HISTORY OF THE WESLEYAN METHODIST 
 CHURCH OF SOUTH AFRICA 
 
HISTORY 
 
 OF THE 
 
 Witzltmi 
 
 OF 
 
 SOUTH AFRICA 
 
 BY THE 
 
 REV. J. WHITESIDE 
 
 ILLUSTRATED 
 
 LONDON : 
 ELLIOT STOCK, 62, PATERNOSTER ROW, E.C. 
 
 CAPETOWN: MESSRS. JUTA & CO. 
 METHODIST BOOK ROOM 
 
 1906 
 
LOAN STACK 
 
8X83^1 
 
 FOREWORD 
 
 THIS is a simple history of the Wesleyan Methodist 
 Church of South Africa, and also of the Methodist 
 Missions in the Transvaal and Rhodesia which are 
 under the control of the British Wesleyan Missionary 
 Society. I am convinced that there is still a rich mine of 
 Methodist lore in South Africa awaiting the research of the 
 skilful explorer. I have only been able to scratch the surface. 
 The preliminary chapters on the origin of British Methodism 
 are intended for South African readers, who may not have 
 easy access to the standard works on the subject. 
 
 I am indebted to many ministers and laymen for information 
 and photographs, to all of whom I tender my grateful acknow- 
 j ledgments ; but my special thanks are due to the Rev. F. Mason 
 j for permission to use his valuable notes on Natal Methodism, 
 j published in the South African Methodist, and also to the 
 j Rev. T. Chubb, B.A., for his careful revision of the proof 
 ! sheets. 
 
 I hope I shall be forgiven by those who are acquainted with 
 the native languages for using the plural terms Namaqua, 
 Barolong, and Basuto as singulars, and for using the Anglicized 
 plurals Namaquas, Barolongs, and Basutos, as they are the 
 forms generally employed. 
 
 May this little work deepen the interest of all Methodists 
 in their own Church, and quicken their desires for its spiritual 
 and material prosperity. 
 
 J. WHITESIDE. 
 
 UlTENHAGE, 1905. 
 
 
 708 
 
CONTENTS 
 
 PAGE 
 
 ORIGIN OF THE METHODIST CHURCH IN ENGLAND 1 
 
 EVOLUTION OF METHODISM- - H 
 
 METHODISM, A MISSIONARY CHURCH - 23 
 THE BEGINNING OF THE WESLEYAN METHODIST CHURCH 
 
 OF SOUTH AFRICA - 34 
 
 THE MISSION TO THE NAMAQUAS 41 
 
 THE MISSION TO GREAT NAMAQUALAND - 52 
 
 METHODISM AT THE CAPE - - 63 
 
 THE BRITISH SETTLERS OF 1820 - - 93 
 
 SALEM, THE MOTHER CHURCH 1OO 
 THE METHODIST CHURCH IN THE EASTERN DISTRICTS OF 
 
 CAPE COLONY - - 109 
 THE METHODIST CHURCH IN THE EASTERN DISTRICTS OF 
 
 CAPE COLONY (continued) 141 
 
 I THE 'CHAIN OF STATIONS,' 1823-1833 169 
 
 THE 'CHAIN OF STATIONS ' (continued) -. 184 
 
 THE BLIGHT OF WAR, 1834 198 
 
 THE STRENUOUS STRUGGLE WITH HEATHENISM, 1836-1852 209 
 
 THE AFTERMATH OF WAR, 1855-1865 " .- 231 
 
 THE AFTERMATH OF WAR, 1855-1865 (continued) - 245 
 
 A GREAT REVIVAL, 1 866 - 263 
 
 AN ERA OF EDUCATION, 1875-1905 279 
 
 vii 
 
viii CONTENTS 
 
 PAGE 
 
 AN ERA OF EDUCATION (continued} 303 
 
 THE MISSION TO THE BAROLONGS - 325 
 
 METHODISM IN THE ORANGE RIVER COLONY 344 
 
 THE METHODIST CHURCH IN NATAL 357 
 
 THE METHODIST CHURCH IN NATAL (continued} 376 
 
 UNZONDELELO 399 
 CHANGES IN THE CONSTITUTION OF THE WESLEYAN 
 
 METHODIST CHURCHES OF SOUTH AFRICA 406 
 
 THE METHODIST CHURCH IN THE TRANSVAAL 419 
 
 THE METHODIST CHURCH IN THE TRANSVAAL (continued] - 439 
 
 THE METHODIST CHURCH IN RHODESIA - - - 461 
 
ORIGIN OF THE METHODIST CHURCH 
 IN ENGLAND. 
 
 THE Methodist Church had its origin under God during 
 the eighteenth century in the strenuous labours of a 
 number of devoted men, the foremost of whom were 
 two brothers John and Charles Wesley. The toil 
 and honour of the work were shared by George Whitneld, John 
 Fletcher, and many others ; but John Wesley, more than they 
 more even than his brother Charles was the leader and 
 embodiment of the Great Revival, and its history cannot be 
 understood except by a brief study of his life. 
 
 John Wesley was the son of Samuel Wesley, who was rector 
 of Epworth, a small town of 2,000 inhabitants in Lincolnshire. 
 The father was both a poet and a theologian. The mother, 
 Susannah Wesley, was not only a woman of deep piety, but 
 was distinguished for a ' rare intelligence, and exact and orderly 
 habits.' John was born in the year 1703, and Charles, his 
 brother, was born in 1707. The rectory of Epworth was worth 
 /2oo a year, but this sum was considerably reduced by the 
 payment of various charges, and it was only by the strictest 
 economy that the wants of the family were met. Debt, in fact, 
 could not be altogether avoided, and when John Wesley was 
 two years old the rector was arrested for a small sum less 
 than ^30 which he was unable to pay, and for which he was 
 imprisoned in Lincoln Castle. Whilst in prison Samuel Wesley 
 was faithful to his calling. ' I read prayers,' he wrote to his 
 wife, ' every morning and afternoon here in the prison, and 
 preach once a Sunday, and I am getting acquainted with my 
 brother gaol-birds as fast as I can.' 
 
 The inmates of the rectory at Epworth often felt the pinch 
 of poverty, but the mother, Susannah Wesley, was brave and 
 cheerful. She taught her children to be orderly and courteous 
 to each other. The younger children, if they cried, had to cry 
 
2 ORIGIN OF THE METHODIST CHURCH IN ENGLAND 
 
 softly ; they had to eat what was placed before them, and no 
 eating or drinking between meals was allowed. On their fifth 
 birthday they had to learn the alphabet in a single day. They 
 had previously been taught the Lord's Prayer, and each of the 
 elder children had to act as guardian to one of the younger, 
 reading with it a chapter of the Bible morning and evening. 
 Every evening their mother had a private talk with some of 
 her children on religious life. John's evening was on Thursday, 
 and years after, when at college, he referred gratefully to the 
 help these counsels of his mother had afforded him. 
 
 When eleven years old, in 1714, John Wesley, on the 
 nomination of the Duke of Buckingham, was admitted to 
 Charterhouse, then a famous school. The food was poor, 
 consisting chiefly of bread, and not much of that. He used 
 to run round the school garden three times every morning to 
 preserve his health. What with hunger and fagging, he had a 
 hard time. In 1716 his brother Charles went to Westminster 
 School, where their elder brother Samuel was one of the 
 tutors. 
 
 Having gained a scholarship worth ^40 a year, John Wesley 
 went, in 1720, when seventeen years of age, to Christ Church, 
 Oxford. College discipline was lax, and many of the students 
 wasted their time at the taverns ; but for five years Wesley 
 steadily pursued his studies, and, despite feeble health and 
 scanty means, became known as a poet, a logician, and a 
 linguist. He had, said Mr. Badcock, a ' fine classical taste,' 
 and * was gay and sprightly.' He said his prayers daily read 
 the Bible, especially the New Testament ; but his religious life 
 was formal, cold, and powerless. 
 
 In the year 1725, to the great joy of his mother, John resolved 
 to enter the Church by 'taking Orders,' or being ordained 
 deacon. He studied Thomas a Kempis and Jeremy Taylor's 
 ' Holy Living and Dying.' He took the Lord's Supper weekly, 
 and he strove after holiness of heart. He grew proud of his 
 spiritual attainments. ' Doing so much, and living so good a 
 life,' he wrote, ' I doubted not that I was a good Christian.' 
 
 In 1726 John Wesley was elected Fellow of Lincoln College. 
 His father was delighted. ' What will be my own fate before 
 summer is over, God only knows,' he said ; * but, whatever I 
 am, my Jack is Fellow of Lincoln. ' The health of the rector 
 was failing, and in the following year John left College to act 
 as his father's curate. Some months before his departure 
 Charles came up to Christ Church College, a bright, lively 
 
ORIGIN OF THE METHODIST CtfURCH IN ENGLAND 3 
 
 youth, eager not only to acquire learning, but to enjoy the 
 gaities of college life. John spoke to him about religion, but 
 Charles flippantly replied: 'Would you have me to be a saint 
 all at once ?' However, after John had left, Charles became 
 serious and devout. He began to study the Bible, and gathered 
 around him a few students of congenial mind. They were 
 known as the * Holy Club.' In 1729 John returned to Oxford 
 at the request of Dr. Morley, the rector of the college, and 
 he was at once chosen the president of the club. The mem- 
 bers, about ten in number, met on six evenings a week, to read 
 and study the Scriptures. They fasted each Wednesday and 
 Friday, and received the Lord's Supper every week. Gay, 
 careless collegians ridiculed them as ' Bible moths,' feeding on 
 the Bible as moths upon cloth. But they held on their way, 
 and boldly declared that ' the Bible is the whole and sole rule 
 of Christian faith and practice.' To this doctrine John Wesley 
 was, and the Church he founded has always been, unflinchingly 
 loyal. 
 
 There was no extravagance in the actions of these Bible 
 moths.' They had set hours for reading the Bible, for self- 
 examination and prayer, and they regularly attended the ser- 
 vices of the Church. They systematically visited the sick and 
 the prisoners in gaol. They were methodical in all they did, 
 and, in derision, the college students gave them the name of 
 ' Methodists.' The quaint name clung to them and their 
 followers, though the term has long ceased to be a reproach. 
 
 In April, 1735, Samuel Wesley, the aged rector of Epworth, 
 died. At the last the spirit of prophecy seemed to rest upon 
 him. ' Be steady,' he wrote to Charles, the Christian faith 
 will surely revive in this kingdom ; you shall see it, though I 
 shall not.' His vision grew clearer, and he saw in some way 
 that his children would share in the noble work. To his 
 daughter Emily, he said, ' Do not be concerned at my death ; 
 God will then begin to manifest Himself to my family.' 
 
 On the rector's death the home at Epworth was broken 
 up, and John Wesley went to London to present a copy of 
 his father's Commentary on Job to Queen Caroline, wife of 
 George II., to whom it was dedicated. Whilst there he was 
 introduced to General Oglethorpe, the Governor of the Colony 
 of Georgia, in North America, who was in search of clergymen 
 to preach the Gospel to the British colonists and the Indians 
 in the new settlement. After consulting his mother, John con- 
 sented to go, and his brother Charles accompanied him as 
 
 I 2 
 
4 ORIGIN OF THE METHODIST CHURCH IN ENGLAND 
 
 secretary to the Governor. They sailed from Gravesend in 
 October, 1735, in the Simmonds, which carried about eighty 
 English passengers and twenty-six Moravians. In crossing 
 the Atlantic the ship was caught in a terrific storm. Great 
 seas swept over the deck and poured into the hold, and many 
 of the passengers screamed in fear of imminent death. The 
 vessel was expected every moment to founder, but the Mora- 
 vians on board calmly sang hymns and prayed to God. ' Are 
 you not afraid ?' John Wesley asked. * No ! Thank God, no !' 
 was the reply. * But are not your women and children afraid ?' 
 * No, we are not afraid to die.' John Wesley was ashamed of 
 his fear of death, and longed to enter into the secret of their 
 confidence. 
 
 The two brothers discovered that the work in Georgia was 
 full of discouragement, and within a year Charles returned. 
 John remained for fourteen months longer, and then he, too, 
 sailed for England, and landed at Deal in February, 1738. 
 The voyage home was comfortless, and Wesley deplored that 
 his Christianity had hitherto been largely one of adherence to 
 Church forms. ' I went to America to convert the Indians,' 
 he lamented, ' but who shall convert me ? I have a fair summer 
 religion. I can talk well ; nay, and believe myself, while no 
 danger is near ; but let death look me in the face and my spirit 
 is troubled. Nor can I say, " To die is gain." ' The blessing 
 which he coveted was not far off. 
 
 In the English Church at this period an important influence 
 was exerted by several * religious societies,' the members of 
 which met occasionally for fellowship. On the evening of 
 May 24, 1738, being Whitsuntide, John Wesley went, as he 
 says, ' very unwillingly ' to a meeting of one of these societies, 
 assembling in Aldersgate Street, London. The leader read 
 Luther's preface to Paul's Epistle to the Romans, and what 
 occurred is best told by Wesley himself. 'At a quarter before 
 nine, while he was describing the change of heart which God 
 works in the heart through faith in Christ, I felt my heart 
 strangely warmed. I felt I did trust in Christ, Christ alone, 
 for salvation. And an assurance was given me that He had 
 taken away my sins, even mine, and saved me from the law of 
 sin and death.' The same evening, at ten o'clock, John went 
 to tell the glad news to his brother Charles, who was lying ill 
 of pleurisy, in Little Britain, and who had been able to trust in 
 Christ three days before. They joined in singing the hymn 
 Charles had recently composed, commencing, * Where .shall 
 
ORIGIN OF THE METHODIST CHURCH IN ENGLAND 5 
 
 my wondering soul begin ?' and in which their new-found joy 
 found triumphant expression : 
 
 That I, a child of wrath and hell, 
 
 I should be called a child of God, 
 
 Should know, should feel my sins forgiven, 
 
 Blest with this antepast of heaven.' (Hymn 358.) 
 
 Henceforth the character of the piety of the two brothers was 
 completely changed. Formerly they sought peace with God 
 by fasting and almsgiving, and observance of the ceremonies 
 of the Church. Now they sought it by faith in Christ alone. 
 Hitherto they had done God's will in fear and trembling ; now 
 they did it with heart-felt joy. They were new creatures. 
 They walked with Christ as a living ever-present Saviour, in 
 whose service they gladly spent their days. 
 
 John Wesley began to tell forth the truth he had realized. 
 With wonderful clearness and amazing spiritual power, he 
 proclaimed: (i) That all men are ruined by sin ; (2) that all 
 men can be saved by repentance for sin and faith in Christ ; 
 (3) that pardon of sin must precede holiness of life ; (4) that 
 God's pardon can be consciously known and enjoyed by the 
 believer. These doctrines were not new. They were the 
 doctrines of the English Reformers Latimer, Ridley, and 
 Cranmer ; of the Puritan theologians Baxter, Owen, and 
 Howe ; but for many years they had been hidden beneath cold, 
 lifeless sermons on the sovereignty of God, and coffined in 
 catechisms and creeds. 
 
 Wesley called on men and women everywhere to repent of 
 their sins. He drew no lurid pictures of the miseries of the 
 finally lost. In the plainest Saxon, in logical, incisive sentences, 
 rarely adorned by either anecdote or illustration, he set forth 
 the awfulness and danger of sin ; he declared that God is love, 
 and that Christ is seeking the sinner to save him from the guilt 
 and power of evil. Personal holiness was essential to com- 
 plete salvation. The individual conscience was assailed. 
 Promptness of decision was urged. When a Cornish servant 
 was asked to explain why the Wesleys succeeded when other 
 clergymen failed, the reply was given, ' It was the me and the 
 now that made all the difference.' 
 
 Many of the clergy of the Church of England were alarmed 
 by the preaching of these doctrines. They accused the Wesleys 
 of being Papists, of raising sedition, and of conspiring against 
 both Church and State. They refused to allow them to preach 
 
6 ORIGIN OF THE METHODIST- CHURCH IN ENGLAND 
 
 in their churches. They even stirred up the people to mob 
 them as outlaws and heretics. Excluded from the churches, 
 John and Charles Wesley preached in the open air. On public 
 highways, on village greens, at market crosses, on hillsides, in 
 churchyards, they proclaimed with extraordinary power salva- 
 tion by faith in Christ to the masses of ignorant, unsaved people 
 who were outside any and every Church. Sometimes as many 
 as 10,000 or 15,000 people assembled. Often was the stillness 
 of the summer air broken by the cries of the penitent, the 
 awful anguish of conscience-stricken souls. Men and women 
 fell prostrate, overwhelmed with shame and despair. Gross 
 sinners, hardened hypocrites, exclaimed with pallid faces, 
 ' What must we do to be saved ?' Men, who had been 
 drunkards, swearers, notorious evil-doers, sought the Lord, 
 and by the power of the Holy Spirit lived clean, honest lives. 
 Miners of Cornwall, colliers of Newcastle and Kings wood, 
 weavers of Yorkshire, mechanics in towns, all alike testified 
 that they knew their sins were forgiven. They had looked to 
 Christ and received a new life. The joy of sins forgiven shone 
 in their faces ; it broke out in shouts of ' Hallelujah !' and it 
 sang triumphant songs. 
 
 That was how the Methodist Church began. It arose, not 
 out of belief in a new creed, but out of the recovery of the 
 Scriptural truth that forgiveness of sins can be consciously 
 known by the believer in Christ, and that the soul can be 
 delivered from the pollution and power of indwelling sin. 
 Men felt in their hearts the love of Christ, and found in Him 
 immortal gladness and strength. 
 
 John Wesley and his brother Charles never seemed to tire 
 in the delivery of their glorious message of conscious salvation 
 by faith in Christ. They rode up and down England and 
 Scotland, preaching in churches, chapels, streets, fields, shops, 
 barns, or private houses, wherever a congregation could be 
 collected. John especially knew not how to spare himself. 
 ' Cold or hot, wet or dry, good roads or bad, or no roads at all,' 
 he rode far and wide, delivering the message of his Divine 
 Master. He travelled from 4,000 to 5,000 miles a year. 
 Generally, his sermons occupied from "thirty to forty minutes, 
 but sometimes he scarcely knew how to close. At Stanley, 
 near Stroud, he preached to 3,000 people for two hours, 'the 
 darkness, and a little lightning increasing the seriousness of 
 the hearers.' At Epworth he preached on his father's tomb 
 one lovely evening in June for nearly three hours, 'to such 
 
ORIGIN OF THE METHODIST CHURCH IN ENGLAND 7 
 
 a congregation as Epworth never saw before.' For half a 
 century, Wesley continued at his holy toil. He once wrote : 
 * The wind came full in our faces, and we had nothing to screen 
 us from it, so that I was thoroughly chilled from head to foot 
 before I came to Lynn. But I soon forgot this little incon- 
 venience, for which the earnestness of the congregation made 
 nie full amends.' The untiring evangelist was then eighty- 
 seven years of age. The anger of mobs, the rough usage of 
 the brutal, only stimulated him to greater exertions. He was 
 pelted with stones, his clothes were torn from his back, bulls 
 
 JOHN WESLEY. 
 
 were driven into the listening crowds, packs of hounds were 
 urged against them, clergymen and squires often heading the 
 mobs ; but he went on preaching. John Wesley was never 
 weary of telling sinful men and women that God loved them, 
 that Christ died for them, and that the Holy Spirit being their 
 helper they could live holy lives. And the people crowded to 
 listen to a man who spoke to them as if he had come direct 
 from the presence of God. 
 
 John Nelson, who afterwards became one of Wesley's 
 devoted preachers, gives an account of the first time he heard 
 
8 ORIGIN OF THE METHODIST CHURCH IN ENGLAND 
 
 him preach at Moorfields, in London. ' As soon as he got 
 upon the stand he stroked his hair, and turned his face 
 towards where I stood ; and I thought he fixed his eyes upon 
 me. His countenance put such an awful dread upon me 
 before I heard him speak that it made my heart beat like the 
 pendulum of a clock. And when he did speak, I thought his 
 whole discourse was aimed at me. When he had done, I said : 
 " This man can tell the secrets of my heart. He hath not left 
 me there, for he hath shown the remedy, even the blood of 
 Jesus." Then was my soul filled with consolation, through 
 hope that God, for Christ's sake, would save me.' It is certain 
 that at no period, not even at the Reformation, were the 
 English people so deeply stirred as they were by the preaching 
 of the Wesleys and their helpers. 
 
 Lecky, in his famous work, ' A History of England in the 
 Eighteenth Century,' asserts that England 'escaped the con- 
 tagion of the French Revolutionary spirit ' chiefly through the 
 religious revival which originated with John Wesley. When 
 George I. ascended the throne in 1714, the moral condition of 
 England was deplorable. The nation was corrupt to the core. 
 Immorality was fearfully prevalent in all ranks of society from 
 royalty downwards ; and the sacredness of the marriage tie 
 was frequently disregarded. Drunkenness was common 
 amongst all classes. The landed squire was generally a coarse 
 sot, often indulging in the bottle until he fell under the table. 
 In 1736 every sixth house in London was a grog shop; and 
 Smollett tells us that over many of the spirit vaults might be 
 seen the inscription, * drunk for a penny, dead drunk for two- 
 pence, straw (to sober off upon) for nothing.' Duels were 
 commonplace events. Profane swearing was everywhere 
 prevalent ; the lawyer swore in addressing the jury, and the 
 fine lady swore over her cards. On the south-western coast 
 wrecking, or enticing ships on the rocks by the exhibition of 
 false signals, was a frequent occurrence, and in many cases 
 was followed by the murder of the shipwrecked mariners. In 
 the mines, men, women, and children, worked, often in a half- 
 naked state. Even the literature of the day did not escape the 
 taint, and the writings of Swift, Fielding, and Smollett, though 
 undeniably clever, were glaringly indecent. The working- 
 classes were brutalized by ignorance, heavy toil, and wretched 
 dwellings. Bear and bull baiting were favourite amusements, 
 as were also pugilism and cock-fighting. Highwaymen infested 
 all the main roads, notwithstanding that the criminal code was 
 
ORIGIN OF THE METHODIST CHURCH IN ENGLAND 9 
 
 Draconian in severity, and the law made it a capital offence to 
 steal sixpence. After a gaol delivery at Newgate scores of 
 miserable beings were dragged on hurdles or carried in carts 
 through the streets to Tyburn, amid the shouts of a ribald 
 mob, who mocked the mortal agonies of the culprits. The 
 prisons were dens of infamy and pestilential diseases. The 
 corpses of felons were often left hanging on the gallows to rot 
 and fester in the air. Smuggling prevailed all along the coast, 
 and to defraud the revenue was considered a laudable exploit. 
 Slavery was common ; slaves were advertised for sale in the 
 newspapers ; and the mouth of the River Avon, below Bristol, 
 was crowded with vessels engaged in the iniquitous slave trade. 
 The press-gang was the terror of the coast towns. Bribery 
 and corruption infected every borough, and even in Parliament 
 votes of members were bought and sold. On the Lord's Day 
 crowds of people, in the towns, assembled * to dance, fight and 
 swear, and play at chuck-ball, or whatever came next to hand.' 
 
 The churches were almost powerless to cope with these evils. 
 Many of the Dissenting Ministers had lapsed into a colourless 
 theology difficult to distinguish from bare Deism. The 
 Established Church was little more than a political organiza- 
 tion, and for spiritual work was well nigh helpless. Not a few 
 of the clergy were ignorant and squalidly poor. There were 
 nearly six thousand livings under ^"50 a year, and more than 
 a thousand did not exceed 10 a year. Many of the clergy 
 had lost faith in the Gospel, and spent much of their time with 
 the topers at the nearest ale-house. The lampoonist of that 
 day held up the village rector to ridicule, as usually ' a lettered 
 sot, a drunkard in a gown.' The celebrated lawyer Blackstone, 
 early in the reign of George III., had the curiosity to canvass 
 the fashionable pulpits of London, and said that he did not 
 ' hear a single discourse which could not have been preached 
 by a Mohammedan, rather than by a follower of Jesus Christ.' 
 On the other hand, there were clergymen who stood forth as 
 bright examples of earnest, exalted piety. Such were Perronet, 
 of Shoreham ; Berridge, of Everton ; Simpson, of Macclesfield ; 
 Baddiley, of Hayfield ; Grimshaw, of Haworth ; and Fletcher, 
 of Madeley. But they resided in remote villages, and were 
 little known beyond the limits of their obscure parishes. 
 
 England was lifted out of its ignorance and vice and political 
 discontent chiefly by the unwearied labours of the Wesleys 
 and their assistants. Trembling with the deepest compassion, 
 they faced great sinful multitudes ; and a hush of solemn awe 
 
10 ORIGIN OF THE METHODIST CHURCH IN ENGLAND 
 
 fell upon them, as though they saw the glory of the Divine 
 presence. The dishonest, the unclean, the drunkard, sought 
 the mercy of God in Christ, often with cries and tears, and 
 became pure and honest and temperate. Men who would 
 have led riotous mobs Wesley led to Christ, and made them 
 his class leaders. Men who would have fought furiously 
 against throne and Parliament he made preachers of righteous- 
 ness and peace. The result was that when France rang, a few 
 years later, with the fierce music of the Marseillaise, chanted 
 by defiant mobs to the horrors of the guillotine and the 
 blazing of country mansions, England heard the sound of 
 Methodist hymns sung by thousands in the open air or in the 
 humble meeting-houses. When clamours rose for political 
 reform, when wheat rose to famine prices, and rioters paraded 
 the country roads, the excesses were local and speedily sup- 
 pressed. Fifty years of the great Methodist Revival had 
 taught the people reverence for law and order, and England 
 felt only the faint tremors of that revolutionary earthquake 
 which convulsed nearly every nation in Europe. 
 
EVOLUTION OF METHODISM. 
 
 ^ 1 ^HREE names stand out prominently in connection with 
 the Great Revival of the eighteenth century, and each 
 JL represents a distinct feature of the new movement. 
 
 George Whitfield was the ovatov of the Revival. If 
 tradition may be accepted, no preacher had ever arisen in 
 England who made such a profound impression on the nation. 
 His personal appearance was unattractive : he was short and 
 stout, his eyes were small and had a slight squint, and he was 
 careless of dress ; but his eloquence was irresistible, and he 
 was intensely earnest and real. In the words of J. R. Green, 
 the historian: * It was no common enthusiast who could wring 
 gold from the close-fisted Franklin, and admiration from the 
 fastidious Horace Walpole, or who could look down from the 
 top of a green knoll at Kingswood on 20,000 colliers, grimy 
 from the Bristol coalpits, and see as he preached the tears 
 making white channels down their blackened cheeks.' Whit- 
 field was a Calvinist in doctrine, and at an early date separated 
 from the Wesleys, and the two brothers were left to carry on 
 the work. 
 
 Charles Wesley was the poet of the Revival. He wrote 
 more than 6,000 hymns, many of which are unsurpassed in 
 the English language for sublime thought, tender feeling, and 
 fervent piety. They were chaste, concrete, beautiful, and 
 appealed to the common people without offending the refined. 
 Sometimes the poet seems to be scarcely conscious of using 
 metaphor. Take the lines : 
 
 1 One array of the living God, 
 To His command we bow ; 
 Part of His host have passed the flood, 
 And part are crossing now.' 
 
 The swollen river, the army on the farther shore, their com- 
 rades wading through the rapid stream, the commander watch- 
 ing the operation how real it all is ! 
 
12 
 
 EVOLUTION OF METHODISM 
 
 Equally fine are the lines : 
 
 ' Hark ! how the watchmen cry, 
 Attend the trumpet's sound ! 
 Stand to your arms, the foe is nigh, 
 The powers of hell surround. ' 
 
 The beleagured city, the surrounding hosts of the foe, the cry 
 of the watchmen, the shrill blast of the trumpet, the marshalling 
 of arms the picture is complete. No hymn-writer has sur- 
 passed, and few have 
 equalled, Charles Wesley 
 in setting forth spiritual 
 truth by exquisitely-drawn 
 analogies. 
 
 Then his hymns were 
 rich in melody, and in the 
 best of them there ' is a 
 lyrical swing which invited 
 to singing.' Charles Wes- 
 ley's hymns were sung on 
 the moors of Yorkshire, in 
 the slums of seaports, and 
 in the galleries of Cornish 
 mines. W'ithin a few years 
 they were heard in the 
 plantations of the West 
 Indies, amid the snows of 
 Canada, and in the frag- 
 rant groves of Ceylon. 
 It was an age of ignor- 
 ance and scepticism, and 
 
 these hymns, proclaiming a joyful confidence in Christ, an 
 assured victory over sin and death, and a triumphant hope of 
 heaven, came as a surprise to thousands, and lifted their 
 thoughts to God and another world. Some of the hymns have 
 been accepted by the universal Church. ' Hark ! the herald 
 angels sing ' is sung throughout Christendom every Christmas 
 morning. Christ, the Lord, is risen to-day ' is sung every Easter 
 Sabbath. O for a thousand tongues to sing ' has expressed 
 in every land the joy of the believer in Christ. Such hymns 
 as those commencing, * Come, sinners, to the Gospel feast,' 
 4 Ho ! everyone that thirsts, draw nigh !' set forth in thrilling 
 strains the universality of the Gospel message. ' Jesu ! lover 
 
 CHARLES WESLEY. 
 
EVOLUTION OF METHODISM 13 
 
 of my soul ' has comforted countless death-beds ; and * Hark, a 
 voice divides the sky ' has been sung over thousands of open 
 graves. Charles Wesley had no sympathy with the modern 
 wistful, baffled mood of vague sentiment. He lived on the 
 heights of a sunlit trust in God. No theme so fired his muse 
 as the love of Christ. ' O ! love Divine, how sweet Thou art!' 
 and ' Love Divine ! all loves excelling ' are among his sweetest 
 hymns. Methodism, in fact, could not have succeeded as it 
 did without its incomparable psalmody. Strangers who 
 attended John Wesley's services from curiosity, or to find 
 theme for ridicule, were often startled by the burst of congre- 
 gational song, telling of a source of gladness to them unknown. 
 Not unfrequently they were subdued to tears, and remained to 
 pray. Charles Wesley's hymns have been the psalter, the 
 liturgy, and the creed of the Methodist Church. 
 
 John Wesley was the organizer, the statesman, of the new 
 movement. In oratory he was surpassed by Whitfield. As a 
 hymn-writer he was not equal to his brother. But whilst he 
 had in no small degree the excellencies of both, ' he possessed 
 qualities in which they were utterly deficient a cool judgment, 
 a command over others, a faculty of organization, a singular 
 union of patience and moderation which marked him as a ruler 
 of men.' Macaulay, in his essay on Southey, says that John 
 Wesley's ' genius for government was not inferior to that of 
 Richelieu,' the famous French Cardinal-statesman. If by 
 genius is meant inventiveness, originality, brilliancy, Macaulay 's 
 expression is not a happy one. The most striking feature of 
 John Wesley's life was not the elaboration of novel and brilliant 
 plans, but the sagacious adaptation of himself and his actions 
 to the circumstances of the moment. In this he widely differed 
 from the great theologian of the Reformation, John Calvin, 
 who drew up a complete Church system, which John Knox 
 afterwards embodied in Scotch Presbyterianism. John Wesley 
 wrote : ' We had no previous design or plan at all ; but every- 
 thing arose just as the occasion offered. We followed com- 
 mon-sense and Scripture.' In this manner one institution after 
 another was formed, each appearing as it was needed, an ap- 
 propriate garment for the expanding spiritual life. It was this 
 open-mindedness, this readiness to accept the teaching of in- 
 disputable facts, this quick perception of what was best to be 
 done in new circumstances, which made John W r esley, to use 
 the words of the Rev. Guinness Rogers, ' one of the most re- 
 markable statesmen ever found in the Christian ministry.' 
 
14 EVOLUTION OF METHODISM 
 
 When the national churches were closed to the Wesleys, and 
 they were compelled to preach in the open air, it speedily 
 became apparent, from the uncertainty of the English climate, 
 that sheltered accommodation would have to be provided. 
 Private rooms were tried, but they were too small. Places of 
 worship had to be built, and the first was erected in 1739 in 
 the Horse Fair, Bristol. At the time John Wesley had no 
 money, but ' I know,' he said, ' the earth is the Lord's and the 
 fulness thereof, and in His name set out, nothing doubting.' 
 The second was opened the same year at the King's Foundery, 
 near Finsbury Square, London. A few years before, whilst 
 the cannon taken from the French by the Duke of Marlborough 
 were being recast, a tremendous explosion took place, and 
 killed several workmen. Wesley bought the ruined building, 
 and here he erected a chapel to seat 1,500 persons. A band- 
 room was added, with living-rooms upstairs, in which John 
 Wesley and his mother lived. For nearly forty years these 
 buildings were the headquarters of Methodism. In 1776 
 Wesley erected, on a contiguous site, a larger edifice, known 
 as the City Road Chapel, which, improved and beautified in 
 recent times, is now recognised as the cathedral of British 
 Wesleyan Methodism. On the south side of the chapel still 
 stands the house in which Wesley and his preachers lived, and 
 in which he died, in the year 1791, aged eighty-seven years and 
 nine months. 
 
 These two structures were followed by the erection of Wes- 
 leyan chapels all over the British isles. By the year *I767 
 there were 100 in different parts of the country. These places 
 of worship reflected the poverty of the builders. They were 
 painfully plain, and often hidden away in obscure streets, but 
 everyone represented the love and sacrifice of a poor and lowly 
 people. John Wesley referred to them as ' rooms,' and preach- 
 ing houses,' but at a later date the word ' chapel ' came into 
 use, and was employed for nearly a century. With increasing 
 wealth and improved taste arose a demand for artistic struc- 
 tures, and as the term ' chapel ' conveyed the idea of a subor- 
 dinate place of worship, it is now generally discarded for the 
 more appropriate designation ' church.' 
 
 To secure economy of working, adjoining churches and con- 
 gregations were grouped together, and in this way sprang into 
 existence Circuits, which at first were very large, and sometimes 
 included several English counties. In 1746 England was 
 divided into seven circuits. 
 
EVOLUTION OF METHODISM 15 
 
 The work soon grew beyond the power of the Wesleys to 
 compass. Assistance was urgently needed, yet how could it 
 be provided ? Amongst the new converts were men fired with 
 zeal for the salvation of the people, but Wesley; not yet free 
 from the High Church notions he had acquired at Oxford, 
 strongly opposed lay preaching as unauthorized. Whilst he 
 was on one of his journeys in 1742 he heard that plain Thomas 
 Maxfield had begun to preach, and he rode hurriedly back to 
 London to stop the innovator. His mother, who was then 
 residing at the Foundery, met John Wesley with the caution : 
 'John, take care what you do with respect to that young man, 
 for he is as surely called of God to preach as you are.' Wesley 
 heard Maxfield preach, was convinced, and said : ' It is the 
 Lord: let Him do what seemeth to Him good.' His scruples 
 vanished, and henceforth he justified lay preaching. 'Jesus 
 Christ,' he said, ' was a lay preacher.' A noble band of helpers 
 gathered round W T esley. Some of them, notably John Nelson, 
 Thomas Walsh, Thomas Olivers, and Christopher Hopper, 
 and many others, became circuit preachers, and their names 
 are linked with that of Wesley in the early history of Methodism. 
 They were his sons in the Gospel, and he gave them his affec- 
 tion and confidence. But most of the lay preachers remained 
 at their business, and, on the Sabbath, preached two or three 
 times, walking to their appointments twenty and even thirty 
 miles. Thus originated the great body of Local Preachers. 
 Untold good followed their labours. Remote villages were 
 visited, the rural populations were evangelized, and new 
 churches were formed. There can be no doubt that, without 
 the unpaid labours of the local preachers, the progress of 
 Methodism would have been arrested, and its influence limited 
 to the large towns. 
 
 The wide circuits often contained twenty or thirty towns or 
 villages, which were visited in turn during a ' round ' of several 
 weeks' duration. On these tours the fare of the preachers was 
 that of their humble hosts, and scornful critics spoke of them 
 as < Brown Bread Preachers.' Probably there had not been 
 since Apostolic times a band of men more unselfish in spirit or 
 more devoted. They expected conversions under every sermon, 
 and rarely were they disappointed. Facilities for travelling 
 were few, and the long journeys were made either on foot or 
 on horseback, with saddle-bags stocked with Methodist books 
 for sale. They preached Christ to multitudes who never 
 entered a church. 
 
16 EVOLUTION OF METHODISM 
 
 For years the preachers received little money payment. At 
 the first Conference, held in 1744, ^ ne ru ^ e was adopted : ' Take 
 no money from anyone. If any give you food when you are 
 hungry, or clothes when you need them, it is good ; but not 
 silver or gold.' In the year 1752 the preachers were allowed 
 12. a year for clothes, provided the people were pleased to 
 pay it, but even this small sum was seldom given. Board and 
 lodging were provided by the members of society. These men 
 were certainly in a higher succession than any conferred by 
 human hands. They learned, like the Apostles, to endure 
 poverty with patience, and suffering without a murmur. 
 
 The early Methodist preachers were mighty in the Scrip- 
 tures, reading them daily, often on their knees ; but, a few 
 excepted, they had received little education. Schools were 
 few and inefficient, and the Universities were closed to the 
 children of Nonconformists. The preachers had an extensive 
 knowledge of practical and experimental divinity, but many of 
 them were scarcely equal to the demands of a settled pastorate, 
 to which, on other grounds, Wesley was opposed. Were I to 
 preach,' he said, ' one whole year to the same people, I should 
 preach myself and most of my congregation asleep.' At another 
 time he wrote : ' We have found by experience that a frequent 
 change of teachers is best. This preacher has one talent, that 
 has another. No one, whom I ever yet knew, had all the 
 talents which are needful for beginning, continuing, and per- 
 fecting the work of grace in a whole congregation.' Hence 
 arose the Itinerancy. The term of residence was one year, but, 
 after a time, some of the preachers were reappointed for a 
 second year, and occasionally for a third year. At that limit 
 the term of residence in Great Britain was finally settled. 
 
 In 1744 W'esley invited several clergymen, and four of his 
 helpers, to meet him in London, at the Foundery, and converse 
 on the work of God. The subjects of their conversation were: 
 (i) What to teach ; (2) how to teach ; (3) how to regulate doc- 
 trine, discipline, and practice. Thus originated the Conference, 
 which has met in unbroken succession for 160 years, which has 
 grown into a powerful organization, and spread into daughter 
 Conferences all over the world. In 1784, Wesley, when eighty- 
 one years of age, constituted by deed 100 of his preachers as 
 the legal Conference, which was to be the supreme legislative 
 body in the Methodist Church. He provided by this act for 
 the permanence of Methodism as an independent ecclesiastical 
 organization. In this document he established for Methodism 
 
 
EVOLUTION OF METHODISM 17 
 
 through all time a definite and separate existence as a Church. 
 In 1791 the 'Legal Hundred' resolved that all preachers in 
 full connection, and permitted to attend Conference, should 
 share equally with themselves in their deliberations and deci- 
 sions. In 1877 laymen were admitted to the Representative 
 Session of the Conference, in which financial matters chiefly 
 are considered. 
 
 At a very early period it was found that the converts needed 
 counsel. Their spiritual experiences were sometimes perplex- 
 ing, and they came to John Wesley with the entreaty : ' We 
 want you to talk with us often, to direct and quicken us on our 
 way, and to give us the advices which you well know we need.' 
 1 I asked,' replied Wesley, Which of you desire this ? Let 
 me know your names and places of abode. They did so, but I 
 soon found,' he continued, * they were too many for me to talk 
 with severally so often as they wanted. So I told them : " If 
 you will all of you come together every Thursday, in the even- 
 ing, I will give you the best advice I can." Thus arose what 
 was afterwards called a Society ' (Works, viii., 249, 250). 
 This was in 1739. 
 
 Wesley discovered that there was need for more systematic 
 supervision. Some gave way to sin, others became indifferent ; 
 but how was he to control them, scattered, as they were, * from 
 Wapping to Westminster ' ? 
 
 John Wesley has related how the difficulty was overcome 
 and Christian fellowship regained. * At length, while we were 
 thinking of quite another thing, we struck upon a method for 
 which we have cause to bless God ever since. I was talking 
 with several of the Society in Bristol concerning the means of 
 paying the debts there (on the Room in the Horse Fair, Broad- 
 mead), when one Charles Foy stood up and said: " Let every 
 member of the Society give a penny a week till all are paid." 
 Another answered : " But many of them are poor, and cannot 
 afford to do it." " Then," said he, " put eleven of the poorest 
 with me, and if they can give anything, well ; I can call on them 
 weekly, and if they can give nothing, I will give for them as 
 j, well as myself. And each of you call on eleven of your neigh- 
 It bours weekly, receive what they give, and make up what is 
 I wanting." It was done. In a while, some of these informed 
 |! me, they found such an one did not live as he ought. It struck 
 i me immediately, This is the thing, the very thing, we have 
 i| wanted so long. As soon as possible the same method was 
 | ? used in London, and all other places.' (Works, viii., 252.) 
 
 2 
 
1 8 EVOLUTION OF METHODISM 
 
 For various reasons personal visitation was found incon- 
 venient, and it was subsequently arranged that the members 
 should meet at some central place weekly, join in praise and 
 prayer, tell forth their spiritual experience, and the leader give 
 counsel and encouragement. This was the origin of the Class 
 Meeting, in the year 1742. The women took an equal part 
 with the men, and some of the women were made class 
 leaders. Among the earliest shine the names of Mrs. Fletcher, 
 Mrs. Hester Ann Rogers, and Lady Maxwell. 
 
 The Class Meeting as a means of spiritual fellowship is 
 unique. No other Church possesses it, though some equivalent 
 for it is frequently sought. Its value to Methodism is almost 
 beyond computation. In the weekly meeting, when rightly 
 conducted, members are stimulated to the highest spiritual 
 life. No one is allowed to be idle or useless. The young 
 convert is encouraged ; he learns to pray audibly, and is 
 trained to be a Sunday-school teacher, a local preacher, or 
 even a minister. Poor and sick members are brought under 
 notice. Disorderly members are reproved. The comparative 
 neglect of the Class Meeting in the Methodist Church of 
 South Africa is not a healthy sign, for fellowship is a necessity 
 of Christian life, and it is significant that in a time of spiritual 
 revival, it is eagerly sought. Methodists are urged by their 
 past history to put forth every effort to increase the efficiency 
 and influence of this important institution. 
 
 The leaders of the classes are practically lay sub-pastors, 
 and in each society form a council of advice and control. 
 This is the Leaders' Meeting. The Society stewards receive 
 from the leaders the contributions of the members for the 
 support of the ministry. Methodism has no endowment but 
 the grateful givings of its people.' The Poor stewards take 
 charge of the money given by communicants for the poor at 
 the sacrament of the Lord's Supper. The leaders and 
 stewards, the local preachers, the trustees of the chapels, the 
 senior superintendent of the Sunday-school, with the ministers 
 of the circuit, compose the Quarterly Meeting, which is the 
 chief local church council, and meets once in three months. 
 It is a council of church workers. 
 
 The various Methodist communities were at first called 
 ' The United Societies ; ' but gradually they developed into 
 the * Methodist Church.' The simple wants of the societies 
 were supplied by the class leaders and itinerant lay-preachers. 
 But the needs of the people increased, and the organization 
 
EVOLUTION OF METHODISM 19 
 
 expanded. The preachers became ordained ministers ; the 
 sacraments were reverently administered ; leadeit/ meetings 
 became local courts of discipline ; the societies were closely 
 federated ; and the rights of the pastors and laity were defined. 
 The societies developed into a highly-organized church. It is 
 as unhistorical as it is unscriptural to assume that a society 
 and a church are two distinct institutions, the one inferior or 
 antagonistic to the other. They are two names of the same 
 institution at different periods of growth. A society is a 
 church in its initial stage, a fellowship. A church is a society 
 in its fully-organized form. Of both, Christ is the head and 
 the hidden life. 
 
