Upon Moffat's return home again, his wife, by Dr. Smith's orders, left for the Cape to recruit her strength; and Robert Moffat went itinerating among the scattered Bechwanas. A most interesting time was spent at a village, one hundred and fifty miles from Kuruman, where a chief named Mosheu and his people resided. Three times did the missionary preach to them on the first day, besides answering the questions of all who gathered round. Many were most anxious to learn to read, and such spelling-books as Moffat had with him were distributed among them.

Some of the head men thought they would like to try, and requested Moffat to teach them. A large sheet alphabet, torn at one corner, was found, and laid on the ground. All knelt in a circle round it, some of course viewing the letters upside down. "I commenced pointing with a stick," says he, "and when I pronounced one letter, all hallooed to some purpose. When I remarked that perhaps we might manage with somewhat less noise, one replied, 'that he was sure the louder he roared, the sooner would his tongue get accustomed to the seeds' as he called the letters."

Somewhat later, a party of young folks seized hold of the missionary, with the request, "Oh, teach us the A B C with music." Dragged and pushed, he entered one of the largest native houses, which was instantly crowded. The tune of "Auld Lang Syne" was pitched to A B C, and soon the strains were echoed to the farthest corner of the village. Between two and three o'clock on the following morning, Moffat got permission to retire to rest; his slumbers were, however, disturbed by the assiduity of the sable choristers; and on awaking after a brief repose, his ears were greeted on all sides by the familiar notes of the Scotch air.

Very pleasing progress was made by these people in Christian knowledge. Mosheu brought his daughter to Mrs. Moffat for instruction, and his brother took his son to Mr. Lemue at Motito for the same purpose.

The mission at the Kuruman continued to prosper, both at the home and the out-stations. Numbers of Bechwanas were added to the church, both at Kuruman and Griqua Town. Under Mr. Edwards' superintendence the readers largely increased, and the Infant School, commenced and carried on by Mrs. Edwards, with the assistance of a native girl, was highly satisfactory. Civilisation advanced, some of the natives purchasing waggons, and using oxen for labour which formerly had been performed by women. Clothing was in such demand, that a merchant named Hume, an honourable trader in whom the missionaries had confidence, built a house, and settled at the station. The new church, after much labour, was opened in November, 1838, on which occasion between eight and nine hundred persons attended the service; and on the following Sabbath, one hundred and fifty members united in celebrating the Lord's Supper.

Persevering Christian love, combined with strong faith, much prayer, and untiring labour, had changed the barren wilderness into a fruitful land.

CHAPTER VIII.

Twenty-two years had passed away since the youthful missionary stood upon the deck of the Alacrity, and bade farewell to the land of his birth. During that time he had never allowed his interest in the affairs of his native country to grow cold. Letters and newspapers had been eagerly welcomed, and the memory of friends in the far distant isle had been most keenly cherished, both by him and his Mary. Now once more they were to tread upon its well- loved shores, and to tell to its people the story of God's work among the savage tribes of South Africa.

There were no floating "Castles"[A] at that time, making the journey in twenty days, and a passage had to be taken in a small ship homeward-bound from China, having troops on board. Measles raged at the Cape, and sickness was on board ship. Between the two the Moffats had much to endure, and the vessel had not left Table Bay when another daughter was born to add to their joy and anxiety. Three days' after his sister came, dear six-year-old Jamie, lying beside his prostrate mother in her cot, was called to the Better Land, with the words, "Oh, that will be joyful, when we meet to part no more," upon his dying lips.

On the 6th June, 1839, the ship anchored off Cowes, and a few days later reached London. The reception of Robert Moffat was most enthusiastic, and so great was the demand for his presence at public meetings, that it was with the utmost difficulty he procured liberty to visit his own friends.

Twenty years had made great changes in the homes at both Dukinfield and Inverkeithing. Mary Moffat's aged father was living, but her mother and a brother had been called away, another brother was in America, and a third was a missionary in Madras. Robert's parents were still living, but a brother and two sisters had passed away. Many friends, whose kind and generous thoughtfulness had often cheered the heart of the faithful missionary and his faithful wife in their voluntary exile, now gathered around them, among whom were Mrs. Greaves of Sheffield, the donor of the Communion Service, and Miss Lees of Manchester.

Of the events connected with this visit to England, want of space precludes us from giving details. A great wave of missionary enthusiasm at that time swept over the country, and Moffat found himself hurried from town to town with but scant opportunities for rest. In May, 1840, he preached the Anniversary Sermon for the London Missionary Society, and, at their Annual Meeting, Exeter Hall was packed so densely that after making his speech in the large upper hall, Moffat had to give it again in the smaller hall below.

An anecdote related in the course of his speech at the Bible Society's May Meeting shows the value set by a native woman upon a single Gospel in the native tongue. "She was a Matabele captive," said Moffat. "Once, while visiting the sick, as I entered her premises, I found her sitting weeping, with a portion of the Word of God in her hand. I said, 'My child what is the cause of your sorrow? Is the baby still unwell?' 'No,' she replied, 'my baby is well,' 'Your mother-in-law?' I inquired. 'No, no,' she said, 'it is my own dear mother, who bore me.' Here she again gave vent to her grief, and, holding out the Gospel of Luke, in a hand wet with tears, she said, 'My mother will never see this word; she will never hear this good news! Oh, my mother and my friends, they live in heathen darkness; and shall they die without seeing the light which has shone on me, and without tasting that love which I have tasted!' Raising her eyes to heaven she sighed a prayer, and I heard the words again, 'My mother, my mother!'"

His hope when he landed had been to get the printing of the Sechwana New Testament speedily accomplished, and to return to South Africa before winter; but it was not until January, 1843, that he was able once again to sail for Africa.

In 1840 two new missionaries were set apart for the Bechwana mission—- William Ross and David Livingstone. With them Robert Moffat was able to send five hundred copies of the Sechwana New Testament.

