umhlonhlo, chief of 
 the Amapondumsi, but Faku's people were not ; at 
 the same time Faku was at war with the Amabaca 
 tribe, but Damasi was not ; so that Damasi, though 
 not strictly in law, is in fact, a great paramount 
 chief. It is difficult to get anything like a reliable 
 census in Kaffraria. We were told, on what seemed 
 good authority, that Damasi had 50,000 warriors 
 under his command ; but we learned from Rev. Mr. 
 Jenkins, who has been among the Amapondo for over 
 thirty years, that the entire population under Damasi 
 is about 50,000, and that under Faku about 100,000. 
 Damasi has furnished most of the funds, by the sale
 
 AJIAPONUO.
 
 CHIEF VAVA A^■D HIS WAKKIOKS. 347 
 
 of cattle, for the erection of the new mission-house 
 at Buntingville, and will pay a large proportion oi 
 the funds necessary for the erection of the new 
 chapel they are preparing to build. There are but 
 few families of natives resident on this new station 
 as yet. There is still a society at old Buntingville, 
 but at this new field they had only about twenty 
 members, and Brother Hunter thought the most of 
 them lacked the converting grace of God. He, how- 
 ever, had two or three really spiritual, and working 
 members. Brother Hunter had hoped that we would 
 spend a week with him, commencing our series on 
 the Sabbath. I felt great sympathy with him in his 
 isolated, difficult work, and great sorrow that my time 
 was so limited, that we could remain there but two 
 days. He sent out word among the heathen that 
 Isikunisivutayo had come, and invited them to attend 
 our services; but unfortunately "Vava," the nephew 
 of Damasi, and chief of that district, had made .a great 
 marriage-feast for one of his relatives to come off on 
 Thursday, the first day of our series, and therefore 
 " they could not come," and prayed to be " excused." 
 However, we got together a congregation of about 
 one hundred, to whom we preached twice in the opcn- 
 aii", and nine of them professed to find peace with God. 
 On Friday the Chief Vava, his son, and about 
 sixty of his counsellors and warriors, many of 
 them with shields and assegais in hand, came, 
 which added bulk and interest to our audience. 
 Just from a marriage-feast, at which they had de-
 
 S48 liUNTINGVILLE ICUME. 
 
 voured a bullock or two, iind swallowed streams of 
 Kaffir beer, and now suffering a recovery, they were 
 not in the best state of mind to receive the Gospel, 
 but Ave remembered the saying of God, " Is not ray 
 word like as a fire ; and like a hammer that breaketh 
 the rock in pieces ?" 
 
 By earnest, united prayer, we kept the Divine fire 
 burning, and dealt heavy strokes with the hammer 
 of truth upon the flint rock of their heathenish 
 hearts. At first every stroke seemed to rebound 
 without effect, except on our hearers of the previous 
 day ; but during the second service, by the action of 
 the fire under the awakening Spirit, and the sledge- 
 hammer of the Gospel, we made a break among the 
 heathen ; the chief, Yava, his son, and seven of his 
 counsellors and warriors, went down on their knees 
 as seekers, and most of them professed to have ac- 
 cepted Christ, and received the pardon of their sins. 
 Vava seemed thoroughly in earnest, but though he 
 professed to have found the Lord, we did not number 
 him among the converts, till we should see the proof 
 of it in putting away his plurality of wives. I am 
 sorr}^ not to be able to give definite information as 
 to his subsequent life. Brother Hunter gave Yava 
 a cake of bread (a bullock), according to custom, for 
 their evening repast, and while the chief was in a 
 hut, talking about the great salvation, his warriors 
 devoured the beef, and poor Yava did not get enough 
 to stay his royal appetite. 
 
 Yava asked Stuart if we were not going to the
 
 CIITr.F DAMASI. 349 
 
 " Great Place " to see Daniasi ? When lie learned that 
 we designed to go next day to Shawbury to spend 
 the Sabbath, he said Damasi would be very angry if 
 we did not go to see him ; so he made an earnest 
 appeal to us to go next day to Damasi's Great Place, 
 distant nearly thirty miles, Brother Hunter sup- 
 ported it, and thought we might have a thousand 
 heathen there to preach to. In consideration of 
 this, together with the fact that Shawbury, the 
 next station on our plan, belonged to Umhlonhlo, 
 with whom Damasi was then at war, and the fear 
 that if we should appear to slight Damasi, and give 
 attention to his enemy, we might increase the already 
 very terrible war-complications of the Shawbury 
 Station, which we wished not to injure, but to benefit, 
 we changed our plan, and consented to spend the 
 Sabbath, August 12th, at Damasi's Great Place. On 
 Saturday morning we bade adieu to Buntingville. 
 Brother Hunter, Charles, Stuart, and Dahveed, went 
 a nearer way on horseback ; Vava, and a few of his 
 men went on foot, while Brother Roberts and I, 
 guided by a Mr. Morrison, a trader on the TJmtata, 
 who with his wife professed to find peace witli God. 
 at our meeting tlie day before, took what was called 
 •* the road." 
 
 Mucli of the country through which we passed was 
 very beautiful, with tall grass, and dense groves of 
 timber on the eastern lee of the mountains and in deep 
 gorges, where they were protected from the west- 
 erlv winds. We saw a number of fine herds of rhei-
 
 350 BUNTINGVILLE — ICUME. 
 
 bucks that day, and where we " out- spanned," while 
 Mr. Morrison was preparing our lunch, I tried in vain 
 to get near enough to some of them for a successful 
 shot. They are huuted a great deal by the natives 
 with their dogs, and are hence very wild. 
 
 We reached the Great Place about four p.m. 
 Our horsemen had been there sometime before us, 
 and had a hut arranged for our accommodation. 
 Brother Hunter introduced me to Damasi, as 
 Isikunisivutayo, a new TJmfandm from the other 
 side of the great waters. The chief is over six feet 
 in height^ large, and corpulent, of a copper com- 
 plexion, a generous open countenance, and altogether 
 a fine specimen of a heathen chief. He took us into 
 his palace, which is a round hut about thirty feet 
 in diameter, the wall about six feet high made of 
 clay, with a round roof of thatch, about twelve feet 
 high at the apex. He introduced us to his " great 
 wife,^' and some of his daughters, and showed his 
 fine store of firewood, neatly piled up to the left as 
 we enter, and his great earthen jars, cooking utensils, 
 milk-sack, his royal robes, or tiger-skins, and his 
 tiger-tails. If any Kafiir kills a tiger, he must at 
 once inform the chief, to whom all the tigers are 
 supposed to belong, who has the skin taken ofi" with 
 great ceremony, and dressed for himself. None but 
 a royal Kaffir is allowed to own or wear a tiger's- 
 skin. A tiger's-tail stretched over the top of a stick, 
 about five feet in length, is a formidable sight before 
 the hut of any Kaffir. When the chief wishes to
 
 DAMASl's "■ GREAT PLACE." 351 
 
 call a man to answer for any offence, especially when 
 a line is to be imposed, or liis property confiscated', 
 he sends one of his " Imisihi," or sheriffs, to set up a 
 tiger's-tail in front of the offender's hut. When the 
 poor fellow comes out in the morning, and sees the 
 dreadful summons, for it is usually served when the 
 man is asleep, he is filled with consternation, and 
 must go at once and reckon with his master, who has 
 the power to take his property or his life. 
 
 All the documentary details and process neces- 
 sary to arrest and arraign a civilized man, are here 
 accomplished at once by the magic spell of the tiger's- 
 tail. 
 
 The chief pointed to a high perpendicular cliff, 
 half-a-mile from his hut, and informed us that he 
 threw his bad fellows over that precipice and dashed 
 them to pieces. Many a poor wretch, no doubt, 
 has found a quick passage out of the world from 
 that cliff, and yet Damasi's appearance is not that 
 of a tyrant, but of a kind-hearted generous man, and 
 he is free from that mean spirit which most chiefs 
 evince, of begging a blanket of every stranger who 
 may visit them. When we subsequently sent word 
 to the Great Chief Faku tliat we expected to visit 
 him he replied to the messenger, " Is Isikunisivu- 
 tayo travelling with blankets?" His more noble 
 son Damasi supplied us with new clean blankets for 
 our use, and everything we needed for our comfort 
 during our sojourn with him, and scorned even a 
 hint at pay in return. I was told of a clergy-
 
 352 BUNTINGVILLE — lOUME, 
 
 man who visited a neighbouring chief, who at once 
 asked the " Umfuudisi ^' if he had brought him any 
 blankets? 
 
 " No/' said he, " but I have brought you some- 
 thing better. I have come to tell you the good 
 news about the Great God, who made the heavens 
 above us, and who made the earth, who made 
 us, who gave you all your lands, your mealies, 
 Kaffir- corn, and pumpkins ; and who gave you your 
 cattle, goats, and sheep. He is our Father, and — " 
 
 The chief interrupting him, said, " Is He your 
 Father ? " 
 
 " Yes," replied the missionary ; " he is my Father, 
 and has sent me to tell you good news." 
 
 " Well," said the chief, with a grin, " if your 
 Father is so kind as to give us all these good things 
 for nothing, and if you are a true son of His, can't 
 you give me one blanket ? '' 
 
 After Damasi had shown us the things in his 
 house, his bloody cliff, and his great cattle kraal, 
 said to be a thousand yards in circumference, and 
 the largest one in Kaffraria, he said, " I am glad to 
 see you, but the most of my people are gone. I will 
 call all who are near to come to-morrow, but we are 
 only a few now," and then went on to tell us, that, 
 owing to the drought the preceding year, their 
 stores of food were nearly used up, and that a large 
 number of his people had gone to the " Umzira- 
 vubu," to get supplies of food ; and that last 
 night/' " Umhlonhlo's " people had attacked his son's
 
 CHIEF FAKU'S TERKITOKIAL CLAIMS. 353 
 
 kraal and driven away a large number of cattle and 
 horses, and that the war-cry had called a large 
 number of his warriors away in pursuit. 
 
 The fact is, Damasi's policy is not to have a 
 great number of his people settled near him, but 
 to have them well distributed on the frontiers of 
 his large and beautiful country, extending from the 
 " Umtata " on the west, to the " Umzimvubu," on 
 the east, and from the " Tsitsa," on the north down 
 to the ocean. 
 
 Damasi, also, claims TJmhlonhlo's country, lying 
 north of the " Tsitsa Kiver." When Kafiraria was 
 being desolated by "Qeta," the revolted chief of 
 Chaka, the Amabaca tribe to which the "Osborn" 
 "Wesleyan mission-station belongs, and the Amapon- 
 dumsi, of whom Umhlonhlo is chief, to which Shaw- 
 bury mission-stationbelongs, made common cause with 
 the Amapondo, under Faku, who, with his allies, 
 crushed the invader. These two tribes, however, were 
 comparatively small, and were greatly scattered 
 during the war. Soon after this, the representatives 
 of the Colonial Government, wishing to have some 
 powerful ally among the KafFrarian tribes, with whom 
 they could treat for the purchase of land, or for mutual 
 defence, selected Faku as the most powerful chief, 
 and asked old Faku to define his boundaries ; and the 
 old squatter laid down his lines from the Umtata. 
 From the Umtata river to Natal, and from the great 
 Drakensberg range to the ocean, comprising a block 
 of land about 150 miles square. This grand survej', 
 
 A A
 
 354' BUNTINGVILLE — ^TCUME. 
 
 took in tlie countries of the two named tribes, and 
 *^ Nomansland/' which the colonial agents, I after- 
 wards learnt, bought from Faku, and gave to Adam 
 Kok's Hottentots. They have bought Alfredia also, 
 which has been annexed to the colony of Natal. 
 
 The motives of these colonial agents were, no doubt, 
 all right, but accepting Faku's geographical bound- 
 aries as valid, and forming a treaty with him on 
 that broad basis of his pretended claims, Faku seems 
 to take it for granted that his treaty with the English 
 confirms his title to all these vast possessions, and 
 hence he has for years been at war with the Amabaca 
 to drive them off the land which they inherited from 
 their fathers; and Damasi his son is on the same 
 grounds fighting the Amapondumsi. These facts, 
 which I received from Rev. Mr. White, and others 
 on the spot, explain the ostensible ground of those 
 marauding wars, so damaging to the Amapondo 
 mission-stations, but more especially to "Shawbury " 
 and " Osborn." I say " ostensible grounds,'^ for their 
 real motive is a love of plunder, which would be the 
 same if the English had never seen their country. 
 Rev. Mr. Gedye and his famil}^ had fled from Shaw- 
 bury under Damasi's invasions but a few weeks 
 before, and were then at Clarkebury; Rev, Brother 
 White, at Osborn, remained at the peril of his life, 
 under Faku's invasion of the Amabaca country. 
 
 The wars described by Rev. W. B. Rayuer, in a 
 letter published in the Missionary Notices for October 
 last; occurred but a few weeks before our tour over
 
 WAR SUSPENDED FOR A CHIEf's JIARRTACE. 355 
 
 their battle-fields, to proclaim the Gospel of peace. 
 Mr. Rayner's letter, dated July the 20th, the week 
 we were labouring at Lutterworth, fifteen days 
 before we visited him at ]\lorley, describes the kind 
 of field on which we had entered when at Damasi's 
 Great Place, as follows : — 
 
 The present state of this country is not very favourable 
 for missionary success. Hostihties have been going on 
 between the Amapondumsi and the Amapondo for some 
 time, and as the Tsitsa, on which Shawbury station is built, 
 happens to be the boundary river between the two contend- 
 ing tribes, the marauding parties of either side must pass 
 somewhere near the station ; and thus either false or real 
 alarms of Avar keep the station in a constant fever of excite- 
 ment, until Mr. Gedye has at length been obliged to remove 
 to Clarkebury. 
 
 A grinily amusing episode has just happened. Um- 
 lilonhlo, the Chief of the Amapondumsi, sent to Damasi, 
 Chief of the Amapondo, saying that he was preparing to 
 marry his (ireat wife, and therefore he wanted the war to 
 " sit still a little while." Damasi actually agreed, with thp 
 understanding that Undilonhlo should let him know when 
 he was ready to light again ! 
 
 It was during this lull in the storm, for Um- 
 Idonhlo's marriage to his seventh Avife, that we came 
 into Danuisi's counti-y, but now hostilities had been 
 renewed, and the whole region was in a wai'-panic. 
 Rev. Mr. Hunter liad told us, that at Damasi's Great 
 Place, I should luive u congregation of at least one 
 thousand heathens, and we had made up our minds 
 to tarry there some days, if the Lord should open for
 
 356 BUNTINGVILLE — ICUME. 
 
 US a door of access to them. This sudden turn of 
 events was saddening to our hopes, but we arranged 
 to spend the Sabbath^ and do the best we could under 
 the circumstances. 
 
 While we stood talking to Daraasi, we saw a lot 
 of young Kaffirs in pursuit of a bullock. Down the 
 hill they came at full speed, and fetched up in front 
 of us. 
 
 " There," said the chief, pointing to the panting 
 bullock, " is a cake of bread for you." It was driven 
 to the back of our hut, "assegaied," skinned and 
 quartered with great despatch. The whole of the 
 beef was hung up by quarters in our hut, and the 
 skin laid in a roll underneath. According to custom, 
 the whole belonged to the strange Umfundisi, who is 
 expected to make a present of the hide to the chief, 
 and also to send a fore-quarter to the chief's " great 
 wife," and take the chief as his guest during his 
 sojourn, all of which we performed with due cere- 
 mony. We had brought with us a supply of bread, 
 coffee, and sugar, so with the beef broiled on the end 
 of a stick, we entertained his royal highness in good 
 style. We sent rations also to our friend Vava and 
 his party, Mr. Morrison, Mr. Straghan, son, and son- 
 in-law — three English traders — who came to attend 
 our meeting, feasted at our common board. Charles, 
 myself, Stuarfc, and our white visitors slept on the 
 ground-floor of the hut, having each a Kaffir mat — 
 about three by six feet made of reeda — and our rugs 
 and coats, with a couple pair of extra blankets sent
 
 PREACHING AT THE " GllEAT PLACE.'' 357 
 
 US by the chief, our saddles and other traps answered 
 lor pillows. On Sabbath morning, the 12th of 
 August, our congregation assembled behind a hut 
 near the chief's mansion, consisting of Damasi, his 
 eight wives, and thirty or forty childi-en (Damasi said 
 lie did not know how many children he had), and 
 about one hundred warriors, armed with their asse- 
 gais and shields, ready for war emergencies. Damasi 
 came out in state. Instead of the red blaidvct he had 
 worn the day before, he had a large tiger-skin over his 
 shoulders, which constituted his entire dress, except 
 a pair of rustic slippers on his feet. They all listened 
 with, great attention, but no decisive result was 
 reached. In preaching to heathen on various occa- 
 sions, beginning with first principles, and leading 
 them on to a living Saviour in a single discourse, it 
 required at least an hour and a half to deliver such a 
 sermon through an interpreter, but we seldom failed 
 to secure the end, the salvation of souls, on every 
 such occasion. However, some of our friends thought 
 we preached too long, so on this occasion we agreed 
 to try a new plan, which was to preach half-an-hour, 
 and then have a little talk with them personally, 
 and draw them out, and after -a brief recess resume 
 the thread of discourse, and go on for another half- 
 hour, and so on. 
 
 We got into the subject very satisfactorily. They 
 appeared to understand it, and nearly all seemed to 
 agree that our words were true, but we had not 
 reached, the vital point of convincing them of their
 
 358 BUNTINGVILLE — ICUME. 
 
 lost condition, and of offering a present Saviour, 
 when the time came for recess. We then asked 
 them to talk, and ask any questions they wished on 
 the subject of discourse. Some questions were asked 
 and answered, when one of the counsellors said he 
 " did not believe in a future state, or in Imishologu ; 
 that we all die like a pig, and there is no more of 
 us.^' The chief replied to him, saying, " The man 
 certainly could not be such a fool as that, for all our 
 fathers believed in Imishologu, and so do we, and our 
 people/' The Kaffir infidel then got up and went 
 away, and seeing that they all were getting restless, 
 we thought it best to dismiss them, and have them 
 assemble for another service in the afternoon. We 
 felt that service to be very imsatisfactory. Charles 
 seemed really discouraged, the first and only time I 
 found him so. I assured him that " the result was 
 what we might have expected, having opened our 
 Gospel battery against such a stronghold of wild 
 heathenism, we should have fired away, till they 
 should at least feel the weight of our heaviest metal, 
 but, instead of that, we called a parley just as we were 
 getting well into rnnge ; we have not preached 
 Christ yet at all, and we can^t complain that the}' did 
 not accept Him." 
 
 Charles cheered up, and we agreed that in preach- 
 ing to the heathen, no matter what others thought 
 or said, we would, regardless of the time required, 
 never stop short of giving them the whole plan of 
 salvation necessary to an intelligible offer of Christ.
 
 A HARD OLD CHKISTIAN. 359 
 
 In tho interval, Damasi's counsellors gathered round 
 Lira in a circle, and discussed the exciting topics of the 
 day, especially the war with Umhlonhlo, and when 
 we assembled for a second service, a number of the 
 warriors who were with us in the morning found it 
 convenient to be absent. The chief said their duties 
 called them home. We did the best we could to 
 make up for our failure in the forenoon, and at night 
 wo had a pvaycr-mccting in our hut. We had as 
 seekers that night, the three white traders, Mr. 
 Straglian, son, and son-in-law, two Kaffir men, one 
 of Damasi's eight wives, and two of his daughters. 
 J\lr. Straghan, his son-in-law, and a Kaffir man pro- 
 fessed to obtain peace with God. Next morning, 
 before breakfast, we had a fellowship-meeting, during 
 which Damasi came into the hut. Chief Vava, and 
 two or three of his party, and the white men gave 
 their testimony to the saving grace of God. Then 
 old Damasi said, " I and my people are all Chris- 
 tians. We have all been Christians ever since Mr. 
 Wakeford came among us." A hard old Christian, 
 we thought, with eight wives, but he had received 
 the missionaries, had helped liberally to build a 
 mission-house, and was engaged in building a chapel, 
 and when Brother Hunter's congregations foil off, 
 he has only to inform his great chief to get a large 
 audience of heathen, and why should he not have 
 us much right to claim to bo a Christian, as the mass 
 of formalists, in Christian countries, who have supe- 
 rior advantages, and do less for the cause of Christ ?
 
 360 EUNTINGVILLE — ICUME. 
 
 We felt very grateful for the old chief's kindness, 
 and very sorry that he did not so feel his need of 
 Christ as to accept of Him as a Saviour from his 
 sins. On Monday, about ten, a.m., we bade adieu 
 to Brother Hunter and his party, and to Damasi, and 
 received his "kuhle hamba,''' and under the conduct 
 of our former guide, Brother Morrison, pushed on in 
 our journey toward Shawbury, distant about thirty- 
 six miles. 
 
 The following extract of a letter from Brother 
 Hunter, published in the Missionary Notices, will con- 
 vey an idea of his estimate of the work of God, and 
 its embarrassments in this field of labour. 
 
 It is with pleasure I write you a few lines to-day. My 
 joy would know no bounds, and my whole nature would 
 praise God if I could say that all the hindrances to our 
 work here have been removed. This I cannot say, for 
 alas ! it is far from being true. Nevertheless I rejoice, 
 because the Lord in mercy has visited and blessed us. 
 Some of the worst of the station- people have been aroused 
 to seek God, and some of them profess to have found the 
 peace which passeth all understanding, and are joyful in 
 the God of their salvation. All the old members have 
 been quickened, and some twenty-three new ones have been 
 received, so that we have now just doubled the number of 
 members immediately resident on this station, which we had 
 a little while ago. This work is of God, and our hope is 
 that it \n\\ spread, and the world's Redeemer be glorified 
 in the salvation of many of the perishing ones, by whom we 
 are sm-rounded m this dark laud.
 
 :CHAPTER XXII. 
 
 SHAWBURY — ELUNCUTA, 
 
 Shawbury was named in honour of the old pioneer- 
 general, who planned, and superintended the found- 
 ing of the whole line of old Kaffrarian Missions^ 
 the Rev. Wm. Shaw. For picturesque scenery — 
 hills, dales, mimosa groves, cataracts, deep gorges, 
 and precipitous cliffs, overhanging the Tsitsa river, 
 a bold and beautiful stream — the site of Shawbury 
 surpasses all the rest. It was established amid great 
 hazards and difficulties by Rev. Wm. H. Garner, 
 who was sent out by the Wesleyan Missionary Society 
 in 1837 ; his widow now lives at Alice, near Fort 
 Beaufort. 
 
 This became the most populous, and was hence 
 thought to be the most promising of any of the 
 Kaffrarian Stations ; but while it reached a popula- 
 tion of three thousand souls, its actual membership 
 of professing Christians never much exceeded one 
 hundred. At the time of our visit, the number was 
 about ninety-five, and the wliolo station involved 
 in war complications jeopardizing its existence.
 
 362 SHA^^'BURY — eluncuta. 
 
 It is located within the lines of the Amapondumsi 
 Tribe, but the Tsitsa near by is the boundary be- 
 tween that tribe and Damasi's Pondos, with whom 
 they are at war ; yet the most of the mission-station 
 people are Fingoes, and don't really belong to either 
 of those tribes, and should not have been involved in 
 the war at all, and would not, if they had improved 
 their opportunities and become Christians. As 
 they did not belong really to either party, they , 
 were under no legal obligation to fight, for both 
 belligerent parties were bound by promise to the 
 missionaries not to interfere with them ; but those 
 three thousand natives had their beautiful lines of 
 huts on the mission-station, their fields of corn, and 
 cattle, enjoying the ministerial and magisterial care 
 of the missionary, released from the iron rule of 
 Kaffir law, and the terror of the witch-doctor, and 
 yet the mass of them refusing to submit to Christ, 
 they waxed fat and kicked, and God gave them a 
 little leew^ay to themselves, and they soon got them- 
 selves into an awful complication of w^ar troubles. 
 It was while I was labouring in Graham's Town, 
 that I first heard of their sad state, by a letter from 
 their missionary. Rev. Mr. Gedye, to Rev. W. J. 
 Davis, in which Brother Gedye stated that he had 
 received notice from Damasi to leave the station, as 
 he would not be responsible for his life, or that of his 
 family, for he meant to destroy Umhlonhlo, and take 
 his country, and the mission-station was right in his 
 war-path. But Umhlonhlo, on the other hand, had
 
 A MISSIONARY IN ^VAR TROUBLES. 363 
 
 forbidden him to leave the place, so he and his family 
 were in jeopardy of life. Our sympathy was greatly 
 enlisted for him and his family, and also for his 
 native teacher, whom ho was proteetin<j in a locked 
 room in the mission-house against the threatened 
 vengeance of Umhlonhlo, and earnest mention was 
 made of them in our private and public prayers. 
 
 8ome time after that, R(>v. Mv, Solomon, on his 
 way to Nomansland, spent a night near Shawbury, 
 and hearing of the position of Mr. Gedye, sent for 
 Umhlonhlo to visit his camp next day, and thus 
 obtaining an interview with the chief, persuaded him 
 to release his missionary and let him go away. Soon 
 after Mr. Gedye took his family and went to Clark c- 
 burj'', where I met him, his native teacher escaped 
 also and went to Natal. Brother Hargraves from 
 Clarkcbury, and Brother Rayner from , Morley, had 
 gone to Shawbury, and had a council with Umhlonhlo 
 and his leading men, to try to settle the difficulties 
 between the chief and his missionary, and prevent 
 the total wreck of the station, which was hard 
 aground in a place where two seas met; but I 
 believe they considered their mission a failure, and 
 brought away the impression that the mission-people 
 were so demoralized, that there was but little hope 
 for them politically or spiritually, for after their 
 missionary left they had a Kaffir beer-feast, got into 
 a great fight among themselves, battering and cutting 
 each other, and had actually killed one man. This 
 briefly, leaving out many details, was tho state of the
 
 364 SHAWBUKY — ELUNCUTA. 
 
 case, so far as we had learned it before our visit to 
 Shawbury ; but we learned much more before we got 
 through, as ray narrative will show. As we have 
 seen, the armistice secured for Umhlonhlo's marriage 
 and honeymoon with his seventh wife, was now 
 at an end, and hostilities had been resumed. On 
 the last Friday preceding our visit, Umhlonhlo's 
 marauders had invaded Damasi's country, and 
 driven off a lot of horses and cattle, and on the 
 Saturday night preceding, the Shawbury Mission- 
 people had rescued a lot of cattle, which a band of 
 Damasi's warriors were driving away from Umhlon- 
 hlo's dominions, so they were now in the midst of 
 wars, and rumours of wars, almost daily. There was 
 but little danger to white travellers in the day-time, 
 but at night it was not expected that warriors should 
 readily distinguish the colour of a man's skin, and 
 Umhlonhlo had issued an order that no one should 
 travel within his lines after dark. 
 
 We left Damasi's Great Place on Monday, the 
 13th of August, and it being but thirty-six miles to 
 Shawbury, we hoped to reach before night, not only 
 on account of the chief's orders, and the danger 
 of travelling after dark, but also because of the very 
 rough travelling near Shawbury, and the dangerous 
 drift at the Tsitsa ; but, unhappily, we got a late start, 
 and were unnecessarily detained at the " Nokloka 
 drift," where we '' out-spanned," so that five miles of 
 fearfully steep, rough roads, and the rocky diagonal 
 ford of the river of about a hundred and fifty yards.
 
 BATIK AND DANGEROUS TRA\TELLING. 365 
 
 had to be made in the darkness of a moonless night, 
 through the lines of Umlilonhlo's armed sentinels. 
 We worked our way slowly along, and told all the 
 warriors we met about the great preaching services 
 to commence next day at the station, and to be sure 
 to come and bring their friends. When we s^ot to 
 the drift, it was so dark, we could not see the line of 
 the ford, or where we should land on the other side ; 
 but we got a native guide, who piloted us through, 
 and on to the station. Our guide had not to take 
 off his clothes to wade across the river, for he had 
 none on him, and had probably never been burdened 
 with an article of clothing in his life. Neither he 
 nor any of his compatriots have any laundry bills to 
 pay. To our agreeable surprise we found Rev. 
 Charles White, the missionary from Osborn Station, 
 thirty-five miles beyond, had come to meet us, and 
 was waiting to receive us at the mission-house. There 
 was a white trader still remaining on the station, a 
 good man, with a pious wife, who did what they 
 could to supply all that wc needed for ourselves and 
 our horses. A kind native Christian woman did the 
 honours of the kitchen for us, and with Brother 
 White for our priest, we were all right, unless we 
 should be surprised by a night attack from the 
 Pondos, which we felt assured would not be ordered 
 by our friend Damasi while we were there. 
 
 On Tuesday, at eleven a.m., we had the chapel 
 crowded with five or six hundred hearers. From 
 our stand-point wc preached to them plainly, but
 
 366 SHAWBURY — ELUNCUTA. 
 
 kindly, illustrating from Jewish history the parallels 
 of their own, and showed them that when the Jews 
 were true to God, they enjoyed the peace of God 
 in their hearts, and His protection against their 
 enemies ; but when they despised and abused their 
 mercies, they brought guilt and remorse upon their 
 own souls, and God, in such cases, after bearing long 
 with them, and doing everything possible to bring 
 them to repentance, delivered them over to their 
 enemies, and all the horrors of the most desolating 
 wars, and their only remedy was a return to God. 
 They sat *' in darkness and in the shadow of death, 
 bound in affliction and iron " — chained in dungeons, 
 approaching death casting its dark shadow upon 
 them, and why ? " Because they rebelled against 
 the words of God, and contemned the council of the 
 Most High : therefore. He brought down their heart 
 with labour ; they fell down, and there was none to 
 help/' Poor sinners, what did they do ? " Then 
 they cried unto the Lord in their trouble, and He 
 saved them out of their distresses. He brought 
 them out of darkness and the shadow of death, and 
 broke their bands in sunder. Oh, that men would 
 praise the Lord for His goodness, and for His won- 
 derful works to the children of men."' There was 
 deliverance, and a shout of victory and praise to God 
 for " His wonderful works." 
 
 " Now, see how this fits the facts at Shawbury. 
 Here you have had the Gospel preached for thirty 
 years. You have come to this beautiful spot from
 
 CAUSE AND EFFECTS OF IHE WAR. o67 
 
 all parts, and have been living under the shade of 
 God's missionaries. Besides a preached Gospel 
 every week, you have had schools for the education 
 of your children, and many of you have been taught 
 to read God's Book ; the blessing of God has been 
 upon your fields, your cattle, your children, your 
 homes, even your dogs have been exempt from the 
 curse of the witch-doctors of the heathen ! What 
 have you done in return for all these mercies of God ? 
 Of three thousand souls on this station, not quite one 
 hundred of you are connected with the society at all 
 — one hundred and six a year ago, and now about 
 ninety-five members on this whole station, and but a 
 small proportion of them true discif)les of Jesus — and 
 ** because ye have rebelled against the words of God, 
 and contemned the council of the Most High,'' there- 
 fore. He is bringing down your hearts with labour, 
 you are falling down, and there is no man to help you. 
 We are not here to upbraid you, nor mock you in 
 your misery, but to pity you, and beg you to consider 
 your ways, and turn away from your sins, and cry 
 unto the Lord in your trouble, who may save you 
 out of your distresses." This is a mere illustration 
 of the general drift of a discourse of an hour and 
 half, which Charles sent home with the unmistakable 
 ring of Kafiir periods which seldom missed their 
 aim. We then called for penitents, and about fifty 
 at once came out avowedly as seekers, and a small 
 number were saved. We did not consider it safe to 
 hold meetings at night as they had to stand by their
 
 .^68 SHAWBURY — ELUXCnXA. 
 
 assegais to guard their homes ; but we announced for 
 preaching again in the afternoon. 
 
 To our surprise at the next service our congrega- 
 tion did not exceed 150 persons, and they seemed 
 more dead than alive. We had about thirty seekers, 
 and they were in a gloomy unbelieving state, and 
 but few of them accepted Christ. On Wednesday, 
 we preached twice, but we only had out about 150, 
 and it was a hard drag. An invitation had been sent 
 to Umhlouhlo to attend the services, and on Wed- 
 nesday he came to the trader's shop, but did not put 
 in an appearance at the chapel, giving as a reason 
 that Adam Kok with eight wagons, and many of his 
 men, were passing through his country, and he had 
 to go and meet them ; so he went to meet Cap- 
 tain Kok, and took with him the head man of the 
 station, whom we hoped to lead in a different direc- 
 tion. 
 
 On Thursday we left Charles to do the forenoon 
 preaching, and Brother Roberts, Stuart, and I, set 
 out for a visit to the Tsitsa Falh, five miles distant. 
 As we were passing the line of Luts eastward from 
 the mission-house, we had an opportunity of seeing 
 the Kaffir mode of storing away their corn. 
 " Gideon " of old, '' threshed wheat by the wine- 
 press to hide it from the Mideonites," so for a similar 
 reason the Kaffirs hide all their corn. They dig 
 holes in their cattle kraals, from eight to ten feet 
 deep, and from six to eight feet wide, lined with 
 waterproof cement. The shape is that of the old
 
 HIDING THE CORN. 369 
 
 Hebrew cisterns in Palestine, drawn in at the mouth 
 to the diameter of about a foot, leaving space for a 
 small Kaffir to descend to get out their hid stores 
 as they arc needed. Their women carry the corn in 
 large baskets on their heads. Kaffir-coru grows like 
 brown-corn, with a seed of double the size, and 
 " mealies,^^ a staple with them, is simply maize, or 
 Indian-corn. 
 
 We saw them, on this occasion, pouring in, turn 
 after turn, till the hole was nearly full of clean corn, 
 in good order. Those holes are thus filled and 
 covered with a broad flat stone, and then with the 
 debris of the cattle kraal, and no stranger can tell 
 from any outward indications whether there are any 
 such deposits, or where hidden. During the wars, the 
 colonial soldiers used to thump over the cattle kraals 
 with their ram-rods, sounding for corn. If such a 
 hole was partly empty it returned a hollow sound, 
 but if full thej'' were hard to find. 
 
 Stuart, in his journal, thus describes our trip to 
 the Falls:— 
 
 We left our horses near the Falls in care of a Kaffir, 
 while we took another Kaffir as a guide, and descended to 
 the river below the cataract. Tlie walk aronnd was very 
 long, and the descent very steep, bnt we were well repaid 
 for onr toil by the beautiful view we had below. Having 
 gazed with admiration for some time from a good stand- 
 point on the westerly side, we took off our boots and waded 
 across the stream, in some of the deepest parts jumping 
 from rock to rock, and then we clambered over a series of
 
 370 sirA-vVEur.Y. — eltjncuta. 
 
 rugged ledges near the base of the mountain, and gnat 
 boulders near the edge of the river, till we got up as close 
 as the spray would allow us, to the falling water ; and 
 there we witnessed a phenomenon, to us new, and intensely 
 beautiful. It was a rainbow formed by the reflection and 
 refraction of the sun's rays upon the spray, so as to make 
 a complete, though somewhat oval-shaped, circle. We stood 
 in the lower rim of the great rainbow circle, and felt that 
 for once we had indeed caught up with the rainbow, and 
 stood in the mid.st of its glory more glittering than gold, 
 yet " the bag of gold we found not." The Tsitsa Falls are 
 375 feet high, 200 feet higher than Niagara, and must be 
 grand in summer when the river is in flood, but now the 
 river is low, and is divided here into three principal streams 
 which are about seventy feet apart, where they bound over 
 the precipice to the depths below. Having made our obser- 
 vations, we proposed to ascend the cliffs from where we 
 were — the opposite side of the river from our route of 
 descent. Our guide who lives near the head of the Falls, 
 said that no white man had ever gone up there. We deter- 
 mined, however, to go up as far as we could, and after 
 hard climbing, and no small risk of falling and breaking 
 our necks, we succeeded in reaching the heights, and having 
 collected some pretty specimens of agates, rolled a few 
 stones over the falls to measure the depth by the sound, 
 had a good swimming bathe in the river, we saddled 
 our horses, and turned their heads for the station. Passing 
 the kraal, where we got our herdsman and guide, we stopped 
 and sang in Kaffir, for the poor heathen men, women, and 
 children, the hymn called The Eden above, to which they 
 listened attentively, and seemed very much pleased. 
 
 On our return, we said, " Charles, how did you 
 get on in the chapel to-day ? '*
 
 "^XjM. ^^ 
 
 ^ * ^A 
 
 A^Sf 

 
 LABOURING UNDER DISADVANTAGES. 371 
 
 " We had out about the same numher as yesterday, 
 and I preached to them as well as I could/' 
 
 " Did you have a prayer-meeting ? *' 
 
 *^ No, I thought we had better wait till you should 
 get back." 
 
 Charles did not ordinarily wait for anybody where 
 the Spirit led the way, but he felt the terrible repul- 
 sion wliich we all felt, but which as yet we could 
 not understand. That afternoon we preached again, 
 and had a few conversions, and among them Mr. 
 White's servant-man, from Osborn. We had a fel- 
 lowship-meeting, and he spoke like the Lord's free- 
 man, as he was. About a dozen others spoke, pro- 
 fessing to have obtained peace, but it was with trem- 
 bling, and several who had professed did not speak 
 at all, so that in everything there seemed to be the 
 presence of some diabolical spell. That day I wrote 
 to the Rev. William Shepstone, the chairman, ex- 
 plaining matters as I saw them, and begged him to 
 do what he could to afford relief by his influence 
 with the chiefs, which is great, and by sending some 
 one to try to look after the scattered sheep. Brother 
 Gedye is a fine Kaffir scholar, and a brother of 
 zeal, but having had trouble there with Umhlonhlo, 
 it was better to have a change. Next morning, 
 when we were preparing to leave with Brother 
 White for his station, we learned that the official 
 members of the society wanted to meet us in council, 
 to which we readily consented, without having the 
 least bint of what was to be the subject of debate.
 
 372 8HAWBURY. — ELTJNCUTA. 
 
 They soon gathered round us in the dining-room, 
 squatting down on all sides and in every corner, a 
 sombre-looking set of natives as I had seen at anytime. 
 I saw by their long pause that something solemn 
 was pending, and soon perceived, by the direction of 
 their eyes, who had been appointed to open the case, 
 and who was to plead their cause. After a little 
 time an old man, whom they called Elijah, arose, 
 and with the gravity of a Soman senator, said, "We 
 want to know why the district-meeting have thrown 
 us away ? What great crime have we been guilty 
 of that we should be driven off like scabby goats, to 
 be devoured by the wild beasts ? It is not common 
 to punish men till they have been tried and found 
 guilty ; even among the heathen a man is ' sraelled 
 out ' before he is ' eaten up,' but here, in the midst 
 of our dreadful punishment, we have come to ask 
 you what is our crime ?" I at once woke up to the 
 subject^ for I found that we were put upon our trial 
 under a very grave charge, involving the issues of 
 life and death. A lawyer, by the name of Job, was 
 sitting beside Elijah, biding his time, and from his 
 flashing eyes and swelling jugulars, I knew it was 
 no child's play that we had to do. So by a few 
 questions in an undertone to Brother White, I got 
 an outline of the facts, and by this time Elijah was 
 seated and Job was on his feet, and passing his 
 blanket round his otherwise naked body, and throw- 
 ing it gracefully over his left shoulder, proceeded in 
 a subdued but masterly style of eloque»i»'^ i{> say in
 
 A GEAVE CHARGE TO BE MET. 373 
 
 effect : — " "What my brother has just said is true. 
 The district- meeting have thrown us away, and we 
 are being destroyed. We have always had confidence 
 in our missionaries and in the district-meeting, but 
 our confidence has been betrayed and forfeited^ and 
 now we are ruined. The most of these people on 
 the station are Fingoes. They have been brought 
 up under the rule of the missionaries, and they came 
 here into Umhlonhlo's country not to serve Umhlon- 
 hlo, but to live under the missionary. The missionary 
 was our father, and we looked to him for a father's 
 care. These people have no right to fight for 
 Umhlonhlo any more than for Damasi, nor to be eaten 
 up by him. I am not a Fingoe, I belong to Umh- 
 lonhlo, but the most of these people do not, yet the 
 district-meeting has thrown them away, delivered 
 them to Umhlonhlo, who says they must all fight for 
 him against Damasi. Umhlonhlo himself has eaten 
 many of them up, and they are all in jeopardy of 
 their lives every day, and he is forcing old heathen 
 customs upon them that they never were subject to 
 in their lives." At the " Tina/' an out-station, about 
 twelve miles distant, " he has revived the horrible 
 old custom of * upundhlo,' requiring even Christian 
 men to send their daughters to lodge for the night 
 in the huts of the chief and his amapakati, and we 
 know not what day the same brutal custom may 
 be imposed on the people of this station. All this 
 has come upon the people liere because the district- 
 meetinjj abandoned us +o the rule of a heathen
 
 374 SH.\AVBURY. — ELUNCUTA. 
 
 cbief. We would gladly leave everything and go 
 away, but the chief won't allow us to leave, so 
 here we are, and we want to know our crime, and 
 why the district- meeting has dealt with us so 
 cruelly?" 
 
 Then it came to my turn to answer, and I arose 
 and said, " Your case is very deplorable, and we are 
 sorry for you indeed, but now we must find out the 
 real facts in the case. 
 