 Thus, Christianity itself began as a society, having a very 
 simple, form, and the first believers 'continued steadfastly 
 in the apostles' teaching and fellowship, in breaking of bread, 
 and the prayers.' 
 
 Methodism began as a society, and the new converts met for fellow- 
 ship in their class meetings, band meetings, and love-feasts. 
 
 The Apostles did not at once break with Judaism, but 
 preached Christ in the Temple courts until they were arrested 
 and imprisoned. 
 
 John and Charles Wesley refused to separate from the English 
 Church, but preached Christ from its pulpits until they were thrust 
 out by an intolerant clergy. 
 
 The Apostles had no prepared plan of action. They 
 appointed deacons and elders just as the need arose, and as 
 Providence seemed to indicate. 
 
 John Wesley had no prearranged system. He appointed stewards 
 in London, class-leaders in Bristol, and superintending-elders for 
 America, only as they were needed. 
 
 The early Christians went ' everywhere, preaching the 
 Word,' and no restraint was laid upon them because they 
 were not ordained. 
 
 The Methodist converts, unordained laymen, carried the Gospel to 
 the remotest villages of England, and even to the West Indies, New 
 York, and Canada. 
 
 The first Christians were persecuted and imprisoned, and 
 had to suffer injury, contempt, and death. 
 
 The Methodists were mobbed and stoned, and cast into prison, and 
 were treated, as Wesley says, ' as if they had been mad dogs. ' 
 
 2 2 
 
20 EVOLUTION OF METHODISM 
 
 The members of the early church moved freely to and fro, 
 and were provided with ' letters of recommendation,' or 
 ' certificates of character,' ensuring a hearty welcome wherever 
 they went. 
 
 Each member of the Methodist Society received every quarter a 
 ticket or voucher of membership, which secured for the possessor of 
 it a hearty recognition from Methodists in any part of the world, as it 
 does at this day. 
 
 At Antioch, the followers of Christ were in derision called 
 * Christians.' 
 
 At Oxford, John Wesley and his godly companions were contemp- 
 tuously called ' Methodists. ' 
 
 The first Christians were chiefly persons in humble life- 
 fishermen, publicans, and soldiers ; for, said Paul, * not many 
 wise after the flesh not many noble, are called.' 
 
 The early Methodists were largely drawn from the working classes 
 miners, mechanics, traders and from them came the men and women 
 who rose often to social pre-eminence, examples of thrift, intelligence, 
 and Christian zeal. 
 
 These are more than coincidences. Rarely has history 
 presented so striking a parallel, as in the growth of Christianity 
 in the first century, and the development of Methodism in the 
 eighteenth. Methodism is, in fact, a replica of the early 
 Christian Church, modified to meet changed conditions. 
 
 John Wesley would have been the last to claim that he had 
 created Methodism. He was led by the hand of Providence 
 to adopt, often very reluctantly, methods of action from which 
 at the outset he shrank. Preaching in the open air was 
 abhorrent to his refined taste. He once thought the * saving 
 of a soul almost a sin, if it had been done outside a church.' 
 He lived to write, ' It is the field preaching which does the 
 execution for usefulness; there is none comparable to it. . . . 
 O, what a victory would Satan gain if he could put an end to 
 field preaching !' He was a loyal son of the Church of England, 
 trained to revere its order, its prayers, its festivals, and its 
 saints' days. Yet that God's work might not suffer he sacri- 
 ficed his tastes, and broke nearly every law and usage of the 
 English Church. He preached in the open air and in uncon- 
 secrated buildings. He offered extemporaneous prayer. He 
 employed unordained preachers ; he formed societies, and drew 
 
EVOLUTION OF METHODISM 21 
 
 up laws for their government. A simple presbyter himself, he 
 ordained presbyter-bishops for America and presbyters for 
 England and Scotland, that after his death the sacraments 
 might be administered by duly ordained ministers. He ap- 
 pointed an annual Conference. These innovations were made 
 unwillingly, and not until they were forced upon him. In 1788 
 he said : We did none of these things till we were convinced 
 we could no longer omit them but at the peril of our souls.' 
 At another time he exclaimed: ' Church or no church, we must 
 save souls.' Loyalty to his church yielded to his loyalty to 
 Christ. Under the shaping of the Divine hand, rather than 
 under the hand of John Wesley, Methodism grew into a church. 
 Wesley had no misgiving as to the scripturalness of his 
 action. When the question was asked, * What is a church ?' 
 he replied, ' As where two or three are met together in His 
 name, there is Christ ; so (to speak with St. Cyprian) where 
 two or three believers are met together, there is the church.'' He 
 brushed aside all the unscriptural claims of others to exclu- 
 sively represent apostolic practice. The church, rudimentary 
 no doubt, is where two or three believers meet. Pastors, 
 sacraments, hymnals, music, organization, will follow ; but the 
 form they are to assume is nowhere laid down in Scripture. 
 These are left to be arranged according to local need and the 
 sanctified intelligence of believers. Wesley was very confident 
 on this point. He considered it was unanswerably proved 
 that ' neither Christ nor His apostles prescribe any particular 
 form of church government. The plea of Divine right for 
 Diocesan Episcopacy was never heard of in the primitive 
 church.' (Works, xiii. 211). In apostolic times the pres- 
 byter-bishop was simply the pastor of a church or churches, 
 and corresponded in many respects to the Methodist super- 
 intendent of a circuit. The validity of his ministry depended 
 not on human ordination, but upon the direct call of God. In 
 this way Paul vindicated his apostleship. He was * an Apostle, 
 not of man, neither by man, but by Jesus Christ.' The proof 
 of his apostleship was not in the imposition of human hands, 
 but in the signal success of his labours. * The seal of my 
 apostleship are ye (Corinthians) in the Lord.' And this is the 
 final test of the scripturalness of a church. When sinners are 
 saved, and know their sins are forgiven, when evil-doers become 
 examples of holiness, when degraded populations are changed 
 and elevated, when cannibals forsake their fiendish tastes and 
 practice self-denial and pity, when idolaters cast their idols 
 
 
22 EVOLUTION OF METHODISM 
 
 away and worship God in the beauty of holiness, there is an 
 end of all controversy. * The Lord is in His holy temple ; let 
 all the earth keep silence before Him.' 
 
 ' What God has stamped with His own seal requires no 
 countersigning on the part of a human ecclesiastical func- 
 tionary. The Divine mark remains indelible unless erased by 
 the Church's own unfaithfulness. The candlestick stands in its 
 place until He remove it ; and it is for Methodists, ministers 
 especially, to see that the lamp He has kindled burns with clear 
 and pure and \vorld-illumining flame.' * 
 
 * Rev. W. T. Davison, M.A. 
 
METHODISM, A MISSIONARY CHURCH. 
 
 JOHN WESLEY, Charles Wesley, John Fletcher, and 
 many of their coadjutors, were men of the highest 
 culture and ability, but in the absence of a national 
 system of education it is not surprising that the new 
 converts largely consisted of unlearned men. Happily, the 
 deficiency of scholastic training did not disqualify them for 
 spiritual work. The early Methodists were enthusiastic evan- 
 gelists. They loved to tell how the Lord had saved them from 
 sin. No collegiate education was required. The man might 
 have no knowledge of Greek or Hebrew, and only an imperfect 
 acquaintance with his own language, but he could stand on the 
 steps of a market cross, or under the shadow of a tree, and say 
 to anyone who would listen : ' Christ Jesus came to save the 
 lost ; He has saved me.' He needed no State aid, no minister, 
 and no funds. The carpenter could leave his bench, the smith 
 his forge, the tradesman could step from behind his counter, 
 and each in his way could testify : ' I have found peace with 
 God ; there is salvation in Christ for all.' In this manner the 
 Gospel was carried to many and distant lands. 
 
 In the year 1747 John Wesley landed in Dublin, and found 
 that already a society of 300 members had been formed. 
 Charles Wesley arrived a few weeks later. Protestants and 
 Papists alike flocked to hear their words. A year later violent 
 persecution set in, and the Methodists could not be seen in 
 public without being mobbed. But the work grew, and Irish 
 Methodism has many brilliant pages in its history. 
 
 In 1751 Wesley visited Scotland. Several soldiers on their 
 return home had formed societies at Dundee and Musselburg, 
 and Wesley was invited to preach to them. He went, and at 
 different periods visited Scotland twenty-two times. * I per- 
 ceive,' he says, ' that the Scots, if you touch but the right key, 
 receive as lively impressions as the English,' The work ex- 
 
24 METHODISM, A MISSIONARY CHURCPI 
 
 tended to the inhabitants of the Shetland and Orkney Islands. 
 They were plain fisherfolk, who up to that time had been left 
 almost without any spiritual instruction. 
 
 A longer flight was soon taken. Nathaniel Gilbert, Speaker 
 of the House of Assembly in Antigua, whilst on a visit to 
 England, heard John Wesley preach, and became a decided 
 Christian. Upon his return to Antigua, in 1760, he held 
 services in his own house, and addressed the negro slaves. 
 His slave-holding neighbours violently opposed ; but he con- 
 tinued his efforts, and formed a society of 200 persons. After 
 his death, the members were held together by two black 
 women. In 1778, John Baxter, a shipwright, landed, and 
 after working in the dockyard by day, he travelled to the 
 different plantations in the evenings, holding services for the 
 slaves, until the arrival of Dr. Coke, in 1786, when he resigned 
 his civil appointment, and became a Wesleyan minister. 
 From Antigua- the work spread to the other islands of the 
 West Indies. 
 
 In 1760 a party of Irish Methodists emigrated to North 
 America, among whom was Philip Embury, a local preacher, 
 who was well-informed, but timid, and by trade a carpenter. 
 Barbara Heck, another Methodist, was distressed at the pre- 
 vailing wickedness in New York, and appealed so earnestly 
 to Embury that he commenced services in his own house. 
 Captain Thomas Webb, recently arrived from England, joined 
 the little congregation, and, preaching in full uniform, with his 
 sword lying before him on the table, soon became so popular 
 that a church was built for him in John Street the first 
 Methodist Church in America. In 1775, Coghlan, a layman, 
 began to preach in Nova Scotia ; and about the same time, 
 Newfoundland was occupied. Devout emigrants, pious mer- 
 chants, godly soldiers, who had found the Saviour at Methodist 
 services in England, carried the seeds of Gospel truth far 
 and wide. 
 
 In 1769 many of the British colonists in New York and 
 Boston sent an urgent entreaty to John Wesley for a minister 
 to take charge of the infant societies in those cities. ' Send us 
 a preacher,' they wrote, ' for the good of thousands send one 
 at once.' At the Leeds Conference, that year, Wesley called 
 for volunteers. Richard Boardman and Joseph Pilmoor 
 offered to go. A collection was made to pay their expenses, 
 and jo were obtained. Of this amount, 50 went to pay for 
 their outfit, and 20 for their passage. 
 
METHODISM, A MISSIONARY CHURCH 25 
 
 Two years later, a further appeal came from America, and 
 Richard Wright and Francis Asbury offered their services. 
 Asbury was then twenty-six years of age, and in the New 
 World his activity rivalled that of John Wesley in England. 
 He laboured with a self-denial never surpassed. He swam or 
 forded rivers, he crossed snow-covered mountains, and braved 
 the perils of lonely forests to preach the Gospel to a scattered 
 population. During his forty-five years of ministerial work, 
 it is calculated that he rode or walked 270,000 miles, preached 
 16,500 sermons, presided over 224 conferences, ordained more 
 than 3,000 preachers, and witnessed an increase of 200,000 
 members. He continued his labours, even when with old age 
 he became so infirm that he had to be assisted up the pulpit- 
 stairs and sit while he was preaching. He was a pioneer of 
 the apostolic type, with a salary of 64 dollars, or about ^"13 
 a year. He died in 1816. 
 
 In 1775 the unfortunate American War commenced, and 
 men of the same race and language were arrayed against each 
 other in deadly strife. Taxes were imposed by the British 
 Parliament on tea, glass, and paper entering American ports. 
 The colonists protested on the ground that ' where there is no 
 representation there cannot justly be any taxation.' George III. 
 and his rash advisers lightly entered upon a war which inflicted 
 upon British arms a series of disgraceful defeats. The English 
 generals were incompetent, and the mismanaged strife ended 
 in the independence of the colonists, and the formation of 
 * The United States.' Then came the crisis which was to 
 determine the character and form of Methodism in that 
 country. 
 
 Methodists had rapidly increased in the Northern and 
 Eastern States. They possessed numerous places of worship, 
 but they had no ordained ministers to administer the sacra- 
 ments, and their children were growing up without baptism. 
 On the establishment of the Republic most of the Anglican 
 clergy left for England, and 18,000 Methodists were left with 
 little pastoral care. They wrote letter after letter to John 
 Wesley, imploring help. As a loyal son of the English 
 church, he applied to Dr. Lowth, Bishop of London, under 
 whose authority America was nominally placed. ' Would he 
 ordain some of the Methodist preachers for the States ?' The 
 Bishop was one of the most learned and liberal Prelates of his 
 day ; but his reply was cold, almost cynical : ' There are three 
 clergymen in that country already.' Wesley made another 
 
26 METHODISM, A MISSIONARY CHURCPI 
 
 appeal : ' True, my lord ; but what are three to watch over 
 all the souls in that extensive country!' The Bishop vouch- 
 safed no further reply. 
 
 John Wesley was not one to turn a deaf ear to the entreaties 
 of 18,000 people who had been gathered into Christian fellow- 
 ship by his followers. ' I mourn for poor America,' he 
 exclaimed ; ' for the poor sheep scattered up and down therein.' 
 He had sought the help of Bishop Lowth, only to be repelled. 
 Wesley crossed the Rubicon, and himself consecrated Presbyter- 
 Bishops for the American Methodist Church. 
 
 At one time, Wesley held the High Church theory of 
 Apostolic succession and priestly authority ; but his study of 
 Scripture and church history, and pre-eminently his conversion, 
 had done much to uproot the narrow prejudices in which he 
 had been trained. In 1746 he abandoned much of his High 
 Churchmanship. He knew, so far as the New Testament was 
 concerned, that ' Presbyter ' and * Bishop ' were two names for 
 the same office. He knew that the government of the church 
 by Bishops as a superior order had absolutely no existence in 
 apostolic times. Many years ago,' he wrote, ' I was con- 
 vinced that Bishops and Presbyters are the same order, and 
 consequently have the same right to ordain. ... I firmly 
 believe I am a Scriptural Episcopos (or Bishop) as much as 
 any man in England or in Europe ; for the uninterrupted 
 succession I know to be a fable, which no man ever did or can 
 prove.' (Works, xiii, 251, 253). 
 
 The apostles, as such, could have no real successors. Those 
 who came after them did not inherit their supernatural gifts, 
 and could not claim their authority. To those who in modern 
 times claim to be exclusively in the line of apostolic descent, 
 it is sufficient to reply, that the law of the kingdom still abides : 
 ' Ye shall know them by their fruits.' In the Episcopal 
 Churches, whether Papal or Anglican, there have unfortunately 
 too often existed in past times hunting and drinking clergy- 
 men, dissolute popes, and worldly bishops; men who dared to 
 
 ' Creep, and intrude, and climb into the fold, 
 Blind mouths, that scarce themselves knew how to hold 
 A sheephook, or have learnt aught else the least 
 That to the faithful herdsman's art belongs.' 
 
 And it is a dishonour to the Holy Spirit to suppose that 
 these shameless men possessed the fulness of Divine grace, 
 and were endowed with special spiritual powers, because on 
 
METHODISM, A MISSIONARY CHURCH 27 
 
 their heads had rested for a moment a prelate's hand. And it 
 is no less a dishonour to the Holy Spirit to suppose that men 
 of holy character, like Bunyan and Matthew Henry; theologians, 
 like Calvin and Chalmers ; preachers, like Spurgeon and 
 Maclaren ; missionaries, like Calvert and Hunt and the Shaws ; 
 men whose lives and writings were instrumental in leading 
 thousands to the Saviour, were not in the true ministry, 
 because they had not been ordained by Bishops. In most 
 emphatic language, John Wesley said : ' Uninterrupted suc- 
 cession from the Apostles I never could see proved, and I 
 am persuaded I never shall.' (Works, iii., 44). Bishop 
 Stillingfleet, himself a learned prelate of the English Church, 
 had the candour to acknowledge, in his Irenicon : Apostolic 
 succession is as muddy as the Tiber itself.' 
 
 The true scriptural doctrine of Apostolic succession Wesley 
 stated with his usual incisiveness : * Must not every man, 
 whether clergyman or layman, be in some respect like the 
 apostles, or go to hell ? Can any man be saved if he be not 
 holy like the apostles, a follower of them as they were of 
 Christ ? And ought not every preacher of the Gospel to be in 
 a peculiar manner like the apostles, both in holy tempers, in 
 exemplariness of life, and in indefatigable labours for the good 
 of souls ? Woe unto every ambassador of Christ who is not 
 like the apostles in this, in holiness, in making full proof of 
 his ministry, in spending and being spent for Christ !' (Works, 
 viii., 210.) 
 
 For four years Wesley waited. The American colonies had 
 gained their political independence. The English Episcopal 
 Church had nearly ceased to exist in the States. Wesley pro- 
 ceeded to consecrate Presbyter Bishops and ordain ministers 
 for the American Methodist churches. On September i, 1784, 
 he wrote in his journal : ' Being very clear, in my own mind, 
 I took a step which I had long weighed in my mind . . . which 
 I verily believe will be much to the glory of God.' At greater 
 length : * I have appointed Dr. Coke and Mr. Asbury to be 
 joint superintendents over our brethren in North America, as 
 also Richard Whatcoat and T. Vasey to act as elders among 
 them.' He consecrated Dr. Coke at Bristol with his own 
 hands, and then sent him across the Atlantic to set apart 
 Francis Asbury, and invest him with equal power to ordain 
 others. 
 
 At the American Conference held at Baltimore in 1787 the 
 Methodist ministers present adopted the Episcopal form of 
 
28 METHODISM, A MISSIONARY CHURCH 
 
 Church government, and resolved to use, instead of the Latin 
 word Superintendent,* its Greek equivalent, Bishop. John 
 Wesley did not object to the adoption of Episcopacy, but he 
 did to the use of the word Bishop, as it might give offence to 
 the National Church. The colonists, however, considered 
 they were free from any allegiance to the English Episcopal 
 Church, and adhered to the change of title. What value was 
 there in the name of an office ? The man who filled the office 
 was the chief consideration. In American Methodism the 
 Bishops are not a separate and superior order, but first among 
 
 equals superior in office 
 only. They are Presbyter- 
 Bishops, who visit th'e 
 churches in rotation, pre- 
 side over the conferences, 
 and arrange the appoint- 
 ments of the preachers. 
 
 The results have amply 
 justified Wesley's action. 
 Methodism took a firm 
 hold of the American 
 people. Its itinerant 
 system was admirably 
 adapted to a sparsely- 
 settled country. It sought 
 the immigrant in forest 
 solitudes and by cabin 
 fires. It was the Gospel 
 on horseback. Its free 
 methods enabled it to 
 DR. COKE. follow the settlers every- 
 
 where, to speed westward 
 
 with the speed of an arrow's flight, to surmount the Alleghanies, 
 to take possession of Kentucky and the Indian border. Thus 
 Methodism became the religion of pushing, pioneering American 
 settlers, and has retained not a little of its pushing, pioneering 
 character.' The Methodist Episcopal Church in the United 
 States, in all its branches, now comprises 39,220 ministers, 
 56,787 churches, and 6,084,755 communicants, and is the 
 largest voluntary Protestant Church in the world. 
 
 * As used by Wesley, superintendentbishop. The senior minister 
 of an English circuit was called an 'assistant,' and his colleagues 
 ' helpers.' 
 
METHODISM, A MISSIONARY CHURCH 29 
 
 The missionary work of Methodism centred for many years 
 in Dr. Coke, who had formerly been a clergyman of the English 
 Church, but was dismissed from his curacy because of his 
 zealous labours, and joined Wesley in 1777. He had a passion 
 for Missions, and, by his ability to help out of his own purse, 
 as well as by his fervent appeals to others for financial aid, he 
 was able to initiate a work which, from that day to this, has 
 been the crown and glory of Methodism. 
 
 The chief objects of Dr. Coke's care were, at first, the 
 Methodist churches in the West Indies. Slavery existed 
 throughout the islands, and the condition of the slaves on the 
 sugar plantations was deplorable. Of morality there was none. 
 The Sabbath was a day for heavy drinking and obscenity. On 
 some of the islands the early Methodist evangelists were con- 
 verted negroes, and, when ministers arrived, thousands of 
 slaves received them with gladness. The planters, who were 
 for the most part living in a state of fearful immorality, took 
 alarm, and laws were passed which prohibited Methodists from 
 instructing the slaves. 
 
 In 1792 Dr. Coke visited the West India Islands for the 
 third time, and found persecution at its height. At Eustatius 
 the missionary was not allowed on the island, and the slaves 
 were forbidden to hold prayer-meetings. At St. Vincent the 
 Rev. J. Lamb had been thrown into prison, but through the 
 grated windows he preached to the negroes, who listened with 
 tears flowing down their faces. At Grenada the Government 
 had tried to silence Mr. Owens by offering him a living worth 
 /"Soo a year, but he preferred to teach the slaves. At Demerara, 
 at a later date, the church was attacked, its doors broken in, 
 and the benches thrown into the streets. But the success of 
 the missions could not be arrested. With the entrance of the 
 Methodists a new era dawned on the islands, and the improve- 
 ment of the slaves was marked. Instead of riots and indecent 
 processions on the Sabbath, the slaves, clad in neat apparel, 
 thronged the streets on their way to the house of God. For 
 seventy years from 1760 to 1834 no Methodist slave was 
 proved guilty of incendiarism or rebellion, then frequent 
 offences. The Emancipation Act of 1834 put an end to the 
 persecution, and Methodist missionaries were left free to pur- 
 sue their peaceful labours. 
 
 In his old age Dr. Coke pleaded to be sent to Ceylon. There 
 was some objection offered on account of his years ; but the 
 zealous evangelist exclaimed : ' I would rather be set naked on 
 
3 o METHODISM, A MISSIONARY CHURCH 
 
 the coast of Ceylon, and without a friend, than not go. Such 
 enthusiasm bore down all opposition. 
 
 With a band of devoted men, he sailed in 1819, and here, 
 for the first time, Methodism came into touch with South 
 Africa. He was accompanied by the Rev. J. M' Kenny, who 
 had been appointed to Cape Town. Leaving him at Table 
 Bay, the vessel crossed the Indian Ocean, and, when near 
 Ceylon, Dr. Coke was found dead in his cabin. It is supposed 
 that, feeling ill in the night, he had risen to call for help, and 
 had fallen on the cabin floor from an attack of apoplexy. The 
 body was buried at sea. Dr. Coke had for years devoted all 
 his private wealth, and his time and energy, to the extension 
 of the work of God. The idea of the conversion of the world, 
 lost to the Church for centuries, was recovered chiefly by 
 William Carey, the Baptist, and by Dr. Coke, the Methodist, 
 and has largely shaped the religious history of the nineteenth 
 century. 
 
 Pending Dr. Coke's departure for Ceylon, it was resolved in 
 England that the missionary movement should be cared for by 
 the whole Methodist Church. In October, 1813, a meeting 
 was held at Leeds to promote the formation of a Missionary 
 Society. There were eighteen resolutions submitted, and thirty- 
 six speakers addressed the meeting. By the year 1818 the 
 Missionary Society was fully formed, and the first annual meet- 
 ing was held in the City Road Chapel, and lasted six hours. 
 Such was the enthusiasm of those days. 
 
 The missionary operations of the Society from the commence- 
 ment rapidly extended. In 1804 the first station in Europe 
 was occupied by the appointment of the Rev. James M' Mullen 
 to Gibraltar, and Methodist hymns were sung under the 
 shadow of the Lion Rock. 
 
 In 1811 four Methodist missionaries sailed from Liverpool 
 for Western Africa, where some negroes from Nova Scotia 
 had commenced Methodist services. Within eight months 
 George Warren, one of the four, died of malignant fever the 
 first of a long series of missionaries who have consecrated the 
 soil of that deadly land with their sacred dust. In 1821 the 
 Gambia was occupied by the Rev. John Morgan, and the Gold 
 Coast Mission was commenced in 1835 by the Rev. Joseph 
 Dunwell. Abeokuta was occupied in 1842, and Lagos in 1852, 
 where the Rev. T. Freeman, himself the son of a slave, laboured 
 with untiring energy for twenty years. 
 
 The Rev. James Lynch settled at Madras in 1817, where, 
 
METHODISM, A MISSIONARY CHURCH 31 
 
 five years later, he was joined by the Rev. Elijah Hoole. 
 Gradually the work extended over that vast peninsula. Bombay 
 was occupied in 1817, Bangalore in 1820, and Calcutta in 1829. 
 
 In 1815, the Waterloo year, the Rev. Samuel Leigh, after a 
 voyage of six months, landed in New South Wales. Five 
 years later Methodist missionaries were labouring in Van 
 Dieman's Land, used for years as a convict settlement. The 
 work extended, and Methodism spread over that fair southern 
 island-continent. In 1821 the Rev. W. Horton was put in 
 charge of Tasmania. In 1836 the Rev. John Orton went to 
 Victoria. In 1841 the Rev. S. Wilkinson was sent to Mel- 
 bourne, and in 1850 the Rev. John Watsford commenced 
 services in Queensland. 
 
 In 1822, with the earliest emigrants, Methodism entered 
 New Zealand, and the Rev. Samuel Leigh commenced a 
 mission amongst the Maori tribes. In the same year the 
 Friendly Islands, in the South Pacific Ocean, were added to the 
 list of Methodist mission fields. The Revs. John Thomas and 
 John Hutchinson were appointed, and eight years later there 
 was a wonderful revival in the islands, and one result was a 
 resolve to carry the Gospel to the cannibals of Fiji. 
 
 In 1835 the Revs. William Cross and David Cargill landed 
 in the Fiji Islands, and commenced what was pronounced to 
 be a hopeless mission. At some of the cannibal feasts as 
 many as 100 human bodies were cooked and eaten. In 1838 
 John Hunt and James Calvert arrived, and, assisted by native 
 teachers from Tonga, Methodism made rapid progress. Within 
 a few years every trace of cannibalism and heathenism was 
 destroyed. The fierce chief Thakombau became converted, 
 and a member of the Methodist Church. Throughout the 
 eighty inhabited islands of Fiji every family now begins and 
 ends the day with family prayer, and 42,000 children' receive 
 instruction in 1,500 day-schools. 
 
 In 1851 George Piercy went to China at his own expense, 
 and laboured among the English soldiers at Hong Kong ; but 
 he soon removed to Canton, and commenced work among the 
 Chinese. In later years a hospital was opened at Fatshan, a 
 large manufacturing town, fifteen miles north of Canton, and 
 stations were established at Hankow and Wuchang. 
 
 Returning in our record to Europe, so early as the year 1791, 
 William Mahey went from the Channel Islands and introduced 
 Methodism into France, where it struggled slowly upward 
 against the opposition of Papists, the indifference of sceptics, 
 
32 METHODISM, A MISSIONARY CHURCH 
 
 and the poverty of its members. In 1837 Paris, Calais, and 
 Boulogne appeared on the Minutes as circuits. Some noble 
 names have graced the French Wesleyan ministry, notably, 
 Charles Cook, William Cornforth, William Toase, Jean 
 Lelievre (one of Napoleon's soldiers, who gave three sons to 
 the French ministry), James Hocart, and Matthew Gallienne. 
 
 In 1837 Sweden appeared on the Minutes of Conference, and 
 the Rev. George Scott laboured there for twelve years. In 
 1824 the Rev. John Keeling was sent to Malta, the Rev. 
 Charles Cook went to Palestine, the Rev. D. Macpherson was 
 at work in Alexandria, and in 1827 the Rev. W. O. Croggan 
 was stationed at Zante, in Greece. But all these ventures, for 
 various reasons, ended in failure. 
 
 In 1830 Christopher Gottlieb visited England, and in a 
 Methodist chapel found Christ as his Saviour. Returning to 
 Germany he held services, formed classes, and by 1836 had 
 gathered around him 448 church members, and a band of forty- 
 six lay preachers. Thus began Methodism in Germany, which 
 prospered under the care of the Revs. Dr. Lyth and J. C. 
 Barratt ; and then, to prevent rivalry, the work was handed 
 over in 1896 to the American Methodist Episcopal Church, 
 which had extensive missions in various parts of Germany. 
 
 The Rev. Richard Green commenced missions in Italy in 
 1860, and next year was joined by the Rev. H. J. Piggott. 
 From Milan the work spread to Florence, Spezzia, Bologna, 
 and Naples. Methodist missionaries entered Rome in 1870 
 with the troops of Victor Emmanuel, and now possess in 
 that ancient city a church, schoolroom, manses, Bible depot, 
 and rooms for work among the Italian troops. 
 
 At an early period the Methodist Churches of the United 
 States and Canada formed their own missionary societies, 
 which work harmoniously with British Methodism. English 
 and American missionaries are together penetrating the dark- 
 ness of Western Africa. British and American Methodists 
 are working side by side in India. Both churches are labouring 
 in China ; the American missionaries in Middle and Northern 
 China, and British missionaries in the South of that vast 
 empire. Both are at work in Italy with the happiest results. 
 Canadian and United States Methodism have missions in Japan, 
 and the people of the ' Empire of the Rising Sun ' are rinding 
 in the Gospel of Jesus Christ a fairer light than ever shone on 
 and or sea. 
 
 The work of Carey and Knibb, from the Baptists ; of Ellis, 
 
METHODISM, A MISSIONARY CHURCH 33 
 
 Williams, and Moffat from the Congregationalists ; of Patter- 
 son, Hannington, and Selwyn from the Anglicans ; of Duff, 
 Chalmers, and Paton from the Presbyterians; of Calvert, 
 Hunt, and the Shaws from the Wesleyans ; and scores of 
 equally eminent missionaries, have revived the glories, and 
 repeated the triumphs, of the apostolic age. There is no im- 
 portant section of the human race the Gospel has not touched 
 and transformed. The polished Hindoo, the plodding China- 
 man, the cannibal Fijian, the degraded negro, the supersti- 
 tious Kafir all have accepted 'the glad tidings of salvation. 
 
 The day is advancing, the shadows are deepening, the 
 twentieth century finds half the world still heathen. Increasing 
 labour and devotion must be put forth if the churches are to 
 realize the golden age when < every knee shall bow, and every 
 tongue confess that Jesus Christ is Lord, to the glory of God 
 the Father.' 
 
 Works which should be read by those who wish to extend their 
 knowledge of Methodism. 
 
 ' Wesley's Journal,' students' edition, 4 vols. IDS. 
 
 Tyerman's ' Life of Wesley.' Out of print. 
 
 Southey's ' Life of Wesley.' Warne and Co., 2s. 
 
 Telford's < Life of Wesley.' Kelly, 55. 
 
 Smith's ' History of Methodism.' 153. 
 
 Stevens's ' History of the Religious Movement of the Eighteenth 
 
 Century, called Methodism,' 3 vols. IDS. 6d. 
 Hurst's ' History of Methodism,' 3 vols. Kelly, 255. . 
 Slater's ' Methodism in the Light of the Early Church.' 2S. 6d. 
 Dr. Rigg, ' Was John Wesley a High Churchman ?' id. 
 Dr. Gregory, Handbook of Scriptural Church Principles.' is. 
 
 I 
 
THE BEGINNING OF THE WESLEYAN 
 METHODIST CHURCH OF SOUTH AFRICA. 
 
 SOUTH AFRICA was unknown to Europe until the 
 fifteenth century. In 1486 Bartholomew Dias, a brave 
 Portuguese sea-captain, with three small ships of 
 scarcely fifty tons each, slowly crept down the western 
 coast of Africa, and rounded the hold southern cape. In 
 1497 Vasco da Gama, scarcely less famous than Christopher 
 Columbus as a discoverer, passed round the Cape, and, boldly 
 crossing the Indian Ocean, opened up a sea-way for the 
 lucrative trade with India. A century later English ships 
 began to call at Table Bay ; and in 1620 two English 
 captains hoisted the British flag on the Lion's Head, and 
 proclaimed the country British territory. Unfortunately, 
 England was soon convulsed by the war between Charles I. 
 and his Parliament, and had no time to think of colonial 
 expansion. 
 
 So the country was left to be occupied by the Dutch. In 
 1652 the Netherlands East India Company sent out Jan Van 
 Riebeek, a doctor, to establish a provision station at Table 
 Bay, in order to supply their Indian ships with fresh meat and 
 vegetables. The Company thought more of securing huge 
 dividends for the shareholders than of making a prosperous 
 settlement for farmers, and against their oppressive rule many 
 of the burghers rebelled. Spanning their oxen to their tented 
 waggons, they ' trekked ' into the vast plains of the interior, 
 where they could hunt and farm at pleasure. By the end of 
 the eighteenth century, the white farmhouses of the Dutch 
 were seen as far north as the Compassberg, beyond Graaff 
 Reinet. 
 
 The Dutch, wherever they went, took with them the Bible 
 and their Psalm-Book. They daily gathered the family 
 
 34 
 

 WESLEY AH. METHODIST CHURCH OF SOUTH AFRICA 35 
 
 together for the reading of Scripture and for prayer ; but away 
 from the influences of European civilization, without newspaper 
 or literature of any kind, they became ignorant, intolerant, and 
 cruel in their treatment of the native races. 
 
 So early as the year 1737 the Moravians, in the person of 
 George Schmidt, commenced a mission amongst the Hottentots. 
 Schmidt was an extraordinary man, and had been imprisoned 
 for six years in Europe for his Protestantism. Reading of the 
 degraded condition of the Hottentots, he sailed for Table Bay, 
 and commenced a mission for their benefit at Genadendal 
 (Vale of Grace) in the Caledon district. The authorities gave 
 him every facility for his work ; but when he proceeded to 
 baptize his converts, the Dutch clergy opposed, and George 
 Schmidt had to leave the country. The work was abandoned 
 for fifty years. 
 
 In 1799 the agents of the London Missionary Society 
 entered South Africa, and with great self-denial devoted them- 
 selves to the Gaikas in Kafirland, and the Griquas near the 
 Orange River. Later arrivals, notably Dr. Moffat, laboured 
 in Great Namaqualand and Bechuanaland. But among the 
 slaves and the numerous native races in Cape Colony there 
 was still ample room, even urgent need, for the work of the 
 Wesleyan Methodist Church. 
 
 In the year 1806, as one of the results of the war between 
 England and France, the Cape became British territory. 
 When the British flag was hoisted on the Castle at Cape 
 Town, Henry Martyn, the famous Indian missionary, then on 
 his way to India, was present, and recorded in his journal : 
 1 1 prayed that the capture of the Cape might be ordered to the 
 advancement of Christ's kingdom ; and that England, whilst 
 she sent the thunder of her arms to distant regions of the 
 globe, might show herself great by sending forth men to 
 preach the Gospel of peace.' How that prayer was in part 
 answered, how Wesleyan missionaries were guided to South 
 Africa, has now to be told. 
 
 One of the British regiments sent to the Cape was the 
 2 ist Light Dragoons, and amongst its non-commissioned 
 officers was Sergeant Kendrick, who was a Methodist of the 
 best Yorkshire type. He had been converted at Leeds under 
 the ministry of the Rev. George Morley ; and, being intelligent 
 and zealous, he had been appointed a class leader and local 
 preacher. At Cape Town he commenced religious services 
 for the benefit of his comrades in the regiment, and 120 soldiers 
 
 32 
 
36 WESLEY AN METHODIST CHURCH OF SOUTH AFRICA 
 
 became devout Christians. They were opposed and bitterly 
 persecuted by some of their officers, and in order to escape 
 molestation they assembled for prayer at the foot of Table 
 Mountain. Sergeant Kendrick sent an urgent request to the 
 Wesleyan Missionary Committee in England that they should 
 send out a minister to take charge of the work ; and, as we 
 have seen, the Rev. J. McKenny sailed with Dr. Coke, and 
 landed at Cape Town in August 1814. 
 
 The Rev. J. McKenny was instructed by the Missionary 
 Committee to preach to the soldiers, and such of the white 
 inhabitants as might be willing to attend his ministry ; but he 
 was to pay special attention to the large slave population, for 
 whose spiritual improvement little had yet been attempted. 
 
 According to certain Dutch ordinances taken over by the 
 English in 1806, religious services could not be held without 
 the consent of the Governor. Mr. McKenny applied to Lord 
 Charles -Somerset for permission to officiate as a Christian 
 minister, but was met by a decided refusal. 'The soldiers 
 have their chaplains provided by Government,' he replied, 
 ' and if you preach to the slaves, the ministers of the Dutch 
 Church may be offended.' The Governor could scarcely act 
 otherwise, for he was closely watched. A few years before 
 an Anglican military chaplain had been informed against by 
 the Dutch clergy for baptizing adults who did not belong to 
 the garrison. In Europe the Dutch had been the foremost 
 champions of religious liberty ; but their exclusive occupation 
 of the Cape for 150 years had made them intolerant, and they 
 were slow to grant to others the freedom they promptly 
 claimed for themselves. Mr. McKenny waited for several 
 months, hoping that the restrictions would be removed ; and 
 then, weary of his compelled inactivity, he sailed for Ceylon. 
 
 The disappointed soldiers in Cape Town renewed their 
 appeal to the Missionary Committee, who, not without hope 
 that a second attempt might succeed, sent out the Rev. 
 Barnabas Shaw. He and his wife sailed in the Eclipse from 
 the Thames on December 20, 1815. In order to take 
 advantage of the trade winds, the vessel crossed the South 
 Atlantic as far as Rio de Janeiro, where they remained two 
 weeks provisioning the ship. Then, putting again to sea, they 
 completed a weary voyage of 116 days, and landed at Cape 
 Town on April 14, 1816. 
 
 This man, to whom African missions became an exalted 
 passion, was born in 1788, at Elloughton, a village about eight 
 
WESLEYAN METHODIST CHURCH OF SOUTH AFRICA 37 
 
 miles from Hull, in Yorkshire. His father, Thomas Shaw, 
 was a yeoman farmer ; and from a boy Barnabas, like most 
 youths of his class, had to handle the plough, the sickle, and 
 the flail. Though tall and thin, he was strong, athletic, and 
 vigorous. The hard training of the farm fitted him to endure 
 the severe labours of a new mission in a desert land. He had 
 a taste for mechanics, and when occasion required he could 
 make a plough or build a house with his own hands. He was 
 converted when young, and at the age of twenty began to 
 preach. No difficulty or opposition daunted his buoyant 
 spirits. When designated by the Missionary Committee for 
 Cape Colony, he at once commenced the study of the Dutch 
 language, under Baldwin Janson, then resident in London, 
 and the author of a Dutch grammar ; and before Mr. Shaw 
 had been a year in South Africa he could preach fluently in 
 that language. 
 
 The spiritual condition of the population of Cape Town was 
 lamentable. The religious needs of the soldiers were supplied 
 by the military chaplains in a cold, perfunctory manner. The 
 few English families were unprovided with any pastor. 
 Thousands of slaves were without religious knowledge, and 
 their owners preferred that they should remain ignorant. 
 Official opposition continued, and Lord Somerset expressed 
 his regret that he could not sanction the commencement of 
 a Wesleyan Mission in Cape Town. But Mr. Shaw calmly 
 moved forward. ' Having been refused the sanction of the 
 Governor,' he wrote, 'on the following Sunday I commenced 
 without it. If His Excellency was afraid of giving oiience to 
 the Dutch ministers and the English chaplains, I had no 
 occasion to fear either the one or the other. My congregation 
 was at first chiefly composed of pious soldiers, and it was in 
 a room hired by them that I first preached Christ crucified 
 in South Africa.' 
 
 The military officers took alarm. They cherished the notion, 
 happily long^ ago exploded, that if soldiers became Christians 
 they would be spoilt as fighting-machines. At Wynberg the 
 men had built for themselves a little Wesleyan Church ; but 
 the colonel of the regiment ordered it to be burnt to the 
 ground. They then built another in the forest, on land 
 belonging to Captain Proctor, who did not share the colonel's 
 alarm, and in it Mr. Shaw held his services. At Simonstown, 
 the only place in which he could preach, was a small room 
 belonging to a soldier of the 83rd Regiment. Discouraged by 
 
38 WESLEY AN METHODIST CHURCH OF SOUTH AFRICA 
 
 the persistent opposition, and chafing against the narrow limits 
 of his work, Mr. Shaw's thoughts began to turn to the heathen, 
 for whose evangelization he considered he had been chiefly 
 sent out. 
 
 But where was he to go ? He sought the advice of Lord 
 Charles Somerset, as one who had an extensive knowledge of 
 the country ; but the Governor, whilst expressing his readiness 
 to assist in having the heathen taught ' habits of industry,' 
 could not recommend any particular place, as the natives were 
 scattered thinly over the land. So Mr. Shaw prayed, and 
 waited for direction. 
 
 Several months elapsed, and then, as he believed, the direc- 
 tion came. The Rev. H. Schmelen, of the London Missionary 
 Society, and whose station was in 
 Great Namaqualand, arrived in Cape 
 Town, accompanied by about twelve 
 native Christians. Mr. Shaw invited 
 them to his house, and the account he 
 received of the degraded condition of 
 the various Hottentot clans, and of 
 their willingness to receive the Gospel, 
 deeply impressed him. He seemed to 
 hear a voice from the unknown beyond, 
 saying, ' Come over and help us.' 
 Mr. Schmelen offered him the use of 
 HP part of his own house, and his aid in 
 acquiring a knowledge of the Namaqua 
 language. But the undertaking in- 
 REV. B. SHAW. volved such hardship and peril that 
 
 Mr. Shaw shrank from proposing it 
 
 to his wife. W T hen, however, Mr. Schmelen spoke in her 
 presence of the desire of the Namaquas to receive the Gospel, 
 Mrs. Shaw exclaimed : * We will go with you. The Lord 
 is opening our way to the heathen.' Mr. Shaw, though 
 delighted with the heroic spirit of his wife, said : But look at 
 the cost of a waggon, and oxen, and stores!' The brave 
 woman replied : ' If the Missionary Society is offended, tell 
 them we will bear all the expense ourselves. We have a little 
 property in England, and for this let it go.' Mrs. Shaw shares 
 with her husband the honours of the Namaqua Mission. 
 
 When Lord Charles Somerset was applied to for a permit 
 to proceed beyond the frontier, he advised Mr. Shaw not to 
 leave the Colony, and even offered to appoint him as a minister 
 
WESLEY AN METHODIST CHURCH OF SOUTH AFRICA 39 
 
 of one of the Dutch churches if he would remain ; but he 
 replied, ' I feel my mission is to the heathen I must go.' 
 Very reluctantly the passport was granted. The Governor 
 was autocratic, hot-tempered, and proud of his aristocratic 
 descent, but he could respect a man of Mr. Shaw's courage 
 and devotion. 
 