As the sheets were passing through the press, it was suggested to him that the Psalms would be a valuable addition to the work. With his characteristic energy he immediately commenced the task, and, a few months after the sailing of Ross and Livingstone, he had the joy of sending to Africa over two thousand copies of the New Testament, with which the Psalms had been bound up. By the end of 1843 six thousand copies had been sent out. A revision of the book of Scripture Lessons was also undertaken and carried through the press. A demand was made upon him to write a book, in response to which he prepared his well known work, "Missionary Labours and Scenes in South Africa," which was published in 1842, and met with great success.

At length the time drew near when once more Robert and Mary Moffat should cross the sea to their beloved home at Kuruman. Valedictory services of a most enthusiastic character were held in Scotland, Newcastle, Manchester, and London. At Edinburgh a copy of the "Encyclopaedia Britannica" was presented to Robert Moffat, and at Newcastle a set of scientific instruments was given him. A great impetus was imparted to missionary work abroad through these and preceding meetings, during his sojourn in England, and when on the 30th of January, 1843, he and his wife embarked at Gravesend, accompanied by two new missionaries for the Bechwana field, they carried with them the esteem of a wide circle of friends, and had the fervent prayers of many offered up on their behalf.

On the 10th of April they landed at Cape Town, and six weeks later embarked in a small coasting vessel for Algoa Bay. At Bethelsdorp, a village a few miles beyond Port Elizabeth, they rejoined Messrs. Ashton and Inglis, who with their wives had gone on before by steamer; but here they were detained for several months, waiting for a vessel to arrive from England which had on board a large quantity of baggage for the missionaries and their work.

At last the start was made, the long train of ox waggons wended their way, the Orange River was crossed, this time on a pont or floating bridge, and at the Vaal River, one hundred and fifty miles distant from Kuruman, the missionary party were met by David Livingstone, who had ridden forth to bid them welcome.

From this point onwards friends both white and black emulated each other in testifying their gladness at their friend's return, until as the Moffats drew near to Kuruman their progress became like a royal one. At last between two and three o'clock on the 10th of December, 1843, they sat down once again in their own home, amongst those for whom they had toiled so zealously, and over whom their hearts yearned with a holy love. The delight of the natives at having their missionary and his wife among them again was unbounded. In a letter published in the Missionary Magazine, October, 1844, Moffat thus writes, giving an account of their reception:—"Many were the hearty welcomes we received, all appearing emulous to testify their joy. Old and young, even the little children, would shake hands with us. Some gave vent to their joy with an air of heathen wildness, and some in silent floods of tears; while others, whose hearts had sickened with deferred hope, would ask again and again, 'Do our eyes indeed behold you?' Thus we found ourselves once more among a people who loved us, and who had longed for our return."

The mission having been largely reinforced, it was arranged that Mr, and Mrs. Ross should go to Taung, about one hundred miles east of Kuruman, where a portion of the Bechwana tribe had settled under Mahura, a brother of Mothibi; while Edwards and Livingstone were to commence work among the Bakhatla, two hundred miles to the north-east. Inglis was to go to the same neighbourhood; thus the regular missionary staff of the Kuruman station comprised after their departure, the venerable Mr. Hamilton, who had seen the commencement of the Bechwana Mission in 1816, Mr. and Mrs. Ashton, and the Moffats.

The place to which Edwards and Livingstone had gone was a large native town near to the haunts of lions. These greatly harassed the cattle and deprived the missionaries of sleep. One day a hunt was arranged. Livingstone joined the party, was attacked by the lion, and was only rescued with a broken and mangled arm by the bravery and devotion of his native servant, Mebalwe, who himself got severely bitten.

During his recovery from this injury Livingstone visited the Kuruman, and there won the heart of Moffat's eldest daughter, her mother's namesake, who soon afterwards exchanged the name of Mary Moffat for that of Mary Livingstone. In due course she accompanied her husband to Chonwane where for a time he was located with Sechele, the chief of the Bakwena.

The life of the missionaries at the Kuruman was a, busy one. All were fully employed. Moffat's principal work was translation, and in this his colleague Ashton afforded him much critical assistance, besides relieving him almost entirely of the duties of the printing office. But other work had to be undertaken. The natives needed much help and guidance; dwelling-houses had to be enlarged and new schoolrooms built, and, as there were no funds for the payment of artisans, the missionaries had to put their own hands to the work; besides which, as money was not forthcoming to meet the cost of the new schoolrooms, a kind of amateur store was opened by the missionaries' wives for the sale of clothing to the natives.

The Rev. J. J. Freeman who visited Africa a few years later, in 1849, gives us a picture of the Kuruman station as he saw it. "It wears," says he, "a very pleasing appearance. The mission premises, with the walled gardens opposite, form a street wide and long. The chapel is a substantial and well-looking building of stone. By the side of it stands Mr. Moffat's house, simple yet commodious. In a cottage hard by, the venerable Hamilton was passing his declining days, extremely feeble, but solaced by the motherly care of his colleague's wife. The gardens were well stocked with fruit and vegetables, requiring much water, but easily getting it from the 'fountain.' On the Sunday morning the chapel bell rang for early service. Breakfasting at seven, all were ready for the schools at half-past eight. The infants were taught by Miss Moffat (their daughter Ann, afterwards Mrs. Frédoux) in their school-house; more advanced classes were grouped in the open air, or collected in the adjacent buildings. Before ten the work of separate teaching ceased, and young and old assembled for public worship. A sanctuary, spacious and lofty, and airy withal, was comfortably filled with men, women, and children, for the most part decently dressed."

This description may be supplemented by that of a scene of frequent occurrence, given in "Robert and Mary Moffat" by their son Mr. John A. Moffat. He says: "The public services were, of course, in the Sechwana language. Once a week the missionary families met for an English devotional meeting. It was also a sort of custom that as the sun went down there should be a short truce from work every evening. A certain eminence at the back of the station became, by common consent, the meeting-place. There the missionary fathers of the hamlet would be found, each sitting on his accustomed stone. Before them lay the broad valley, once a reedy morass, now reclaimed and partitioned out into garden lands; its margin fringed with long water-courses, overhung with grey willows and the dark green syringa. On the low ground bordering the valley stood the church, with its attendant mission-houses and schools, and on the heights were perched the native villages, for the most part composed of round, conical huts, not unlike corn-stacks at a distance, with some more ambitious attempts at house-building in the shape of semi-European cottages. Eastward stretched a grassy plain, bounded by the horizon, and westward a similar plain, across which about five miles distant, was a range of low hills. Down to the right, in a bushy dell, was the little burying-ground, marked by a few trees."