 " Let us then look Jirsf at the action of the district- 
 meeting, which you say is the cause of all your 
 calamities. Whatever they did was done in the fear 
 of God, as your friends and pastors, and they did not 
 anticipate any of the evils which have befallen you, 
 and but few of the things you are suffering have 
 come from their action, as I will show you presently. 
 It is not according to the Word of God that ministers 
 of His Gospel should be ruling magistrates over a 
 great community, of all sorts of sinners, such as are in 
 this station. In establishing the Gospel first among 
 the heathen in Kaffraria, the good men of God, in 
 mercy to the people on their stations, whom they 
 gathered in from among the heathen to live with 
 the missionary, because they were Christian people, or 
 earnestly seeking after God, and wanted for themselves 
 and their children a Christian education, exercised 
 all the authority, which they considered consistent 
 with their own spiritual mission and the supreme 
 authority of their paramount chiefs, for the protection 
 and proper training of their people in everything
 
 ST. PAL'L ON MlSSION-STAflO^S. 375 
 
 necessary to qualify them to be good Christians, 
 industrious workers, and good subjects of their chiefs, 
 and also to furnish to the chiefs themselves a model 
 of Christian government. Their one great work 
 was to preach the Gospel and bring sovds to Christ, 
 and the magisterial office tliey consented to bear for 
 a timC; was an incidental thing, to be given up in 
 due time entirely to civil rulers, whom God hath 
 ordained separately for that work, just as ministers 
 are called separately for their work. If the rulers 
 are unwise or wicked because of the general wicked- 
 ness of their subjects, then if God's people cannot 
 correct the bad government, nor readily escape from 
 the injustice they suffer, they must commit themselves 
 to God, and endure patiently what God may permit 
 for the trial of their faith, who will, if they endure 
 hardness as good soldiers_, make all things work to- 
 gether for their good. St. Paul did not gather a lot 
 of his converts, and form a station like this, and rule 
 over 2,900 rebels against God, for every 100 believers 
 in his fold. No such thing. He preached the glad 
 tidings to poor sinners, and when he got them to 
 accept Christ, they would have been glad enough to 
 have gone and lived with their Umfundisi, but what 
 did Paul say to them ? * Let every man abide in the 
 same calling wherein he was called. Art thou called, 
 being a servant ? care not for it ; but if thou maycst 
 be free, use it rather. Brethren, let ever)'- man 
 wherein he is called, therein abide with God.' God 
 will be with His people wherever they arc, and if
 
 376 SHAWBURT. — ELTJNCUTA. 
 
 God be witli them, and they remain true to Him, 
 He will either deliver them from their tribulations, 
 or sustain them under them. That is God's way 
 of spreading the Gospel in heathen countries, and 
 in that way we will not grow sickly, dwarfish 
 Christians, that can't stand a blast of wind, but 
 healthy, strong men, ready always to do or to die 
 for God. In that way we will not carry all the 
 leaven and put it into a pot by itself, but will 
 have it distributed through the lump till the 
 great mass of heathenism is leavened. This you 
 see is God's way. The most of the missionaries 
 who have established the mission- stations and 
 noui'ished the people at them so long, are now 
 anxious fully to adopt God's way. Here, at Shaw- 
 bury, the missionary being responsible to his chief 
 for the conduct of 3,000 people, and having to 
 settle all your disputes, what time had he left to 
 give to his one great work of leading the people to 
 Christ? ■ 
 
 " He felt it, and the district-meeting felt it, and 
 they in love to your souls thought it best to release 
 him from that work, that he might devote his whole 
 time to the work of teaching you and your children 
 the way to heaven. 
 
 "There was no war then, and they could not antici- 
 pate any of the horrible things which have since 
 come upon you. 
 
 " Now let us, in the second place, look at the real 
 cause of your troubles. In the first place, the mosi
 
 WAR COMPLICATIONS. 877 
 
 of your people, under the name of being Christians, 
 and enjoying all the privileges of a mission- station, 
 are notorious rebels against God, and have no right 
 to expect special favours from God or His people. 
 In the second place you have not kept your treaty 
 engagements with Damasi. At the beginning of 
 this war, Damasi, by a special messenger, asked you 
 three questions — 1st. Are you Umhlonhlo's people, 
 or are you not ? 2nd. Do you intend to join Umh- 
 lonhlo in fighting against me or not ? 3rd. If you 
 do not intend to fight me, give me a description of 
 your boundaries, so that I may not pass over them 
 with my armies. Was not that so ? " " Yes," re- 
 plied the learned counsel on the other side, " that 
 is true." " Well now, in reply, you said, ' 1st. We 
 are not Umhlonhlo's people. We are mission-people, 
 but we live in Umhlonhlo's country, and are bound 
 not to break his laws. 2nd. We will not fight 
 against you, unless you cross our mission-station 
 lines. 3rd. Our lines are so and so,' and you gave 
 him your boundaries." " Is not that true ?" " That 
 is all true," said Job. So far the thing was all 
 honourable and fair on both sides. Now, if you had 
 dealt honourably with Damasi, he never would have 
 interfered with one of you, and your missionary would 
 not have been disturbed, and you would have had his 
 influence all this time to shield you from the wicked 
 excesses of your chief. But what did you do ? You 
 got up a great sham fight for a lark, and though 
 your missionary begged you not to go over the hill
 
 378 6HAWBURY.— BLUNCUTA. 
 
 toward the river, in sight of Damasi's soldiers, you 
 went in spite of him, and Damasi's soldiers of course 
 thought you were going out to fight them, and put 
 themselves in battle array. Then Umhlonhlo to 
 help the devil to ensnare you, came along and 
 ordered you to charge on Damasi's men, and when 
 you refused, you got his ill-will, and then he ad- 
 vanced and shot some of Damasi's men himself, and 
 you got the credit of all that on Damasi's books. 
 Though you did not design it, you thus did so break 
 faith with Damasi as to put it beyond explanation to 
 him, and then having gotten yourselves into that 
 mess, you gave up to Umhlonhlo, and have since 
 been regularly joined to him in array against Da- 
 masi, and have not only thus brought all this evil 
 upon yourselves, but jeopardized the lives of your 
 missionary, and his wife and little children, and im- 
 posed upon him the greatest grief of his life, the 
 necessity of leaving his work, and fleeing away to 
 a place of safety." 
 
 Then Elijah arose and said, " The words of the 
 Umfundisi are true words ; but if the district-meet- 
 ing felt it their duty to make a change of such im- 
 portance, why did they not consult us first ? We 
 are official members of the Church, and we are a 
 party directly interested in such a change. More- 
 over, as the most of us have been all our lives on the 
 mission stations, and never felt the rule of a heathen 
 chief, we should have been notified in time to pre-
 
 JOU, THE KAFFIR LAAVYEK. 379 
 
 pare our minds for such a great change, so as to be 
 able to bear it as good Christians/' 
 
 Then Brother White replied, saying, " On my way 
 home from the district-meeting, sometime before the 
 matter was brought before Umhlonhlo, I told a num- 
 ber of your leading men what the district-meeting 
 had done, so that you miglit prepare your minds for 
 it." Meantime, I saw, from the flash of Job's eyes, 
 that he considered us his game after all. Up he 
 sprang, excited, almost beyond self-control ; but ho 
 poised himself very quickly, and with true KafHr 
 self-possession and dignity, yet with great spiiit, re- 
 torted, " Yes, you told us what you had done at the 
 district-meeting as you went home. It was too late 
 then for us to have any say in the matter. Why did 
 j'ou not tell us on your way to the meeting, so that we 
 might decide what was best for us to do. If we had 
 known that you were going to give us away to a 
 heathen chief, we might have decided that it was 
 better for us to pick up our assegais and blankets 
 and go away to some other part ; but after we have 
 been sold for nothing, we are coolly told that the deed 
 is done, and that we belong to a heathen master." 
 
 It then came to my turn to deliver the closing 
 speech, and I said :— 
 
 "I see now how the case stands. We, the district- 
 meeting, confess that we have made a great mistake in not 
 
 giving you due notice of our intention, and in not consulting 
 you, and fully piepariug yuur minds tor such a change, and
 
 380 SHA^BrRY. — ELUNCUTA. 
 
 I think I speak the sincere feelings of every member of that 
 meeting, when I say, we are very sorry, and all we have to 
 plead is, what I have pleaded, our best intentions in doing 
 a necessary thing to be done, bnt we should have given you 
 notice of our good intentions. The reason, I believe, you 
 were not notified and consulted is, that it was not till after 
 the meeting had assembled, and the state of the work here 
 made known, that it was felt necessary at that time to take 
 such action. It was believed that the missionary was so 
 burdened with magisterial duties in managing such a hard 
 lot that the thing could not, in justice to your souls, be 
 delayed, and there was then no opportunity of consulting 
 any of you ; but now we see that we made a great mistake 
 in not waiting, to give ample time for consultation. But, 
 while we confess to one great mistake, you will have to con- 
 fess to two great sins, and then we must all humble ourselves 
 before God, confess and forsake our sins, accept Christ as 
 our Saviour, and ask God's gracious direction out of these 
 dreadful tribulations. Your first great sin was to go, in 
 spite of the wise counsel of your missionary, and break your 
 solemn treaty with Damasi. Your second great sin is, that 
 after bringing so many evils on yourselves, as we have 
 shown, you have not only justified yourselves, and blamed 
 it all on the district-meeting, but have gone on in greater 
 excesses of sin, profaning this holy place with Kaffir-beer 
 feasts, quarrelling, fighting among yourselves, and have even 
 murdered a man, and have not confessed your sins, nor re- 
 pented. Even while we have been here, who had nothing 
 to do with any of your matters, but came purely to help 
 you in your distress by leading you to Jesus, you have kept 
 up a quarrel in your hearts against us, and have thus pre- 
 vented a great work of God, which with your agency He 
 would have done for you, by us His servants, just as He 
 has done at other stations we have visited. Now you must
 
 PLEADINGS CLOSED. 381 
 
 have done with Kaffir-beer feasts, and with beer-drinking 
 at home, snrrender to God, accept Christ, and get right in 
 your hearts and lives, and then we may hope that God, in 
 some way, will give you relief, and spare your lives, that 
 you may honour Him in the sight of the heathen. Mean- 
 time, I have written to Mr. Shepstone, the chairman, and 
 hope that he may be able to do something for yon ; but 
 his success depends on the mercy of God, and that depends 
 on the course you take in regard to your sins." 
 
 Elijah said " These words are true," and pledged 
 himself to do the best he could to promote a real 
 reformation. Job said the same, and the rest as- 
 sented. Then we knelt down and submitted the whole 
 matter to God, and the Comforter was graciously 
 present to quicken and to heal. Our horses were 
 then waiting at the door, and we rose from our 
 knees and bade our penitent friends adieu. 
 
 I said to Brother White, as we passed out, "Ah, if 
 we had had that counsel on the first day of our series 
 here, instead of the last, we would have had a glorious 
 work of God." This was the terrible incubus whicli 
 had strangled all our efforts, and added to it was a 
 great disappointment growing out of a mistaken 
 apprehension that I was coming as their missionary 
 to live among them, and finding that I was only to 
 be with them three days, many left in disgust ; but 
 if we had had the leading men with us, we should 
 have overcome that, and had a grand victory. We 
 had with us at our services at Shawbury, a native 
 Local Preacher from Natal, who had come more than
 
 382 SHAWBURY. — ELUNCUTA. 
 
 200 miles to visit his brother there, and when we 
 left off, he took up the work, and we learned that the 
 following Sabbath he had the chapel crowded, and 
 the Spirit of God was with him in power. Soon 
 after, two of our missionaries went and gave them 
 a helping hand, which Rev. Wm. Shepstone, the 
 Chairman of the District, in a letter to me, describes 
 as follows :— 
 
 My nephew found Shawbiuy so imi:)ressed on his mind, 
 that he could not rest, so like the honest quakers of old, he 
 yielded, and taking Hunter's station in his route, Hunter 
 readily accompanied him. They spent four days at Shaw- 
 bury, holding services, two or three times a day, and to use 
 Eayner's words, " The, Spirit of God came down upon the 
 people," and they left about 100 souls who had, during their 
 services, found peace with God, and joined the Classes, 
 These, I believe, were all converts from amongst the hea- 
 then. Last week I received a letter from Brother Gedye, 
 who had returned tliither, and is labouring with all his 
 might, and he tells me that since his return, about forty 
 more have been brought in, and that " David Cobus," the 
 man who was the devil's own agent, and the principal cause 
 of all the Shawbury troubles, is now, like Saul of earlier 
 days, preaching the faith which once he destroyed, or tried 
 to. Gedye says he is helping mightily in the work of the 
 Lord. That station is now in peace and quiet. The belli- 
 gerents fight around it, but the people are not disturbed, 
 and not a soul moves from the station towards the battle- 
 ground. I had written a letter to Damasi, on the subject 
 of the neutrality of mission-stations in war before your letter 
 reached me, and obtained from him a promise that the 
 missionary and all mission property should be respected.
 
 SUDDEN TURN OF EVENTS. 383 
 
 Tlioiigh Shawbury has been left without a missionary at a 
 time it most needed one, God hath shown that, neverthe- 
 less, He can carry on his work in his own way. Umhlonhlo 
 has not been to Shawbury since Gedye's return, but has 
 sent a message that they must pray, but does not say for 
 what. Gedye thinks he means for rain, wliicli is the most 
 likely thing he would wish to see. 
 
 A short extract from a letter from Brother Gedye, 
 published in the Missionary Notices, dated November 
 30th, 1866, a few days after I sailed from Cape Town 
 for London, may further illustrate the progress of this 
 work. " On my return to the station, a fortnight 
 after," — the departure of Brothers Rayner and 
 Hunter noticed above — " we entered upon a course of 
 special services, which resulted in about fifty con- 
 versions during the week ; and since then not a week 
 has passed in which conversions have not taken place ; 
 so that we are enabled to report an addition of above- 
 two hundred persons meeting in Class. I have just 
 returned from the Tina, where the Lord has given 
 us twenty souls during the past ten days, and many 
 others are under deep eonvj.ction."
 
 CHAPTER XXIII, 
 
 OSBORN (tSHUMGWANA). 
 
 This mission-station, an oflfshoot from Shawbury, 
 was established by Mr, HuUey, a Local Preacher 
 devoted to the work of God, and for many years 
 employed by the Missionary Society, under the title 
 of a " Catechist." He is not in the employ of the 
 Society now, but is nevertheless engaged in the mis- 
 sion work. He has settled his family on a farm near 
 the west bank of the Umzimvubu Hiver. His wife is 
 a sister of Rev. H. H. Dugmore, and they have an 
 interesting family of children. He has built a sub- 
 stantial hut-chapel, round, like a Kaffir-hut, about 
 thirty feet indiameter, which will accommodate about 
 150 natives. He has organized there a society of 
 natives, and preaches to a large number of heathen 
 besides, and God is owning his labours. The Tshum- 
 gwana Station, established and sustained for a number 
 of years under his administration, was called Osborn, 
 in honour of Dr. Osborn, so long and so favourably 
 known as one of the Secretaries of the Wesleyan 
 Missionary Society.
 
 TERTIIBLE BATTLE. 385 
 
 Rev. Charles White, the present missionar}'' at 
 Osborn, brother to Mrs. Rev. Thomas Jenkins, and 
 to Mr. Alfred White, Vvho was the Lord^s leading 
 agent to induce me to go into those Kaffrariau adven- 
 tures, is with Brothers Shepstone, Dugmore, Sargent, 
 Bertram, and others, a Colonial-made minister, and 
 none the worse for that, as the record of each one will 
 show. The Osborn Station belongs to the Amabaca 
 tribe, but like Shawbury, is situated near the borders 
 of the great Amapondo nation, who are at war with 
 the Amabaca, and it is tlierefore greatly exposed to the 
 ravages of war. But a few weeks before our arrival, 
 a large army of Fuku's warriors came, variously 
 estimated from 5,000 to 8,000 men, under the com- 
 mand of Faku's son, Umgikela. As this army pene- 
 trated the heart of the country, the Bacas fled before 
 them, and the warriors were busily employed in 
 gathering up all tlie live stock within their reacli, 
 till they got near to the Great Place of the ruling 
 chief, Makaula. Tiba is nominally the paramount 
 chief of the tribe, but his residence is in " Noman's- 
 land," which was given, as before shown, to Adam 
 Kok, the Griqua, who has laid Tiba under tribute, 
 the mass of his tribe living beyond Kok's lines are 
 free, and hence Tiba, though not deposed, has lost 
 prestige, and Makaula is in fact the ruling chief, 
 and being a young, brave spirited man, he succeeded 
 in rallying his surprised and scattered people, and 
 in person led them to the charge against the in- 
 vaders, and after a severe hand-tjo-hand fight with 
 
 eg
 
 88 6 OSBORN. — TSHUMGWANA. 
 
 their assegais, the Poiidos began to give way, and 
 soon in utter confusion and panic tliey retreated. 
 They had to run ten miles to get to the Umzimvubu 
 River, the boundary of their own country. The 
 Bacas, flushed with victory, pursued, and strewed 
 the route for ten miles with the dead bodies of their 
 foes. The mission-station was in their path, and on 
 the approach of the retreating army, the mission- 
 people in the excitement fearing an attack on the 
 station, turned out in a body, in spite of the remon- 
 strance of their missionary, and poured a deadly 
 volley in the front of the fleeing foe, which brought 
 them for a little time to a stand, and the slaughter 
 was fearful. A Brother Lee had a trading-station 
 near, and the entrance to his house was blocked up 
 with the bodies of the slain. One poor Pondo dashed 
 himself through a window of the room, occupied by 
 Mrs. Lee, with such violence as to cut an artery of 
 his arm on the glass, and down he dropped beside the 
 frightened lady, and without saying a word bled to 
 death. A room of the mission-house, with an outer 
 entrance, which happened to be open, was packed with 
 Pondos, and Brother White stood at the door to shield 
 them from the assegais of the Bacas. The pursuers 
 came on in the rage of their human slaughter, and 
 demanded access to the refugees in the room, but Mr. 
 White said to them, " These men have placed their 
 lives in my hands, and if you want them you will 
 have to pass over my dead body." The Bacas seemed 
 to think it hard that their own missionary should 
 thus protect their enemies, but he taught them an ox-
 
 • "let me lie still and die." 387 
 
 ample of forbearance and of justice to a fallen foe. 
 That act, too, helped to mitigate the violation of the 
 neutrality laws of the mission-stations, of wEich his 
 people were guilty. He gave sanctuary to his pri- 
 soners that niglit, and sent them home in peace the 
 next morning. The army of the Pondos were pur- 
 sued to the Umzimvubu, and many were slain in the 
 river, but the Bacas did not pass over into Pondo-land. 
 
 The Pondo army, to assist their flight, threw away 
 nearly everything they had. Among the spoils were 
 numerous shields and assegais, and seven hundred 
 guns, of which it appears they had made but little 
 use. Between four and five hundred Pondos were 
 killed. Though they fled for life, when caught they 
 died like stoics. For example, an old Pondo lay 
 apparently dead, and a Baca exclaimed, " I killed 
 him ! " " No," said another Baca, " I killed him." 
 With that the old Pondo opened his eyes, and said, 
 " You are both liars ; neither of you killed me ! " 
 Then the two merciless wretches took up stones and 
 battered out his brains. Brother Lee, to clear his 
 premises of dead Pondos, looped a " reim," — a raw 
 hide- rope — round their necks, and dragged them 
 away, and as he was about to put the reim round the 
 neck of one of the dead men, the corpse, as he sup- 
 posed, opened his eyes and said, " Do please let me 
 lie still and die." 
 
 The Kaffirs never bury their dead who are slain 
 in battle ; the dogs, pigs, wild beasts, and birds of 
 prey did what they could to prevent effluvia and 
 pestilence, by devouring their flesh, and the bones
 
 888 OSBORN. — TSHTJMGWANA. 
 
 of their carcasses la}^ bleaching in the sun when we 
 
 were there, a heart-sickening sight indeed. "\Ve 
 
 •» 
 had come as warriors too, had come to conquer, not 
 
 to spoil and destroy, but to proclaim a life-giving 
 
 Deliverer to the dead souls of the savage warriors 
 
 still alive. 
 
 We left Shawbury on Friday the 17th of August. 
 We out-spanned, at Tina, the out-station at which 
 Umhlonhlo committed the outrage before mentioned. 
 We inquired of " Nicodemus," the head man, who 
 had been a Class-leader there, but whose society had 
 been broken up during the recent troubles, if the 
 charge made against Umhlonhlo was so, and he 
 affirmed that it was all true that we had heard. 
 
 Stuart thus briefly describes the rest of our 
 journey that day : — 
 
 Soon after we crossed the Tina river, we came to a very 
 steep and stony hill, where one of the horses hecame 
 baulky, and seemed determined not to pull up the hill, and 
 could not be persuaded, neither by coaxing nor the free use 
 of the whip. After many unsuccessful attempts to get the 
 beast up the hill at the great risk of breaking the cart, we 
 put in another horse, which, going to the opposite extreme, 
 dashed off, ran the upper Avheel over a great stone, and 
 upset the Avhole concern. By carrying our baggage up on 
 our shoulders, we at length, after the delay of an hour, 
 reached the summit ; and passing through a beautiful, 
 fertile, well watered country, reached the Osborn station 
 just as the sun was setting. 
 
 liev. Mr. White, the missionary, and liis good wife 
 kindly entertained us. They have no family, but have 
 adopted a little prince, the son of Maiiaula. The little boy
 
 SINGING OUT THE NATIVES. 389 
 
 ^^as very ill, the heathen doctors could do him no good, 
 and when the chief thought he was dying, he brought him 
 to the mirisiouary and said, " Take my dying child. If he 
 dies, bury him ; if he lives, take care of him and teach 
 him." • He is now a fat little fellow over two years old. 
 He is very fond of shaking hands, and is delighted with the 
 ticking of a watch, and seems to understand such English as 
 is addressed to him, for when we tell him to shut his eyes, and 
 then to open them, or to laugh, he does so, and altogether 
 he is a very comical little specimen of Kaffir humanity. 
 
 One embarrassment under which we had laboured 
 in each place, in regard to the heathen, was that 
 they seldom came to our services till near the close 
 of the series, and we did not then have sufficient 
 time to do a great work among them. 
 
 At Osborn we determined to try a new plan for 
 getting them out to the preaching. So on Saturday 
 morning, the 18th of August, Charles Roberts, Stuart, 
 and myself, with " Petros," Brother White's school- 
 teacher, as a guide, set out on horseback, and visited 
 all the heathen kraals within afewmiles of the station. 
 
 We rode up to a kraal, and called to them, say- 
 ing, " Bring out all your men, women, and children, 
 and we will sing you a song about the country 
 above.'' We then dismounted, and standing in a 
 line, holding the reins of our horses behind us, we 
 sang in Kaflir, " The Eden Above." 
 
 Then without adding a word we mounted and 
 rode off, leaving Charles to tell them that a new 
 Umfundisi from over the sea had just arrived, and
 
 390 OSBORN. — TSHUMGWANA. 
 
 had just been to pay them a visit, and sing to them, 
 and would preach at the station that day at noon, 
 and " he wants all of you to come and hear the good 
 news he has to tell you." Then riding on to another 
 kraal, the same was repeated, and so on till all with- 
 in our reach were visited. In some places some of 
 the men followed us to their neighbouring kraal, so 
 that I could see at once that we were getting a hold 
 on them. Sure enough, at noon we had the heathen 
 to our meeting in force. The chapel would not hold 
 the half of them ; so we assembled them in the stable- 
 yard, which, with various buildings of four sides, 
 was a large open court. The first sermon, there- 
 fore, instead of being to the Church as usual, was to 
 the heathen, from St. Paul's text about the " Un- 
 known God." Having given a very brief history of 
 St. Paul's work among the people in the great city 
 of Athens, we came directly to our work. 
 
 "We did not simj)ly proclaim the truths of the 
 Gospel to them, for the work of an ambassador for 
 Christ embraces much more than that, but followed 
 St. Paul's method. Ho never " begged the question." 
 In preaching to the Jews, he based his arguments on 
 the clearly defined prophetic Scriptures, which his 
 hearers admitted. In preaching to heathens he went 
 directly down into the regions of their own experi- 
 ence, and brought to light, from their admitted facts, 
 a conscious demand in their souls which they were 
 vainly trying to meet, but which the Gospel only 
 could supply. If I could reproduce our discom'ses to
 
 SERMON TO THE HEATHEN. 391 
 
 tlie heathen there during our series of three days, 
 my space would not admit them ; but the substance 
 of the first, and a specimen point or two of the 
 others may serve to illustrate the method of preach- 
 ing, which the Spirit of God was pleased to render 
 very effective in the salvation of a large number of 
 our heathen hearers. 
 
 At that first service, having Introduced the subject 
 of the " Unknown God,'^ the following is an example 
 of our method of preaching, which God used in bring- 
 ing raw heathens to a saving acceptance of Christ, 
 under a single discourse. 
 
 SERMON TO KAFFIR HEATHENS. 
 
 There is one Great God who made the world, the sun, 
 moon, and stars, and evciy living thing ; and who made 
 man. That is a fact you all admit. Your old fathers who 
 are dead believed that, and you believe it too. Your 
 fathers called him " Dala," the Creator, or " the Great 
 Hole," out of -which all living things came ; and they called 
 him Tixo, God, the preserver of all things ; and " Inkosi," 
 the Lord, the Great Chief who rules all things. They did 
 not know God, but they called Him by these names, and 
 offered sacrifices of worship to him, and on many a hill in 
 Africa, your " Isivivana " bear witness that they called upon 
 His name (we saw by the path in a number of places on 
 the hills a great pile of hand stones, about eight by sixteen 
 feet, and six feet high. For generations, every heathen 
 passing will add a stone, as an expression of thanks to 
 " Inkosi " for helping him up the hill). 
 
 You then believe with us that there is one God, and that 
 we are *' His offspring.' ' Come then and let us reason together 
 about this Great God. If He made the sea, the earth, and
 
 392 OSBORN. — TSHUMGWiNA. 
 
 the heavens above us, He must be a God of wonderful power. 
 When His lightnings flash and He speaks to you from His 
 " Great Place " above the heavens in tones of thunder, how 
 you do tremble. Now, if we are the offspring of this Great 
 God, which you all admit, let us examine His work, and 
 see if He is not a God of love, as well as a God of power. 
 Examine your heads, yoiur eyes, your noses, your ears, your 
 tongues, your teeth, your arms, hands, body, legs, and feet — 
 what a wonderful piece of work ! Everything about us 
 witnesses, not only to the power and wisdom of God, but to 
 His great love for us. If he had hated us, and had wanted 
 to make us miserable, how easily he could have done it. 
 Suppose he had made your ears of bone, they would have 
 been knocked off long ago. Suppose he had put your eyes 
 on the top of your heads, then you could not see the path ; 
 if He had put them on your forehead, long ago they would 
 have been rubbed off, and you would be blind ; but God, in 
 love, has put them in the best place for seeing, arched them 
 over with eyebrows to keep the sweat out of them, given 
 us eye-lids to keep them moist, and guard them against 
 dust, and walled them round with bones, so that a stroke on 
 your face will not easily reach the eye ; so with every other 
 part of your bodies, everything is made just right, and all 
 bear witness that the God who made us is a God of love. 
 Well now, my dear friends, this wonderful body God has 
 given us is simply the " hut " for the living Spirit which 
 He has put into it. If the tent is such a wonderful thing, 
 what must the tenant be ? When you look upon a dead man, 
 you see the whole body as complete as when he was aUve ; but 
 it has no power to see, to eat, to smell, to think or to move. 
 The fact is, the real man has gone away, it is his old " hut," 
 that you are looking at, and soon it will crumble into dust. 
 You all know that you have a spirit, a mind, a living 
 soul within your body, just as certainly as you know that
 
 SERMON TO THE H1:ATHEN. 393 
 
 you have a body. It is the spirit tlial thiuks, reasons, 
 plans, and executes our plans. You can at this moment, 
 in your minds, see your kraals, all your huts, your corn- 
 fields, your cattle, your children and dogs. What is it 
 that sees all these things ? You don't see them with your 
 eyes, for you are looking at me, and your kraals are away 
 over the hills, quite out of your .sight, hut you have the 
 picture of all tlicse things in your minds. If you want to 
 build a hut, the plan of the hut, its size and everything 
 about it, is first the work of your spirit. If an Englishman 
 wants to build a great ship, he first works out the whole 
 ])lan of it in his mind, then marks it all down on paper. 
 The ship-builders look at it, and go to work and make the 
 ship, just as the man saw it all in his mind. 
 
 Now, my dear friends, the God who made us is the 
 Great Spirit without a body, or hut, like ours, to live in, 
 for all the heavens will not contain Him ; but He has made 
 us little spirits in His "own image," after His " own like- 
 ness," and has given us these huts of clay to live in till He 
 calls our spirits to return to Hira, and then they leave their 
 huts, which are the dead men which you have seen, and go 
 away into another world. Our spirits are suited to this 
 world through the body ; they employ themselves in plan- 
 ning and working for the body, and take pleasure in what- 
 ever is pleasing to the body ; but our spirits don't belong 
 to this world, and hence have wants that this world can't 
 supply. You see a fish, it has fins, but no legs, and no 
 wings, and you know at once that it don't belong to the 
 earth, nor to the air, but its home is in tlie waters. Tliere 
 is a horse. You see that he has no fins, and uo wing^, 
 but he has legs and feet, and you know at once that he 
 don't belong to the air, nor to the sea, but to the cartii. 
 There flies a bird. You see it has no fins, but it has winga 
 and legs, and you know without anybody telling you, tiial
 
 394 OSBORN. — TSHUMGWANA. 
 
 it belongs to the earth, and to the air above us. You see 
 a man's body, it has legs and feet, and, therefore, belongs 
 to the earth ; but his spirit has no fins, no legs, no wings, 
 and, therefore, don't belong to the waters, nor to the earth, 
 nor to the air above us, but belongs to another world 
 altogether. You know at once that this is all true, and 
 hence when you bury a man, after you set him down in his 
 grave, you say to his " uinshologu " — his spirit — " don't 
 say anything against us, but remember us kindly in that 
 world you are going to." (Tlie eyes of our heathen auditors 
 sparkle under the light of a new association of admitted 
 facts, and they look at each other, and nod assent, for 
 like the Athenians they are always ready " to hear or tell 
 some new thing.") Well, now, my friends, you see that 
 our spirits belong to another world, and have wants that 
 this world cannot supply. When we have taken all the 
 pleasure we can get in this life, our spirits are still hungry, 
 very hungry. They are always wanting to go somewhere, 
 or to do something else to satisfy their great hunger and 
 thirst, and to make themselves happy. 
 
 All animals have some kind of a spirit, but it is a low, 
 earthy spirit, which seeks nothing more than to supply the 
 wants of their bodies, and then their happiness is complete ; 
 but our spirits, as we have shown, belong to another world, 
 and have i)owers suited to the world to which they belong, 
 which we know, just as we know that the wings of a bird 
 suit it for flying in the air. That pig has some sort of a 
 low spirit, but you can't teach him your laws and customs. 
 He has not the power to learn to read, or write, or to talk. 
 Our spirits have the power to receive and to give instruc- 
 tion, to learn good laws, and to obey tlicm, or to break 
 them, and hence, also, we have a power in our own spirits 
 which tells us that some things are right, and that we 
 ought to do theuij and that some things are wrong, and
 
 SERMON TO THE HEATHEN. 395 
 
 that we oiiglit not to do them. If we do what we beheve 
 is right, that power in our spirits says to us, " You have 
 done right," and we feel happy ; but when we do wrong, it 
 says to us, " You are wicked, you have broken the law ; " 
 then we feel guilty and miserable, an awful fear conies into 
 our spirits that something dreadful will come upon us for 
 our sins. So you see plain enough, my friends, that our 
 spirits belong to another world ; that they were made to be 
 happy, and though they have some happiness in the plea- 
 sures of the body, they cannot find their real rest and full 
 enjoyment in anything in this world. God alone has the 
 real rest for our souls, and He alone can satisfy the hunger 
 and thirst of our spirits. God is holy, and He made our 
 spirits holy, so that they might live with God, and find 
 their rest, and complete happiness in Him. Hence our 
 spirits are adapted to receive and obey God's laws, which 
 show us the right way to walk in, so that we may be ready 
 to live with God when He calls our spirits away from our 
 bodies. But you see, we may abuse this power of our 
 spirits, and neglect, and break good laws, bring guilt and 
 misery into our spirits, and thus get them so polluted with 
 sin, that they are not fit to live with God at all. What, 
 then, can God do with such wicked, polluted spirits ? He 
 has to " throw them away" (the Kaffirs' strongest term for 
 hopeless abandonment), and they arc dragged down into 
 the dark hole where " Icanti " lives (an infernal um- 
 shologu, which assumes the shape of a huge snake ; they 
 often try to appease it by offering the sacrifice of beasts, 
 throwing their offerings into deep holes in the rivers — a 
 traditional idea of the devil, no doubt), the wicked 
 spirit, the old serpent, called the devil — and Satan was once 
 a happy spirit, and might have dwelt ia happiness with 
 God for ever; but he broke good laws, polluted himself by 
 Bin, and was driven away from God's fuld like a "scabby
 
 396 OSBOllN. — TSIIUMGWANA. 
 
 goat " never to return. So all spirits, made to be holy, 
 and to live in happiness with God, who follow Satan, break 
 good laws, and pollute themselves with sin, are driven 
 away also from God's fold to " the place prepared for the 
 devil and his angels." 
 
 Well now, my friends, we have been looking at God's 
 great work in our bodies and spirits. Let us next look 
 into His great stores, and sec what His wisdom and love 
 have provided to make i;s happy. We will begin with the 
 wants of the body. Our bodies can't live without water. 
 See God's rills, and rivulets, and creeks, and rivers. See 
 His clouds and dews, and showers of rain. How kind 
 He is! 
 
 Our bodies need food. Hath God not given you a thou- 
 sand grassy hills and valleys, and strong arms to cultivate 
 them, and horses and oxen to help you ? Hath He not 
 given you Kaffir-corn, mealies, yams, pumpkins, and all 
 manner of fruits ? H ath He not given you cattle, sheep, 
 goats, pigs, ducks, chickens, and geese? Where did you 
 get all these things if God did not give them to you ? All 
 the men in the world could not even make one goose. 
 
 We need light for our eyes, and hath not God made the 
 sun to give us light by day, and the moon and stars to give 
 us light by night ? 
 
 We need air for our lungs and blood, and hath not God 
 supplied it abundantly ? He hath poured it all round the 
 world about fifty miles deep. Now if God provides such 
 great treasures for our bodies in this life, which must return 
 to dust, would He not provide as well for our spirits, wliich 
 never die, but return to God who gave them ? Would He 
 not give us His good laws to mark out the path of holiness, 
 that we may walk in obedience to Him, and thus be 
 prepared to dwell with Him in happiness ? Woukl He 
 uot ? (Their eyes glance at each other, and they nod
 
 SERMON TO THE HEATHEN. 397 
 
 assent.) Well, now, God liatli made us all of one blood. 
 We have bodies just alike in all their parts, and our spirits 
 are all of the same nature. God made one man, and called 
 his name Adam, and then made one woman, and called her 
 name Eve. He made their bodies of the dust of the 
 ground, but their spirits He breathed into from Him- 
 self. Eve was the first mother of all the people in the 
 world. God made Adam and Eve holy, and gave them a 
 "great place" in the most beautiful garden that ever was 
 • made, called the Garden of Eden. It had in it every good 
 thing that grows in the world, and God gave every- 
 thing in it to the happy people He had made, except one 
 fruit-tree He kept for Himself, and told them not to touch 
 the fruit of His tree ; and He gave them good laws for 
 them, and all their children to keep, so as to get in this 
 beautiful world the right kind of schooling to prepare them 
 to dwell in happiness with God for ever. 
 
 His laws were all fur their good, and allowed them every- 
 thing they needed for their bodies, and for their spirits to 
 make them happy in this life, and then, when they shoukl 
 be trained and prejiared for a better home, to take them up 
 to that glorious world where God abides. Was it not a 
 fine arrangement for Adam and Eve, and f(n- all their 
 descendants? Oh, if they had walked in the path of God's 
 laws, there never would have been any sickness in this world, 
 nor pain, nor sorrow, nor crying, nor death. Then when- 
 ever they should have become holy enough to dwell with Olod, 
 their bodies, instead of dying and returning to dust, would 
 have been changed into such a glorious body, that instead 
 of walking and running on the ground, they would liave 
 mounted up faster than the ilight of an eagle to the bright 
 world above. God was well known to our first parents, 
 and came down and talked with them in their beautiful 
 garden overy (iay. Saian never was a human spirit, out a
 
 898 OSBORN. — TSHUMGWANA. 
 
 glorious angel spirit, but he became a rebel from God, and 
 was " thrown away," a long time before Adam and Eve 
 were made, and he was jealous of the happiness of our first 
 parents, so he crawled into their beauliful garden, and bad 
 a talk with our mother, and persuaded her to disobey God, 
 and she plucked off some of the fruit from God's tree, which 
 He told her she must not eat, and she ate some, and gave 
 some to Adam, and he did eat. By listennig to the dirty old 
 " Icanti," they broke God's good laws, stole fruit from His 
 tree, and thus sin entered into the world, and death by sin. 
 Sin is such a dreadful thing, that through their disobedi- 
 ence all their children were made sinners, that is, sin so 
 corrupted their spirits and their bodies, that all who were 
 born of them were corrupt. 
 
 Then God drove them out of the garden, and they had to 
 go and make a "kraal" among the briers and thorns. 
 Still God was very sorry for them, and showed them great 
 kindness in giving to them and their children all the good 
 things in this world we have to enjoy, and He promised 
 some day to raise up a great man from one of the daugh- 
 ters of Eve, who would crush the head of the old serpent, 
 and deliver us from our sins. The children of Adam and 
 Eve multiplied in the earth greatly, but broke God's laws 
 more and more, and got so wicked that they did not like 
 to retain God in their knowledge, and at last the old fathers 
 who knew God died, and the foolish hearts of their children 
 werfe so darkened by sin that they did not know God at all, 
 but still they had the gnawing hunger and thirst in their 
 spirits which God only can satisfy. They retained their 
 powers of mind to receive instruction, to learn God's laws, 
 and also a dreadful sense of guilt for sin : so when any 
 great sickness came upon them, and their doctors could do 
 them no good, they wanted to go to God for help, but they 
 did not know Him, Then they built great houses, and
 
 SERMON TO THE HEATHEN. 399 
 
 altars of stoue, where tlicy offered bullocks in sacrifice to 
 " Imishologn." In Athens they had one old Umshologu 
 they called '* Jupiter," and another they called " Minerva," 
 and many others. When nothing ailed them they seemed 
 to get on well enough with their Imishologn, but a dreadful 
 siclcness came upon all the people in their great city : then 
 they offered bullocks to all their " Imishologn," but none 
 was found to hear or save them. Tlie cries of the orphan 
 children, the shrieks of the desolate widows, the groans 
 of dying men were heard in every street, and they found 
 Imishologn had no power to help them, and then they built 
 an altar for the " Unknown God," and offered bullocks 
 upon it, and as soon as the smoke of that altar began to 
 rise, the great God looked down upon them in pity. His 
 heart of love yearned over them, and His hand, unseen, 
 cured all their sickness, and health and prosperity returned 
 to that city like the breaking of the morning. Tlien for 
 six hundred years, though they kept up the worship of 
 Imishologn, they also worshipped the " Unknown God." 
 
 Sin is the cause of this dreadful pollution of our spirits, 
 and guilt, and fear, and sorrow, which the people of 
 Athens felt, and which all of us have felt. That man who 
 has sinned, even against his chief, how badly he feels. 
 Before he did it he thought nobody would find it out, but 
 now he thinks that everybody will know it, and every time 
 . he goes into a dark hollow, or passes a bush, he fears the 
 chief's " Imisila" (sheriffs) will come upon him. Day and 
 night he is in dread, and if he should wake up to-morrow 
 morning, and find the tigcr's-tail of his chief before his 
 door, dear me, would he not be terrified ? Perhaps his chief 
 might not Hud him out, but you may be sure God will find 
 out every sinner, for He is always looking at us. The 
 pollution of our spirits, sin, guilt, and punishment, natu- 
 rally follow each other. When the lightning s?tnkes a
 
 400 OSBORN. — TSHUMGWANA. 
 
 kraal, and kills a beast or a man, you feel awful guilt and 
 fear in your spirits, and know that " Inkosi" is angry with 
 you for your sins, then you offer sacrifice to Him, but 
 still you don't know " Inkosi." When you have great 
 sickness among you, then you feel dreadful guilt and fear, 
 and offer sacrifices to " Imishologu." You know that 
 " Imishologu " can't save you, but you want them to plead 
 with Tixo for you. You don't know Tixo, but as He took 
 away the sickness in Athens, so He often takes away your 
 sickness because He pities you, but still you know Him 
 not, and you give all the praise due to Him for His great 
 mercies to you to Imishologu, and to your priests. That 
 is just the way they did in Athens, till Paul, God's great 
 Umfundisi, went there, and made known to them the true 
 God, whom they had ignorantly worshipped, and taught 
 them how to worship Him aright. So you have been trying 
 for more than six hundred years to worship the " Unknown 
 God " here in Africa, and now God hath sent us to make 
 Him known to you, and how you may come to Him. 
 
 We have told you how the early generations from Adam 
 and Eve lost the knowledge of God, and His good laws ; 
 but in all ages there were a few men who would not follow 
 Satan, but Avho earnestly sought after God ; not in sickness 
 only like you, and those miserable old sinners in Athens, 
 but in youth and health, and God made Himself known to 
 them, and told them His good laws for them to walk by, 
 and to teach to the iiolluted families of men. One of those 
 good men was called Abraham. He knew God very well, 
 and God made His people a great nation. They lived in a 
 country called Egypt, in the upper part of Africa, your own 
 Africa ; but the king of Egypt, who was called Pharaoh, 
 subdued them, and made slaves of them for a great many 
 years. There were many good men among them for a long 
 time, mid a certain boy was born whom they called Moses.
 