 A waggon and twelve oxen, with everything requisite for the 
 journey, were purchased, and, on September 6, 1816, Mr. and 
 Mrs. Shaw set out with Mr. Schmelen on his return to Bethany, 
 intending to settle in Great Namaqualand. The country 
 through which they travelled was sparsely inhabited, and after 
 they had passed Picquetberg they entered a district utterly 
 destitute of roads. There were no waggon-tracks in the shift- 
 ing sands. Often the heat was excessive, and the oxen suffered 
 from the want of water. The Dutch farmers on the way 
 treated them with profuse hospitality. Mr. Van Aarde offered 
 them open house whilst they rested on his farm. Mr. Van 
 Zyl, of Uitkomst, supplied them with a bag of meal, three 
 goats, and five sheep, and, when payment was preferred, 
 generously said : ' You come and dispense to me and my family 
 the bread of life. It would be strange indeed if I could not 
 give you a little provision to help you through the wilderness.' 
 These were not the only instances of Dutch hospitality. The 
 Rousseaus, of Picquetberg ; the Englebrechts and Coetzees, of 
 Kamiesberg ; and the Bassons of Groot Vallie, always extended 
 a hearty welcome to the Wesleyan missionaries in their 
 journeys to and from Namaqualand. After nearly a month's 
 travel the missionary party arrived at the Olifants River, which 
 \(^as swollen by heavy rains. The contents of the waggons had 
 to be taken across in a boat, and the waggons were drawn 
 through the flooded stream with great difficulty. Then followed 
 a journey over the Karee, or arid desert, in which they found 
 a little water, but it was salt and black with impurity. 
 
 They had not advanced many miles across the Karee when 
 Mr. Shaw received what he considered to be a clear providen- 
 tial indication of his future sphere of labour. Wearily travel- 
 ling over the sandy plain, he was met by Jantje Wildschot, 
 the chief of Little Namaqualand, and four of his tribe, who 
 were on their way to Cape Town to procure a Christian teacher. 
 They had already come 200 miles, and Mr. Shaw was deeply 
 impressed by this unexpected meeting in the trackless desert. 
 Had either party started but half an hour earlier on its journey 
 they would not have met. He who brought Philip and the 
 
40 WESLEYAN METHODIST CHURCH OF SOUTH AFRICA 
 
 eunuch together near Gaza the one to receive, the other to 
 give, of the Word of Life had again, in a far-distant scene, 
 brought together for a similar purpose Mr. Shaw and Jantje 
 Wildschot. Mr. Shaw readily consented to accompany the 
 Namaquas to their own country. When within a few miles of 
 the chief's winter residence, Naamrap, they were met by twenty 
 Namaquas riding on oxen, which were guided by wooden bits 
 thrust through the cartilage of the nose. Drawing up in line, 
 they uncovered their heads, and, waving their hands, they 
 shouted to Mr. and Mrs. Shaw : * Good day ! Welcome ! 
 Welcome to our land !' They then rode off at full speed to 
 announce the approach of the visitors. If the reception was 
 somewhat dramatic, it was sincere, and augured well for the 
 future. 
 
 The day after their arrival a council of the tribe was held, 
 and Mr. Shaw preached to the people, Mr. Schmelen acting as 
 interpreter. Every face was lit up with a smile when it 
 became known that the Christian teacher was willing to dwell 
 among them. They would give land for a station, and water 
 with which to irrigate the garden. The missionary could keep 
 cows and goats for the use of his family. They would gladly 
 assist to erect a church and a house. They were eager to 
 learn the way of salvation, faint rumours of which had come 
 to them from other tribes. So the final step was taken. Mr. 
 Schmelen departed on his way to Great Namaqualand, and 
 left Mr. and Mrs. Shaw behind, not without tears on both sides 
 and warm hand-clasps, as of men and women who knew they 
 were not likely to see another white face for months, perhaps 
 for years. 
 
 By a rough mountain journey over rugged and dangerous 
 passes, Mr. and Mrs. Shaw and the Namaquas proceeded to 
 Lilyfontein, in the Kamiesberg, the summer residence of the 
 tribe, and there, in the midst of barbarism, the missionary and 
 his heroic wife settled. The loneliness of their position was 
 often painfully felt. No postal system linked them with dis- 
 tant friends : they were effectually cut off from civilization. On 
 the other hand, the station was healthy ; the mountains rose 
 picturesquely 5,000 feet above sea-level, and a perennial stream 
 of pure water gushed out from under one of the peaks. The 
 air was dry and bracing. In the west, on a clear day, could 
 be seen the blue waters of the Atlantic. But that which 
 chiefest gave courage and hope was the conviction that they 
 had been led thither by the guiding hand of God. 
 
THE MISSION TO THE NAMAQUAS. 
 
 THE Namaquas were a Hottentot tribe of unmixed 
 descent, for in their desert home they had come little 
 into contact with other races. They were of a yellowish 
 brown colour, and their hair grew on the head in tufts. 
 Their noses were flat and broad, their eyes wide apart, their 
 lips thick, and their cheek-bones prominent. They had small 
 hands and feet, and beautifully white teeth. Their dress, when 
 they wore any, consisted of a kaross made of the skins of goats 
 or wild cats. Their chief food was milk and the flesh of 
 animals killed in hunting. Their language abounded in clicks 
 made by striking the tongue against the palate or the teeth. 
 They lived in mat huts, which were an imperfect protection 
 against the cold mists and gales that occasionally rolled up 
 from the Atlantic. 
 
 1 Sore pierced by wintry winds, they sink 
 Into the sordid hut of cheerless poverty.' 
 
 Of religious truth the Namaquas appeared to know little. 
 They had scarcely any knowledge of a Supreme Being, and 
 when taught they were puzzled with the problem of an omni- 
 potent God and human suffering. * If there is a God,' angrily 
 said an aged man, * why does He not cure the pains in my 
 back ?' Another, who had lost his horses, said : ' If I find the 
 horses I will believe. If I do not, then there is no God.' Any 
 attempt by Mr. Shaw to explain the nature of sin, or the 
 necessity of conversion, was met by a shake of the head, and 
 the avowal : ' I cannot understand it.' They had a feeble com- 
 prehension of numbers. * Many could not count five,' wrote 
 Mr. Shaw ; * a few could proceed as far as ten, and then only 
 by using the fingers.' One or two, clever beyond others, could 
 count up to twenty with the extra aid of the toes. If asked to 
 add two and four and six, they had to abandon the attempt in 
 
42 THE MISSION TO THE NAMAQUAS 
 
 despair. Yet these same men could detect the absence of a 
 single sheep or goat out of a flock of several hundreds. It 
 must not, therefore, be supposed that the Namaquas were 
 mentally feeble. In the desert, without written language or 
 literature, there was little to stimulate their mental develop- 
 ment. As might be expected, they were acute in observation, 
 but weak in abstract calculations. 
 
 The Namaquas had few wants, and were consequently 
 indolent. To have plenty of meat and milk, to lie in the sun 
 and smoke, to possess numerous wives who did the heavy 
 labour this was a Namaqua paradise. They could not be said 
 to have any morals, and their feasts were scenes of gross sen- 
 suality. New-born children were often thrown into the bush 
 to die of cold or be devoured by wild beasts. The neighbouring 
 farmers were frequently heard to say, no doubt in scorn, that 
 the Namaquas were ' a species of wild dogs, and had no souls.' 
 
 The work of Christianizing these degraded people seemed 
 hopeless, but Mr. Shaw was full of enthusiasm. 'Were I 
 seated on a throne,' he said, * I would gladly descend from it 
 to preach the unsearchable riches of Christ to these African 
 Gentiles.' 
 
 At first Mr. and Mrs. Shaw lived in a native hut, without 
 door, window, or chimney. It was so small that they thought 
 it was an advantage to have no furniture. They sat on boxes, 
 and slept on the floor. The erection of a small cottage was a 
 laborious task, for there was no suitable timber within thirty 
 miles, and besides the journey to the Naauwe River, the cutting 
 down of the trees, the sawing into planks, and the building of 
 the house, had to be done by Mr. Shaw himself. He also 
 made tables of slabs of granite. No corn or vegetables could 
 be obtained, so he dug up a piece of ground and sowed it with 
 lettuce, peas, onions, and radishes. The growth of the plants 
 was carefully watched, and when a little later Mr. and Mrs. 
 Shaw were seen eating the lettuces, the Namaquas, to whom 
 agriculture was an unknown art, exclaimed : * What a wonder- 
 ful thing is this, that the mistress and you can eat grass ! 
 You will never die of starvation.' By the end of the year 
 Mr. Shaw was an adept in making his own butter and soap 
 and candles. His manual labour was a daily object lesson to 
 the Namaquas, teaching them the simpler crafts of civiliza- 
 tion. The evenings and the Sabbaths were devoted to religious 
 instruction. 
 
 Occasionally the difficulties of his position appalled him. 
 
THE MISSION TO THE NAM AQUAS 43 
 
 4 Here I toil and labour, and see but little fruit. The best of 
 my days are going, and I gain no useful knowledge, and I am 
 forgetting all I ever knew. My companions are ignorant 
 Hottentots. O! this Africa! this solitary land, this land of 
 darkness, of fatigue, and non-improvement !' This bittern-like 
 cry was, however, but for a moment. Courage and hopefulness 
 soon returned. 
 
 The Namaquas had hitherto led a nomadic life, subsisting 
 on the spoils of hunting. To induce them to settle on the soil 
 and become agriculturists Mr. Shaw made a plough. He had 
 brought with him from Capetown some ploughshares, coulters, 
 and tools. He made a rude forge, and the people flocked 
 around, watching with wonder the evolution of the strange 
 implement. When the iron was taken out of the fire and sub- 
 mitted to the strokes of the hammer, they fled before the sparks, 
 exclaiming: * We never saw anything like this before ; the fire 
 flies after us !' When the plough was finished and put to 
 work their astonishment was unlimited. They laughed and 
 shouted : ' Look ! look at its mouth, how it bites and tears up 
 the ground !' The achievements of the plough excited many 
 of the Namaquas to desire one, and in a short time six ploughs 
 were made and put to work. The reproach that missionaries 
 devote too much time to spiritual duties and too little to 
 material improvement could not be cast at Mr. Shaw. With 
 him both were promoted with almost equal zeal. Before he 
 left Lilyfontein nearly 2,000 bags of wheat were annually 
 grown where before not a grain had been sown. 
 
 Mr. Shaw preached in Dutch, as many of the Namaquas 
 had acquired a knowledge of that language whilst in the employ 
 of Dutch farmers. For those who understood Namaqua only 
 it was easy to find an interpreter from amongst those who 
 understood both languages. At first the services were held 
 every Sabbath, and frequently during the week, in the open 
 air, in the shadow of a rock, or under the branches of a mimosa 
 tree, and often after the toils of a laborious day spent in building 
 or ploughing. But Mr. Shaw knew that the best results could 
 not ba obtained until a place was set apart for Divine worship. 
 In the second year of his residence he attempted to erect a 
 church. The building proceeded with painful slowness. A 
 drought had set in, food was scarce, and the people were too 
 weak to undertake heavy manual labour. Many were wearing 
 ' hunger girdles,' straps drawn tightly round the waist to lessen 
 the pangs of hunger. Assisted by Jantje, the chief, Mr. Shaw 
 
44 THE MISSION TO THE NAM AQUAS 
 
 obtained a donation of about thirty sheep and goats from the 
 wealthier men and offered to feed the labourers in return for 
 their work. The building was now carried on with alacrity. 
 Aged men made the bricks, young men quarried the stone and 
 cut the timber, the women wove matting for the roof, and the 
 children tramped clay for mortar, singing in their toil verses 
 of Dutch hymns. When the building was completed, it was 
 dedicated to God with prayer and praise ; and though no lofty 
 spire rose above its roof, and no light fell on the congregation 
 from richly painted windows, within its humble walls many a 
 Namaqua found the Lord. 
 
 The services were from the first marked by deep attention 
 and great emotion. Savages are but children, and have no 
 idea of restraining their feelings. Often during the sermon 
 they would weep and moan over their sins. Individuals fell 
 prostrate upon the floor, and seemed unable to rise. Some of 
 the Gospel narratives, as the healing of blind Bartimeus, the 
 woman of Samaria, and the Canaanite mother who cried after 
 Jesus, made a deep impression on their untutored souls. Some 
 were plunged into deep distress, and lay on the ground weeping 
 bitterly. Jantje sobbed : * All the sins that I have committed 
 from my childhood to this day are put before my eyes.' 
 Hendrik lamented : ' After I heard the word, such was my 
 distress I fell to the ground, and my sins, like a great nail, 
 seemed to fasten me to the earth.' A woman said: ' I feel 
 something like a serpent in my heart ; I hate it, but know not 
 how to get rid of it.' 
 
 These simple Namaquas in their distress cried unto the 
 Lord ; they resorted to the glens and the rocks and spent 
 hours in prayer. By faith they rested on Christ for salvation, 
 and their darkness was turned into day. A vein of surprise 
 runs through their confessions, as though they felt such wealth 
 of Divine mercy could not be intended for poor heathens like 
 themselves. With hand on mouth, an aged man said : ' When 
 I think on the love of God in the gift of His Son, and of the 
 sufferings of Christ for me, my thoughts stand still, and I am 
 dumb.' Peter Links quaintly said : ' I have been like a poor 
 silly lamb that turns first to one bush and then to another, and 
 runs away from its mother. But the ewe will not forsake it, 
 and does all she can to induce it to follow. So has the Lord 
 cared for me.' Another convert expressed himself: ' Before we 
 received the Gospel, we were like a chicken in the egg ere it is 
 hatched. We were surrounded with darkness and could see 
 
THE MISSION TO THE NAM AQUAS 45 
 
 nothing ; but the Gospel broke the shell, and now we see the 
 light of day.' 
 
 The Namaquas abandoned their deeds of evil. Formerly, 
 when the moon was at the full, they had been accustomed to 
 spend the night in Bacchanalian dancing, drunkenness, and 
 debauchery. Now they made the moonlight nights vocal with 
 song. The converts went from hut to hut, chanting some 
 favourite hymn, as : 
 
 ' Faith loves the Saviour and beholds 
 
 His sufferings, death, and pain ; 
 And this shall ne'er be old or cold 
 Till we with Him shall reign. ' 
 
 As the singers passed on and called upon the head of each 
 family to engage in prayer the night-fires brightened, and the 
 hills were covered with silvery beauty by the full-orbed moon. 
 In June, 1817, the first two converts were baptized ; two were 
 united in matrimony ; and the sacrament of the Lord's Supper 
 was administered. Thus the church grew and took form. 
 
 Many of the converts became school teachers, local preachers, 
 and class leaders, and proved to be faithful Christians. Not 
 a few carried the Gospel to other tribes. Robert Links was 
 a hero in his way. With gun in hand, and a water-vessel 
 slung at his back, and depending for food on what he might 
 shoot, he explored for weeks at a time the dreary Kalahari 
 Desert, that he might preach to the wild Bushmen. His 
 sufferings on these trips broke down his constitution, and he 
 died early. Johannes Jager, in his eagerness to learn, carried 
 his book into the lands that he might learn in spare moments. 
 Jacob Links was simple, but intensely earnest. When an 
 inquirer, he climbed to the roof of his hut, thinking that God 
 would hear him better if he were higher up ; but his passion to 
 do good led him far and wide, and he lived for a time with 
 Bushmen, subsisting on their famine fare that he might teach 
 them the way of salvation. Peter Links, his brother, was 
 a remarkable man, and could work as thatcher, mason, 
 carpenter, and blacksmith. He was an eloquent preacher in 
 Namaqua. He went through all kinds of danger, and once, 
 when hunting, was severely lacerated by a lion, which, leaping 
 upon him dashed him to the ground, and crunched his arm 
 between its teeth. His brother Robert shot it through the 
 head, killing it immediately ; but it was months before Peter 
 recovered. 
 
4 6 THE MISSION TO THE NAM AQUAS 
 
 The physical aspect of Lilyfontein changed. Instead of the 
 wild, unfenced veldt, were gardens and lands ; and in harvest- 
 time were fields of wheat. The Namaquas acquired civilized 
 manners. Men who had been accustomed to lay all hard work 
 on their wives took their full share of labour. Instead of 
 living on ant larvae, roots, and locusts, they had corn and fruit. 
 They appeared in the house of God decently clothed. The 
 contrast between their present and former mode of life was so 
 striking that one of the Namaquas said : ' I would rather that 
 a bullet were shot through my head than the time should 
 come that we should be without the Gospel of Christ.' 
 Another declared : ' Formerly I used to hunt dassies (rock 
 rabbits) and other wild animals; but I have a better living 
 now. When did we eat such bread before ? When did we 
 buy so many clothes of the merchant ? Who could hunt 
 better than I ? Yet I live better than I ever did.' Peace 
 reigned where once wars were frequent. The Bushmen dared 
 not attack the Namaquas now that they were dwelling 
 together, and the Namaquas had no desire to harry their 
 former enemies. Their cattle and sheep multiplied, and the 
 general comfort of the people increased. Within fifteen years 
 of the commencement of the mission, the inhabitants of Lily- 
 fontein possessed 3,000 sheep, 3,000 goats, 150 horses, and 
 400 head of cattle. 
 
 W'hen Lord Charles Somerset heard of the success of the 
 settlement, he took steps to make it permanent. He granted 
 the Namaquas a tract of country, containing about 200,000 
 morgen, on which they were given rights of grazing and 
 cultivation. He placed the district under the control of a raad 
 or board, elected from amongst themselves on the first day in 
 each year, and the Wesleyan missionary in residence was 
 appointed chairman. This raad still meets once a month, and 
 manages the commonage and the lands, grants grazing rights, 
 and settles disputes. 
 
 In 1817 the Missionary Committee in London sent out the 
 Rev. E. Edwards to assist Mr. Shaw. After landing at Cape 
 Town, he rode all the way to Lilyfontein on horseback, a 
 distance of 400 miles, rather than wait for a waggon. Mr. 
 Shaw was now able to visit some of the adjacent tribes. More 
 than once in his journeys he was lost in the desert, and nearly 
 perished from hunger and thirst. The following year, the 
 Rev. and Mrs. Archbell arrived, and a new station was formed 
 at Reitfontein, a place about three days' travel north of Lily- 
 
THE MISSION TO THE NAM AQUAS 47 
 
 fontein, in Bushmanland, with the hope that access would be 
 gained to those shy, diminutive people. In 1820 the Rev. S. 
 Kay arrived ; but within the year he removed to Salem, to 
 assist the Rev. W. Shaw, then commencing his work among 
 the British settlers. 
 
 In the year 1826 Mr. Shaw was requested by the Missionary 
 Committee to proceed to Cape Town, where his presence was 
 considered necessary. His departure caused consternation 
 among the Namaquas, who loved him for his work's sake. At 
 his last service, the church was crowded to the door with 
 a congregation speechless with grief. Prayers and addresses 
 were begun, only to be interrupted by the sobs and cries of the 
 people. When Mr. and Mrs. Shaw and their children had 
 mounted the waggon, and the oxen commenced to move, some 
 of the Namaquas lay on the ground in an agony of grief ; 
 others clung to the rails of the waggon until their tired hands 
 could cling no longer. A number followed as far as the first 
 outspan and slept among the bushes. The following morning 
 they stood weeping and waving their hands until a turn in the 
 road hid the waggon from view. 
 
 Lilyfontein was left in the spiritual care of the Rev. E. 
 Edwards, with Jacob Links as assistant. In 1828 a new and 
 larger church was built. In successsion, the Revs. R. Haddy, 
 J. Jackson, J. A. Bailie, G. Parsonson, M. Godman, H. Tin- 
 dall, and many others, had charge of the station, and rendered 
 valuable service. 
 
 In 1855 a still larger church was completed, capable of seat- 
 ing 700 persons. It was of Gothic design, and cost over 1,000 
 sterling, nearly all of which was given by the Namaquas. Of 
 money they had little, and their gifts were chiefly in horses, 
 sheep, oxen, and grain. The manual labour was done by the 
 Namaquas, under the direction of Mr. J. A. Bailie, and the 
 church is a monument of his skill and of their industry. The 
 dedicatory service was conducted by the Rev. R. Ridgill. 
 
 The years 1882-83 were calamitous to the Namaquas at Lily- 
 fontein. An unusually prolonged and severe drought withered 
 their crops, and made the ground hard and barren as ironstone. 
 Gradually the stores of food, even the seed corn, were consumed, 
 and the starving people had to subsist on roots and bits of skins. 
 Many of the men left for O'okiep and elsewhere in search of work. 
 Others roamed about with the cattle in order to find pasture. 
 During the drought a violent wind took away the roof of the 
 church at Norap, and left only bare walls and rafters. The people 
 
48 THE MISSION TO THE NAM AQUAS 
 
 were too poor to repair the damage, and church and school work 
 were for a time suspended. When rain at last fell, there was 
 no seed wheat left, and the people had no money to purchase 
 any. The Rev. H. Tindall, then at Stellenbosch, did not for- 
 get his former congregation, and, by the help of a few friends 
 in Cape Town, he sent them seventy bags of wheat, for which 
 they were to pay if they had a good harvest. 
 
 But the black years left their mark on the religious and 
 social life of the Namaquas. They were scattered, weakened 
 physically, and dispirited. When the Rev. G. Robson arrived 
 
 CHURCH AND MISSION HOUSE, LILYFONTEIN. 
 
 at Lilyfontein in 1887, the condition of the mission distressed 
 him. The mission property was in a dilapidated condition, the 
 church was almost deserted, the society classes had not met for 
 months, the day-school was as good as closed, and the people, 
 scattered all over the extensive commonage, were lapsing into 
 their old heathen customs. By hard manual labour the build- 
 ings were improved, but years elapsed before the disastrous 
 results of drought and compulsory dispersion were overcome. 
 
 Lilyfontein as a mission station is difficult to work. Every 
 winter, about the month of May, the Namaquas remove down 
 to the lower and warmer veldt, and they do not return until 
 the end of the following harvest in January. From about 
 January to May the missionary has a good congregation at 
 Lilyfontein, but scarcely has he arranged the classes and re- 
 
THE MISSION TO THE NAM AQUAS 
 
 49 
 
 organized the school, when the people again disband, and the 
 work is arrested. A winter church and schoolroom were built 
 in the Underveldt by Mr. Jackson, and for many years a num- 
 ber of persons collected there during the winter months. Large 
 dams were constructed, and when rains fell there was a good 
 supply of water ; but in dry years it was not possible for the 
 people to assemble there. The buildings were chiefly of wood, 
 and ultimately they were destroyed by the white ants. When 
 the Rev. M. Godman was at Lilyfontein he devised a plan for 
 the establishment of a number of out- 
 stations, under the care of native 
 catechists, who were to be visited 
 periodically by the resident missionary. 
 But the plan proved impracticable 
 from the paucity of men fit to occupy 
 such a position. 
 
 During his pastorate, the Rev. G. 
 Robson built a stone dwelling at 
 Karkams, and there the minister lives 
 in the midst of his people during the 
 winter. At other places the Namaquas 
 are away from church and school for 
 months, pasturing their sheep and 
 cattle on the mountains, or cultivating 
 patches in the valleys. The educa- 
 tion of the children is interrupted, and 
 the Sabbath services are suspended. Upon reassembling at 
 Lilyfontein for the summer, much of the work of training and 
 evangelizing has to be recommenced. Continuous progress is 
 almost impossible. 
 
 Centuries of wandering life, with the uncertainty of the 
 climate, have moulded Namaqua habits. To live in a hut 
 without furniture, to sit upon the ground doing nothing but 
 talking and smoking, destitute of trade or literature this is the 
 normal condition of a Namaqua. The people enjoy Christian 
 teaching, but it has too little influence on tribal characteristics. 
 To preach the Gospel to them is not sufficient. The social 
 condition of the Namaquas has to receive the careful attention 
 of the Christian teacher. 
 
 The effect of prolonged droughts cannot be overlooked. 
 Sometimes no rain falls for eighteen or twenty months. No 
 ploughing can be done. The veldt becomes dry, and brown, 
 and barren, and cattle and sheep die. The people are reduced 
 
 4 
 
 REV. M. GODMAN. 
 
S o THE MISSION TO THE NAM AQUAS 
 
 to live on bulbs and boiled ox-hides. Hunger-belts are drawn 
 tighter and tighter, and some actually perish of starvation. 
 The families wander far seeking for grass and water for their 
 live-stock. Every department of mission work suffers. When 
 at last rain falls, and the Namaquas can return to Lilyfontein, 
 much of the instruction of previous years has been lost. 
 
 But a more dangerous foe than drought is strong drink. 
 With the opening of the copper mines at O'okiep and Spring- 
 bok came canteens, and a class of Europeans who demoralized 
 the natives by the sale of Cape brandy. No alcoholic drink is 
 allowed to be sold within the area of the mission settlement ; 
 but, in addition to the temptations of the mines, the Namaqua 
 Licensing Court has allowed a canteen to be opened just 
 beyond the southern boundary at Garies. Here any native 
 can procure drink. The Namaquas are a simple, impulsive 
 people, and unable to resist the fascinations of spirituous 
 liquors, and some of them have been known to lose their sheep, 
 cattle, and goats to pay an unscrupulous canteen-keeper. If 
 the Licensing Board of Namaqualand had desired to destroy 
 the mission work of years, they could not more effectually have 
 accomplished their purpose than by planting a canteen at 
 Garies. If the Namaquas can be protected from one of the 
 worst vices of the European, they will triumph over all the 
 difficulties arising from drought and annual dispersion. Surely 
 this protection is not beyond the power of Christian statesman- 
 ship to provide. 
 
 Lilyfontein suffered severely during the Anglo-Boer War. 
 About 300 of the Namaquas were employed by the Government 
 as scouts, and this excited the wrath of the Dutch commandoes. 
 The station was left in the care of a few old men, most of 
 whom were without arms. A body of Dutch burghers advanced 
 on Lilyfontein, took possession of the station, seized the year's 
 harvest, which had just been garnered, and burnt down about 
 forty huts. The Namaquas attempted to oppose the spoliation, 
 but they were armed only with kerries, and could offer but a 
 feeble resistance. The Dutch retaliated by shooting down 
 eight in front of the church, and twenty-two the following day 
 among the hills, to which they had fled. The church was 
 battered, the mission house was looted, and books and furniture 
 were destroyed. The people were scattered over an area ex- 
 tending from Garies to Port Nolloth. When, at the close of 
 the war, the Namaquas were able to return to Lilyfontein, 
 they found that their huts, their grain, their cattle, and their 
 
THE MISSION TO THE NAM AQUAS 51 
 
 sheep had all been swept away. They owned simply the 
 clothes in which they stood. The Rev. J. G. Locke could find 
 no shelter but a cowshed, and no sleeping-place but a little 
 room used for the storage of straw. For months the problem 
 was how to feed and clothe the people. But the Namaquas 
 did not murmur, and believed that the hand of God was in it 
 all. They reverently collected the bones of their slain com- 
 rades from the veldt, and laid them to rest in the burial ground 
 on the quiet mountain top. Their sufferings seemed to 
 strengthen and purify their spiritual life, and the latest phase 
 of their history is a revival, in which 135 persons sought the 
 Lord, and have been ' added to the church.' 
 
 42 
 
THE MISSION TO GREAT NAMAQUALAND. 
 
 LILYFONTEIN was <a city set on a hill,' from which 
 news of the Word of God went forth to the desert 
 tribes beyond. Beneath the skin kaross often beats 
 a heart painfully conscious of evil, and soon busy feet 
 were hastening to the Kamiesberg, urged by the hope of 
 sharing this new life in Christ. 
 
 At the first love-feast, held in Lilyfontein, an old man rose 
 and said : * My children have for some time heard the Gospel, 
 and they told me enough to make me hungry. I left the 
 Karee Mountains, and prayed as I came along that God would 
 direct me. I have walked 200 miles to hear the Word of God, 
 and yesterday I heard it for the first time. It was very sweet 
 to me, and made me both sore and warm.' 
 
 Two girls, who had become Christians, went on a visit to 
 a clan about sixty miles distant. They sang the hymns learnt 
 at the church, and prayed for their friends. So delighted were 
 these desert wanderers that they sent at once to Mr. Shaw, 
 begging him to come. ' We never heard a sermon in our 
 lives, and we are longing for the Gospel.' In a few weeks, 
 Mr. Shaw visited this people, and held several services in the 
 open air. They listened with painful eagerness to the message 
 of salvation ; and on his departure, unwilling that he should 
 leave, they accompanied him several miles. 
 
 A Namaqua walked sixty miles to hear the Word. He had 
 been alarmed by a dream, which doubtless was shaped by 
 reports of sermons brought to him by those who had heard 
 Mr. Shaw. ' I was,' he said, ' one evening lying in my house, 
 but had not closed my eyes in sleep ; nor could I, when supper 
 was ready, either eat or drink. After having lain some time, 
 there were two ships presented to me which appeared to be 
 sailing on the great waters. Some one informed me that the 
 one ship was filled with believers, who were holy people, and 
 
 52 
 
THE MISSION TO GREAT NAMAQUALAND 53 
 
 on their passage to heaven ; and that the other was full of 
 impenitent sinners on their passage to hell. A person then 
 asked me : " In which of those ships will you go ?" But before 
 I could give an answer, the ship loaded with sinners began to 
 sink, gradually descending out of sight until I saw her no 
 more. Who he was that appeared to speak to me I know 
 not ; but I was sore afraid, and determined as speedily as 
 possible to procure a missionary, that we might be taught how 
 we could be saved.' Mr. Shaw responded to his appeal, rode 
 sixty miles to preach to the clan to which the man belonged, 
 and had an affectionate welcome. 
 
 Another aged Namaqua walked to Lilyfontein from north of 
 the Orange River. He said : ' I have come hundreds of miles 
 to see what the Lord has done. The people around Bethany 
 are anxious to have a missionary.' After the arrival of the 
 Rev. E. Edwards, Mr. Shaw was able to explore the country 
 to the north. His old friend Mr. Schmelen wrote : ' As brother 
 Edwards is now with you, I beseech you and sister Shaw to 
 pay us a visit. As soon as I hear of your coming, I will send 
 rny oxen to meet you. I should like much to speak with you 
 respecting what can be done here for the furthering of the 
 kingdom of Christ.' 
 
 When the people of Lilyfontein saw the preparations for the 
 journey, fearing Mr. Shaw would not return, they deputed an 
 old man to speak on their behalf. ' Mynheer, you have planted 
 a tree here, a beautiful tree ; you have watered that tree, you 
 have taken pains with it, and it is growing and bears fruit. 
 If you go and leave us, this beautiful tree will droop. If it be 
 not watched and watered, it will die away. How can you go 
 and leave it ?' Mr. Shaw promised to return to the station, 
 and the people were reconciled. 
 
 On March 25, 1820, Mr. and Mrs. Shaw, accompanied by 
 Mr. Kay and a little party of Namaquas, commenced their 
 journey. Rain had not fallen for months, and the country was 
 dry and barren in the extreme. Shrivelled stems of bushes, 
 black as though burned by fire ; sickly-looking heaths and 
 long stretches of bare sand were all that met the eye. The 
 thermometer registered 110 in the shade. At the halting- 
 places the little water in the wells was black and bitter, and 
 was often too nauseous for use. One day the guide lost his 
 way, and after a rough journey over stones and rocks, the 
 travellers found themselves at sunset on the spot from which 
 they had started in the morning. It was a relief to reach the 
 
54 THE MISSION TO GREAT NAMAQUALAND 
 
 Orange River, and there they rested several days, enjoying the 
 sweet water and the shade of the trees. They crossed the river 
 on a raft, made by Bushmen, of poles fastened together with 
 the bark of the mimosa tree ; and then they resumed their 
 journey over pathless mountains infested by lions. At length 
 they arrived at Bethany, where they received a hearty welcome 
 from Mr. and Mrs. Schmelen. They had been travelling 
 forty-six days, and had not seen a hut or a face except at the 
 Orange River. 
 
 Leaving Mrs. Shaw at Bethany, Mr. Shaw and Mr. Schmelen 
 proceeded to visit the Namaqua clans farther north. The 
 district was rugged and roadless, and as there were no horses 
 in the district, they rode on oxen, and were attended by twelve 
 Namaquas similarly mounted, some of whom acted as guides 
 and others as marksmen to obtain food. One day, the hunters 
 brought into camp the hind-quarters of an antelope which had 
 been killed by a lion. At a native village a chief gave them 
 an ox, for which he begged in return the gift of a shirt. Our 
 cook roasted for us,' humorously wrote Mr. Shaw, ' part of one 
 of the sides of the ox. For plates we sought for ourselves flat 
 stones ; for gravy we had the marrow of the large bones ; for 
 bread we had slices of liver ; and for pepper and salt, the ashes 
 which adhered to the meat.' Occasionally, even Mr. Shaw's 
 buoyant spirits were oppressed by the discomforts of the 
 journey. ' Scorched by a vertical sun, torn by large thorn- 
 trees, jolted by unruly oxen, parched by a burning wind, 
 pestered by swarms of flies, faint for want of food, and 
 tormented by thirst, we became wearied and depressed. Our 
 voices sounded harsh, and the cattle were lamed by the sharp- 
 ness of the rocks. The sight of water and the cool night's rest 
 seemed to be paradise.' 
 
 They reached, after a week's travel, the kraal of Gammap, 
 the great chief of the district. At the sound of a bullock's 
 horn the people collected, and a service was held. Christ was 
 preached where He had never been named before. The service 
 was continued long after sunset. To the inquiry if they 
 wanted a missionary, Gammap replied : ' It appears that we 
 have gone wrong since the time of Adam. We wait every day 
 for the great Word. I, as the chief, shall say yes.' Tsaumap 
 said : ' I am hasty to have a teacher, for my soul is smothering 
 in sin.' It was the cry of the dying for life. Upon being told 
 that Mr. Shaw would have to return and consult his wife, 
 Gammap exclaimed from his experience as a much-married 
 
THE MISSION TO GREAT NAMAQUALAND 55 
 
 man : ' Then you will be a long time coming, for a woman is 
 a werf (village) and cannot easily be moved.' 
 
 The humorous side of barbarism peeped out. Mr. Shaw 
 had given Gammap a hat of which he was very proud. Next 
 day he approached Mr. Shaw with a demure look, and said : 
 4 The hat sits upon my head like a crow on a bush, and calls 
 for a shirt and other things belonging to it. My old greasy 
 kaross and the hat do not agree.' The plea was too ingenious 
 to be resisted, and the shirt and other things were given. 
 
 As the result of this visit, the Rev. J. Archbell was appointed 
 to Warm Bath, with Jacob Links as assistant ; but when they 
 set out for the place they found war had broken out between 
 the Namaquas and the Bushmen, and they had to return. 
 Before peace was restored, Mr. Archbell was sent to Bechuana- 
 land, and the mission was postponed. 
 
 Warm Bath and Blydeverwachting, the headquarters of the 
 Bondleswarts and Africaner tribes, had at one time been occu- 
 pied by agents of the London Missionary Society. The Revs. 
 Abraham and Christian Albrecht, two noble missionaries, and 
 Robert Moffatt, honoured in later years by all the Churches, 
 had laboured there, but the tribes being often at war they had 
 left for more favourable fields. Christian Albrecht returned to 
 the colony, Moffatt went to Kuruman, and Abraham Albrecht 
 died on his way to Cape Town. 
 
 In the year 1825 Jacob Links and Johannes Jager resolved 
 to make another attempt to commence the mission at Warm 
 Bath. A young missionary of great promise was staying at 
 Lilyfontein, the Rev. W r . Threlfall, and he offered to accom- 
 pany them. The previous year Mr. Threlfall had endeavoured 
 to establish a mission at Delagoa Bay, but the Gaza Zulus 
 looked upon him with suspicion. They denied him any aid, 
 and he had to live in a hut, cooking his own food and washing 
 his own clothes. He was struck down by fever, and after 
 weeks of lonely suffering was discovered by the captain of an 
 English whale-ship, who carried him on board his vessel in 
 apparently a dying condition, and took him round to Cape 
 Town. The Rev. J. Whitworth boarded the ship in Table 
 Bay, and nursed the sick man back to life. By slow stages he 
 was sent to Lilyfontein to rest and recruit in its clear, exhila- 
 rating air. With recovered health he longed to resume work, 
 and gladly embraced the opportunity to accompany Links and 
 Jager on their perilous journey. 
 
 Mr. Threlfall and his two companions left Lilyfontein in 
 
THE MISSION TO GREAT NAMAQUALAND 
 
 June. They rode on oxen, and had a spare animal for the 
 conveyance of their scanty baggage. They travelled without 
 molestation until they had got several days' journey beyond 
 the Orange River. At Warm Bath they engaged a Bushman 
 guide, and his cupidity was excited by the sight of the oxen 
 and the few goods they possessed as barter for food. He 
 treacherously plotted with two other Bushmen to murder the 
 three travellers. At night, after the evening meal, Mr. Threl- 
 fall sang a hymn and prayed, and then he and his companions, 
 covering themselves with karosses, lay down, unsuspicious of 
 danger, to sleep on the sand. About midnight the Bushmen 
 drew near with stealthy tread. A dusky form stooped over 
 each sleeper. There was the swift stroke of weapons, and in a 
 moment Jacob Links and Johannes 
 Jager were killed. The blow at Mr. 
 Threlfall failed, but he was awakened 
 by the noise, and as they pulled the 
 kaross from him he saw that their 
 purpose was to kill him. He was 
 totally unarmed, and seeing escape 
 hopeless he knelt down by the baggage 
 and prayed. The guide struck him 
 violently on the forehead with a large 
 stone ; he fell, and in a few moments, 
 under repeated blows, life was extinct. 
 In that lonely land, and by the way 
 the martyrs trod, these three devoted 
 men went home to God. The bodies 
 were stripped and left to be devoured 
 by the vultures and wolves, and the 
 oxen and goods were carried off to their village. Several 
 months elapsed before their death was known at Lilyfontein, 
 when Mr. Schmelen arrived, and brought the sad news, which 
 he had heard in travelling through the country. On account of 
 this tragic event the attempt to establish a mission among the 
 Bondleswarts was a second time abandoned. 
 
 Eight years passed away. A missionary meeting was held 
 at Simonstown, at which Mr. James Nisbett, of the Madras 
 Civil Service, was chairman. The narration of these attempts 
 in Great Namaqualand, consecrated by martyr-blood, produced 
 in Mr. Nisbett a profound emotion. He rose, and said, * Cannot 
 something be done for this miserable country ? If you 
 will send a missionary to these people I will give ^"300. 
 
 REV. W. THRELFALL. 
 
THE MISSION TO GREAT NAMAQUALAND 
 
 57 
 
 If that is not sufficient, I will dispose of my carriage and 
 horses. I would rather trudge on foot than that Great 
 Namaqualand should remain without the Gospel.' 
 
 The enthusiasm was contagious. The Rev. E. Cook, re- 
 cently arrived from England, offered to enter this distant and 
 dangerous field of labour. He was a man of fervent piety,' of 
 undaunted courage, and enjoyed robust health. He explored 
 the country to the north of the Orange River; and in 1834 he 
 decided to attach himself to the Bondleswarts clan, the most 
 powerful of the Namaqua tribes. They numbered about 3,000, 
 and were scattered over a wide district. They possessed a few 
 cattle and goats, but had neither bread nor vegetables. They 
 were often at war with their neighbours. Mr. Cook selected 
 Warm Bath (henceforth to be known 
 as Nisbett Bath) for his central station, 
 as it possessed a strong fountain of 
 water and abundance of wood. 
 
 Mr. Cook's task was a formidable 
 one^. The people were inveterate 
 thie'ves. They stole the meat out of 
 the cooking-pot, the goats out of the 
 kraal, and even the seed-corn stored in 
 the granary for their use. They stole 
 at night the produce out of the garden. 
 The chief became restless and revenge- 
 ful when he found that the presence 
 of the missionary was a restraint on 
 his vicious habits, and at one time 
 Mr. Cook's life was in serious danger. 
 He began to think it was prudent to 
 
 escape before more expense was incurred, but, as he said, 
 ' immortal souls were involved, and he dared not hastily decide.' 
 The manual labour involved in commencing the mission was 
 such as few men could have undertaken. He had to fell trees, 
 saw them into planks, and build a smithy and a carpenter's 
 shop. He had to be his own mason and carpenter, and his 
 limbs often ached with hard labour. After a day's severe toil 
 under a hot sun he had to sleep on the ground, wrapped in a 
 sheepskin. ' I have a hard life of it,' he wrote, but am, never- 
 theless, so happy that I would not exchange my lot for any 
 situation in the world ' Every evening of the week a religious 
 service was held, or the children were taught the simple ele- 
 ments of education. Peter Links was of great assistance as 
 
 REV. E. COOK. 
 
58 THE MISSION TO GREAT NAMAQUALAND 
 
 interpreter and mechanic, and relieved Mr. Cook of some of 
 the heavier work in masonry and carpentry. 
 
 Slowly the power of evil over the Bondleswarts lessened. 
 The attendance at the services increased. Many of the people 
 were deeply convinced of sin. Their hearts were bitter with 
 sorrow, and often they resorted to the adjacent forest to pray 
 alone. The joy of salvation was realized, and the early morning 
 prayer-meeting was crowded. A large church capable of 
 seating 500 persons, and a manse, were erected. The work 
 rapidly extended. Classes for the converts were formed. Mr. 
 Cook lived to see 400 Namaquas meeting in church-fellowship 
 at Nisbett Bath, and at the out-stations, and more than 1,000 
 children attending the various schools. 
 
 One of the strongest proofs that converts can give of the 
 genuineness of their conversion is a readiness to assist in sending 
 the Gospel to others. At a missionary meeting held during 
 Mr. Cook's residence, the collection, rather a novel one to take 
 up, consisted of 3 cows, 10 oxen, 3 heifers, 4 calves, 147 sheep, 
 59 goats, and i bull. The whole was valued at the time at 
 about yo. Such gifts witness to the effect the Gospel has on 
 a people who in their heathen state are intensely selfish and 
 covetous. I-n the year 1846 the collection sold for ^"140. 
 
 In 1836 the Rev. J. Jackson arrived from England, and then 
 Mr. Cook often rode seventy or a hundred miles to preach the 
 Gospel to the neighbouring tribes. He once journeyed 800 
 miles in order to become acquainted with the inhabitants of 
 Walwich Bay. He repeatedly visited David Africaner, one of 
 the brothers of the notorious Titus Africaner, the Hottentot 
 Rob Roy, who for many years kept the country in a state of 
 terror by his murderous raids, but who, under the ministrations 
 of the Rev. R. Moffatt, became a sincere Christian. David, 
 in his heathen state, felt the Spirit of God striving with him. 
 ' I felt that I was a sinner, but that God had a great love for 
 sinners ; and I longed to hear the Word. Afterwards, I felt I 
 was delivered from my sins.' He was baptised by the Rev. M. 
 Ebner, of the London Missionary Society, who soon after- 
 wards removed, and David was left to struggle by himself with 
 his plundering neighbours without any human guide. For 
 thirty years he and a few others kept the life of God in their 
 hearts until Mr. Cook arrived. He at once communicated 
 with Mr. Cook, and Blydeverwachting, afterwards known as 
 Hoole's Fountain, was taken up as an out-station. David 
 joined the Wesley an Church, and became interpreter and lay 
 
THE MISSION TO GREAT NAMAQUALAND 59 
 
 preacher. He had a wide acquaintance with the folk-lore of 
 the Namaquas, which he took great delight in narrating. When 
 Mr. Ridsdale was the resident missionary at Nisbett Bath, 
 David told him the following story, which is quaintly simple, 
 and not unlike some of the legends of Northern Europe : 
 
 ' On a certain occasion the moon sent a hare with a message 
 to mankind to say that as she died and lived again, so after 
 death man would live again. But the hare told men that after 
 death they would live no more. On returning to the moon, 
 the moon said, " Well, what sort of a message have you taken 
 to mankind ?" " I've told them," said the hare, " that after 
 death they will live no more." Then the moon fell into a great 
 passion, and said : " Why have you told such a lying message ?" 
 Snatching up a hatchet that was at hand, the moon fetched 
 the hare such a blow on the upper lip as cleft it in two ; and 
 that's the reason why the hare has a cloven lip. The hare 
 flew at the moon and scratched its face violently, so that's the 
 reason \vhy you see all those dark marks on the face of the full 
 moon.' The Namaquas concluded that because the hare 
 brought a wrong message their doom was sealed, and that 
 when they died they died like a dog, and there was an end of 
 them. ' After death,' they said, ' we shall live no more.' ' For 
 this reason,' said David, ' we regard the hare as an accursed 
 animal, and we never eat its flesh.' This was probably the 
 survival of an old nature-myth, setting forth the unceasing 
 conflict between life and death. 
 