In 1845, Robert Moffat narrowly escaped an accident that would have involved most serious consequences. He was superintending the erection of a new corn-mill, and whilst seeing to its being properly started, incautiously stretched his arm over two cog-wheels. In an instant the shirt sleeve was caught and drawn in, and with it the arm. Fortunately the mill was stopped in time, but an ugly wound, six inches in length, with torn edges, bore witness to the danger escaped. This wound laid him aside for many weeks, but finally he recovered from the effects of the accident.

For the next four or five years things pursued an even course at the Kuruman. In 1846, Mary Moffat started on a journey to visit the Livingstones at Chonwane. She availed herself of the escort of a native hunting party, and took her three younger children with her. She passed through the usual dangers of such a journey, as the following extract from a letter written to her husband will show:—

"I am very glad of Boey's company.... I should indeed have felt very solitary with my lone waggon with ignorant people, but he is so completely at home in this field that one feels quite easy. We do not stop at nights by the waters, but come to them at mid-day, and then leave about three or four o'clock. We cannot but be constantly on the outlook for lions, as we come on their spoor every day, and the people sometimes hear them roar. Just before outspanning to-day, Boey, being on horseback looking for water, met with a majestic one, which stood still and looked at him. He tried to frighten the lion, but he stood his ground, when Boey thought it was time to send a ball into him, which broke his leg, by which means he is disabled from paying us a visit."

Early in 1847 a general meeting of those engaged in the Bechwana mission was held at Lekatlong (near what are now the Diamond Fields). On his way homewards from this meeting Moffat visited some of the Batlaping villages along the Kolong River. A striking advance had taken place of late years, and a severe contest was going on between heathenism and Christianity. A little company of believers had gathered in each place, and were ministered to by native teachers, who had spent a few months in training at Kuruman.

In the same year Mary Moffat left for the Cape to make arrangements for educating her younger children. As Robert could not leave his work she journeyed alone, having as attendants four Bechwana men and a maid. These partings wrung the mother's heart. The time spent on the road was precious, and although it extended to two months, seemed all too short. She felt that never again would she have her young children about her. The son, John, was placed at school in Cape Town for a time, and the two daughters were sent under the care of a worthy minister to England. Of the parting with these her darlings Mary Moffat wrote:—"Though my heart was heaving with anguish I joyfully and thankfully acceded forthwith (i.e., to the offer of the Rev. J. Crombie Brown to take the children), and set about preparations in good earnest. This was about the end of January. On the tenth of February they embarked, and after stopping the night on board I tore myself from my darlings to return to my desolate lodgings to contemplate my solitary journey, and to go to my husband and home childless." Of her it may be said, She left all and followed Him!

In 1848 the book of Proverbs and Ecclesiastes had been finished and Isaiah begun. In 1849 "Pilgrim's Progress" was added to the Sechwana literature, and the work of translation steadily progressed. "Line upon Line" had also been rendered into the native tongue by Mr. Ashton.

But while all was peaceful and in a measure prosperous at the Kuruman, clouds were gathering to the eastward, which were destined eventually to throw a dark shadow over the whole Bechwana Mission. The encroachments of the Boers upon the natives led to much bloodshed, and to the dispersion of several native tribes, with the consequent abandonment of mission-work among them. One of the early sufferers was Moselekatse, who, having been attacked in 1837, had retired to a place far away to the north-east, and for some years nothing was heard of him, except by vague rumour; indeed his very existence was a matter of doubt.

Livingstone had settled with Sechele at Kolobeng, which place he used simply as a base of operations for visiting the eastern tribes, and prosecuting missionary work among them. Much good was done, and the Scriptures in Sechwana, as far as issued, were circulated among the people. But the Boers advanced, the natives were dispossessed of their lands, and missionaries were expelled from their regions. Finding that all hope of carrying on the work in this neighbourhood was over, Livingstone turned his eyes northward, and commenced that series of explorations which absorbed the remainder of his life. Sechele retired to a mountain fastness, named Lithubaruba, away to the north-west.

As time passed onward, Robert Moffat felt more than ever the importance of completing the work he had undertaken—the translation of the entire Bible into Sechwana. Every minute that could be devoted to the task was eagerly embraced, his labours often extending far into the night. Numerous interruptions made the work more difficult. "Many, many are the times I have sat down and got my thoughts somewhat in order," he writes, "with pen in hand to write a verse, the correct rendering of which I had just arrived at, after wading through other translations and lexicons, when one enters my study with some complaint he has to make, or counsel to ask, or medical advice and medicine to boot, a tooth to be extracted, a subscription to the auxiliary to be measured or counted; or one calls to say he is going to the Colony, and wishes something like a passport; anon strangers from other towns, and visitors from the interior arrive, who all seem to claim a right to my attentions."

This incessant application was making inroads upon his health, and the strong powerful frame and iron constitution of the Scotch missionary began to show signs that could not be neglected. A peculiar affection of the head troubled him—a constant roaring noise like the falling of a cataract, and a buzzing as of a boiling up of waters. It never ceased day and night, and he lost much sleep in consequence of it. His only relief seemed to be in study and preaching, when the malady was not noticed; but immediately these occupations were over it was found to be there, and reasserted itself in full force.

In 1851 the rebellion of the Kat River Hottentots occurred, which, for a long time, brought obloquy upon the missionaries of South Africa and the Mission cause.

In 1852 Mr. Hamilton was gathered to his rest, after having been the faithful coadjutor of Robert Moffat, and a missionary at the Kuruman for thirty-four years; the next year tidings reached Mary Moffat that her beloved father had ended his pilgrimage at the ripe age of ninety years.