 6ERAI0X TO THE HEATHEN. 401 
 
 He grew up to he a very wise and good man, and got well 
 acquainted with God ; and GJod often talked to him, and 
 told him a great many things to tell his people, and made 
 Moses a great chief over all the nation that descended from 
 Abraham. Moses was a holy chief ; he had but one wife ; 
 he kept God's laws, and did justly to all men. When God 
 had fully taught Moses to trust in Him, He told him to be 
 up with all his people, and all their cattle, and everything 
 they had, and He would lead them to a good country which 
 He would give them for tlieir own. So Moses and all the 
 people went, and the wicked king who had oppressed them 
 raised a very great army and pursued, and overtook them 
 at a great river, or an arm of tlie sea. Moses and his 
 people were dreadfully scared, and thought they would all 
 be killed ; but God commanded them to go right into that 
 great river, and just as they began to wade in, God divided 
 the waters and made a dry road for them, and they went 
 clear across the great arm of the sea, without even getting 
 their feet wet. When the wicked king saw that, he rushed 
 right in with his great army, and chariots, and horses, and God 
 brought the divided waters together and drowned the whole 
 of them because they were so wicked. You see all that was 
 easy enough for God, who made the sea and the dry land, to do. 
 Then his people travelled a long way through a desert, 
 where there was no food for them or their cattle ; but God 
 sent them food daily direct from heaven, and that was just 
 as easy for Him as to cause the food to grow out of the 
 ground for us, but He thus taught His people His power 
 and His loving care for them. One day God came down 
 in a " thick cloud " to the top of a high mountain, mid 
 "thunders and lightnings, and the voice of a trumpet ex- 
 ceeding loud, so that all the people that were in the camp 
 trembled," and God called the man Moses to come up to 
 Him, and there He told the great chief many things ; hut
 
 402 OSBORN. — TSHTJMGWANA. 
 
 He wrote down His principal laws on two smooth flat stones, 
 which a man could carry. On one of the stoues He wrote 
 four commandments, to teach iis our duty to Uod. On the 
 other He wrote six commands, to teach us our duty to man. 
 God gave these laws to Moses for his people, the English, 
 the Kaffirs, and everybody. They were written from the 
 stones into books, and have been sent out among all nations, 
 and we have them here in this book to read to you to-day. 
 Now let us examine them, and see what good laws they are. 
 " God spake all these words, saying, 1 am the Lord thy 
 God, which have brought thee out of the land of Egypt, 
 out of the house of bondage." God said to Moses, and He 
 says to me, to you, to every man, woman, and child, " I 
 am the Lord thy God." We see at once that the powers 
 of our spirits, which came from God, made in the likeness 
 of God, are so great, that God alone is worthy of our 
 supreme confidence, loyalty, and love, and we see His great 
 love to us in that He is not ashamed to say to every soul 
 of man, so that all the world may hear it, "I am the Lord 
 thy God." No living thing has dared to proclaim to any 
 man, " I am the Lord thy God." Is it not a great shame 
 that men should insult and reject this great and loving 
 God, and put their trust in the ghosts of dead men, in their 
 priests, and the poor trash they hang about their necks ? 
 Now hear what He says in the next command, " Thou shalt 
 have no other gods before me." There is but one true 
 God, but the thing to which we give the confidence, loyalty, 
 and love of om* spirits, which belong to God alone, what- 
 ever it may be, that takes the place of God, and such things 
 are called gods, though they be such a bunch of bones, and 
 beads, and birds-claws, as you have round your necks. 
 God explains this, saying, " Tliou shalt not make unto thee 
 any graven image, or any likeness of anything that is in 
 heaven above, or in the earth beneath, or that is in the
 
 SE"RTMC7W TO THE HKATHEIT. 403 
 
 water under the earth. Thou shalt not bow down thyself 
 to them, nor serve tlicm : for I the Lord thy God am a 
 jealous God, visitmg the iniquities of the fathers upon the 
 children, unto the third and fourth generation of them that 
 hate me ; and shewing mercy unto thousands of them that 
 love me, and keep my commandments." God is very kind, 
 yet He is just. He could not consent to let us set Him 
 aside, and put an idol in His place, no matter what it is, in 
 lieaven, or in earth, or in the sea. We see what a dreadful 
 thing it is to reject God, and follow Satan and trust in men, 
 and the things of this world. Such lose the knowledge of 
 God, and their children for generations grope in darknisiss, 
 and trust to charms, and to their priests or doctors, and to 
 Imishologu. God does not want to visit the iniquity of the 
 fathers upon the children, but the dreadful rebellion of the 
 parents against God puts their children so far away from 
 Him that they Ijse the knowledge of God, and go on in 
 the wicked ways of their parents. But if the parents are 
 true to God, and train their children to be true to God, then 
 for thousands of generations they may walk in the ways of 
 God, and enjoy His love for ever. 
 
 Now listen to God's third command : " Thou shalt not 
 take the name of the Lord tliy God in vain ; for the Lord 
 will not hold him guiltless that taketh His name in vain." 
 Surely God could not allow us to mock, and insult Him, 
 and scandalize His name. 
 
 Now for the fourth command, " Remember the Sabbath 
 day, to keep it holy. Six days shalt thou labour, and do 
 all thy work : but the seventh day is the Sabbath of the 
 Lord thy God : in it thou shalt not do any work, thou, nor 
 thy son, nor thy daughter, thy man-servant, nor thy maid- 
 servant, nor thy cattle, nor thy stranger that is within thy 
 gates. . . ." Now, see the kindness of God in all this 
 arrangement. God knew that we needed food and clothing,
 
 404 OSBORN. — TSHUMCWANA. 
 
 and many things for ourselves and for our families, and He 
 has given us the right- to get and to hold property, lands, 
 houses, cattle, money, and everything we need for our com- 
 fort, and He has given us the right to use six days out of 
 every seven, and commands us during those six days to 
 work and attend to all our business, and thus get property 
 honestly, and have lack of nothing. But then the bodies 
 of men, and women, and of beasts that labour for us, would 
 break down if they did not get some rest-days, and God, 
 who made us, Imew just exactly how many were needed 
 for man and beast, and set apart every seventh day for that 
 purpose, and that while we were resting we might spend 
 the seventh day specially with Him as a holy day, when all 
 His people might meet together as children come to their 
 father, and ask and receive his blessing. This is a law of 
 God to man, and hence, if any man or beast is suffering in 
 any way, and we can relieve them by work on the Sabbath, 
 then the loving design of the law allows us to do such 
 work, and it is pleasing to God. These four commands 
 God wrote on one stone. They show us God's great kind- 
 ness and justice. He is very anxious to have us keep His 
 laws and be happy with Him for ever, but if we will not, 
 then we bring pollution and death upon ourselves. The 
 next stone had six commands written on it ; the first is to 
 our children. God loves our children, and says to each 
 one, " Honour thy father and thy mother : that thy days 
 may be long upon the land which the Lord thy God giveth 
 thee." Our land is needed for our children's bodies when 
 we are dead, and God is needed for their spirits. If they 
 are not true to their parents they get into all sorts of 
 trouble at home, and thus into wars, and finally lose their 
 land and all their property ; if they are not true to God 
 ihey lose their portion in Him and go down to hell. 
 
 in the next command God speaks to every hi;man being,
 
 SERMON TO THE HEATHEN. 405 
 
 — *' Thou shalt not kill." God has given us life, and kindly 
 guards it by a command from that thundering mountain, 
 " Tliou f^halt not kill." When a man breaks this com- 
 mand, and murders another, by God's laws his life is for- 
 feited, and the judges may try him, and put him to death, 
 for God says, " Whoso sheddcth man's blood by man shall 
 his blood be shed." No man has a right to put even the 
 murderer to death unless, after a fair trial, the Court has 
 found him truly guilty, and commands him to be put to 
 death. There are cases also in war, when men come into 
 your country with the intention of murdering you and your 
 families, and taking all your cattle, when the lives of many 
 such J^ers5Tls are forfeited like that of the murderer. God 
 gives you the right to defend yourselves, and your families, 
 and home's, and He delivers over to your assegais such as 
 He knows have forfeited their lives. We sec, then, while 
 God so kindly guards our rights to life. His justice sen- 
 tences the wretch, who dares to commit murder, and break 
 this law, to death. It is not because God has any pleasure 
 in seeing the blood of the murderer shed, but He wants 
 to make the law strong to guard our lives. Even in His 
 justice He is very merciful to mankind. Now do you 
 want to hear God's seventh command ? Then listen, "Thou 
 shalt not commit adultery.*' 
 
 In the beginning God made one man, and he W'as alone, 
 and God said, " It is not good for man to be alone," and 
 then he made one woman, and gave her to the man to be 
 his wife. If God had designed man to have more than 
 one wife, then He would have given the first man as many 
 wives as He knew He ought to have, for Adam was not a 
 poor man, for God had given hi > all the world and every- 
 thing in it, and yet He gave him but one wife, for He knew 
 that one wife was enough for any man. God thus gave to 
 man the right and the command to form families, and the
 
 406 OSBORN. — TSHUMGWANA. 
 
 command, " be fruitful and multiply in the earth," and He 
 thus showed clearly His law for forming families by the 
 marriage union of one man to one Avoman. That was God's 
 pattern for all people to follow, and He based a law upon it 
 in these words, " In the beginning God created them male and 
 female," and said, " for this cause shall a man leave father 
 and mother, and shall cleave to his wife, and they twain 
 shall be one flesh. Wherefore they are no more twain but 
 one flesh. What, therefore, God hath joined together let 
 not man put asunder." 
 
 Thus you see God's pattern and God's words together 
 show His law for forming families as plain as daylight. 
 Thus you see, if God had allowed a man to have more than 
 one wife He would have given Adam just as many as He 
 would allow any great chief to have, for Adam was the 
 greatest chief and the richest man that ever was made, and 
 then God's law from that pattern would have been " For 
 this cause shall a man leave his father and mother, and 
 take as many wives as he can buy or support," but you see 
 that is not God's arrangement at all. You see, too, that 
 God's law forbids multiplying in the earth except under 
 His family arrangement, and also any waste or abuse of 
 our powers for multiplying, which would in any way inter- 
 fere with God's family law. The seventh command God 
 wrote on the stone is to guard His arrangement for forming 
 families and He says to every man and woman in the world, 
 " Thou shalt not commit adultery." Are not all God's family 
 arrangements wise, and kind, and good ? The man or 
 woman who breaks any part of God's good family plans 
 and laws wickedly insults God, and sets Him at defiance. 
 
 Now let us examine the eighth command, and see what 
 ft good one it is. God has not only given every man the 
 fight to have one wife, and every woman one husband, to 
 live together in union, and have children, and " Train them
 
 8EKM0N TO THE HEATHEN. 407 
 
 up in the way they should go," but He has given us the 
 right to get and to own property for the comfortable sup- 
 port of ourselves and our families, and has given us tha 
 right to use six days in each week to work, and do busi- 
 ness, and thus get property honestly, and He guards our 
 rights to our property by a command to each man, woman, 
 and child hi the world, "Thou shalt not steal." How kind 
 and thoughtful God has been for us, has He not ? Now 
 have you got any other thing dear to you that God could 
 guard by His authority as our Great King in a command 
 from the thundering mountain ? What is the dearest 
 thing a man or woman has that can be injured by another ? 
 It is your reputation, your good name. If a man tells lies 
 of you, and gets your neighbours, the doctors, and the 
 chiefs to believe that you are a witch or a thief, and 
 gets them down on you, don't you see that you are ruined ? 
 God has given us a right to get and to have a good name, 
 and guards that right by the command to every human 
 soul who has a tongue : " Thou shalt not bear false wit- 
 ness rfgainst thy neighbour." Now there is nothing left 
 that is dear to us that God could guard by another com- 
 mand, and yet there is another. What can it be for ? 
 Take it into your minds, and examine it well, and see what 
 it is for. " Thou shalt not covet thy neighbour's house, 
 thou shall not covet they neighbour's wife, nor his man- 
 servant, nor his maid-servant, nor his ox, nor his ass, nor 
 any thing that is thy neighbour's." A desire in the heart 
 for any of these things so strong as to lead us to be willing 
 to break any of God's laws to get them, is to covet them. 
 
 A desire to get property is right, and, as you have seen, 
 God provides for that fully, but if we allow that desire to 
 get so strong that Ave are willing to get it by any dislioncst 
 means, that is coveting it, which is a dreadful heart-sin 
 ao'ainst God and man. A desire to leave father and mcither
 
 408 OSBORN. — TSHtMGWANA. 
 
 and get married to one wife and have a family is right, and 
 we have seen God's good pattern and law for all that, but 
 to allow your desire to get too strong, and be your master, 
 and lead you to be willing to use in any wrong way the 
 powers God has given you to be used only in His wise 
 family arrangement, that is covetousness, which is a great 
 sin against God, because to gratify your wicked desire you 
 will insult God and defy His authority. It is this dread- 
 ful heart-desire which wicked people indulge and allow to 
 grow in their spirits till it masters them, and leads them 
 to tell lies against their neighbours, steal their property, 
 commit murders, and break all God's good laws. So you 
 see, my dear friends, the first five commands of the second 
 stone, each names the greatest outward sin against the 
 best things God has given us to enjoy, but this last 
 command strikes at the dreadful inward heart-sin of un- 
 lawful desire, which is the fountain from which all the 
 rest flows. So you see all these commands of God reach 
 from the highest outward sin to the lowest wrong desire of 
 the heart. So the man who is guilty of murder in the 
 sight of God is not only the man who assegais another to 
 death from behind a bush, but the man also who allows the 
 feeling of hate and murder to have any place in his heart. 
 God says, " He that hateth his brother is a murderer." 
 So also a man is not to commit adultery, nor is he allowed 
 to look upon a woman for the purpose of indulging even a 
 wrong heart-desire for her. What holy, just, and good 
 laws these are ! You see at or.ce who made them, for no 
 man could make laws so wise, so good, so broad, and so 
 deep. If every one was obedient to these laws, then all the 
 people in the world would love each other like brothers and 
 sisters, then we would have no more wars, no killing, no 
 stealing, no cheating, no telling lies, and injuring the good 
 name of another ; no more adulteries, nor any of the
 
 SERMON TO THE HEATHEN. 409 
 
 polluting wickedness of " ubukweta " or " intonjanc." 
 Then love to God, " peace on earth, goodwill to man," would 
 fill the world with happiness and Clod would be well 
 pleased. 
 
 Well now, my dear friends, don't you all say that God's 
 laws are right and good, and that everybody ought to obey 
 them ? We all agree in that I sec. Well, then, have you 
 obeyed them? Why, says one, " How could we obey them, 
 when we never knew them before?" Very well, you know 
 them now. Are you willing to obey tlicm ? Arc you wil- 
 ling to accept the Lord God as your God, the supreme 
 Object of your trust, and heart-obcdicucc, and love ? Arc 
 you willing to give up all these wretched things you have 
 been trusting in, instead of God ? Are you willing never 
 to speak His name but in reverence and love ? Are you 
 willing to work and attend to all your own business six 
 days in the week, and remember the Sabbath, to use it 
 only as God has appointed, as a day of rest, and the wor- 
 ship of God, our Great King ? Now, to come to the laws 
 of the second stone : Do these children consent to love and 
 obey their parents, and so live at home, and away from 
 home, as to bring honour to them ? And do you, parents, 
 consent so to teach your children, and to give them such a 
 holy example of right-doing that they may, by obedience, 
 bring honour upon you ? When, in woi'ds or acts, you teach 
 them wrong things, they will disgrace theuisrlvcs, and dis- 
 honour you, even by obedience to you. Do you consent 
 never to kill anybody, nor indulge angry desires in your 
 hearts ? Do you consent never to commit adultery, nor any 
 unclcanncss by the abuse of any of your powers which 
 belong only to the family institution of God, and to sub- 
 mit to God's plan and law, of having but one wife ? Do 
 you consent never to steal, nor so desire the property of 
 another as to get it by any unfair means ? Do you consent
 
 4)10 OSBORN. — TSHUMGWANA. 
 
 never to tell any more lies, nor in any way injure the good 
 nam9 of your neighbour ? I see some of you stick at one 
 thing, and some at another, and at heart you arc rebels 
 against God. Though you have not known God, your 
 ancient fathers knew Him, and these good laws of God ; 
 but they did not obey them, and their foolish hearts were 
 darkened. Thus you have lost entirely the four laws of 
 the first stone ; but you have retained portions of five of 
 the laws of the second stone. You have laws against dis- 
 obedience to parents, as:ainst murder, against adultery, 
 against stealing, and against lying ; and you have fines and 
 punishments for all these sins ; but you have so corrupted 
 and altered these laws of God that you confine them to a 
 few outward things, and leave yourselves plenty of room 
 for breaking the laws of God; and your laws don't go down 
 into the heart like God's laws. So you see, my friends, 
 you have closed your eyes against the light God has given 
 you, and have refused to walk in the path of obedience to 
 Him. Even now, when you see the plain, good path 
 marked out for us all by His laws, you refuse to walk in it. 
 Now, friends, let me tell you a great secret. You have 
 seen that all the outward sins flow from a corrupt covetous 
 source of sins in the heart, so all right obedience to God's 
 laws must flow frcm holiness and love in the heart. You 
 can't get salt water and fresh water out of the same 
 spring. Now, if we have not that holiness in our hearts, 
 shoving .all the corrupt covetousness clear outside, then we 
 cannot love God, nor keep His commandments. Alas ! 
 that is just the thing Adam and Eve lost when they first 
 rebelled against God, and every child born since has come 
 into the world in the sinful "likeness" and " image " of 
 fallen Adam and Eve, with their corrupted nature in our 
 spirits, and the love of God, and holiness to obey His laws 
 are not there at all ; and because our spirits are corrupt,
 
 SERMOJi TO THE HEATHEN. 411 
 
 we begin to go wrong when little children, and go on worse 
 and worse. Now, that is the state of every one of j'ou. 
 Your spirits are corrupt as j'ou feci and know. Yun refuse 
 to keep God's laws, and can't keep tlieni while your hearts 
 are wicked. You are guilty, because you are binners. 
 You arc under the sentence of death, Ijccause you have 
 broken Glod's laws, for He says, " The soul that sinnelh, it 
 shall die." You are slaves of Satan, for having yielded 
 yourselves servants to sin, and become rebels aganist God, 
 He has delivered you over to Satan. What a dreadful 
 state you are all in to be sure. Now, you know this is all 
 true, and all your sacrifices to " Icanti " to " Inkosi " and 
 " Imishologu," prove that you feel this dreadful guilt, and 
 want to atone for it in that way. Now, what is to be 
 done ? Every common crime against a chief must be 
 atoned for by paying cattle ; but some sins, such as mur- 
 der and witchcraft, cannot be atoned for by the payment of 
 cattle at all, the guilty man mast die. 
 
 Now, sins of any kind against the Great God cannot be 
 atoned for by cattle or anything in this world. All the 
 gold and silver, and all the cattle in this world would not 
 atone for the sins of cue sinner. Now, as the whole world 
 was guilty before God, and as there w'as no ransom for 
 any of them, they were all going down into the infernal 
 hole of Satan together, for they were so polluted and so 
 guilty, they were not fit to live with God, and there was no 
 other place for them. But though we were all such rebels 
 against God, He loved us so much, and He was so sorry 
 for us, He could not bear to see us all dragged by Satan 
 down to hell, so He made a plan to give an atonement fronr 
 heaven for the sins of all the sinners in the world, and send 
 down a great Saviour to save all who "would consent to 
 obey God's laws, and receive the Saviour. There was •' no 
 man in heaven or on earth " who could find out huw uuiu
 
 412 OSBORN. — TSHUMGWANA. 
 
 could be redeemed from the death-sentence of these laws, 
 or how our spirits could be washed from the polhition of 
 sin, and made holy and fit to Uve with God, but God found 
 out this great mystery, and made the whole plan Himself. 
 
 Now, my dear friends, we want to explain to you some- 
 thing about this great God. There is but one God, He 
 hath told us that Himself, and He cannot lie, and we see 
 the proofs of it in the plan of all His works, but in this one 
 God there are three distinct personal spirits, exactly of the 
 same nature, and the same power and love, which together 
 constitute one God. They are called God the Father, the 
 Son of God, and the Holy Ghost, " and these Three are 
 One," This is a great mystery ; you cannot understand it, 
 and yet you know it is true. There is a mystery about 
 everything you see that you can't understand, but when we 
 have the proof that anything is true, we believe it, and don't 
 trouble ourselves about the mystery at all. How do we 
 know that in God there are three Persons ? Because He 
 hath told us so in His book, and in proof of it many holy 
 men have got acquainted with God the Father, and with 
 God the Son, and with God the Holy Ghost. 
 
 Well, the great plan that these Three in One agreed 
 upon was, that God the Father should give His Son to 
 come down into this wicked world, and be offered as a sacri- 
 fice for the sins of all the people, and the Son of God loved 
 us so that He was glad to do that. But as He was all 
 spirit, and had no body to offer as a sacrifice, it was agreed 
 that He should lay aside all His glory, and all His great 
 things in the glorious " Great Place " of His Father, and 
 come down, and take a human body and a human spirit, be 
 born a little child, and grow up to be a man, that He might 
 be our Teacher, and die for the sins of the world. 
 
 This was the great Saviom* God told Adam and Eve 
 that He would send, who should be born of a woman,
 
 SERMON TO THE HEATHEN. 413 
 
 and bruise Satan's head; and God after tliat told 
 many good men about Him, but He showed His great 
 "purpose" more fully to Moses, for he was such a good 
 man that he could understand it better. In the nation of 
 Israel, of which Moses was a great chief, as we told you 
 before, there arose many holy men who knew God, and 
 God told them all about His " purpose " to save the world. 
 He told them when His Son would come, and that He 
 should be born of a virgin who had never known. any man, 
 and He should be born in a place called Bethlehem, and 
 that though the second Spirit of God, called the Son of 
 God, would be in Him, He would look just like any other 
 man ; that He would teach holy men all God's laws 
 for mankind, which they had forgotten, and leveal to them 
 the " unknown God ; " that He would heal the sick, give 
 eight to the blind, teach the poor people, and raise many 
 dead men to life ; that lie would go about continually doing 
 good. But God told them distinctly that because His Son 
 was so good, and the world so bad, they would tell lies of 
 Him, and beat Him, and scold Him, and that when He 
 was ready to offer Himself up as a sacrifice for sins, He 
 would just deliver Himself up to the wicked people and 
 their rulers, who would nail Him to a tree, and put Him 
 to death, and that God would accept His sacrifice for the 
 sins of the whole world, and raise Him up from the dead the 
 third day after, to be for ever our Great Priest and Saviour, 
 that by Him all might have the power to come to God, 
 and get forgiveness of all sins, and get their dirty spirits 
 washed and made fit to dwell with God in eternal ha[>pi- 
 ness. Well, all these words of God about His Son were 
 written down in a book hundreds of years before the time 
 sot for ITim to come, so that there sliould be no mistake 
 in knowing Him when He should come. God's plan, too, 
 was that through the promise of the Son of God to do all
 
 414 OSBORN. — TSHU3IGWANA. 
 
 these things, all who would believe God's words about Him, 
 and accept God's coming Son as their Saviour, should 
 be saved, as certainly before as after His coming, and for 
 fear that His words might not go deep enough into the 
 minds of men, and that they might not trust in His only 
 sacrifice for sins, to help their faith in His words, he told 
 them to offer sacrifices of beasts to show their faith, not in 
 the beast, but in the one great sacrifice of His Son. ]\Iany 
 hundreds of years passed away, and many thousands of 
 sinners believed God's words about His Son, and while 
 they offered bullocks on God's altars, as pictures or pat- 
 terns of the sacrifice God had promised, they accepted 
 the Son of God as their Saviour, and they were saved, 
 made holy, and went up to the holy place of God to be 
 happy for ever. All who carefully read God's holy books 
 about His Son knew when the time would come for His 
 appearing among men, and they waited patiently, and at 
 the time sure enough He came, and all the things that 
 God had said, which had been written down by the holy men 
 of God, were done. Everything about His birth. His life. His 
 teackjngs, His mighty works, the persecutions He endured, 
 His death and resurrection, everything came to pass just 
 exactly as God said it would come to pass. The Son of 
 God was called Jesus, which means Saviour, for He came 
 to save the people from their sins. He was also called 
 Christ, which means anointed, for God the Father set 
 Him apart, and anointed Him to be the Saviour of the 
 world. 
 
 Well, all these things that Jesus Christ did, and all that 
 the people did to Him, which God had said would be done, 
 were also Avritten down in a book, so that all the world 
 might read them, and learn about Him, believe God's 
 words, and receive Jesus Christ as their Saviour. 
 
 He was '' crucified, dead, and buried, but the third day
 
 SET5M0N TO THE HEATHEN. 415 
 
 after He arose from the dead; " and then, in the same human 
 body \Yhich had been put to death, He taught His learners 
 and good men for forty days ; and then from a mountain, 
 called the Mount of Olives, they saw Him ascend up to 
 heaven, out of their sight. I have seen all those places ; 
 •where He was born, and lived, and taught, and died and rose 
 again, and ascended to heaven. Now we have not time to- 
 day to read to yoii all these words of God about Him. 
 We have them all here in this book, but you know we 
 would not tell you a lie about them. Here is the missionary, 
 and plenty of these Kaffir people in the station, who have 
 read them, and they will tell you the same things, and in 
 proof of their truth, according to these words of God, we 
 have received Jesus Christ as oixr Saviour, and He has saved 
 us from our .sins ; and " we know God and Jesus Christ 
 whom He hath sent," for He went back to His Father, not 
 to leave us in our sins to perish, but to be our Great High 
 Priest at the throne of the Great King of heaven, and He is 
 as really the Saviour of sinners now as when He dwelt 
 among men. It is from God's " Groat Place," quite out of 
 our sight, that he sends us rain, and supplies all the wants 
 of our bodies, so from the same Great Place, Jesus Christ 
 sends us salvation from sin and Satan, and makes us holy, 
 so that we may keep God's commands. " Lut," says one, 
 *' 01), He is a great way off; how shall I find Him? " "Well 
 now, we'll tell you another great secret. Before Jesus Christ 
 left the world. He said to all His holy men, and they wrote 
 it down, " If I go not away, the Comforter will not come 
 unto you; but if I depart, I will send Him unto you." And 
 again, " I will pray the Father, and He shall give you another 
 Comforter." Jesus was then their Comforter, but was going 
 away, but promised to send another to take His place, and 
 abide with us ; how long? — " that He may abide witli you 
 for ever." "Who is this Comforter ? " Even the Spirit of
 
 416 OSBOEN. — TSHUMGAVANA. 
 
 truth ; whom the world cannot receive, because it secth Hira 
 not, neither knoweth Him; but ye know Him; for Ho 
 dwelleth with you, and shall be in you." " These things 
 have I spoken unto you," said Jesus, " being yet present 
 with you. But the Comforter, which is the Holy Ghost, 
 whom the Father will send in my name, He shall teach you 
 all things, and bring all things to your remembrance, 
 whatsoever I have said unto you." 
 
 The Comforter he promised to send to live with us in 
 this world for ever is the Holy Ghost, who is the third 
 Great Spirit of the one Great God. He is an " Unknown 
 God " to the poor slaves of Satan, because they don't see Him, 
 but all the saved ones know Him, for He dwells with them, 
 and teaches them, and comforts them every day ; yet still 
 they don't see Him, but they feel His power in their hearts. 
 You can't see my spirit, yet it is my spirit that has been 
 teaching you fur au hour. You can't see Imishologu ; yet 
 you believe they live, and you have offered hundreds of 
 sacrifices to them. You can't see the air you breathe, yet 
 you could not live ten minutes without it. The air is the 
 symbol God uses in His book to illustrate the presence and 
 power of the Holy Ghost. The air is everywhere, so the 
 Holy Ghost is in every part of this world. His first busi- 
 ness is to shine into our dark spirits, and show us our 
 pollution of spirit by sin, our deep guilt for breaking God's 
 good laws, our exposure to the death-penalty of the law, 
 our bondage to Satan, and to show us that we have no 
 power to save ourselves. This light of the Holy Spirit 
 shining into us stirs up all the bad in our hearts, wakes up 
 the wicked spirits of Satan's fallen host, and then thero is 
 a great war in our hearts. The wickedness of our polluted 
 spirits, called the " carnal mind," and Satan raises a ^reat 
 war against the Holy Ghost, to keep us from following the 
 Holy Ghost, and accepting Jesus Christ as our Saviour.
 
 SERMON TO THE HEATHEN. 417 
 
 But if we set our whole hearts to resist sin and Satan, and 
 let God's Spirit lead us, He will make God's words about 
 Jesus plain to our minds, and then if we consent to allow 
 Ilim to take away all our sins, and cleanse our spirits 
 through the blood of Christ's atonement, and receive Jesus 
 Christ as our Saviour, God will at once give us the power 
 to be His children. Do you hear these words ? Ai-e they 
 not glad tidings to your ears ? Yet you will not know 
 God by hearing and believing that it is the truth that we 
 are telling you, unless you submit to God's laws, and 
 according to God's words receive Jesus Christ as your 
 Saviour. Now remember, many of us have proved the 
 truth of all this. We have both proved it (the two speakers) 
 the missionary here has proved it, and many of his people 
 here have proved it. We were poor sinners as dark as any 
 of you. We remember well when the Holy Ghost shined 
 into us and showed us our sins ; we felt the burden of guilt 
 lieavy on our souls ; we felt the mighty opposing power of 
 Satan ; we felt that there was no help in us ; then we cried 
 to God for help ; We confessed our sins to Him, and sub- 
 mitted our wretched souls and bodies to His will, to do 
 with us just as He pleased, but we believed His words about 
 Jesus Christ, and received Him as our Saviour from sin, 
 and the very moment we accepted God's Son as our Saviour, 
 God pardoned all our sins. The Holy Ghost bore witness 
 with our spirits that we were the children of God, a'^nl washed 
 our spirits through the blood of Jesus, and filled l^iem with 
 His lovo. He did not bear witness to our eyes, or ears, 
 but to our spirits ; and we know that God's words are true 
 for we have proved them, and we know that Jesus Christ 
 is the Son of God and the Saviour of sinners, for He hath 
 saved us ; and we know that we are the children of God by 
 His Spirit, which He hath given us, and l)y His purifying 
 power in our hearts, and the love we feel for God and man. 
 
 EE
 
 418 OSBORN. — TSHUMGWAJ^A. 
 
 Now we accept the Great King as <*the Lord onr Goil," 
 and gladly keep His commandments, for the fountain of 
 our hearts has been purified, the bitter waters of coyetous- 
 ness have been cleared out, and the sweet waters of God's 
 renewing love now flow out in willing obedience to all 
 God's laws. 
 
 Now my dear friends, a great many of the things we 
 have told you to-day you know to be true, from what you 
 have felt and from what you now feel, and the rest ive 
 know to be true, for we have proved them, and we come to 
 you as witnesses to the truth of God's words about Jesus. 
 You know we would not tell you lies ; even if the truth was 
 not in us, we have nothing to gain by telling you lies. We 
 are witnesses for Jesus that He came to save sinners, that 
 He hath saved us, and that He is very desirous to save you 
 to-day. Will you consent to let Him save you now ? The 
 Holy Spirit is now shining into the minds of many of yoix; 
 you now begin to feel His naighty power, and the opposing 
 power of sin and of Satan in your hearts. 
 
 You know the rising desire you feel in your heart to give 
 up sin, and yield yourselves to God, is not from Satan, nor 
 from your own bad hearts, and it is not from me, it is the 
 awakening work of the Holy Ghost in your hearts. O, He 
 wants to lead you to Jesus. He won't force you ; but if 
 you consent to be saved from all your sins, and walk after 
 Him, He will lead you to Jesus, The Son of God don't 
 wait for you to go up to heaven, to His Great Place, but 
 whenever you are so sick of your sins as to give yourselves 
 wholly to Him to save you, and receive Him by faith in 
 God's words about Him, He comes down quick as thought, 
 and delivers your soul from Satan, and washes it from its 
 sins. Jesus loves you every one, and wants to save you 
 now, and that is the reason He has sent His Spirit into 
 your hearts to give you the desire you feel to come to Him
 
 SERMON TO THE HEATHEN. 419 
 
 He Is the only Friend you have, who loves you enough 
 to die for you. He " bath tasted death for eveiy inan ;" 
 He hath poured out His heart's blood for you, each one, as 
 the only sacrifice for sins. His love for poor sinners is the 
 same to-day as the day He died for us, for He is not like 
 a man to change ; He is the Son of God, and hence the 
 same in all the past time, the present, and for ever. He 
 has a word for each one of you, " Come unto me^ all ye 
 that labonr, and are heavy laden, and I will give you rest." 
 You are heavy laden with sins, and sorrows, and guilt; 
 you are weary with travelling in the dark way that leads 
 to hell — you are the very persons whom Jesus invites, and 
 He says, " Take my yoke upon you, and learn of me, for I 
 am meek and lov/ly of heart, and ye shall find rest for your 
 souls." Will you take His yoke, consent to be '' in-spanned" 
 and bear His yoke, and walk in obedience to all His laws ; 
 Ho won't lay too heavy a yoke upon you, for He says, to 
 encourage you, " I am meek and lowly of heart," the most 
 sympathizing, loving Friend in the world. If you take His 
 yoke, submit to His will, and receive Him as your only 
 Saviour, then ye " shall find rest for your souls." He will 
 not deliver your bodies from the death penalty of the law. 
 They will still suffer, and finally go down into the grave ; 
 but Jesus has promised to raise your bodies from the grave 
 in the end, just as His human body was raised, and thou 
 our bodies will be so glorious and holy, as to be suitable 
 for our pure spirits to live in at the " Great Place" of our 
 King. "Will you accept Jesus as your King, your Priest, 
 and your Saviour, or not ? Let every one think well, and 
 decide for himself and herself to be the Lord's, and receive 
 Jesus Christ, or not. Let no one try to come to Jesus, 
 pimply because another does. Let no one be ashamed to 
 come to Jesus through fear of anybody. " God commands " 
 each one of you to repent, and believe the Gospel, — to sur-
 
 420 OSROEN. — TSHUMGWANA. 
 
 render to God, and on God's own ofter, and invitation, and 
 promises, to receive Jesus Christ. When He came to His 
 people in olden time, many of them received Him not, and 
 they perished in their sins ; " but as many as received Him, 
 to them gave he power to become the sons ot God, even to 
 as many as believed on His name." It is so now. Within 
 the last two months we have seen about two thousand 
 Kaffirs surrender to God, and receive Jesus Christ, and by 
 the Holy Spirit every one of them received the power, re- 
 newing their hearts, and making them "the sons of God." 
 Jf you fail to accept Christ, you will fail to receive this great 
 salvation, and will die in your sins. Now God's great plan 
 of salvation is before you, and you not only know that these 
 things are true by what we have told you, but by the Spirit's 
 light in your minds. Life and death are now before you ; 
 walk after the Spirit, receive Christ, and ye shall live ; or, 
 walk after your bad nature and Satan, and you will die in 
 your sins. 
 
 Now all who have looked straight at God's words to-day, 
 and who feel the Holy Spirit's light and power in their 
 hearts, and who have decided to give up all their sins, and 
 obey God ; all who now consent to receive Jesus Christ, to 
 be His, living or dying, to be true to Him, and have con- 
 fidence in Him, and cleave to Him as your Savioui*, as long 
 as you live, let them stand up. Let none stand up but 
 poor sinners, who now consent to be the Lord's, and receive 
 Jesus Christ, but all such may stand up now. 
 
 About one hundred awakened persons stood up. 
 A majority of them were persons on the mission, who 
 had been long under Gospel teaching ; but among 
 them was a large number of raw heathen. Then 
 Vie all kneeled down and prayed, and the power ot 
 the Holy Ghost seemed to shake the whole mass of
 
 ANOTHER TURN AT THE HEATHEN. 421 
 
 believers and sinners In a remarkable manner, and 
 many were saved at that service. 
 
 After the close of the day service the heathen re- 
 turned to their kraals, not considering it safe, on 
 account of their war troubles with the Pondos, to 
 be away from their homes after dark. That night 
 we preached In the chapel to the people living on 
 the mission premises, amounting to about 400, in- 
 cluding children. The next day, which was Sabbath, 
 the 19th of August, we had the heathen out in still 
 greater numbers than we had the day before, and 
 after preaching to them in the same open court, from 
 the third and fourth verses of the eighth chapter of 
 Romans, we had a prayer-meeting, at which many 
 were saved. At night we preached again in the 
 chapel. On Monday we preached out-doors to the 
 heathen again, from the Saviour's narrative of the 
 prodigal son. After a suitable explanation of the 
 subject, we used the prodigal's career to illustrate 
 the spiritual condition of the apostate nations of 
 Africa. I will merely state some of the leading 
 points of the analogy, which we worked out in detail 
 on that occasion. 
 
 1st. Every reel Kaffir among you has been circumcised. 
 Where did you get this ceremony of circumcision ? About 
 4,000 years ago God made a covenant with Abraham, that 
 great old chief we told you about the other day. The 
 covenant bound him and all his seed to be true to God, 
 and keep all His laws, and thus they would secux'c Grod's 
 special blessings thi-ough all generations. And Q-od said
 
 422 OSBORN. — TSHUMG-\VANA. 
 
 to Abraham, " This is my covenant which ye shall keep, 
 between me and you, and thy seed after thee. Every man 
 child among you shall be circumcised — and it shall be a 
 token of the covenant betwixt me and you." The seed of 
 Abraham from that time continued to circumcise their sous 
 for about 2,000 years, till Jesus Christ came. Then God 
 set the outward token of circumcision aside, and received 
 all poor sinners of every nation alike into His church, who 
 would repent of their sins, and accept Jesus Christ as their 
 Saviour. Instead of circumcision He gave them all one 
 outward sign for males and females alike — baptism by 
 water, and the inward " washing of regeneration, and re- 
 newing of the Holy Ghost." You see that some of your 
 ancient fathers knew God, and His covenant with men ; 
 but though you have kept to circumcision to this day, you 
 have gone so far from home, that you have lost the know- 
 ledge of God and His covenant, and have therefore failed 
 to learn His new G ospel covenant for all nations. Cir- 
 cumcision, till Christ came, was the ceremony of initia- 
 tion into the Church of God, and the token of His Cove- 
 nant ; but you have made it the ceremony of initiation to 
 the standing and privileges of manhood and citizenship, and 
 the token for a system of corruption, most dishonouring to 
 God and degrading to yourselves. 
 
 2nd. Where did you learn to offer sacrifices of bullocks 
 as an atonement for sin ? God appointed the offering of 
 sacrifices thousands of years ago, as teaching types of the 
 one great sacrifice of Jesus Christ. 
 
 When you kill a bullock as a sacrifice for a sick njan, 
 you split the beast in two, from the nose to the tail, right 
 through the middle of the backbone. That is just the way 
 Abraham did thousands of years ago. He " divided them 
 in the midst, and laid each piece one against another." 
 
 When you prepare a bullock for sacrifice, you separate
 
 KAFFIRISM AND. JUDAISM. 423 
 
 all the fat, and ofier that by itself. God said to Moses, 
 thousands of years ago, the priest " shall take off from it 
 all the fat of the bullock for the sin-oftering, the fat that 
 covereth the inwards, and all the fat that is upon the in- 
 wards, and the two kidneys, and the fat that is upon them ; 
 and the priest shall burn them upon the altar of the burnt- 
 ofieriug.'' 
 
 When you lull a bullock for a sick man, you catch the 
 " blood in basins," and your priest sprinkles some of the blood 
 upon the sick man, and on his bed, and the things in his hut. 
 Then he digs a hole in the cattle kraal — (the most sacred place 
 known to a heathen Kaffir, so much so, that women are pre- 
 cluded as from the inner court of the Jewish temple — and 
 pours the remainder of the blood into the hole, God said to 
 Moses, " The priest that is anointed shall take the bullock's 
 blood, and bring it to the tabernacle, and shall dip his finger 
 in the blood, and sprinkle of the blood seven times before 
 the Lord. He shall put some of the blood upon the horns 
 of the altar, and pour all the rest of the blood of the bullock 
 at the bottom of the altar of the burnt-offering." 
 
 When you offer a sacrifice, you carry the bones of the 
 bullock outside of the kraal, and burn them. God said to 
 J-Ioses, " The skin of the bullock, and all his flesh, with his 
 head, and with his legs, and his inwards, and his dung, 
 even the whole bullock, shall be carried forth without the 
 camp into a clean place, where the ashes are poured out, 
 and burn him on the wood with fire." 
 
 You see, my dear friends, from the many things you have, 
 which are so much like the things that God commanded 
 Abraham and Moses to do, that some of your old fathers 
 knew God and his teachuags to Moses ; but one generatioii 
 after another wandered away, like lost sheep, till you don't 
 know the way to get back. You have kept one truth, that 
 " without the shedding of blood there is uo remission or
 
 424 OSBORN.-:-TSHUMGAVANA. 
 
 sins ; " but you have lost the knowledge of the only Sacnficc 
 which can take away sins, the body of Jesus Christ. You 
 have held on to the type or picture, but lost sight of the 
 real substance. 
 
 That, my friends, is uot the worst of it. You offer your 
 sacrifices not to God, but to " Icauti," — a great snake — 
 and to Imishologu, who could not help you while they lived, 
 and how can they help you now that they are gone ? 
 
 When Abraham offered a sacrifice to God, he confessed 
 his sins, and that for sins he deserved to be put to death, 
 but his bullock was accepted, and slain instead of himself ; 
 but while he looked at his bleeding victim, he saw in it but 
 a picture of the bleeding Jesus, whom God had promised 
 to send into the world, as the only sacrifice which could 
 take away sins. 
 