 But the Gospel had come to this people, and brought the 
 light and hope of immortality. The sad traditions of the past 
 were forgotten, and with them vanished much of the gloom 
 and fierceness of their heathen days. The whole country put 
 on a new aspect. Wars were rare, very rare. Once, if they 
 were thirsty, they shunned the fountain by day, lest an enemy 
 might be concealed close by ; and only when night came on 
 did they creep down and lie on their faces and silently drink. 
 Now they had no fear of ambush or secret foe. Once, when 
 a dog barked at night, they rose and fled for life, expecting an 
 immediate attack from raiders. Now, if a dog barked, they 
 drowsily murmured, ' It is the missionary going home,' and 
 turning over, they slept in peace. Thefts were uncommon. 
 The sheep and goats increased as they had never done before, 
 for they had safe pasture. Schools for the education of the 
 children were opened. Roads were made ; decent apparel was 
 worn ; marriage was performed with Christian rites. Families 
 
6o 
 
 THE MISSION TO GREAT NAM AQUA LAND 
 
 belonging to distant tribes travelled hundreds of miles and 
 stayed at the station for weeks in order to hear the life-giving 
 Word. Compared with what it formerly was, the country 
 was an Eden. 
 
 For nine years Mr. Cook continued his labours, and then 
 the strong man was laid low. He was only thirty-six years of 
 age. But severe manual labour amid intense heat, long 
 fatiguing journeys under a tropical sun, with little food and 
 water, broke down even his vigorous frame. ' For three days 
 and three nights,' he once wrote, ' I have not had more than 
 four hours' sleep. I have had to drive my own waggon, my 
 driver having left me.' The building of chapels, the preaching 
 on Sabbaths and week-nights, the meeting of classes each 
 quarter, the direction of agricultural 
 work, added to repeated fevers, unre- 
 lieved by any furlough for change 
 and rest, left him worn-out and utterly 
 enfeebled. He set out for Cape Town 
 for medical advice, and his cherished 
 friend, the Rev. Joseph Tindall, ac- 
 companied him, intending to assist 
 him across the Orange River. The 
 end came rapidly. Mr. Tindall 
 climbed into the waggon, took his 
 friend's head on his arm with tender 
 
 ft care, and said : ' Brother Cook, is 
 
 Christ precious to you ?' For a 
 
 HHHBfc UK moment, the closed eyes slowly 
 
 opened, and the lips feebly mur- 
 mured : ' Tindall, I have a good hope 
 through Christ.' And then the toil-worn but brave Christian 
 missionary passed to his eternal rest. The body was taken 
 back and buried at Nisbett Bath, among the people he loved 
 so well. 
 
 The work thus begun was carried on by a number of noble 
 missionaries. The Revs. J. Tindall, B. Ridsdale, R. Ridgill, 
 J. A. Bailie, R. Haddy, J. Thomas, H. Tindall, and J. Priestly, 
 make an honourable succession. The Rev. H. Tindall was 
 the first missionary appointed to Hoole's Fountain, where 
 David Africaner lived. In the absence of a house, he slept in 
 an unfurnished room at the end of the church. The first night 
 he was bitten by a snake, and for some time was in serious 
 danger. He ultimately recovered, and spent several years on 
 
 REV. J. TINDALL. 
 
THE MISSION TO GREAT NAMAQUALAND 61 
 
 the station. He wrote the first grammar of the Namaqua 
 language, in which he was a fluent speaker, and also translated 
 two of the Gospels into that tongue. 
 
 Additional stations were opened by the Revs. R. Haddy and 
 J. Tindall, to the far north, 600 miles beyond Nisbett Bath, 
 with Yonker Africaner, David's nephew, with Ameral, a 
 Namaqua chief, and at Concordiaville, Elephant's Fountain, 
 and Wesleyville. An English lady gave 700 towards the 
 establishment of these stations, and their early history v/as one 
 of success. Subsequently discouragements arose. The people 
 were unsettled, and, as at Lilyfontein, if a drought came, they 
 roamed over the country seeking pasture for their live stock. 
 Every year they went on great hunting expeditions to supply 
 themselves with meat for the winter. Then Yonker Africaner, 
 who for some years had been a professing Christian and a 
 preserver of the peace, fell away, and walked no longer in the 
 steps of his uncle David. He gave way to intemperance and 
 became a restless and rapacious chief, always ready for a raid 
 on a neighbour, a cattle lifter, and a source of great disquiet 
 to the district. 
 
 Too few missionaries were sent. The number was not large 
 enough for so wide a field, and no reinforcements could be sent 
 from England, as the mission funds were not equal to the 
 demands made upon them. The early promise of the Damara 
 Mission faded away. At a later date the missionaries were 
 withdrawn, and the stations were left to the care of Namaqua 
 evangelists. Meanwhile, the Rhenish missionaries had occupied 
 the country in force, and had established themselves at various 
 places in Damaraland and Great Namaqualand. To secure 
 economy of labour, the London Missionary Society had handed 
 over all their stations in those parts to the Rhenish missionaries, 
 and it was decided by the Wesleyan Missionary Committee 
 in London that their stations also should be placed under the 
 same care. The people at Nisbett Bath remonstrated : ' We 
 are your spiritual children ; you must not cast us off.' But 
 the official mind was haunted by the spectre of debt, and the 
 Damaras could not appeal to British sympathies as did the 
 Fijians and the Hindus. With deep regret, the sacrifice had 
 to be made ; and it was a relief that the Rhenish missionaries 
 were at hand to take the stations into their charge. They 
 were the representatives of the noble Protestant churches of 
 Cologne, Elberfeld, and Barmen, in the Valley of the Rhine. 
 They belonged to the church of the saintly Krummacher, and 
 
62 THE MISSION TO GREAT N AM AQU ALAND 
 
 Professor Christlieb ; to the church of the Deaconesses' 
 Institute at Kaisersworth. They had given themselves with 
 great devotion to the work of evangelizing the native races of 
 Great Namaqualand, and it was believed that in their hands 
 the work begun by the Wesleyans would be faithfully carried 
 on. Accordingly, in the year 1867, the missions at Nisbett 
 Bath and Hoole's Fountain were transferred to the Rhenish 
 Missionary Society, and these names disappeared from the 
 Minutes of the Wesleyan Church. Wesleyville and Con- 
 cordiaville had been handed over to the same society sixteen 
 years before. 
 
 These missions form both bright and mournful pages in the 
 annals of the Wesleyan Church. Bright when the arduous 
 and self-denying labours of the devoted men who toiled there 
 are considered. Here Threlfall fell. Here Joseph Tindall 
 spent fifteen consecutive years, enduring great privations and 
 braving many dangers. Here Henry Tindall, his son, spent 
 the early years of his ministry, always cheerful and inspiring. 
 Here Richard Haddy laboured amongst Yonker Africaner's 
 tribe, and in every time and place kept up the habits of a close 
 and ardent student. Here Edward Cook heroically laboured 
 and died. Here Benjamin Ridsdale and J. A. Bailie worked 
 with success, and were greatly beloved. 
 
 Mournful for' it is impossible to resist a passing touch of 
 sadness that a field upon which so much life, strength, and 
 money had been expended should be lost to Methodism. 
 Happily, the stations were taken over by a Society, whose 
 missionaries have kept up the best traditions of missionary 
 enterprise. 
 
METHODISM AT THE CAPE. 
 
 A T the commencement of the nineteenth century the 
 /\ population of Cape Town was remarkable for its racial 
 JL JL variety. A stranger, wandering along its thoroughfares, 
 would meet in a short walk Dutch and English, sprung 
 from one famous Teutonic stock ; Malays, tawny and Oriental- 
 looking, arrayed in bright, flowing robes and conical hats made 
 of split reed ; Mozambiques, black as ebony ; Guinea Coast 
 negroes, with broad noses and thick lips ; and sallow Hottentots 
 of stunted growth, with high cheek-bones and yellowish-brown 
 skin. Many of the coloured people were slaves, and spoke a 
 Dutch patois. Numbers of the Hottentots, though not slaves, 
 were treated as such by the Dutch, who tenaciously clung to 
 the belief that social inferiority was the Divinely appointed lot 
 of the aboriginal races. 
 
 The work of the Methodist Church at the Cape therefore 
 assumed from the first a bi-lingual character. Services in 
 ! English were held for the soldiers and the few British residents, 
 and in Dutch for the coloured population. This involved a 
 double set of services, and compelled the minister to speak 
 both languages or employ an interpreter. Often it necessitated 
 separate churches. This cleavage in race and language made 
 the work complex, and, as the English population received less 
 attention than the coloured people, the Methodist Church at 
 the Cape was slow in its development. 
 
 Sergeant Kendrick, who had introduced Methodism into 
 Cape Town, died in the year 1813, exhorting his comrades to 
 accept the Gospel. He was buried by loving hands in the 
 | military cemetery at Green Point. No monument marks the 
 spot where the body of the noble Methodist soldier lies, but his 
 real monument was his Christian work amongst the garrison, 
 which was continued after his death with unabated interest. 
 Without pastor or church, the Methodist soldiers regularly 
 
 63 
 
64 METHODISM AT THE CAPE 
 
 met for fellowship and prayer, cheered at long intervals by a 
 visit from the missionary from Lilyfontein, when he came to 
 Cape Town for the purchase of supplies. 
 
 In the year 1820 the Rev. E. Edwards removed from the 
 Kamiesberg to Cape Town, in order to take the pastoral care 
 of the soldiers, and to erect a Wesleyan church in the metro- 
 polis. His ruddy countenance, glowing with health and happi- 
 ness, his sonorous voice easily heard by a large crowd, his 
 fervent appeals when speaking of God's mercy to sinners, won 
 for his message as well as for himself a ready acceptance. 
 His first service was held in a hayloft in Plein Street, and to 
 reach it the congregation had to pass the heels of the horses 
 in the stable beneath, and ascend an awkward and dangerous 
 ladder. The marvel was that anyone went. 
 
 In a few months the hayloft was left for an unoccupied wine- 
 store in Barrack Street. In this more spacious room services 
 were held in English every Sabbath morning and evening for 
 the soldiers and civilians, and in the afternoon a school was 
 conducted in the Dutch language for the benefit of the slaves. 
 Most of the prosperous residents in Cape Town possessed 
 slaves resident on their properties, but little was done by their 
 owners for their instruction. Ryk Tulbagh, an excellent 
 Dutch Governor, had, only fifty years before, issued an edict 
 directing that any slave found at the entrance of a church 
 when the congregation was leaving was to be severely flogged. 
 These unfortunate beings were accustomed to assemble on the 
 Lord's Day at the foot of Table Mountain and spend hours in 
 drinking and dancing. ' Some of them had their heads orna- 
 mented with feathers and pieces of the skins of wild beasts. 
 Their legs were bound round with bamboo-leaves, in which 
 were enclosed small stones to make a rattling noise ; and their 
 dances were accompanied by the clanging of the tom-tom, the 
 clapping of hands, and the shouts of the spectators.' To these 
 motley crowds Mr. Edwards frequently preached, and succeeded 
 in persuading many of the slaves to attend the Sabbath school. 
 
 Within twelve months the wine-store was crowded to excess, 
 and a larger building was necessary. The Rev. S. Broadbent 
 had arrived from England, on his way to Bechuanaland ; the 
 Rev. B. Shaw was on a visit from Namaqualand. Together 
 they canvassed Cape Town for subscriptions. The appeal was 
 made difficult by the circumstance that Methodism was little 
 known to the majority of the people. On one occasion they 
 knocked at the door of a house, and made known the object of 
 
METHODISM AT THE CAPE 65 
 
 their call, when the slave-servant said, with comical naivete : 
 ' Please, gentlemen, my mistress says she is asleep !' Mr. Shaw 
 laughingly replied : ' If your mistress can talk when she is 
 asleep, she can doubtless read when she awakes.' The girl 
 returned with a donation of five rix-dollars, or 73. 6d. 
 
 The new church was built in Barrack Street, not far from 
 the wine-store, and cost /"6oo. It was a plain and unpreten- 
 tious structure, and was hidden behind a dwelling used as a 
 mission house. The dwelling was of the usual Dutch type, 
 
 FIRST WESLEYAN MISSION HOUSE, CAPE TOWN. 
 
 The chapel was built behind the house, and access was gained to it 
 by the passage on the right. 
 
 with moulded gable front, windows with numerous small panes 
 of glass, and a stone-flagged stoep. Behind the house was the 
 church, to which access was gained by a door and a passage 
 at the side. This obscure place of worship was opened in 
 1822 by the Rev. Dr. Philip, of the London Missionary Society, 
 and was consecrated by the labours of several devoted men 
 Barnabas Shaw, whose sermons were always clear and richly 
 illustrated ; Edward Edwards, always faithful and fervent; 
 James Archbell, whose subsequent labours among the Bara 
 longs were carried on with much ability and usefulness; William 
 
 5 
 
66 METHODISM AT THE CAPE 
 
 J. Shrewsbury, a profound theologian and a powerful preacher ; 
 and William Threlfall, the martyr of Namaqualand. The 
 voices of these godly men, rich in persuasive eloquence, were 
 often heard within the little Wesleyan Church in Barrack 
 Street. They all sleep in Jesus now ; but if in later years the 
 field has yielded an abundant harvest, the names of these early 
 labourers should not be forgotten. 
 
 The present generation knows nothing of that humble 
 church, and the lowly manse in front of it. After seven years 
 of occupation they were abandoned for larger buildings. The 
 manse became tenanted by Mohammedan families. Malay 
 children played where Barnabas Shaw had studied and prayed, 
 and they droned passages from the Koran where Wesley's 
 hymns had been sung. At a later date the premises were 
 taken over by the London Missionary Society, whose agents 
 established a mission school there ; and, later still, they were 
 pulled down to make room for an iron foundry. 
 
 At the English services in the new church many of the 
 troops attended, and some of the men held meetings for prayer 
 on the quiet slopes of Table Mountain. For their benefit a 
 library was provided within the church, and the soldiers, sitting 
 in a pew or on a form, took delight in reading such books as 
 Wesley's 'Journal,' Boston's 'Fourfold State,' Baxter's 'Saints' 
 Rest,' and Bunyan's ' Holy War.' If the literature lacked the 
 spicy and illustrated features of modern books, it had the un- 
 doubted merit of directly informing and strengthening the 
 spiritual life. 
 
 During the erection of the church the Rev. T. L. Hodgson 
 arrived from England, having been appointed to Cape Town ; 
 but, at his own request, he was sent to assist Mr. Broadbent, 
 in Bechuanaland, and proceeded thither, via Algoa Bay and 
 Graaff Reinet. 
 
 In 1826 the Rev. Barnabas Shaw removed from Lilyfontein 
 to Cape Town, where he resided, with few intervals, for thirty 
 years. He still considered himself pledged to Mission work, 
 and devoted most of his efforts to the coloured people. Valu- 
 able work was done, but it is to be regretted that the European 
 population was comparatively neglected. It is only within 
 recent years that Methodism has endeavoured to take its proper 
 position amongst the English-speaking inhabitants of the 
 metropolis. In the same year, 1826, the Rev. R. Snowdall 
 arrived from London, to be Mr. Shaw's assistant, and services 
 were commenced at Wynberg and Simonstown. 
 
METHODISM AT THE CAPE 67 
 
 The year 1829 was marked by the commencement of three 
 Wesleyan churches. 
 
 One church was at Wynberg. The building was small, but 
 conveniently situated. The Rev. B. Shaw conducted the 
 opening services, and he alluded to the fate of the first Wes- 
 leyan chapel erected in the village by the soldiers, and which 
 was burnt down by order of the Colonel. Military opposition 
 had ceased, and the officers now encouraged Methodist soldiers, 
 who generally bore an excellent character. 
 
 Another church was erected at Simonstown, chiefly through 
 the efforts of Mr. Snowdall. The site was given by the Acting- 
 Governor, Major-General Bourke, on the slope of a hill, and 
 the spire of the church built thereon proved useful as a land- 
 mark to ships entering the harbour, which, sheltered as it was 
 from the violent north-west winds, had been selected as the 
 naval station for the British fleet at the Cape. This church 
 has the unique honour of having been consecrated by an 
 Anglican Bishop. As the Episcopalians had for many years 
 no church in Simonstown, the Wesleyans granted them the 
 use of their church. The Anglicans felt that their worship 
 would be more acceptable to God, and more profitable to them- 
 selves, if the building were consecrated. The Wesleyans did 
 not object, and accordingly it was consecrated by a certain 
 Bishop of Calcutta, who called at the Cape on his voyage to 
 India. Two years after the church was built Mr. Snowdall 
 was appointed to Bechuanaland, but when travelling thither 
 was taken ill at Grahamstown, and died. He was a man of 
 deep piety, and of great prudence. 
 
 Sailors from almost every country under the sun found their 
 way to the little Wesleyan Church at Simonstown, and were 
 drawn by loving hearts into Christian fellowship. When Mr. 
 Shaw, on one of his visits, met the Society Class, seven persons 
 were present. One was a Swede, a second was an English 
 sailor, a third was a native of Inhambane on the east coast, a 
 fourth was from Mozambique, the fifth was Dutch, the sixth 
 was from India, and the seventh was a Hottentot. To preach 
 the Gospel at Simonstown was like sowing on the edge of the 
 Agulhas current. The seed might be carried half round the 
 world, and persons who lived as far apart as Stockholm and 
 Calcutta might trace their conversion to services held in the 
 Methodist Church at Simonstown. 
 
 But the most important erection of the three was the church 
 in Burg Street, Cape Town, with the mission house adjoining. 
 
 52 
 
68 METHODISM AT THE CAPE 
 
 Mr. Shaw had spent nearly two years in England, delivering 
 from the platform deeply interesting narratives of his mission- 
 ary life. He was not allowed to make a public appeal for 
 help, but wherever he went he took an album, which he styled 
 his ' Gleaner,' and in which were recorded the sums of money 
 given unsolicited towards the erection of a new church in Cape 
 Town. In this manner he collected 700. Upon his return 
 he purchased a site in Burg Street, on which were the ruins of 
 
 WESLEYAN CHURCH, BURG STREET. 
 
 a Mohammedan mosque. The foundation stone of the church 
 was laid by Sir John Truter, Chief Justice of the Colony, with 
 Masonic honours, and the building was completed in February, 
 1831. Mr. Shaw was anxious that the opening services should 
 be conducted by the famous theologian and preacher, the Rev. 
 Richard Watson, one of the missionary secretaries in London, 
 but the committee thought that the work in England needed 
 his presence. The first sermon was therefore preached by the 
 Rev. Stephen Kay, who was on his way from Kaffraria to 
 
METHODISM AT THE CAPE 69 
 
 England. He was a man of imposing presence, and a stately 
 preacher. Mr. Shaw preached in Dutch in the evening. It 
 was a red-letter day in his calendar, and he joyfully contrasted 
 this church with the forage-loft, and the opening day with the 
 time when the Governor of the colony would not allow him to 
 preach in a private house. The front of the church was plain 
 and bold in design, but it was hemmed in by the mission house 
 on one side and by business premises on the other. 
 
 For forty-eight years this was the principal Wesleyan Church 
 at the Cape. To attempt to chronicle the events of those years 
 is impossible. The many noble men who * bore the burden 
 and heat of the day ' were men of action, and rarely took up 
 the pen to describe what they had done. They have left few 
 records of their labours. But in gratitude the names of some 
 should be recalled. As years passed a succession of ministers, 
 eminent for piety and zeal, occupied the pulpit in the Burg 
 Street Church. Thomas Laidman Hodgson, graceful, gentle, 
 but manly and firm ; James Goodrick, whose fiery zeal shortened 
 his days, and he died young ; James Smeeth, a popular preacher, 
 and greatly beloved ; William Moister, a sagacious adminis- 
 trator and historian ; Benjamin Ridsdale, whose enthusiasm 
 shone like a star through many a dark night of discourage- 
 ment ; Joseph Tindall, whose labours in Namaqualand 
 bordered on the heroic ; Matthew Godman, of quiet power ; 
 John Thomas, a sun of thunder ; James Cameron, with whom 
 preaching was a passion ; Richard Haddy, a self-taught scholar 
 in Latin and Greek, and the founder of the Mission station at 
 Clarkebury ; William Barber, whose conversation was spicy 
 as the breezes of Ceylon, where he laboured for years ; John 
 Priestly, who often subdued a whole congregation to tears ; 
 Henry Tindall, whose genial spirit won him troops of friends ; 
 John A. Bailie, a name still fragrant in Namaqualand ; Samuel 
 Hardey, in whom gentleness, sweetness, and dignity were 
 beautifully combined ; and last, but not least, Richard Ridgill, 
 poet and philosopher. All, except one, have crossed the river, 
 and reached the Canaan that they loved. 
 
 ' Why do we make our moan 
 
 For losses which enrich us yet 
 
 With upward yearning of regret ? 
 Bleaker than unmossed stone 
 
 Our lives were, but for the immortal gain 
 
 Of unstilled longing and inspiring pain 
 For nobler natures gone..' 
 
70 METHODISM AT THE CAPE 
 
 The labours of the Wesleyan ministers of Cape Town were 
 not limited to Burg Street Church. Services were held in the 
 prison, in private houses in some of the most degraded parts of 
 Cape Town, at Robben Island, Rondebosch, Somerset West, 
 Stellenbosch, and Hottentot's Holland, in addition to Wyn- 
 berg, Diep River, and Caledon. Each year in the Synod the 
 question is asked : ' Have our preachers sufficient work ?' In 
 Mr. Shaw's case there could be no doubt of the answer, as a 
 typical Sabbath will show. In the morning he preached at 
 Simonstown in Dutch, commencing service at half-past nine 
 o'clock. Then he rode three miles and spoke to a congrega- 
 tion of soldiers and convicts. At two o'clock he preached at 
 Muizenberg, and between three and four o'clock at Herman's 
 Kraal. He afterwards held a short service at Diep River, and 
 gave a sermon in English at Wynberg. Then, mounting his 
 horse, he proceeded to Cape Town, where he arrived about nine 
 o'clock, having ridden twenty-six miles and held six services. 
 After another equally heavy day, he wrote : ' I had a cup of 
 coffee and a bit of bread about six o'clock in the morning ; 
 from that time I had neither breakfast nor dinner till I reached 
 home at eight o'clock in the evening. Yet I am quite hearty 
 and strong. Bless the Lord, O my soul !' 
 
 Mr. Shaw was the first to unfurl the Bethel flag at the mast 
 of the Undaunted, and preach to the sailors in Table Bay. He 
 was among the first to visit Robben Island, preaching on 
 Captain Pedder's verandah to such as understood English, and 
 afterwards in the prison to the convicts in Dutch. He held 
 open-air services on the Grand Parade and near the wharf. 
 He preached to men of all colours and of all grades of society. 
 On the lawn of Sir John Truter, the Chief Justice, or beneath 
 the shade of an oak-tree, or in smoke-blackened huts, he 
 delighted to unfold the ' unsearchable riches of Christ,' and 
 lead men to the Saviour. 
 
 The condition of the slaves was still deplorable. The Dutch 
 citizens and their families might be seen wending their way to 
 church on the Sabbath, followed by slaves carrying their 
 owner's Bible and Psalm-Book to the door of the church 
 which they were not allowed to enter. The slave was supposed 
 to be an inferior being, and to have no part in the message of 
 the Gospel. A few of the Dutch took a more Christian view 
 of the coloured races, and held meetings for their instruction ; 
 but they were unable to effect any change in the general 
 attitude of their countrymen. This antipathy continued until 
 
METHODISM AT THE CAPE 71 
 
 the latter half of the nineteenth century, when, chiefly through 
 the influence of the Rev. Andrew Murray and two of his 
 brothers, the Dutch Reformed Church realized the importance 
 of evangelizing the native races, and it now has important 
 Missions in Rhodesia, Transvaal, Natal, and Central Africa 
 at Lake Nyassa. 
 
 In the year 1834 slavery was abolished throughout the 
 British Empire. There were about 39,000 slaves in Cape 
 Colony. With few exceptions, they were not harshly treated, 
 and their labour was not severe. But owners, as well as 
 slaves, were degraded, when human beings were bought and 
 sold like ploughs and spades. The taint of slavery still clings 
 to South Africa in the widespread contempt of menial labour 
 as the employment of an inferior and semi-barbarous race. 
 Of the ^20,000,000 sterling voted by the British Parliament 
 as compensation to the slave-owners, about ^"1,250,000 were 
 apportioned to the Cape, or about ^"32 a slave. This was less 
 than half their appraised value ; but the colonists would 
 probably have been satisfied if the money had been paid to 
 them personally. The British Colonial Office, blundering as 
 it often did in the management of South African affairs, made 
 the compensation drafts payable in London only. The slave- 
 owners became the victims of speculative agents who bought 
 the drafts at half, and often less than half, their face value, and 
 scores of families were reduced to beggary. 
 
 The Dutch were profoundly disgusted. They had not been 
 touched by the current of feeling which in England sought to 
 vindicate the human rights of the slave. They had been 
 deeply irritated when, in 1828, the Hottentots were declared by 
 Government ordinance 'to be entitled to every privilege to 
 which any other British subjects are entitled.' Their irritation 
 increased when the missionaries, the only protectors the slaves 
 had, reported cases of cruel treatment to the authorities, and 
 they complained that charges were made on insufficient 
 evidence, which is not improbable. One hundred and seventy 
 years of slave-holding had made the Dutch implacable and 
 unreasonable. To have natives placed on a level with them- 
 selves, to be denounced by the missionaries, and then to have 
 their slaves taken from them for reasons they could neither 
 understand nor approve, was more than they could endure. 
 Resistance to a strong power like England was doomed to 
 failure ; but to the north was a vast extent of country almost 
 without inhabitant. So the cry arose : ' Let us seek a new, 
 
METHODISM AT THE CAPE 
 
 home, where we can retain our old customs, and deal with our 
 slaves as we please.' It is stated that in 1836, and two 
 following years, 10,000 Dutch persons, chiefly from the rural 
 districts, left Cape Colony to escape what they considered the 
 meddlesome rule of the British ; and from the ' Great Trek ' 
 or emigration, as it was called, arose those racial animosities 
 which in recent years have desolated South Africa. 
 
 At Cape Town, the Emancipation was celebrated by a huge 
 feast of beef and bread given in the Government Gardens to 
 thousands of slave children. On the evening of the last day of 
 slavery, the Wesleyan church and other city churches were 
 crowded with slaves and their families, and the services were 
 continued until after midnight. As the final stroke of twelve 
 died on the air, Mr. Shaw announced 
 in tones full of emotion : ' Slavery is 
 dead.' An attempt was made to sing 
 the doxology, but the newly -freed men 
 and women broke down into sobs and 
 exclamations of thankfulness. Many 
 persons had prophesied that drunken- 
 ness and disorder would attend the 
 liberation of so large a number of 
 slaves ; but there was very little of 
 either. Thirty-nine thousand men and 
 women and children, in deep poverty, 
 without food or homes, were set wholly 
 free and were quietly absorbed into the 
 labouring classes of the colony. 
 
 Early in the year 1836 the Rev. 
 T. L. Hodgson arrived at the Cape 
 
 for a second term of ministerial service in South Africa, and 
 was appointed Chairman of the District. He made the 
 coloured population of Cape Town the special objects of his 
 attention. In order to carry the Gospel to those who never 
 attended any church, he commenced open-air services on 
 the Parade, where several years before similar meetings had 
 been held by the Rev. B. Shaw and Mr. Joseph Tindall ; but 
 which, in consequence of the opposition of unruly persons, had 
 been abandoned. Nor was Mr. Hodgson allowed to preach 
 without disturbance. Inflammatory articles appeared in a 
 newspaper, published in the Dutch language, abusing the 
 Wesleyans and inciting the coloured people to riot. Hostility 
 to the services was aroused, and some of the scenes resembled 
 
 REV. T. L. HODGSON. 
 
METHODISM AT THE CAPE 73 
 
 those which were witnessed in England during the early days 
 of \Yesley's career, and revealed a deep animosity to Methodist 
 preachers. 
 
 On Sunday, July 4, 1836, Mr. Hodgson went with a few 
 friends to the Parade to hold a service. Several hundred 
 coloured persons were present, and it was soon manifest that 
 a portion of the crowd was resolved on violence. During the 
 singing of the second hymn a number of men pushed about 
 roughly among the audience, and the fray commenced. 
 4 Blows were struck,' wrote Mr. Hodgson, ' and blood was 
 shed. Seeing one or two individuals intoxicated, one man 
 without his coat, blood flowing from one or two persons, and 
 our friends who were most active and courageous unable to 
 stop the commotion, I felt a little alarmed for the consequences 
 not as affecting my personal safety, but for the credit of our 
 cause, lest sufficient forbearance should not be shown and lest 
 we should be censured for persisting in the duty of open-air 
 preaching. While I attempted to preach, several stones were 
 thrown, one of which hit me on the head and another on the 
 hand. I dismissed the congregation and retired through the 
 mob towards the lower end of the Parade, where a gig was 
 waiting to convey me to Wynberg, and was followed by some 
 hundreds, saluting us with shouts and occasional stones, one of 
 which hit me on the back.' 
 
 A memorial, asking for protection, was signed by prominent 
 citizens and sent to the Governor, Sir Benjamin Durban, who 
 had been urged by the opponents to put in force an old Dutch 
 placaat, which forbade the holding of any service without the 
 Governor's consent. Sir Benjamin Durban made full inquiry 
 into the character of these open-air meetings, and, satisfied that 
 they were likely to do good, he became their defender, saying : 
 ' We must stop nothing that is in any way calculated to be 
 useful.' 
 
 This incident quickened Mr. Hodgson's desire for the erec- 
 tion of a church devoted to the coloured people, and in which 
 they could worship without disturbance. Accordingly, a church 
 was built for them in Sydney Street, hitherto a neglected part 
 of the city, and it was opened in 1837. It was soon occupied 
 by a large congregation, and the day-school which was opened 
 proved a great benefit to the children. The great obstacle the 
 workers at this church had to contend with for years was 
 Mohammedanism. ' The worship of the false prophet,' wrote 
 Mr, H, Tindall, ' was introduced into thq Colony during the. 
 
74 METHODISM AT THE CAPE 
 
 period of the Dutch rule from Java. It gradually found favour 
 among the slaves, and its popularity continued after the 
 Emancipation. At one time one-fifth of the population of 
 Cape Town was Mohammedan. To many of its votaries it 
 meant little beyond cakes, coffee, and a red handkerchief on 
 the head. But gradually it took systematized form. Youths 
 were sent to Mecca, and came back consecrated priests. 
 Mosques were built. The Sultan of Turkey sent his blessing. 
 The Mohammedans became a political power, and swayed 
 elections. Nearly every church in Cape Town has endeavoured 
 to grapple with this foe, but has had to confess itself beaten. 
 Mohammedanism has great attractions for the carnal mind. 
 Its merry holiday - keeping, its noisy festivals, its vaunted 
 sobriety, and its loose morality, give it a strong hold on the 
 passions of the people.' 
 
 In 1837 the Rev. B. Shaw returned to England for the 
 benefit of his health and the education of his children. He 
 remained there for six years, and then the missionary fire was 
 again stirred up in his heart by the successes of the Revs. E. 
 Cook and J. Tindall in Great Namaqualand. He offered him- 
 self for further service in South Africa, and his offer was 
 accepted. In 1843 he sailed for the Cape, accompanied by his 
 son the Rev. B. J. Shaw, the Rev. B. Ridsdale, and the Rev. 
 T. B. Catterick. 
 
 Upon their landing at Cape Town it was considered that 
 Mr. Shaw was not equal to the fatigue of pioneer work in the 
 interior. He therefore remained at the Cape, and took charge 
 of the Stellenbosch, and subsequently of the Mowbray, cir- 
 cuits. Mr. Haddy and Mr. J. Tindall returned to Damaraland, 
 and Mr. Ridsdale went to Nisbett Bath. The story of the 
 progress and abandonment of these missions has been told. 
 Whilst at Stellenbosch Mr. Shaw, as an experiment, formed a 
 settlement at Raithby for coloured people, purchasing land and 
 letting it to them in small allotments ; so that, whilst hiring 
 themselves out to the farmers, they could cultivate their land 
 in spare moments, and send their children to the day-school. 
 The experiment was not a success. Farmers were prejudiced 
 against the arrangement ; afterwards, villages sprang up in 
 several places, and provided locations for the coloured people, 
 and the settlement was broken up. 
 
 In the year 1849 the Wesleyan congregations in Cape Town, 
 both European and coloured, were richly blessed by the Holy 
 Spirit, and old Gospel truths wer.e clothed with new power* 
 
METHODISM AT THE CAPE 
 
 75 
 
 At Burg Street Church many sought and found Christ. At 
 Sydney Street, when the Rev. B. Ridsdale was preaching, 
 there was a remarkable scene. ' It seemed,' he wrote, ' as if 
 the very windows of heaven were opened. The whole congre- 
 gation seemed to be moved. Deep and bitter cries and mighty 
 prayer ascended to heaven from every part of the chapel. Such 
 a sight I never beheld. Some, with lifted hands and streaming 
 eyes, were praying for salvation in the most affecting manner; 
 others were kneeling at the seats with their heads buried in 
 their hands, weeping and praying in deep distress. In less 
 than an hour many were rejoicing in God their Saviour. On 
 this one day, thirty souls were delivered from their spiritual 
 captivity. Mr. Hodgson has been unspeakably cheered by 
 these " times of refreshing " in a town 
 in which he has spent so many years 
 of his ministerial life.' The devout 
 student of the records of the early 
 church will not look suspiciously 
 upon such scenes, but will remember 
 that again and again by such revivals 
 has God's kingdom been extended. 
 The Methodist societies in Cape 
 Town rejoiced that year in an in- 
 crease of 100 members. 
 
 The following year Mr. Hodgson 
 died. He had resided nearly twenty 
 years in Cape Town. His last sermon 
 was in Dutch, at Sydney Street. His 
 gentle disposition and courtesy won 
 esteem on every hand. His work 
 among the Barolongs, when he dwelt for months in a waggon, 
 living on coarse food, and often in great peril, can never be 
 forgotten. His death was triumphant. A short time before he 
 died, he said : ' I have such a glorious view of the Jerusalem 
 above. How pure ! how holy ! It almost makes me tremble 
 to enter. But all our shortcomings are forgiven through the 
 blood of Jesus. I see the pearly gates. They are open for 
 unworthy me, and I shall enter in.' His funeral was attended 
 by more than five thousand persons of all colours and races. 
 He had lived down prejudice, and his manly, unselfish life had 
 transformed enemies into friends. He who a few years befoie 
 had been hooted and stoned on the Parade, was now carried to 
 the grave with every mark of universal respect. 
 
 REV. B. RIDSDALE. 
 
76 
 
 METHODISM AT THE CAPE 
 
 He was succeeded, in 1851, by the Rev. W. Moister, who 
 had laboured at the Gambia and in the West Indies. He was 
 not only charged with the care of the Wesleyan churches in 
 Cape Town, but was also appointed Chairman of the District, 
 an office previously held by the Revs. T. L. Hodgson and 
 B. Shaw. 
 
 The duties of the Chairman necessitated occasionally long 
 and difficult journeys into Namaqualand and Damaraland, the 
 outlying portions of the district. It would serve little purpose 
 to describe the many incidents of these extensive tours. Be- 
 yond Piquetberg the road lay through deep, heavy sand, and 
 along waterless plains, where a farmhouse was rarely to be 
 seen. Rivers had to be forded, for ponts were not introduced 
 until later. The Orange River was 
 usually crossed on a raft, hastily con- 
 structed : the waggon was taken across 
 in sections, the oxen swimming. About 
 1850 a boat was provided by friends 
 in Cape Town, but, for safety, it was 
 kept at Nisbett Bath, and, whenever 
 required, had to be Drought seventy 
 miles on a waggon. But the incon- 
 venience and dangers of travel were 
 considered to be more than repaid by 
 the hearty greetings of the missionaries 
 and their families, who often saw no 
 white face for two years in succession, 
 and by the intense interest shown by 
 the natives, many of whom walked 
 or rode for miles to pay their respects 
 to the Head of the Mission, as well as to enjoy the services 
 on the Sabbath. The preaching of the Word, the sweet 
 singing of the Namaquas, and the prayers of the converts on 
 the Lord's Day, the inspection of buildings, the consideration 
 of plans for extension, and the travelling from station to station, 
 made the time pass quickly. From such expeditions the 
 Chairman returned bronzed and fatigued, but happy in having 
 cheered and encouraged toilers on remote and lonely stations. 
 
 In 1857 the venerable father of South African Methodism, 
 the Rev. Barnabas Shaw, passed to his eternal rest. For 
 forty-ones years he had been unwearied in Christian labour. 
 His picturesque narratives of the Namaqua Mission thrilled 
 the. home churches^ and called forth generous offers of help. 
 
 REV. W. MOISTER. 
 
METHODISM AT THE CAPE ?? 
 
 After leaving Lilyfontein for the Cape, his strength was spent 
 chiefly among the native races, to whom he always considered 
 he had a special mission. In the spirit of his Divine Master, 
 he went to the lost, the degraded, the poor. In 1854 he retired 
 to Mowbray, where, near the Wesleyan church, he had built a 
 house in which to pass the evening of his life. During the 
 three years of his retirement he suffered much from rheumatisn, 
 induced by hardship and exposure to drenching rains. One 
 morning he said to the Rev. W. Moister, who lived in an 
 adjoining dwelling : I have been so ill. Did you hear me 
 shout in the night ? I had such a glorious shout, and it 
 seemed to relieve me a little.' He died full of immortal hope, 
 and left a name which will always be cherished by the 
 Methodist people. 
 
 An additional church was erected in the year 1859 in Hope 
 Street, on the west side of the city, nearly a mile from either Burg 
 Street or Sydney Street. The building was largely indebted 
 to Mr. James Smithers for its completion. The church served 
 the double purpose of a place of worship and a schoolroom. 
 
 We have already recorded that about the year 1867, the 
 Missionary Committee, pressed by financial difficulties, directed 
 that all the stations north of the Orange River were to be 
 transferred to the Rhenish Society. The same retrenching 
 hand fell heavily on the coloured congregations at the Cape. 
 The order was sent from London that the Wesleyan societies 
 at Montagu, French Hoek, Swellendam, and other places, were 
 to be abandoned. The shock was severely felt. Wesleyan 
 ministers are loyal to authority, but it must be admitted that 
 their loyalty was put to a severe test. To cast adrift churches, 
 on which they had spent years of prayerful toil, and which 
 were prospering, seemed as dishonourable as a retreat on the 
 battlefield seems to a soldier. At Montagu the Dutch Re- 
 formed Church took over the congregation. When the mandate 
 came to Swellendam the Rev. F. Edwards, son of the Rev. E. 
 Edwards, exclaimed : * They say I am to go. I will not go.' 
 And go he did not. He applied to Bishop Gray, of Cape 
 Town, for ordination, was readily accepted, and he and his 
 congregation in a body joined the Anglican Episcopal Church. 
 The weakening effect of this desertion of the Dutch speaking 
 coloured population at the Cape was felt for years. The 
 abandoned churches were never regained. 
 
 Burg Street Church had become endeared to the congrega- 
 tion worshipping within its walls. Many had begun their 
 
78 METHODISM AT THE CAPE 
 
 spiritual life there, and their minds had been enriched by its 
 services. When an effort was made in 1871 to free the building 
 from debt, Mr. James Maynard gave ^"1,100. For some time, 
 however, there had been a growing conviction that a larger 
 
 1 
 
 METROPOLITAN WESLEYAN CHURCH, CAPE TOWN. 
 
 church, and one more worthy of the capital city, was urgently 
 required. In the year 1875 Mr. Lansberg's store, in Green- 
 market Square, close to Burg Street, was burnt to the ground, 
 and the site was offered for sale. The Wesleyans purchased 
 it for the sum of ,"1,500. Subsequently a small house adjoining 
 

 METHODISM AT THE CAPE 
 
 79 
 
 was secured for ^"350. The ground being obtained, designs 
 for a new church were invited. It was to be in the Gothic 
 style of architecture, and to seat 1,000 persons. When the 
 plans came in, it was found that the structure would cost more 
 than had been anticipated, and proceedings were suspended. 
 At this juncture Mr. Joseph Maynard, the brother of James, 
 came to the rescue with a gift of 1,000 and a loan of ^"3,000 
 at 3 per cent. This generous offer placed the whole scheme 
 in a hopeful position, and the new church was commenced. 
 The foundation-stone was laid by Sir Henry Barkly, Governor 
 of Cape Colony. In his address at the ceremony he said : ' In 
 many respects the Wesleyans have a right to expect my services, 
 for though in this colony the State is unconnected with any 
 religious body, it does not follow that 
 it should be irreligious. On the con- 
 trary, it must ever be deeply concerned 
 with all that conduces to the spread of 
 morality and the repression of crime. 
 I have seen too many proofs of the zeal 
 and devotion of Wesleyan ministers in 
 this and other colonies not to have 
 learnt to respect them highly, and to 
 desire to co-operate with them wherever 
 I consistently can. Every church 
 built, every school founded, serves as 
 an outwork thrown up against infidelity 
 and sin, whatever the particular corps 
 of Christians is called by which it is 
 to be manned.' 
 
 The Rev. S. Hardey, to whom the scheme was partly due, 
 watched the progress of the building with intense interest, but 
 before it was completed he was taken ill, and died in September, 
 1878. His death was a serious loss. In India, Mauritius, 
 Australia, and Cape Town, he had laboured, and in every place 
 he was the same courteous, saintly gentleman. Power sat 
 gracefully upon him. He was unwearied in his attention to 
 the sick, whilst his pulpit utterances were always helpful. 
 For fifteen years he had resided in Cape Town, and, possessing 
 great powers of endurance, he toiled on long after he had passed 
 the fiftieth year of his ministry. By adherents of all denomina- 
 tions he was held in the highest esteem. * Tell my people,' he 
 said, 'that I die in the faith which I have held for half a- 
 century ; that I am going from them, but that I shall never 
 
 REV. S. HARDEY. 
 
8o METHODISM AT THE CAPE 
 
 forget them.' His name is still gratefully remembered in Cape 
 Town. 
 