A short time previous a letter had been received from the Directors of the London Missionary Society, urging Robert Moffat to take sick leave and visit the Cape, or to return to England, but, as rest and change were absolutely essential, Moffat determined to find the needed relaxation in visiting his old native friend, Moselekatse. He was also in doubt as to the fate of his son-in-law, Livingstone, who had started long before for the tribes on the Zambesi.

Carrying supplies for that missionary, in hope of being able to succour him, in May, 1854, Moffat once again bade his faithful partner farewell, and started for a journey to a comparatively unknown country, seven or eight hundred miles away. The son of Mr. Edwards, the missionary who for some time had laboured with Moffat at Kuruman, and a young man named James Chapman accompanied him, for purposes of trade. After journeying for several days through a desert country, they reached Sechele's mountain fastness. Moffat found that chief in great difficulties, but still holding to the faith into which he had been baptised by Livingstone. One hundred and twenty more miles of desert travelling brought the party to Shoshong, the residence of another chief and his tribe. Thence after groping their way for eighteen days in a region new to them, without guides, they reached a village containing some natives who were subject to the Matabele king.

For some days Moffat and his companions were not allowed to advance. The Induna in charge of the outpost was afraid of a mistake, but at last a message came that they were to proceed, and finally they drew near to the royal abode. The chief was filled with joy at meeting his old friend "Moshete." An account of the interview is described in Moffat's journal, from which we extract the following:—"On turning round, there he sat—how changed! The vigorous, active, and nimble chief of the Matabele, now aged, sitting on a skin, lame in his feet, unable to walk, or even to stand. I entered, he grasped my hand, gave one earnest look, and drew his mantle over his face. It would have been an awful sight for his people to see the hero of a hundred fights wipe from his eyes the falling tears. He spoke not, except to pronounce my name, Moshete, again and again. He looked at me again, his hand still holding mine, and he again covered his face. My heart yearned with compassion for his soul. Drawing a little nearer to the outside, so as to be within sight of Mokumbate, his venerable counsellor, he poured out his joy to him."

The old chief was suffering with dropsy, but under Moffat's medical care he recovered, and was soon able to walk about again. The advice which had been given to him by his missionary friend during their previous intercourse, had not been wholly lost, the officers who attended him, as well as those of lower grades, stating that the rigour of his government had since that time been greatly modified.

Moffat stayed with Moselekatse nearly three months. After much persuasion, permission was given him to preach the Gospel to the Matabele people, a privilege hitherto always denied. On the 24th of September, 1854, these people received, for the first time, instruction in the subjects of creation, providence, death, redemption, and immortality.

It was Moffat's purpose to journey forward beyond the Matabele to the Makololo tribe, to leave supplies at their town of Linyanti, so that Livingstone might obtain them if he returned safely from St. Paul de Loanda, on the west coast. Moselekatse would not accede to the idea of him going alone, and finally the king himself determined to accompany him. The Makololo and Matabele were, however, like many other of the native tribes, hostile to each other. With the bags, boxes, &c., on the heads of some of the men best acquainted with the country, the party set out, but after travelling to the farthest outpost of the Marabele, the king declared it was impossible for the waggons to proceed. At Moffat's earnest request, he sent forward a party of his men with the supplies, which in due course reached the Makololo, who placed them on an island, built a roof over them, and there they were found in safety by Livingstone when he returned some months afterwards from the west coast.

Towards the end of October, Moffat bade farewell to the Matabele king. Moselekatse pressed him to prolong his stay, pleading that he had not seen enough of him, and that he had not yet shown him sufficient kindness. "Kindness!" replied Moffat, "you have overwhelmed me with kindness, and I shall now return with a heart overflowing with thanks." Leaving the monarch a supply of suitable medicines to keep his system in tolerable order, and admonishing him to give up beer drinking, and to receive any Christian teacher who might come as he had received him, the missionary took his departure. The long return journey was accomplished without any remarkable event, and in due course Moffat reached his home again in safety.

By this journey his health was much improved, his intercourse and friendship with the people of the interior were cemented and extended, and he looked forward with hopeful assurance to the early advancement of Christianity to those distant regions.

CHAPTER IX.

As age increased, the importance of finishing the work became more and more apparent, till even a minute spent in anything but purely mission-work, or his translation duties, seemed as wasted time. Writing when the end was near, he said: "When I take up a newspaper, it is only to glance at it with a feeling like that of committing sacrilege. I have sometimes been arrested with something interesting, and have read it with ten or more strokes in the minute added to my pulse, from the anxiety caused by the conviction that I am spending precious time apart from its paramount object, while I feel perfectly composed over anything which I am satisfied has a direct bearing on the true object of the missionary."

But the work was now accomplished, the last sheet had been passed for press, the last verse of the Old Testament completed, and now his mind, which had been for so many years strained under the weighty responsibility of translating the Word of God, was free. Of his feelings on this occasion he made mention in a speech delivered some years later at Port Elizabeth, on the occasion of his final departure from South Africa. We quote from the Chronicle of the London Missionary Society for August, 1870.

"At last," he said, referring to the commencement of the undertaking, "I came to the resolution that if no one else would do it, I would undertake it myself. I entered heartily upon the work. For many years I had no leisure, every spare moment being devoted to translating, and was a stranger even in my own family. There was labour every day, for back, for hands, for head. This was especially the case during the time Mr. Edwards was there; our condition was almost one of slavery. Still the work advanced, and at last I had the satisfaction of completing the New Testament. Of this 6000 copies were printed by the Home Society.