 When we come to God in praying, confessing om' sins, 
 and our exposure to the death-penalty of the law of God, 
 we don't bring a bullock, for when the real sacrifice for the 
 sins of the world came, then it was no longer necessary to 
 use the picture or type of it, but to look directly to Christ. 
 We have the plain words of God's Book to tell us the way, 
 and we have the Holy Spirit of God to lead us to the living 
 Jesus, and by His own precious blood He saves us from 
 our sins. 
 
 The foregoing are some of the points brought out 
 and illustrated on that occasion. Many prodigals 
 came home to God that day and obtained a free 
 pardon by accepting Christ. "We preached again 
 in the chapel that night, and God "was with us. 
 
 On Tuesday we had a larger number of heathen 
 than at any previous service, among whom was Mak- 
 aula the Amabaea Chief. That day we preached from
 
 " CHOOSE YE THIS DAY WHOM YE WILL SERVE." 425 
 
 " Choose ye this day whom ye will serve,'^ and tried 
 to influence them to a right decision by contrasting 
 their system of heathenish superstition with the 
 Gospel of Christ. The principal points were, First, 
 Their dark traditions and God's plain Gospel teach- 
 ing. Second : Their sacrifices to " Icanti " and to 
 the ghosts of their old dead fathers, and the ''body " 
 God prepared and accepted as the only sacrifice 
 which can atone for sins. Third : Their vain hope 
 that Imishologu will be their mediator with Tixo (or 
 God), and the certain fiict that we have a Divine 
 Advocate with the Father, and the only ]\Icdiator 
 between God and man. Fourth : The broken reeds 
 on which they lean, their priests, poor ignorant men 
 like themselves, the charms which their priests bind 
 about their necks, with the everlasting doubt whicli 
 haunts them, and the utter failure of all these things 
 to bring rest to their souls, and on our side the per- 
 sonal knowledge of God and Jesus Christ whom He 
 hath sent, attained by all true believers, the security 
 of dwelling " under the shadow of the Almighty," 
 the sweet rest of soul which Jesus gives to all who 
 come to Him, and the abiding presence of the Holy 
 Comforter God hath sent to conduct us in peace to 
 our home in heaven. 
 
 In showing them the follj'' of putting their trust 
 in the charms or amulets they wear round their 
 necks, instead of submitting themselves to Christ 
 and putting their trust in the living God, I said, 
 " Your country was invaded a lev/ weeks ago by a
 
 426 OSBORX. — TSHUMGWANA. 
 
 large army of the Amapondo. They came to kill 
 and destroy you and to take your cattle. Did not 
 every one of those Pondo warriors go to a priest and 
 get a protection which he thought would be proof 
 against your assegais ? Did not the priest hang a 
 lot of roots, birds'-claws, tufts of hair, hoofs of 
 beasts, and little horns, containing charmed stuff, 
 round the neck of each one of them to make them 
 courageous and strong, and to preserve them from 
 death ? ISow, tell me, what good did all these things 
 do them ? " 
 
 I then drew out of my coat-pocket a double hand- 
 ful of charms, and holding them up to the astonished 
 gaze of the sable audience (for if one of them should 
 touch anything from the body of a man slain in 
 battle they would be sure of being poisoned or 
 bewitched by the touch) I said, " Look here ! what 
 a god in time of trouble ? A poor Pondo got this lot 
 of trash from a priest, and thought these would save 
 him from death in the day of battle. What good 
 did they do him ? You slew him with all his 
 charms on him, and this morning my boy here cut 
 them off the neck of his carcase, and will you still 
 reject the only true God, and put your trust in 
 such filthy trash as this ? The Pondos were in- 
 vaders of j''our country to rob and to kill you, and 
 God delivered the Pondos over to your assegais, 
 because you were defending your homes, your cattle, 
 your families, your own lives ; and then, instead of 
 giving God credit for His mercy to your nation, you
 
 WEEPING TIME AMONG THE HEATHENS. 427 
 
 had a great ceremony of thanks to Imlshologu, and 
 said that your priests and your charms made you 
 strong and gave you the victory." The foregoing is 
 a mere specimen illustration of many on that occa- 
 sion adjusted to the capacity of their heathen minds. 
 The Holy Spirit^s application of truth and the efi'ect 
 upon the audience was quite indescribable. INIany, 
 with heads down, shed almost streams of tears, but 
 I observed one old heathen woman who kept her 
 wrinkled face up, in her hand she had a little 
 instrument made of bone, in very general use 
 among them. It is about six inches long, with a 
 fork at one end, some with two, others with three, 
 prongs about three inches long, which are used for 
 picking their teeth, scratching their heads, and to 
 stick into their hair as an ornament, the other end 
 is cut into the shape of a salt-spoon, but not quite so 
 large, which is used for dipping snuff, a favourite 
 entertainment among the heathen as well as among 
 the civilized people of Christian countries, but the 
 old woman, having no handkerchief to wipe away 
 her tears, used the little spoon for scraping them up, 
 and tossing them away as they settled down in the 
 furrows of her face. 
 
 That night, being our last, we had a fellowship- 
 meeting. The chapel was packed somewhat after 
 the style of packing herrings in a barrel. At the 
 opening we told the old members that having so 
 many new disciples present who had received Christ 
 in their hearts, and were ready to make confession
 
 428 OSBORN. — TSHUMGWANA. 
 
 with their mouths, we specially desired the old ones 
 to tell us a very short story. 
 
 Then an old man got up and said, that many years 
 ago, as he was travelling from Shawbury to Tshum- 
 gwana, a lion jumped on him and broke his back 
 and left him lying there, nearly dead. Several per- 
 sons came along and looked at him, and passed by on 
 the other side, "f inarn^ a man took him to his hut, 
 and after a long illness he got well, and God had 
 been very kind to him, but he did not tell us whether 
 or not he had been delivered from Satan, "who goeth 
 about as a roaring lion, seeking whom he may devour." 
 I then said, " Lion-stories are very interesting when 
 we have time to listen to them, but we have no time 
 now to hear anything but whether or not you have 
 received Jesus Christ and got your sins forgiven ? " 
 
 Then another old fellow got up and told a dream 
 he had some years before in which a black man 
 appeared to him. He thought it was the devil, and 
 woke up in such a fright that he could not stay 
 there any longer, and then he came to live at the 
 mission-station, and had been trying ever since to 
 serve God. 
 
 Then another arose, and said that many years ago 
 he was baptized at Shawbury, by Mr. Garner, and 
 drew out, what the sailors would call, " a long yarn,*' 
 but with really nothing in it to the point. Then 
 followed another, who, while living at Shawbury, 
 was sick a long time, feared he should die, and was 
 not prepared. In his distress he tried to pray, and 
 one evening he looked toward the east, and saw Jesua
 
 GLORIOrS FELLOWSHIP MEETING. 429 
 
 Sitting on a cloud, and heard a voice saying unto 
 him, " Thou art a child of God." Said I, " Charles, 
 this won't do. It gets worse and worse, not only 
 unedifying, but misleading, for these young converts 
 have not seen any sights, nor heard any supernatural 
 sounds," and we had taught them not to expect 
 such things, having a more sure word of prophecy 
 through God's "Word and the inward demonstration 
 of the Holy Spirit, so I said, " Now we will all 
 stand up and sing ' The Eden Above.' " After a 
 grand concert of melody of thrilling effect to men, 
 and probably to angels, I said, " Now we will give 
 all the rest of the time of this meeting to the young 
 converts." Then within the next fifty minutes one 
 hundred and ten new witnesses came on with their 
 simple, pointed, stirring facts. The whole time of 
 the speahing was eighty minutes, but the old 
 "fogies" at the beginning occupied about thirty. 
 
 The testimony of the new hands was clear, short, 
 and to the point, with a great variety of expression 
 and illustration, nothing commonplace or formal. 
 Two or three illustrative specimens may suffice here : 
 — A woman said, " When I came to these meetings 
 I asked God for >! great gift, and He showed me my 
 sins ! I then cri«-,u to Him to save me, and He gave 
 me Jesus Christ, who saved me from all my sins, and 
 filled my heart with His love." 
 
 A man said, " I was asleep. God opened my eyes 
 to-day, and pardoned my sins for Christ's sake, and 
 now I have light." 
 
 Another man said, " I have been trying to serve
 
 430 OSBORN. — TSHUMGWANA. 
 
 God for seven years, but I had an old shield full of 
 holes, it would not turn away the fiery darts of 
 Satan, but last Sunday I saw that I was one of the 
 very worst of sinners. I cried to God, and received 
 Jesus Christ as my Saviour. Now I have peace, and 
 God has given me a new shield." 
 
 That night, in spite of the perils of war, a large 
 number of heathen came crowding round the chapel, 
 unable to get in, so in pity to them we cut the fellow- 
 ship-meeting short in the midst of a continuous press 
 of witnesses for Jesus, and got all who were in the 
 chapel to go out and let the outsiders come in. 
 After an interval of about a quarter of an hour, we 
 commenced a prayer-meeting for seekers, thirteen of 
 whom entered into liberty. During the series of 
 four days at Tshumgwana, E-ev. Brother White ex- 
 amined and took the names of 167 persons, a good 
 proportion of whom had come to the series as poor 
 heathens, who gave to him satisfactory evidence of 
 having been "justified by faith,^' a small number 
 compared with that of some other places, but large 
 in proportion to the population, and the limited time 
 employed in the series.
 
 CHAPTER XX.TY, 
 
 EMFUNDISWENI. 
 
 Our trip from Tsliumgwana to Emfundisweni may 
 be sufficiently illustrated by the following extract 
 from Stuart's journal. 
 
 On Wednesday, tlie 22nd of August, 18G6, at half past 
 seven, a.m., we bade adieu to the battlefields of Tshum- 
 gwana. The Umzimvubu drift, a few miles distant, is 
 very slippery, and hence considered very dangerous. We 
 met a lot of Hottentots near the river, and Mr. Roberts 
 got some of them to outspan and lead his horses over, and 
 others to pull the cart. Mj father drew his boots and 
 wadod, but my surefooted " triplcr" carried me over safely. 
 
 From the river wc had to ascend a very steep hill, 
 where we again had difficulty with the baulky horse, but 
 finally mastered him. On a number of hills adjacent we 
 saw lines of native hunters stationed. They stood about 
 half-a-mile apart, with as?cgais in hand, and dogs by their 
 side, to intercept the herds of deer as they fled towards 
 the river from the (^riving hunters sent to the interior. 
 We saw some bucks ;n their flight, but had not time to 
 wait to see them surprised and taken. The distance from 
 Tshumgwana to Emfundisweni is about sixty miles. The 
 country is mountainous, and the way so rough that w'=>
 
 432 EMFDNDISWENI. 
 
 OTily travelled about forty miles that day. Having the 
 light of a fuHmioon, we did not "out-span " for the night till 
 about an hour after dark, then coming to a rill and a 
 grove of mimosa-trees, we encamped in the ' veldt.' After 
 a good tea by a cheerful log-fire, we had our evening 
 prayers, and threw ourfeelves upon our beds of grass, and 
 soon fell into the sweet embrace of Morpheus, and there, 
 upon us all, ' tired nature's sweet restorer, balmy sleep,' 
 shed repose until the morning bade us rise to the duties of 
 another day. (Onr camp was in sight of the copper lodes 
 which are now attracting thousands of colonists into Kaf- 
 fraria.) We had some difficulty in finding the horses, and 
 feared some savage marauders had stolen them during the 
 night, but finally lound them, and resumed our journey mid 
 wild mountain scenery and grassy valleys, with occasional 
 herds of deer, and a few native kraals. We reached Em- 
 fundisweni about two p.m., and were most kindly received 
 by a veteran old missionary and his heroine wife, Rev. Mr. 
 and Mrs. Jenkins. 
 
 This is a new mission-station ; the minister's 
 house is a one-story cottage^ substantially built of 
 brick, nearly one hundred feet in length, with ve- 
 randahs front and rear, and contains nine rooms. 
 The second preacher's house occupies a pretty site 
 across a hollow on a parallel ridge^ occupied by the 
 Rev. Daniel Eva, a zealous young missionary sent 
 out recently from England. The out-buildings, 
 beautiful garden, and orchard, are enclosed in a good 
 palisade fence, all of which, with the ornamental 
 avenue trees, the abundant supply of water conveyed 
 from the base of a neighbouring mountain, and the
 
 ADVENTURES OF MR. JENKINS. 433 
 
 pretty gothic chapel with a bell, display the energy 
 and taste of the master-mind of the old missionary. 
 
 The present chapel, to seat about three hundred, 
 is to be the school-house, when the large substantial 
 church contemplated, shall have been built. Faku, 
 the old Amapondo chief, who lives in a small, filthy 
 hut, has contributed largely toward these fine mis- 
 sion improvements. This is the third mission-station 
 established in Pondo-land,' preceded by Buntingville 
 and Palmerton. 
 
 The best illustration I can give of Christian ad- 
 ventures, patient toils, sufferings, and successes in 
 Pondo-land, may be gathered from the following 
 facts, which were told, and afterwards penned in a 
 letter to me by the heroic old missionary himself. I 
 give it verbatim, except to put in his name, instead 
 of the pronoun representing it, and a very slight re- 
 construction of a few sentences :— 
 
 The Eev. Thomas Jenkins was appointed to labour in 
 Amapondo-land, in the year 1838. He had been for 
 some years in the Bechuana country, had seen much of 
 what sin aiul the Prince of Darkness can do in debasing 
 man, the noblest work of God, while labouring among 
 Griquas, Bechuanas, Corannos, and Basutos ; but had really 
 seen nothing compared with the low, dark, brutish hea- 
 thenism of the Pondos. In a perfect ptate of nudity, their 
 very appearance was most revolting. When a few of them 
 first camo round the missionary's wagon. Mrs. Jenkins 
 almost fainted away. Wars and blood-shedding for gene- 
 rations had completely brutalized them. Wars were raging 
 at that time, both among themselves and their neighbours,
 
 434) EMFUNDISWENI. 
 
 and the missionary and his wife had many a narrow escape 
 with their lives. But a few weeks after their arrival in 
 " Icmne" (Buntingville), Mr. Jenkins went away one hun- 
 dred and fifty miles distant to a district-meeting, and while 
 there the report reached him that the " Ficani," the Zulu 
 marauders, had devastated all the intermediate countries of 
 the Tambookies lying between him and his family, from the 
 Umtata to the Bashe rivers, and had burnt Morley Station, 
 destroyed Icume, and that his catechist and family, and also 
 Mrs. Jenkins were dead. The sun had set when these evil 
 tidings reached him. In company with his native interpre- 
 ter, he at once set out to know the worst. After riding 
 fifty miles, he found sure enough that the " Ficani " had 
 laid waste all the Tambookie country. The ashes of their 
 villages were still smoking. During that night of terrors, 
 as he was travelling along near the Bashe river, his life 
 was in great jeopardy. A body of Tambookie warriors lay 
 in ambush watching for the return of some of the invading 
 hordes, and hearing the approach of Brother Jenkins and 
 his interpreter, took it for granted that they were some ot 
 the straggling Zulus. They concealed themselves behind 
 the bushes near the path, and suddenly rushed out upon 
 the missionary with drawn assegais. Just in the act ot 
 their deadly aim they perceived that he was a white man, 
 and a friend, and their assegais fell from their hands. 
 About ten o'clock the next night they again rode into the 
 jaws of death. They came suddenly upon a band of Pondo 
 warriors, who, mistaking them for the enemy, rushed to 
 their arms, and being close upon them, in another moment 
 the missionary and his companion would have been killed, 
 but for the instinctive sudden "face about" and flight 
 oi their horses, stimulated by the rush of the pursuing 
 warriors. On and on they went for miles out of their 
 coarse, and thus lost their bearings. The darkness and
 
 PERILOUS ADVENTURES. 4S5 
 
 manifest dangers of the night were rendered more gloomy 
 by torrents of rain. They came to a river flooded by tho 
 recent rains, till, to all human appearance, it was cjuite im- 
 passable." 
 
 There they were as desolate as old David on the 
 hill Mizar on Mount Harmon, when he exclaimed, 
 " Deep calleth unto deep at the noise of thy water- 
 spouts ; all Thy waves and Thy billows have gone 
 over me." Behind the missionary and his faithful 
 Kaffir was a band of infuriated warriors, in front of 
 the raging river. " We plunged in,^^ says Jenkins ; 
 *' but how we got out, the Lord alone knoweth ; but 
 by His merciful Providence, we did get out on the 
 opposite side. Then, after a long search, we found 
 the footpath, thanked God, and took courage. We 
 were nearly exhausted, but ncaring our journey, the 
 stimulus of hope and fear of the joyous or mournful 
 scene in prospect, kept us up and on our weary way. 
 At the dawn of the morning, we came in sight of 
 our humble home in the wilderness, and to our inex- 
 pressible joy, embraced our dear ones in life and 
 health. They had suffered great fear from the 
 rumours of war around them, but had been preserved 
 in safety .'' 
 
 Their daily hazards of life, however, from enemies 
 at home, were almost as great as those occasioned by 
 the invasion of foreign foes ; as may be illustrated 
 by tlie following incident which occurred but a few 
 months after those terrible wars. Mr. Jenkins 
 says : —
 
 436 EMFUNDISWENI. 
 
 i was out some distance from the mission-station, where 
 a number of my peoijle were at work, when a party of 
 marauding Pondos, who were returning from a nightly 
 incursion upon some of their neighbours, passed by us. I 
 spoke to them, and remonstrated against their thievish, 
 murderous business. One of the party took offence, and 
 said I had no right to interfere with their calling, and 
 suddenly he got into such a rage, that he drew his assegai 
 and made a drive at me, and would have thrust me through 
 in an instant, but as he drew back to throw the fatal dart, 
 a man behind seized his arm, and I was saved. One of 
 our station men became so alarmed, that, without waiting 
 to see the result, he ran home shouting, " The Umfundisi is 
 killed ! The Umfundisi is stabbed to death with an assegai ! " 
 
 The men of tlie station, though few in number, seized 
 their assegais, and rushed forth to avenge the death of 
 their missionary ; the women and children fled into the 
 forests to hide themselves. Mrs. Jenkins in the general 
 fright, took up her niece, a child of six years, and started 
 off with the rest, but in a few moments recovered her equa- 
 nimity, and exclaimed — "I will not fly! I am in the 
 Lord's hands, if He delivers me over to the Pondos they 
 shall kill me in my own house ! " She at once returned to 
 the house, but the native women ran on into the wild woods. 
 During the first few years of missionary life among the 
 Pondos, but few months passed without alarms, to the 
 effect that the mission was to be burned and all the mission 
 people killed. They could indeed say with the Psalmist, 
 *' the wicked plotteth against the just, and gnasheth upon 
 him with his teeth. The wicked have drawn out the sword 
 and have bent their bow, to cast down the poor and needy, 
 -and to slay such as be of upright conversation." Yet, 
 " the steps of a good man are ordered by the Lord, and He 
 delighteth in his way. Tliough he fall, he shall not be
 
 WITCH-DOCTORS AND AVIZ.UIDS. 437 
 
 Utterly cast dowu, for the Lord upholdeth him with His 
 hand." 
 
 WITCHCRAFT. 
 
 In addition to the facts recorded in previous 
 chapters, illustrating the horrors of witchcraft, or 
 rather of the witch-doctors, I will give a few facts 
 from the pen of Brother Jenkins, as follows : — 
 
 Under the pretext of witchcraft, it was common almost 
 every week to see houses, and sometimes whole villages 
 burnt ; and the most horrible tortures inflicted upontheir 
 owners, often resulting in their death. 
 
 In no part of South Africa was this horrible thing carried 
 on to the same extent as in Pondo-land, These things I 
 have seen, when on my tours, preaching for weeks together 
 from kraal to kraal. On one of those tom's I came to a 
 small valley, where five kraals- had just been burnt to the 
 ground, by order of Faku's brother, Umcwenge. The witch- 
 doctor, or priest, had sentenced the whole population of 
 those kraals to death, by the most excruciating tortures 
 that men and devils could invent. The exterminating 
 decree was so terrible, that not even a dog should be 
 allowed to escape ; and thus every dog, man, woman, and 
 child in that valley perished. 
 
 A case w^hich occurred near Palmerton mission- 
 station, not far from Brother Jenkins' house, may 
 suffice to illustrate one of many methods employed 
 by those diabolical doctors, and the slaves of their 
 superstition, to render even the terrors of death a 
 thousand-fold more terrible. 
 
 A poor woman was accused of bewitching some- 
 body, and the doctor ordered that she should be
 
 438 EMFDNDISWENT. 
 
 tied to a post in front of her own hut, and by 
 slow tortures roasted to death. A glance at the 
 accompanying cut will give an idea of the tragic 
 scene. It is too horrible to gaze upon ! But if to 
 look at a mere picture is so horrible, what must be 
 the effect on the heart of the missionary living in 
 the midst of such realities, what the horrible 
 degradation of those who inflict such tortures, what 
 the pains of the poor wretches who endure them ? 
 A sublime charity is the missionary enterprise, 
 and what a work of mercy is the missionary's self- 
 sacrificing life ! " The dark places of the earth are 
 full of the habitations of cruelty." After all the talk 
 we are accustomed to hear about the virtues of the 
 heathen, and the inherent goodness of human nature, 
 the awful fact still stands out, that all is dense dark- 
 ness where the Gospel is not preached ; and although 
 many who hear it do not accept Jesus Christ, still 
 they are indejbted to its elevating influence for all 
 the blessings they enjoy above the common lot of the 
 'heathen. The day the poor woman was roasted to 
 death, a young man came to Brother Jenkins so 
 severely burnt, as scarcely to be recognized as a 
 human being. It was a son of the woman who was 
 being burned at the stake, as the best blood even of 
 Christian England used to be treated in Smithfield. 
 The young fellow yielded to his filial instincts, and 
 tried to intercede for his dying mother. Her tor- 
 menters rushed at him, seized him, and threw him 
 headlong into the flames, from which with great
 
 WITCHCRAFT AND THE GOSPEL. 439 
 
 difficulty he managed to extricate himself, and fled 
 to the missionary, under whose kind treatment he 
 recovered, and is now living in Natal. 
 
 INFLUENCE OF THE GOSPEL ON WITCHCRAFT. 
 
 **It would occupy too much space,^' says Mr. 
 Jenkins, " to tell of all the lives saved through the 
 agency of the missionary. His very homo is a 
 sanctuary to which the suffering refugee may flee 
 and be safe." 
 
 Just before my visit to Palmerton, a man who had 
 escaped the death-sentence for a suspicion of being 
 a wizard, by fleeing to the station, after remaining 
 there in safety for some months, became emboldened, 
 and though warned of danger, had crossed the sta- 
 tion lines, and was at once arrested and tortured to 
 death. 
 
 Every accident to a chief, or sickness of any kind, 
 has always been attributed to witchcraft, and they 
 believe that there can be no recovery till the wizard 
 is"smelled out" and banished. Christianity is slowly 
 sapping the foundations of this murderous old system, 
 as may be illustrated by the following facts from Mr. 
 Jenkins. 
 
 "Faku's mother, I think, was a true Christian. 
 She died about twelve years ago, and left strict 
 orders that there should be no * smelling out * on her 
 account, which orders were obeyed. 
 
 " Faku's great wife, we have cause to believe, died 
 in the Lord, and she would allow no one to be put to
 
 440 EMFUNDISWENI. 
 
 death on her account. One of Faku's sons died a 
 Christian. His good conduct so endeared him to the 
 whole tribe, that his death was an occasion of mourn- 
 ing throughout the nation. The witch-doctors made 
 it out that he died through the Word of God, and 
 hence no one was put to death for him." 
 
 The son of this good young chief was converted 
 to God during our series of services at Emfundisweni, 
 and Brother Jenkins tells me by letter that he is 
 growing in grace and usefulness. 
 
 The old chief Faku was very ill a few years ago, 
 and the doctors would not allow any person to see 
 him. As the case was of such vast moment, involv- 
 ing the life of the great chief, there must be a grand 
 *' smelling out/' and a victim worthy of such an 
 occasion. A chief, Faku^s own brother, Cingo, was 
 declared by the doctors to be the leading wizard who 
 had bewitched the great chief, and he was accordingly 
 sentenced to torture and death. Tidings of these 
 proceedings reached the mission-station, and Brother 
 Jenkins considered it unsafe to interfere, but Mrs. 
 Jenkins, with tears and entreaties, persuaded him at 
 the hazard of his life, to go and try to dissuade Fakii 
 from having his brother put to death. " I went,'* 
 says Jenkins, " with fear and trembling. It was 
 a long time before the doctors would allow Faku to 
 be told I had come. When he heard of my arrival, 
 and expressed a wish to see me, the doctors would 
 not allow me to seo him in his ro^yal hut in which he 
 lay, so by his order he was carried into another hut,
 
 CHIEF FAKU^S '' >VILD CATS." 4*1 
 
 where I was allowed to see him. His condemned 
 brother was present, and from his dejected appear- 
 ance it was evident that he apprehended a speedy 
 execution. After some preliminary remarks Faku 
 eaid, ''Teacher, do you see how some of my own 
 people hate me, in sending the wild cats to Icill 
 me ? ' His meaning was that they had bewitched 
 him. 
 
 " I replied, * Faku, to my certain knowledge there 
 is not a man in the tribe who would do such a thing 
 against his chief and father. They love you too well 
 to think of doing such a thing.' 
 
 " ' Do you think so ? ' he inquired, with evident 
 surprise. 
 
 " ' I am sure of it.* This led the way to a free 
 range of conversation," says Jenkins, " by which 
 I fairly won his confidence. I then said to him, 
 
 * Faku, Mrs. Jenkins, whom you know is your best 
 friend, entreated me with cries and tears, and would 
 give me no rest till I consented to come to you, and 
 try to save your brother Cingo from death ! ' There 
 sat the condemned Cingo, under the dark shadow of 
 death, listening to all tliat was said on both sides. 
 
 * Faku, I plead for the life of your brother Cingo, 
 because I know he is not guilty, and I know you are 
 not the man to stain your hands with the innocent 
 blood of your own brother ! ' Faku hesitated a few 
 moments in deep thought, for it is a very .serious 
 business even for a great chief to ignore the judg- 
 ment of the witch-doctors, then lifting up his eyes.
 
 442 EMFUNDISWENI. 
 
 he said emphatically, ' My Umfundisi, you have 
 saved Cingo ! He shall not bo killed ! ' Oh, to 
 have seen," exclaims Jenkins, " the effect of that 
 announcement on Cingo ! It was quite beyond any 
 power of description, his eyes flashed with rap- 
 turous joy, and he hardly knew how to contain him- 
 self. He was saved that day from death, and is 
 still alive, and very anxious to have religious ser- 
 vices at his village as often as possible. One of his 
 sons comes every fortnight, sixteen miles, to attend 
 our Sabbath services, and is a promising young 
 chief. 
 
 " Witchcraft is now altogether on the wane in 
 Pondo-land, and I hope," says the good old veteran, 
 " that it will soon be no more.'" 
 
 DEBASING EFFECTS OF HEATHENISM ON THE MIND. 
 
 The details of their legalized systematic customs 
 of adultery and fornication are too polluting for the 
 public eye, even in print. They had not only reached 
 the lowest ebb in morals, but even the minds of 
 the people seemed to be thoroughly darkened and 
 debased, so that it was very difficult to get them to 
 grasp any abstract truth. "Hence," says Jenkins, 
 "a thousand questions from them such as these, 
 
 * If there is a God why can't we see Him ? ' 
 
 *' * Whj^ don't He show Himself that we may know 
 Him ? ' * Where does He live ? ' * How many wives 
 has He got ?' ' If we have souls, what are they like? " 
 
 * How is it that we can^t see them ? * And, finally,
 
 "l WANT TO FIND GOD AND SEE HIM." 443 
 
 * If sinners are to be punished in another world, 
 then, when we come to die, we will put our hands 
 upon oyr mouths and stifle our souls, that they may 
 perish with our bodies.' " 
 
 " I remember being at a hut one night," continued 
 Jenkins, "and after closing a service by prayer, 
 the hostess lighted a rush-candle, and diligently 
 searched every nook and corner, and even the inside 
 of her pots, and when asked ' What are you looking 
 for?' she replied, *I want to find God and see Him. 
 The teacher has been telling us that He is here, 
 but I can't see Him anywhere.' " 
 
 These are but specimen facts illustrating the state 
 of those heathens thirty years ago. The great masses 
 of the tribe are still heathens, but there has been a 
 gradual improvement in their minds and morals. 
 " Theft and robbery among each other in this tribe," 
 says Jenkins, " seldom ever occurs, and though they 
 keep up predatory wars with neighbouring tribes, 
 neither the Government of Cape Colony nor of Natal 
 has ever had a single case of complaint against 
 Faku and his people. It was the only tribe that was 
 not more or less led away by the mad infatuation, 
 originating with an influential prophet in Krilie's 
 tribe a few years ago, under which the people de- 
 stroyed their cattle. The oracle announced that 
 there would soon be a resurrection of their fathers, 
 and of all their cattle, and all who believed it and 
 would destroy their cattle should be sharers in this 
 unending supply of new cattle, but the people who
 
 444 EMFUNDISWENI. 
 
 would not yield obedience and destroy their cattle, 
 should not only forfeit the blessedness of this new 
 creation, but should become moths. Express mes- 
 sengers were sent to Faku from this prophet, and 
 the chiefs, who were in league with him, demanding 
 that the Pondos should destroy all their cattle or 
 become a nation of moths. Faku listened to their 
 statements, and replied, * In all great matters of this 
 kind I have been accustomed to listen to my mis- 
 sionary. I will send for him and hear what he has 
 to say, and be guided by his counsel/ The messengers 
 tried to dissuade him from this, but seeing that he 
 would not move in the matter without his missionary, 
 they took their sudden departure out of his country." 
 
 POLYGAMY. ' 
 
 The practical workings of this ancient institution 
 of iniquity are illustrated by the following facts from 
 Mr. Jenkins : — " Polygamy is the most fruitful source 
 of nearly every evil in this country. Unnumbered 
 women as well as men used to be 'smelled out' and 
 put to death in consequence of the jealousies and 
 quarrels growing out of this system. 
 
 " I knew a case sometime ago of a man who had 
 two wives. They were constantly quarrelling, and 
 one day one of the women bit a piece out of the 
 other's cheek, and in return, at another time, she 
 bit the other woman's nose right off ! 
 
 " To the people who have lived any length of time 
 on the mission- station, polygamy becomes intolerable.
 
 "l WISH I HAD NO WIFE AT ALL." 445 
 
 A man who lived for a time at our station and was 
 married according to the Christian form, afterwards 
 left, and went to live among the heathen. In course of 
 time he took a second wife in spite of the earnest 
 remonstrances of his first. Such quarrels ensued 
 between the two women, that the man could have no 
 peace. He then took a third wife, with the hope 
 that as there would be two against one, he would 
 surely get out of the scrape ; but alas ! he soon 
 found that his case was more complicated and des- 
 perate than ever before. I met him sometime after- 
 wards, and said he to me, * my life is a dogging out 
 of perfect misery ! I wish I had no wife at all ! ' 
 
 " The result was, that his first wife left him and her 
 children also, and went off 300 miles to Graham's 
 Town. You may readily conceive, when the sons 
 of these women grow up, the hatred to each other 
 which will grow up with them, and give employ- 
 ment and emolument to the witch-doctors. 
 
 "To know the degradation, sin, and misery of 
 heathenism a man must live among them. The halt 
 has never been told, and cannot be, and but for our 
 faith in the Gospel of the Son of God and its adap- 
 tation to raise and transform every grade of human 
 kind, we should utterly despair of its efficacy in this 
 land, but we must obey the Gospel mandate, 'Go 
 ye into all the world, and preach the Gospel to 
 every creature,* and leave the result with Him who 
 gave the command. The direct and indirect results 
 of the Gospel among the Pondos may be summed up
 
 446 EMFUNDISWENI. 
 
 as follows : — We found them a blood-tliirsty, war- 
 like race. They are now comparatively a peace- 
 loving people. 
 
 " They were so destitute of clothing that, in travel- 
 ling among them for weeks, and sleeping in their 
 kraals, I have not seen a particle of clothing, except 
 occasionally a piece of a goat or sheep-skin a foot 
 square, or a few rushes sown together ; but now 
 woollen or cotton blankets are to be found in every 
 hut. 
 
 " Twenty-five years ago not a cow or even a goat 
 could be purchased at any price in all Pondo-land. 
 I knew a trader who came with a wagon-load of 
 goods for trade, and after spending five or six 
 months, he bought an inferior lot of calves to the 
 value of £7 10s., which the missionary had previously 
 secured for his own family use. Now thousands of 
 cattle are bought and sent out of the country an- 
 nually, and there are many successful traders esta- 
 blished in the country. 
 
 " The wooden spade was formerly the only instru- 
 ment used in tilling the ground ; but now, within a 
 very recent period, a single house in Natal sold 
 20,000 hoes and picks to the Pondos, besides many 
 ploughs, and a few wagons. These facts are but 
 an index to the general progress in every department 
 of industry, and of household economy and com- 
 forts. 
 
 " As for direct spiritual results," continues the old 
 missionary, '' the light of eternity will reveal the ex«
 
 "l AM GOING TO THE KING A?,OYE." 447 
 
 tent of the Holy Spirit's saving work among tlie 
 Pondos, yet we have seen many who testified in life 
 and in death, that the Gospel to them was the power 
 of God unto salvation; some of them were very 
 triumphant in the hour of death, knowing that they 
 were going to the better land. I have known and 
 heard of not a few among them who heard the Gos- 
 pel, embraced Christ, and died in the Lord. A 
 young heathen man, a few years ago, attended our 
 services regularly, in spite of the opposition of his 
 friends, who accused him of wishing to become an 
 Englishman, till he suddenly disappeared. I have 
 every reason to believe that he was put to death, and 
 preferred to die as a martyr than to give up Christ. 
 
 " An old heathen was brought to God years ago at 
 Palmerton. When I left that station to remove to 
 this, I advised him to remain, but he said, * No, you 
 brought me to God, and nothing but death shall 
 separate us.' Soon after his arrival here he took 
 ill and died. The evening before his death he said, 
 * The King has sent to call me ! What am I that 
 I should refuse to go ? ' In his last moments he 
 said, ' I am going to the King above ! ' A moment 
 after he was gone. 
 
 " A few years ago an old Pondo drank so deeply of 
 the wormwood and the gall, that he had often to be 
 carried home from the chapel. He found peace, and 
 was made very happy in the love of God. He had 
 a brother who tried by every means to get him back 
 to heathenism. When his arguments failed, he re-
 
 448 EMFUNDISWENI. 
 
 solved to murder him, and knowing where he went 
 daily to pray alone in the bush, he took his assegai 
 and followed him with the intention of stabbing him 
 to death. The murderer came stealthily up to the 
 sacred precincts of the good man's bower of prayer, 
 where the prostrate Kaffir was doubtless defended by 
 a body-guard of angels from heaven. He quite suc- 
 ceeded in his purpose of coming up close enough to 
 drive his assegai through his brother's back with- 
 out being discovered by him, but there he stood and 
 looked at a man in audience with God, and heard 
 him tell his great " Inkosi " all his griefs, and plead 
 for his wicked brother. The assegai dropped from 
 his hand, for the Holy Spirit's two-edged sword was 
 piercing him, and he fell to the earth and cried for 
 mercy. He soon after found peace with God, and 
 became an Israelite indeed. Some time after the 
 conversion of this persecutor, he, with others was 
 called upon by the Governor of Cape Colony during 
 the war of 1852, to go and fight the belligerent 
 Kaffirs, Faku and his people being allies of the Co- 
 lony. 
 
 "When this converted heathen received the order 
 to report himself for service in the colonial allied 
 troops, he went to Mr. Jenkins and said, " Umfundisi, 
 do you see this arm ? stretching out his right hand. 
 With this arm I have killed many a man in war ; 
 but when God gave me a new heart, I vowed to Him 
 that I never would kill another, not even to save 
 my own life, and I cannot go ! " To relieve his case,
 
 PALMERTON. 449 
 
 ^fr. Jenkins gave him letters to carry to ISTatal, and 
 thus going on postal duty for the missionary, he was 
 not pressed into military service. "He lived from 
 the day of his conversion," says his missionary, "a 
 faithful servant of God, and died in the triumphs ot 
 faith." The foregoing are but specimen examples 
 of a great many cases, illustrating the saving work 
 of God in those dark regions. 
 
 Our little party arrived at Emfundisweni Thursday 
 afternoon, the 23rd of August, and preached that 
 night, also on Friday mid-day and evening. At the 
 three services Brother Jenkins reported over sixty 
 souls saved. On Saturday, my friend, Mr. Alfred 
 White, who first suggested my trip through Kaffra- 
 ria, a brother of Mrs, Jenlcins, drove me thirty miles 
 westward to Palmerton. Its native name is Izala. 
 We left Charles Pamla to push on the work with 
 Brother Jenkins ; Brother Roberts and Stuart ac- 
 companied us on horseback, and went, on the follow- 
 ing week, forty miles further, to the Umzimvubu 
 mouth, and ascended the " eastern gate," an almost 
 perpendicular height of 1,200 feet. My limited 
 space precludes the details of their romantic adven- 
 tures down this Hippopotami River, and of my 
 labours at Palmerton. I may simply remark, we 
 reached Palmerton in the rain which continued for 
 four days, so that we did not get the heathen beyond 
 the station lines to hear us. My interpreter there 
 was the teacher of the native school, a fine young 
 fellow from Yerulam, Natal ; but liis knowledge of 
 
 GG
 
 450 EMFUNDISWENI. 
 
 English was too limited for very effective preach- 
 ing, and hence, though most kindly entertained by 
 the missionary, Hev. John Allsop, and his good wife, 
 it was a time of great trial to me. It is a beautiful 
 station, but in a low spiritual state, and greatlj'- 
 needing help, and not to be able to lead them on to 
 certain victory, because I could not talk to them, 
 was too bad ; but there was no help for It, and I 
 patiently submitted. About thirty persons, however, 
 were added to the church at Palmerton, during our 
 crippled series. 
 
 We returned to Emfundiswenl on Friday the 31st, 
 and were greatly cheered by the accounts of the hard 
 fighting and glorious victories, achieved under the 
 leadership of Brother Jenkins and Charles. The 
 heavy rains we encountered thirty miles nearer the 
 sea had not extended to them in sufficient quantity 
 to interfere with their services. I then saw clearly 
 that God had hid me away at Palmerton that He 
 might show to the old missionary and the Pondo 
 nation, in the person of Charles Pamla, what kind of 
 agents He designs to employ In the evangelization 
 of the tribes of Africa, a thing that none of them 
 believed before, or could doubt afterwards. I was 
 glad to step aside, and jdeld the palm to my sable 
 brother. 
 
 I had taken great pleasure In teaching Charles 
 leading principles in psychology, logic, and the 
 mysteries of salvation simplified, so as to make him 
 " a workman that needeth not to be ashamed."
 
 GRAND FIGHT WITH THE HEATHEN. 451 
 
 He has a philosophic cast of mind, can grasp the 
 most abstruse principles readil}'', forgets nothing 
 worth remembering, and after interpreting my ser- 
 mons twice per day for nearly two months, it became 
 a work of supererogation for me to preach through 
 him, for he could do it as well, or better, without me. 
 I had prayed that God would allow me to remain, at 
 least a few j^ears, to lead a victorious host of native 
 evangelists into the interior of Africa ; but I now 
 saw that God would answer my prayer indirectly, 
 by giving my mantle to my Elisha, and take me 
 away, if not to heaven, to some other part of His 
 vast dominions, where He may have greater use for 
 me. 
 
 Brother Jenkins and Charles had carried on the 
 services in the chapel, over the Sabbath and jMonday 
 night. 
 
 On Tuesday, they removed their "base " to a chiefs 
 kraal, some fifteen miles distant, and opened a direct 
 fire upon the heathen, and stirring times they had 
 indeed. Each service was commenced with direct 
 familiar conversation with the heathen, by which 
 their superstitions were brought to light, and 
 defended by their own champions, and refuted by my 
 Zulu, backed by the heroic old missionary, to whom 
 Charles often appealed to clinch the nails he had 
 driven in sure places. They thus not only swept 
 away the rubbish, but cleared a basis of admitted 
 truth in tlie minds of all who wished to come to the 
 light, on which to build a Gospel structure of
 
 452 EMFUNDISWENI. 
 
 saving doctrines. The scoffers became very bitter in 
 their opposition, and daily tried to divert the atten- 
 tion of the people from the preaching, by shouts and 
 taunts, and by setting the grass on fire, and raising 
 an alarm, obliging the people on two occasions to 
 disperse in haste to save their huts from the flames. 
 One of the worst opposers, and the 'man charged 
 with firing the grass each day, was an ingrate by 
 the name of Banbana, whom Mrs. Jenkins had a few 
 years before saved from torture and death. He was 
 under sentence for witchcraft, and with a rcim round 
 his neck was kept in a hut awaiting his execution. 
 He asked to be allowed to go outside of the hut in 
 the dark, to which his keepers consented, but they 
 would hold on by the end of the reim (a raw hide 
 rope) so that he should not escape. The wizard thus 
 getting out managed to slip the reim from his neck, 
 and tied it to a bush. The jailor inside feeling the 
 steady pulling at the rope, had no doubt that his 
 convict was fast at the other end, but at length 
 became suspicious, and going out found a bush tied. 
 Banbana fled to the river, and, through some friend, 
 Mrs. Jenkins found him next morning hid at the 
 water's edge among the reeds and bushes, and gave 
 him a sanctuary at the mission-house, and finally 
 succeeded in restoring him to the good- will of his 
 people. Now she was almost ready to think that 
 she had made a mistake in her merciful interference 
 with the due course of Kaffir law, to save such a 
 wretch.
 