 By this death the Rev. J. Smith Spencer, who had been 
 invited with the approval of the British Conference, to be 
 Mr. Hardey's colleague, found on his arrival at the Cape that 
 he had to take charge of Metropolitan Methodism. He was in 
 the prime of life, an eloquent preacher, and an able lecturer. 
 The new church was opened for public worship on Novem- 
 ber 12, 1879, and it is undoubtedly one of the most handsome 
 ecclesiastical edifices in Cape Town. It would have been still 
 handsomer if it had been built in a wide open space with grassy 
 lawns around it, instead of being thrust close to the pavement, 
 and shut in on the other side by warehouses. The whole cost, 
 including the organ, was ,"17,700. In 
 
 nramng^m I ^ 7 Messrs * c - H - and J- w - Attwell, 
 with the consent of the trustees, laid 
 the aisles, porches, and communion, 
 with encaustic tiles, in memory of their 
 father, Richard L. Attwell. The old 
 church in Burg Street was not sold, 
 but was transformed into the well- 
 known Metropolitan Hall, in which 
 are carried on a Sabbath-school and 
 other departments of church work. 
 
 The spiritual wants of the coloured 
 people were not neglected. In the year 
 1883 a large wine-store at the corner 
 of Buitenkant and Albertus Streets 
 
 REV. J. SMITH SPENCER. was purchased Qn the i r behalf for 
 
 ^"1,827, and under tfce direction of the 
 
 Rev. R. Ridgill extensive structural alterations were effected 
 at a cost of ^"1,746, which made it an excellent place of worship. 
 It was capable of seating 900 persons, and was speedily filled 
 by the increasing congregation. In 1 902, as the building showed 
 decay, it was renovated at a cost of about 2,000 ; the roof 
 was raised, larger windows were inserted, and the gallery 
 reconstructed. To the success of this scheme the Rev. G. 
 Robson devoted much of his time and energy. 
 
 There are signs that Methodism is recovering from the 
 disastrous retreat of 1867 from the work amongst the coloured 
 people. In addition to the congregation in Buitenkant Street 
 there are flourishing churches for coloured people at Mowbray, 
 Stellenbosch, Somerset West, Robertson, Raithby, Lady Grey, 
 
METHODISM AT THE CAPE 
 
 81 
 
 Beaufort West, and Lowry's Pass. At Sea Point a hall has 
 been opened, Port Elizabeth has recently erected a church, 
 and Cradock has long had its church for the same class of the 
 population. At an early period the Congregational Church 
 devoted itself to the spiritual instruction of these people. The 
 Anglicans, at a later date, entered the field. Within recent 
 years the Dutch Reformed Church has taken up the work. 
 Methodists rejoice in the efforts of these churches, but there is 
 yet room for more labourers, and in every town in the western 
 districts the coloured people would welcome Methodist services. 
 It has been urged that if the abler men amongst them were 
 encouraged to become ministers, and a theological institution 
 established for their benefit ; if they had their own Synod, and 
 sent their own representatives to the 
 Annual Conference, they would be 
 stimulated to greater exertions. But 
 hitherto the coloured people cannot be 
 said to have displayed the necessary 
 mental vigour and capacity, and the 
 congregations have manifested a de- 
 cided preference for European minis- 
 trations. What is needed is a larger 
 number of trained Dutch - speaking 
 evangelists, full of zeal for the salvation 
 of those of their race who are outside 
 the churches. 
 
 At a later date a movement, called 
 somewhat ambitiously the * Wesleyan 
 Evangelistic Mission,' was commenced. 
 It grew out of the ' Christian Workers' 
 
 Association,' founded by the Rev. James Thompson, M.A. A 
 branch society was opened in Bree Street, and Mr. Irwin's store 
 was hired for social and religious meetings. From the com- 
 mencement the principle acted upon was that in God's House 
 there should be no distinction of colour. W T hite or brown or 
 black, all worshipped together. Owing to the inability of the 
 congregation to support an ordained minister, the work devolved 
 upon the laity, and Mr. and Mrs. W. B. Shaw rendered 
 valuable assistance. In 1896 this movement was formed into 
 a separate organization, and placed under the supervision of 
 the superintendent minister. In the year 1900 the mission 
 entered upon new premises in Strand Street, known as Victoria 
 Hall ; but in consequence of the dwellings in the neighbour- 
 
 6 
 
 REV. G. ROBSON. 
 
82 METHODISM AT THE CAPE 
 
 hood being pulled down to make room for warehouses, the 
 congregation diminished. In 1904 the hall was sold, and the 
 Mission was removed to Woodstock, where there is a prospect 
 of usefulness amongst a large labouring population. 
 
 The last decade of the nineteenth century was marked by an 
 extraordinary increase in the population of Cape Town and its 
 suburbs. From Sea Point in the west, to Maitland in the 
 east, and to Wynberg in the south, villas, terraces, and streets 
 of houses, sprang up in rapid succession. The population 
 nearly doubled, and land trebled and quadrupled in value. 
 Numerous Wesleyan families migrated from the city to the 
 suburbs, seeking rural quiet or pure sea air. The church in 
 Greenmarket Street might continue to be the chief home of 
 Metropolitan Methodism, but it was seen that suburban 
 churches must be erected, or many Wesleyans would have to 
 join other communions. 
 
 As early as the year 1883, during the pastorate of the Rev. 
 J. Smith Spencer, a church was erected at Salt River, chiefly 
 for artisans employed in the Railway Locomotive Works. In 
 1905 this was superseded by a larger church erected in Roode- 
 bloem Road, and the old building was transferred to the 
 coloured congregation. 
 
 In 1894 a Wesleyan church was opened at Observatory 
 Road, which was largely assisted by Mr. W. Marsh. The 
 site was given by Mr. J. W. Wood. In 1902 the church had 
 to be enlarged, and still further expansion is contemplated. 
 
 During the superintendency of the Rev. E. Nuttall other 
 churches were erected. One at Sea Point, in 1897, to meet 
 the needs of this popular and rising suburb to the west of 
 Cape Town. Another at Rosebank, to supersede the old one 
 built by the Rev. T. L. Hodgson in the year 1845, and the 
 first sermon in which was preached by the Rev. B. Shaw, who 
 informed his hearers how in former days he used to walk down 
 the adjoining road, ringing a bell to summon the people to 
 worship, and then preached under the shade of an oak. 
 Mr. Shaw also told them how he was followed by the Moham- 
 medans, who tried to subvert the coloured people that came 
 to hear him. This aroused his indignation, and he thundered 
 at the intruders the lines lurid enough to satisfy the most 
 bigoted Puritan : 
 
 1 The Arab thief . . . and fiend expel, 
 And chase his doctrine back to hell.' 
 
METHODISM AT THE CAPE 83 
 
 The old church, transformed into a hall and schoolroom, is in 
 the rear of the new Gothic church with its tall spire, and the 
 former name, Mowbray, has been abandoned for Rosebank. 
 At the side of the church still stands the house in which 
 Barnabas Shaw passed from earth to life immortal. 
 
 In 1904 a Wesleyan church was opened at Claremont, six 
 miles from Cape Town. A place of worship \vas erected here in 
 1859, on land given by Mr. J. A. Stegman, with a view to 
 benefit the Mohammedans in the neighbourhood ; but the 
 
 MARSH MEMORIAL ORPHANAGE. 
 
 situation was unsuitable, and in 1879 the building was sold. 
 After an interval of twenty-five years the locality is again 
 occupied. 
 
 Where Edward Edwards once laboured alone there are now 
 twenty churches and twelve ministers, besides several native 
 evangelists. 
 
 Hitherto the Methodist Church, for lack of funds, had been 
 unable to undertake one important form of Christian philan- 
 thropy the care of orphaned children. The Anglican and 
 Roman Catholic churches, having command of greater financial 
 resources, possessed Orphanages and Homes in different parts 
 
 62 
 
METHODISM AT THE CAPE 
 
 of South Africa. That Methodists had no such institution 
 was often regretted, and when the Twentieth Century Fund 
 was initiated, ^"5,000 of the ^"50,000 to be raised was allocated 
 to the establishment of an orphanage. Before the fund was 
 fully formed the need was abundantly supplied in an unex- 
 pected manner. Mr. William Marsh, a wealthy Cape Town 
 merchant, and a Methodist, died in 1901, and in his will left 
 ^"200,000 for the erection and maintenance of homes for orphan 
 and destitute children. The only con- 
 dition attached was that the children 
 should be white ; there was no restric- 
 tion as to creed. The spending of the 
 money was left to the absolute dis- 
 cretion of his only son, the Rev. T. E. 
 Marsh, who entered the Wesleyan 
 ministry in 1879; and the powers vested 
 in him were at his death to pass to the 
 Wesleyan Conference. An estate of 
 sixty-two acres,' situated near Ronde- 
 bosch, known as ' W T oodside,' where a 
 Dutch Governor, Simon Van der Stell, 
 once resided, was purchased ; and on 
 this estate are already erected several 
 homes, in blocks of two houses, double- 
 storied. Two homes for girls (the 
 
 'Stephenson' and the 'Gregory' Homes) have been completed, 
 and also a third for boys (the 'Milner' Home). The family sys- 
 tem is adopted, and each house accommodates twenty children, 
 who are under the care of a ' mother,' or matron. In front of 
 the houses is a large lawn. A hall has been erected for Divine 
 worship, named ' Hardey Hall,' and religion in its brightest 
 form pervades the homes. An extensive orchard has been 
 planted, and on the other side of the Kroomboom River, which 
 runs through the property, 1,500 vines have been planted. 
 These, with the kitchen gardens, will provide plenty of work for 
 the elder boys. No servants will be kept in the homes, but 
 all the housework will be done by the girls under the super- 
 intendence of the ' mothers.' Thus both boys and girls will 
 receive a useful and practical training. The age limit for 
 admission, as at present fixed, is from two years to twelve, 
 and the children will be retained until they are fourteen years 
 of age. 
 
 The first two applications for admission were pathetic. A 
 
 MR. WILLIAM MARSH. 
 
METHODISM AT THE CAPE 
 
 railway employe was taking his wife and two children down 
 the line on a trolley to see some festivities at a distance. Sud- 
 denly a locomotive came rushing down the track, and all that 
 the parents had time to do was to throw the children clear 
 of the trolley, when the engine dashed into them and killed 
 them on the spot. Both the children were admitted into 
 the home. There are now thirty boys and forty girls in 
 residence. 
 
 Large as was the amount which Mr. Marsh left, it appears 
 that it is not sufficient to erect the 
 requisite buildings and at the same 
 time endow them, if the institution is to 
 be large enough to meet the numerous 
 requests for admission. Boys and girls, 
 some of whom are in grave moral 
 danger, have had to be refused for lack 
 of accommodation. A boy sleeping 
 in a disused graveyard and living on 
 crusts of bread given by neighbours, 
 a little girl left alone through her 
 mother's death, a clergyman's son 
 running wild, are a few of the needy 
 cases that have had to be declined. 
 It is necessary that at least another 
 house for boys and one for infants 
 should be erected by friends, and thus 
 allow the original fund to be devoted to the sustenance of the 
 inmates. ' If the homes are provided,' says Mr. T. E. Marsh, 
 1 we can feed and clothe and train the children.' 
 
 In the year 1900 the Bookroom was removed from Queens- 
 town to Cape Town, with the Rev. R. Lamplough as steward. 
 In 1905 he died, having spent fifty years in the Wesleyan 
 ministry. He was twice President of the South African 
 Conference. He was also secretary and treasurer of the Mis- 
 sionary Society from its commencement. His ability and 
 courtesy won for him the esteem and confidence of the whole 
 Methodist Church. 
 
 An outbreak of bubonic plague in Cape Town in 1901 was 
 followed by the removal of the natives to a location at Uitvlugt, 
 near Maitland, where accommodation was provided by the 
 Government for 8,000 Kafirs. The Rev. E. Nuttall promptly 
 secured a plot of ground, centrally situated, and on this a 
 native church and minister's house were erected. The whole 
 
 REV. T. E. MARSH. 
 
86 METHODISM AT THE CAPE 
 
 cost, including the fencing of the ground, was ^"1,750. Here 
 is a fine field for Christian effort. House-to-house visitation is 
 carried on ; local preachers hold services at street corners, 
 taking the Gospel to the indifferent, and many a native when 
 he returns to his distant home in Kafirland carries away some- 
 thing more precious than the ' gold that perisheth.' 
 
 Until the commencement of the nineteenth century the 
 inhabitants of the Western towns were chiefly of Dutch descent, 
 and the work of Methodism was limited to the coloured popu- 
 lation, except at Simonstown, the naval station. As the over- 
 sea trade of the colony developed, chiefly with England, 
 English persons settled in the towns of the west, and they 
 applied sometimes to the Anglican Episcopal Church, and 
 sometimes to the Methodist Church, for religious services. 
 English Wesleyan congregations were in consequence formed 
 at Beaufort West, Muizenberg, and other places. 
 
 Wynberg is situated amid some of the finest scenery in South 
 Africa, so grand are the outlines of Table Mountain, and so 
 rich is the foliage of the trees. The Wesleyan church, built 
 in the year 1829, had been added to and patched, and was in a 
 very unsatisfactory condition. At the same time, it was heavily 
 burdened with debt, and to build a new church appeared to be 
 imposrible. In the midst of this perplexity two brothers, 
 James and Joseph Maynard, erected and presented to the 
 Wesleyans the present church, in the Italian style of archi- 
 tecture. Mr. James gave the building, and Mr. Joseph gave 
 the site and the internal fittings. This was in 1851. The old 
 church was handed over to the coloured people for their exclu- 
 sive use. In 1894 * ne new church, now old, was enlarged and 
 improved, so as to seat 360 persons, and a handsome range of 
 school buildings was erected. 
 
 Within recent years the Wynberg circuit has expanded. A 
 Wesleyan church for Europeans has been built at Kenilworth, 
 a picturesque suburb, and another at Muizenberg, a popular 
 watering-place at the head of False Bay. In 1899 tne coloured 
 congregation at Diep River, with their church built in 1840 by 
 the Rev. R. Haddy, was transferred to Wynberg. A school- 
 room and a catechist's house had been added in 1884 by the 
 Rev. R. Ridgill. The Diep River church was enlarged in 
 1902, and the catechist, Mr. Macleod, laboured there for thirty- 
 seven years, and died in the work. 
 
METHODISM AT THE CAPE 87 
 
 For half a century Methodism at Simonstown made very 
 little progress. Soldiers and sailors were constantly moving, 
 and if won to Christ did not permanently strengthen the local 
 church. * When I began to attend this church,' said a soldier, 
 ' I was like one of the planks of the floor. I was as hard and 
 as stupid as a piece of wood. But the Lord had mercy on me.' 
 A sailor testified : * I came to the service drunk, but the Lord 
 convinced me of sin, and delivered me, so that I can now rejoice 
 in Jesus.' Within six months both speakers were probably at 
 the other side of the world. In 1886 the Rev. Ellis Williams 
 made a humble attempt to provide a ' Home ' for the men of 
 both the naval and military services, which was urgently 
 needed, but the only premises he could secure were unfavour- 
 ably situated at the back of another building. What was re- 
 quired was a fully-equipped institution in a suitable position, 
 and as no local help was available Mr. Williams obtained per- 
 mission to visit England and solicit funds. He collected 500, 
 but on his return, not being able to procure a convenient site, 
 he placed the money in the bank. In 1896 the Rev. \V. S. 
 Caldecott and Mr. John E. Wood, M.L.A., interviewed Sir 
 Gordon Sprigg, the Premier, and obtained from the Govern- 
 ment a grant of ^750 towards the building fund, but no further 
 step could then be taken. The Rev. J. H, Gathercole, on his 
 arrival, entered heartily into the scheme, and was able to 
 secure a suitable piece of ground. In 1890 the Soldiers' and 
 Sailors' Home was at length completed, and was opened with 
 many congratulations by Rear-Admiral Sir R. H. Harris. 
 The home contains library, reading-room, dining-room, and 
 dormitories with thirty beds. During the first year over 6,000 
 men slept at the home. The value of such an institution can 
 scarcely be overestimated, for it furnishes food at moderate 
 prices, and without the fascination of intoxicating liquor. In 
 several instances men staying at the home have been rescued 
 from intemperance, and have entered upon a Christian life. 
 
 The Rev. W. S Caldecott, during his brief pastorate (1896-97) 
 renovated and beautified the church on the hillside built in 
 1829, and added thereto a schoolroom for Sabbath and Day 
 schools. He also erected a convenient parsonage. With 
 this equipment Methodism in Simonstown has a hopeful 
 future. 
 
 Stellenbosch, an old Dutch town, with wide streets lined 
 with oak-trees, was visited by the Rev. E. Edwards as early as 
 
METHODISM AT THE CAPE 
 
 REV. E. EDWARDS. 
 
 the year 1837, in order to preach to the newly-liberated slaves 
 employed in the vineyards. The Dutch were not favourable 
 to the instruction of their servants, but they offered no opposi- 
 tion to the Wesleyans, whom they 
 looked upon with friendly feelings. 
 Mr. Edwards resided at Stelienbosch 
 for nearly thirty years. 
 
 At first he preached in the hall of 
 his house, but in 1840 a church was 
 completed, and the Dutch Reformed 
 minister, the Rev. J. T. Heroldt, 
 preached the opening sermon. In 1843 
 the Rev. B. Shaw was appointed to 
 Stelienbosch, but in 1848 Mr. Edwards 
 returned to his former charge, and 
 whether in Namaqualand, Cape Town, 
 or Stelienbosch, he was always assidu- 
 ous, fearless, and devout. After forty- 
 seven years of faithful service he retired 
 in 1864, and died in 1866, saying : * All 
 is well, give my love to the brethren.' He was succeeded at 
 Stelienbosch in 1865 by the Rev. J. Priestley, and in 1874 
 by the Rev. R. Ridgill, who, during his seven years' residence, 
 built, in 1878, the present handsome 
 and commodious Gothic church at a 
 cost of 2,500. In 1 88 1 the Rev. H. 
 Tindall took charge of the congrega- 
 tion, and remained at Stelienbosch for 
 fifteen years. The work was carried 
 on amid discouraging circumstances. 
 Numbers of the coloured people re- 
 moved to Kimberley, Cape Town, and 
 the Transvaal, attracted thither by the 
 prospect of higher wages. In this way 
 the local church lost many of its most 
 promising young people, and not a few 
 of its experienced officials. Methodism 
 retained, however, its distinctive fea- 
 tures. The class meeting was main- 
 tained and appreciated, as it generally 
 is by the natives. In 1896 Mr. Tindall's health failed, and he 
 retired from the active ministry after having laboured for forty- 
 six years. He was President of the Conference in 1888, 
 
 REV. H. TINDALL. 
 
METHODISM AT THE CAPE 
 
 89 
 
 The Rev. W. F. Edwards succeeded him, and removed 
 from Robertson, where for twenty-one years he had been 
 pastor of the coloured congregation. His death, in 1901, was 
 a great loss to the Dutch department of Methodist work in the 
 Western Province. A name to be honoured is that of Mr. C. W. 
 Hendrickse, who for forty-two years was catechist at Stellen- 
 bosch, and was a man of devoted piety and zeal. 
 
 Somerset West is a pleasant village lying within a crescent- 
 shaped opening at the foot of the Hottentot's Holland Moun- 
 tains. The Mission was commenced in 1837, just as the 
 coloured people were emerging from slavery, by the Rev. 
 Barnabas Shaw, who purchased an old wine-store and trans- 
 formed it into a place of worship. The floor was made of 
 earth, smeared once a week with cow- 
 dung, a more cleanly process than 
 might be supposed. Numbers of 
 coloured men and women came on 
 Sundays from the surrounding farms, 
 walking several miles, and carrying 
 their shoes in their hands, putting them 
 on when about to enter the village. 
 Maidens came bare-headed, matrons 
 covered their heads with a white ker- 
 chief, and the men wore leather trousers, 
 fustian jackets, and rough shoes of 
 untanned hide. In 1847 this building 
 was enlarged, and accommodation was 
 provided for 500 persons. Two years 
 later Somerset West was separated 
 from Stellenbosch, and placed under 
 the pastorate of the Rev. R. Ridgill, who resided here at different 
 times for sixteen years. In the year 1861 he completed the 
 existing handsome church, the first at the Cape in a creditable 
 style of architecture. Hitherto Wesleyan churches had been 
 ugly barn-like specimens of the hideous style prevalent in the 
 early Georgian era. Recently services have been commenced 
 on Sunday evenings for the European residents. 
 
 At Somerset West, in 1883, the Rev. J. A. Bailie died, after 
 thirty-seven years of self-denying labour at Nisbett Bath, 
 Lilyfontein, Simonstown, Wynberg, and Somerset West. 
 The claims of the heathen and of the coloured people, con- 
 strained him to a life of toil and privation in rough pioneer- 
 
 REV. J. BAILIE. 
 
METHODISM AT THE CAPE 
 
 ing days. He was buried at Stellenbosch in the Dutch 
 cemetery. 
 
 Mr. Ridgill's later years were spent at Wynberg, where he 
 died in 1899. He had been a minister for fifty-six years, and 
 from the first devoted himself to the Dutch-speaking natives. 
 He was President of the Conference in 1885, and discharged 
 the duties of that office with his usual urbane and dignified 
 manner. He compiled a hymn-book in Dutch, of which he 
 lived to publish seven editions. He had a fine poetic taste, 
 and many of the hymns were either his own composition or 
 translations of Wesley's hymns. He was a preacher of a fine 
 order, and never cared to preach a sermon which did not con- 
 tain sufficient Gospel truth to guide a seeker to Christ. 
 
 Robertson is another neat town of the Dutch type, and was 
 for sixteen years the scene of the labours of the Rev. H. Tindall 
 from 1859 to 1874. The mission is 
 exclusively to the Dutch - speaking 
 coloured people, and the work is 
 rendered difficult by the intemperate 
 habits of many, and the wretched 
 dwellings they occupy. Education and 
 improved habitations, together with 
 the preaching of the Gospel, are slowly 
 uplifting them from their squalor. In 
 the year 1867 Mr. Tindall succeeded 
 in building a beautiful Gothic church, 
 the appearance of which was a con- 
 stant incentive to the congregation to 
 improve their own dwellings. This 
 church was enlarged by the Rev. W. F. 
 Edwards, who succeeded Mr. Tindall 
 in 1874, an d during his long and faithful 
 
 pastorate of twenty-one years, from 1874 t 1880, and again 
 from 1 88 1 to 1896, the congregation increased, and a schoolroom 
 was built. At Lady Grey a church was erected chiefly through 
 the exertions of Mr. J. D. Lindsey ; and now Robertson and Lady 
 Grey form one of the most promising Mission circuits in the west. 
 It will have been perceived that from the first the work of 
 Methodism in the west was of a missionary character. It 
 could scarcely be otherwise. The coloured people, hitherto 
 neglected, were naturally those to whom the Wesleyan ministers 
 devoted their labours. They went to those who needed them 
 
 REV. R. RIDGILL. 
 
METHODISM AT THE CAPE 91 
 
 most. The iron hoof of slavery had left its degrading marks 
 upon its victims in the form of lying, uncleanness, and indo- 
 lence. Many of the liberated slaves spent their scanty earnings 
 at the canteen, and lived in dwellings in which an English 
 farmer would disdain to keep his pigs. The practice of the 
 western farmers of paying their servants, partly in wine, given 
 in the intervals of labour, tended to degrade them. Many of 
 them occupied small plots of ground, and eked out a pre- 
 carious livelihood by growing vegetables, and they were very 
 poor. The labour bestowed upon these people was, however, 
 attended with encouraging results. Many of them became 
 consistent Christians, and as lay preachers and class leaders 
 sought with earnestness to lead their neighbours to Christ and 
 a higher life. The Government, by lessening the temptations 
 to drunkenness, and making the prohibitory clauses of the 
 Innes Act compulsory, and municipalities by insisting upon 
 sanitary dwellings, can largely assist in their moral and 
 material improvement. Without such aid the missionary is 
 hindered, and sometimes baffled in his efforts. The permanent 
 degradation of the labouring poor no one can desire. 
 
 Yielding to repeated requests, Beaufort West was occupied 
 in 1883 as an outpost of the Cape Town circuit. The Rev. J. 
 Smith Spencer, with Messrs. C. Lewis and S. Tonkin, two 
 well-known Methodist laymen of Cape Town, visited Beaufort 
 West, and a church, erected for the use of a Presbyterian 
 minister, was presented to them by the trustees. The Rev. 
 W. W. Rider was appointed to the town, and steady progress 
 was made from the commencement. A few years later an 
 excellent parsonage was presented by Mr. D. M. Wilson, as a 
 thank-offering for his success in commercial pursuits. He was 
 on his way from Johannesburg to Europe, when the train broke 
 down at Beaufort West, where he had formerly resided. He 
 walked into the town to see old friends, and, meeting the Rev. 
 T. D. Rogers, who had succeeded Mr. Rider, he inquired how 
 the Methodist congregation was progressing. Finding that a 
 parsonage was needed, Mr. Wilson bought one for 1,100, 
 paid for it, presented it to the Wesleyan church, and in a few 
 hours resumed his journey. Within recent years, during the 
 pastorate of the Rev. D. Moore, a church for the coloured 
 people has been built in the town, and one for the Kafirs in 
 the location. With few notable events, Methodism is a force 
 in Beaufort West, making for righteousness, not to be ignored. 
 
92 METHODISM AT THE CAPE 
 
 The opening of the copper mines in Namaqualand, and the 
 arrival of a number of Cornish miners to develop them, ren- 
 dered it necessary for the Wesleyans to provide for the spiritual 
 wants of the newcomers. For some time the mining stations 
 were visited from Lilyfontein, a distance of ninety miles ; but 
 in 1876 the Rev. W. Cliff was sent to O'okiep, and he extended 
 his labours to the other mines. There are now two ministers 
 on the ground one at O'okiep, and the other at Concordia for 
 whom residences are provided by the South African Mining 
 Company, which also makes grants towards the cost of the 
 Mission. The congregations are small but active, and sixty- 
 eight persons are members of the church. Attention is also 
 given to the natives who earn good wages, and could make 
 their homes comfortable ; but what should be spent in food 
 and clothing often passes into the hands of the canteen-keeper. 
 By means of the services, not a few of the native labourers 
 have been rescued from drunkenness and abject poverty, and 
 assisted to temperate thrifty habits and a devout life. 
 
THE BRITISH SETTLERS OF 1820. 
 
 AT the close of the wars with Napoleon England suffered 
 severely from commercial depression. Bread was 
 dear, and flour sold at famine prices. Trade was 
 diminished, and labour was ill - paid. Disbanded 
 soldiers and dockyard labourers wandered over the country 
 seeking in vain for employment. Bankruptcies were numerous, 
 and thousands of families struggled for a bare existence. 
 
 To relieve this distress, Lord Charles Somerset, the Governor 
 of Cape Colony, suggested that a number of English families 
 should be located in the district called the Zuurveld,' where 
 they could obtain a comfortable livelihood as farmers and 
 agriculturists. 
 
 The Zuurveld has no definite boundary, but it may be said 
 to extend from the Great Fish River to Algoa Bay, and from 
 the Zuurberg Range to the sea. It derives its name, Zuur- 
 veld, or Sour Pasture, from the acid nature of the grass, pro- 
 duced, it is supposed, by the saline sea-breezes. Mimosa-thorn 
 trees stud the landscape, whilst en the slopes of the hills grow 
 succulent shrubs, as the spekboom (the favourite food of the 
 elephant), hollow-skinned euphorbias, with their melancholy- 
 looking branches, and aloes, with their brilliant crimson flowers. 
 This district had for nearly forty years been overrun by various 
 clans of the fierce Ama-Xosa, under their chiefs, Cungwa and 
 Ndlambe. 
 
 This aggression was a distinct breach of treaty. In the 
 year 1780 the Ama-Xosa formally acknowledged to the Dutch 
 Governor, Joachin Van Plattenberg, that the Great Fish River, 
 which-, as a nation, they had not yet crossed, was the boundary 
 of their country, and that beyond it they had neither right nor 
 claim. But they never attempted to keep within the recognised 
 limit. The cattle of the Dutch farmers excited their cupidity, 
 and on several occasions the Ama-Xosa swarmed across the 
 
 93 
 
94 THE BRITISH SETTLERS OF 1820 
 
 Fish River and laid waste the Zuurveld, burning houses, 
 slaying farmers, and sweeping off thousands of cattle and 
 sheep. 
 
 These destructive raids continued until Cape Colony became 
 a British possession. In the year 1811 the Governor, Sir John 
 Cradock, resolved to clear the Zuurveld of the marauders. 
 By his orders, Colonel John Graham, at the head of a large 
 body of soldiers and burghers, entered the Addc Bush and 
 drove the Ama-Xosa before them. Cungwa was shot in a 
 skirmish near Alexandria. Ndlambe fled; and, before the close 
 of the year, 20,000 natives had been driven across the Fish 
 River. Military posts were established on or near the river to 
 guard the frontier, and the largest, built on a farm belonging 
 to Lucas Meyer, was called Grahamstown, in honour of the 
 commander of the expedition. 
 
 For some time the Zuurveld was unoccupied. Here and 
 there a Dutch farmer ventured back to his old homestead, and 
 resumed farming operations, but the dread of the Ama-Xosa 
 hung over the land. In 1819 the Gcalekas, the royal tribe, 
 led by Ndlambe, and a celebrated witch - doctor, Makana, 
 crossed the Fish River, and, to the number of 10,000, attacked 
 the military fort of Grahamstown, then garrisoned by about 
 400 soldiers under Colonel Wilshire. ' To battle ! To battle !' 
 shouted Makana. < Let us drive the white men into the sea ; 
 then we will sit down and eat honey.' 
 
 The few soldiers met the attack with volleys of musketry 
 and grape-shot. The Gcalekas fought with great bravery. 
 They penetrated into the barrack square ; they rushed upon the 
 muzzles of the guns, but were driven out at the point of the 
 bayonet. Before mid-day they fled, leaving 1,700 of their 
 number dead on the ground. The natives never again attacked 
 a garrison town. 
 
 The unwisdom of leaving the Zuurveld tenantless was thus 
 forced upon the attention of the British Government, and 
 Lord Charles Somerset urged that it should be filled up with 
 British emigrants. ' Here is a country,' he wrote, 'unrivalled 
 in the world for beauty and fertility.' Parliament readily 
 voted ^"50,000 for the purpose, and so great was the desire of 
 Englishmen to seek their fortunes in South Africa that 90,000 
 persons applied ; and out of these, with great care, 4,000 were 
 selected. The descendants of the British settlers have every 
 reason to be proud of their forbears, who, though they were 
 poor, were shrewd, enterprising, industrious, and men of 
 
THE BRITISH SETTLERS OF 1820 95 
 
 character. Glowing representations of the country they were 
 to occupy were circulated. It was suited to the mulberry, the 
 vine, and the melon ; it could grow all kinds of vegetables ; the 
 surface had but to be tickled with a plough and it would smile 
 with abundant crops of grain. The people emigrating to this 
 Arcadia would soon find themselves, if not wealthy, very 
 comfortable. Of the dangers they would probably have to 
 encounter from Kafir incursions nothing was said. Such con- 
 cealment may have been unintentional, but in subsequent 
 days it created great discontent. 
 
 The plan of the British Government was to send out the 
 settlers in parties of ten, twenty, fifty, or a hundred families, 
 each party being under a head with whom the authorities 
 transacted their business. The religious wants of the emigrants 
 were not overlooked, and, where a hundred families combined 
 to form one party, they were at liberty to choose a minister of 
 any denomination, and the Government would make an annual 
 grant towards his support. 
 
 A number of Wesley an families, chiefly resident in London, 
 decided to take with them a Wesleyan minister, and with the 
 approval both of the Government and of the Missionary Com- 
 mittee, the Rev. William Shaw, who was in no way related to 
 the Rev. Barnabas Shaw, was selected as chaplain to the 
 London or Sephton party. 
 
 The selection was a happy one. The Rev. W. Shaw was 
 then a young man, possessed vigorous health, and took a deep 
 interest in the affairs of the settlers. He proved to be an able 
 preacher, a devoted pastor, and a sagacious administrator. 
 He was dignified, without being austere ; genial, yet never 
 frivolous. In later years the colonists learned to trust him as 
 one who recognised and advocated their just claims to pro- 
 tection. The natives, when they knew him, loved him as 
 a missionary who had their best interests at heart. Successive 
 governors consulted him as one on whose sound judgment and 
 accurate knowledge they could always rely. 
 
 The emigrants arrived in Algoa Bay in April, 1820. The 
 low sand hills on which grew a few stunted bushes, the salt 
 marshes covered with short wiry grass, were disappointing to 
 eyes fresh from looking on the rich green pastures of England. 
 Fort Frederick and four small houses were then the rudiments 
 of a town which has grown to be the chief commercial port of 
 Cape Colony. 
 
 Large surf-boats conveyed the emigrants from the ships to 
 
96 THE BRITISH SETTLERS OF 1820 
 
 the shore, where tents had been erected for their accommodation. 
 Numerous waggons were in readiness to carry them to their 
 destination, and then commenced the journey which to English 
 minds must have been full of wonder. The long spans of oxen 
 that drew the heavy waggons slowly over the veld, the 
 cracking of the huge whips of the drivers, the hoarse cries to 
 the oxen in a strange speech, the impish-looking fore-loupers 
 or leaders, the open country without fence or road, the crimson 
 aloes on the hill-sides, the elephants that roamed the Addo 
 Bush, the quaggas that galloped wildly over the plains, the 
 
 LANDING OF THE BRITISH SETTLERS IN ALGOA BAY. 
 
 (From a painting in the possession of Miss Ayliff. ) 
 
 baboons that barked defiance from the rocks all was strange, 
 wonderful, and exciting. 
 
 After a journey of 100 miles, the scenes of their future homes 
 were reached. The settlers to whom Mr. Shaw was chaplain 
 had their allotments in the beautiful valley of the Assagai 
 River, where Salem now stands. Mr. Shaw, in describing 
 their arrival, wrote : ' We took our boxes out of the waggon 
 and placed them on the ground. The driver bade us " goeden 
 dag," cracked his whip, and drove away, leaving us to our 
 reflections. My wife sat down on one box and I on another. 
 
THE BRITISH SETTLERS OF 1820 97 
 
 The beautiful blue sky was above us and the green grass 
 beneath our feet. We looked at each other for a few minutes 
 and exchanged a few sentences. But it was no time for 
 sentiment, and we were soon engaged in pitching our tent and 
 removing into it our trunks and bedding. All the other settlers 
 were similarly occupied, and in a short time the extensive 
 Valley of the Assagai presented a lively and picturesque 
 appearance.' This was the home of the Sephton party. 
 
 The Rev. H. H. Dugmore, who was then ten years of age, 
 has described in his usual graphic manner the places where 
 the several parties were located. ' Bailie's party made their 
 way to the mouth of the Fish River, where it was said the 
 Head hoped to found a seaport town. The Duke of Newcastle's 
 proteges from Nottingham took possession of the beautiful 
 Vale of Clumber, naming it after one of their patron's 
 residences. Wilson's party settled between the plains of 
 Waai-plaatz and the Kowie bush, right across the path of the 
 elephants, some of which they tried to shoot with fowling- 
 pieces.' These, with Sephton's party, formed the four large 
 groups of settlers. The smaller ones filled up the intervening 
 spaces, from Seven Fountains in the west to Kleinemonde in 
 the east, and from Grahamstown to the sea. Each party was 
 guided to its allotment by Colonel Cuyler, the Landdrost of 
 Uitenhage, who, as he bade them good-bye, significantly said : 
 ' Gentlemen, when you go out to plough, never leave your 
 guns at home.' The blackened gables of deserted Dutch 
 homesteads which the emigrants had passed on their journey 
 must have warned them that pioneer farming, with heathen 
 savages not far away, would not be the Arcadian pursuit they 
 had been led to expect. 
 
 Tents were the first dwellings of the settlers, but they were 
 soon superseded by * wattle and daub ' huts of a very primitive 
 form. ' Many a father and son, with axe on shoulder, ranged 
 the wooded kloofs in search of door-posts and rafters ; and 
 many a mother and daughter cut wattles and thatch nearer 
 home for walls and roof; ay, and many a back ached under 
 successive loads, borne toilsomely from tangled thicket and 
 rushy swamp. Stone and brick were among the visions of an 
 advanced order of things belonging to the future.' Mr. Shaw's 
 first dwelling was a single room, 12 feet square, made of twigs 
 plastered with mud ; he and his wife slept above the rafters 
 and under the unlined thatch. 
 
 The majority of the settlers had come from English towns 
 
 7 
 
98 THE BRITISH SETTLERS OF 1820 
 
 and knew little of farming. * Some sowed carrot-seed at the 
 bottom of trenches two spades deep, filling up the trenches 
 with soil as soon as it was done. The remark of one who saw 
 the process was : "It will come up most likely in England 
 about the same time it does here." In another case, a man 
 wishing to get some mealies (maize) for seed, applied to his 
 neighbour who had obtained a supply ; but found he had 
 planted the whole cob without knocking off the grain. A third 
 person planted out a lot of young onions, roots upwards. The 
 results of these blunders rather disgusted some of the cockney 
 farmers, as the wags called them.' At best, farming was 
 carried on under difficulties. The driving of untrained oxen, 
 the use of the long, unwieldy whip, the breaking up of the 
 hard veldt, all under a semi-tropical sun, made agricultural 
 pursuits laborious and exhausting. 
 
 Then one trouble followed another. Rust destroyed the 
 wheat crops as they were shooting into ear. A severe drought 
 in 1821 impoverished and all but ruined the struggling settlers. 
 The drought was followed by a great flood, which washed 
 away their crops and destroyed their dwellings. One man 
 inquired of his neighbour ' if he had seen anything of his house 
 passing that way.' But misfortunes fell lightly on merry 
 hearts. 
 
 The Government came to their assistance with liberal rations 
 of meat and meal, which, distributed at headquarters, had to 
 be conveyed twenty or thirty miles in days when the settlers 
 owned no waggons, and when the roads were little more than 
 footpaths. Much of the food was carried home laboriously on 
 back or shoulder. To a mechanic, fresh from an English town, 
 it was no easy task to drive ten or fifteen ration sheep from 
 Grahamstown to Bathurst over hill and dale. A rustling sound 
 in the bush, perhaps a hare startled from its lair, and the sheep 
 scattered, two in one direction, three in another, and the rest 
 anywhere. A swift pursuit through the bush, in which face 
 was scratched and clothes were torn, only made the errant 
 sheep flee the swifter. Driven to desperation, the driver at 
 length exclaimed, ' Dead or alive, I'll secure one of you at any 
 rate,' and a discharge from his fowling-piece stretched a sheep 
 on the ground. He was still miles away from home, but he 
 carried his load the whole distance. That was the only sheep 
 of the lot that reached its intended destination. The wild dogs, 
 wolves, and jackals got all the rest. 
 
 There was no grocery or drapery store in the district, and 
 
THE BRITISH SETTLERS OF 1820 99 
 
 many were the devices adopted to supply some of the luxuries, 
 or, as we should consider them, the necessaries of life. The 
 leaves of a Cape shrub did service for tea. Roasted barley 
 formed a substitute for coffee, and honey out of the rock sup- 
 plied the absence of sugar. Dried potato-tops were the nearest 
 approach to tobacco that the lovers of the weed could procure. 
 Hats were manufactured from indigenous straw ; veldschoens 
 or shoes were made from hides slightly tanned ; and sheepskin 
 garments replaced worn-out tweeds and broadcloth. Life was 
 rough, but it had its compensations. Meat was plentiful and 
 cheap. The utmost freedom was enjoyed, and there were no 
 narrow roads with boards announcing Trespassers will be 
 prosecuted.' The veldt and bush abounded with game, and in 
 pinching times a man could sally forth with his gun, shoot his 
 breakfast, and then carry it home and cook it. The climate 
 was healthy so healthy, in fact, that the doctors who had ac- 
 companied the emigrants from England retired in disgust, as 
 there was no request for their services. 
 
 Many of the emigrants were skilled artizans, and found that 
 they could more profitably employ themselves at their trades. 
 Lord Charles Somerset had proclaimed Grahamstow r n the 
 capital of the district, and there was a need for mechanics of 
 all kinds for the purpose of erecting houses and barracks. 
 Stores and shops were required to supply the troops and the 
 population with food and clothing. There sprang up a demand 
 for masons and carpenters, for smiths and painters, at high 
 wages ; and those who were familiar with these crafts quitted 
 farming and settled in town. Other settlers migrated to the 
 north-eastern border, where they became large sheep-farmers, 
 for the introduction of merino had made wool-growing a most 
 profitable pursuit. Some travelled as hawkers, first with pack 
 on back, and as they gained money with tented ox-waggon, 
 and developed into wealthy merchants. Others betook them- 
 selves to elephant hunting, for a shot might secure a pair of 
 tusks worth ^"40. But whatever the pursuit was, the energy, 
 the skill, and the moral worth of the British settlers of 1820 
 laid the foundation of the subsequent prosperity of the eastern 
 districts of Cape Colony. 
 
 72 
 
SALEM, THE MOTHER CHURCH. 
 
 THE Sephton party named their new home Salem, for 
 their hope was that the fair valley of the Assagai 
 would never again be disturbed by war. Not far from 
 the river stood a * wattle and daub ' house, put up by a 
 Dutch farmer, but which he had deserted when the Ama-Xosa 
 swept through the district. It was about 60 feet long, 12 feet 
 broad, and had an open thatched roof. This frail building 
 became for a time the centre of the religious and political life 
 of the settlement. It was the Town Hall, where the people 
 met and discussed public questions. It served as a commis- 
 sariat store, from which rations of meat and meal were dis- 
 tributed. One end was cut off by a curtain, and was used as 
 a hospital. On Sunday, after it had been cleaned and swept, it 
 was employed for public worship. 
 
 The furnishing of this building for the services was extremely 
 scanty. For a pulpit a writing-desk was placed on the top of 
 a flour barrel, the preacher stood on an empty ammunition 
 case, the people brought their own stools or chairs, and with 
 this simple arrangement the congregation assembled. But if 
 the service was plain, the sermons were rich in spiritual instruc- 
 tion, for Mr. Shaw was a close student of the fifty volumes of 
 Wesley's Christian Library, and his preaching was enriched 
 by his acquaintance with the best Puritan writers. The pro- 
 visions stored in the building attracted rats, and the rats were 
 hunted by snakes. On one occasion Mr. Shaw was addressing 
 the congregation when someone exclaimed : ' Oh, sir, there is 
 a puff adder between your feet!' Looking down, Mr. Shaw 
 saw one of the most venomous of African reptiles lying on the 
 ground. He quietly stepped aside, and the deadly intruder 
 was t quickly despatched. 
 
 Mr. Shaw understood his commission in no narrow sense. 
 He was the appointed chaplain of the Sephton party, but he 
 
 100 
 
SALEM, THE MOT PIER CHURCH 
 
 101 
 
 was no hireling, doing cold duty for formal pay. < I belong to 
 a sect,' he said, but he loved to add : * I never had a sectarian 
 heart.' His sympathies went forth to all his countrymen. The 
 various parties of settlers were scattered over an area of 1,500 
 square miles, in the valleys of the Assagai, Kasouga, Kariega, 
 and Kowie Rivers. He was not officially responsible for their 
 spiritual welfare, but, knowing they were without public services 
 and in danger of lapsing into irreligion, he began to visit the 
 various encampments. This was a work of no small difficulty. 
 There were no roads, no bridges across the streams, and no 
 map of the district. He had to trust to vague directions from 
 wandering Hottentots, as they pointed to this hill or the other 
 valley. In his earliest journeys, sometimes on foot and some- 
 times on horseback, he often missed his way, and occasionally 
 had to sleep in the forest, which at 
 
 that time was infested with ferocious M^^VOKH^B^^H 
 animals. When darkness fell on the 
 landscape the deep roar of the lion, the 
 scream of the leopard, and the hideous 
 laugh of the hyena were borne on the 
 night air. Mr. Shaw sought security, 
 and such repose as could be obtained, 
 by climbing a tree, and seating himself 
 among its branches. At other times, 
 at the close of a fatiguing walk over 
 pathless hills, and after wading through 
 unbridged rivers, he lay on the ground 
 in a settler's tent, or half-finished hut, 
 without doors or windows, and wrapped 
 in a blanket, enjoyed the deep, sweet 
 sleep of a labouring man. As may be 
 imagined, Mr. Shaw had little time for study, and most of his 
 sermons were made when proceeding from one encampment to 
 another. 
 