"When Dr. Livingstone came, he urged me to begin at once with the Old Testament. That was a most stupendous work. Before commencing it I passed many sleepless nights. It was the wish of all that I should undertake it. I did so, and went on with the work from time to time, as I had leisure, daily and nightly. I stuck to it till I had got as far as the end of Kings, when I became completely done up. The Directors were afraid that I was killing myself. I was advised to go home, to leave the work, but I decided otherwise. I determined to look up Moselekatse, and went off with a son of brother Edwards. By the time I had found Moselekatse, I had got all right again. I came back and resumed my work, and continued it till its completion. I cannot describe to you the feelings of that time—of the writing of the last verse. I could hardly believe that I was in the world, so difficult was it for me to realise the fact that my labour of years was completed. Whether it was from weakness or overstrained mental exertion, I cannot tell; but a feeling came over me that I would die, and I felt perfectly resigned. To overcome this I went back again to my manuscript still to be printed, read it over, and re-examined it, till at length I got back again to my right mind. This was the most remarkable time of my life, a period I shall never forget. My feelings found vent by my falling upon my knees and thanking God for His grace and goodness in giving me strength to accomplish my task. My work was thus accomplished, and now I see the Word of God read by thousands of Bechwanas in their native tongue."

An incident related in his speech at the Bible Society's Annual Meeting upon the occasion of his first visit to England in 1839, shows the importance to the natives of having the Bible in their own tongue. Speaking of his translation of the Gospel of Luke, he alluded to the state of the unconverted heathen, and the contrast manifested by the Christian converts. When the heathen saw the converts reading the Book which had produced this change, they inquired if they (the converts) talked to it. "No," answered they, "it talks to us; for it is the Word of God." "What then," replied the strangers, "does it speak?" "Yes," said the Christians, "it speaks to the heart!" This explanation was true, and was often illustrated in fact; for among those to whom the same Book was read by others, it became proverbial to say that the readers were "turning their hearts inside out!"

In 1854 Mary Moffat paid another visit to the Colony, and was in consequence away from home when Robert returned from his journey to Moselekatse. Tidings reached him about that time of the death of his mother, the one who first instilled into his breast an enthusiasm for the missionary calling. She died as she had lived, a godly, consistent woman, and was called to the heavenly city at the age of eighty-four.

In 1856 Dr. Livingstone, after his unparalleled walk from Loanda, on the west coast, to Quillimane, on the east—from the shores of the Atlantic to those of the Indian Ocean—visited England. His visit, and the description he gave of the country and natives, rekindled missionary enthusiasm, a special interest being taken in the Matabele and Makololo tribes. The London Missionary Society resolved to establish missions among them. As the locality where the Makololo dwelt was in the midst of a marshy network of rivers, it was considered as a necessary condition of commencing the proposed missionary work that they should remove to a spot on the north bank of the Zambesi, opposite to where the Matabele dwelt on the south bank. The two tribes were, however, hostile to each other; and, to overcome this hostility, it was determined to simultaneously establish missions among both tribes. With this object in mind the Directors wrote to Robert Moffat, proposing that he should go for a twelvemonth to the Matabele, taking two younger men with him, and plant a mission among this people.

This letter reached him just as he had completed the translation and printing of the Old Testament; and, notwithstanding that he was then sixty-two years of age, and had already been forty-one years hard at work for the Society, he determined to go. He felt, however, that it was necessary for him to start at once, and prepare the minds of Moselekatse and his people for the coming among them of missionaries. Thus it came about that once again Robert Moffat quitted Kuruman, and started forward for the long and trying journey, through the African desert, to visit his old friend, and obtain his consent to the settlement of missionaries among his people.

Visiting the chief Sechele on the way, he pursued his course until he at length reached the headquarters of Moselekatse. The king was not very enthusiastic about receiving missionaries for himself and his people. He was somewhat suspicious; and his former experience with the American missionaries at Mosega had been rather unfortunate, the Boers having attacked the Matabele, and, after pillaging the mission station, carried the missionaries away with them. However, he would receive the new-comers,—but his friend Moshete must come also. "I love you," said he, "you are my father. These new men I do not know them. All men are not alike."

This African monarch had sufficient knowledge to know that, if the doctrines of the Bible prevailed among his tribe, his claims to divine honour would for ever cease. His warriors used to pay him homage as follows: "O Pezoolu, the king of kings, king of the heavens, who would not fear before the son of Machobane (his father's name), mighty in battle?" and with other similar marks of adulation. He also had a shrewd suspicion that the opening of the country for white men to come and settle, would mean, eventually, the downfall of the power of himself and his people? but in his friend Ramary, or Moshete, he had implicit confidence.

As an instance of the power which Moffat had obtained over this despotic chief of a fierce African tribe, it may be related that he prevailed upon Moselekatse to grant deliverance to the heir to the chieftainship of the Bamangwato, a large tribe living at Shoshong, to the north-east of Sechele's people. It was after a long conversation that the thing was settled. Macheng, the heir, who had been detained captive for sixteen years, was called, and Moselekatse addressing him said: "Macheng, man of Moffat, go with your father. We have arranged respecting you. Moffat will take you back to Sechele. That is my wish as well as his, that you should be in the first instance restored to the chief from whom you were taken in war. When captured you were a child; I have reared you to be a man."

The effect of this deliverance on the neighbouring tribes was very great. It occurred while Moffat was with Moselekatse, arranging for the settlement of the new missionaries. When he and his charge arrived at Sechele's town, on his way home, he was met by Sechele and the other chiefs of his tribe, who marched on in front, and led them to a kind of natural amphitheatre, where at least ten thousand of the people, in all their equipments of war, were assembled. Sechele commanded silence, and introduced the business of the meeting. Speaker followed speaker, in enthusiastic language giving expression to the joy they felt at seeing the chief of the Bamangwato return from captivity. In the course of his speech one said as follows:—

"Ye tribes, ye children of the ancients, this day is a day of marvel.... Now I begin to perceive that those who preach are verily true. If Moffat were not of God, he would not have espoused the cause of Sechele, in receiving his words, and delivering Macheng from the dwelling-place of the beasts of prey, to which we Bechwanas dared not approach. There are those who contend that there is nothing in religion. Let such to-day throw away their unbelief. If Moffat were not such a man, he would not have done what he has done, in bringing him who was lost—him who was dead—from the strong bondage of the mighty. Moselekatse is a lion; he conquered nations, he robbed the strong ones, he bereaved mothers, he took away the son of Kheri. We talk of love. What is love? We hear of the love of God. Is it not through the love of God that Macheng is among us to-day? A stranger, one of a nation—who of you knows its distance from us?—he makes himself one of us, enters the lion's abode, and brings out to us our own blood."