 DREARY TRIP TO " KOK's CAMP." 453 
 
 But, in spite of the devil and his heathen host, a 
 grand victory for God was achieved. Among the 
 saved ones were some such as " DIonysius, Damaris, 
 and others with them." 
 
 The whole number of the converts at that time, 
 inckiding those who were saved before I left for 
 Palmer ton, amounted to above 163 persons, among 
 whom were a doctor and five young chiefs. 
 
 On our return from Palmerton, we arranged that 
 while Eoberts, Stuart, and myself, would go on and 
 spend the Sabbath with Captain Kok's Griquas, at 
 their request, and on Monday proceed on our way 
 toward Natal, Charles should spend the Sabbath with 
 Brother Jenkins, and help on the glorious work 
 among the Pondos, and on Monday night meet us 
 at " Ulbrlchts." 
 
 That arrangement gave us over forty miles of 
 travel on Saturday, out of our course, for Natal ; and 
 about thirty-five miles on our course for Mondaj-, 
 and gave Charles a journey on Monday of about fifty 
 miles, to meet us at " Ulbrichts," where we might 
 together enjoy the hospitality of a generous Christian 
 Griqua family. So on Saturday, September 1st, we 
 bade adieu to Emfundisweni, and set out for Kok's 
 camp. That was a day to be remembered, for by 
 the time .ve got off the main beaten Natal track into 
 the dreary hiUs and mountains of " Nomansland,'' a 
 cold drizzling rain set in, with a dense fog, which 
 limited our field of vision to a radius of about fifty 
 yards. Several times through the day we lost the
 
 454 EMFUNDISWENI. 
 
 trail, and much time was consumed in finding the 
 "spoor." 
 
 About four P.M., we heard the barking of dogs, the 
 squealing of pigs, the bleating of sheep, and the 
 lowing of cattle, and hoped we were nearing the 
 " Camp." Coming to a pioneer's hut and stock-yard, 
 Mr. Roberts fought his way up through a pack of 
 fierce dogs to the door, to inquire where we were. 
 He found nothing there but dogs and a few children 
 whose parents were out ; Stuart and his father, and 
 our weary horses, stood shivering in the storm till 
 Roberts came and told us that the Dutch-speaking 
 children said that it was fifteen miles to Kok's camp, 
 and that we had a high mountain to cross. 
 
 On and on we struggled over the mountain, and 
 down to a little river. It was now getting dark, and 
 we knew not which way to go. We hoped we were 
 near the Griqua camp, but we could see no lights, 
 and hear nothing but the hollow moaning of the 
 wind in the mountains, and the pattering rain upon 
 us. When we got into places of great danger. 
 Brother Roberts, finding that I was a good driver, 
 and not wishing to be responsible for my life, found 
 it convenient to get out and walk. So when we 
 crossed the river, he gave me the reins, and went 
 circling rouad to try to find the path. I drove up 
 a hollow, and away on to high ground, hoping to see 
 Kok's city set on a hill, called the " Bergliftig," but 
 not a beacon glimmer shone out to cheer us. It was 
 a moonless night, and with the clouds above us, the
 
 A KIGHT LONG TO BE REMEMBERED. 455 
 
 fog all round us, that was a darkness whicli we all 
 fell. I waked the echoes of the mountains by shouts 
 which I hoped might arouse the natives, but got no 
 response. 
 
 I said, " Eoberts, we have got into NomanslancU 
 surb. I have not seen a tree for many miles back, 
 but I saw a few bushes on the cliffs near the river. 
 If we can back there over these dangerous gullies, 
 perhaps we can get wood enough to make a fire, 
 otherwise the severity of the cold and our wet clothes 
 will finish the business for us ! " Back we went to 
 the river and " out-spanned." I felt ray way among 
 the cliffs to a bush about four inches through, which 
 I cut down. It was green and wet, but by cutting 
 kindling wood off the seat of our carriage, we at 
 last succeeded in getting a fire. Thankful for a good 
 cup of coffee and a supper savoury enough for princes, 
 we endeavoured to devise some plan for the preser- 
 vation of life through the night. We spent hours 
 trying to dry our clothes, but while we were drying 
 one side the other was getting wet with the fast fall- 
 ins rain. Stuart and I at last took a seat in the cart, 
 which had a " bonnet," which gave us some protec- 
 tion from the rain, and wrapping up as well as we 
 could in our wet rugs, we dozed, and dreamed, and 
 shivered till morning. Roberts, meantime, dug a 
 hole in the ground to get a dry place, and there, 
 half buried, wrapped up in his tiger-skin rug, he 
 "waited for the morning." The Lord graciously 
 preserved us even from taking a cold, and in the
 
 456 EMFUNDISWENI. 
 
 morning, while Stuart was hunting the horses, and 
 while Eoberts was exploring the country to find some- 
 body to tell us which way to go, I kindled a fire and 
 prepared a good breakfast. Roberts found an English 
 citizen, of Captain Kok's kingdom, living not a mile 
 distant from our camp, from whom we learned that 
 we were quite out of our way, and that it was twelve 
 miles distant to Kok's camp. He sent a young Hot- 
 tentot to guide us. Mid rain^ sleet, and snow we 
 reached the town, where I had hoped to spend a 
 quiet and profitable Sabbath, about noon. Captain 
 Kok, who passed us in Umhlonhlo's country on his 
 way to Cape Town, had not retiirned. His town has 
 a population of about 1,000, built up of huts, with 
 some pretty fair log and brick houses, and a fort 
 with mud walls, about eight feet high, with piles of 
 cannon-balls and a few big guns, with which to frighten 
 the Kaffirs. In the midst of the fort is a good 
 pioneer chapel, which will seat about 400 persons. 
 A plain house was given us in which to sojourn. 
 We met a young English trader, the son of Rev. 
 Mr. Scott, of Natal, who, as a Christian, is trying 
 to do good to the rising communit3^ He and another 
 young English trader furnished us grain for our 
 horses, and other needful attentions ; a kind Griqua 
 family cooked for us, and we got on well considering 
 the state of the camp and the weather. At three 
 P.M. we had the chapel crowded, and I preached the 
 Gospel to them through a Dutch interpreter, a pioua
 
 HULLEY^S HUT CHAPEL. 457 
 
 intelligent man, the school-master for the town, and 
 yet totally blind. 
 
 At night I preached in English to about thirty 
 persons in a private house. Wc had reason to hope 
 that good was done, and yet no decisive results were 
 manifest. On Monday the sun shone out, and though 
 the roads were thought to be so slippery that we 
 should not be able to cross the "Zuurbcrg^' — the sour 
 mountain — we could not afibrd to lose time, and 
 80 pushed on our journey. We passed a number of 
 new, fertile, well- watered farms of the Griquas, and 
 after crossing the Zuurberg came through a Griqua 
 village, where they also have a chapel, and regular 
 worship among themselves. This village is near the 
 lines of " Alfredia/' the newly annexed territory of 
 JN'atal. Just across the line a mean white man has 
 opened a shop for enticing the poor Griquas to 
 destruction by the sale of brandy. Our route of 
 travel left Alfredia to our right, and continued in 
 Captain Kok's country some forty miles further to the 
 "Umzimvubu" river, which is the old west boundary 
 of Natal. 
 
 We reached Ulbrichts before night, took tea, and 
 drove on three miles further to Mr. " Bloms," where 
 we spent the night. We waited on Tuesday for 
 Charles till eleven a.m., and went on without him. 
 In the afternoon of that day we reached Mr. Hullej^'a 
 place, and preached in his large Kaffir-hut chapel, 
 which will seat 150. Brother Hulley supports him-
 
 458 . EMFUNDISWENI. 
 
 self and his large family on a new farm in Kot's 
 territory, on the west bank of the Umzimvubu, but 
 is nevertheless a successful preacher among the 
 Kafl&rs, and has formed a society, and preaches to 
 the heathen regularly in his own round native 
 chapel. I was very sorry we could not command 
 time to stay with him long enough for a grand 
 advance among his people. We were very kindly 
 entertained for the night, and next morning forded 
 the river, which can be crossed only in a ferry-boat, 
 except in winter; and spent an hour with Mr. 
 Hancock and family, who are Graham's Town 
 Wesleyans, and very enterprising, useful people. 
 That day we travelled over forty miles through a 
 picturesque country of hill, dale, and mountain, but 
 few settlers, and much wild game. We saw more 
 deer in greater variety that day, than any other day 
 of the whole journey, though we saw many beautiful 
 herds of " rhei bucks " in Pondo-land. We hoped to 
 cross the Umkomas Eiver before dark ; but, though 
 we sighted it from the mountain an hour before 
 sunset, it was quite dark before we reached the ford, 
 which we were told was deep, rough, and dangerous, 
 yet our only stopping-place was a public-house on 
 the other side. Near the river we met a native man, 
 whom we found was from Indaleni, a mission-station 
 about twenty miles beyond. He had been out among 
 the Kaffirs with two wagons, selling Indian corn, 
 and buying cattle in exchange. He was just the 
 man of all others we most needed, to tell us about
 
 AMAZULU.
 
 " TOUR HOUSES HAVE FALLEN INTO THE DITCH." 459 
 
 the ford, to supply us with corn, and to help us over 
 a high mountain, next day, tying our cart to one of 
 his wagons, and driving our horses along with his 
 stock cattle. As it was so dark and dangerous, 
 Brother Roberts allowed me to drive across the river 
 alone. He thought he could wade it, but failing in 
 (fhat, we sent a Kaffir with a horse to fetch him. 
 We all got safely to the public-house. The pro- 
 prietor was absent, but had left his Kaffir servant to 
 attend to the wants of the travelling public. His 
 beds were passable, but he had nothing to cat, except 
 a few small potatoes and some bacon, but as we still 
 had a supply of coflfee, sugar, dried peaches, and 
 bread, we fared well ; and our " man of providence " 
 brought us a bag of corn for our horses. 
 
 As we were getting ready to go to bed, our 
 Kaffir landlord came running in to tell us "your 
 horses have fallen into the ditch." Stuart describes 
 the situation as follows : — 
 
 I knee-haltercd my pony, so that when he was done with 
 his corn he might go and graze, but three of the cart- 
 horses were tied together. Near by was a trench, five feet 
 deep, enclosing a paddock. The three horses, closely tied tp 
 each other, going too near to the trench, onetumhled in and 
 rolled over, and drew the second on to him. The back of 
 the first horse was wedged into the bottom of the trench, 
 with his feet sticking up ; the second lay on his side directly 
 on the first ; the third was standing with his fore legs set 
 forward, to avoid being dragged in, and pulling back with 
 all his might, was nearly strangled by the tightening of the 
 reim round his neck. We soon released two of them, but
 
 460 EMFUNDISWENI. 
 
 the bottom one was wedged in so tightly, and was so 
 exhausted with his struggles, that he seemed to have 
 resigned himself to die. 
 
 We, however, went to work with pick and shovel and 
 dug down the sides of the trench, till we got room enough 
 to allow him to get his feet to the ground, then my father 
 and the KafJQr seized him by the tail, while Mr. Koberts 
 and I took hold of the reim, whLh was round his neck, and 
 we pulled away. For a time the case looked very doubtful, 
 and I felt some concern for the safety of his "fly-brush," but 
 a final pull altogether brought him to his feet, and we were 
 glad to find that none of them had received any permanent 
 injury. 
 
 The next day we travelled to Indaleni, and were 
 kindly entertained by the missionary, Rev. W. H. 
 Milward, and his good lady. I arranged with him 
 to have Charles spend the Sabbath with him, if he 
 should come on all right. We had not heard from 
 him since we left him at Emfundisweni. On the 
 next daj'-, Friday the 7th of September, we journeyed 
 on twenty- five miles to Pietermaritzburg, the capital 
 of Natal. From the time we left Queen^s Town, I 
 had travelled G13 miles, while Roberts and Stuart 
 had travelled 700 miles. Stuart's Kaffir " tripler " 
 carried him through without " giving in J" 
 
 "When Charles reported in Maritzburg the follow- 
 ing Mondav, we found that he was onlv about halt 
 a day behind us all the way from Ulbrichts to 
 Indaleni. He left Emfundisweni on Monday accord- 
 ing to agreement, but the roads W'ere bad and the 
 journey was too long. Finding that he could
 
 THE WOEK AT INDALENI. 461 
 
 not reach Ulbrichts that day, he put up at a heathen 
 kraal, near a chief's place. He got all the people 
 together and preached to them that night, and again 
 the next morning, and seventeen of them professed 
 to renounce heatlienism, and accept Jesus Christ. 
 He wrote back to Brother Jenkins, giving him their 
 names and whereabouts. He also preached to the 
 natives at Mr. Hancock's place, but had not time to 
 follow up the eflfort. 
 
 He preached Friday night, Saturday, and Sabbath, 
 at Indaleni. An extract from a letter to me from 
 Eev. W. H. Milwood will tell the story of that 
 adventure : — 
 
 " Under Charles Parala's preaching here, Friday, 
 Saturday, and yesterday, many have been aroused 
 to a sense of their danger through sin, and led to 
 seek forgiveness and holiness through the blood of 
 Jesus. About seventy, young and old, profess to 
 have gained the pearl of great price, and a few others 
 are yet earnestly seeking. 
 
 " This is a matter of great joy to me, and will be 
 to you, I am sure." 
 
 From this stand-point we will look back and see 
 how the work of God goes on at Emfundisweni. 
 Many more were saved during the last Sabbath 
 Charles was there, and in a letter from Brother 
 Jenkins, dated September 18th, a few weeks later, ho 
 says : — 
 
 I am thankful to tell you that everything here is going 
 on as steadily as could be expected. We have no great
 
 462 EMFUNDISWENI. 
 
 excitement ; but we perceive a deep seriousness and devo- 
 tion on every countenance, and as yet no falling ofi". for 
 tlie present I meet all the new converts, both old and 
 young, myself, to ground them well in Christian doctrine 
 and experience. I look upon the young with special in- 
 terest. We are endeavouring to take care of the young 
 chiefs who were brought to God. 
 
 You will remember the young chief Umhlangazi. He, 
 with a few others, went last week to see Chief Faku, his 
 grandfather, and said, " "We have come to lay before you 
 a matter of very great importance. ]\Iy mother, my two 
 sisters, myself, and these, my friends, and many others of 
 our kraals, have become Christians, and have fully made up 
 our minds to follow the word of God, and cannot, therefore, 
 any longer follow the customs of heathenism, and we 
 thought it our duty, to our chief and father, to let you 
 know the great change which we have experienced, and our 
 purpose to cleave to Jesus Christ who has saved us from 
 our sins." 
 
 Faku listened to all that was said, and remained silent 
 for some time. He then expressed great surprise ! After 
 another pause he said, " My children, yo-u have done right ! 
 Go and sit down in peace ! We want to remove to that 
 part and be converted also as you have been ! " For this 
 I am humbly thankful to God. The young converts, of 
 course, have much to bear from the jeers and taunts of the 
 heathen, but they stand firmly. 
 
 I hope tlie old chief may be awakened to the ne- 
 cessity of a personal preparation for heaven. A 
 man one day asked Faku if he had any hope of get- 
 ting to heaven, and the old chief inquired,— 
 
 " Is Jenkins going to heaven ?"
 
 "oh, MR. COOK, WAIT FOR Me\" 463 
 
 " Undoubtedly, he is," replied the other. 
 
 "Til go wherever Jenkins goes," said the old 
 eathen, emphatically. " When Jenkins gets to 
 heaven he won't stay there without me ! I'm sure 
 he'll come out and take me in with him !" 
 
 I said to Brother Jenkins, when this story was re- 
 lated at his own table, " I think when the Master 
 calls you from labour to reward you, you'll treat poor 
 old Faku somewhat as Rev. Valentine Cook did his 
 wife. Cook was a celebrated pioneer preacher in the 
 Western States of America. In 1832, when a 
 shower of meteors came down all over the country, 
 flying through the heavens almost as thickly as snow- 
 flakes in a storm, there was great alarm throughout 
 he land. * The midnight cry ' was raised, and borne 
 along through many a hamlet and city. 'The 
 world is at an end ! the stars are falling ! the Jude-e 
 will soon appear I' Cook was suddenly aroused out 
 of sleep by the cry and general wailing in the 
 streets, and seeing through his window the flashing 
 meteors, he took it for granted that it was all true, 
 and as he made a dash for the door, his wife cried 
 after him, — 
 
 " ' Oh, Mr. Cook, wait for me ! Do wait for me !' 
 
 " * No, my dear wife,' answered Cook, as he sud- 
 denly passed out of sight, ' if my blessed Jesus is 
 coming, I can't wait for anybody !' " 
 
 Mr. Jenkins made an earnest request by letter to 
 have us send Charles home through Pondo-land, that 
 he might lead another campaign against the heathen,
 
 464 EMFUNDISWENl. 
 
 and, in the hope that he would come, sent an order 
 on Mr. Cameron, the chairman, for the funds to bear 
 his expenses back, and to strengthen his appeal, he 
 adds, " Strange to say, some of the heathen chiefs 
 have expressed a strong desire for Charles to visit 
 them. This I take as from the Lord/'
 
 CHAPTER XXV, 
 
 NATAL. 
 
 It was my purpose, out of a copious supply of mate- 
 rials, to fill four chapters with facts and incidents 
 illustrative of this very interesting young colony, 
 and the progress of the Gospel among its aboriginal 
 and colonial populations, but my printer informs me 
 that I have already greatly exceeded the limits of 
 my book, so I must confine myself to a brief exhibit 
 of leading facts" and life scenes. 
 
 The colony of Natal lies principally between the 
 parallels of 29° and 30° south, and longitude 29° to 
 31° west. 
 
 The climate is genial and healthy, the mean 
 temperature for eight years past was 64° Fahren- 
 heit, the highest, 97°, the lowest, 33°. The jungle 
 and forest scenery, especially seaward, have quite 
 a tropical appearance. The soil and climate are 
 pretty well adapted to cereal grains and grass, but 
 specially to the production of arrowroot, sugar-cane, 
 and coffee, it is said also that cotton does well. 
 There are many fine coffee plantations, and of the
 
 466 * NATAL. 
 
 108 mills in the Colony, worked principally by steam 
 power, nearly 100 of tliem are sugar-mills. There 
 are 4,667 farmers of different kinds in the Colony, 
 194 manufactories, and 57 commercial establish- 
 ments. 
 
 The population, according to the census of 1865, 
 was as follows : — 
 
 White males . . . 
 White females , , 
 
 . . 79,990 
 . . 78,590 
 
 Total , 
 
 Native males . . . 
 Native females . . 
 
 . . 158,580 
 
 . . 67,667 
 . . 70,069 
 
 Total . . 137,736 
 
 Indian coolies, 7000 ; more than four-fifths of 
 whom are males, who are employed principally in 
 the sugar plantations. The aggregate of those 
 several classes swells the total population to over 
 800,000 souls. There are about 7000 native Zulu 
 Kaffirs employed in service by the Colonists. They 
 are much more robust, and said to be much more 
 trustworthy than the Coolies, but being more free 
 and independent than the poor Indians, they walk 
 away if not suited, and hence are not so available. 
 
 The total revenue of the Government for 1865 was 
 £176,295 Is. 9d. 
 
 Total expenditure, £179,883 7f>,, besides a public
 
 YOUNG GENTLEMEN OF THE AMAZULU.
 
 BLUE-BOOK STATISTICS. 467 
 
 debt for unfinished harbour improvements at D'Ur- 
 ban, amounting to £110^000. 
 
 The Government appropriation for ecclesiastical 
 purposes during the year 186'>, principally for the 
 support of Anglican and Dutch Reformed Ministers, 
 was £1,150. For police and jails, £3,312, for the 
 Judicial Department, £12,505. 
 
 Besides the various religious establishments com- 
 mon in English colonies, there are in Natal thirteen 
 mission-stations among the Zv\us,mideT the American 
 .Board of Foreign Mimons. The Government has 
 made to each a liberal grant of land, and fully 
 appreciating the faithful labours of the American 
 missionaries, and the influence of their practical 
 American ideas on education, and all manner of 
 handicraft for the natives, grants a subsidy for their 
 schools, and £24 a-year towards the support of a 
 periodical they publish for the Zulus, called the 
 Ikwczi, so the Kaffirs have one newspaper, while the 
 whites have four. 
 
 The Government appropriation in 1865, for all the 
 industrial schools, three of the largest of which are 
 under the Wesleyans, was £1000 ; For common 
 schools, £909. In these several schools 1744 Kaffirs 
 received instruction during the year. In the Indus- 
 trial Schools 120 boys were at work, learning a 
 variety of useful trades, and 372 Kaffir women were 
 taught to sew. I am indebted to the Colonial " Blue 
 Book " for my statistics. 
 
 Pictcrmari/zbitnj, the capital, with a population of
 
 468 NATAL. 
 
 about 8000, is well located for drainage, healtlj, and 
 beauty, on a high ridge rising up from the banks of 
 a small river, a branch of the great " Umgani." In 
 every direction grassy hills stand out to view, with 
 high mountains to the north and west. 
 
 The whole breadth of country, about 200 miles 
 in width, from the " Drakensberg " range to the 
 ocean, embracing the eastern province of Cape 
 Colony, Kaffraria, and Natal, a distance of more than 
 1000 miles, is all of the same general appearance, 
 just like the waves of the ocean, a vast sea of irregu- 
 lar grassy hills and mountains, with island groves of 
 timber, the Kaffrarian waves being much more 
 abrupt and high than those within British lines. 
 
 Up the river, seven miles from the capital, is the 
 native village and Wesleyan mission-station called 
 Eclendale. It was founded by Hev. Mr. Allison, then 
 a Wesleyan missionary, now a devoted and useful 
 minister to the natives in Pietermaritzburg, not 
 directly with us, but in good repute with aU classes, 
 and in good fellowship with his Wesleyan brethren. 
 In founding Edendale, he bought a large tract of 
 land, of superior quality, for the natives, and secured 
 to them freehold titles. Their beautiful dale — near 
 the river, with a grand waterfall in sight above, a 
 good mill for grinding the millions of bushels of 
 maize they grow on their little farms, their neat 
 village of 1000 population, with nearly all the space 
 along the sides of the streets and front and rear of their 
 little houses, covered with fruit-trees, principally the
 
 CO-OPERATION OF VARIOUS ORDERS OF MINISTERS. 469 
 
 peach ; and two new chapels of brick and stone, in 
 fine style, to seat about 500 each, all built by native 
 mechanics — is not without reason called" Eclendale." 
 They have a fine young missionary, Rev. C. Roberts. 
 
 Distant from the capital fifty-three miles, is Port 
 Natal, and the commercial town of D'TJrbau, with a 
 population of nearly 10,000. It is located near the 
 bay, on a vast plain of sand, which once belonged to 
 the domain of the ocean, but the high " Berean hills," 
 to which the town extends, covered with forests and 
 tropical jungle, furnish fine background to the 
 scene, and splendid sites for suburban residences. 
 
 Easterly from D'Urban, across the Umgani, twenty 
 miles distant, in a country abounding with coffee 
 plantations, is the rural village of Verulam. The 
 daily labours of our brief sojourn of five weeks, 
 were devoted principally to Indaleni, Pietermaritz- 
 burg, Edcndale, D'Urban, and Verulam. 
 
 The ser\dces were held in the Wesleyan chapels, 
 which are neat, substantial, and spacious, but we 
 had the hearty co-operation of nearly all classes 
 of Christian ministers and people. The efiects of 
 the searing blight of semi-infidelity, so famous in 
 Natal, were so felt by the infant churches of the 
 Colony, that all lovers of the Bible and its Author 
 were ready to join hands with any agency whom God 
 might send to help them in their need. In Maritz- 
 burg, besides Brothers Mason, Hays, and Cameron, 
 Wesleyan ministers, we had Rev. Mr. Allison, before 
 mentioned, Eevds. W. Campbell and Smith, Scotch
 
 470 NATAL. 
 
 Presbyterians, Rev. P. Huet, Dutch Reformed, and 
 two zealous French missionaries, unjustly exiled by 
 the Dutch Boers from the Free State, where they 
 with their fellow-missionaries, thirteen in number, 
 had laboured successfully for many years among the 
 ''Basutus," In D'Urban, besides the Wesleyan, 
 Rev. J. Cameron, the veteran chairman of the dis- 
 trict, his colleague, C. Harman, J. Langley, mis- 
 sionaries to the natives, Rev. Ralph Stott, a wise 
 and indefatigable old Indian missionary, labouring 
 among the Natal coolies, we had Rev. Mr. Buchanan, 
 and Rev. Mr. Patton, his colleague, Presbyterian, 
 Rev. Mr. Mann, Independent, and a number of the 
 American missionaries, among whom we had special 
 helpers in the persons of Revs. D. Rood, M.A., H. B. 
 Wilder, M.A., W. Mellon, and that grand old pio- 
 neer missionary, D. Lindle}', D.D. Rev. Mr. Mann 
 brought his people in force, and nearly half the new 
 converts belonged to his congregation, whom he 
 organized into classes, after the model of Methodism, 
 and, with such a body of new recruits, is going on 
 with increasing success. 
 
 As I was straitened for time, and as the Natalians 
 seemed to have but little appreciation of native stuff 
 for the ministry, nay, strong prejudice against even 
 the hope of raising up native ministers, and as my 
 Zulu had become a workman that needed not to be 
 ashamed, I thought it best to appoint him the 
 general of the black legion, while I should bring up 
 the smaller wing of the whites, and thus storm the
 
 BISHOP COLENSO'S PREACHING. 471 
 
 citadel of infidelity and sin from two sides at the 
 same time. So I commended my sable brother to 
 the missionaries, and bespoke for him " an open field 
 and a fair fight." 
 
 Bishop Colenso had ju^t been booming away at 
 an impregnable fortress of truth, the supreme Divi- 
 nity of Jesus Christ, and issued his orders forbidding 
 any to ask directly any favours from Christ, and 
 ignored the very songs of Zion which contained 
 prayers to the Son of God. The Colonial papers 
 had given the Bishop all the "aid and comfort'' 
 they could, for his sensationalism is very edifying 
 to the press, financially ; but at the time of our arri- 
 val that novelty had lost its power of charming, 
 and some new strategic dash was needed to revive 
 the flagging spirits of the Bishop's troops ; so on the 
 first Sabbath night we spent in IMaritzburg, tho 
 Bishop preached on " The Idolatry of the Bible," 
 by which it appeared from his discourse, as reported 
 to us by some who heard it, he meant an idolatrous 
 reverence for the Bible. One of his illustrations 
 was in substance as follows:— A young man, a 
 printer employed in setting the type of one of his 
 (Colenso's) first books on the Pentateuch, became so 
 affected by the doubts thus excited in his mind 
 about the truth of the Bible, that he went mad 
 and committed suicide. The bereaved father of 
 the poor printer wrote to Colenso, giving the facts 
 about the dreadful end of his son, and charged 
 the Bishop with his death, to which tho Bishop re«
 
 472 NATAL. 
 
 plied that the father himself was the cause of the 
 tragedy, by teaching his son such an idolatrous love 
 for the Bible that he could not bear to see the 
 truth of its stories called in question, and hence his 
 madness and self-destruction. 
 
 The two Sabbaths we were in the capital, Dr. 
 Colenso and his " thorn in the flesh," Dean Green, 
 were booming away, just across the street in a dia- 
 gonal line from our chapel. 
 
 While in Maritzburg, I delivered a lecture on 
 " Reminiscences of Palestine," and as I had occasion 
 to join issue with one of Colenso's arguments, in 
 which he tries to prove the physical impossibility 
 of executing the command of Moses, as recorded in 
 the twenty- seventh and twenty-eighth chapters of 
 Deuteronomy, to proclaim the curses and blessings of 
 the law from the two opposite mountains, Gerizim 
 and Ebal, to the assembled hosts of Israel between, 
 having myself personally, by measurement and vocal 
 power, demonstrated the entire feasibility of the 
 whole thing in the very place where Joshua, in the 
 eighth chapter of his book, informs us that all that 
 Moses commanded was done, I requested my com- 
 mittee to present the Bishop with my compliments, 
 and send him a ticket to the lecture ; but he did not 
 put in an appearance. I afterwards learned that the 
 Bishop had left for D'TJrban about the time the lec- 
 ture was to come off, on a tour of episcopal visitation 
 in that part of his diocese. 
 
 So when J went to D'Urban the Bishop was at his
 
 COLENSO'S ADHERENTS. 473 
 
 post there. As I entered the town I saw the bills 
 up, announcing that the learned Bishop was to preach 
 next day morning and evening in the Anglican 
 Church. 
 
 At Verulam he preceded us a week. E,ev. Mr. 
 Elder there tried to blockade his pulpit against the 
 Bishop, and hence one of those scenes so common 
 in his diocese, a violent removal of barriers, and 
 " running the blockade." 
 
 The Sabbath I was in Verulam, Colenso was back 
 in D'TJrban. The papers puffed him, and eulogised 
 his preaching, and a merchant of Maritzburg came 
 to tea at the house of my host, Mr. J. H. Grant, in 
 D'Urban, so drunk, he could not walk erect, and 
 spent an hour in berating Christians and Christian 
 ministers, and was sure that the eloquent Bishop, the 
 most learned and reliable preacher in the world, 
 Avould yet convert the whole of us. I happened to 
 say, " Dr. Colenso," and he took ofTence, that I 
 should be so irreverent. " Bishop Colenso ! Bishop 
 Colenso /" he shouted, "the most learned and j)ious 
 man in the world ! " 
 
 There are some very respectable families, in a 
 worldly sense, and of good outward moral deport- 
 ment, who are identified with the Bishop ; but the 
 majority of his followers are affirmed to be, by those 
 who know them well, such persons as have good 
 reason to dread the threatened judgments of the 
 Bible, and therefore hope the book is not from God. 
 Colenso, too, gains influence with many by his genial
 
 474 NATAL. 
 
 gentlemanly manners, and Low Cliurcli liberality, in 
 contrast with the stiff, Puseyitical, Kitualistic cha- 
 racter of the Bishop of Cape Town. Old Eev. Mr. 
 Lloyd, Episcopal minister in D'Urban, in a friendly 
 visit to my room, after talking to mc sometime 
 about the Bishops of Jerusalem, and Sydney, whom 
 I had the pleasure of meeting, spoke of Colenso, who 
 had been in his pulpit the preceding Sabbath, and 
 said, " Poor Colenso, I believe he is a well-meaning 
 man, but has got wrong in his mind. I believe he 
 will be in a lunatic asylum before many years.'' 
 Mr, Lloyd is a most kind-hearted old man, and 
 would be glad to draw that veil of charity over the 
 learned prelate's theological and moral idiosyncrasies. 
 One of the D'Urban papers stated, as a proof that all 
 the people had not lost confidence in the Bishop, that 
 in his recent episcopal tour, he had "baptized two 
 children." 
 
 During those eventful five weeks, in which the 
 Bishop made his episcopal tour, and caused such a 
 lively stir among the newspaper reporters, corre- 
 spondents, and sensationalists of the church breaking 
 order, and doing wonders in his way, and baptized 
 two babies, my Zulu and his black legion, and I, with 
 my pale faces, had marched steadily on against the 
 armies of the aliens. The souls awakened by the 
 Spirit, who surrendered to God, accepted Christ, and 
 personally tested the truth of the Bible, and who got 
 the demonstration of the supreme Divinity of Jesus, 
 by the " washing of regeneration, and renewing of the
 
 OVER ONE THOUSAND WITNESSES. 475 
 
 Holy Gliost," publicly confessed that they had re- 
 ceived "redemption through His blood, even the 
 forgiveness of their sins/' They were also pcrsoually 
 examined by their ministers, who being satisfied 
 with their testimony, wrote down their names and 
 addresses, so as to get them under pastoi'al training. 
 These new witnesses, whom God thus raised up in 
 refutation of the scepticism and infidelity of the 
 times, numbered over 320 whites, and over 700 
 natives, of all ages and stations in life, making an 
 aggregate of more than 1,000 persons. I only 
 preached five sermons to Kafiirs during those five 
 weeks, so that most of the success of that division of 
 the army was under the leadership of my Zulu. I 
 was glad of that, for it did more than volumes of 
 argument could have done, to break down a foolish 
 " caste " and " colour " prejudice, and thus open the 
 way for the employment of native agency, which God 
 will mainly employ for the evangelization of Africa. 
 
 When Brother Pamla first went to D'Urban, 
 Mr. Henry Cowey, a merchant, an excellent worker, 
 and Local Preacher, said to me, " There is a great 
 deal of prejudice here against allowing a coloured 
 man to come into the house of a colonist, but I have 
 consented to take Charles to stop with me." 
 
 *' You may think yourself very highly honoured, 
 Brother Cowey, to have the privilege of entertaining 
 such a messenger of God." 
 
 Brother Cowey afterwards reminded me of my re- 
 mark, and said it was true, for he and his family had
 
 476 NATAL. 
 
 been entertained and benefited by Charles* sojourn 
 with them. 
 
 PROMISCUOUS EXAMPLES OF NATAL ADVENTURES. 
 
 Dr. Colenso's attempt to popularise the Gospel to 
 the Kaffirs, by his apology for polygamy, did not 
 take with the Kaffir polygamists at all, for they were 
 sharp enough to see that if Christianity differed so 
 little from Kaffir heathenism as that, it was quite 
 unnecessary to be at the trouble of a conversion from 
 one to the other. 
 
 TRYING TO ASTONISH THE NATIVES. 
 
 When the first Anglican Church dean went to 
 Natal, he visited the Wesleyan Mission at Pieter- 
 maritzburg, and Eev. W. J. Davis, the missionary, 
 invited him to preach to his Kaffirs. The Dean 
 accepted the invitation, and came before the audi- 
 ence in his white " surplice/' a style of dress the 
 natives had never seen before. After the service Mr. 
 Davis asked some of the men what they thought of 
 the new mnfundisi's preaching? "Well/' replied 
 one, " it was very good, just the same things we had 
 heard before ; but we were wondering all the time 
 why the man did not put his shirt inside of his 
 trousers?^* 
 
 CHARMING A LION WITH MUSIC. 
 
 When E,ev. W. J. Davis was living in Pieter- 
 maritzburg, his little son John, a lad of four years, 
 went too near to a chained lion in a neighbour's yard.
 
 JtJIl^M' DAVIS AND Till; I,10X.
 
 CHAUMING A LION WITH MUSIC. 477 
 
 It was called a pet lion, but was indeed so wild and 
 
 vicious, that no living thing was safe within the 
 radius of his beat. The imsuspeeting child stumbled 
 within his reach, and the lion instantly felled him 
 to the ground, and set his great paw on poor little 
 Johnny's head. There was great consternation 
 among the bystanders, but none were able to deliver 
 the child. Miss Moreland, a young lady, with cha- 
 racteristic colonial presence of mind, seeing the peril 
 of the child, ran up-stairs, and with her accordion in 
 hand, came to a window looking out upon the tragio 
 scene, and with a shout, to arrest attention, played a 
 tune for the entertainment of the so-called " king of 
 the woods," and he was so delighted with her kind 
 attentions and musical talents, that he released his 
 prey, and went the length of his chain toward his 
 fair charmer, and stood in rapt attention. Jolmny 
 meantime got up, and carried his precious little self 
 off to his mother. He never thought of crying till ho 
 entered the house, and saw how they were all excited 
 about him, and then quite out of danger, he had a 
 good cry on his own account. John has grown up 
 the stature of a tall man, and has been delivered 
 from him " who goeth about as a roaring lion, seek- 
 ing whom he may devour:" 
 
 COLENSO's ARK TAKEN BOWS BY A KAFFIR. 
 
 On our way to Pietermaritzburg, having crossed 
 into the lines of Natal, Mr. II., a very intelligent 
 and influential man, gave Charles Pamla a solemn
 
 478 NATAL. 
 
 warning against coming into contact with Bishop 
 Colenso, which led in substance to the following 
 conversation : — 
 
 ''•' He is a learned, shrewd, dangerous man," said 
 Mr. H., " and might shake your faith." 
 
 '' Shake my faith in what ? " inquired Charles. 
 
 " He might shake your faith in the truth of the 
 Bible, and in the Divinity of Jesus Christ." 
 
 '* I can't see how he could that," replied 
 Charles. " I proved the truth of the Bible and the 
 Divinity of Jesus Christ in my heart thirteen years 
 ago. I was convinced of sin by the Holy Ghost 
 according to the teachings of the Bible ; I then 
 walked after the Spirit according to the instruc- 
 tions of the Word of God, and He led me to 
 Jesus Christ. I gave my guilty soul to Him and 
 received Him as my Saviour, and got the forgiveness 
 of all my sins through Him. None but God can 
 forgive sins. It was on the truth of God's Word 
 that I accepted Him as my Saviour, and then, accord- 
 ing to the true promises of God, He saved me from 
 my sins, a thing I know He never could do if He is 
 not God. He not only saved me thirteen years ago, 
 but He has saved me every day since^ and saves me 
 now. These are the facts that I know, and I can't 
 see how any man's infidel speculations can shake 
 God's facts revealed in my heart, which prove to 
 me the truth of His book." 
 
 " Ah ! but the faith of many strong men has been 
 shaken by Colenso," rejoined Mr. H., '^and you
 
 CHARLES PAMLA*S llEPLY TO COLEXSO. 479 
 
 should be careful not to put yourself in bis way, be 
 might cIo you serious injury." 
 
 "Well, now, Mr. IT.," said Charles, "will you 
 please to give me the strongest argument Colenso 
 ever raised against the truth of the Bible ? " 
 
 ^'No, I should be afraid, it might do you damage." 
 But Charles insisted on knowing the strongest thin* 
 Mr. H. could recall from Colenso^s writin^-s accainst 
 God's book, and finally Mr. H. said, " Dr. Colenso 
 shows, by an arithmetical calculation, that the Bible 
 story about the ark breaks down ; that it was im- 
 possible, according to the measurements given for 
 the ark, to contain a pair of all the animals and 
 seven of the clean animals, as stated in the story." 
 
 "Indeed," said Charles, "and that's it! Is that 
 the strongest point the great man can make against 
 the Word of God?" 
 
 " He makes a strong case out of that, and I can't 
 remember a stronger in his writings," replied iMr. 
 H., and Charles showed his splendid rows of ivory 
 in a broad spontaneous laugh, peculiar to himself, 
 and then said, " Well, now, seriously, Mr. II., what- 
 ever may be our ignorance of ancient measurements, 
 the fact is, if God should command me lO build an 
 ark, give mo the pattern and dimensions, furnish 
 plenty of timber of the right sort for such a ship, 
 and plenty of ship-bTiilders, and 120 years to 
 fulfil my contract, I'll warrant you I would make it 
 big enough, and I have no doubt that old Noah waa 
 as sharp as any Kaffir in Africa."
 
 NATAL. 
 
 The fact is^ taking the " cubit " at twenty-one 
 inches, the measurements given in the narrative are 
 adequate ; but my Zulu took the Bishop on his own 
 ground. The Jews had a measure called a " cubit/' 
 the Chaldeans had a very different measure called 
 a "cubit," just as we have different measurements 
 bearing the same name now ; for example, a mile 
 in Ireland is about one- third longer than a mile 
 in England, and an acre in England, Ireland, and 
 Scotland represents in each country quite a different 
 measurement of land, so Charles at a glance grasped 
 the fundamental points in the story, and furnishing 
 the clearest presumption of its truthfulness. 
 
 THOMAS PALFREYMAN AND THE TIGER. 
 
 The South African Tiger is of the bright-spotted 
 leopard species, not quite so large as the Asiatic tiger, 
 I believe, but very fierce and formidable. When we 
 were at Maritzburg a young man, near York, twenty 
 miles distant from us, discovered a tiger near his 
 residence, and shot at the beast two or three times, 
 but without much effect, except to enrage the animal, 
 which joined issue with him, teeth and claws against 
 his powder and bullets, and the young fellow cried 
 for quarter. His shouts brought his father to the 
 epot. The yoimg man escaped with his life, but his 
 father was killed by the tiger almost instantaneously. 
 
 Thomas Palfreyman, a young Englishman, was 
 away back of Pietermaritzburg, toward the great 
 Drakensberg, when some frightened Kaffirs came
 
 TOM PALFREYMAN AND THE TIGER. 481 
 
 running to him, crying, " a tiger ! a tiger ! " point- 
 ing to the woods and clifls near by. Palfreyman 
 ran with his gun into the " bush " and came in sight 
 of the beast very soon. 
 
 The tiger stood his ground, the young man 
 advanced close to him, took deliberate aim at his 
 head, and fired, but produced no efFeat beyond the 
 flash and report of the gun, and the slow retreat of 
 the tiger. The young fellow then, upon reflec- 
 tion, was convinced that in his haste he had for- 
 gotten to put in a ball, and had, therefore, merely 
 burnt a charge of powder in his first attempt 
 to kill a tiger. He had only been a little over a 
 year away from England and was not well up in 
 that kind of Colonial work. He then put in a good 
 charge of powder and ball and pursued. The KaflBrs 
 kept out of the bush in the open ground where they 
 would have plenty of lee-way all clear, so that if 
 they should deem it expedient to do any running, 
 they might do it to the best advantage for themselves, 
 for the Kaflars, brought up from childhood in terror 
 of the tiger, their great " Inkosi " of the forest, 
 have a mortal fear of them. Palfreyman was feeling 
 his way along a narrow path on the side of a 
 clift, eight or ten feet above its base, looking ahead 
 for anotlier sight of the tiger. The great beast mean- 
 time, with sharper sight, was looking for him, and 
 was now crouched on a ledge of the cliff just above 
 him, ready to pounce down on his hunter as he was 
 passing below. The young hunter was quite out-
 
 482 NATAL. 
 
 generalled by tlie strategic movements of the enemy, 
 and when he came within range, the tiger with one 
 long leap came down upon him. 
 