 These toilsome journeys, however, bore rich fruit. Episco- 
 palians, Presbyterians, Congregationalists, and Baptists 
 nearly all without pastoral care welcomed him as heartily as 
 did his own people. They greeted him with a warm clasp of 
 the hand, and eyes often dim with tears, for they felt grateful 
 to the man who came to their rude settlements to bring to 
 them the ' unsearchable riches of Christ.' The services were 
 held under the shade of a wide-spreading tree or the shadow 
 of a rock. Mr. Shaw avoided all controversy, and preached 
 
 REV. W. SHAW. 
 
102 SALEM, THE MOTHER CHURCH 
 
 the great essentials of the Christian faith. To men and women 
 pioneering in a strange land, and for whom no Sabbath bell 
 rang, these services were doubly refreshing. With many 
 expressions of gratitude, and requests for future visits, they 
 bade him good-bye, and, with wistful eyes, watched him dis- 
 appear over the hill. 
 
 Mr. Shaw sought out and gathered round him a noble band 
 of lay assistants, or the spiritual needs of the people could not 
 have been supplied. Amongst these helpers were Messrs. 
 Gates and Roberts, of Salem ; Richard Walker, of Port Francis ; 
 John Ayliff, of Wilson's party ; William Shepstone, of the New 
 Bristol location ; William Pike, of Clumber ; Messrs. Aldham, 
 Bonnin, Sargeant, Booth, Attwell, and many others who fed 
 and fanned the flame of piety. ' These plain preachers of a 
 plain Gospel went from location to location, taking shady trees 
 or sheltering woodside as their standing-places, and gathered 
 around them little companies, seated on the grass, listening 
 attentively, and thankful to find themselves remembered and 
 cared for in reference to their highest of all interests.' Messrs. 
 Ayliff and Shepstone, at a later date, entered the ranks of the 
 ordained ministry, and became distinguished missionaries. 
 Richard Walker rendered scarcely less valuable service as an 
 assistant-missionary on several stations. 
 
 Opposition was overruled in one instance ' for the furtherance 
 of the Gospel.' Dr. Calton, the head of the Nottingham party, 
 was a determined opponent of Methodism, and attempted to pre- 
 vent any of its adherents being in his vessel, the A Ibany. Great 
 was his vexation to find, when at sea, that at least one Wesleyan, 
 Mr. Pike, was on board, and that he was holding meetings for 
 prayer. Dr. Calton threatened the offender that unless he 
 kept his religion to himself he would have no allotment of land 
 on his arrival in Cape Colony. Strange to say, Dr. Calton 
 died in Algoa Bay. After the settlement of the party at 
 Clumber, Mr. Pike regularly held services in the bush, close 
 to his tent ; and his simple piety and manifest sincerity having 
 won the esteem of his fellow settlers, they elected him head of 
 the party. Clumber became a centre of spiritual influence, 
 and has so continued to this day. The people have retained 
 not a little of the quaint simplicity and religious fervour of 
 English rural Methodism when at its best. 
 
 The most distant camp from Salem was that of Bailie's 
 party, near the mouth of the Fish River, who were too far 
 away for Mr. Shaw to visit them. Mr. Bailie was a generous 
 
SALEM, THE MOTHER CHURCH 103 
 
 and brave man, and, thirty years later, lost his life on the 
 Natal coast, whilst attempting to save some shipwrecked per- 
 sons. One of his sons, Charles, fell into a state of deep depres- 
 sion on account of his sins. The father, when on a visit to 
 Bathurst, found a volume of the Methodist Magazine, and, on 
 opening it, read a graphic account of the wreck of the Gwsvenor. 
 1 This will interest Charles,' he said, and he took the book 
 home. Charles discovered in the volume the way of salvation 
 by faith in Christ, and soon rejoiced in the forgiveness of sins. 
 He told his brother John, who in a short time shared his happi- 
 ness. The father, to whom conversion was a mystery, deeply 
 lamented the change, saying: ' Both my sons are lost to me.' 
 In the war of 1834 Charles was placed in command of a num- 
 ber of native volunteers, and won the respect and esteem of 
 Colonel Harry Smith. Whilst patrolling in the Amatolas he 
 was surrounded by a large body of Kafirs, and he and all his 
 men were slain. His body was subsequently recovered, and 
 in his belt was found his Bible, which was sent to his widow. 
 John, his brother, vacated a comfortable post in the Civil 
 Service, and, as we have seen, entered the Wesleyan ministry, 
 commencing mission work at Lilyfontein. For many years he 
 laboured with much success in Namaqualand and the Cape, and 
 two of his daughters married ministers of the Dutch Reformed 
 Church the Revs. Charles Murray and A. Luckhoff. 
 
 As the settlers rose to circumstances of greater comfort they 
 erected, at considerable cost and labour, a number of neat, 
 substantial places of worship. Clumber church was built on 
 a green knoll overlooking a picturesque valley. At Trapp's 
 Valley and at Bathurst the churches were placed amid lovely 
 park-like scenery. At Port Francis, now Port Alfred, the 
 church stood among dark woods and in sight of the sea. At 
 Collingham, Green Fountain, Manley's Flats, and Seven 
 Fountains, the churches were built near perennial springs. 
 And thus Salem became the mother of churches, which were 
 continually being increased in number as the people spread on 
 every side. 
 
 The ' anniversaries ' of these plain but sacred buildings were 
 held with each recurring year, linking the settlers with scenes 
 in the homeland. On the day appointed the people came from 
 far and near. Some arrived in carts drawn by oxen, some on 
 sledges, and others on horseback, or on the backs of oxen, and 
 not a few on foot. What hearty greetings, that oft trembled 
 between a laugh and a tear 1 W T hat reminiscences of the ' Old 
 
104 SALEM, THE MOTHER CPIURCH 
 
 Country ' were awakened in many a breast ! But the bell 
 rings, and soon the little church is crowded to the door. Songs 
 of praise in a strange land ascend to God from grateful hearts. 
 The sermon, preached for years by Mr. Shaw, refreshes and 
 strengthens the hearers. The service ended, the people issue 
 forth into the sunshine ; the table is spread in Nature's dining 
 hall, under the shade of a wide-spreading tree, and the guests 
 from a distance are treated with generous hospitality. The 
 meal over, and, whilst the children join in mirthful games, 
 fathers and mothers, seated on the grass, talk long of old times 
 and old deeds in the Fatherland, of trials and successes in the 
 new home, until the lengthening shadows cast by the setting 
 sun remind them it is time to disperse. From scenes like 
 these the people went home, carrying away memories which 
 cheered their solitude for many months. 
 
 Fifty years later the Rev. H. H. Dugmore recorded his 
 pleasant recollections of the settlers who worshipped in these 
 infant churches in the days of his early ministry. l Old names 
 and scenes rise before me as I look back on those times Cook, 
 Penny, Bonnin, and Lee, in connection with Reed Fountain. 
 From thence I had to be ferried across the mouth of the Kowie 
 by the old ferryman, Joseph King, my horse swimming behind 
 me, to keep my Port Francis appointment, where the names of 
 Gilfillan and Thornhill recur, Then, further eastward, was 
 Green Fountain, where Mrs. James's far-famed cheese was 
 made, and where resided the venerable head of the Wedder- 
 burn family. At James's party chapel there gathered the 
 Jameses, the Ushers, the Haywards, the Randells, and the 
 Bartletts. At Manley's Flat, much nearer home, I have a 
 grateful recollection of the hospitality of the kind Major 
 Bagott and his warm-hearted lady. Still nearer Grahamstown 
 was the congregation at Collingham, where lived the Wallaces, 
 the Marshalls, the Honeys, and the Wentworths. 
 
 * But the chief centre of evangelical interest and effort in 
 those days, so far as Lower Albany was concerned, was 
 Clumber, the location of the Nottingham party. The chapel 
 stood on a natural mound at the brook side, in the centre of a 
 beautiful wooded valley. This spot, on a Sunday morning, 
 between ten and eleven o'clock, presented a very animated 
 picture. The days of buggies and spring carts had not yet 
 arrived, but the young settlers of both sexes belonged to the 
 equestrian order. On Sunday morning, as service time drew 
 near, little troops of riders might be seen coming into sight 
 
SALEM, THE MOTHER CHURCH 105 
 
 from all sides. The Cawoods from Kafir Drift, and the Moun- 
 ceys, and Cockcrofts, and Bentleys, from Harewood these 
 came from the greatest distance. From Wilson's party came 
 the Purdons, headed by the stately old soldier who had fought 
 for King George in the wars of the last century. Bathurst 
 sent in a troop of Hartleys from the opposite direction. The 
 half-way bush contributed the Goldswains, the Tarrs, and the 
 Elliotts, a double family the shrewd, thrifty William, and the 
 mild, simple-hearted Mark, ever-ready for devotional exercises 
 with his fellow Christians. From the Lushington Valley direc- 
 tion came the Timms. Following the course of the chapel brook 
 came the Gradwells, the Foxcrofts, the Peels, the Hulleys, the 
 Pikes, and the Goldings ; Lemon Valley sent the Brents, the 
 Birts, the Newths (a couple of them old man-of-war's men, who 
 could talk of Nelson's sea victories), the Bradfields, the Hodg- 
 kinsons, and Joshua Davis, the old cavalry soldier, who was at 
 home on the subject of the Peninsular War, and could tell of 
 the horses he rode at the battle of Fuentes d'Onoro, and whose 
 wife was one of the most devoted Christians in the neighbour- 
 hood. The very features of the men stand up before me as in 
 a mirror. Young Thomas Hartley, scrupulously careful in 
 dress and polite in manners ; the graver brother, William, in 
 after-years school - superintendent, class leader, and local 
 preacher ; and " Gentleman Cawood," as James was called, 
 from his appearance and manners. All these names, so far as 
 I know, are borne by their great grandchildren, who have 
 spread them far and wide, and have made the " little one 
 become a thousand.'" 
 
 Mr. Shaw was fully employed. ' I ride,' he said, l every 
 other week upwards of one hundred and thirty miles, and 
 preach eight times during my round, independent of my labours 
 at home on the Sabbath, and occasional labours in other 
 places ; but, after all, I cannot go to many who are saying : 
 " Come and help us." I desire to go to the frontier, where 
 there are upwards of a thousand British soldiers without any 
 chaplain ; I am anxious to visit Somerset, and to preach regu- 
 larly on the Sabbath at Grahamstown, and some other places; 
 but I can only be in one place at a time.' 
 
 Grahamstown was yet little more than a garrison town. In 
 addition to the European troops, there was a Hottentot 
 regiment, 500 strong, with a large following of women and 
 children, most of whom were heathen. The trading popula- 
 tion was increasing. For this mixed community there was 
 
io6 SALEM, THE MOTHER CHURCH 
 
 neither church nor minister of any denomination, not even a 
 chaplain for the troops. The absence of Christian teaching 
 bore its usual bitter fruit. One who wrote at the time from 
 personal observation, said : All classes at Grahamstown are 
 sunk who can marvel ? very low in drunkenness, lewdness, 
 and many other deadly sins.' 
 
 On Christmas Day, 1820, Mr. Shaw rode over from Salem 
 in a heavy rain, determined, full-handed as he was, that if the 
 door was opened for the preaching of the Gospel he would 
 not spare himself. He found two non-commissioned officers, 
 Sergeants- Major Price and Lucas, who had been led to Christ 
 by Sergeant Kendrick at Capetown, and as the latter was 
 building a house for himself, he arranged for one large room in 
 it, which he offered to Mr. Shaw for public worship. How 
 much Methodism owes to soldiers! Captain Webb assisted 
 to introduce Methodism into North America ; John Haime, 
 who fought at Dettingen and Fontenoy, was one of John 
 Wesley's assistants, and a man of mark, The first Methodists 
 in Gibraltar were soldiers, five of whom were tried by court- 
 martial for holding services among the garrison, and were 
 sentenced to receive 500 lashes each. Sergeant Kendrick laid 
 the foundation of the Methodist Church in South ^Africa, and 
 Sergeants Lucas and Price were the first to welcome the 
 Wesleyan minister to Grahamstown. The Methodist Church 
 has in recent years devoted increasing attention to the spiritual 
 wants of the army, but she is only repaying a debt. Methodist 
 soldiers have carried the influence of their church all over the 
 world. 
 
 Sergeant Lucas's room, near Fort England, was speedily 
 crowded to excess, and in a few months the congregation 
 removed to a disused mess-room of the Royal African Corps, 
 in African Street. This building was soon afterwards sold, 
 and the people then worshipped in a carpenter's shop on 
 Settlers' Hill, and when this proved too small, they assembled 
 in an Odd Fellows' Lodge. 
 
 Migratory habits suit swallows, but seldom benefit churches. 
 The erection of a Wesleyan chapel in Grahamstown became 
 of supreme importance. The undertaking was no light one. 
 Money was scarce, and the inhabitants were poor. But what- 
 ever the difficulty, Mr. Shaw resolved to act. He purchased 
 a plot of ground in the best place he could find, for ' there were 
 not many willing to sell, who were able to give a legal title to 
 their property.' When the foundation stone, was laid, on. 
 
SALEM, THE MOTHER CHURCH 107 
 
 December 5, 1821, Mr. Shaw had half a crown in his pocket, 
 and a few promises of help. Frequently, as the structure pro- 
 gressed, in order to meet the demands of the builder, he had to 
 deprive himself and his family of some of the necessaries of 
 life. ' Thank God,' he exclaimed, ' we never lacked meat and 
 milk.' The church cost ^"500, and when it was opened, in 1823, 
 half the amount had been obtained, chiefly in small gifts from 
 the soldiers. Mr. Shaw preached in the morning, and as he 
 sat in the pulpit and looked upon a congregation of Europeans 
 and coloured persons, worshipping together in the first church 
 erected in Albany, and which had entailed ' no common pains 
 and perplexity,' his heart overflowed with deep thankfulness to 
 God. The Rev. William Threlfall, whose missionary career 
 was to terminate so tragically in Namaqualand, preached in 
 the evening. 
 
 The Yellow Chapel,' as it was called, was situated in 
 Chapel Street, a narrow thoroughfare, running from High 
 Street to Market Square, and was for years the spiritual home 
 of Grahamstown Methodism. For a time it was lent to the 
 Anglicans, who held services in it twice every Sabbath. The 
 Wesleyans assembled at 10.30 a.m., 3 p.m., and 6.30 p.m. ; and 
 the Episcopalians at 9 a.m., and 2 p.m. When the cathedral 
 was built, the Anglicans returned the kindness by granting its 
 use for the annual sermon on Settlers' Day. The friendship 
 of those days has, alas ! vanished before the hauteur of the 
 modern clergyman, with his ecclesiastical exclusiveness. How- 
 ever, as years passed, the Divine blessing richly rested on the 
 Methodist services in Grahamstown, and the Yellow Chapel, 
 once in such request, becoming too small, was vacated for 
 larger buildings, and though still standing in its original form, 
 is now in its obscurity used as a grocer's warehouse. 
 
 At Salem a church was erected, for ' the people had a mind 
 to work.' Some felled yellow- wood trees, and sawed them 
 into boards and scantling; some made the walls of earth 
 pounded hard, whilst others cut rushes for thatching. This 
 building stood for ten years, when it was pulled down to make 
 room for a more ornate and commodious structure. 
 
 The position of the settlers in relation to education was very 
 unfavourable in those early years. Day-schools were, as a 
 rule, impossible. Sunday-schools were begun, as circum- 
 stances admitted, in connection with the small congregations 
 that assembled in the country chapels, and these, in many 
 instances, supplied the only means of instruction within the 
 
loS SALEM, THE MOTHER CHURCH 
 
 reach of the children. The only public school was at Salem, 
 under the care of Mr. W. H. Matthews, and here not a few 
 of the men who have since filled important public situa- 
 tions received their education. For nearly half a century 
 Mr. Matthews was the teacher, magistrate, doctor, counsellor, 
 and universal referee for all the country round, and he left 
 a name that is still cherished with honour. 
 
 Taking a retrospect of what had been accomplished, Mr. 
 Shaw became unwontedly exultant. ' Desert and solitary 
 places have been peopled by a multitude of men to make room 
 for whom even the beasts of the field have retreated from their 
 ancient haunts ; houses have arisen and villages sprung into 
 existence as by magic ; hundreds of acres of land which had 
 hitherto lain untilled have been disturbed by the plough, and 
 the clods torn to pieces by the harrow ; but, what is better 
 than all, many of these hills and dales which echoed with no 
 other music than the dreary screams of the jackal, the harsh 
 croaking of the frog, or the dissonant notes of the raven, now 
 resound with the praises of the Saviour.' 
 
 The Wesleyan Missionary Committee in London nobly 
 responded to the repeated appeals of the colonists for ministers, 
 and the Revs. W. Threlfall, S. Young, and S. Kay were among 
 the earliest arrivals. The Revs. J. Edwards, W. H. Boyce, 
 S. Palmer, J. Cameron, W. J. Shrewsbury, G. H. Green, 
 J. Archbell, W. H. Garner, W. J. Davis, and R. Giddy, 
 followed at intervals. The area of missionary operations 
 extended until it touched the borders of Natal and Basutoland. 
 Up to the year 1840 the Methodist Church was almost the 
 only one which provided for the spiritual wants of the colonists 
 in the Eastern Province and of large numbers of natives in 
 Kafirland. The Rev. H. H. Dugmore, in his ' Reminiscences 
 of an Albany Settler,' of which use has been made in this and 
 the preceding chapters, wrote : * Let it not be supposed that in 
 this enumeration there is any wish to ignore what has been 
 done by other denominations. Much has been done by various 
 branches of the Church Catholic, Roman and Anglican, 
 Episcopalian and Nonconformist ; but their exertions belong 
 to a later period of colonial history. For years the Wesleyans 
 stood virtually alone in the work of preaching the Gospel 
 among the rural population. Zealously and energetically have 
 other churches laboured since ; but all this leaves the honour 
 of priority where the God of providence saw fit to place it.' 
 
THE METHODIST CHURCH IN THE EASTERN 
 DISTRICTS OF CAPE COLONY. 
 
 GRAH AMSTOWN is the oldest, and for many years was 
 the largest, town in the eastern districts. Sometimes 
 in ironical allusion to the religiousness of its inhabitants, 
 it was called ' The City of the Saints ' ; but generally 
 it was known as 'The City of the Settlers.' Many of the 
 immigrants of 1820 had settled there/ and the majority were 
 adherents of the Methodist Church. Of these persons, the 
 Rev. W. B. Boyce wrote in the following racy manner : * A 
 more truly respectable and worthy community than these first 
 settlers in Albany never existed. There was a marked 
 originality about almost every individual colonist. Nobody 
 imitated anybody, for every man was, as a settler, as good as 
 another (or a little better) in his own opinion an opinion, 
 however, which was never offensively put forth for the 
 settlers were in feeling gentle and unobtrusive. Shovelled into 
 a wilderness and left to make their own way, these patriarchs 
 of Albany were a peculiar people. Show and style were things 
 unknown ; there was no pretence as to appearances. Business 
 claims were not by any means absorbing. We were not too 
 busy to be happy. We could spare time occasionally for rest 
 and recreation. The storekeepars would shut up for a day to 
 go to a chapel opening, an anniversary, or missionary meeting, 
 or picnic. This was not idleness, but the result of the easy 
 position in which, with no artificial wants and a rough plenty, 
 the majority were almost without cares. Religiously and 
 morally, the settlers were for the most part a "godly seed." 
 Whether Churchmen, or Methodists, or Independents, or 
 Baptists, they lived in peace. No angry controversy on 
 religious topics arose among them. I cannot but look back to 
 this period as the golden age of the Albany Colony.' 
 
 ' I am obliged,' continues Mr. Boyce, to confess that we 
 
 109 
 
1 10 THE METHODIST CHURCH IN THE 
 
 Methodists were, on the whole, a plebeian set. Except an 
 editor and printer, and a few wholesale storekeepers who, by 
 general consent were termed merchants, the rest of us were 
 retail storekeepers and artizans. In the country we were small 
 farmers and graziers. In those days we made no pretensions 
 to the gentility which is supposed to be connected with freedom 
 from labour, for we all had to work for our living. None of us 
 were ashamed of this or of our useful occupations, however 
 lowly they might be. Our successors and descendants need 
 not blush for us, for we made the colony what it is.' 
 
 At Grahamstown the Wesleyans still worshipped in the 
 ' Yellow Chapel,' and within its homely walls were heard the 
 Revs. S. Kay, J. Ayliff, W. J. Shrewsbury, John Davis, junior, 
 and William Shaw, who returned from Kaffraria to Grahams- 
 town in the year 1829. On several occasions, notably in 1822, 
 1830, and 1831, there were revivals of religion. Many of the 
 young men who gave themselves to the Lord in those times of 
 spiritual quickening became lay preachers, and some entered 
 the ranks of the ministry. The Rev. T. Jenkins, afterwards 
 the apostle to the Pondos ; the Rev. Jeremiah Hartley, who 
 died of brain fever in Bechuanaland brought on by exposure 
 to the sun while preaching in the open air ; the Rev. John 
 Bailie, who left the ease of the Civil Service to pursue laborious 
 mission work in Great Namaqualand ; the Rev. J. P. Bertram, 
 who did good service amongst the Tembus at Wittebergen and 
 at Lesseyton ; the Rev. R. Haddy, remarkable for his self- 
 taught scholarly attainments ; the Rev. J. T. Daniel, who 
 laboured for years among the Baralongs ; and, at a later date, 
 the Rev. C. White, a saintly indefatigable worker ; and the 
 Rev. W. Sargeant, who through a long life was a diligent 
 student. All these men had few educational advantages ; they 
 never received any collegiate training, and in their day books 
 were few arid costly. Their labours were severe, and often 
 they had to build the church before they could preach in it, and 
 to erect a house before they could live in it ; yet by diligence 
 and the prayerful consecration of their mental powers to God 
 and His service, they became pioneers, and pastors, and 
 preachers, of whom any church may be devoutly proud. 
 
 The 'Yellow Chapel' became too small for the increasing 
 congregation, though the Congregationalists and Baptists had 
 migrated to churches of their own. It was resolved to erect 
 a large church in a more eligible position in High Street at 
 a cost of ,3,000. The new structure was called ' Wesley 
 
EASTERN DISTRICTS OF CAPE COLONY III 
 
 Chapel.' It was opened in December, 1831, and accommodated 
 800 persons. Mr. Shaw thought it was ' very handsome and 
 substantial ' ; but the Rev. W. J. Shrewsbury who conducted 
 one of the opening services, said, in his enthusiasm : * It is an 
 elegant building,, the best chapel in the whole continent.' 
 Undoubtedly, both in respect of appearance and situation, it 
 was a great improvement on the ' Yellow Chapel ' in Chapel 
 Street, which was handed over to the Fingos, and was for 
 years used by them for public worship. 
 
 Wesley Chapel had its baptism of Divine blessing in 1837. 
 For weeks previously a prayer-meeting was held at five o'clock 
 in the morning. The habits of the people were simple, and 
 early rising was more common than now. Then came the 
 Pentecostal Sabbath, when the congregation was sw r ept, as it 
 were, to its knees, and sought the Lord for salvation. The 
 Rev. W. Shaw' was absent, visiting the stations in the 
 Transkei ; but Mrs. Shaw wrote : ' Such a blessed revival of 
 religion we never expected to see. The Lord is saving sinners 
 by whole families. Scoffers have been soundly converted. 
 The whole town is astonished. Our dear brethren Cameron 
 and Green are labouring in season and out of season, and the 
 Lord is crowning their efforts with success. There are no 
 jarring strings.' In six weeks 300 persons, mostly young men 
 and women, were added to the church. Why did the work 
 cease? It is difficult to say. Perhaps God's people are too 
 easily contented. Satisfied with the success attained, their 
 prayers lose grip and force, and, like Joash, they strike three 
 times when they should have stricken six. Conversions are 
 not intended to be curiosities seen at rare intervals, and 
 startling a drowsy church into the recognition of a forgotten 
 hope. Conversions should be looked for, prayed for, as 
 absolutely necessary to the existence of a church. 
 
 Though not chronologically accurate, in the year 1844 the 
 semi-jubilee of the arrival of the settlers was held. April 10, 
 the anniversary of the day on which they landed in Algoa Bay, 
 was observed in Port Elizabeth, Grahamstown, Bathurst, and 
 other places with great rejoicings. Morning services were 
 held in the various places of worship, followed by discharges 
 of cannon and musketry ; and in the evening banquets, at which 
 glowing speeches were delivered on the wonderful history of 
 the previous twenty-four years. At Grahamstown the sermon 
 was preached in the cathedral by the Rev. W. Shaw, by per- 
 mission of the Rev. J. Heavy side, the Rector, and 1,400 
 
112 THE METHODIST CHURCH IN THE 
 
 persons crammed the cathedral in every part, who, with few 
 exceptions, were either settlers or their descendants. 
 
 The sermon was largely historical. Mr. Shaw described in 
 picturesque language their arrival at the several settlements, 
 the white tents amid the foliage of the copse and brushwood, 
 the felling of the trees, the erection of the first ' wattle and daub ' 
 houses, the first furrow made by the plough in the virgin soil. 
 He spoke of the blight that year after year fell on their crops, 
 and how these failures had turned many of the settlers from 
 farming, and * made Albany a commercial settlement.' In 
 not a few cases the pedlar's pack had been taken up, and had 
 led to the well-stocked trader's waggon, and that in turn to 
 busy warehouse. From Albany, the settlers had spread over 
 the divisions of Uitenhage, Somerset, Cradock, even as far as 
 Graaff Reinet and Colesberg, and had given an impetus to 
 farming in the principal districts of the Eastern Province. 
 Their fixed property could not be valued at less than 1,000,000 
 sterling. Their imports for the previous year had amounted 
 to i 35,919, and their exports of wool, hides, etc., to 132,975. 
 This trade, by offering employment to British capital, had 
 amply repaid the Mother Country for the expenditure of 50,000 
 in establishing the settlement. Nor had the settlers been in- 
 different to the claims of religion. During the previous twenty 
 years they had built five Episcopal, four Congregational, one 
 Baptist, one Roman Catholic, and eighteen Wesleyan churches 
 in all twenty-nine substantial places of worship. Missions had 
 also been extended 300 miles into Kafirland, and seven settlers, 
 or sons of settlers, were engaged as missionaries, and twelve 
 others as catechists and teachers. Finally, with not a little 
 impressiveness, he anticipated the time when British rule in 
 South Africa would extend from the Cape to the tropic of 
 Capricorn, and all races of men, white and black, would enjoy 
 peace and prosperity. Alas ! the vision is only in part fulfilled. 
 
 In fourteen years the congregation outgrew the accommoda- 
 tion of Wesley Chapel, and in 1845 it was determined to erect 
 a larger church as a permanent memorial to the glory of God, 
 who had so richly blessed the settlers since their arrival in the 
 country. When this decision was made public, contributions 
 flowed in from all parts of the Eastern Province, and from 
 British settlers in other religious communities. A site almost 
 opposite to Wesley Chapel was purchased for 2,000, and the 
 foundation-stone of * Commemoration Church ' was laid by 
 Mrs. Shaw on April 10, the anniversary of the landing of the 
 
EASTERN DISTRICTS OF CAPE COLONY 113 
 
 settlers twenty-five years before. The walls had not risen 
 many feet when the War of the Axe broke out, and the work 
 was stopped. Grahamstown was in a state of siege, the streets 
 were barricaded, the windows were boarded up. Ministers 
 went to their country appointments with armed escorts. All 
 available men were required either to repel the invaders or to 
 protect the country from further inroads. Provisions and 
 labour rose to unusually high rates, so for four years the walls 
 
 COMMEMORATION CHURCH, GRAHAMSTOWN. 
 
 of the church were left untouched. When the war was over 
 the building was proceeded with, but as no workmen could 
 venture into the forests to cut timber the roof was ordered from 
 London. The church was completed and dedicated to the 
 worship of God on November 24, 1850, Mr. Shaw preaching 
 the first sermon in it on Our holy and beautiful house.' The 
 collection amounted to ^"157, a large amount in those days. 
 The total cost was 10,000. The Government had made 
 large financial grants towards the support of the clergy of the 
 
II 4 TH E METHODIST CHURCH IN THE 
 
 Anglican and Roman Catholic churches in Grahamstown, and 
 had defrayed nearly the entire cost of St. George's Church. 
 Mr. Shaw thought he was justified in appealing to the Legis- 
 lature for assistance, and after a little delay Parliament voted 
 /~i,ooo towards the cost of the building. Architectural taste 
 has greatly improved during the last half century, and the 
 modern critic can easily detect in Commemoration Church 
 faults of style and construction, but at the time it was erected 
 it was one of the handsomest ecclesiastical structures in Cape 
 Colony, and was a noble monument of the gratitude and liber- 
 ality of the settlers. 
 
 Wesley Chapel passed through several changes. It was for 
 a time used by the native congregation, but when they vacated 
 it for a church situated nearer to their dwellings, on the loca- 
 tion given by Sir George Grey, it was devoted to educational 
 purposes. An embryo college was formed, classes for higher 
 education were conducted by able teachers the Rev. P. Smailes 
 and Mr. P. McOwen but after a struggle with increasing debt 
 the college was closed, and the guarantors suffered considerable 
 loss. Subsequently it was repaired and beautified, and re- 
 named ' Shaw Hall.' Within the building large day and 
 Sabbath schools are now conducted, and church meetings are 
 occasionally held. 
 
 In the year 1856 the Rev. W. Shaw, on account of failing 
 health, finally left the colony. For thirty-six years he had 
 devoted himself not only to the building up of the Methodist 
 Church in South Africa, but to the general welfare of the 
 Eastern Province. Perhaps his highest ambition was to be 
 remembered as the Chaplain of the British settlers. He lived 
 to see formed fifty-one circuits grouped into three districts. 
 He was a plain, practical preacher, and an unexampled pastor ; 
 and once, looking down on Grahamstown from a neighbouring 
 hill, he said : ' There is not a house in that town in which I 
 have not had the opportunity of offering prayer.' ' What 
 Richard Baxter was to Kidderminster, William Shaw was to 
 Grahamstown.' His knowledge of men and affairs, and his 
 calm judgment, made him a wise and trusted counsellor. 
 He had the sagacity of the statesman, without the craft of 
 the diplomatist.' Military commanders sought his advice. 
 Governor after Governor acknowledged the assistance he had 
 rendered to them in times of trouble. Settlers honoured him 
 for the sake of his services, always ungrudgingly given. He 
 spent several years in England in active ministerial work; and 
 
EASTERN DISTRICTS OF CAPE COLONY 115 
 
 was elected President of the British Conference in 1865. He died 
 in London in 1872. His unfailing courtesy animated the last 
 words he uttered to his wife : ' Thank you, bless you, a thousand 
 times.' He bade adieu to earth without a sigh, as though ex- 
 pecting in another world he would have even better work to do. 
 
 As Grahamstown extended suburban churches were erected 
 one at West Hill, in the year 1860, the foundation-stone of 
 which was laid by Mrs. Impey, daughter of the Rev. W. Shaw, 
 and another at Fort England, not far from the house occupied 
 by Sergeant Lucas, in which Mr. Shaw preached on his first 
 visit to Grahamstown. 
 
 Separate congregations were formed of Dutch-speaking 
 coloured people, of Kafirs, and of Fingos, and each section had 
 its own place of worship. So important did this work become 
 that in 1843 a minister was appointed to take charge of it. 
 The Rev. H. H. Dugmore was the first pastor, followed by 
 the Revs. H. Pearce, W. H. Garner (who died in Grahams- 
 town in 1864), and a long train of honoured men, closing with 
 the Rev. W. C. Holden. A native minister has at the present 
 time charge of the work, and a handsome native church has 
 been erected in the location. 
 
 As a large number of natives are employed in the colony as 
 servants, labourers, etc., most European churches in the towns 
 have native congregations affiliated to them, under the care 
 either of the English minister or of a native pastor. English 
 circuits are thus Mission agencies as well, and promote the 
 extension of Christianity among the heathen living in their 
 vicinity. It is not necessary to dwell at length on the details of 
 this work, as it differs little from that carried on in Kafirland. 
 
 In 1874 a valuable addition was made to Commemoration 
 Church by the erection of an organ chamber, and the introduc- 
 tion of a very fine organ at a cost of ^"3,000, and in 1893 tne 
 organ was enlarged and improved at an additional cost of 
 /~i,2oo. The Puritan in thought will object that such ex- 
 penditure is unjustifiable, and it undoubtedly is unjustifiable if 
 in order to provide it the poor are neglected and spiritual work 
 is crippled. Human beings are more precious than organs to 
 the loving heart of Christ. But, on the other hand, the people 
 to whom the Lord is precious feel that nothing is too costly for 
 His service. If we lavish wealth on our public buildings and 
 private dwellings, making them fit scenes of our civic and 
 domestic life, we should deal generously with our churches, 
 the centres of our spiritual life. 
 
 82 
 
THE METHODIST CHURCH IN THE 
 
 REV. W. IMPEY. 
 
 In 1878 the Rev. W. Impey, who had been for many years 
 the honoured General Superintendent of Wesleyan Missions 
 in the eastern districts, changed his 
 doctrinal views, and resigned his con- 
 nection with the Methodist Church. 
 His resignation, followed by that of 
 his son, the Rev. B. S. H. Impey, 
 caused general and sincere regret. 
 He will always be remembered for the 
 devoted character of his labours and 
 the personal charm of his manner. 
 
 The vacancy thus created was filled 
 by the Rev. J. Walton, who, at a 
 few days' notice, left England for 
 Grahamstown. He had a noble pre- 
 sence, and was an eloquent preacher 
 and platform speaker. He had ac- 
 quired a wide experience in India 
 and in England, and his bold, saga- 
 cious ministration will be long held in affectionate remem- 
 brance. He was made Chairman of the Grahamstown 
 District, was elected the first President of the South African 
 Conference on its formation in 1883, and was re-elected the 
 following year. 
 
 To Mr. Walton's untiring energy and skill is largely due the 
 existence of the ' Wesleyan High School for Girls.' No such 
 institution had hitherto been attempted, 
 and Wesleyan parents in the eastern 
 districts had often been compelled to 
 send their daughters for advanced 
 education to Anglican and Roman 
 Catholic schools, where the influences 
 were antagonistic to the church of 
 their fathers. The Government-aided 
 schools made no provision for religious 
 instruction, and so long as education 
 was made the football of contending 
 religious factions no improvement was 
 possible. Many thoughtful persons 
 considered that if religious teaching 
 was to influence the whole character 
 it must be definite and imperative, and dogmatic. The Chris- 
 tian family life of the home needed to be supplemented^by 
 
 REV. J. WALTON. 
 
EASTERN DISTRICTS OF CAPE COLONY 117 
 
 Christian instruction in the day-school. Accordingly an attempt 
 was made in 1880 to provide a high class education for girls 
 in a Wesleyan institution, and ,"3,000 having been subscribed 
 a day-school was commenced in a house in Beaufort Street in 
 January of that year, and a boarding department in July. 
 Miss Walton was Lady Principal, and Miss Lowe was Lady 
 Resident. The year closed with sixty-five pupils. From the 
 first the scholastic efficiency, the discipline, and moral tone of 
 the school were excellent. In 1882 a large block of buildings 
 was erected near the railway station for the accommodation of 
 the increasing number of scholars. The total cost, including 
 the internal fittings, was ,"11,000, a large portion of which was 
 raised in Grahamstown. The building is of fine proportions, 
 
 WESLEYAN HIGH SCHOOL, GRAHAMSTOWN. 
 
 and homely comfort has not been forgotten in its construction. 
 To the rear of the school has since been erected a large teaching 
 hall, with class-rooms, at a cost of more than ^"4,000, and the 
 original building is devoted wholly to boarding purposes. 
 Another building to accommodate forty boarders has also been 
 erected, and is called * Walton House.' The Wesleyan High 
 School for Girls occupies a widening field of usefulness, and 
 has gained an honourable place amongst the educational insti- 
 tutions of Cape Colony. 
 
 This success stimulated the Wesleyans of Grahamstown to 
 establish a Boys' High School on English public school lines. 
 A modest commencement was made in 1893, m a temporary 
 building placed in the parsonage grounds, with the Rev. T. 
 
THE METHODIST CHURCH IN THE 
 
 Chubb, B.A., as Principal. Four years later, very extensive 
 buildings, in the Elizabethan style of architecture, were erected 
 on an admirable site near the girls' school, at a cost of i 4,000 
 without the assistance of any grant from the Government. 
 E. G. Gane, Esq., M.A., was headmaster from the first, and his 
 ability and tact in a few years raised Kingswood College, as it 
 is called, to a high position for sound teaching and healthy 
 moral training. In connection with Kingswood College are a 
 laboratory, a gymnasium, and a cadet corps. The Girls' High 
 School and Kingswood College have each about 100 boarders, 
 and a large number of day scholars. The success of these 
 two schools is assured, but their financial condition would be 
 greatly improved if the buildings were 
 free from debt. 
 
 In 1903 the old parsonage in High 
 Street, having been sold, Mrs. Bransby 
 generously built a new one near Oat- 
 lands, and presented it to the Metho- 
 dist church in memory of the late 
 Rev. T. A. Chalker, who died suddenly 
 at Shawbury, at the close of the District 
 Synod. 
 
 From the first Methodism took a 
 firm hold of the inhabitants of 
 Grahamstown ; 'arid, notwitstanding 
 the keen, rivalries of other churches, 
 she has never wholly lost it. Genera- 
 tion after generation of godly laymen 
 have been raised up to carry on 
 the Christian work which the settlers commenced. The 
 revivals of past years have left their sacred mark on the 
 character of the people, and nowhere in South Africa is the 
 Sabbath more reverently honoured, or moral worth more 
 highly appreciated. Where so many have excelled, it would 
 be invidious to mention names ; but it may be allowable to 
 refer to those members of the congregation assembling in 
 Commemoration Church who have, at different periods, risen 
 to eminence in public life : 
 
 The Honourables Robert Godlonton, George Wood, senr., 
 W. Cock, and Samuel Cawood, were members of the Legisla- 
 tive Council. 
 
 The Hon. William Ayliff was Secretary for Native Affairs 
 in the first Sprigg Ministry in 1878, and the Hon. Jonathan 
 
 REV. T. CHUBB, B.A. 
 
EASTERN DISTRICTS OF CAPE COLONY 119 
 
 Ayliff was Colonial Secretary in the Upington Ministry in 
 1884. 
 
 Messrs. James Thackwray, J. C. Hoole, J. Cawood, R. Ayliff, 
 H. Elaine, John E. Wood, Joseph Wood, George Wood, junr., 
 G. C. Clough, and J. Trower were members of the House of 
 Assembly. 
 
 Messrs. Henry Wood and Josiah Slater, B.A., are members 
 of the House of Assembly at the present time. 
 
 Perhaps no other Wesleyan congregation, or congregation 
 of any church, in South Africa can furnish a similar record. 
 
 KINGSWOOD COLLEGE, GRAHAMSTOWN. 
 
 Grahamstown has been chosen by several Wesleyan ministers 
 as their place of rest in the eventide of life. Its bracing air, 
 its freedom from the rush of busy commerce, its congenial 
 society, make it attractive. Here dwelt for several years the 
 Rev. J. Edwards, one of the leaders of the Barolongs in their 
 migration to Thaba Nchu, the pioneer Wesleyan minister at 
 Port Elizabeth, Cradock, Somerset East, and Graaff Reinet, a 
 vivacious preacher, a lover of animals, an expert horseman, 
 and who, during his long ministry, probably rode as many miles 
 as John Wesley himself, and was bright and cheerful to the 
 end. Here spent some of his last years the Rev. W. Tyson, 
 who had, for Christ's sake, braved the deadly yellow fever in 
 Central America, and recovered from it as by a miracle, the 
 
120 
 
 THE METHODIST CHURCH IN TH 
 
 faithful circuit minister, a close student of the Pauline Epistles, 
 and a trained theologian. Here lived the Rev. W. C. Holden, 
 whose spare, wiry body seemed to defy for years the touch of 
 
 HON. R. GODLONTON. 
 
 time, who, whether in Natal, or among the Bechuanas, or in 
 Cape Colony, was always the diligent pastor, caring for the 
 
 REV. W. TYSON. 
 
 REV. W. C. HOLDEN. 
 
 dwellers on solitary farms as truly as for the population in 
 towns ; the author of ' The Past and Future of the Kafir 
 Races,' and other works; who continued to labour on long 
 
DISTRICTS OF CAPE COLONY 121 
 
 after the seventieth milestone of life was passed, and then 
 ' ceased at once to work and live.' Here resided the Rev. B. J. 
 Shaw, son of the Rev. B. Shaw, of the Namaqua Mission. 
 Throat trouble shut him out from the ministry of preaching ; 
 but, with cheerful resignation, he turned to other work, and at 
 Salem, the Ohio, Peddie, and Grahamstown he was for years 
 the faithful Christian educationist. Quiet, modest, and bright, 
 'in beauty of soul he was passing rich.' The names of these 
 saintly men linger sweetly still on the lips of the living ; their 
 welcome faces are no longer seen in wayside walk and Sabbath 
 pew, but the memory of their deeds, when it recurs, makes life 
 less hard and prosaic, and lights up the earth with not a little 
 of the glory of heaven. 
 
 BATHURST. During the Christmas holidays of 1830 a party 
 of young people from Bathurst visited the seaside at the mouth 
 of the Kowie River. Whilst there a remarkable revival of 
 religion commenced amongst them, and the first to obtain a 
 joyful sense of the mercy of God was a youth who subsequently 
 entered the Wesleyan ministry, and was known and honoured 
 as the Rev. H. H. Dugmore, an able preacher, a skilled 
 musician, and no mean poet. Upon his return to Bathurst he 
 rushed into a house, exclaiming with great rapture : ' O for a 
 thousand tongues to sing my great Redeemer's praise !' A 
 powerful spiritual influence fell on the company, and they 
 adjourned to the woodside, where, under the light of the stars, 
 they engaged in prayer, and many found peace with God. 
 Amongst them was Joseph Warner, who became a Wesleyan 
 missionary, and, after several years' service, was appointed 
 Government Agent to the Tembus. Two other young men 
 found Christ that evening George and Charles Rhodes. 
 George one day set out on an excursion to Mansfield, a 
 favourite resort for holiday-keepers, and sat beside the driver 
 on the front of the waggon. Just as he was singing the words, 
 * There is a land of pure delight,' the front wheel struck a large 
 stone, he fell from his seat, the front wheels passed over his 
 body, and the hind wheel over his head. One nervous quiver 
 of his body, and his spirit sprang at a bound into * the land of 
 pure delight,' of which he had been singing. The body was 
 taken to Grahamstown, and his premature death tended greatly 
 to deepen the glorious revival of 1831, with which the closing 
 year of the Yellow Chapel was so richly blessed. 
 