On reaching home, from his visit to the Matabele, Moffat found that the Livingstones were starting for the Zambesi, and were to call at the Cape on their way; also that a large party of new missionaries had been appointed to commence the new interior missions. The Moffats at once started for the Cape, and there met Dr. and Mrs. Livingstone and their companions. Once more the mother and daughter embraced each other, and as the latter had suffered much on the voyage, it was arranged that she should accompany the missionary party, and travel overland to the Zambesi.

At Cape Town Moffat also had the pleasure of welcoming his own son, the Rev. John Moffat, who was to proceed to the Matabele as a missionary, paid for out of Dr. Livingstone's private resources. Sir George Grey, Her Majesty's High Commissioner, warmly encouraged the proposed plans for extending Christianity and commerce to the interior tribes, and arranged with Robert Moffat for establishing a postal communication with the Zambesi viâ Kuruman.

All arrangements having been completed the missionaries left Cape Town on their way to Kuruman, from whence they were to proceed to their respective stations, with the Makololo and the Matabele. Delays, however, intervened; the Boers had attacked some of the Batlapings, and threatened to attack the Kuruman station; the difficulties of the road also prevented some of the party arriving with the others. At last, however, the way was made clear, the opposition of the Boers to the advance of the party was, through the intervention of Sir George Grey, overcome, and on the 7th of July, 1859, the first division started for their far distant destination. This division comprised Mr. Helmore, a veteran who for many years had been stationed at Lekatlong, with his wife and four children, and Mr. and Mrs. Price. There was also a native teacher from Lekatlong, named Tabe, who determined to accompany his old missionary, and the usual staff of native attendants. These were all to proceed to the Makololo. The situation was a grave one. The end of the journey was a point a thousand miles farther into the interior than any of them had ever been, except two native servants, who had accompanied Livingstone on a previous occasion. But they went forward in faith not knowing what lay before them, but trusting all into the hands of Him, without whose knowledge not even a sparrow falls to the ground.

A week later Mr. Thomas and John Moffat with their wives left; they were speedily followed by Robert Moffat and Mr. Sykes. At Sechele's town the two portions of this latter division were united, and thence they journeyed onwards towards the Matabele. Disease broke out among some of their oxen, and, on reaching the first outpost of Moselekatse's people, a messenger was sent forward to the king explaining the state of affairs, and proposing that the oxen of the missionaries should be left in quarantine, and that Moselekatse should supply his own oxen to bring the party to headquarters. This message was sent so as to avoid connecting the advent of the Gospel among these people with that of a pestilence among their herds of cattle; which would inevitably have been the case had the diseased oxen proceeded onwards and infected those belonging to the Matabele.

An answer was returned to the effect that the party were to proceed, and that though the epidemic took effect, they should be held guiltless.

Moffat despatched a second messenger, to say that he had heard the king's words, and in a couple of days would leave; but that he begged the monarch to reflect on the consequences of the epidemic being introduced among his tens of thousands of cattle, and to believe that the mission party felt the most extreme anxiety upon the subject.

They then proceeded forward very slowly for two or three days, when they were met by another messenger, who stated that Moselekatse was gratified with the anxiety expressed for him and his; and that now, fully convinced of his danger, he desired that all their oxen should return, and that warriors were advancing to drag the mission waggons to headquarters.

Every one started with surprise at the strange idea, but soon the warriors came, shields, and spears, and all, also a number of oxen to be slaughtered for food. After some war evolutions, the warriors took the place of the draught oxen, and a start was made. There was many "a strong pull, a long pull, and a pull all together," as the waggons rolled onward; but after ten days' hard struggle and slow progress, it became evident that the men sent were unequal to the task, and the monarch, who for some unknown reason had kept his oxen back, sent them at last to bring the waggons to his camp.

Moselekatse received his old friend with his usual cordiality; but it soon became evident that something was wrong. All kinds of evasions and delays met the request for a spot of ground on which to found a mission station; days, weeks, and months passed, during which the missionaries suffered great hardships; and at last the chief broke up his camp and left them, without oxen to draw their waggons, saying that he would send people to guide them to the spot where they were to settle, and at which place he would join them later on.

His conduct seemed strange, and Moffat began to suspect that he had repented of giving his permission for the missionaries to settle with him. This proved to be the case; the Boer inroads, following as they had done, in several cases, the advent of the missionaries, made him suspicious, and the fears of himself and people having been aroused, the question was in debate as to whether the settlement should be allowed or not.

At last a favourable change took place, the clouds dispersed, and the sky became clear. Oxen were sent to take the missionary waggons forward to Inyati, there to join Moselekatse. All was settled, a spot which looked well for a station was pointed out, each of the new-comers pitched his tent under a tree that he had chosen, until a more solid dwelling should be erected, and the Matabele Mission was fairly established. This was in December, 1859.

The Mission was established, but work had only begun. The first six months of the year 1860 were months of incessant toil to the missionaries at Inyati. Houses had to be built, waggons repaired, and garden ground made ready for cultivation. Early and late, Moffat was to be found at work,—in the saw-pit, at the blacksmith's forge, or exercising his skill at the carpenter's bench; in all ways aiding and encouraging his younger companions. He also endeavoured to gain Moselekatse's consent to the opening of regular communication with the Livingstone expedition on the Zambesi viâ Matabeleland, but the suspicious nature of the monarch foiled this project. The isolation of his country in this direction was so great that, although but a comparatively short distance away, no tidings whatever could be obtained of the other party who, under Mr. Helmore, had gone to the Makololo tribe.