 Hearing the spring of the tiger, he suddenly drew 
 up his gun in the direction of the bounding beast 
 and fired, but without effect, except, perhaps, to give 
 him a wholesome admonition with the smell of burnt 
 powder. 
 
 As the tiger struck him he set the nails of one of 
 his paws deeply into one of Tom's shoulders and his 
 teeth into the back of his head, and knocked him 
 heels over head down the cliff, eight or ten feet 
 into the jungle below. In their sudden tumble 
 over the ledge of rocks the tiger lost his hold, and 
 retreated into a jungle a little further on. Tom 
 gathered himself up, and finding he had the use of 
 his limbs, though badly wounded and bleeding pro- 
 fuselj'', he put into his gun a heavy charge of 
 powder, and rolled in a handful of naked bullets, 
 and was ready to renew the attack. His English pluck 
 was up by this time, and he rushed into the bushy 
 retreat of his foe, and there he was waiting for 
 him, calculating, no doubt, and on very plausible 
 grounds too, that the victory and the spoils would 
 be his. The young Englishman advanced upon 
 him till he could see the flashing glare of his eyes, 
 and with good aim drove his full charge of bullets 
 into his head, and dropped him dead in his tracks. 
 Tom showed me the skin of the tiger, which measured 
 nine feet from the nose to the end of the tail. He
 
 TOM PAI.I Ul' YMAN .\NI> JIM': TKiKIJ
 
 THE DUTCHMAN AND HIS HOLLAND BIBLE. 483 
 
 w^as preserving the skin, waiting an opportunity to 
 send it to his parents in England. 
 
 Thomas drove me from his uncle Thomas Pal- 
 freyman's, house, eighteen miles, to my appointment 
 at Richmond, where I preached two sermons and 
 got my tiger-killer converted to God. 
 
 THE DUTCHMAN AND HIS HOLLAND BIBLE. 
 
 Two Kaffrarian missionaries, Rev. W. J. Davis^ 
 and Rev. John AylifF, in one of their journeys, put 
 up at the house of a Dutch farmer. 
 
 During their evening conversation, Mr. Ayliflf in- 
 troduced the subject of vital, personal godliness, and 
 was urging ujDon his host the necessity of being 
 " born again/' as a mere form of religion would not 
 secure him a passport to heaven, nor a fitness for it. 
 The Dutchman listened so attentively for some time, 
 that the missionary was quite encouraged with the 
 hope of winning his man to Christ ; but at last the 
 Dutchman interrupted him, by saying, " Mr. Ayliflf, 
 what did Cain kill his brother with ?" 
 
 Mr. Ayliflf replied, " The Bible does not inform 
 us what kind of instrument he used, and hence, we 
 do not know." 
 
 The Dutchman went and got his large Holland 
 Dutch Bible, and laid it down on the table, and with 
 his hand upon it, said, " See here, Mr. Ajdiflf, this is 
 my religion. This is a duly authorized Holland 
 Bible, that cost me one hundred dollars (Rix dollars —
 
 484 NATAL. 
 
 £7 10s.). A Holland Bible, Mr. Ayliff, in black 
 letters, duly authorised ! That is my faith." 
 
 He then opened it, and turned over many pages 
 with large illustrated black letters and pictures, till 
 he came to the story of the first murder, and there 
 was a picture representing the murderer with a great 
 club in his hands, and, pointing and looking with an 
 air of triumph, he said, " There Mr. Ayliff, do you 
 see that ? Don't you see it plain enough that Cain 
 killed his brother with a club?" 
 
 " Ah, but my dear sir," replied Ayliff, " that pic- 
 ture was not a part of the inspired narrative. The 
 artist might have put a sword into his hands instead 
 of a stick, except that at that period they had clubs, 
 but not swords. The murderous weapon was most 
 likely a club or a stone, but the sacred writer has not 
 told us which.*' 
 
 The Dutchman retorted in a spirit of indignation, 
 " Now when a man, professing to be a teacher of 
 religion, comes and tells me that my duly authorised 
 Holland Bible, which cost me one hundred dollars, 
 does not tell the truth about Cain, I want to have 
 nothing more to do with him." 
 
 REV. MR. BUTLER AND THE ALLIGATOR. 
 
 Some of the rivers of Natal abound with alligators, 
 and many a poor fellow has been dragged down and 
 devoured by them. Rev. Mr, Butler, an American 
 missionary, was crossing the Umkumas River on 
 horseback, when a huge alligator seized his leg.
 
 THE LAAVYER AND HIS ADVOCATE. 485 
 
 He held on for life to his horse, and dragged the 
 savage beast ashore, and happily for him a number 
 of Kaffir women were near, who ran to his rescue 
 and beat the horrible creature off him. The wound, 
 after a long time, was healed, but the minister never 
 fully recovered. He has since returned to America. 
 
 THE LAWYER AND HIS ADVOCATE. 
 
 Mr. Pincent, of D'Urban, in Mr. George Cato^s 
 judgment, though not an eloquent pleader, is the best 
 law counsellor in South Africa. After he had been 
 forward with our seekers several times feeling after 
 God, his case, to his own mind, became desperate, 
 and after giving me a relation of his rebellion against 
 God, he inquired, " Now, do you think there is any 
 chance for such a vile creature as I am to be saved ? " 
 (He was regarded as a moral, right-minded man^ but 
 now the Holy Spirit had revealed to him, what every 
 sinner must see before he will consent to God's terms 
 of salvation, " the exceeding sinfulness of sin.'") 
 
 I assured him " that it is a faithful saying, and 
 worthy of all accej)tation, that Christ Jesus came 
 into the world to save sinners " — even the very chief 
 of sinners — and that if he would but surrender to God 
 and accept Christ, he would prove the truth of that 
 glorious announcement straightway. We then went 
 into the details of the struggle, and he was so sick 
 of sin, that I had but little difficulty in getting him 
 to consent to a divorce from all siu, and to accept 
 God's will as the rule of his heart and life, but lio
 
 486 . NATAL. 
 
 stuck sometime at the believing point. He wanted 
 to pray on till God, for Christ's sake, would give 
 him peace, and then he could believe. When I got 
 him to see clearly that he must have confidence in 
 a physician, and accept him before he could hope to 
 be cured by him, he next stuck at the mystery in- 
 volved in such a work. Realizing his antagonism to 
 God's immutable laws, and that a judgment had been 
 given and recorded against him in heaven's court, 
 under the clearly revealed law, "the soul that sinneth, 
 it shall die," " He that believeth not is condemned 
 already," he could not see how it was possible for 
 his legal relations to God's government to be adjusted 
 so that he should be fully reconciled to God. 
 
 After fully explaining the Gospel plan of salvation 
 by faith, I finally got him down to the saving act of 
 faith, by the following illustration. Jesus Christ is 
 our " Advocate with the Father." 
 
 " Now it is fair to presume that He understands 
 His professional intricacies and difficulties. If He 
 had not been perfectly qualified for that responsible 
 position, He would not have been admitted to the bar 
 of heaven's court at all. Now suppose, Mr. Pincent, 
 that one of your clients should elbow you round the 
 corners of the streets, and keep insinuating, * I can't 
 see how you are to conduct my suit to a successful 
 issue. I can't understand the complications of the 
 the case, it seems all dark to me, and I'm afraid 
 you'll not succeed.' Then when the case comes on 
 for trial in court, and your client insists on standing
 
 THE LAWYER GAINED HIS SUIT. 487 
 
 by you to tell you how to conduct the suit, and every 
 few minutes gives you the benefit of his coimsel, and 
 dictates to you how you should attend to your 
 own business. What would you do, sir ? You would 
 return him his brief straightway ! Now that illus- 
 trates your treatment of ' our Advocate with the 
 Father, Jesus Christ the righteous.' If a client un- 
 derstood the business, he would not employ an advo- 
 cate, and when he employs one he thus admits that 
 he does not understand it, but that his advocate does, 
 and having faith in his advocate, allows him to con- 
 duct the suit in his own way, and is not concerned 
 to know the intricacies involved, but the successful 
 issue." This being the last point in the penitential 
 struggle of my lawyer, he thus saw it clearly, and 
 at once gave his case fully and unreservedly into the 
 hands of his heavenly Advocate, and that very day 
 he got his discharge from the death-sentence of the 
 law, in the court Divine, certified in his heart by 
 the Holy Spirit. The very moment God saw that, 
 under the leading of the awakening Spirit, he fully 
 surrendered himself to God, and accepted Christ, at 
 the instance of his ''Advocate,'" the Father "justi- 
 fied him freely " — changed his relation from a con- 
 demned criminal to an adopted child, and then being 
 a son, " He sent forth the Spirit of His Son into his 
 heart, crying Abba Father," 
 
 From that Brother Pincent became decidedly active 
 as a witness and worker for God, and very useful in 
 leading poor sinners to Christ.
 
 488 NATAL. 
 
 But says a hypercritical soul, " Why ma!jc such a 
 free use of a gentleman's name?" Suppose I ask 
 why St. Luke gave the name of Sergius Paulus, the 
 governor of Cyprus, who believed under Paul's 
 preaching, and why tell us, that under his sermon 
 on Mars Hill one of the judges of that august court, 
 Dionysius, was one among others who believed? Such 
 facts judiciously stated block the game of a class of de- 
 preciative croakers, common in all countries, who are 
 always ready to insinuate that the believers in Christ 
 are a sorry set of weak-minded souls, composed largely 
 of superannuated old women and little children ; 
 and then, when such are forestalled by such examples 
 as Governor Paulus and Judge Dionysius, they are 
 greatly shocked that the names of such should come 
 to light. I made an allusion to Mr. Pincent's con- 
 ;rersion in Cape Town, and one of those hypercritics 
 made a blow in the papers about it, no doubt expect- 
 mg to turn even my lawyer against me for using his 
 name ; but I had the pleasure of stating at my next 
 service, that it was by Mr. Pincent's own authority 
 that I made use of his name, having said to me, " So 
 much of my life has been wasted, that for the rest of 
 it I wish my time, talents, and testimony, all used 
 in any way that will promote the glory of God and 
 the salvation of sinners, and j'^ou are entirely at 
 liberty to make any use of my name you like for 
 such purposes." In the colony of New South Wales, 
 eight lawyers received Christ at our meetings, and 
 one of them, a barrister and crown prosecutor, has
 
 TRYING TO ACCOUNT FOR IT, 489 
 
 been used by the Holy Spirit in the salvation of a 
 number of prominent men in the colony. 
 
 THEORY OF THE " WISEACRES." 
 
 "We have seen the theory of the heathen Kaffirs 
 at "Annshaw" for solving the mysterious phenome- 
 non of God's work there, on seeing hundreds of their 
 fellow heathen subjugated to Christ, but now the 
 enlightened sages of Natal try their hand. Seeing 
 bankers, merchants, mechanics, and all classes from 
 the highest to the lowest yielding to the invisible 
 mysterious power of the Holy Spirit of God, they 
 could not deny the presence and moving power of 
 some wonderful agent, so their magical brains went 
 into labour, and brought forth the much desired 
 solution — for it was a very serious time with them, 
 we had carried the strongholds of infidelity by storm, 
 and the kingdom of their father in that colony was 
 shaken to its centre. Well what was their grand 
 solution ? Electro-biology and mesmerism. 
 
 Their darling, however, had but a puny existence 
 for a few days, and suddenly died. My friend, Mr. 
 George Cato, drove me twenty miles to "Aman- 
 zimtote," one of the American mission-stations, for 
 a couple of preaching services, through a pioneer 
 interpreter, Mr. Joseph Kirkmau, who was the 
 speaking medium for Rev. Dr. Adams and Rev. A. 
 Grant, American missionaries there from the year 
 1838, long before Natal became a colony, and the 
 niirht I w;i.s absent the work in D'Urban was rather
 
 490 NATAL. 
 
 more successful than usual, and many souls were 
 saved. The " mesmerizer " was gone, and yet the 
 power remained, so that their confusion was doubly 
 confounded. 
 
 George C. Cato, Esq., 
 Consul of Sweden, Norway, and Denmark, Consular 
 Agent for the United States of America for Natal, mer- 
 chant, sugar planter, free counsellor on all colonial 
 matters, agent for the American missionaries, and 
 liberal patron of good things, is an institution of the 
 country worthy of a much larger space than my 
 limits will allow, but the following extract of a letter 
 from him will furnish illustrative glimpses into the 
 character of the man, colonial pioneer life, and the 
 recent work of God. 
 
 Natal, 13th January, 1867. 
 My dear and beloved Friend, 
 
 It was with unspeakable pleasure that I read your two 
 notes you very kindly wrote me, the last one written near 
 St. Helena. "We prized the likeness of yourself and your 
 good wife that you sent, and shall respect the giver while 
 life shall last. It is not very hkely we shall forget you. 
 Some of us in this country reckon things and times by 
 epochs, such as when the Zulns came down on the natives 
 here, but finding them cooking human flesh so disgusted 
 them, that they would not soil their assegais by killing the 
 cannibals, and hence left the country ; then the arrival of 
 the Dutch Boers ; then the Zulu war, which a good and 
 wise Providence allowed to sweep oft" all the old Enghsh 
 residents, who were living with and like the natives, and who, 
 if they had remained alive, would have been the cause of
 
 LETTER OF GEORGE C. CATO, ESQ. 491 
 
 ninch cold-blooded murder. Then the first occupation by 
 British troops ; then their leaving, and giving up the 
 country to the Dutch ; tlien their coming back again, and 
 our fight, and my being made prisoner, and put in irons 
 by day and stocks by night ; then the first and second flood 
 of the Unigeni River, and our starting at midnight with 
 a boat to see if any of the residents of the lowlands were in 
 danger, and saving the Smith family, who had got to a 
 small hill, and was then standing in water breast high. 
 Then the arrival of Bishop Colenso, one of the most extra- 
 ordinary men I ever knew, and beyond my j)oor compre- 
 liension. Then the arrival and final departure of our good 
 Governor, one of my best friends, Mr. Scott, with a few 
 smaller advents, until the coming and going of not the 
 least of my remarkable days — when you came and went. 
 I don't wish you any harm, but I wish the chapter of acci- 
 dents would just land you here again. I have come to the 
 conclusion in my own mind, that human nature is human 
 nature under all circumstances, and a predominant feature 
 thereof is an insatiable greed, never satisfied — some crave 
 one thing, and some another, consequently if you think 
 there are not souls enough to be saved here to satisfy 
 your craving, then we will annex the Zulu country, and 
 the Dutch, inland. I think you would find enough here to 
 make stars for your crown, and we should welcome you in 
 all love and respect. I cannot conceive that you will find 
 a country where your good would be more enduring than 
 it appears to be he)-e. As a matter of course, I know the 
 fountain from which this good comes, and that strengthens 
 my argument, you had the approval of your Master. 
 Since you left I saw a letter from one of my friends to 
 another, saying that he was at church the other night, and 
 if I had been there I should have been delighted, as the 
 Bishop said during his sermon that some men were spe-
 
 492 NATAX. 
 
 cially gifted by God with powers to awaken their fellow- 
 men ; that these powers did not depend upon great learn- 
 ing, but were a special gift to convey His messages to 
 mankind : that we may not scrutinize the messenger too 
 narrowly, but must obey his message ; among such men 
 he named a Wesley, a Whitcfield, a Spurgeon, and 
 a Taylor. — Now after that I think you had better come 
 back. 
 
 It may be worthy of remark, that near the close 
 of our campaign, Bishop Colenso called at the 
 house of my host, Mr. J. H. Grant, in D'Urban, to 
 see me, saying, " I wanted to see you and shake 
 hands with you before you leave. God has given 
 you your work to do, and you are doing it, and He 
 has called me to another work and I am doing my 
 work. You don't suppose that all those who have 
 been brought in at your meetings will stand, do 
 you ? " I replied, " I certainly do suppose that the 
 most of them will stand to the death, but a few of 
 them, owing to their vexy bad habits, bad associa- 
 tions, and the influence of bad examples, may relapse 
 into sin.^' Our interview being short, but little 
 passed between us beyond the facts given. I could 
 readily see how by his kind gentlemanly manner he 
 won the friendship of many persons, who say they 
 receive him as a gentleman without any reference to 
 his ecclesiastical character and relations. 
 
 Francis Harvey, sen., of Verulam, 
 Is one of the natural curmities of the Colony. The
 
 FRANCIS HARVEY, SEN. 493 
 
 following scrap from his journal may suffice to intro- 
 duce him : — 
 
 ** This happy morning, at five o'clock, the exact 
 anniversary of my birth, seventy-four years since, I 
 find myself by the special favour and goodness of 
 Almighty God, in superior health and energy of 
 body, and rich in the full enjoyment of every 
 faculty and power of mind, intellectual, emotional, 
 and spiritual, as much so as at any former anniver- 
 sary of my entrance on life's pathway ; and in all 
 and everything of blissful possession and sublime 
 hope, I cannot believe there exists in Africa, or in 
 the wide world, one more blest, or more conscious 
 of entire unworthincss of the least of all God's mer- 
 cies." 
 
 Francis Harvey is a real progressive, a teetotal lec- 
 turer and Local Preacher, of more than ordinary 
 cleverness, but luxuriates on his bright memories of 
 the past. Among many other interesting things, I 
 heard him relate the story about Mr. Charles Wesley 
 and the king's *' men-of-war's men " with so much 
 graphic power, that I requested him to write me the 
 story, and he gave me the following. 
 
 A century since, on a Sabbath afternoon, the Rev. Chas. 
 Wesley was preaching at Portsmouth in the oidcu air ; a 
 godless naval officer, heated by the demon sjiirit of •wine, 
 and heading a party of bhistering, swearing men-of-war's 
 men, came furiously towards the assembled hearers, pur- 
 posely to disturb and drive them off. Mr. Wesley wisely 
 called ont to the people, " Open there, right and left, and
 
 494 KATAL. 
 
 let His Majesty's brave tars come near me." The effect 
 was electric, they who were ready for any work of Avicked 
 violence became in a moment disabled and dismantled to 
 the very clew-lines of their hearts ; their leader, the half- 
 drunk lieutenant, paralysed and truly taken aback, confused 
 and utterly confounded, dared not look a man in the face ; 
 honest, weepiuf^, broken-down veterans for the Devil, were 
 helpless as maimed infants, and the old lion of hell himself 
 had to skulk away, tail between his legs, as best he could. 
 The sailors had come up singing a roystering bullying song, 
 and when all was still and lulled to a peaceful calm, Mr. 
 Wesley, who was pleased with the lively air, and smiling 
 all over his radiant face, offered to give them a song of his 
 own, to their tune ; and he did so, and they sung heartily 
 and lustily, as Jack in a storm can sing : — 
 
 'Listed into the cause of sia, 
 
 "VVTiy should a good be evil ? 
 Music, alas ! too long has been 
 
 Pressed to obey the devil 
 Drunken, and light, and lewd the lay 
 
 Flowed to the soul's undoing, 
 Wideu'd aud strewed with flowers the way 
 
 Down to eternal ruin. 
 
 Whoj on the part of God will rise, 
 
 Innocent sound recover. 
 Fly on the foe and seize the prizey 
 
 Plunder the cai'nal lover, 
 Rob him of every moving strain, 
 
 Every melting measm-e, 
 Music in virtue's cause retain, 
 
 Hescue the holy pleasm'e. 
 
 Who hath a right like us to sing ? 
 
 Us whom the Spirit teaches ? 
 Meny our hearts, for Christ is K-ing, 
 
 Cheerful are all our faces.
 
 HARVEY A.NT) COLENSO. 495 
 
 Hearen already is began, 
 
 Open'd iu each believer ; 
 Only believe, and still sing on, 
 
 Heaven is ours for ever ! 
 
 Written purposely for the Rev. Mr. Taylor, this happy 
 nth of October, 1866, by his loving friend, Francis Har- 
 vey, Verulam, Natal, in his seventy-fourth year, and without 
 glasses. 
 
 * 
 
 At the first service held in D'Urban by Bishop 
 Colenso, on his arrival in the colony, Father Harvey 
 was present, and tells the following : — 
 
 " The Bishop entered the plain church, as it was 
 then, walked to the pulpit, sat down, and made a 
 scrutinizing survey of the rustic audience. I being 
 the oldest man in the house, with a white beard, he 
 no doubt thought I was a vestryman, and came 
 down the aisle to me, and said, * Are you an officer 
 in the church, sir ? ' 
 
 " * Yes, su', I am the superintendent of a Sabbath- 
 school, and a Local Preacher in the Wesleyan 
 Establishment' 
 
 " ' Ah, ah, indeed ! * replied the bishop with an 
 air of disappointment, and walked back to the pulpit. 
 
 "After a little he came to me again, and said, 
 * Have you been long in this country ? ' 
 
 " ' Yes, sir, about ten years.' 
 
 " * ^Vhat induced you, at your time of life, to como 
 so far ? ' 
 
 * " I had some promising sons for whom I thought 
 I could do better in a new countrv.'
 
 496 
 
 NATAL. 
 
 " ' From what part of England did you come ? ' 
 
 '"Cornwall, sir; where your father used to live 
 before he removed to Devonshire. I used to go to 
 school to your uncle, William, in Cornwall.' 
 
 " By this time all who were sitting near, hearing 
 the conversation, became quite interested. 
 
 " ' My uncle, William ? ' inquired the Bishop. 
 
 " ' Yes, sir, your uncle, William Colenso, I went to 
 school to him many a long day. He was a Wesleyan 
 Local Preacher like myself 
 
 " Sensation among the listeners." 
 
 Tlie bishop took it very kindly, and soon returned 
 to the pulpit. He left the old officer in the Wes- 
 leyan Establishment. 
 
 Father Harvey presented me with a little poem 
 he composed for the daughter of a minister, a mem- 
 ber of his class, who was then seeking the Lord, and 
 afterwards became a very exemplary Christian : — 
 
 '• iSaio ye Mm whom my soitl lovcth f " — Canticles, iii. 3. 
 
 Where the friends of Jesus meet, — 
 WTiere they hold communion sweet,— 
 Where the Lord himself is seen, — • 
 ■ Where His presence oft has been,— • 
 Where the Holy Spirit rests, — 
 Where He visits Sion's guests, — 
 Where the Father's love is known, — 
 Where He dwells amongst His o^vn,— 
 Where His children still are fed, — 
 Where He breaks the li\dng bread, — 
 Where the Shepherd's Tents are seen,—. 
 Where the pastm-age is green, —
 
 REVIVAL INCIDENT AT VERULAM. 497 
 
 "Where the living Avatcrs flow, — 
 Where the trees of healing grow, — 
 Where the valc-birth'cl lily grows,— 
 Where blooms Sliarou's fragrant rose,— 
 AVhere the Flocks in peace lie down, — 
 Where the Shepherd guards his own, — 
 There, thou wilt thy Saviour meet, — 
 Haste thee,— worship at His feet. 
 
 F. H., sen. 
 
 One of Colenso's friends In Verulara was tellinw 
 Father Harvey about the Bishop's eloquent sermon 
 there the Sabbath preceding my visit, and said that 
 nothing couki come up to it. Harvey did not join 
 issue with him on the literary merits of the sermon, 
 but said, " As for the demonstration of the Holy 
 Spirit applying the truth, and the saving power of 
 God, I'll explain to you the difference between 
 Colenso's operations last Sabbath and the work now 
 progressing in the Wesle3'an chapel. 
 
 " See a silversmith, with a beautiful tiny hammer, 
 hammering the link of a delicate gold chain, and 
 then look at one of Nasmyth's mighty hammers, 
 twenty-five tons in weight, stroke after stroke, crash- 
 ing down on red-hot iron. Imagine a moonbeam 
 reposing on the crest of an iceberg, in contrast with 
 Nebuchadnezzar's furnace ' heated seven times hotter 
 than it was wont to be heated/ " 
 
 REVIVAI, INCIDENTS AT VERULAM. 
 
 Stirring incidents they were too, and enough to fill 
 a volume, but my space will admit but a'mongre
 
 498 NATAL. 
 
 skeleton of a few. I will insert one from Pamla'a 
 division, as given by Charles. 
 
 A heathen man at the Inanda, near Vernlam, came to 
 one of my meetings when I was there. After preaching, 
 when I called for penitents, the heathen man came forward. 
 I asked him, " Do you give up your sins ?" 
 
 '^ What sins ? " he asked. 
 
 I replied, " Man, don't you know ■what sins are ?" 
 
 " I never did commit any sins." 
 
 " Man, did you never quarrel or fight with the people ? " 
 And then he got up immediately and looked in my face 
 and was very angry. He said : 
 
 *' What sort of a preacher are you ? Do you think you 
 are a better preacher than our preachers here ? You are 
 not. It is not a sin to hit another man. Why did David 
 kill Goliath ? Now if David was a good man and could do 
 that, it is not a sin. I may fight too. Do you think 
 that I would let another man come and kill me ? No." 
 
 I told him that David was allowed by God to kill Gohath 
 because Goliath was a great enemy. You are allowed 
 to defend your country and to kill people in battle yourself, 
 but not at home ; God says, " Thou shalt not kill nor hate 
 thy brother.'' The next time he came to my meeting he 
 was sorrowful, and told me that he was a great sinner and 
 kneeled down, gave up his sins, received Christ, and found 
 peace. 
 
 The engravings of the " Zulu young gentlemen," 
 and " Captain Ngoya," are specimens of the naked 
 iieathen daily seen in the streets of the towns, as 
 well as throughout the country ; but the saved 
 heathen are "clothed and in their right minds," 
 like the Gadarene.
 
 CAriAIN NGOYA I.N NAJI\ K ni:Aiiii:N nnis>.
 
 " BELIEVE, JIM ! ACCEPT CHRIST NOW." 499 
 
 At my last service in Verulum, forty-two souls 
 entered into liberty. A man said " Mr. Garland, go 
 and talk to that poor fellow " (pointing to a man down 
 on his knees among the penitents), " he is a Roman 
 Catholic, and needs help." Garland went to him 
 and said, " Are 3^011 willing to give up all your sins 
 and surrender your soul to God ? " 
 
 ^' I have done that, sir," replied the Catholic. 
 "Are you willing on the faith of God's record, con- 
 cerning His Son, to accept Christ now as your Saviour ?" 
 " I have accepted Him, sir." 
 " "When did you accept Him ? " 
 " To night, sir, since I knelt down here." 
 " Does He save you from your sins ? " 
 " Yes, sir, He has saved me. I feel it ! I know it, 
 He's my blessed Jesus ! " 
 
 A young colonist among the seekers, who re- 
 ceived Christ and obtained the renewing of His 
 Holy Spirit, at once went to work in his blunt 
 simplicity to help his struggling friends to come to 
 Jesus, and was made a blessing to some; he said to 
 a young friend who was weeping and praying, 
 " Believe, Jim ! accept Christ now ! Do it sharp as 
 I did ! He'll save you this moment if you'll only 
 accept Him ! " His friend came to the point, 
 believed " sharp," and was saved. Miss Cubit, who 
 was saved at D' Urban and was made veiy useful at 
 our Verulam Meeting, said to me in the last hour of 
 our last service, "Do come and speak again to Mr. 
 Pynney, he seems to be sinking into utter despai.': '*
 
 600 NATAL. 
 
 As I approached him, he exclaimed, " 0, Mr. Taylor 
 I am lost ! I feel the dreadful * ivy of sin ' around my 
 soul, and I can't break it. I feel that there are at 
 least 1,000 devils in me, they are all alive in me, 
 and I can't get them out ! Do you think there is 
 any chance for me ? " 
 
 " Your case is bad enough you see, and all the 
 good men, and good angels in the Universe com- 
 bined, could not eject a single devil from your heart, 
 but Jesus Christ can save you this moment. He 
 cast a legion of devils out of the Gadarene by a word, 
 and He will save you if you will surrender yourself 
 to God, and believing His testimony, receive Christ as 
 your Saviour. You are under the sentence of death, 
 your life is forfeited, and jou can't do better than 
 throw your whole being on the mercy of God, in 
 unreserved submission to His will, to do with you 
 as He likes. Do you surrender to Him ? " 
 
 *' yes, I do by His help give myself to God to 
 do with me as He wishes.^' 
 
 "Have you sufficient confidence in Jesus, from 
 what you have read and heard about Him, to accept 
 Him as your Saviour ? '^ 
 
 " yes, I am willing to accept Him, T have no 
 hope in any other." 
 
 "Thank God for the willingness, that is the fruit 
 of His awakening Spirit, but it must be developed 
 into the fact of an actual acceptance of Hira. Do you 
 accept Him now ?" 
 
 "01 can get no light ! '^
 
 "oh! I FEEL SO UTTERLY WRETCHED." 501 
 
 " No, and you never will get the light till you 
 receive Christ." 
 
 " 0, but I can't feel His love ! " 
 
 " No, and you never will feel His love, till you be- 
 lieve on Him and take Him as your Saviour. You 
 want to feel His pardoning love and then b-ilieve. 
 That is expecting the cure before you accept the 
 physician, which is quite out of the question." 
 
 "01 feel so utterly wretched ! Is there no hope 
 for me ? " 
 
 " None whatever, while you look to yourself. The 
 sailor said to his fellow, ' You may just as well look 
 into the hold of the ship to find the north star, as to 
 look to your self for salvation.' You must accept 
 the Great Physician by faith, faith in His Gospel 
 credentials, give your case into His hands, consent to 
 His treatment, and leave Him to exercise His own 
 wisdom and skill to cure you in His own waJ^" 
 
 " But what if I get no relief ? I can't feel any wit- 
 ness of the Spirit." 
 
 "You still want to get relief, and feel the 
 Spirit's witness before you arc pardoned, which 
 is utterly impossible. The witness and renewing worlc 
 of the Holy Spirit are as much a matter of provision 
 as the atonement itself and as immutably reliable. 
 That is not your part of the business. Your business is 
 to " repent and believe the Gospel " — surrender to 
 God, and accept Christ, and you may be sure the Holy 
 Spirit will not fail to fidfil His engagement in the 
 matter. Do you, my dear brother, now accept Christ? "
 
 502 NATAL. 
 
 . "I don't feel that I do." 
 
 "It is not by feeling, but by believing, not pre- 
 sumption, but tbe most intelligent faith in God's 
 most intelligible testimony. If you believe what 
 God says about Christ, is Christ not worthy of your 
 confidence, and if so, why not entrust your case in 
 His hands, and take Him now as your Saviour ? 
 If you have any mental reservations you are not ac- 
 cepting Him, but dictating terms to Him which He 
 will spurn. You can accept Him only on His own 
 terms as a Saviour/>'om sin, with your hearts' consent." 
 
 " I do give up everything ! I'll die if I don't 
 get relief ! " 
 
 " Yes, and you will perish eternally if you do not 
 receive the only Saviour of sinners. Now in full 
 confidence in the blood shedding of Jesus for the 
 sins of the whole world, His prayers, as your Great 
 High Priest, His power to save the very chief of sin- 
 ners, His invitations and promises, confidence in His 
 willingness to save to the uttermost all that come 
 unto God by Him,' accept Him as your Saviour. He 
 is ' meek and lowly of heart,' your most sympathising 
 Friend, the only friend j^ou have who loves you 
 enough to die for you, and His heart of love is just 
 the same now as when He poured out His heart's blood 
 on the cross, Jesus Christ, the same yesterday, to-day, 
 and for ever, and you have not to ascend or descend 
 to bring Him; He is nigh thee. Do you accept Him? 
 
 *' Yes, I do accept Him ! I do accept Him ! I 
 do accept Him — Glory be to God, He saves me ! He
 
 CONVERSION OF A SCEPTIC. 503 
 
 has pardoned all my sins and delivered my soul ! 
 Glory to God and the Lamb, I'm saved ! " His 
 mother, a good woman who had been telling mc 
 that day with tears that poor Fred was possessed, and 
 she feared would never be saved, embraced her re- 
 turned prodigal and shed floods of grateful tears, and 
 could truthfully exclaim, " This my son was dead, 
 but is alive again, he was lost but is found," The next 
 morning, Frederic B. Fynncy, for that is his name, 
 said to me, " I know four African languages. I know 
 the KafRr better than I know the English, and I owe 
 such a debt of gratitude to God for saving mj'^ soul, 
 and I feel such sympathy and love for the Kaffirs, 
 that I believe God has called me to devote my life in 
 leading them to Jesus." He commenced preaching 
 straightway ; we'll hear of him again. 
 
 J. W. Stranack, a clever young man, who was 
 said to have been the special correspondent who did 
 the puffing of Colenso's recent sermons in Yerulam 
 for a D' Urban paper, surrendered himself to God and 
 accepted Christ on the faith of God's record, on 
 that memorable " last night " in Yerulam. 
 
 The following extract of a letter to me from him 
 will tell its own story :— 
 
 Verulam, Natal, May 10th, 1867. 
 My dear father in Christ, for such I must ever regard 
 you, I have purposed ever since ray uncle, Garland, heard 
 from you, to write you some account of my own progress, 
 and that of your Verulam converts, and also to tell you of 
 the work we are each en4eavouriug to do for Christ. A
 
 504 NATAL. 
 
 sceptical view with which I had become accustomed to 
 regard every thing connected with personal religion and a 
 contempt for professors of religion, who were, as I con- 
 sidered, credulous enough to accept the dogmas of Chris- 
 tianity merely because they were told they were so, had 
 become so settled, that I regarded my own conversion as 
 certainly the most unlikely thing imder the sun. You 
 came ; I attended the Wesleyan chapel as usual, new feel- 
 ings, new desires were awakened. I saw truth as I never 
 saw it before. The sermon on "Wednesday morning, Octo- 
 ber 10th, on Christian perfection, fairly brought me to the 
 point. I saw Christianity to be something worth having, 
 grand, noble, and I resolved that I would count all things 
 loss if I might gain Christ. I went to the altar of prayer 
 the same evening, was enabled to " surrender and to accept 
 Christ." Tlie following Tuesday evening, at the prayer- 
 meeting, I felt the witness of the Spirit dear, unmistakable, 
 that I was accepted of God, and a settled peace filled my 
 soul. Since that time I have had seasons of temptation, 
 severe indeed, but am still able to maintain my facts, and 
 am resolved, in every purpose and power of my being, to 
 be fully the Lord's. I felt at once the necessity of doing 
 something for God, both for the sake of my own maintenance 
 of spiritual strength, and in order to save souls, and pro- 
 mote the cause of our common Saviour. A month after 
 my conversion one of our Local Preachers took me with 
 him to preach at one of the two services he had to conduct. 
 I went out, also, during the four or five months following 
 with three other of our local brethren, and on two occasions 
 went alone as- a supply. The brethren considered me 
 qualified for the work, and have placed me on trial as a 
 Local Preacher. I preached on Sabbath evening in D'Urban 
 and had the glorious privilege of seeing one make a 
 stand for God, and find peace through Christ.
 
 CHAPTER XXVI. 
 
 THE MISSION WORK IN SOUTH AFRICA. 
 
 The letter embodied in this chapter, published in 
 the Graham's Toicn Journal, and republished in the 
 Watchman, and in the Wcslct/an Missionart/ Notices, in 
 London, contains a brief outline of the Gospel theory 
 for evangelizing the world, illustrated by numerous 
 facts in these pages, and also practical suggestions 
 bearing specially on the mission work in Africa, 
 entitled, it would seem, to a permanent record in a 
 bound book, and hence its insertion entire just as it 
 was first written. I thought of putting it in as an 
 appendix, but I don't fancy postscripts and ap- 
 pendices, and have decided to give it the place to 
 which in the order of events it belongs— the close 
 of our campaign in Natal. I was not able to gratify 
 Rev. T. Jenkins by sending Charles back through 
 Pondo-land, having already detained him a month 
 longer than the time agreed ujDon with his superin- 
 tendent, so I sent him by steam-ship to Port Elizabeth, 
 nearly a week before I and the other two members 
 of my party sailed. James Roberts fulfilled his part 
 nobly, not only in bringing " me on my way," but
 
 506 THE MISSION WOUK IN BOUTH AFRICA.^ 
 
 in pointing penitent souls the way to Jesus. He was 
 thoronglily enlightened by the Spirit, and not one 
 believer in a thousand could explain the simple way 
 of salvation by faith so clearly as could Brother 
 Roberts. He accompanied me to Cape Town, and 
 helped me in my meetings in different places in 
 those memorable places, where Eev. Barnabas Shaw, 
 the first Wesley an jMissionary to Africa, planted 
 the Gospel standard over fifty years ago. Mr. 
 Eoberts provided an excellent nurse for Africanus, 
 our seventh son, then but two months old, to serve 
 us during our voyage to London. The blessing of 
 our covenant-keeping God rest upon my dear brother 
 James Roberts. 
 
 The following letter was written on our voyage 
 of 1,000 miles from Natal to Cape Town. 
 
 As I am now returning to Capetown from my tour of spe- 
 cial services in the Eastern Province, Kaffraria and Natal, 
 and expect to proceed to England by Ijhe November mail, I 
 wish, through your popiilar Journal, respectfully to submit 
 a few thoughts on what I regard the best methods of 
 evangelisation. The mission work, commenced through 
 the ministry of the Rev. Barnabas Shaw in Cape Town about 
 fifty years ago, and by the Rev. Wm. Shaw in the Eastern 
 Province about forty-six years ago, has, through the pray- 
 ers and liberality of good people in England, and the perse- 
 vering efforts of faithful missionaries and their friends here, 
 under the fostering care of the Great Shepherd, gone 
 forward and prospered. 
 
 The Wesleyan Missions in Southern Africa, embracing 
 white colonists, according to the returns of last year (1865)
 
 BASE LINE AND DEPOT OF SUPPLIES. 507 
 
 report : 138 chapels, 3 59 preaching places, 6^ missionaries 
 and assistants, 389 local preachers, 8,331 church members, 
 1,235 ^^^ trial, 54,790 attending public \Yorship, 128 Sunday- 
 schools, 10,163 Sunday-school scholars, 103 day-school 
 teachers, 11,457 day-scholars. When we weigh these 
 figures, and take into the account the widely extending in- 
 fluence of such a wc;'k beyond ; not to epeak of the great 
 work wrought here by other branches of the Christian 
 Church, which my limited space will not allow, we may well 
 exclaim, " What hath God wrought! " 
 
 But glorious as is the work accomplished, I believe the 
 mission-stations of Southern Africa, extending coastwise 
 for nearly 1,500 miles, with a similar line on the West 
 coast, constitute but a base line and depot of supplies ne- 
 cessary to a more direct decisive movement into the in- 
 terior of the continent. 
 
 The establishment of a mission-station in a purely heathen 
 country appears to require something like the foundations 
 of a " new state," civil and religious. A large grant of 
 land is secured from the chief, witli treaty stipulations that 
 while the mission-station is his, the missionary being 
 answerable to him for the good conduct of the people in 
 this new community, the chief is not to interfere with the 
 internal government of the mission people. It is, indeed, 
 designed to be a model of Christian government, embody- 
 ing Gospel teaching, schools for education, mechanical in- 
 dustries, in short, a miniature Christian nation, for the 
 government of which a heathen chief has no qualifications. 
 The mission station, too, is by consent of parties, a sanc- 
 tuary to which all persecuted people imder suspicion of 
 witchcraft, or other undefinablc offences, may flee and be 
 safe, while they remain there. The missionary practically 
 becomes the cliief of this mission tribe. He is the minister, 
 the magistrate, the superintendent of the schools, and often
 
 508 THE MISSION WOKK IN SOUTH AFHICA. 
 
 the teaclier a,s well, tlio master mecliaiiic, the patron in 
 general of all the arts of civilization which the heathen 
 should learn, and he feoon gets work enough on liis hands 
 fully to employ, and often utterly consume, his energies and 
 his life. The uninitiated, especially now that heathenism 
 in these parts is awed by the presence of English Colonial 
 Governments, can form no adequate idea of the complicated 
 difficulties our missionary fathei's had to encounter in plant- 
 ing the Gospel standard in this empire of dai'kness; and far 
 be it from me to indulge a thought, or drop an insinuation 
 reflecting on their wisdom or fidelity in establishing the 
 missions just as they did. They have done their work 
 nobly, and many of them have already received of the 
 ]\Iaster the " Well done, good and faithful servant, enter 
 thou into the joy of thy Lord." Whilethey enjoy the glory 
 of God in heaven, let them be honoured by men on earth. 
 But now that they have established a base of operations, 
 the time will come, and I believe has come, when we should, 
 from this base, develop a more simple, direct, economical, 
 and a more thoroughly effective system of evangelization 
 for the conquest of the entire continent. The necessity 
 for such a movement may be seen from the following 
 facts : According to published statistics, there are in 
 the Cape Colony and Natal nearly half-a-million of 
 African natives. It is believed by old Missionaries and 
 others who have the best means of forming an approxi- 
 mately correct idea, iu the absense of a census, that the 
 different tribes of Kaffraria amount in the aggregate to at 
 least 250,000 souls. (Eev. E. Solomon says 300,000.) 
 Add to these the tens of thousands embraced in the lines of 
 the Bechuauft district, and in the Free State, and we shall 
 have nearly a million natives within the bounds of our 
 South African Missions. Among all this mass of heathen 
 population, accessible to the Gospel, according to - last 
 year's report (1866), we have 8,247 Church members.
 