 In 1832 the present Wesleyan Church was built and dedi- 
 
122 THE METHODIST CHURCH IN THE 
 
 cated by the Rev. W. J. Shrewsbury. It was a small structure 
 with thatched roof, but has been improved from time to time, 
 until now it is a comfortable place of worship. During the 
 Native War of 1846 it was turned into a fort, surrounded by 
 earthen embankments, and here Mr. Ayliff, his family, and 
 many of the inhabitants, found refuge and safety. At Clumber 
 the services were held in the house of Mr. Pike, the leader of 
 the Nottingham party, and a devoted Christian. Afterwards, 
 a church was erected on a beautiful hill, overlooking a valley, 
 which, with its rounded knolls, and its groups of forest trees, 
 is not unlike parts of Devonshire. The present church was 
 built in 1867. Six miles from Clumber a Wesleyan church 
 was built at Shaw Park in 1863, on ground given by Messrs. 
 T. and W. Cockcroft, and on the spot where formerly stood a 
 tree, beneath which Mr. Shaw had often preached. The 
 Wesleyan Church at Rokeby Park was built in 1884, and in 
 1886 an iron church was put up at Kleinemonde. In 1889 a 
 handsome parsonage was built at Clumber, having attached to 
 it twenty acres of ground well adapted for pine-growing. 
 
 The Methodists of Lower Albany have characteristics of 
 their own. Cultivators of small farms, living near to each 
 other, they are eminently social, quaint in speech, original in 
 character, and devoted to their church and its ministers. In 
 them the fine qualities of the early settlers are continued, little 
 affected by the movements that, in the busy centres of trade, 
 encourage superficiality and change. 
 
 At Salem, July 18 was for a long time observed as the anni- 
 versary of the formation of the settlement, and it was on that 
 day, in the year 1850, that Mr. W. H. Matthews laid the 
 foundation of the present church. His academy, in days when 
 schools were few, made Salem an important educational centre, 
 and here were educated boys who afterwards developed into 
 merchants, or lawyers, or even statesmen. After Mr. Matthews' 
 death the school was conducted by the Rev. B. J. Shaw, who 
 gave special attention to the education of the sons of ministers. 
 When Sir George Grey promulgated his scheme of industrial 
 schools for the natives, the institution at Salem was taken over 
 by the Governor, with Mr. Shaw as its principal. After Sir 
 George Grey left the Colony, a penurious Government with- 
 drew the grant-in-aid ; the institution was converted into a 
 public day-school, and was conducted by Mr. S. Shaw. The 
 grant of^ioo per annum made by the Government to the 
 
EASTERN DISTRICTS OF CAPE COLONY 123 
 
 chaplain of the Sephton, or Salem, party was continued up to 
 the year 1881, when it lapsed ; but the increased liberality of 
 the people more than compensated for the loss. In recent 
 years the population of Salem has diminished, and the village 
 is a picturesque, slumberous retreat. But the circuit is expand- 
 ing in other directions, and recently Sandflats and Alicedale 
 have been occupied. Nine miles from Salem is Seven Foun- 
 tains, one of the earliest homes of the settlers, where, in 1885, 
 a new church was erected, the design for which was drawn by 
 Mr. T. Cook, son of the missionary at Nisbett Bath. Nine 
 miles further stands the hamlet of Sidbury, where, in 1860, 
 the Rev. H. H. Dugmore commenced services in the large 
 room of the hotel. A neat church was built at a later date, 
 and to the fortnightly services the farmers in the neighbour- 
 hood come for miles, and keep up the forms of Christian 
 worship. 
 
 Port Alfred has not fulfilled its early promise. At one time 
 there was a prospect of it blossoming into a prosperous port. 
 Steamers anchored off the mouth of the river. A civil engineer 
 and a port captain were in residence. Masons and carpenters 
 were employed in erecting piers which were intended to narrow 
 and deepen the entrance to the river. It appeared as if, with 
 a railway to Grahamstown, the success of the port was certain. 
 The railway was made, but the Government, after spending 
 about three-quarters of a million sterling, stopped the sea-works, 
 and Port Alfred declined. At first the population dwelt on the 
 west side of the river; a Wesleyan church was built for their 
 use, and in 1879 the Rev. J. Priestley was appointed resident 
 minister. Then the Magistrate's Court, the Post Office, the 
 Custom House, and the Railway Terminus, were placed on 
 the east side, and many of the people migrated to that side of 
 the river. For a time services were held in a private house, 
 and subsequently a church was built ; but this division of 
 interest in a small population was a source of weakness, and 
 little progress was made. Within recent years the place has 
 become a favourite seaside resort, and, Methodistically, it has 
 been made an out-station of the Grahamstown circuit. 
 
 Fort Beaufort, as its name implies, was a military post, 
 established to protect the colony from the raids of the Ama- 
 Xosa, and here was established a large body of troops. The 
 farms in the neighbourhood were at that time healthy for sheep, 
 
124 THE METHODIST CHURCH IN THE 
 
 and many of them were occupied by Wesleyans from Lower 
 Albany. As there was neither church nor pastor in Beaufort, 
 both soldiers and civilians asked for the occasional visit of a 
 Wesleyan minister, and about 1833 the ministers at Grahams- 
 town held services at Beaufort once a month. The journey 
 thither was fifty miles long, through a rugged country, inter- 
 sected by rivers often swollen by rains. In 1838 the Rev. 
 G. H. Green, just arrived from England, was sent, and 
 churches for Europeans and natives were provided. Both 
 these buildings were found to be inconvenient, and in 1849 they 
 were sold, and the present English Wesleyan Church was 
 erected, and also a native church. About 1874 the church 
 was at the height of its prosperity. The building was crowded, 
 and people had to wait to secure sittings. Then the military 
 were withdrawn. The farms in the district were decimated by 
 heart-water, and sheep-farming fell into decay. Trade drooped, 
 and people left the town. The congregation declined, and 
 financial embarrassment began to trouble. For many years 
 Methodism in Beaufort has been able to do little more than 
 hold its own. Recently, the burden has been lightened by the 
 generous assistance of Mr. Wesley Wilson, and the Rev. 
 T. W. Pocock. The former has given 800 towards a new 
 parsonage, and, with the aid of both, the church has been 
 renovated inside and out. 
 
 Seymour received for many years a monthly visit from the 
 ministers at Fort Beaufort, and on the intermediate Sundays 
 the services were conducted by Mr. Cadwallader, a farmer 
 living close to the village, and a man of noble Christian 
 character. Chiefly through his exertions a church was built, 
 which was a plain structure with open rafters overhead, and 
 looked not unlike a large farmer's kitchen. Even after Seymour 
 was detached from Fort Beaufort, Mr. Cadwallader continued 
 to render valuable help, and his name is still cherished. The 
 district is occupied by small farmers, whose chief crop is 
 tobacco. 
 
 Port Elizabeth was for years outside the sphere of Methodism. 
 An Anglican clergyman resided in the town, and the mission- 
 aries of the London Society at Bethelsdorp occasionally came 
 over and preached to the people. The moral condition of the 
 inhabitants was low ; they were noted for intemperance, and, 
 in the absence of liquor laws, men grew rich by the sale of 
 
EASTERN DISTRICTS OF CAPE COLONY 125 
 
 intoxicants. The port was in its infancy, and only a few 
 sailing-vessels visited the bay. Houses were scattered in an 
 irregular manner over the sand-hills, and Fort Frederick, with 
 its ancient cannon, dominated over all. As the town expanded, 
 the spiritual needs of the people increased, and the Wesleyan 
 ministers of Grahamstown rode over twice in three months, 
 a journey of 100 miles, to conduct services. This arrange- 
 ment was too laborious to be continued, and, in 1839, the Rev. 
 J. Edwards, who had been a missionary among the Barolongs, 
 on the border of Basutoland, was appointed to Port Elizabeth, 
 and received from the few Wesleyans a hearty welcome. At 
 first he hired a house on the beach, and fitted it up for worship. 
 (That house has long ago disappeared.) In 1841 a plain square 
 church of the early Methodist type was erected in Queen Street, 
 on the spot where the settlers, on their arrival in 1820, had 
 pitched their tents, and where Mr. Shaw, standing on a rock, 
 had preached in the open air. The church had a small, old- 
 fashioned pulpit on the back wall, and near the ceiling ; a 
 shallow gallery over the entrance, and high pews with doors, 
 the heads of the congregation only being visible to the preacher. 
 During its erection, John Owen Smith, a merchant, though 
 not a Wesleyan, gave liberal assistance and his personal super- 
 vision. Its completion was considered an important event, 
 and the Revs. W. Shaw and W. B. Boyce came from Grahams- 
 town, and conducted the dedicatory services. For thirty years 
 this plain building was the spiritual home of Methodism in 
 Port Elizabeth. At the time there was in the town only one 
 Episcopal church and a native congregation belonging to the 
 London Society. Upon * the Hill/ now the popular residential 
 part, there was a leper hospital, which Mr. Edwards visited 
 every week. ' It required,' said he, ' a man of iron nerve and 
 resolute mind to bear the sight and endure the smell of these 
 unfortunate victims of a loathsome disease. They were about 
 thirty in number, and I preached to them in Dutch, taking care 
 to stand above the wind. Poor creatures ! almost every week 
 some of them went to the grave.' 
 
 At Cradocktown dwelt many natives employed by Messrs. 
 Chase, Schubelies, and the Metlerkamps, and for their benefit 
 Mr. Edwards was accustomed to ride out every Sabbath after- 
 noon and hold service. * Morning and evening,' he wrote, 
 1 1 preached in English to my Port Elizabeth congregation, 
 and in the afternoon I was engaged with the natives at 
 Cradocktown. There was very little time between these 
 
126 
 
 THE METHODIST CHURCH IN THE 
 
 services. Whilst partaking of my dinner, the horse would 
 stand ready saddled at the door for me to ride to Cradocktown. 
 On my return I would get a cup of tea, retire for a short time 
 to my study, and then be in the pulpit in time to conduct the 
 evening service.' 
 
 In 1870 the present church in Russell Road was commenced. 
 The foundation-stone was laid by Mrs. Hill, a lady of great 
 sweetness and nobility of character, and whose husband Mr. 
 Sydney Hill, a merchant, was not only a generous promoter of 
 the effort, but an active worker in the church. The pastor at 
 the time was the Rev. T. Guard, one of the finest orators in 
 the Wesleyan ministry, and his eloquent addresses made a 
 great impression, doctors, lawyers, and persons rarely seen 
 inside a Wesleyan Church, being 
 attracted by his ministry. The site 
 of the new church was unfortunately 
 disadvantageous, abutting as it did on 
 a road with a steep gradient, and 
 having in the rear a high cliff. It 
 can scarcely be said that the diffi- 
 culties of the site have been success- 
 fully overcome, and it is to be regretted 
 that Russell Road Church, with its 
 beautiful interior arches, should be 
 buried in an excavation. The build- 
 ing cost ^5,000, and of this, in 1872, 
 when the church was completed, all 
 was raised except ^"500. The Rev. 
 James Fish and Mr. Sydney Hill 
 waited upon the merchants in Main 
 Street, and in a few hours obtained the required amount. 
 Port Elizabeth merchants are keen, shrewd men of business ; 
 but they are noted for their open-handedness when appealed 
 to for any laudable undertaking. There was yet only one 
 resident Wesleyan minister, though there was work for two. 
 Food was dear, rents were high, and the church income, though 
 improving, was small. 
 
 The discovery of diamonds at Kimberley and the develop- 
 ment of the northern republics was followed by a rapid 
 expansion of the trade of the seaport. Population increased, 
 and both to the north and south of the town houses and streets 
 extended parallel with the beach. 
 
 In 1878 a Wesleyan church was erected at the north end at 
 
 REV. T. GUARD. 
 
EASTERN DISTRICTS OF CAPE COLONY 
 
 127 
 
 a cost of ^2,320. It was a neat Gothic structure, and a 
 few years later a schoolroom was built in the rear. The 
 Rev. G. Parsonson, who had come to Port Elizabeth from 
 Western Africa for the benefit of his health, rendered valuable 
 assistance in meeting the increasing demands for ministerial 
 service. 
 
 In 1 88 1 the Rev. O. Carey was appointed to the south end, 
 amongst an artizan population. Services had hitherto been 
 conducted in a very humble building called ' The Bethel,' 
 erected on ground in South Union Street, given by Mr. W. 
 Bishop ; but it was of little use to the sailors visiting the port, 
 and soon proved too small for the congregation. In 1882 the 
 present church was commenced on the highest part of the 
 neighbourhood, and the memorial stones were laid by Mr. R. 
 King and Mr. H. Bisseker. The total 
 cost was /3,ooo. The church was 
 opened in 1883 by the Rev. J. Walton, 
 M.A., and the appearance of the 
 church cannot be considered tasteful, 
 for the roof was so lofty that a second 
 and lower ceiling had to be intro- 
 duced to improve its acoustic condi- 
 tion. In 1892 a manse was provided, 
 the first minister to occupy it being 
 the Rev. R. Jenkin. For several years 
 the congregation was stationary ; but 
 in 1888, during the pastorate of the 
 Rev. W. W. Rider, South End 
 Methodism grew and was formed into 
 a separate circuit. Mr. Rider com- 
 menced services at Walmer, a rising 
 
 suburb, on Sabbath afternoons, and chiefly through his efforts 
 a small church was built there in 1900, the site being given by 
 Mr. G. Newton. To the rear of the South End Church an 
 excellent schoolroom was erected by two brothers, James and 
 George Newton, and in their honour it is called ' Newton Hall.' 
 There are now four Wesleyan ministers in Port Elizabeth. 
 
 But the boldest step in church building was the erection of 
 St. John's Church in Havelock Street, due largely to the 
 exertions of the Rev. W. Wynne and his energetic officials. 
 The church is a beautiful Gothic structure, with a tall spire 
 seen from all parts of the town. The cost was about 9,000, 
 and half of this amount had to remain as debt. For many 
 
 REV. W. W. RIDER. 
 
128 
 
 THE METHODIST CHURCH IN THE 
 
 years this heavy financial burden seriously retarded progress ; 
 but in 1902 an anonymous donor offered /i,ooo towards the 
 extinction of the debt ; the conference granted another / 1,000 
 from the Twentieth Century Fund ; the Rev. J. Robb collected 
 more than a third ^1,000 ; and the debt was reduced to ^1,400. 
 The inquiry arises, were the Wesleyans of Port Elizabeth 
 justified in building a costly church, incurring a heavy debt, in 
 a locality which was already well supplied with churches of 
 other denominations ? Would it not have been wiser to w r ait 
 
 ST. JOHN'S CHURCH. 
 
 until Providence had made the way plainer and freer from 
 financial embarrassment ? It can scarcely be doubted that if 
 the building had been delayed a few years, St. John's Church 
 would not have been erected where it is, but amongst the 
 increasing population along the Cape Road, for whom there is 
 at present insufficient religious accommodation. At the side of 
 St. John's Church, a neat schoolroom was erected in 1901 at 
 a cost of /i, ooo, and in 1905 a handsome manse. 
 
 Amongst the Wesleyan laity of past generations, mention 
 may be made of Mr. and Mrs. G. Uppleby who, for twenty 
 
EASTERN DISTRICTS OF CAPE COLONY 129 
 
 years, extended their hospitality to every missionary who 
 landed in Algoa Bay. Mr. Uppleby was known for his 
 rectitude in business and his shrewd sense at the Council table. 
 One of his last acts was to give ^300 to redeem the debt on 
 church property. Mrs. Uppleby was an active promoter of 
 education and one of the founders of the Collegiate School. 
 
 Methodism has a fine field of usefulness in this thriving 
 seaport. Its citizens are keen in business, fond of amusement 
 in moments of leisure, generous in giving ; but do not appreciate 
 deep spiritual life. To set before the people in forcible, 
 cultured speech the great truths of the Gospel is the work of 
 the churches ; and Methodists, both ministerial and lay, are 
 endeavouring to do their duty. At the North End and South 
 End are increasing congregations. Russell Road congregation 
 consists largely of young men, but suffers from frequent 
 removals. A face may be seen at the services for a few 
 Sabbaths and then it vanishes, having left for some up-country 
 town or returned to England. To say, as some do, that the 
 surroundings of this commercial port make spiritual life 
 impossible is to lose faith in Christ. ' Even in Sardis ' Christ's 
 servants were able to keep, amid pagan pollution, the ' white 
 flower of a blameless life.' 
 
 Uitenhage Methodism was at first an offshoot of the Port 
 Elizabeth Circuit. In July, 1839, the Rev. J. Edwards 
 preached in the Government schoolroom to about forty persons. 
 The local industry was the washing of wool, and several 
 washing establishments were formed along the banks of 
 Zwartkops River. In these works a large number of coloured 
 people were employed, and to them Mr. Edwards occasionally 
 preached in the drying-grounds. In August of the same year 
 a house was rented in John Street ; but in 1840 the house, with 
 the erf on which it stood, extending 750 feet, including another 
 house fronting Cuyler Street, was purchased from Mr. 
 Hitzeroth for ^"280. Land was cheap. The larger dwelling 
 in John Street was transformed into a chapel by taking out all 
 the interior walls, and for twenty years the Wesleyans met 
 here for worship, services being conducted by the ministers at 
 Port Elizabeth with such lay help as could be obtained. Mr. 
 Matthew Hall settled in Uitenhage and commenced business 
 as a tanner, and, being a local preacher, was offered the use of 
 the house in Cuyler Street free, in return for the valuable 
 assistance he rendered by holding services as often as required. 
 
 9 
 
130 THE METHODIST CHURCH IN THE 
 
 In 1860 the Rev. W. R. Longden was appointed to Uitenhage 
 and married Mr. Hall's eldest daughter. He was held in high 
 esteem, but his health was delicate, the work was laborious ; 
 he retired in 1862, and two years later he died. 
 
 The Wesleyans in Uitenhage, in view of the complex nature 
 of the work, petitioned for a minister who could preach in 
 English, Dutch, and Kafir, and said : ' You have the man we 
 want in the Rev. W. Sargeant.' Mr. Sargeant was sent. The 
 place of worship in John Street had fallen into a dilapidated 
 condition ; the ceiling was low, and bats by scores had taken 
 possession of the roof. The building was renovated, and here 
 the Revs. W. Sargeant, Purdon Smailes, and W. C. Holden 
 officiated in succession. There were several lay preachers who 
 took the services when the minister was absent on his * round ;' 
 for, in a few years, eighteen congregations were collected in 
 various places, including Sunday River, Jericho, and distant 
 Jansenville. 
 
 In 1866 land more conveniently situated in John Street was 
 purchased for ^"240 ; the house upon it was made the parsonage ; 
 and on the vacant ground was built, in 1870, during the 
 pastorate of Mr. Holden and chiefly through the exertions of 
 Mrs. Uppleby, the present pretty church. It was opened in 
 May, 1871, having cost ^"1,400, and was named 'Jubilee 
 Chapel,' in honour of the settlers of 1820. The former mission 
 house and adjacent land were sold ; and the old church, 
 repaired and reroofed, was transferred to the natives. Mr. 
 and Mrs. Uppleby left Uitenhage for Port Elizabeth, and the 
 financial position of the congregation being still weak, in 1873 
 the Missionary Committee in London recommended that the 
 minister should be withdrawn, and the congregation supplied 
 from Port Elizabeth. Happily, wiser counsels prevailed at the 
 Annual Synod, and it was resolved that Uitenhage should be 
 continued and assisted. 
 
 With the establishment of railway workshops in Uitenhage 
 the population received a large accession of mechanics, princi- 
 pally British ; but upon this new element, which now comprises 
 at least 400 employees and their families, Methodism has made 
 little impression. In 1881, when the Rev. W. H. Price was 
 pastor, Methodism in Uitenhage reached high-water mark. 
 The church was crowded. There were fifty-three English 
 members, three catechumen classes, and a large Sabbath- 
 school. But from this position there has been a slow decline, 
 notwithstanding the efforts of successive ministers. 
 
EASTERN DISTRICTS OF CAPE COLONY 
 
 A Congregational church was erected in Uitenhage towards 
 the close of the year 1881, and those who sympathized with 
 that form of worship seceded from the Wesleyan congregation. 
 There was also little opening locally for business, and many 
 removed to more favourable places. In 1882 the Wesleyan 
 church in Uitenhage lost in this way two circuit stewards, 
 three local preachers, and seven church officials. In 1884 the 
 Rev. T. H. Wainman held special services, which were 
 attended by many conversions. Three classes were formed ; 
 but the flush of revival faded away, and the decline continued. 
 Recently the congregation has increased, and there are signs 
 of expansion. 
 
 Jansenville began to be visited in 1875, an d the Dutch 
 kindly lent their church for the services. 
 Twenty years passed away in occa- 
 sional visits; but in 1896 the munici- 
 pality gave a piece of ground in a 
 prominent position, and, under the 
 spirited lead of Mrs. Heydenrich and 
 Mr. J. E. Nash, a pretty church was 
 built. A resident minister was secured, 
 and out-stations formed at Klipplaats, 
 Mount Stewart, and Steytlerville, at 
 which latter place a church has been 
 erected on ground given by the Kerk- 
 raad of the Dutch Reformed Church. 
 
 Cradock was a small, straggling 
 village when the Rev. Thornley Smith REV . j. EDWARDS. 
 
 entered it in 1840, and preached in the 
 
 Court House to the English inhabitants. Hottentots and newly- 
 emancipated slaves were employed as servants and labourers, 
 and to them he preached in a wattled hut. When he left, the 
 work was continued by the Rev. John Ayliff, who rode over 
 from Haslope Hills, sixty miles distant ; and in 1842 a small 
 church was built, and the resident Dutch Reformed minister, 
 Mr. Taylor, conducted one of the dedicatory services. The 
 year following the Rev. J. Edwards came from Port Elizabeth; 
 and his evangelistic fervour was not satisfied with preaching to 
 the residents in Cradock, for he rode, explored, visited, and 
 preached over a wide district. Every six weeks he took a 
 journey, which he thus describes : ' I would leave Cradock in 
 the morning, go on to Grootfontein, at that time the large 
 
 92 
 
1 3 2 
 
 THE METHODIST CHURCH IN THE 
 
 establishment of Mr. James Collett, where there was a con- 
 gregation of both English and natives ; thence on to Water- 
 kloof for the service next night ; then away over the Sneeuw- 
 berg ; thence down to Zwaager's Hoek, crossing the Little 
 Fish River twelve times in as many hours ; and thence into the 
 town of Somerset. After conducting the several services there, 
 and remaining the usual time, I would return to Cradock by 
 an opposite route. Crossing the Little Fish River, I would 
 pass on to Cookhouse, over Slagter's Nek, cross the Great 
 Fish River at Bull Kraal, and travel on to Dagga Boer's Nek, 
 where a good congregation was found. This round completed, 
 I would start for " Home, sweet home " in Cradock. "Yes," 
 says one, " I think it high time you did." Ah, friend, you 
 don't know how often and how long, 
 in those days, a missionary had to be 
 away from home comforts while in the 
 discharge of his duties.' But by these 
 long journeys the flame of piety in 
 many a lonely farmhouse was kept 
 alive. 
 
 During his last year in Cradock, on 
 one of these journeys, Mr. Edwards 
 had a singular experience. A gentle- 
 man named Mr. E. D. Hepburn was 
 engaged as a teacher to the children 
 of the Scotch settlers in Baviaan's 
 River Valley. He had been sent out 
 by the Presbytery of the Free Church 
 at Lanark, but, becoming dissatisfied 
 with his position, arranged to return 
 to Scotland. Whilst praying for Divine guidance, it was 
 forcibly impressed upon his mind that he should join the 
 Methodist church, and that before twelve o'clock at noon he 
 would be visited by a minister, who would advise him what to 
 do. Just at the time named Mr. Edwards walked in and said : 
 * Brother Hepburn, what is it you want with me ? I was 
 going along another road when something said that I must 
 come to you.' The conversation that followed decided Mr. 
 Hepburn. He entered the Vvesleyan ministry in 1848. He 
 was at Salem in 1850, and assisted to defend the village from 
 the attacks of the enemy. He had charge of the school there 
 for a time, after Mr. Matthews' retirement. He commenced 
 the native work in Port Elizabeth. He was a man greatly 
 
 REV. E. D. HEPBURN. 
 
EASTERN DISTRICTS OF CAPE COLONY 133 
 
 beloved, had charge of many circuits, and died at Stellenbosch 
 in 1885. 
 
 In the year 1850, during the pastorate of the Rev. G. H. 
 Green, what may be called the nave of the present church was 
 built. The Rev. J. Wilson, then of Port Elizabeth, was the 
 architect, and Mr. Shaw pronounced it to be a * model chapel.' 
 In 1 86 1 Mr. Wilson was himself the resident minister in 
 Cradock, and the church he had designed had become too 
 small for the congregation. The building was too narrow to 
 admit of lengthening, so wings or transepts were added, giving 
 the church almost the form of a cross. Mr. Wilson also com- 
 menced a parsonage, but when the foundations were laid the 
 funds were required for the enlargement of the church, and the 
 effort was abandoned. The schoolroom was built in 1870. In 
 1902, upon the foundations laid by Mr. Wilson, a handsome 
 parsonage was erected, the cost of which was, with outbuild- 
 ings, 2,000. It is one of the finest dwellings in Cradock. 
 
 In the location are Wesleyan churches for Kafirs, Hottentots, 
 and Basutos. One was erected to the memory of the Rev. 
 James Lwana, who died at Cradock in 1896. His last request, 
 when too feeble to walk, was to be conveyed to the church, 
 that he might administer the sacrament of the Lord's Supper 
 to his own people. 
 
 The \Vesleyan church in Cradock has had its times of trial. 
 Opposing counsels, divergent opinions on minor points of church 
 order, have divided and weakened the energies of the congrega- 
 tion. Private opinion has its claims, but, if not held in loving 
 subordination to the welfare of the rest, it may seriously injure 
 the progress of God's work. But the people are realizing the 
 need of unity and absolute dependence upon the Holy Spirit, 
 and the pastorates of the Revs. R. Hornabrook and P. Tearle 
 have been marked by increasing prosperity. 
 
 The Wesleyan church in Middleburg has passed through 
 many vicissitudes. As an out-station of the Cradock circuit, 
 an attempt was made in 1879 to occupy it with a resident 
 minister, but, his voice failing, he had to retire. In 1881 the 
 Rev. G. A. Currier was sent, but there were few Wesleyans in 
 the town, and, whilst the services were well attended, there 
 was a lack of cohesion and strength. In 1885, after the Rev. 
 O. Carey had been pastor for two years, financial difficulties 
 increased, and the Quarterly Meeting wired to Conference : 
 Cannot take a married man ; hot disposed to take a single 
 
134 THE METHODIST CHURCH IN THE 
 
 man,' so no one was sent. In 1887 the Rev. A. J. Lennard 
 made another attempt, and during his two years' pastorate, 
 Methodism took permanent form. In 1890 the Rev. H. J. 
 Withers became the resident minister, and the present neat 
 church was erected. Since the war of 1899-1901 Middleburg 
 has been constituted the headquarters of the military in the 
 midland districts, and several thousand men are constantly in 
 camp. The field of usefulness thus presented is of the first 
 importance, and Middleburg is developing into an important 
 Methodist centre. The outlying stations are Schoombie, 
 Steynsburg, and Rosmead. 
 
 SOMERSET EAST. As early as the year 1821 the Rev. W. 
 Shaw occasionally visited the Government Farm at Somerset 
 East to preach to the servants employed upon it, who included 
 Dutch, prize negroes, and Hottentots, and for whom there was 
 no minister or any church. The Lieutenant-Governor of the 
 Colony gave a plot of ground at the foot of the Boschberg, and 
 on it a small church was built, in which the Revs. S. Kay and 
 J. AylifT successfully ministered. In 1825 the farm was broken 
 up and converted into a town and seat of magistracy. Many 
 of the servants left ; the Dutch population increased ; a Dutch 
 minister arrived, and the Wesleyans retired. The church was 
 sold, and changed into a residence for the Dutch Reformed 
 minister. Mr. Ayliff went to Grahamstown. Perhaps the 
 retrocession was unavoidable, but it created difficulties when 
 an attempt was made to reoccupy the ground. 
 
 The Rev. J. Edwards, who came to Somerset in 1847, when 
 he left Cradock, thus wrote : ' I had now to begin the work 
 afresh, and wished no one had before commenced and failed. 
 I found there were those who were unfriendly, and said some 
 bitter things, being opposed to our attempt to establish there 
 again. Others prophesied another failure, and it was said to 
 me : " Mr. So-and-so was an eloquent preacher, and he had to 
 give it up." I thought within myself: " I will try. Energy 
 and hard work may prevail where eloquence failed." This 
 opposition continued for years.' A small church, in the centre 
 of the town, had been built in 1843, the foundation-stone of 
 which was laid by the Rev. W. C. Holden, and an erf, on 
 which were two small cottages, had been purchased. Between 
 the two cottages a quince-hedge grew ; this was dug up, a roof 
 put up over the intervening space, one or two doorways made, 
 and a mission house was provided. Ecclesiastical architecture 
 
EASTERN DISTRICTS OF CAPE COLONY 135 
 
 was not appreciated in those days, and the little church, with 
 its barn-like walls, its round-headed windows, its skeleton 
 pews, and its high pulpit on the rear wall, were not very 
 pleasing to the eye. In later times the church has been 
 improved. 
 
 Mr. Edwards was accustomed to pioneer difficult enterprises. 
 He cheerfully did what was practicable in this prettily-situated 
 but small town, and he also rode over a wide district, preaching 
 to the farmers and their families. Many sons of settlers, driven 
 from Albany by the Kafir wars, had settled in the country 
 between Somerset and Graaff Reinet, and for such a scattered 
 population Methodism was adapted, but Mr. Edwards had to 
 pass much of his time in the saddle. Westward, he travelled 
 to Ebenezer, the hospitable residence of Mr. William Carey 
 Hobson, a relation of Dr. Carey of the Serampore Mission ; to 
 Wheatlands, Stapleford, the Zwart Ruggens, and finally Graaff 
 Reinet, eighty-four miles from Somerset. Southward, he ex- 
 tended his journeys to Russell Park, where there is now a neat 
 church, Ben Leegte, and Ann's Villa, on the slopes of the 
 Zuurberg. Eastward, he travelled as far as Bedford. North- 
 ward, he visited Glen Avon and Stockdale, in Zwaager's Hoek. 
 At all these places services were held in the largest room of 
 the farmhouse, or in the waggon-shed, which was cleaned and 
 swept for the service. The English would assemble in the 
 morning, arriving in carts and buggies ; and later the natives 
 would assemble, to whom Mr. Edwards preached in Dutch. 
 The \vork was laborious^ but in this way the Gospel was 
 carried to persons who lived far away from town and 
 minister. In many of these places neat churches have been 
 built. 
 
 For such extensive journeys Mr. Edwards kept four horses. 
 ' But why does the missionary require so many horses ?' says 
 one. Mr. Edwards' reply is worth repeating if only for his 
 description of travel at the Cape half a century ago. Not 
 only are some of his appointments at a great distance from the 
 circuit town, but the roads to them lie through a dreary 
 country and but thinly populated, and it is neither safe nor 
 prudent for him to ride alone. He may travel for hours with- 
 out meeting with an individual. His horse may knock up, he 
 may fall, the rider may be thrown and injured, and where is he 
 to obtain assistance if he has not a man with him ? Imagine 
 also a missionary with a day's journey before him of some fifty 
 or sixty miles, and at evry two or three hours' ride he has to 
 
136 THE METHODIST CHURCH IN THE 
 
 unsaddle his horse, tie its head to its knee that it may not run 
 away from him, and then saddle it up again. What would the 
 missionary be fit for by the time he arrives at his journey's 
 end, when perhaps he has to preach that same evening after 
 his arrival, if he had not a man with him to take off a part of 
 the fatigue of his journey ? No man ought to travel any con- 
 siderable distance in this country without three horses one for 
 himself, one for his man, and a spare horse. Then in travelling 
 here we have not everywhere inns where you can get your 
 horses baited at every few miles, and thus keep up their 
 strength and spirit. Here they are on their journey, at intervals 
 knee-haltered for a few minutes to roll, eat a little grass, and 
 drink a little water, if there be any, but often neither the one 
 nor the other is to be had. The day closes ; the rider turns 
 into some house to tarry for the night. What becomes of his 
 faithful steed ? Often it is tied up to a bush or to a waggon 
 outside, under the pelting storm and cutting wind, for the 
 night, without a mouthful to eat, nor can a mouthful of any- 
 thing be procured for it. The next day perhaps it fares no 
 better its work no less, its food no more abundant. Perhaps 
 the following week the missionary has a similar journey before 
 him, in order to perform similar duties. Are these same horses 
 fit for the labour of that week which have done so much, and 
 suffered so much, in the toil of the journey of the past ? Here, 
 then, you will find an answer to the question why so many 
 horses are needed in some of the Mission circuits.' 
 
 For twelve years, from 1846 to 1854, an d from 1867 to 1870, 
 Mr. Edwards continued these long, rough journeys in the 
 saddle, often under a hot sun, or through pelting rains, or 
 detained for days by swollen rivers. Once he crossed a river 
 in flood at the peril of his life and arrived home in time to 
 witness the death of one of his children. Six weeks later 
 another child died of croup. ' Somerset was noted for its kind, 
 sympathetic people,' he wrote, ' and of their friendly feeling we 
 received such evidences as will never be forgotten.' 
 
 During his second term of residence the English Wesleyan 
 church in the town was enlarged, but there was not much 
 room in Somerset for development. The population was small, 
 and there were now three churches for the English inhabitants. 
 Sectarian competition created overlapping and weakness, and 
 where there was room for one church three crowded in. The 
 strength of Methodism in the Somerset circuit is in the rural 
 or farming population, which contains many generous, earnest 
 
EASTERN DISTRICTS OF CAPE COLONY 
 
 '37 
 
 Christians, and in many a farmhouse to-day the name of John 
 Edwards is still a ' household word.' 
 
 In 1889 it became necessary to rebuild the parsonage. It 
 had stood for fifty years, and where the quince-hedge had been 
 dug up the ground was often soft and damp from underlying 
 water. The tradition runs that the Rev. E. Lones, hearing 
 that his stewards were about to pay him a visit, was found by 
 them dramatically sowing parsley-seed on the kitchen floor. 
 The old house was pulled down and rebuilt according to plans 
 prepared by the Rev. N. Abraham, the resident minister, and 
 now the parsonage is a very pleasant residence. Mr. Abraham 
 was not only an able preacher, but was an enthusiastic student 
 of nature. There is a Wesleyan native church in Somerset 
 which sustains its own minister, and 
 a Dutch-speaking congregation has 
 also been formed. Handsome little 
 churches have lately been erected at 
 Middleton, upon ground given by Mr. 
 G. Webster, and at Cookhouse, in 
 connection with the Railway Mission, 
 conducted by the Rev. A. Wellington. 
 There are now three ministers where 
 in Mr. Edwards' time there was only 
 one. 
 
 In the Somerset cemetery is the 
 grave of the Rev. A. M'Aulay, Presi- 
 dent of the British Conference in 1876. 
 He came out in 1890 to Natal to confer 
 with his old friend, the Rev. S. E. Rowe, 
 and commenced services in Maritz- 
 
 burg, which were attended with great spiritual power. That 
 was the commencement of an evangelistic tour which ended at 
 Somerset, where he was taken ill, and died in his seventy- 
 second year, beloved by all. 
 
 At Bedford, about the year 1852, a number of W T esleyan 
 families desired the settlement of a minister amongst them. 
 Retrenchment was then in the ascendant, and no one could be 
 sent. The Wesleyans united with others in establishing a 
 Congregational or Union church, of which the Rev. E. Solomon 
 was for twenty-eight years the pastor, and his ministry was 
 very acceptable. After his death dissatisfaction with some of 
 his successors found expression in an urgent request to the 
 
 REV. N. ABRAHAM. 
 
138 THE METHODIST CHURCH IN THE 
 
 Wesleyan Conference for the appointment of a minister to 
 Bedford. The appeal was difficult to resist ; it was urged by 
 Wesleyans residing in the town, and accordingly the Rev. R. 
 Floweday was appointed in 1901. Bedford has a small Eng- 
 lish population, for whose spiritual requirements there was not 
 only the Congregational Church, but also an Anglican Church, 
 and there was really no room for a third. The passion for 
 having every denomination represented in a small town pro- 
 duces weak congregations and a great waste of ministerial 
 power. One church may prosper, the formation of two churches 
 ends in debt and urgent appeals to central funds for help. 
 Methodism had its opportunity and lost it. The attempt to 
 occupy Bedford, the population of which is stationary, or nearly 
 so, was not successful, and in 1904 the minister was withdrawn. 
 There is a prosperous Wesleyan native church in Bedford, 
 which owes much to the self-denying labours of Mr. F. P. 
 Gladwin. 
 
 About the year 1865 several gentlemen in Graaff Reinet 
 offered /"loo a year for three years if a Wesleyan minister were 
 sent to that town, and Messrs. Atkinson and Smith placed ^"300 
 in the bank as a guarantee that the offer was reliable, but the 
 official mind was timid, and shrank from extension. When 
 the Rev. J. Edwards was leaving Somerset in 1870, he offered at 
 the Annual Synod to attempt to form a Methodist congregation 
 at Graaff Reinet, but he was allowed to go only on the express 
 but chilling condition that he made no claim on the Mission 
 funds for financial help. The congregations at Zwart Ruggens, 
 Wheatlands, Brandfontein, and Stapleford, were detached 
 from Somerset and attached to Graaff Reinet. To these he 
 had preached for years, and he could look to them for assist- 
 ance, but beyond this everything was uncertain. Mr. Edwards 
 left his family at the house of a hospitable farmer, and with a 
 buggy, two horses, and a coloured servant, drove into Graaff 
 Reinet and put up at an hotel. He had not been there many 
 hours when the Rev. Charles Murray, senr., Dutch Reformed 
 minister, called, and offered the hospitality of his manse until 
 a house could be obtained, and with him Mr. Edwards stayed 
 for several weeks, receiving kindness he never forgot. The 
 Government schoolroom was placed at his disposal for Divine 
 worship, and on Sabbath evenings it frequently happened that 
 more came than could gain admittance. A Sabbath-school 
 was also commenced, at which sixty children attended. * We 
 
EASTERN DISTRICTS OF CAPE COLONY 139 
 
 had now to commence,' said Mr. Edwards, ' under unfavourable 
 conditions, not being able to obtain the money which was once 
 offered, and having lost many who would have joined our 
 church at an earlier period.' 
 
 A small house was procured and furnished room by room, 
 until they had something to sit and sleep upon. Debt was 
 sacredly avoided. A corner of a bedroom was cut off from 
 intrusion by a green baize curtain, and here was Mr. Edwards' 
 study. ' Ah, in that corner,' he wrote, ' behind the green baize 
 curtain I have spent many a blessed hour. In that little 
 corner I have made more and better outlines of sermons than 
 I ever made in my life before or, perhaps, ever will again. 
 Perhaps I was then in the zenith of my studying power ; but 
 one thing I know that God helped me. I felt at home in the 
 work and as happy as a lord, perhaps happier than many of 
 the aristocracy of the world.' 
 
 Mr. Edwards visited Aberdeen, and the Rev. Mr. Gray, the 
 Dutch Reformed minister, readily lent his church. When the 
 church bell rang one Tuesday evening, the people rushed out 
 of their houses, inquiring : 
 
 ' What's up at the church ? Let us go and see what it is.' 
 
 After the service, they asked : Who is he ? Where does 
 he come from ?' 
 
 ' Oh, from Graaff Reinet.' 
 
 * We heard a Wesleyan minister had come there to live,' 
 said another. 
 
 ' A Wesleyan ! A Wesleyan ! What sort of people are they ? 
 What is the preacher's name ?' 
 
 * His name is Edwards,' said one. 
 
 ' Oh ! that's the old preacher who has been in Somerset so 
 many years and travels about the country preaching.' 
 
 And in this way Methodism commenced its career in 
 Aberdeen. A little church was built in 1883, and a minister 
 was stationed there. Another church was erected a year 
 earlier at Oatlands. Saxony was visited regularly and so was 
 Klipplaats, where resided Mr. C. Lee, a descendant of one of 
 the settlers and afterwards a member of the House of Assembly, 
 and here a Wesleyan Church was completed in 1905. Harefield 
 Church was built in 1899. 
 
 A suitable corner plot of ground in Caledon Street, Graaff 
 Reinet, being offered for sale by public auction, Mr. Edwards 
 bought it for ^105 ; he then went among the people, collected 
 the money, and paid for it. Debt he abhorred, especially on 
 
140 THE METHODIST CHURCH IN CAPE COLONY 
 
 places of worship. The plans of a church were selected, and 
 the foundation-stone was laid by Mrs. Edwards in 1871. Mr. 
 Edwards said to the builder : ' Go on with the stone-work, and 
 when the foundation is finished, stop ! Give in the measure- 
 ment and get paid. Lay not a single brick till the foundation 
 is paid for.' Subscriptions coming in, the walls were proceeded 
 with, and thus the building was carried on from stage to stage 
 as the funds permitted, until walls and gables were up and 
 ready for the roof. Then the work was stopped. Mrs. Edwards 
 died. For forty years she had been scarcely less zealous than 
 her husband, sharing with him the perils of the Barolong 
 Mission, and thought no labour burdensome if she could 
 promote the prosperity of the cause of Christ. Mr. Edwards' 
 health having failed, he received permission to visit England 
 to recruit. 
 
 During a heavy storm of rain the gable fell before the roof 
 could be proceeded with, and the wall had to be rebuilt. The 
 church was not completed until the year 1875, and the opening 
 was a high day. Friends came from long distances, and the 
 building was crowded to excess. During the residence of the 
 Rev. A. Brigg, the congregation increased and filled the 
 building. At a later date, in 1894, when the Rev. T. Roper 
 was pastor, the church was enlarged and a series of beautiful 
 stained-glass windows were inserted to the memory of members 
 of the families of Collett, and Roberts, and Hobson, and Lee. 
 Two windows, in memory of the Rev. J. Edwards and Sarah, 
 his wife, were placed in the front gable, and now the church is 
 one of the prettiest in Cape Colony. The same year a large 
 schoolroom was built, and named ' Dudley Hall,' in memory 
 of a son of Mr. B. F. Roberts, and in the year 1900 a com- 
 modious parsonage was erected. 
 
 With church and school-hall and manse, the equipment is 
 well-nigh complete ; but it is doubtful if the spiritual progress 
 has kept pace with the material. Church prosperity is not a 
 chance product. The laws that govern the reception of 
 spiritual blessing are as definite and unerring as the laws that 
 regulate the universe, and have to be devoutly studied and 
 obeyed. Fervent prayer, expectant faith, surrender of self to 
 Christ, and complete loyalty to the Spirit of God, are the 
 elementary conditions of a revival of religion. Where these 
 are attained, the Holy Spirit descends 'as the dew,' and the 
 desert blossoms as the ' garden of the Lord.' 
 
THE METHODIST CHURCH IN THE EASTERN 
 DISTRICTS OF CAPE COLONY. (Continued). 
 