In June, 1860, Moffat felt that his work at Inyati was done. He had spared neither labour of mind nor body in planting the Mission, and had endured hardships at his advanced age that younger men might well have shrunk from. The hour approached for him to bid a final farewell to Moselekatse, and once more he drew near to the chiefs kraal, with the purpose of speaking to him and his people, for the last time, on the all-important themes of life, death, and eternity. The old chief was in his large courtyard and received his missionary friend kindly. Together they sat, side by side—the Matabele despot, whose name struck terror even then into many native hearts, and the messenger of the Prince of Peace, the warriors ranged themselves in a semi-circle, the women crept as near as they could, and all listened to the last words of "Moshete." It was a solemn service, and closed the long series of efforts which the missionary had made to reach the hearts of Moselekatse and his people. On the morrow he started for home, which he reached in safety, having been absent twelve months.

Meanwhile, terrible trials had befallen the party who had started to found the Makololo Mission. The difficulties attending their journey to Linyanti were such as nothing but the noblest Christian principle would have induced them to encounter, or enabled them to surmount. The chief of these was the great scarcity of water. One of their trials is thus described:—

"From the Zouga we travelled on pretty comfortably, till near the end of November, when we suffered much from want of water.... For more than a week every drop we used had to be walked for about thirty-five miles. Mrs. Helmore's feelings may be imagined, when one afternoon, the thermometer standing at 107 deg. in the shade, she was saving just one spoonful of water for each of the dear children for the next morning, not thinking of taking a drop herself. Mr. Helmore, with the men, was then away searching for water; and when he returned the next morning with the precious fluid, we found that he had walked full forty miles."

At length, after enduring innumerable difficulties and privations for seven months, they arrived at Linyanti, the residence of the chief Sekeletu. He refused to allow them to remove to a more healthy spot, but proposed that they should live with him in the midst of his fever-generating marshes, and as no better plan offered, they were compelled to accept it. In the course of a week all were laid low with fever. Little Henry Helmore and his sister, with the infant babe of Mr. Price, were the first to die; then followed the heart-stricken mother, Mrs. Helmore; six weeks later Mr. Helmore breathed his last; and the missionary band was reduced to Mr. and Mrs. Price and the helpless orphans. As the only means of saving their lives the survivors prepared to depart, but now the chief threw obstacles in the way of their doing so. Their goods were stolen, their waggon taken possession of; and upon Mr. Price telling the chief that "if they did not let him go soon they would have to bury him beside the others," he was simply told "that he might as well die there as anywhere else."

Finally a few things were allowed for the journey, and the sorrowful party started homeward, Mr. Price very ill, and his wife having lost the use of her feet and legs.

With the scantiest possible provision they had to face a journey of upwards of a thousand miles to Kuruman, but they set forward. Just as they were beginning to take hope after their heavy trials, and to think of renewed efforts for the Lord, Mrs. Price was called to her rest. "My dear wife," wrote the sorrowing husband, "had been for a long time utterly helpless, but we all thought she was getting better. In the morning I found her breathing very hard. She went to sleep that night, alas! to wake no more. I spoke to her, and tried to wake her, but it was too late. I watched her all the morning. She became worse and worse, and a little after mid-day her spirit took its flight to God who gave it. I buried her the same evening under a tree—the only tree on the immense plain of Mahabe. This is indeed a heavy stroke, but 'God is my refuge and strength, a very present help in trouble.'"

Finally the bereaved missionary was met by Mr. and Mrs. Mackenzie, who had started to join the Makololo Mission, and, as all turned their steps towards Kuruman, they were rejoiced by meeting Robert Moffat, who, having heard of the disaster, and that Mr. Price, with the remnant of the party, were on the road, had gone out in search of them. All returned sorrowfully to Kuruman, and the ill-fated Makololo Mission collapsed.

Robert Moffat and his wife watched the progress of the Mission at Inyati with the keenest interest. In it they seemed to live their early life at Lattakoo over again. Their hearts were in the work of the missionaries at that distant station; and, over and above the earnest desire they had to see the work of God prosper among those uncivilised natives, was the tie of kinship, their own flesh and blood being present in the person of their son, John Moffat, who, with his wife, formed a portion of the Matabele Mission. Post-bags and supplies were forwarded by every available opportunity, and warm words of cheer and sympathy from the aged pair at Kuruman encouraged the workers in the far distant region to perseverance in their work for the Lord.

Kuruman served indeed as a home station to which all the interior missionaries could look. The fact of being an interior missionary was sufficient to secure the travel-worn stranger, or friend, a warm welcome and good cheer for weeks together, and none entered more heartily or with deeper sympathy into the plans and endeavours of the wayfarer, or offered more earnest prayers on the behalf of himself and his work, than the tried and faithful couple, Robert and Mary Moffat, who had for so many years borne the burden and heat of the day.

In October, 1861, their daughter Bessie, who was born on board ship in Table Bay, as they were leaving for their first visit to England, married Mr. R. Price, whose wife died the previous year, during that terrible journey from Linyanti, when the Makololo Mission had to be abandoned. Thus as one fell from the ranks, another stepped forward to take the vacant place, and carry on the glorious work for the sake of Him who said, "Go ye into all the world, and preach the Gospel to every creature." The Prices went for a time to Shoshong, hoping to join the Matabele Mission, but finally laboured among the Bakwena, under the chief Sechele.

The Kuruman station itself during this time presented a scene of unabated activity. A revision of the New Testament was in progress, the youngest Miss Moffat, then the only child at home, was working hard at schools and classes, and Mr. Ashton was again at work with his old colleague.

The year 1862 brought severe domestic bereavements to the Moffats. During a journey to Durban, in Natal, their eldest son, Mr. Robert Moffat, died, leaving a wife and four children. He had started to bring them from Durban to the home he had prepared at Kuruman. He had primarily been intended for a missionary, and had been sent to England to be educated for that purpose, but his health failing he had to return to South Africa, where for some time he served in the Survey Department under Government, and afterwards became a trader. He was very highly respected and had thoroughly gained the confidence of the natives.

A few weeks later the sad tidings reached the sorrowing parents from the Zambesi that their eldest daughter Mary, the wife of Dr. Livingstone, had been called to her rest. A white marble cross, near Shupanga House on the Shiré River, marks the spot where this sainted martyr to the cause of Africa's regeneration sleeps in peace.