 MISSION STATIONS. 50& 
 
 We have up to this day but one Christian ruling Kafilr 
 chief, and his is tlie only Kaffir tribo that has to any great 
 extent received Christ ; tlie great majority of our stations 
 being composed of Fingoes. This vast field, white for the 
 harvest, to say nothing of the millions of souls in the inte- 
 rior, calls loudly for additional labourers, while the IMission- 
 ary Society is calHug out for retrenchment. Now what is to 
 be done ? I would not give up to the authority of heathen 
 chiefs the mission-stations which have grown up under the 
 civil administration of the missionary, as in the case of 
 Shawbury. Let them remain as seats of education, and 
 " cities of refuge," as long as such a protective ai'rangement 
 may be necessary. 
 
 But unless a very clear Providential necessity should 
 arise, let no more mission-stations be established on that 
 plan. Education and all other appliances of civilization 
 will follow in the wake of Gospel triumphs, and should be 
 amply provided for, but if all these must precede the Gospel, 
 or go abreast with it, as part of the missionary's work, they 
 will so circumscribe and trammel his movements that he 
 will have but little time and strength left, for carrying *' the 
 war into Afj'ica," beyond the lines of the station. 
 
 I do not propose any fundamental changes in our itinerant 
 system, but having our mission stations with all their re- 
 sources, with the Bible in Kaffir, Zulu, and other African 
 languages, I would respectfully submit what I believe to be 
 the best method of greatly increasing the working effect- 
 iveness of our missions, without greatly increasing the oosl 
 to the Missionary Society of cariying them on. I don't 
 propose any new plan, liut the old plan so snceessfuUy 
 worked by St. Paul and his fellow-missionaries, i will give 
 tn outline of what I reganl the purely 
 
 EVANGELICAL PI.\TFORM. 
 
 The Gospel is adapted to hiuuar.ity in all its forms, from
 
 510 THE MISSION WORK IN SOUTH AFRICA, 
 
 the most learned philosopher to the most degraded heathen. 
 All the knowledge essential to the salvation of a poor hea- 
 then may be acquired in a very short time — his pollution 
 of soul by sin, his guilt, his condemnation and exposure to 
 penalty, his bondage to Satan, and that God hath provided 
 and now offers to him, in Christ, a ransom, a cleansing 
 fountain, an Almighty deliverer. Through the quickening 
 power of the Holy Spirit he may learn all this under the 
 preaching of a single Gospel sermon, or even under the 
 prophetic witnessing of a few laymen. " If all prophesy, 
 and there come in one that believeth not," — a poor sceptic, 
 who had heard, but did not believe these Gospel tidings — 
 " or one unlearned," — a poor heathen who knew nothing 
 about them — " he is convinced of all, he is judged of all; 
 and tiius are the secrets of his heart made manifest, and so, 
 falling down on his face, will worship God," and finding salva- 
 tion in Christ, will be able, as a witness for Jesus, to " report 
 that God is in you of a truth." The GosjDel plan not only 
 embraces " pastors and teachers " for the watch, care, and 
 edification of the Church, but also " apostles, prophets, and 
 evangelists," for the development and effective employment 
 of the combined forces of the Church in bold aggressions 
 into the kingdon of darkness. '■'■The Ads of the Ajwstles," 
 extending through a period of over thirty years, though full 
 of thrilling history, was not written merely as history, but 
 the Holy Spirit evidently designed thus to illustrate the 
 practical application and effects of Gospel principles, doc- 
 trines, and methods necessary to the salvation of the world. 
 Every fact, therefore, is an authoritative teaching fact, 
 and every character portrayed, a representative character. 
 Nearly the whole record of facts from the travels and labours 
 of Earnabas and Paul and their coadjutors, authoritatively 
 teach and illustrate God's own methods of spreading the 
 Gospel. Whether in Jerusalem, at the great Pentecost,
 
 GOSPEL METHODS OF AGGRESSION. 511 
 
 or subsequently in Antioch, Athens, Corinth, or Ephesus, 
 and all other illustrative examples given us by St. Luke, 
 the plan Avas to consecrate, their most effective forces 
 "daily," and thus they added daily to the Church such as 
 Avere saved. 
 
 This is not at all in conflict with the ordinary methods 
 of " exhortation, edification, and comfort," of believers, and 
 individual efforts to win souls to Christ. The aggressive 
 methods should not be allowed, in any degree, to supersede 
 the ordinary means. Like the various departments of 
 military warfare, they are so many essential parts of one 
 great plan. The recruiting, daily drill, reconnoitering, and 
 skirmishing are not to supersede the forward march of the 
 grand army ; nor are the victorious charges of the grand 
 army to do away with these preliminary departments of the 
 service. Special revival efforts to be sure, involve hazards, 
 as all great movements do. When the " Church maketh 
 increase of herself " by ordinary means only, the increase is 
 principally of those who have been under training in her 
 Sunday Schools and stated ministry, persons whose 
 general moral character and associations would be a 
 guarantee for their good behaviour as church members, 
 whether they were truly converted to God or not. AVhereas 
 a special revival effort is like dragging the " great net," 
 bringing up all sorts of fish, rendering it necessary to select 
 " the good and throw the bad away," as the Saviour illus- 
 trates. On the other hand, I believe that nearly one-tliird 
 of the converts in a great revival, were nominal members of 
 the church at the time of their conversion. After many 
 years of patient drilling and preparation in Southern Africa, 
 we have recently tried this Gospel method of a ilaily " con- 
 centration of effort " for a few days together in different 
 places. In eveiy place there ha«! been a hearty co-operation 
 of ministers and people. God hath in every instance owned
 
 D12 THE MISSION WORK IN SOUTH AFRICA. i 
 
 their labours, and crowned them \Yith success, so that in 
 Cape Colony, Kaffraria, and Natal, during the space of 
 five months and twenty days, the ministers, on a personal 
 examination of each case, with record of name and address, 
 reported over 4,000 souls converted to God. (That turned 
 out to be but the first gathering of the harvest as we went 
 along, but the full returns a few weeks later, swelled the 
 aggregate to about double that number). Over one 
 thousand of these are whites, a large majority of natives 
 under training on the mission-stations, with a good 
 sprinkling of heathen. Probably one-fourth, or more, of the 
 whole were nominal members of the church. On at least 
 two of our large mission-stations, the missionaries say all 
 their people are now converted, and hence such another 
 harvest on the same field cannot soon be gathered ; but 
 with good drilling, these communities can make new 
 aggressions into the regions beyond. The unsaved millions 
 of this continent belong to the heritage of Jesus, and 
 eliouid be brought home to His fold. Plenty of work for 
 everybody. Let every believer be always trying to save 
 somebody. How shall we best conserve and extend this 
 great work of God ? I can only plead for a fair trial 
 of the 
 
 ArOSTOLIC PLAN 
 
 What is the ordinary mode of aggression beyond our base 
 — the mission- stations? I believe it is to send out local 
 preachers as pioneers among the heathen kraals every 
 Sunday, with an occasional tour and periodical ser- 
 vices by the missionary, when his unceasing pressing 
 duties on the station allow it. After the labour of 
 years, a little society is formed, composed, it may be, of 
 a few superannuated old heathen women, and an old 
 pauper man or two. This society, under the title of an 
 "out-r-tation," is to the surrounding heathen an exponent 
 of Cliristianity, a representation to their minds of the work
 
 APOSTOLIC PLAN OF EVANGELIZATION. 513 
 
 of tlie great God we tell them about, and but excites their 
 scorn and contempt. We, however, pity their ignorance, 
 and go on fostering this little society, till in the progress 
 of years it grows to a respectable church, and a really good 
 work is wrought and many souls saved, but the mass of its 
 contemporaneous heathen have meantime gone down to 
 perdition. 
 
 Now, instead of this plan, or rather in addition to it, in 
 humble reliance on the broad charter of the Gospel and 
 the power of the Holy Ghost, I would select a few of the 
 best native preachers in the country. 
 
 We would go then into the principal centres of population, 
 and pitch our tents, and by all legitimate means arrest the 
 attention of the people, and " dispute with them daily," till 
 the God of battles would give us 1,000 or 3,000 souls 
 according to the extent of the available population. We 
 would immediately organize a church, and establish good 
 discipline, under an effective pastorate. From such a 
 centre, under the influence of such an exhibition of tho 
 saving power of Jesus, we would send forth into the neigh- 
 bouring kraals. Local preachers, and all sorts of lay agency, 
 and give them healthy exercise and good vantage ground 
 for winning souls. So soon as we should thus get tho 
 work in a new field thoroughly organized, we would strike 
 our tents, and be off to another great centre of population, 
 and so " speak that a great multitude would believe." By- 
 and-by, Barnabas and JMark could go to Cyprus, while 
 Paul, Silas, Timothy, and Luke should press their way 
 into new and more extensive fields. 
 
 In praying the God of the harvest to send forth labour- 
 ers into our new fields, whether as evangelists, pastors or 
 teachers, we would expect that most of them would be 
 Native Africajis, who would gladly submit to the general 
 snperintendency of the white missionaries so long as the 
 Providential necessity for such agency might exist.
 
 514 THE MISSION WORK IN SOUTH AFRICA. 
 Tills will lead us to consider the 
 
 KAFFIR STANDARD OP MINISTERIAL EDUCATlOiS. 
 
 Nearly every Kaffir you meet is an orator. Tlieir power 
 as law pleaders is proverbial, and every Kaffir cliild speaks 
 its language correctly. Rev. Mr. Appleyard, who has 
 given to the Kaffirs the whole Bible in their own language;, 
 told me that he never heard a Kaffir make a grammatical 
 blunder in speaking the Kaffir language. To teach a Kaffir 
 Latin and Greek, to prepare him to preach to Kaffirs, in a 
 language without a literature, is not only a waste of time, 
 but is likely to remove him, in his feelings, modes of 
 thought, and habits of life, so far above his people, as 
 greatly to weaken their mutual sympathy, and in many 
 ways increase the difficulty of his access to them. Of course 
 we would not object to the multiplication of such men as Rev. 
 Tyo Soga, but shall the car of salvation stand still and 
 millions of heathen perish while we are waiting for the 
 schools to turn out such agents as he ? 
 
 When the tribes of Africa become Christianized and 
 civilized they may require a high literary standard of min- 
 isterial education, and would also have the facilities and the 
 men to use them. For the present, our Kaffir ministers 
 should be able to read and write well in their own language; 
 Hnd, as far as practicable, to read and write the English. 
 They should be holy men of God, called by the Holy Ghost 
 to preach the Gospel, — men thoroughly instructed in our 
 doctrines and discipline ; men who, individually feel that 
 '* Woe is me if I preach not the Gospel," and who have 
 " gifts, grace, and fruit " ; men who will cheerfully consent 
 to go anywhere, this side the gates of perdition, to save 
 sinners — ever ready to preach or to die for Jesus. 
 
 WHERE ARE WE TO GET THE MONEY FOR SCTCH A WORK 7 
 
 Whenever we shall succeed by the renewing power of
 
 ' "I'VE A SHARE IN THE CONCERN." 515 
 
 tlie Holy Spirit, in getting *' a great multitude " converted 
 to God, we should say to them, "■ God designs you to be 
 men, and not a set of children to be hanging on the coat- 
 tail of some foreign ' umfundisi.' We will together thank 
 God for sending missionaries over the sea to give yon the 
 Gospel, and we will always reverence and love them ; but 
 now that you have embraced the Gospel, God requires you 
 to support and extend it. He hath given you land, 
 grain, and cattle in abundance ; He hath given you heads, 
 and hearts, and hands ; and now, through faith in Jesus, 
 you have received the ' gift of eternal life.' Now you need 
 a chapel, a preacher's house, and school-house, and God 
 expects every one of you to help in this great work." We 
 would at once show them the plans, and systematically or- 
 ganize them for the work. A little sweep was seen in a snow- 
 storm running down a street in New York city. *' Hallo, 
 Jack ! which way are you going ? " " I'm going to the 
 missionary meeting ; I've a share in the concern ; I gave a 
 shilling to it last Sunday." Thus we would give every 
 saved heathen " a share in the concern." Drawing them 
 out of the channels of their heathenish habits, we would 
 give tliem plenty of new and useful employment, and allow 
 them no time for backsliding. We would thus make our 
 infant churches self-sustaining from the start. St. Paul's 
 new churches, among tlie heathen, were not only self-sup- 
 porting, but gave liberally for the support of their poor 
 widows, and for the poor Jews in Judea besides. In some 
 cases, to be sure, St. Paul refused to receive a support for 
 himself, but it was no doubt because he was establishing 
 for the church God's own system of finance, and he would 
 not leave a peg on which his slanderers might hang a sus- 
 picion that his grand financial scheme was for his own 
 personal advantage. According to this .system every one 
 of them was exjjected to lay by in store — the first day ot
 
 516 THE MISSION WORK IN SOUTH AmiCA. 
 
 every week, according as the Lord had prospered them, — 
 at least a tenth of their net income, with " free-will offer- 
 ings " besides, according to God's ancient law for mankind, 
 and to which the Jews of those days yielded ready obedience. 
 
 While we " have the poor with us," and while the Gos- 
 pel is preached by men, this law will be necessary, and hence 
 obligatory. 
 
 Our native mmisters wouiCi not require more than one- 
 fourth of what is necessary to support a foreign missionary. 
 It would not be best to raise them above the people too 
 fast, but to advance as fast as they could raise their people with 
 'tiiem. We would promise our men plenty of hard work, hard 
 fare, and a martyr's crown if they could fairly win it ; and 
 they would have an opportunity, no doubt. This brings to 
 view aglimpse of the moral effect of such a movement upon 
 the church. Mr. Geo. Cato said to me the other day, "Why 
 is it that the Gospel has so little effect upon the Moham- 
 medans ? " " Mohammedanism," I replied, " is so bitter in 
 its opposition to Christianity, and has such a tenacious hold 
 upon its devotees, that the mild conservative type of modern 
 Christianity is not adequate to grapple successfully with 
 Buch an organization of superstition and sin ; nor indeed to 
 gain very fast on heathenism, or successfully to resist the 
 inroads of infidelity, and worldliness, even in Christian 
 countries," I felt it to be a humiliating confession to have 
 to make, but does not the logic of facts prove its truth. 
 But let us have a healthy development of the essential 
 aggressive spirit of the Gospel, carrying the " glad tidings " 
 from city to city, and from country to country, accord- 
 ing to the Gospel precedents adduced — now a chief or king 
 converted to God, now an evangelist martyred, now a city 
 conquered, — the sympathy, prayers, and co-operation of 
 every Christian in the world would be freely invested in 
 such an enterprise. Everybody would bp inquiring daily
 
 HEROIC TYPE OF CHRISTIANITY. 517 
 
 about the progress of the great work of God in its grand 
 march to the conquest of the world. Wo would have a 
 living thing worthy of God and humanity, and adequate to 
 its ends. Such a work would wake the heroic elements of 
 man's nature. How they arc brought out by the tocsin of 
 war ! Within the last five years, nearly a million of men 
 have laid down their lives on the altar of patriotism. A 
 low type of Christianity that does not enlist and employ 
 the whole man, sinks down to a formal secondary thing 
 with him, and the active elements of his nature are carried 
 off into other channels of enterprise. The heroic power of 
 man's nature, enlisted and sanctified by the Holy Spirit, is 
 essentially the old martyr spirit, which kept the Gospel 
 chariot moving in the olden time. What had Garibaldi ever to 
 offer to his soldiers ? But did he ever call in vain for an 
 army of heroes ready to " do or die ? " Ho knows how to 
 arouse the heroic element of men's hearts. 
 
 Every passion and power of the human mind and heart 
 should be sanctified by the Holy Spirit to the purposes 
 for which they were designed. There is no field of enter- 
 prise to which the heroic element of our nature is better 
 adapted, or more needed, than the great battlefield for 
 souls, enlisting all the powers of hell on the one side, and 
 all the powers of heaven on the other. What an heroic 
 record the Gospels give of the labours, sufferings, death, 
 and resurrection of the " Captain of our Salvation," and 
 the noble army of martyrs trained under his personal ministry. 
 
 Give these Gospel methods of aggression a fair trial in 
 Southern Africa. Hundreds of natives who have recently 
 been converted to God can read and write, and we also havo 
 maiiy native whites who are as well acquainted with the 
 Kaffir language as with the English. With such resources, 
 under continued and improved facilities of education, and 
 the fostering care of our faithful missionaries, now in the
 
 518 THE MISSION WORK IN SOUTH AFRICA. 
 
 field, the God of the harvest would doubtless raise up all 
 the labourers the increasing demands of the work might 
 require. The native agency already employed by our 
 missionaries at Fort Peddie, Annshaw, Morley, and else- 
 where, has been worked very satisfactorily, and the four 
 native brethren just admitted as candidates for the 
 ministry, promise great usefulness to the church. 
 
 Such a movement as we have described would, under the 
 leading of the Holy Spirit, bring out hundreds of Africa's 
 sons who would gladly share the greatest hazards of mis- 
 sionary life. They would not unnecessarily provoke perse- 
 cution ; would patiently endure it, or " flee from one city 
 to another," if necessary, but if such should be manifestly 
 the will of God, they would die for Jesus as cheerfully as 
 the martyrs of the Apostolic age. 
 
 My convictions of the importance of this movement, and 
 my desire to help my dear brethren in the full development 
 of this plan in practical effect in Southern Africa, have so 
 occupied my mind and heart, that for months past I have 
 been praying to God, that if it were his will to adjust my 
 family and Conference relations to this work, and call me to 
 it, I would gladly spend and be spent in this great battle 
 for African souls. I have, however, finally come to the 
 conclusion that God designs the glorious work here to be 
 carried on by others, and will employ me in the same work 
 in some other part of the world. 
 
 If my fellow-labourer, Brother Charles Pamla, and a few 
 others were set apart as were " Barnabas and Saul " for 
 this work, and properly sustained in it, I believe the Holy 
 Ghost would do a work through them that He could not so 
 readily do through me. 
 
 Let this aggressive method, so fully illustrated in the 
 Acts of the Apostles, be adopted and wisely worked through- 
 out the world, and we would, under the Holy Ghost, develop
 
 " WATCHMAN, WHAT OP THE NIGHT ?" 519 
 
 a healthy heroic spirit of Christianity, which would throw 
 off the incubus of unbelief and spiritual death against 
 which it is struggHng, and would enable her successfully to 
 grapple with the insidious forms of worldliness and sin 
 in Christian countries, with ]\Iohammedanism and all forms 
 of heathenism. Then the darkness would soon be past. 
 The dismal cry, "Watchman, what of the night?" would 
 be heard no more. Then we should see the mellow light of 
 millennial glory reposing on the tops of the mountains. 
 " The glory of the Lord would be revealed, and all flesh 
 would see it together." The jubilant shout of the final 
 victory of our all-conquering King would pass along the 
 lines of the sacramental hosts, and be echoed back from 
 every island, mountain, and continent, " Hallelujah ! the 
 Lord God omnipotent reigneth." 
 
 WM. TAYLOR. 
 
 Steam-ship Mauritius^ off Caps of Good Hope, 
 Ocioler im, ISCa,
 
 CHAPTER XXVn. 
 
 REVIEW OF THE WOKK AND ITS PROGBESS TO THB 
 PRESENT TIME. 
 
 " Paxjl said unto Barnabas, Let us go again and visit 
 our brethren in every city where we have preached 
 the word of the Lord, and see how they do/' Would 
 that I could do the same in Africa ! I will, however, 
 take my dear reader to those places where I have 
 " preached the word of the Lord," and we will learn 
 from the brethren " how they do." From the most 
 reliable sources I will respectfully submit statistics 
 and facts, which will at least furnish an index to the 
 manifest extent of the work of God in those fields 
 during my sojourn in Africa, and up to the time 
 of my departure; and although my limited space 
 will not allow a review in consecutive order, I will 
 select from a large amount of interesting matter in 
 hand, a few miscellaneous facts, illustrative of the 
 progress of the work to the present time. 
 
 Rev. Thomas Guard, in a letter dated November 
 14th, 1866, says : — 
 
 I have been to Somerset, to Queen's Town, and to Fort
 
 REV. T. guard's letter. 521 
 
 Beaufort since your visit to those towns, so that I am able 
 to give yon the latest information respecting the progress 
 of the work. 
 
 Last Tuesday was a thanksgiving day of our Church in 
 this city (Graham's Town). Thanks for rain ; thanks for 
 payment of debt on our Chapel — £3,000 ; thanks for the 
 grace of God in connection with your, ever to be remem- 
 bered, visit — showers of rain, of gold, of grace, but the 
 greatest of these is grace ; and I am glad to assure you the 
 grace abides. Classes, prayer-meetings, Sunday and week- 
 day preaching services, all continue to evince the power and 
 mercy of the God of Hosts. In Queen's Town nothing 
 could be more delightful than the state of our Society, " in 
 fellowship, breaking of bread, and prayers." I could see 
 the change more clearly than you, as I had been there but 
 a short time before your visit. Dugmorc is in a most 
 heavenly state of mind, and preaches with unwonted might 
 and unction. In Beaufort Brother Wilson rejoices over the 
 most prosperous and growing state of spiritual life. In 
 Somerset, especially in the country, whither many who 
 were converted in town carried back the flame, the good 
 work triumphs, and finds in Brother Edwards an indefati- 
 gable overseer. 
 
 Cradock is remarkably advancing, every service adds 
 souls to Christ ; the town is all a-fire with zeal and love. 
 Those brought to God in this city, with very few exceptions, 
 stand fast in the faith. One or two young people, of whom 
 we had some doubts, have gone aside ; but we trust to seo 
 them reclaimed, or really converted. * * * 
 
 Anmhaw heads the list as to the numbers saved 
 during the season of refreshing. 
 
 Rev. Brother Lamplough, by letter, November 7th, 
 1866, says : —
 
 522 PROGRESS OF THE WORK. 
 
 Charles arrived at home all right, and very glad I was 
 to see him again, though I am thankful to say I have got 
 a first-rate interpreter, indeed, I think he surpasses Charles 
 in that line, and is also a very powerful preacher, though 
 in the latter work we have no one here to come up to 
 Charles. I am very pleased tliat Charles went with you to 
 Natal, and that you had such a glorious journey. It is truly 
 wonderful to hear of all the wonders wrought by the Lord 
 among the heathen in so short a time. * * You will 
 be pleased to hear that the work still continues to progress 
 in this circuit. I have lost count almost of numbers ; but 
 at least 1,200 profess to have found peace with God on 
 this circuit, and there seems every reason to believe that 
 we shall have a fresh ingathering on a large scale, soon. 
 The best of it is, our men are beginning to work so beauti- 
 fully, and if they only keep up to the mark, as they are at 
 present, I see no reason why the work should not continue 
 to go on. The clear experience of those who, until just 
 lately, were heathen, and the wonderful way in which the 
 little children speak about the things of God is most 
 astonishing. The last quarterly visitation for tickets, was 
 one of the most delightful seasons I have ever experienced. 
 
 For purposes of mutual edification and Christian 
 fellowship, all the members of the Wesleyan socie- 
 ties are divided into classes,, to be met weekly by a 
 leader, who is a sub-pastor, and quarterly by the 
 minister. 
 
 Brother Lamplough, in a more recent letter, 
 speaking of the effect of the revival on the " Native 
 Helpers," says : — 
 
 A young Kaffir, a candidate for the ministry, has been 
 greatly owned of God in the conversion of about 300 souls
 
 SUCCESS OF THE ANNSHAW WORKERS. 523 
 
 the past year. Another, an elderly man, who can do but 
 little more than read a hymn, has also been very useful 
 among tlie red heathen. His method is as follows : Having 
 selected a particular village, he spends about a week in 
 earnest importunate prayer for that village, , sometimes 
 rising in the middle of the night, and going into the chapel 
 to wrestle for the souls of the heathen, until he has con- 
 fidence that souls will be given him. He then sets forth, 
 taking with him a few earnest men to help him to sing, 
 pray, and exhort ; and after continumg thus to labour for 
 some days, employing the time between the services in 
 visiting the heathen in their huts, he calls for those who 
 arc awakened by the Spirit, under the preaching, to come 
 and bow down in prayer as seekers, and very soon he is 
 surrounded by weeping penitents, who are soon changed 
 into happy believers. The behevers and penitents are then 
 brought to the station, where special prayer-meetings arc 
 held until all are enabled to rejoice in God. One day I 
 heard the soimd of joyful singing, and looking up I saw a 
 sort of triumphal procession coming over the hill. In front 
 was one of our leaders, carrying on a long stick a number 
 of heathen ornaments; behind him were about a dozen 
 heathen who had torn off their ornaments, some were 
 weeping bitterly, and others manifesting joy and gladness ; 
 behind them were other leaders and members, to the 
 number of about twenty, who, as they came to the station, 
 were singing a hynm of triumph. It seemed like a minia- 
 ture representation of the last time, when " the mountain of 
 the Lord's house shall be established in the tops of the 
 mountains, and all nations shall flow into it." I must not 
 dwell on this subject. I may just say that the greatest 
 blessing in connection with your visit amongst us, was tho 
 wonderful effect it had on our Xative Helpers. They be- 
 came new men, and not only displayed remarkable zeal in
 
 524 PROGRESS OF THE WORK. 
 
 working for souls, but much wisdom in winning them to 
 Christ. Your coming seemed to be like a new life opening 
 before our native labourers ; they became, not only more 
 willing to go forth to work for Christ, but were taught how 
 to do it successfully. Even the new converts at once go to 
 work for God, with success. A heathen man, in the midst 
 of a large village of red people (wild heathen, painted with 
 red ochre), after his conversion, stood up and declared that 
 God's word was true, and told the people what he felt. He 
 then proceeded to address them in a most wonderful way, 
 and the power of the Holy Ghost was so remarkably mani- 
 fested, that it seemed that the whole village was moved. 
 I might tell you of many heathen men, who have given up 
 their plurality of wives, and retained only their first ; but 
 these things we expect, and therefore they have not pro- 
 duced much impression on our minds." 
 
 The old .veteran missionary, E,ev. Mr. Shepstone, 
 chairman of the Queen's Town district, writes under 
 date, May Ist, 1867, saying : — 
 
 " You will be glad to learn that the work of God which 
 you saw begun here on this station, as well as on the others, 
 where we had the satisfaction of seeing such blessed results 
 of your labours, did not die with your departure, nor di- 
 minish in your absence — we added more in number on this 
 station after you left, than we had done while you were 
 with us — some, after public service came forward and 
 voluntarily confessed their sins before all. One woman 
 after confessing various sins, said, ' it was I who stole the 
 thatch that was to have thatched the school-house.' This 
 woman was a thorough heathen, living about seven miles 
 from the station. A man near the same place, was putting 
 on his European clothes, when his wife, a heathen, saw him,
 
 PERSECUTIONS FROM THE HEATHEN. 525 
 
 and asked * Where are you going? ' ' To the chapel service,' 
 was the reply. ' Talce them off ! take them off! don't you 
 know they catch everybody ? You will be caught. Take 
 them off !' And he did,' and he has not been caught yet ! 
 But many more have — many have been known to run out of 
 the service, simply because, as they confessed, that had 
 they remained, they must have yielded to the convictions 
 that came upon them. 
 
 Some have been beaten, some have been tied fast to the 
 posts of their houses by persecuting heathen husbands 
 that they might not attend the means of grace, and in one 
 instance, the poor woman has yielded for the present. 
 Others have persecuted their children and succeeded in 
 keeping them back ; whilst others have been bold as cham- 
 pions for the truth, and thougli young, their Christian 
 courage is delightful. 
 
 At one place, about seven mixes from us, there were two 
 young girls, of about the age of sixteen years, two cousins, 
 daughters of a head man and his brother. These were con- 
 verted while you were here, but having been found praying 
 in the mountain together by the father's younger brother, 
 the father told them he would have no praying in his family, 
 none had ever prayed, and he would not allow it. If they 
 would persist, they should leave the place, which they did 
 and came to me. I sent for the head man to know the 
 truth. He denied any knowledge of the girls having been 
 driven from their homes, and promised to allow his daughter 
 full liberty of action. He was as good as his word — she 
 returned home with her father, and a few days afterwards, 
 the old chief bought her proper clothing to attend (Jod's 
 house. The other being the daughter of the most insolent 
 opposer, refused to return with lier uncle until he had come 
 down and seen me — I sent for him to ask him how it was 
 his daughter was a wanderer. He of course denied the
 
 526 PROGRESS OF THE WORK. 
 
 a 
 
 persecution. I had a fine opportunity of giving him 
 personal sermon, and inviting him to the mercy of God. 
 
 The old grey-headed polygamist, promised the same 
 liberty, and both have ever since I believe been growing ii\ 
 grace — besides that they have been instruments in 
 bringing nearly twenty other young people at the same 
 river, to embrace the Gospel of salvation. But the old 
 heathen parents, have by one stratagem or another, suc- 
 ceeded in keeping back the greater part, or sending them 
 away to heathen friends at a distance. Still the word of 
 God is not bound." 
 
 Another venerable old missionary, Eev. J. Cameron, 
 Chairman of Natal district, writes as follows : 
 
 The Lord made you an instrument of much good to many 
 souls in this country, and the memory of your visit, will be 
 cherished with delight. 
 
 The work which began in D' Urban when you were here 
 is still going on, though with less outward demonstration, 
 than under your personal ministrations. The new converts, 
 I am thankful to say, with but few exceptions, are progres- 
 sing in divine life. All the means of grace are well attended, 
 and characterized by much of the unction from the Holy 
 One. The noon-day prayer-meeting, in the Chapel, is still 
 kept up, though the attendance is not so large as formerly. 
 Those who do attend, can generally say, " Master, it is good 
 for us to be here." We have a fortnightly public band- 
 meeting, which has proved a great blessing, especially to our 
 young people, many of whom bear delightful testimony to 
 the fact of their continued interest in Jesus. Some of the 
 young men who speak the Kaffir language, manifest great 
 zeal for the salvation of the Kaffirs. We have put some 
 half-dozen on the plan, as Kaffir exhorters, and they
 
 " FORWARD MARCH *' OF NATAL SOLDIERS. 527 
 
 are going on witli their work. Bro. Langlcy has engaged 
 to meet them once a week for the purpose of giving 
 them special instruction as to the best modes of getting 
 and communicating knowledge. Still, with all our precious 
 means and ajipliances, we need much larger baptisms of the 
 Holy Ghost, which we hope will be vouchsafed to us. 
 Instead of twos and threes occasionally crying for salvation, 
 we want to hear crowds doing so every time we meet. We 
 have much agonising prayer for this, and much faith too, 
 which I am persuaded cannot be in vain. In Kaffir land we 
 mean to adopt more strenuous measures for the conversion 
 of the heathen, and are only waiting for the sanction of our 
 Home Missionary Committee to a plan for this purpose 
 submitted for their consideration. The plan agrees with your 
 views, so far as the agency Ave can command will allow, and 
 if carried out successfully, will encourage us to do some- 
 thing on a larger scale, by-and-by. 
 
 Rev. Ralph Stott, the indefatigable old Indian 
 missionary, who is now in charge of the 7,000 Coolies 
 in Natal, says of the work in D' Urban, by letter 
 in WeHleyan Missionary Notices, for February, 1867, 
 
 I have been in several revivals within the last 45 years, 
 in connection with David Stoner, Thomas Walker, Joseph 
 Wood, Messrs. Palmer, and in Batticaloa, and have often 
 Been glorious results, but was never in a revival which pleased 
 me so well. «:• * ♦ ^.' •^.' 
 
 Numbers who have been converted in this revival are 
 now, under the influence of the love of God shed abroad in 
 their hearts, working for God both amongst the English 
 and Kaffirs, and thus new centres of light and influence, and 
 power, arc established in tlic land, which will in time tell 
 on thousands beyond. Many young Englishmen have
 
 528 PROGRESS OF THE WORK 
 
 Kaffir tongues, and renewed hearts, and they are using both 
 for God. I wish some of them had Tamil and Hindustani 
 tongues. 
 
 Rev. Richard Hayes, Jun. minister in Pietermaritz- 
 berg, writing for the Missionary Notices for January, 
 1867, says of the work there : — 
 
 At Pietermaritzberg the members of society have been 
 strengthened and estabhshed in the faith, and not a few 
 have been added unto the Lord. The good work has gra- 
 dually advanced : none have fallen away, and a good many 
 have been added since Mr. Taylor left us. The simple but 
 clear and scriptural narrations of conversion, to which we 
 have listened, and the evidences of fruit in the life, have 
 produced the conviction that the work among those newly 
 converted has been genuine. 
 
 Eev. H. S. Barton, superintendent of Verulam 
 Circuit, writes for the March number of Missionary 
 Notices, saying : — 
 
 As before, so since Mr. Taylor left, the work has been 
 going on, so that at our last Quarterly Meeting, we were 
 enabled to report a hundred and six English, and a hundred 
 and ninety-five natives, on trial, being almost as many as 
 our present members. We have taken one new English 
 preaching-place on the plan, and five native places, with 
 three English young men on trial as Local Preachers ; and 
 nine yoimg men, English and native, to engage in native 
 work. My heart does indeed rejoice in the Lord's work ; 
 and I feel I can heartily bless God for bringing men so de- 
 voted to His work for a time into our neighbourhood. 
 The success is more marvellous when the spareness of the 
 population is considered.
 
 MISSIONARY REPORTS. 529 
 
 As the greater part of my work in Africa was 
 in the Eastern Province of Cape Colony and Kaf- 
 fraria, principally in the Graham^s Town and Queen's 
 Town Mission Districts, I will extract from the 
 annual Report of the Weslej'^an Missionary Society 
 a tabular view of those two districts, which will 
 furnish a statistical index to the late work of God, 
 and also furnish an illustrative specimen of the work- 
 ing appliances of Wesleyan Missions. 
 
 ^l M
 
 o 
 
 H 
 
 < 
 
 a 
 
 H 
 O 
 
 f> 
 
 P3 
 <1 
 1^ 
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 P 
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 pn« sjaqtcam 
 Snipnpni '<Iu[s 
 -•io\\ iiW"^ "<' 
 sjuKpuauv JO 'ON 
 
 saxag 
 qjoq JO SiBioqis 
 -IB(I jo jacimnii 
 
 saxas MJoq 
 JO sreioqas quiq 
 -qBS JO jaqiunM 
 
 81001(05 
 
 HlBqqBg JO jjqiun^ 
 
 duisjoqmaK 
 
 JOJ [B1.1X UQ 
 
 BJaqmaK qajnqa 
 pajipajaav puB 
 nnj JO aaqiunji 
 
 ooooooooooo 
 
 0C30t— OOiOOOOO 
 lO CO O 00 O ''3,00 wo C3 >o 
 
 
 ■-I c^ 00 
 
 <M i-H C» 
 
 1— 1 I— I (M C<1 I Tj< »3 
 
 I I 
 
 -^ o 1^ ':o -t^ ( — ■ — 
 
 I <M C-) CO lO 
 
 iOC<l(NOiO-*Tt<r-.CO<NO eOTj<CO 
 
 CO i-l CO 
 
 CiGO o 
 CO CO CO 
 
 I— I ■— 1 1^ 
 
 <COOC^.-iCOOOOlO(>1I^ W5IMO 
 
 I-l p-l t^ O 00 O 00 I-l lO 1-1 -"J* iH-ti<-* 
 iHlH <M CO dlH ^ 
 
 1-1 I-l (N <N I u-5 Tfl 
 
 IS 
 
 ICOM I I I-H I 1^^ - 1^ 
 
 OHTp jimjsissv 
 
 pUB SaUBUOlSSTJII 
 
 siadcqf) 
 JO jaqraiifi 
 
 •«ll I-l rH iH iH iH iH I-l (M rH — ( r-l i-l I<1 
 
 t^COrHOIiOCOrJii-liMOsr^ (MCO<r. 
 1-1 01 iH ■* 
 
 O CO lO -^ 'C CO 01 r- CO CO o >o (M CC 
 
 -^oi« 
 
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 .■» ."^ ^ -^ S - a bc • ^" £^ ^ ^ r^ ^ H 
 r-i e4 CO •* id 'O t>^ OC Ci C5 i-i <m' co' •*
 
 SiB10l|.l^ 
 
 Saipnpm 'diris 
 -J0A\ 3!iqn<i uo 
 Biucpiuuv JO oji 
 
 OO^ CO O'OOOOO 
 
 i-Tr-T oi cTc-fc^r r-Ti-Tr-T 
 
 HJoq JO saBioqjjj 
 -XeQ JO Joqiuii^ 
 
 -iE(I JO idquinjj 
 
 I-H i-l(N r-l i-l i-H 
 
 S3X34 'IJoq 
 JO sa«[oq»)s-MJuq 
 -qES JO Joqmn.ii 
 
 ■* CO o o o -^ 
 00 1-1 — 1 <M O — 1 
 I-H I-l CI .-1 r-l — ( 
 
 siooq.is 
 tfjtqqBg jo jsqmnti 
 
 Tjl ■<;< C>1 (M IM 1-1 1-4 
 
 d!qs.i.iqm3ij 
 
 ^i-i00(Mr^C5O-!<'Ci»Cr-l>O 
 CO CO 00 1-1 O -n O O oo o 
 
 O CM — I I I I Ci C^) ' 
 (M -t> t^ I I I CO Ol ■ 
 
 1-1 ->4 ^ 1-1 -M , 
 
 ejaqm.ijM qajtujo 
 pjiipoioov pill! 
 U"d JO JaquitiN 
 
 —I'Ccoci'fi-Hi-it^o-J'c^ir. 
 oo-^coiot>-'ococoooa> 
 
 (N f CC rl (N C^ C* 
 
 r^CKO OCOt^ 1-1 
 
 (M O lO CO i.'S CC 
 
 of i 
 
 .-H i-li-lC^i-lrtrt CO 
 
 >5S 
 
 CO <MCJr-l 
 
 CI iH 1-1 rH 1 
 
 saoBi.i-SuiqntMrj 
 ijqio JO Jjniunfj 
 
 siaduq,") 
 JO joquiii^ 
 
 »-H rH C^ fM r-< f— I 
 
 J s 
 
 ^ 9 fl 
 
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 S 3 <g 3^ Bs •= »< g d^ 
 
 f-<OJOO-t<lO«Ot^CCCiOr-5(N 
 l-llHr-l
 
 532 PROGRESS OF THE WORK. 
 
 An egotistic display of numbers, even of a work of 
 God, is abhorrent to any person of common sense, 
 but an occasional judicious representation of facts is 
 due to the credit of God's work, and a means of 
 stimulating the faith of His workers. We could have 
 formed no appreciative idea of the Holy Spirit's great 
 Pentecostal work in Jerusalem if St. Luke had not 
 said, "Then they that gladly received his word were 
 baptized : and the same day there were added unto 
 them about three thousand souls." In regard to the 
 further statistical exhibit I propose to make for the 
 glory of God, I may remark, I never number the con- 
 verts myself, but note the numbers if furnished to me 
 by the ministers, who personally examine them and 
 record their names and addresses ; their examination 
 by the pastors is to assure themselves that the persons 
 professing to find peace with God can give satisfac- 
 tory testimony to a real change of heart from the 
 witness and renewing work of the Holy Spirit. If 
 their testimony is clear, their names and addresses 
 are recorded for the purpose, not of numbering 
 simply, but of putting them definitely under pastoral 
 care and training. 
 
 The six thousand and upwards, before mentioned, 
 as having been examined and reported saved at 
 my services in Australia, New Zealand and Tas- 
 mania, embraced, simply those professing to find 
 peace with God at my immediate services, but this 
 African exhibit will embrace not only those saved 
 immediately at my meetings, but those also saved in 
 the districts in which I laboured simultaneously
 
 STATISTICS OF THE WORK OF GOD. 533 
 
 with my services during the period of seven months. 
 The annual returns in Wesleyan Missions there- are 
 made in the month of September, so the returns would 
 embrace the first fruits of our series, who, having 
 fulfilled a three months' probation (six months with 
 American Methodists), are returned as members un- 
 der the head of "increase," but the majority were 
 " on trial," not having had time to fulfil their perioo 
 of probation ; and the fruits of D' Urban and Verulam 
 in Natal, and four weeks' subsequent labour in Cape 
 Town District were after September, and, hence 
 do not appear in the " annual report." It will be 
 seen from the foregoing tables that the net increase in 
 those two districts was 1,888 members, 3,556 remain- 
 ing on trial, making an aggregate of 5,444. In Natal 
 there were of natives who professed to obtain peace 
 with God 735, whites, 320; of natives atEmfundisweni, 
 over 150, making an aggregate of 1,205 ; to these may 
 be added over 200 in Cape Town District, making a 
 total of 6,849 souls duly examined and reported from 
 without. Then in the societies, besides the great 
 quickening of believers in man}'' places fully one 
 quarter of the regular seekers and converts were at 
 the same time Church members. About 250 such 
 were among the Annshaw converts, and about 200 
 Brother Sargent reported at Hcald Town, and a simi- 
 lar proportion, so far as we could learn, in all other 
 places ; but if we put the proportionate number of 
 converts among the previously enrolled members in 
 the Graham's Town and Queen's Town districts at 
 one-fifth iii'-tead of one-fourth, it will add 1,088
 
 534 PROGRESS OF THE WORK. 
 
 to the list of converts in those two districts. 
 Besides these, Brother Edwards at Somerset says, 
 many of our converts belonged to other organiza- 
 tions there, " and were lost to us, but not to God." 
 Brother Shepstone writes that the fire spread into 
 other denominations, and at Kat River, 300 were 
 added to the Church ; at Hankey, 150 ; and so in many 
 other places the work spread out from the centres in 
 which ovr meetings were held; but not counting any 
 of these— not being personally examined and re- 
 ported by our regular missionaries, though all 
 saved we hope — by adding the 1,088 aforesaid, we 
 have a grand total brought to God within the space 
 of seven months of 7,937 souls. Of these, about 
 1,200 were Colonists, and the remainder KaflSrs. 
 Glory be to God ! Amen ! 
 