In the following year tidings reached Robert Moffat that William Ross the missionary at Lekatlong, about eighty miles to the south-east, was seriously ill. In a few hours Moffat was on his way; he arrived in time to find his friend alive, and did all that could be done to alleviate his suffering, but shortly after he also passed away. This mournful event led to Mr. Ashton being transferred to Lekatlong, and for a time the whole weight of duty at Kuruman rested on Moffat's shoulders.

Although in perils oft, Robert Moffat had never suffered thus far personal violence from the hands of a native, but now he had a very narrow escape from death. A young man, who for some time had been living on the station, had shown signs of a disordered mind, and was placed under mild restraint. Conceiving a violent personal animosity against the missionary, he attacked him as he was returning from church, and with a knobbed stick inflicted some terrible blows, then, frightened at his own violence, he fled. To one with a weaker frame than Robert Moffat's the consequences might have been very serious; as it was he recovered, though with a heart that was sorely grieved.

In 1865, the Mission was reinforced by the arrival of the Rev. John Brown, from England, and by John Moffat, who had returned from the Matabele. The relaxation from the active duties of the station thus afforded was utilised by Robert Moffat in the work of Scripture revision, the preparation of additional hymns, and the carrying of smaller works through the press.

Mention has been made of the marriage of their second daughter, Ann, to Jean Frédoux, a missionary of the Paris Evangelical Society, who was stationed at Motito, a place situated about thirty-six miles to the north-east of Kuruman. He was a man of gentle disposition and addicted to study. Early in March, 1866, he had started upon a tour to carry on evangelistic work among the Barolong villages along the margin of the Kalahari desert. While visiting one of these, a low class trader arrived who had been guilty of atrocious conduct at Motito. The natives insisted upon the trader going to Kuruman, where his conduct could be investigated, and, upon his refusing to do so, prepared to take him by force. He intrenched himself in his waggon with all his guns loaded, and dared any one to lay hands upon him. Frédoux seeing the serious state that matters were assuming quietly drew near to the trader's waggon, and urged him to go peaceably to Kuruman, assuring him that the people were determined he should go, if not peaceably, then by force.

While thus pleading with this man, a fearful explosion took place, the waggon and its occupant were blown to atoms, Jean Frédoux and twelve natives were killed, and about thirty more were injured.

This was a further heavy affliction for Robert Moffat and his wife. As soon as they heard of the catastrophe, Robert hastened to succour his widowed daughter, and to consign to the grave at Motito the shattered remains of his son-in-law.

A few months later another visit was paid to the open grave, this time to consign to its last resting place the body of Mrs. Brown, the wife of the Rev. John Brown, who a short time before had taken up his abode at the Kuruman as a colleague of Robert Moffat.

In 1868 the missionary staff at that station consisted of Robert Moffat and his son John Moffat. The former had now more than completed the three-score years and ten allotted to man as the duration of human life, and unlike the great leader of God's chosen people, of whom it is said, "his eye was not dim, nor his natural force abated," Robert Moffat felt the infirmities of age creeping very rapidly upon him. Yet he held on his way for two years longer. A short and constant cough during the winter months aggravated his natural tendency to sleeplessness, and at last he felt himself reluctantly compelled to accept the invitation of the Directors to return finally to England.

Going home to England it could hardly be called, his home was with his loved Bechwanas, with those for whom he had toiled and prayed so long. The ashes of his son Robert, and of his devoted daughter Mary reposed beneath the sands of Africa; his early and later manhood had been spent beneath its scorching sun. The house he was to leave had been the birthplace of most of his children, and his home for more than forty years. Yes, it was hard to leave; and the expectation had become very real to him that his body and that of his faithful partner would be laid side by side in that little burial-ground in the bushy dell, marked by a few trees, at Kuruman. But the final determination had been arrived at, and with slow and hesitating steps, as though waiting for something, even then, to prevent their departure, preparations were made for leaving the station for ever.

Of the general aspect of affairs at the Kuruman during these last two years we have a graphic description from the pen of the Rev. John Moffat, who in a letter to the Directors dated 12th October, 1868, wrote as follows:—

"The public services on the station are a prayer-meeting at sunrise on Sunday; preaching in Sechwana, morning, afternoon, and evening, with the Sunday school twice, and a juvenile afternoon service. The early prayer-meeting is left entirely to the natives, the three preaching services entirely to the missionaries, and the Sunday school, with the juvenile service, to my sister. There is also a Wednesday evening service, a monthly missionary prayer meeting, a church meeting, and a prayer meeting on Thursday afternoon. This last is in the hands of the natives. No native takes any part in the preaching on the station, except in extreme cases, when it is regarded as a makeshift. My father and I share the preaching between us. Occasionally, say once in three weeks, one of us rides to two villages to the north-west, holding services at each; they are respectively eight and twelve miles distant. My custom at home, in the regular way, is to give New Testament reading in the morning, a topical sermon in the afternoon, and Old Testament exposition in the evening. On Monday evening I have a young men's Bible class, which is to me the most interesting work I have to do, more especially as I have much encouragement in it.... On the Monday evening, also, my sister and I hold a practising class for the purpose of trying to improve the singing. On Tuesday evening I meet male inquirers, on Wednesday, before the service, I have a Bible class for women, on Thursday we have an English prayer meeting, and on Friday evening I meet female inquirers. I need not mention the school conducted by my sister and three native assistants."

Speaking of the place and people he continues:—

"The population is small and scattered. On the spot there must be a good many people, and also at the villages to the north-west; but otherwise the district contains only small villages of from twenty to one hundred huts. It extends fifty miles west and north-west, and about twenty-five miles in other directions.

"The people are poor and must remain so. The country is essentially dry. Irrigation is necessary for successful agriculture, and there are few spots where water flows. There is no market for cattle, even if they throve abundantly, which they do not. I despair of much advance in civilisation, when their resources are so small, and when the European trade is on the principle of enormous profits and losses. Two hundred per cent, on Port Elizabeth prices is not considered out of the way.