 Now for a few facts illustrating the genuineness 
 and continued progress of the work, and the multi- 
 plication and increased eflfectiveness of the workers. 
 
 INDICATIONS OP PROGRESS IN KAFFRARIA. 
 
 Rev. Peter Hargraves writes concerning this work 
 in Clarkebury under date of May 1867, ten months 
 after my departure, as follows : 
 
 Here ue have abundant cause to remember your visit 
 and to feel grateful for the " showers of blessings " which 
 accompanied and followed your faithful and zealous labours 
 amongst us. We are not the same people, the Mission Station 
 is not the same. Grace has wrought a great and blessed 
 change in the moral and mental habits of the people 
 arovmd us.
 
 HARGRAVES LETTER. 535 
 
 The blessed revival of religion did not cease when you 
 left us. It continued, and continues even to this day. 
 When it commenced there were scarcely one hundred per- 
 sons meeting in class, and but few of these could give a 
 satisfactory testimony of their conversion to God. Most of 
 them were formalists, and believed the class to be the means 
 and end of salvation. Now, blessed be the name of God, 
 there are more than four hundred and bixty persons in 
 society with us. 
 
 Testimonies to the change wrought in the moral habits 
 of the people have come from all quarters. Some time back 
 a counsellor of Ngangelizwe was on the station for two or 
 three days, and on leaving he told one of the traders that 
 Clarkebury used to be like a large canteen, but during this 
 visit he had not been able to get any beer or find any beer 
 drinkers. The Chief visited and remained with us two 
 days. When leaving, he took my hand and said, " I be- 
 lieve in this people now, they serve God in truth." Testi- 
 monies like the above might be multiplied to any number. 
 
 This blessed work has not . been circumscribed by the 
 boundaries of the station, but has affected and influenced 
 many heathen families residing miles beyond the station. 
 At one kraal, under a head man named " Pelshana," we 
 have had between twenty and thirty conversions. At ano- 
 ther kraal in the " Bololwa " we have been able to form a 
 class of ten members. At the Cwecweni the number in 
 society has risen from eight to twenty-eight. At Kubi's 
 kraal we have a society of nearly forty members. At the 
 present time we have societies in the different places be- 
 yond the limits of the station, composed of more than one 
 hundred and twenty members. 
 
 " I enclose you a late plan of our preaching appoint- 
 ments, and though it does not show all our labours — it will 
 prove that we are begimiing to do something in the way oi
 
 536 PROGRESS OF THE WORK. 
 
 carrying the Gospel of Christ to the heathen aroimd ns. 
 Our present plan has on it the names of twenty-seven Local 
 Preachers, and twenty-one places where services are held 
 every Sabbath, and occasionally on the week days. 
 
 I meet the Leaders and Local Preachers every Friday, 
 when we read over the appointments for the coming Sab- 
 bath, and then each leader reports the state of his class. 
 
 I niust say but little of our chief. We have services at 
 his place every Sabbath, The attendance is good, but we 
 see little or no effect. The chief himself has given us great 
 trouble during the last few months. "We have had great 
 contentions. It is only within the last few days that the 
 chiefs of the tribe have refused his unjust decisions and 
 done us all the justice we claimed. 
 
 H. B. Warner, who was saved at our Clarkebury 
 series of meetings, has gone forth, and continues 
 preaching to the Kaffirs with great success. The 
 Clarkebury Mission is now spread out among the 
 heathen, embracing eighteen different preaching- 
 places, filled by twenty-eight different preachers, be- 
 longing to the circuit. Rev. P. Hargraves, the mis- 
 sionary, at the head; W. S. Davis, who translated 
 " The Eden above," second ; H. B. Warner third ; 
 and then the native force of Local Preachers. 
 
 Brother Warner has recently written me a brief 
 history of his rebellious life against God, his con- 
 version, and subsequent experiences, whicli I would 
 gladly insert if my space would permit. The iirst 
 leading instrument of Satan, by which, he was led 
 into wicked association with the heathen, was the 
 "pipe," and it was the last thing he surrendered in
 
 LETTERS FROM KAFFRARIA. 537 
 
 his penitential struggle before accepting Christ, lie 
 says it is a sign and leading means, to the most 
 sinfid vices of heathen KafErs, and while he would 
 not j udge any Christians uncharitably for using it, 
 nevertheless, if Christian laymen and ministers in 
 Africa could appreciate what he knows of the signifi- 
 cance and diabolic use of the pipe among the heathen, 
 they would abandon it at once and for ever. Rev. 
 W. B. Ivayner writes me that 100 heathens, under 
 11. B. Warner, have been converted to God. 
 
 E-ayner has been removed from Morley to the 
 Tsomo, and lives at the old military station, where 
 we dined with Colonel Barker. There was no society 
 there then ; but now Brother Rayner writes me he 
 has a large circuit there, with 170 church members, 
 and daily increasing. 
 
 Rev. T. Jenkins writes from Emfundisweni, in 
 April, 1867, nine months after our departure, say- 
 ing :— 
 
 Wc rejoice over tlie souls bronglit to God when yoii 
 were here, as those who have found great spoil. Ileatlicn- 
 isiu then received a great shock, and a few more would 
 make the powers of darkness tremble to their foundation. 
 A few days ago some of the converted women, reskling 
 about ten miles off", were here, and in conversation with 
 Mrs. Jenkms, said, " Before the word of God came to our 
 hearts wc lived like beasts, we scarcely knew that we be- 
 longed to human kind ; but now we know that we are the 
 children of God." Nothing but the grace of God would 
 induce such people, who never attended the house of wor- 
 ship, to come as they do now, ten, lii'tecn, and twenty miles
 
 538 PROGRESS OF THE WORK 
 
 to our Sabbatli services. " It is the Lord's doing, and 
 marvellous in our sight." 
 
 The work in Natal is progressing quietly, but 
 steadily, aggressively, successfully, especially among 
 the natives. The new workers, who know the Kaffir 
 language, are owned of God in their work. 
 
 When I was in Palmerton, Rev. Mr. Allsopp, the 
 missionary who came from Verulam, Natal, the pre- 
 ceding year, received a letter from a young native 
 interpreter at Verulam, saying that the Quarterly 
 Meeting proposed to employ him for twenty years 
 as interpreter for the missionaries, and hesitating to 
 make sq long an engagement, he wanted to consult 
 his old pastor. I said to Allsopp, " You will see that 
 God will raise up so many native preachers, that long 
 before twenty years shall pass, you will scarcely hear 
 of such a thing as an interpreter in the country.''' 
 
 An extract from a letter, written by my host, Mr. 
 Thomas Garland of Verulam, will illustrate the ex- 
 pansion of the work in that direction. 
 
 My nephew, John William Stranack, is one of the most 
 complete conversions I ever witnessed, or anybody else here 
 ever knew ; he has been working in the Sabbath-school, 
 going out to country places to hold prayer-meetings^ and 
 is on our plan on trial as a Local Preacher. Every- 
 where, so far, the people are more than pleased with his 
 sermons ; their literary worth is much beyond the ordinary 
 productions of young men. You may look for his name 
 amongst the itinerant lists in a year or two, so I believe, for
 
 YOUNG CONVEHT's MISSION AMONG THE ZULUS. 539 
 
 he has talents, and they are all now dedicated to God and 
 His cause on earth. 
 
 F. B. Fynney continues faithful, and has laid himself 
 out to work for God, and is anxious to be a missionary. 
 I am sure this young man is called to preach. The success 
 that marks his labours everywhere are in proof of that, 
 and to this I attribute the terrible mauling the devil some- 
 times gives him. He is naturally impetuous, and this with 
 other difficulties has given him trouble, but he is braving 
 the storm manfully. 
 
 Fynney, young Campbell, and Blaincy, started off on a 
 tour to Zulu country, intending to visit Ketchwayo, the 
 ruling Prince of that land, and they got nearly to the place 
 of his residence, but he had gone away to be absent for some 
 weeks ; but they held services every day with the Kaffirs, 
 and everywhere good was done. They met with one young 
 man, a Kaffir, who had left our station here and forsaken 
 God. Fynney asked him how it was he left following Jesus. 
 " Well," said he, " I was on your side of the river long 
 while, and was very happy ; but looking over to the side I am 
 now on, I saw lots of shininrf white stones, and I wanted to 
 be rich ; so I said, that's the place, I leave this side and go 
 there. I came and found ah, alligators, and I am now 
 being devoxired. What a fool I was." " But," said Fynnej'', 
 "why not go back?" " Well, but I cannot." "Why 
 not?" " Tlie river is deep, and when I get over who will 
 care for me." "Why, don't you see Jesus standing there 
 waiting for you ? " " Oh, no. He won't love me again." 
 ♦' But look, there He stands." " Well, I can't see Him, 
 and I cannot get over the river; to make the attempt is to 
 be lost ; I must die where 1 am." " Well, if you had a boat, 
 would you go? " " Well, yes ; oh, yes." " Then see, here 
 is a boat; " a promise of God's word was given. " Well, I 
 cannot row, I want oars.*' — Some more truth was furnished
 
 540 PROGRESS OF THE WORK. 
 
 from God's record. " No," said the man, " I don't believe 
 it's any use ; I don't believe Jesus is there ; I must give 
 it up." Fynney prayed with him that night, and they had 
 a prayer-meeting. Next morning it was very cloudy and 
 wet. About eleven o'clock Fynney met this same man. 
 " Good-morning, Jonas," *' Sacaboni umgane." " Well, 
 where is the sun, Jonas ? " " Oh, there, overhead." *' Oh 
 no, Jonas, sun is not up yet." " Not up ? " said Jonas. 
 Yes it is. I tell you 'tis up there." " Well, Jonas, you 
 must be cheating me. I cannot see the sun, and yet you 
 say it's there; must I believe it, Jonas?" " To be sure 
 you must," said Jonas, " if you are not a fool you will." 
 " Well, I do, Jonas, believe it. — Jonas, can you believe 
 Jesus waits on the other side to receive yon ? " Jonas hung 
 down his head, covered his face with his hand a moment, 
 then said, " I tee it ; I see it ; I will pull, I will cross. 
 I believe everything ; I'll go to Jesus, He will save me." 
 And he did it, and was saved, and was " shouting happy." 
 
 At the same place Fynney was preaching, discussing 
 the theory of snake transmigration, in which they believe. 
 When he suggested that it would be well for all who really 
 believed they should become snakes hereafter, just to prac- 
 tice it a little, and get ready to move amongst the snake 
 fraternity, and asked all such believers just to have a trial 
 of moving on their bellies, down this grassy hill near by ; 
 and this simple touch of the ludicrous did more than an 
 hour's argument ; they gave a unanimous vote that day, that 
 they did not and would not believe in snakes. 
 
 At several places the natives crowded round this band, 
 and implored them to stay and preach again, and repeated 
 this request till Fynney was left alone, not getting home 
 till eight or nine days after the others, and everyiohere 
 many of those poor dark, uneducated men received the 
 Gospel, and were made happy. At the American JMission
 
 THE "KAFFIR BAND." 541 
 
 Station, under the Eev. A. Grout, the people sent a request 
 to their minister, that Mr. Fynney shouhl preach to them 
 as he passed, and though it was the middle of a working 
 day, all left their work, and the chapel, holding 500 people, 
 was comfortably fdlcd ; and then, outside for two hours, 
 Fynney discussed the way of salvation, the people weeping, 
 and begging him to stay longer. Mr. Grout thanked him 
 heartily, and invited him to come at any time to preach. 
 Fynney has spent much of his time at Verulam with Mr. 
 Ivirkby, and a great many of the natives have been brought 
 in. We have now, in addition to those above named, JMr. 
 Hill, Foss, and Daddy, living in Verulam, all, especially 
 Hill, who has traded in Zulu-land for years, are well ac- 
 quainted with the Zulu language. Hill is a reclaimed back- 
 sUder; a very determined character, of good practical sense. 
 These have engaged to preach to Kaffirs, and on our 
 plan is a list of places to which they go regularly every 
 iSabbath ; so that we have, what we now call, our Kaffir 
 band, numbering nine, in all, in our circuit, and it is to 
 the Kaffir kraals they go ; an agency is thus commenced 
 for carrying salvation to this people, such as we have never 
 seen before. Other young men are studying the native 
 tongue, anxious to be of this hand of evangelists. I have 
 realized, in a degree I never did befoi-e, the purpose of God 
 in bringing us to this land. tSince these young men have 
 set to work thus to spread the Gospel, I feel it is enough to 
 compensate for being here, if nothing more was accom- 
 plished, thus to see the beginning of God's purpose de- 
 veloped in this manner. 
 
 At Umhlali we had three members when you came to 
 Verulam. Eight or ten persons from there, came and 
 heard you, were saved, went back and tohl what God 
 had done for them, and the work of tho Lord bnjiDi to 
 spread. We had the new chapel opened there just four
 
 542 PROGHESS OF THE WOEK. 
 
 weeks after you left, and a large party of us went; we 
 had public meetings, anthems, and speeches. I was called 
 to take the chair. Mr. Barton and Kirkby were there. I 
 wanted it to be a salvation meeting, and spoke accordingly. 
 Messrs. Barton, Kirby, and Tyler (American missionary), 
 all threw their prepared speeches to the wind, and spoke 
 to the point, tlie power of the Lord came down. An altar 
 of prayer was formed, eight or ten persons came forward ; 
 amongst them, Mr. Tyler's son, a young man of seventeen 
 years old. The whole community seemed moved with deep 
 concern about their souls. Mr. Ivirkby remained, and held 
 a series of services every night, and now we have two 
 classes, numbering altogether thirty-six members, and a 
 chapel filled every Sabbath, large Sabbath-school, and week- 
 day services, just the same as in Verulam. 
 
 One man there, an old Local Preacher from Bristol, was 
 nearly ready to drop into hell througli strong drink. I have 
 often warned him, and the Holy Spirit has striven with him 
 again and again; but he seemed bent on his own de- 
 struction for time and eternity, I wrote and urged him 
 to come and hear you in Verulam, but he .did not ; but 
 some of my words in that letter troubled him, and he 
 was among those brought in with his wife and two sons at 
 Umhlali — a clever man — but sin has nearly unfitted him 
 for service in God's cause. He has, of course, also taken 
 the pledge of teetotalism, and so the work goes on, and 
 many are added to the church, such as are saved by faith 
 in Jesus. 
 
 Rev. Charles Harmon, junior minister at D'Urban, 
 Natal, writes for the Missionary Notices for October, 
 1867, saying : — 
 
 I rejoice to be able to inform you that the work of God
 
 THE DYING ZULU MATli. 543 
 
 is still progressing in our midst. Those ^vho proi.besiod 
 speedy reaction, and foretold disgraceful declension of pro- 
 fessed converts, have been disappointed. With very few 
 exceptions, those who professed to find salvation are giving 
 the best proof of its possession, a consistent godly life. 
 The Kaffir-speaking young men who were brought to God 
 at the revival of last year, and who at once went to work 
 among the heathen, are still gladly and diligently doing 
 the work of evangelists. 
 
 Rev. Thomas Kirkby, junior missionary in Veru- 
 1am, writing for the Missionary Notices, for June, 
 1867, says : " In the native work generally, we are 
 progressing. In the English Circuits the Lord has 
 triumphed glorious!}', and is still showing that He is 
 above men, devils, and sin. He is converting men 
 who have been down to the gates of hell.^' 
 
 Some of the converts have died in the Lord. Rev. 
 T. Kirkby, in a letter published in the Missionanj 
 itotices, for September, 1867, gives the following 
 interesting account of the death scene of a Christian 
 Zulu girl, who was brought from heathendom to the 
 mission-station to die : — 
 
 "When she arrived on the station, there was only a faint 
 hope held out to her of the possibility of her recovery, and 
 when told about a week after this that she must die, " O," 
 she said, " I am not afraid. I have been ready many days." 
 It was about ten days afterwards that she departed. About 
 midnight, when all but the sick girl were fast asleep, a sound 
 stole across to the cars of the sleepers who were near her, 
 a sound which came from the dying girl, as she talked with
 
 544 PROGRESS OF THE WORK. ' 
 
 tlie Invisible. She was praying the last prayer, and these 
 were some of the words that the waking listeners heard : 
 " Lord, ceme and meet me ! " One of the women asked 
 her if she needed anything. She told her to call her father, 
 and then told him to pray for her ; and when he had given 
 expression to his desires for his child's safety, he asked her 
 how she felt in prospect of death. "0," she said, ''it is 
 all right now ! God is with me ! I am safe ! " and then 
 came the last struggle. Lying on a mat in the low room, 
 open to the roof, with her head upon her mother's breast, 
 and her feet almost touching the blazing fire that was on 
 the floor in the middle of the room, she said, " Put my feet 
 nearer to the fire, I am so cold." Ah ! poor child, the fire 
 could not give her poor body warmth ; already she was in 
 the cold river of death, and the water was deep, but He was 
 there. Feeling anxious to leave a clear testimony, as well 
 as to do what good she could, she said, " Give me a little 
 water, that I may speak a little more. God may help me 
 to say that which may do good." The father then called 
 to a neighbour, and said, " Come, and hear my child; she 
 is going to God. He has come to meet her." The end 
 was near ; and so to her was the heaven side of Jordan. 
 Fixing her eye on something she appeared to see approach- 
 ing, she slowly breathed out, " The wagon is coming to — to 
 — fetch me ; " and with a last effort she said, " It is here I " 
 These were her last words. 
 
 In the Queen's Town District we have very en- 
 couraging reports of progress. Brother Dugmore, 
 however, says a few about Queen's Town have fallen 
 awny, but the mass of the converts stand firmly. 
 
 A few incidents and facts may suflSce to illustrate 
 the onw\ard movement in Graham's Town District,
 
 iNNIVEKSARY REVIVAL SERVICES. 545 
 
 and finisli mj task. "W". A. Richards writes from 
 Graham's Town in April 1867, ten months after m}' 
 departure, " We are not having many conversions 
 in our church just now, but the members are earnest 
 in seeking higher spiritual blessing, some have 
 grown colder, and one or two have backslidden. 
 But wh}'' should we not make inroads on Satan's 
 kingdom, now as well as when you were here ? We 
 have the ever-present Lord Jesus with us, and He it is 
 who works. The fault must be in us, " Oh that the 
 church would purge herself from dead works." 
 
 Rev. W. J. Davis writing me from Graham's 
 Town, under date June 13th, 1867, a year after my 
 services there, says : — 
 
 You will rejoice to Lear of the prosperity of onr work here. 
 Tlie Lord is still working among us, and many souls are 
 being saved. We have had this month a series of special 
 services in all the circuits in the district, which we intend to 
 hold each succeeding year in commemoration of your visit 
 here last year. It was so much blessed to us all as ministers, 
 and resulted in so much good to our people. In the ser- 
 vices just held, many hundreds have been converted, and our 
 societies have been greatly blessed and revived. I liave a 
 letter from Brother Charles Pamla, who is in the Peddio 
 Circuit, in which he tells me of more than two hundred 
 being added to the church there during the special services. 
 I have faltli to believe that the whole of Kallirlaud shall 
 soon stretch out her hands unto God. It is the greatest 
 happiness of my life to have been spared to see this work 
 of God. Thirty-five years ago I began to "go forth 
 weeping," bearing indeed " precious seed," but almost
 
 54G PROGRESS OF THE WORK. 
 
 despairing of ever seeing that seed produce so glovioug 
 a hai'vest ; but now I return rejoicing, bringing my 
 sheaves with me. 'Tis worth living for this." 
 
 Eev. Robert Laraplougli, who has been for six 
 years at Aimshaw, and who now is labouring at 
 Heald Town writes under date July 10th, 1867, 
 saying ; " The work here is not very satisfactory 
 at present ; we have some conversions but we want 
 the power of the Holy Ghost. Nearly 300 profess 
 to have found peace since we came here, but the 
 work is not what I should like to see it. I very much 
 miss my efficient Native helpers at Annshaw. The 
 people here have not been trained to work, though I 
 hope they are getting into the way. Siko Radas went 
 to Somerset the other week and had thirty-three 
 souls brought to God, under his preaching." Siko has 
 commenced preaching since he went with me as inter- 
 preter at Somerset and Cradock, and is preparing 
 for the regular ministry. The Lord bless him, and 
 give him wisdom to win souls to Christ. Brother 
 Lamplough had only been in Heald Town five 
 months, and had about 300 souls saved in that time, 
 but was not satisfied. In his ofiicial report from 
 Annshaw, for 18G5, he says: "This Circuit has 
 prospered spiritually during the year. Discipline 
 has been beneficially exercised. Conversions have 
 resulted in several instances. The officers of the 
 Church have been much quickened. The three 
 Evangelists referred to last year (1864) have been
 
 CHIEF MAXWAYANA AND HIS WIVES. 04? 
 
 diligently emploj'ed in preaching at tlie heathen 
 kraals during the greater part of the year. There 
 is reason to believe that, partly through their efforts, 
 one or two conversions have taken place amongst the 
 heathen, and in other respects their labours have 
 been attended with much good/' 
 
 Last year he had 1,200 conversions in Annshaw 
 Circuit, and now looking at the resources of the 
 Gospel, available for the salvation of all Africa and 
 the world, with his heart of love for precious souls 
 attuned to the loving heart of Jesus, to spend five 
 months in getting 300 souls saved is a disappointing 
 business to my dear Brother Lamplough. 
 
 Charles Pamla was appointed Junior Minister at 
 Fort Peddie Circuit, and lives at Newtondale. At 
 his first service he had the two wives of a leading 
 chief, converted to God, with a number of others. 
 The followang extract of a letter I recently received 
 from him, gives a very brief notice of what an aflair 
 it lead to with the chief: — 
 
 1 have no time to tell you all the facts, but must tell you 
 about the conversion of the Cliief Maxwayana. His two 
 wives came to the meetinc: the first Sunday I preached at 
 Newtoudalo, and were both converted, to the astonishment 
 of both heatlien aud Christians. But God sliowed that His 
 Gospel has all tlie power to save tlio worst of sinners. 
 Some heathen thought they were mad. Tla-ir hu-sbanil 
 was not at home. When lie came liome he wanted to 
 bring a case against me about his second wile, because now 
 she was converted, she refused to live with him. But hi^
 
 548 PROGRESS OF THE WORK. 
 
 elder wife and two friends persuaded him to come to the 
 service himself, and he was converted, with many other 
 heathen. Such is the power of the Word of God here at 
 present. 
 
 Some of my friends think I shall spoil Charles 
 Pamla, by telling the whole truth about him, but I 
 know" my man, and he is blessed with a sick wife, 
 and plenty of jealous friends, and bitter enemies, 
 all of whom the Holy Spirit will turn to good 
 account, for the development of his patience, meek- 
 ness, and humility. 
 
 Brother Lamplough, writes me again as late as 
 August 7 th, 1867, as follows : — 
 
 Heald Town, 
 7th August, 1867. 
 
 My dear Brother, 
 
 I enclose a letter from Charles Pamla, who has 1)een 
 spending some eight or nine days with us at Heald Town, 
 conducting special services. We have had some very good 
 seasons, and about sixty souls have professed to enter into 
 the enjoyment of salvation. The results would have been 
 much greater, had not the revival services been interfered 
 with by missionary anniversaries here and at Fort Beau- 
 fort, which took up half the time of Charles's visit. 
 
 I was very much pleased with Charles ; he is still as 
 earnest and devoted as ever, and is, doubtless, a chosen 
 instrument for accomplishing great good in South Africa. 
 I believe some six or seven hundred have been brought to 
 God since he went to Peddie last March, and the work is 
 etill going on. 
 
 The Church here has been much quickened and blessed 
 through Brother Pamla's visit, and if we can only get our
 
 HEATHEN OBJECTIONS AGAINST I'AMLA. 549 
 
 kaders and members into a better state, I have no doubt 
 we shall soon sec a glorious work at Heald Town. Kaffir 
 beer is all but done away with, as well as other heathen 
 customs, which is no little thing. 
 
 As a closing illustration of the progress of the work 
 of God, and of His workers in South Africa, I will in- 
 sert a letter from my Brother, Charles Pamla : — 
 
 Newtondale, July 181h, 1867. 
 
 * * * I will tell you the great objections the heathen 
 have been making against the work of God and against mc. 
 
 First objection : — This man is trying to get all our 
 people converted so as to get lots of tickets and class- 
 money, and also to increase his salary from the white men, 
 and become the richest native in Africa. We will not go 
 near him to be converted by him and increase his salarj'. 
 
 Second objection : — This man, Pamla, got some poison 
 from that white who took him to Port Natal. He carries 
 it in a black bag. He calls the foolish people to come to 
 him and kneel down, so as to get at them and poison them, 
 and then they become more foolish, and believe that they 
 have been converted, when they are not. 'Tis not the work 
 of God, for we never saw such a work before. If it is the 
 work of God why did not the other ministers, who have 
 been labouring amongst us before, do such things ? We 
 never saw so many people converted amongst us heathen 
 before. 
 
 Third objection, based on a false report : — A stranger, 
 from Anushaw Circuit, who is a heathen, told the heathen 
 round here, " This is the very man who was removed from 
 Annshaw by our white men because he was doing the same 
 work there. The white men will soon find out that lie is 
 here cheating the people iu this way, causing the people
 
 550 PROGRESS OF THE WORK. 
 
 to give up their second wives and pleasures, and keeping 
 services even during the week-days. He deceives you be- 
 cause yon are black, but the white men will soon lind him 
 out and drive him away." 
 
 Fourth objection, also based on a false report which 
 went round as an alarm: — "Tell all the heathen peojile 
 not to come near that man, for a person has just brought 
 the news that the people who were converted by this man, 
 ill all places before he came here, are all dead, and it will 
 be the same thing here soon." When the new converts 
 here heard this, they said, " If that be true, we will go to 
 heaven at once ! " Their reply was a great disappointment 
 to the enemies. 
 
 Fifth objection, based on a reform from the drinking of 
 Kaffir beer; — Many of our mission-people have given up 
 the custom of drinking Kaffir beer, and have openly broken 
 their beer -pots. The enemies became very angry indeed, 
 and said, " What ! what, breaking pots ! — breaking pots ! 
 We never heard of such foolishness before. Shortly some- 
 thing will happen." They were specially shocked that 
 their Chief, Matomela, broke his beer-pots and gave up the 
 beer-drinking, and the enemies said, '' What a pity we are 
 under the British Government, we would kill Charles Pamla, 
 because he is a false prophet, and because he has persuaded 
 our chief to give up our grandfather's best food, which is 
 beer, and if we had the power we would put Matomela out 
 of his state, as chief, for giving up the beer, and put another 
 in his place who would drink beer." 
 
 But notwithstanding all this opposition, the work is gTOW- 
 ing stronger and stronger. We get fresh converts from 
 the heathen every week — men, women and children. Some 
 of their chiefs and two of the richest heathen men in the 
 country — Giba a;nd Cwati — have been converted to God, 
 Besides the converted chiefs I have named before, I will
 
 DEBATE AT THE " GREAT PLACe" OE FINDAKUBE- 551 
 
 add the name of Chief Mbilasc. I will be able next time 
 to tell yon the number of converts gathered in since I was 
 appointed to this circuit." 
 
 Brother Lamplough, at a later date, Hays that 
 between 600 and 700 have been converted to God, 
 under Pamhi's ministry, during his five months 
 labour in his now circuit. Pamla continues : — 
 
 I have been preaching almost every day, except a few 
 Fridays and Saturdays, once a fortnight. 
 
 Now I will tell you how I have answered some of those 
 objections of the heathen. I went to the Great Place of 
 Chief Fundakube, and laid these things before the chief. 
 I then asked him to gather together his counsellors and 
 best men, and lay the subject before them, and select a 
 heathen, whom you all can trust, who can read the Kaffir 
 Bible, and I'll debate my cause with them. The chief 
 and his people were very glad, and so a day was appointed 
 for the public discussion of all these points. The day ap- 
 pointed was a Monday. Due notice was given, and at the * 
 time set there was a great gathering of our mission people 
 and the heathen at the Great Place of Fundakubv^, but we 
 found the chief and his party tipsy with Kaffir beer, so 
 we appointed to come again on Thursday. When we came 
 on Thursday we found them all right. Tliey had selected 
 a heathen man, by the name of Mawomba, who was a great, 
 enemy to religion, well respected by the heathen, one whom 
 they could trust, and who could read the Kaffir Bible well. 
 So we opened our service and took up the objections in 
 their order. In regard to the first, I said, " I do not get 
 any money from the white men for the new ronverts. If 
 you like, I will give you an order to g<» anil draw in my
 
 552, PROGKESS OF TKE WOEK. 
 
 name all the money which you say 1 get for the new con. 
 verts from the white men. As for the ticket and class- 
 money, which amomits to a few shillings weekly, that goes 
 to support the Gospel, and is almost nothing compared 
 with what you pay the Kaffir doctors, in oxen, goats, 
 money, and Kaffir beer, while we furnish medicine to our 
 members free." 
 
 They answered " Yes." 
 
 In regard to the second objection, I said, " I have no 
 poison from Mr. Taylor. This converting power was an 
 old work before Mr. Taylor was born. I have the Bible 
 to prove that this work did not begin with me hero nor 
 with Mr. Taylor. Now we will take up that part of your 
 objection about calling sinners to come to Christ, and about 
 them kneeling before the Lord their maker to pray to Him." 
 Then I called upon Mawomba to read from the Gospel by St. 
 Matthew, xi chapter, 28 verse, " Come unto me all ye that- 
 labour and are heavy laden, and I will give you rest." 
 
 Also Ecvelations, xxii. chapter, 1 7 verse, " The Spirit 
 and the bride say, Come, and let him that heareth say, Come, 
 and let him that is athirst come, and whosoever will, let 
 him take of the water of life freely." 
 
 Mawomba read them distinctly, and I said, " These pas- 
 sages 'refer to the calling of sinners to come to Christ, now 
 having been sent both by God and by His ministers, have I 
 not a right to call sinners to repentance ? In regard to 
 penitents kneeling, I will ask Mawomba to read the 6th 
 verse of the xcv. Psalm. Mawomba read, " Oh come, let 
 us worship and bow down, let us kneel before the Lord our 
 Maker." Then I said, « Are you satisfied ? " 
 
 They answered, " Yes." 
 
 " In regard to your objection about so many heathen con- 
 verted in so short a time, and why the other ministers did 
 not do the same work in the same manner, I answer,
 
 FAMIA's rEIEXCE OF THE TftUTH. 653 
 
 first ill regard to tlie work done by llic ministers who have 
 been labouring among-st yon. Tliey did a great work. 
 They did the same work for (>nr fathers who received the 
 Gospel preached to them by those men of God. They 
 bowed down on their knees also, and were not too proud to 
 worship their great God and Creator as you are now. But 
 while many of our fathers were converted, you were against 
 the ministers who laboured amongst you. I know what 
 sort of feelings yon had against the "Word of God and 
 against those ministers. You were not their friends at 
 all. 
 
 '' When you went to hear them preach you at once began 
 to talk to each other, and said, ' What has he been 
 saying ? ' 
 
 "Another answered, * He was talking about some wind 
 in the air which he called God.' Another says, ' He was 
 talking about death- and dead people.' Another replies, 
 ' "What have we to do with dead people, we are not dead ? * 
 Another adds, ' He says after we are all dead, then ViC will 
 all go to hell.' Then they all laugh and say, ' We be all 
 dead, who will go to hell ? " This is but an example of the 
 had feeling and prejudice of nearly all the heathen people 
 against the word of God, then and now, and that is 
 the reason why the gospel has not been more successful 
 among them. I then told them how ungrateful it was for 
 them to say anything against the old ministers, for it was 
 through them, and especially Mr. Ayli ff, that their fathers 
 were led out of Kaffir bondage (for they were Fingo 
 heathen) and that thousands of them had since been con- 
 verted to God. 
 
 At this point they replied, " Our complaint is not that 
 the people are being converted, but that so many arc 
 converted in so short a tiu\e." 
 
 I then asked Mawumba to road the 4lsfc verse of tlie
 
 054 PEOGRESS OF THE WOEK. 
 
 2nd chapter of the Acts, and he read: " Th'?n they that 
 gladly received his word were baptized : and the same 
 day there Avere added unto them about 3,000 souls." Also 
 the 3rd and 4th versus of the 4th chapter, " And they laid 
 liands on them, and put them in hold unto the next day ; 
 for it was now eventide. Howbeit many of them which 
 heard the word believed ; and the number of the men was 
 about 5,000." Then I said, ''What have you to say to 
 that? about 3,000 souls converted in one day, and about 
 5,000 converted on another day." I then told them about 
 the great work of God with Mr, Taylor among the English 
 at Algoa Bay, Graham's Town, King William's Town, 
 and the same work among the natives at Aunshaw and 
 all round, right up to Port Natal, where there was also a 
 great work among the English. Then I said, "Now I 
 will tell you what those people get who come and kneel down 
 as penitents, whom you say I poison," and I called on 
 Mawomba to read to them from Romans 5th chapter, 
 1-3 verses, " Therefore, being justified by faith, we have 
 peace with God through our Lord Jesus Christ: By whom 
 also we have access by faith into this grace wherein we 
 stand, and rejoice in hope of the glory of God. And not 
 only so, but we glory in tribulations also." I then ex- 
 plained to them the new birth which these new converts had 
 experienced, and got Mawomba to read to them a part of the 
 third chapter of John, " Verily, verily, I say unto you, except 
 a man be born again, he cannot see the Kingdom of God,'' 
 I told them, when the penitents are thus born of God, the 
 new law of God is written by the Holy Ghost in their 
 hearts, and I got Mawomba to read Ihe 37th verse of the 
 22nd chapter of Matthew, " Jesus said unto them. Thou 
 shalt love the Lord thy God with all thy heart, and with 
 all thy soul, and with all thy mind, and thou shalt love 
 thy neighbour as thyself." I explained it to thrm,
 
 CHIEF FUNDAKUBe's DECISION. 555 
 
 and shewed the proofs of it in the lives of the converts. 
 After all this talk Mawomba stood up and read the 4th 
 verse of the I50tli P«alm, to try to sajijiort their Kaffir- 
 beer — dancing feasts, " Praise Him with the timbrel and 
 elanee : praise Him with the stringed instruments and 
 organs." 
 
 In my reply I said, " How do you explain that passage? 
 Did David mean that dancing which the heathens and 
 drunkards do in worshiping the devil ? I ask you, father, 
 did David mean that the people should worship the 
 devil instead of the true God ? " 
 
 Mawomba said, " I can't explain it. You will please 
 explain it to me." 
 
 I said, "David feared God, and would not do anything 
 which would displease God. He had a harp that he played 
 in worshiping God, just as the English have an organ in 
 their churches to assist them in singing praise to God. 
 Again David praised God with all his things, all he had 
 was devoted to God, even his pleasures were done unto 
 God." I saw that the man's pride was gone and that his 
 power failed him, and he stood up and said, " I never un- 
 derstood these things so clearly as I do to-day, both in 
 regard to the work of revival, and my own questions." 
 (A Kaffir is a noble antagonist, when fairly beaten in 
 argument he will promptly and honestly own it.) 
 
 Tlicnthe great chief Fundakube said, " No man after these 
 things which have been done to-day should ever complain 
 against the great work of God. We are all satisfied. 
 Our own man has read these things out of the Book of 
 God" 
 
 Then I said, " Who can prevent me from calling sin- 
 ners to-day to come and kneel down before God ? " 
 
 The Chief replied, " No one can prevent you. Your 
 way is clear, but we will go home to-day, and we will
 
 556 PROGRESS OF THE -WOIIK. 
 
 think over these things. We are all well pleased, and will 
 hear you again." Our meeting then adjourned. 
 
 lu the next service I held at the Great Place of Funda- 
 kube I called for penitents. The Chief came and talked to 
 me privately, and said, " I will kneel down before God, 
 but not before you." 
 
 I said, " Kneel down where you are, well and good. I 
 don't want any sinner to kneel to me, and it don't matter 
 about the place if there is a broken and a contrite heart 
 submitted to God." 
 
 Four of. them, the Chief's mother, and two of her chil- 
 dren, and his brother's wife, found peace Avith God that day, 
 and the Chief seems to try very hard to seek God. 1 will 
 let you know next time hoAV he gets on. I have not time 
 to tell you more to-day. I may say, however, while there 
 are many enemies, thank God there are many kind friends 
 also, who love Jesus, and love me at the same time. I 
 find Mr. Holford to be a kind friend and Superintendent. 
 I have a native friend who goes with me to help me in 
 the work, and be is very pious, and a great assistance to 
 me." 
 
 In this w'ork, in those barren wastes of Africa, we 
 see the fulfilment of God^s own words, " For as the 
 rain cometh down and the snow from heaven, and 
 returneth not thither, but watereth the earth and 
 maketh it bring forth and bud, that it may give seed 
 to the sower and bread to the eater, so shall My 
 Word be that goeth forth out of ]My mouth ; it shall 
 not return unto Me void, but it shall accomplish that 
 which I please, and prosper in the thing whereto I 
 sent it." " In the wilderness shall waters break out 
 and streams in, the desert. And the parched ground
 
 THE Kir,HWAY OF HOLINESS. 557 
 
 eliall become a pool, and the thirsty land springs of 
 water : in the habitations of dragons where each lay, 
 shall be grass, with reeds and rushes. And a high- 
 way shall be theie, and a way, and it shall bo called 
 the way of holiness ; the unclean shall not pass over 
 it, but it shall be for those who are ' cleansed through 
 the blood ' of Jesus ;" " the wayfaring men " who, like 
 those saved sons of Africa, obey God, and walk after 
 His Spirit in this holy way, " though fools, ishall 
 not err thereiD-"
 
 BY THE KEY. W. TAYLOE. 
 
 |U&ie&3fi. 
 
 SEVEN YEAES' STEEET PEEACHINa 
 IN SAN FEANCISCO. 
 
 "It is a very eutertaining volume, full of adventure, 
 grave and gay, in the streets of a new city, and among a 
 peculiar people." — Neiv York Observer. 
 
 "And the book itself so thoroughly good, so deeply 
 interesting, and so replete witb -wise counsels, and ex- 
 amples of what street preaching ought to be, that we 
 cannot but wish for it a wide circulation. The writer 
 tells his story with the simphcitj' and directness of a 
 child, and the incidents related are of a most unusual and 
 romantic kind. Too much cannot be said in praise of the 
 nervous, plain, vigorous stjde of the author's preaching. 
 For clearness, directness, and force, the specimens given 
 in this book have never been surpassed." — London ljii((r- 
 tt'rJij I'u'vit'w. 
 
 This book had numerous commendations from the press, 
 but the best proof of its worth is the fact that over 
 32,000 copies have been sold.
 
 Worls h)j the Rev. W. Taylor. 
 
 THE MODEL PEEACHER. 
 
 " It is a book calculated to stir the soul to manly and 
 bold achievements in the service of Christ, in the gi'cat 
 work of preaching His gospel." — Methodist liccorder. 
 
 " The Saviour is Taylor's ' Model Preacher.' I wish 
 to say, moreover, that although the book is addressed to a 
 preacher, and on the subject of preaching, yet its treat- 
 ment is such that almost any religious person will be 
 deeply interested in perusing it. There is a charm about 
 it, like the author's preaching, a freshness, a raciness, an 
 abundance of apt illustration, that captivates the ordinary 
 reader, and leads him from chapter to chapter, to the end 
 of the book." — Professor Wm. Hunter, D.D. 
 
 Over 20,000 copies have been sold. 
 
 CALIFORNIA LIFE ILLUSTRATED. 
 
 " Full of interesting and instructive information, 
 abounding in striking incident, this is a book that ever)'- 
 body will be interested in reading." — yew York Observer. 
 
 " Scenes of thrilling excitement, of touching tender- 
 ness, of noble heroism, and of dark crime — not concocted 
 in the brain of the novelist, but enacted in real life — arc 
 here depicted." — Ladies' Itepositor;/. 
 
 "It is replete with such pictures as the British eye 
 never sees. It is better worth hundreds of thousiimls of 
 editions than the ijiost brilliant novel that has yet seen 
 the light." — British Standard. 
 
 This book has reached a circulation of 30,000,
 
 Worl's hj ilip Rev. W. Taijlor. 
 
 EECONCILIATION ; OK, HOW TO BE 
 SAVED. 
 
 " The volume before us contains, in six cliaptei's, the 
 author's mode of teaching the great Christian doctrines of 
 salvation, repentance, and faith, and some striking illus- 
 trations and anecdotes enrich its pages. We wonder not 
 that a teacher so fearless and outspoken should have been 
 honoured by God in the conversion of many from a life of 
 indiflference and vice, to one of faith and godliness." — 
 Christian Times. 
 
 The third edition of this book has been issued within a 
 few months. 
 
 INFANCY AND MANHOOD OF 
 CHRISTIAN LIFE. 
 
 " What a glorious event in the history of any soul, to 
 be born again, to become a babe in Christ, an event that 
 we will celebrate in eternity ; but to remain a babe is to 
 become a dwarf, and fail to attain the end for which Ave 
 were born." — Extract from, Book. 
 
 " Mr. Taylor's style is direct, vigorous, and sometimes 
 colloquial. Clear statement and forcible reasoning are 
 relieved and made more effective by apt illustration. 
 Christians of other denominations may here learn, without 
 any undue mental exertion, the views held by Wesleyans 
 on the doctrine discussed by our author, and, even when 
 unconvinced, they can hardly fail to be interested and 
 pvo&ted:'— Christian World, May 3rd, 1867. 
 
 The volume is pervaded throughout with an earnest 
 purpose, and the writer, in many a powerful passage, 
 speaks straight to the conscience and to the heart."' — 
 Methodist Recorder, June 28.
 
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