 QUEENSTOWN sprang into existence after the ' War 
 of Umlangeni ' in 1851-1852. The Tembus at Lessey- 
 ton, restrained by the Rev. J. C. Warner, continued 
 faithful to the colonists and were left in undisturbed 
 possession of their land ; but the Tembu clan of 
 Mapassa joined the enemy, and at the close of the war the 
 British Government confiscated their country an elevated and 
 fertile plateau between the Stormberg and Amatola Mountains, 
 and intersected by the Black Kei River. This district was 
 divided into farms and given out by Sir George Cathcart on 
 what -may be called 'feudal tenure,' the farmers receiving 
 the farms on condition that they assisted to defend the frontier 
 in time of war. 
 
 Sir George Cathcart had plans drawn of the proposed town- 
 ship of Queenstown, and to facilitate its defence against the 
 attacks of hostile natives, the Market-place was made six-sided, 
 and from each angle extended a main thoroughfare, thus 
 enabling a battery of guns in the centre to rake every one of 
 the principal streets. When Sir George arrived in Grahams- 
 town, he sent for Mr. Shaw, and pointing on the plan to a large 
 plot of ground, consisting of three erven, said : * Mr. Shaw, 
 I propose to transfer that plot of ground to you for a Wesleyan 
 church and a school-house. You know that I am a church- 
 man, so I have reserved another plot for the Episcopal Church ; 
 but I expect you Methodists will be there first.' It did, in 
 fact, so happen. Some of the early inhabitants of Queenstown 
 were Wesleyans, and, at their request, the Rev. E. D. Hepburn 
 then in charge of the mission at Lesseyton, rode over every 
 Sabbath and preached in a private room. Queenstown con- 
 sisted of one street of about thirty houses. Through the kind- 
 ness of Mr. W. B. G. Shepstone, the Civil Commissioner, the 
 
 141 
 
142 
 
 THE METHODIST CHURCH IN THE 
 
 use of the Court House was granted ; and here, under the 
 direction of Mr. Hepburn, a congregation was formed and 
 steps were taken for the erection of a church on the ground 
 given by Sir George Cathcart. The foundation-stone was laid 
 by the Rev. W. Shepstone, of Kamastone, in 1853, and the 
 building was completed in the following year. During its 
 erection, the Rev. H. H. Dugmore was appointed to Queens- 
 town, and for some time was the only resident minister, 
 adherents of all denominations attending his services. A 
 mission house was built next to the church. Mr. Dugmore 
 became deeply attached to the Queenstown people and they 
 to him. 
 
 In 1 86 1 the congregation having greatly increased, a larger 
 church was erected on a site in the 
 Market-place. Mr. Dugmore, who 
 had removed to Salem, was invited 
 to lay the foundation-stone, and when 
 the church was finished, two years 
 later, he was requested to preach the 
 first sermon in it. The Rev. W. C. 
 Holden, who had energetically pro- 
 moted the success of the undertak- 
 ing, was at the last moment struck 
 down by serious illness. The Rev. 
 W. Impey, the General Superintendent 
 at Grahamstown, at once proceeded 
 with Mr. Dugmore to Queenstown, 
 and, taking up Mr. Holden's work, 
 remained until he had recovered. The 
 old church was for a time occupied 
 
 by natives ; but when a church was built for their use on 
 the location, it was sold, and the site is now occupied by 
 ' Barrable Chambers.' 
 
 Queenstown continued to increase in size and in number of 
 population, a profitable trade with Kafirland rapidly expanded, 
 the architecture of the stores and dwelling-houses improved, 
 and by the year 1881, during the twelve years' pastorate of the 
 Rev. R. Lamplough, it was felt that a still larger church was 
 absolutely necessary. The Wesleyans had shared in the com- 
 mercial prosperity of the district, and gave liberally towards 
 the scheme. A very handsome and commodious Gothic stone 
 church, with a lofty spire, was built in Ebden Street, at a cost 
 of l t i 2,000, and was named 4 Wesley Church.' Mr. Lamplough, 
 
 REV. R. LAMPLOUGH. 
 
EASTERN DISTRICTS OF CAPE COLONY 143 
 
 surveying with not a little delight the completed edifice, had 
 reason for saying : ' I do not think that there is another such 
 Wesleyan church in this country outside Cape Town.' The 
 church in the Market-place was sold, and converted into the 
 extensive stores now occupied by Messrs. Morum Brothers. 
 
 The Rev. R. Lamplough, whilst in Queenstown, established 
 the Methodist Book- Room, which, after a time, was recognised 
 by the Conference as an official concern, and in the year 1900 
 was removed to Cape Town. 
 
 The Wesleyans in Queenstown did not confine their energies 
 to church -building, but 'gave also considerable attention to 
 education. Situated as they were, far from the older towns 
 of the colony to which access was both difficult and costly, 
 they attempted to provide schools to 
 meet local requirements. About 1875, 
 chiefly through their efforts, a school for 
 European boys was opened at Lessey- 
 ton ; but the outlay was heavy, and in 
 a few years it was necessary to close it, 
 and each member of the managing com- 
 
 I mittee had to pay ^"150 to defray its 
 
 i debts. Undeterred by this failure, the 
 Wesleyans commenced in Queenstown 
 itself a boys' and girls' school, the 
 capital for which was raised by deben- 
 
 ' tures. This school was unable to 
 
 i meet its expenditure, and within two 
 
 I years it was discontinued, and the * EV - J- E - PARSONSON. 
 buildings -were sold by the debenture 
 holders. Other persons, however, still hopeful of success, 
 
 i purchased them, and, in 1882, reopened them as a grammar 
 school for boys. A high school for girls was established 
 elsewhere as a separate institution. The boys' school was 
 under the headmastership of the Rev. J. E. Parsonson, but 
 it had to compete with a public undenominational school, 
 assisted by grants from the Government, and its outgoings 
 always exceeded its income. In 1886, in order to lessen 
 expenses, the two institutions were united under one roof. 
 Financial difficulties still continuing, it was decided, in 1903, 
 to close the boys' side, and continue the girls' school only, 
 under the name of ' Queenswood,' which from the success it 
 has already attained promises to have a prosperous career. 
 In small communities denominational day-schools, unless 
 
144 
 
 THE METHODIST CHURCH IN THE 
 
 REV. P. TEARLE. 
 
 they can be largely subsidized from church funds, generally 
 have a precarious existence, and are often crushed by accumu- 
 lating debts. It is patent that the education of the youth of 
 a country can never be undertaken by 
 the churches alone, for the work is too 
 vast to be accomplished by anything 
 less than the resources of the nation. 
 Public Government-aided schools are 
 therefore an absolute necessity, and if 
 the churches were willing to lay aside 
 their rivalries, the formulation of a 
 Christian national system of education 
 would not be impossible. 
 
 A handsome parsonage was built at 
 Queenstown in the year 1899 during 
 the much appreciated ministry of the 
 Rev. Philip Tearle. 
 
 The Methodist Church has had in 
 Queenstown many excellent laymen, 
 among whom the Hon. John Peacock, M.L.C., George Peacock, 
 Albert and Stephen Morum, George Barrable, and George 
 Edkins, have been the most prominent ; but many others, 
 though less known, have been not less 
 worthy of honour. 
 
 For many years the most familiar 
 face in Queenstown was that of the 
 Rev. H. H. Dugmore. After forty- 
 five years of active ministerial service 
 at Salem, Grahamstown, King Wil- 
 liamstown, and Mount Coke, he re- 
 turned to the people and the place 
 he loved. At Queenstown, he spent 
 the last twenty-one years of his life. 
 He was a great reader and a true 
 student, and had a wide acquaintance 
 with the best works on theology and 
 philosophy. He could preach with 
 equal facility in English and Kafir, 
 and wrote over 100 hymns in the 
 latter language, which form one-third of the Kafir Hymn- 
 book. He was an enthusiastic musician, and his lecture on 
 'The Reminiscences of an Albany Settler 'lecture, songs 
 and music, being wholly his own composition was not only 
 
 REV. H. H. DUGMORE. 
 

 EASTERN DISTRICTS OF CAPE COLONY ' 14$ 
 
 unique, but is still the raciest published account of the struggles 
 of the settlers of 1820. He died in 1897, a ^ * ne f ip e a S e f 
 eighty-seven. 
 
 Around Queenstown sprang up a number of smaller Metho- 
 dist circuits. 
 
 Molteno, named after the first Premier of Cape Colony, had, 
 in 1883, but 150 English inhabitants; and it was a bold step 
 when the Rev. T. Spargo proposed that they should erect 
 a Wesleyan church to cost ^"1,500. In the district round 
 Molteno were many prosperous farmers, and Mr. Spargo rode 
 from farm to farm collecting donations of money and live stock, 
 and so the church was built. But the strain was exhausting, 
 the minister had to be withdrawn, and the church was supplied 
 from Burghersdorp. In 1890 a second attempt was made to 
 occupy Molteno by the Rev. C. K. Hodges, and as the develop- 
 ment of the coal mines had been followed by an increase in 
 the number of the inhabitants, the attempt was successful. 
 Recently a church has been erected at Sterkstroom, which is 
 t periodically visited. 
 
 Cathcart was made a circuit in 1880, four years after the 
 
 I foundation of the town. The farmers were scattered over a 
 
 I wide area, the roads in some parts were impassable for vehicles 
 
 and could only be traversed on horseback, the drifts in the 
 
 rivers were often dangerous, but the Rev. T. E. Marsh found 
 
 the work pleasant and health-giving. He was at the time the 
 
 only resident minister in Cathcart. In 1882 he succeeded 
 
 - in erecting a Wesleyan church, and his successor built a 
 
 ii parsonage, but on such a costly scale that financial embarrass- 
 
 i ment followed. The house was sold, and for six years an 
 
 i unmarried minister had to be sent. During the pastorate of 
 
 ji the Rev. F. F. Cosnett, the debt on the church was paid, a 
 
 I smaller but neat parsonage was completed, and from that time 
 
 progress has been made. 
 
 Hilton and Whittlesea form pre-eminently a rural circuit. 
 ! i In vain will map or gazetteer be examined for the name of 
 I Hilton. It is neither town nor hamlet, but the centre of an 
 ! enterprising farming community, where stands to-day a Wes- 
 ; leyan church, a manse, and a large boarding-school. The 
 ij farmers who settled in the district at the close of the war of 
 J| 1851-52 were of a sturdy, progressive type, but they had 
 
 10 
 
I 4 6 
 
 THE METHODIST CHURCH IN THE 
 
 neither church nor minister. About the year 1875 ^ r - J onn 
 Weakley, of Queenstovvn, often rode over and preached to 
 them, and he also stated their need to the Rev. W. B. Rayner, 
 then at Queenstown, who made Hilton one of his country 
 stations. In 1877 the farmers erected for themselves a church, 
 and in the following year the Rev. D. Jones was appointed as 
 pastor ; but his health failed, and within twelve months he 
 died. Other invalids followed, for Hilton was famous for its 
 salubrious climate, and for two years little was done. 
 
 In 1880 the Rev. G. Weaver was appointed to Hilton. He 
 laboured hard, rode far, built a parsonage, and the congrega- 
 tion increased. Five years later was felt the first breath of 
 revival, and one Sabbath afternoon twelve persons openly 
 sought the Lord. Towards the end of 
 the year forty-five adults stood up in 
 the little rural church to be accepted 
 as members. A deep spirituality 
 pervaded the service, and financial 
 prosperity followed. In 1893 tne 
 Rev. T. Spargo went to Hilton, and 
 devoted himself to the establishment 
 of a boarding-school with an energy 
 which won the commendation of Dr. 
 Muir, the Superintendent -General of 
 Education. This school has been a 
 great boon to the district, and, though 
 situated far from any town, has sixty 
 boarders besides day scholars. The 
 church, built in 1876, became too 
 small, and in 1903 the farmers re- 
 solved to erect a Jarger one more worthy of the present 
 time. Designs for a church in the Early Gothic style were 
 secured, and in the following year the building, costing ^"3,500, 
 was completed. It is one of the finest country churches in 
 Cape Colony. A vigorous piety and unity of effort distin- 
 guish the people, and excite the wish that there were many 
 Hiltons in the country. The Whittlesea Wesleyan church 
 was built about 1880, and nothing has occurred to disturb the 
 tranquil flow of its history. 
 
 King William's Town was at first a military fort, for the 
 defence of the frontier, but at the end of the War of the Axe, \ 
 in 1846, a township was laid out, which was subsequently 
 
 REV. T. SPARGO. 
 
EASTERN DISTRICTS OF CAPE COLON 'Y 
 
 REV. G. CHAPMAN. 
 
 known as the German Village, as many of the inhabitants 
 
 were Germans, who came before and after the Crimean War. 
 
 Partly by purchase and partly by Government grant, a site 
 
 was obtained ; but, as little money 
 
 could be collected in consequence of 
 
 the poverty of the people, services 
 
 were held in a little wattle and daub 
 
 structure in Berkeley Street by the 
 
 missionaries from Mount Coke, the 
 
 Rev. J. W. Appleyard being the first. 
 
 The Rev. F. P. Gladwin, after the 
 
 station at Butterworth was burnt 
 
 down, took up his abode in King 
 
 William's Town, and, in 1849, a 
 
 church was built in Durban Street, 
 
 the foundation stone of which was 
 
 laid by Sir Harry Smith, the Govenor 
 
 of the Colony. Six years later this 
 
 proved to be too small for the con- 
 gregation, so it was sold, and for 
 
 many years has been a private dwelling. Very near to the 
 
 site of the wattle and daub building a substantial stone church 
 
 was built in Berkeley Street, at a cost of 2,000, and within 
 its walls the ministry of the Rev. G. 
 Chapman was made a great blessing, 
 especially to the soldiers who composed 
 the garrison. 
 
 As time passed the town expanded 
 in a southerly direction, and it was 
 found necessary to open a church in 
 Cambridge Road, where one of the 
 best features was the Sabbath -school. 
 Two churches were now occupied, but 
 it was soon apparent that one good 
 central building would be more con- 
 venient. In 1883, upon a suitable site 
 in Alexandra Road, given by Mr. J. 
 W. W'eir, an admirable school-church 
 was built, and the two congregations 
 united. The Berkeley Street chapel 
 
 was purchased by the Baptists, and the building in Cambridge 
 
 Road was sold to Dale College. During the ministry of the 
 
 Rev. A. T. Rhodes the present commodious Gothic church 
 
 10 2 
 
 REV. A. T. RHODES. 
 
1 4 S THE METHODIST CHURCH IN THE 
 
 was completed in 1893, an d the previous building was devoted 
 to school purposes. Methodism has found a central and 
 pleasant home in Alexandra Road ; and it is interesting to 
 know that close at hand are the magistrates' offices and post 
 office, the clock tower of which was erected to the memory of 
 the Rev. J. Brownlee, of the Scottish church, who founded the 
 first Mission station in Kaffraria on the site of the town, before 
 it was even a military fort. A very handsome Wesleyan 
 native church has been erected in the town, but nearer the 
 river. 
 
 In the 'Grantee' portion of the neighbourhood about 200 
 English farmers settled, who were without any religious pro- 
 vision whatever. The Wesleyan ministers rode from farm to 
 farm, conducting services, and some of the farmers walked ten 
 or fifteen miles to listen to a sermon. A church was built, in 
 1862, at Ncera, in the vicinity of which many of the farmers 
 resided, and it has been a great benefit. 
 
 EAST LONDON. As early as 1848 the Rev. J. W. Appleyard 
 came occasionally from King William's Town to preach to the 
 few residents ; but when he removed to Mount Coke these 
 visits were discontinued. In 1859 the Rev. James Scott 
 periodically visited East London from * King,' and preached 
 in a small, dilapidated building on the west side of the river 
 Buffalo, and the town was known as Port Rex, but it was 
 little more than a fishing village. In 1872 the harbour works 
 were commenced, and, three years later, the railway was 
 begun, which was to connect the coast port with the interior 
 towns. The terminus of the railway was placed on the east 
 bank of the river, and this transferred the trade and the popula- 
 tion from Port Rex to what began to be known as East Lon- 
 don, its former name having been Panrnure. The building on 
 the west side was sold, and the proceeds devoted to the pur- 
 chase of a site on the east side, where Mr. J. W, W r eir, of 
 King William's Town, offered them a plot of ground with a 
 frontage to what is now \Vaterloo Square, for 100. The 
 inhabitants were few, and money was scarce ; but Mr. Richard 
 Tainton, book in hand, collected ^"300, and a church was com- 
 menced. In the meantime workmen were arriving in large 
 numbers, and, when the church was finished, a congregation 
 of 300 persons crowded it to the door. Some of them were 
 Wesleyans from Cornwall, and they brought with them not a 
 little of the zeal and hearty psalmody of their native county, 
 
EASTERN DISTRICTS OF CAPE COLONY 
 
 149 
 
 A choir, exclusively of men, was formed, and the volume of 
 sound was * occasionally overwhelming.' The whole work was 
 under the care of the Rev. W. B. Rayner, of King William's 
 Town, who, with his colleague, the Rev. P. Tearle, assisted 
 occasionally by a lay preacher, kept up the Sabbath services. 
 This necessitated a weekly drive or ride of seventy-six miles. 
 
 A piece of ground adjoining the church was purchased for 
 180, and on this was subsequently built Wesley Hall a 
 spacious wood and iron structure, which largely contributed to 
 the prosperity of the Sabbath-school. It speedily became 
 manifest that a resident minister was needed to take charge of 
 the expanding work, and in 1876 the Rev. Charles Pettman 
 was appointed. The Wesleyan congregation was at the time 
 the only English-speaking one in East 
 London, and members of all religious 
 communities attended the services. 
 As other denominations felt strong 
 enough to organize churches of their 
 own they left first the Episcopalians, 
 then the Presbyterians, and afterwards 
 the Baptists. The departure of so 
 many persons, combined with some 
 unfortunate circumstances, checked 
 the growth of the Wesleyan congre- 
 gation. East London was yet in a 
 village condition, and Oxford Street 
 was covered w r ith grass, on which cattle 
 grazed in front of the hotel. 
 
 With the advent of the Rev. S. 
 Clarke in 1884 new hope was excited. 
 
 The heavy financial^burdens, which were depressing the people, 
 were reduced, and a forward movement was inaugurated which 
 was nobly sustained by his successor, the Rev. A. H. Hodges, 
 who built up a strong and vigorous congregation in the church 
 in Waterloo Square. 
 
 The gradual deepening of the water at the mouth of the 
 river by dredging, so that vessels of 6,000 tons could enter at 
 high tide, was attended with a rapid increase of trade with the 
 northern towns and states. The population of East London 
 advanced from 7,000 in the year 1891 to 25,000 in the year 
 1904, and it became necessary for Methodism to spread out in 
 various directions. A small mission hall was opened in St. 
 Paul's Road", which has since developed into a well-organized 
 
 B. RAYNER. 
 
150 
 
 THE METHODIST CHURCH IN THE 
 
 society and a handsome church with a resident mkiister. Then 
 the sea slopes, called ' The Beach,' demanded attention, and 
 about 1897 tne R ev - W. J. Hacker secured a site, and built 
 Victoria Church at a cost of i t 600. The result is a good 
 congregation, and all the activities of a devoted people. At 
 Southernwood a mission hall was secured, where regular 
 
 TRINITY CHURCH, EAST LONDON. 
 
 services are held, and the work will probably develop into 
 a flourishing congregation. At Cambridge, a suburb four 
 miles to the north, where the population is growing rapidly, 
 a church has been erected, and the work is expanding at a 
 rapid rate. 
 
 The prosperity of East London was manifest in its numerous 
 
EASTERN DISTRICTS OF CAPE COLONY 151 
 
 imposing commercial stores, and almost palatial public build- 
 ings, and the congregation worshipping in Waterloo Square 
 felt that their humble place of worship had become obsolete and 
 unworthy. A suitable plot of ground in Oxford Street was 
 purchased for ^"2,400, and the old site, bought twenty-eight 
 years before for 100, had increased in value to such an extent 
 that ^"10,500 were offered for it for business purposes. The 
 trustees, however, resolved to lease it rather than sell, and the 
 land in Waterloo Square was therefore leased at rentals which 
 will meet the interest on ^"12,000. On the new site in Oxford 
 Street a very fine church, named ' Trinity Church,' was erected 
 in the year 1904; it is in the Early English Gothic style, and 
 possesses a lofty crocketted spire. At the side is a spacious 
 hall for the Sabbath-school. The whole 
 cost was about i 7,000, and the church 
 and hall form one of the most com- 
 plete properties in South African 
 Methodism. There is every prospect 
 that, by the blessing of God, the Metho- 
 dist Church will exercise a command- 
 ing influence in East London, and take 
 a fair share in extending the kingdom 
 of Christ. 
 
 Between the Drakensberg Range 
 and the coast and islanded, as it were, 
 amid native Mission stations, are four 
 English circuits, which have been REV. j. WILSON. 
 
 formed for the benefit of small trading 
 
 communities, and farmers who have settled in the adjacent 
 districts. They lie far away from any railway, and are little 
 known ; but they keep alive the flame of piety in many 
 English families. They are Cala, Umtata, Maclear, and 
 Kokstad. 
 
 The early days of Cala are associated with the names of 
 C. J. Levy, Esq., the magistrate, who took great interest 
 in making the town healthy and picturesque ; and of the 
 Rev. J. Wilson, the first resident Wesleyan minister. Mrs. 
 Levy, in 1887, laid the foundation stone of the little church 
 which Mr. Wilson succeeded in erecting and opening free of 
 debt. He toiled as diligently in visiting the homes of the 
 people as he did in the pulpit, and sought -to strengthen the 
 
152 
 
 THE METHODIST CHURCH IN THE 
 
 spiritual life of his congregation. Like Goldsmith's village 
 preacher : 
 
 ' Remote from towns he ran his Godly race, 
 But in his duty prompt at every call, 
 He watched and wept, he prayed and felt for all.' 
 
 His death, in 1891, closed a long and useful career, in which 
 he had always been earnest, devoted, doing his utmost to 
 promote the cause of Christ and the prosperity of the church 
 he loved. 
 
 The first Wesleyans in Umtata were optimistic, for in 1882 
 they built a church, costing /"i,8oo, and left upon it a debt of 
 1,200 for their successors to defray. 
 Perhaps they thought that the annual 
 interest would be easily paid, for those 
 were the palmy days of Methodism 
 in Umtata, when magistrate, mer- 
 chants, storekeepers, and professional 
 men, in fact, the whole town, attended 
 the Wesleyan services. But Umtata 
 was selected by the dignitaries of the 
 Anglican Church as their headquarters 
 for Kaffraria. A bishop, a dean, and 
 several lesser officials arrived, and the 
 presence of so many clergymen in a 
 small town containing less than 1,000 
 inhabitants made Umtata as eccle- 
 siastical as a cathedral close. Church 
 rivalries ran high, and there was 
 
 scarcely room for a humble Nonconformist to breathe. Only 
 by the untiring efforts of both ministers and people was the 
 debt on the Wesleyan church paid off; but, encouraged by 
 this success, they contemplate establishing an efficient day- 
 school in order to protect their children from some of the 
 worst features of ecclesiastical competition. 
 
 When the Rev. W. S. Davis retired from the active work of 
 the ministry, he settled at the hamlet of St. John's, near the 
 mouth of the river of the same name. Chiefly through his 
 exertions a small church was erected in an admirable situation 
 within sight of the sea. During the season St. John's is filled 
 with visitors, and the little church is then well attended. 
 Within a month of the opening of the church, in 1902, Mr. 
 
 REV. W. S. DAVIS. 
 
EASTERN DISTRICTS OF CAPE COLONY 153 
 
 Davis passed to his eternal rest. He was an able Kafir scholar, 
 and at Shawbury and Clarkebury he had for many years 
 rendered invaluable service in the native educational institu- 
 tions. 
 
 Ugi was originally the head of the present Maclear circuit. 
 English farmers purchased Crown lands with the hope that 
 the veldt was good for the grazing of stock. Many of them 
 were Wesleyans from Albany, and Amms, Dugmores, Trollips, 
 and Sephtons, were amongst the settlers. But the winters 
 were severe, the rains were heavy and cold, the grass proved 
 coarse and in winter innutritous, and the farmers lost heavily. 
 Many left, Ugi was almost deserted, and Maclear became the 
 circuit town. There a neat church has been erected, and the 
 resident minister regularly visits the contiguous places of 
 Mount Fletcher, Wainwright, Kenelm, and Waldeck, where 
 are still many Wesleyan farmers. 
 
 Kokstad was first inhabited by Griquas, of whom Adam 
 Kok was the chief, the clan having removed from the Orange 
 Free State. A few European traders were allowed to settle 
 in Kokstad, and a small number of Basutos. About the year 
 1868 the Rev. Mr. Kirby began to ride over from Etembeni, 
 sixty miles distant, and preach to the Basutos, who built a 
 church for themselves. Mr. Kirby also established a school 
 for European children. There w r as no intention to hold services 
 for the European adults, to whom the Rev. W. Dower, the 
 pastor of the Griqua Congregational Church, preached every 
 Sabbath evening. When the Rev. J. Kilner made his tour 
 through South Africa, he visited Kokstad, and somewhat hastily 
 recommended that the schoolroom should be used on Sabbaths 
 for European services, and accordingly the Rev. J. W. House- 
 ham was appointed. Friction between the Congregational and 
 Wesleyan churches ensued, for in a small town like Kokstad 
 there was no necessity for two European congregations. Mr. 
 Househam, dissatisfied with his position, asked to be removed, 
 and for several years the service for Europeans in the Wes- 
 leyan schoolroom was discontinued. 
 
 Meanwhile, during the seventies, there had been a gradual 
 displacement of the Griquas, who fell victims to the fascina- 
 tions of intoxicating drink, and many of them sold their farms 
 for a trivial amount, which was soon spent in ' Cape smoke.' 
 The process continued in later years, until at the present time 
 
154 THE METHODIST CHURCH IN THE 
 
 of the 1,200 farms once held by Griquas it is said not twelve 
 remain in their possession. In 1879 discontent culminated in 
 rebellion, headed by Lodowijk Kok. Captain Blyth, in a sharp 
 encounter, defeated the rebels, many of whom were killed and 
 others surrendered ; about 200 were shipped to Cape Town 
 and confined in the Amsterdam battery. Griqualand East 
 was annexed to Cape Colony, and the Griquas lost their semi- 
 independence. Then followed the Basuto War, and Kokstad 
 was made the headquarters of the Colonial forces. At the 
 close of the war the farms in the vicinity held by the Basutos 
 were confiscated, and were occupied by Europeans. 
 
 From many of the new arrivals came a request for the ap- 
 pointment of a Wesleyan minister to Kokstad. The Rev. C. J. 
 Hepburn was sent, and, notwithstanding his faithful labours, 
 the congregation continued small and feeble, due to some 
 extent to the mean appearance of the schoolroom in which they 
 assembled. But enterprise is awakening. At a recent meeting 
 it was resolved to build a church at a cost of i t 400, and half 
 of the amount was promised. The native congregation fills 
 their church, to excess, and they have had to enlarge it. The 
 night of depression is passing away, and the day of prosperity 
 seems to be dawning. 
 
 On the west of the Drakensberg Range are two of the 
 highest towns of the colony Barkley East and Dordrecht 
 neither of which, commercially or in number of inhabitants, 
 has expanded, and consequently in both towns Methodism has 
 been unprogressive. 
 
 A church was erected at Barkley East in 1884, during the 
 pastorate of the Rev. W. B. Foggitt. The interior was made 
 lofty to permit of the insertion of galleries at a future period, 
 for the hopes of the people as to the prosperity of their town 
 were somewhat inflated. Wool was at a good price, trade was 
 brisk, and money was plentiful. But with the opening of the 
 railway to Aliwal on the north-west, and subsequently to 
 Dordrecht on the south-west, circumstances changed. Wool 
 came no longer to Barkley East, but went to other towns for 
 conveyance by rail to the coast, and local trade suffered. Some 
 of the congregation left for more^ profitable places of traffic, and 
 the church revenue decreased. The district is a very wide 
 one, and contains many [enterprising sheep farmers, but in 
 order to carry the Gospel to them the Wesleyan church in 
 
EASTERN DISTRICTS OF CAPE COLONY 155 
 
 Barkley East has to be closed three Sunday evenings out of 
 four. This arrangement is unavoidable but discouraging. It 
 does not seem probable that the sanguine anticipations of the 
 the year 1884 will be realized. 
 
 Dordrecht has about 800 European inhabitants and three 
 European churches Dutch, Anglican, and Wesleyan. The 
 result is that the two latter churches are weak. During the 
 ministry of the Rev. Zadok Robinson a Wesleyan church and 
 parsonage were built, but financial difficulties followed, and 
 both were sold and the town vacated. In 1880 the town was 
 reoccupied and a church was erected, but the congregation 
 continues small, and there is little success. The real strength 
 of the circuit is in the farmers resid- 
 ing in the surrounding country. A 
 beautiful native church has been built 
 in the location, and presented to 
 Methodism by Mr. J. K. Stretton and 
 his brothers in honour of their father. 
 A minister has been appointed to 
 Indwe, where a considerable popula- 
 tion is engaged in the coal - mine 
 industry. 
 
 Colesberg was occupied by the Rev. 
 W. C. Holden as early as the year 
 1838. For sixty years and more the 
 Wesleyan church has pursued a quiet 
 and uneventful but useful career among REV. z. ROBINSON. 
 
 the English residents, and there is little 
 
 to record. During the dark days of the war with the Republics 
 the Boers held the town for months, and confined the Rev. A. 
 W. Cragg a prisoner in his own house. He was not allowed to 
 minister to the sick British soldiers left in hospital when the 
 Imperial forces retired, or to read the burial service over the dead ; 
 but Mr. Jones, a Wesleyan layman, was, however, allowed to 
 conduct services in the church. Upon the retirement of the 
 Boers, after the capture of Bloemfontein, Mr. Cragg regained 
 his freedom, and he extended his labours to Norval's Pont, 
 Naauwport (where a minister now resides) Hanover Road, and 
 De Aar. The circuit is thus a wide one, and to visit the 
 various places often necessitates travelling by night as well as 
 working by day. 
 
1 5 6 
 
 THE METHODIST CHURCH IN THE 
 
 Between Cape Town and Port Elizabeth along the coast- 
 belt are two Wesleyan circuits Knysna and Oudtshoorn and 
 a recent attempt has been made to occupy Mossel Bay. 
 
 The work commenced in 1887 at Millwood, where gold had 
 been discovered in small quantities and in patches. The Rev. 
 C. S. Franklin was appointed to minister to the pioneer diggers, 
 and he took up his abode in the camp, which consisted of 
 a collection of wooden and iron houses. He endured con- 
 siderable privations, but did his best to gather around him the 
 somewhat reckless men who generally form the majority in 
 gold-mining communities. He soon found himself in a position 
 to build a church ; but scarcely was it opened, when the rush 
 to the Transvaal goldfields drew most of the diggers away, 
 and the camp was deserted. In 1889 
 a gale wrecked the church and left it 
 a pile of useless lumber. 
 
 Soon after the commencement of 
 his work at Millwood, Mr. Franklin 
 rode over every Thursday to Knysna, 
 a village situated near a land-locked 
 estuary fed by the river Ktfysna, in 
 order to preach to the woodcutters 
 and a few traders and their families. 
 He had to ride fifteen miles over fearful 
 roads, through a dense forest tenanted 
 by elephants, and down the steep 
 ' Phantom ' mountain - pass. When 
 Millwood collapsed, Mr. Franklin re- 
 moved to Knysna. There were no 
 Methodists in the neighbourhood ; but 
 
 a number of well-wishers welcomed and assisted him in his 
 work, grateful to him for supplying spiritual instruction. The 
 change from the bracing mountain air of Millwood, to the 
 moist enervating atmosphere of Knysna, so prejudicially affected 
 Mr. Franklin's health that the following year he left, and the 
 Rev. R. P. Underwood was sent. 
 
 The work began to assume a more organized form. Bible 
 Meetings, a Band of Hope, a Mutual Improvement Society, as 
 well as the Sabbath services, drew the people together, and 
 some testified to a gracious change of heart. During the 
 residence of the Rev. F. Holmes a pretty church was built, 
 the congregation having hitherto met in a hall. The native 
 Fingos living in the neighbourhood were visited, and bi-monthly 
 
 REV. C. S. FRANKLIN. 
 
EASTERN DISTRICTS OF CAPE COLONY 157 
 
 Services held for their benefit. Any great extension of the 
 work is impossible, as the population is scattered, and Anglican 
 and Roman Catholic ministers have entered the field ; but it 
 seems to be too valuable to be abandoned. 
 
 Oudtshoorn made an urgent appeal for a Wesley an minister, 
 and when Mr. Underwood left Knysna he removed thither. 
 The town is situated on the Grobelaars River in the midst of 
 a wealthy and prosperous farming community, chiefly Dutch, 
 and its inhabitants belong to many nationalities Dutch, 
 English, German, and Jewish. Oudtshoorn has a very hand- 
 some Dutch church, Anglican and Roman Catholic churches, 
 and a Jewish synagogue. But many of the residents desired 
 the simple worship and evangelical teaching of the Wesleyan 
 church, and they gave Mr. Underwood a hearty reception. 
 He speedily won the affection of his hearers and the respect of 
 the whole town. In 1894 De succeeded in erecting a neat 
 church. The work thus commenced has been sustained by 
 those who followed Mr. Underwood, and if each step taken has 
 been slow, it has been a step forward. Methodism has a work 
 to do in Oudtshoorn which cannot be neglected. 
 
 Kimberley is a town dating from 1870, when diamonds were 
 discovered on the farms Dutoitspan and Bultfontein. The 
 first diamond was discovered almost by accident. The children 
 of a poor Dutch farmer played with a stone which they 
 supposed was made of glass. A trader admired it, obtained it 
 for the asking, and sent it to Dr. Atherstone, of Grahamstown, 
 who pronounced it to be a diamond of the first water. Sir 
 Philip Wodehouse, the Governor, bought it for "500. The 
 news spread, and the excitement throughout South Africa was 
 intense. Visions of rapidly-made fortunes floated before the 
 minds of the people and ordinary industries were neglected. 
 Thousands of colonists flocked to the diamond fields. Scarcely 
 a family but sent one of their number to the Vaal River 
 diggings. Doctors, lawyers, editors, graduates of universities, 
 farmers, and tradesmen were found in rough garb, handling 
 the spade or sorting pebbles at a table, searching for the 
 precious gems, which in a moment could make a poor man 
 rich. The different parties worked their way up from the 
 junction of the Orange and Vaal Rivers, by Pniel and Barkley 
 as far as Hebron, carefully prospecting as they went. In 1870 
 10,000 persons were scattered along the river banks, their 
 
158 THE METHODIST CHURCH IN THE 
 
 number daily increasing as the news of their ' finds ' circulated. 
 They lived in small canvas tents, and the ' camp ' extended 
 from the river to the hills on either side. Hotels, billiard- 
 rooms, shops, portrait saloons, private dwellings, were all of 
 canvas, supplemented by waggons and reed sheds. For miles 
 on both sides of the river the diggers were busy picking and 
 sifting the soil, or carting it to the river to be washed. All 
 day long could be heard the ' rock, rock ' of the cradles, and 
 long before dawn the rumble of carts betrayed that labour had 
 again commenced. Some diggers made fortunes ; but most 
 toiled on, buoyed up with the hope of wealth that never came 
 within their reach. The discovery of a diamond, especially if 
 it was a fine one, was followed by the cessation of labour by 
 all the neighbouring diggers, and an adjournment to the nearest 
 1 bar ' to drink the health of the lucky finder. 
 
 Some of the diggers were Wesleyans and endeavoured to 
 keep up the forms of religion. The Rev. J. Thorne paid them 
 a flying visit, and money was promptly subscribed to purchase 
 a large tent for public worship. In January, 1871, the Rev. 
 B. S. H. Impey was appointed to the * diggings,' and he lived in 
 a waggon, preaching in the open air, in a billiard-saloon, or in 
 a photographic gallery. About July of that year diamonds 
 were* discovered at Dutoitspan and at Bultfontein, twenty 
 miles from the river, and later at De Beers and Kimberley ; 
 and though the stones were not of such pure quality as those 
 found by the Vaal, they were more abundant. There was a 
 rapid migration of the diggers to the * New Rush,' as the dry 
 diggings were first called, until the river was comparatively 
 deserted. The Rev. B. S. H. Impey followed the people to 
 Kimberley and held services in tents or in the open air. 
 Towards the end of the year 1871 the Rev. J. Priestley super- 
 seded Mr. Impey, and the Rev. James Scott came over from 
 Bloemfontein to assist. Services were held by the side of Mr. 
 Kidger Tucker's store at the West End, and in the billiard 
 room of Smith's canteen, in what is now called Main Street. 
 The billiard table was used as a reading-desk and empty 
 bottles served as candlesticks. There was a good congregation 
 and some of the diggers found true riches in Christ. 
 
 In those days wood and iron had to be carried by the slow 
 ox-waggon 600 miles from the coast, at a cost of 3d. per pound, 
 and were thus exceedingly costly. Large tents or marquees 
 were put up at the West End and at Dutoitspan. By the side 
 of one of these Gospel tents stood a canvas canteen, and during 
 
EASTERN DISTRICTS OF CAPE COLONY 159 
 
 the service the congregation could hear quite plainly the orders 
 for ' whisky and soda.' There were no roads, and sometimes 
 after a storm the men had to pick up the ladies as they came 
 out and carry them across the pools of water. One Methodist 
 digger, having obtained a top hat, was escorted to church as 
 the possessor of unwonted dignity. In organizing services in 
 several parts of the camp the local preachers rendered valuable 
 assistance. One of them still lives at Kimberley, Mr. A. 
 Stead, M.L.A. 
 
 The diggers were generous, and in a few months a wood and 
 iron church was erected, at a cost of i ,000, at the West End. 
 This was at the time the largest building on the Diamond Fields. 
 As the mine was worked, the West End was filled up with 
 reef and tailings, and the population drifted to the East End, 
 and the site on which Trinity Church now stands was secured, 
 and a place of worship was erected. It was not a strong 
 structure, and in 1874 ^ was blown down during a high gale. 
 The Rev. James Fish called a meeting, and it was resolved to 
 erect a larger and more substantial building. In August, 1875, 
 the Hon. Sir H. Barkley, the Governor, laid the foundation 
 stone ; but the material used in the erection was wood and 
 iron. This building is known as Trinity Church.' More 
 Wesleyan ministers were needed, and the Rev. James Calvert, 
 the veteran Fijian missionary, came out from England to 
 assist. He was vigorous and enthusiastic, notwithstanding his 
 advanced years, and soon won the warm esteem of the people. 
 The Rev. Gardener Scates also arrived ; he was an attractive 
 preacher, but died of enteric fever in the year 1877. At 
 Dutoitspan the canvas tent was replaced by a building of wood 
 and iron, the expense being borne by the Good Templars, who 
 used the hall for their meetings. 
 
 By the year 1878 the population of Kimberley reached its 
 height. When it was discovered that the ' blue ' beneath the 
 yellow surface soil was rich in stones, and descended to un- 
 known depths, the permanency of the diggings was assured, 
 but a change in the method of working became necessary. As 
 the open mine increased in depth, the falling of reef, and the 
 increased difficulties of haulage made the old system of working 
 impossible. Deep shafts, underground galleries, pulsators, 
 and tramways were introduced, and the individual digger gave 
 way to syndicates and companies. These in turn were amalga- 
 mated in 1885, chiefly through the efforts of Mr. Cecil Rhodes, 
 and the De Beers Company, the largest and richest diamond 
 
160 THE METHODIST CHURCH IN THE 
 
 combination in the world, came into existence. The inevitable 
 result was that the population decreased, and whole streets of 
 houses at Beaconsfield were left tenantless. Kimberley has 
 always been a place of considerable wealth, but it early 
 attained its greatest expansion. 
 
 As the diamond industry assumed a more permanent form, 
 the dwellings of the residents became more substantial in 
 character. The churches shared in the improvement. The 
 wood and iron structure at the West End was replaced in 1886 
 by a brick building known as * Wesley Church.' It had parapet 
 and buttresses, with a good pitched roof, was Gothic in style, 
 and was looked upon with not a little pride. In the year 1901, 
 the foundations proving defective, it was with considerable skill 
 reconstructed. Side aisles were added, the roof was carried on 
 arches surmounted by clerestory windows, and now the church 
 is one of the prettiest in Kimberley. It is lit by electricity. 
 
 The facility with which diamonds could be stolen, and the 
 great profit to be made by theft, attracted to Kimberley a large 
 number of dishonest characters from all parts of the world, 
 who found ready tools in the natives employed in the mines. 
 Severe repressive measures were adopted by the Legislature, 
 and numerous detectives were engaged, but the illicit trade, 
 though checked, was not destroyed. After the amalgamation 
 of the companies, it was possible to adopt a system which 
 almost extinguished the evil. 
 
 Every native who is employed by the De Beers Company 
 is required to live in a compound, a quadrangular enclosure, 
 not unlike a barrack, with a large, open yard, covered with 
 wire netting to prevent anything being thrown over the walls ; 
 and eight or ten have been erected, each holding about 1,000 
 natives. From the day of his engagement until the day of his 
 discharge the native labourer is not allowed to leave the 
 enclosure. Here he is supplied with bed and fuel and water 
 free, but he has to purchase his food, and for his supply there 
 are shops in every compound. He is thus deprived of some of 
 his liberty and the opportunity of stealing stones ; but he is 
 protected from the vile attractions of the canteens, and the 
 solicitations of thieving scoundrels. A native within these 
 compounds has therefore not a bad time. He gets about 
 /4 a month ; he buys his food at almost cost price, and the 
 hospital is at hand in case of accident or sickness. There is 
 no Mrs. Grundy to dictate how much or how little clothing he 
 shall wear. 
 
EASTERN DISTRICTS OF CAPE COLONY 
 
 161 
 
 These compounds furnished facilities for the preaching of 
 the Gospel, which could be done only on Sundays, as the 
 natives were engaged every day in the mine. It was easy on 
 the Sabbath to get at the men. In 1888 the Rev. J. S. Morris 
 was appointed minister to the mines, and for fifteen years he 
 was accustomed to preach six or eight times every Sabbath 
 within the several compounds. On that day the enclosure 
 presented a busy scene. Large fires blazed before the open 
 doors of the rooms, the cooking of food was carried on, the 
 men chatted, smoked, and played with pebbles or cards anon, 
 a number formed into a dance, and there was the deep roll of 
 native songs. The natives came from all parts of South Africa, 
 but were chiefly Basutos, Sekukunis, Zulus, Batlapins, Mate- 
 beles, and Barolongs. Some of the 
 men were Christians, but the great 
 mass of them w r ere heathen, as un- 
 tutored as in their native kraals. The 
 Kafir doctor, with his roots, bones, 
 etc., might not unfrequently be seen. 
 Various languages were spoken, but 
 the great majority understood either 
 Xosa or Sechuana. 
 
 The men in the compounds did not 
 gather together in anticipation of the 
 service. Mr. Morris's plan upon enter- 
 ing a compound on the Sabbath was 
 first to select a suitable spot, and then 
 a friend played upon an instrument, 
 or a boy went round ringing a bell, 
 whilst he himself went from fire to fire, 
 
 and from group to group, collecting as many as he could 
 persuade to join him. Then the service commenced. A few 
 who generally sat near the preacher were orderly and reverent, 
 but the attitudes of the rest were singularly easy. One man 
 patched his trousers, another made rings or bangles, a little 
 farther off a group sat round a pot waiting for the preacher to 
 finish, when they would eat their food, but all listened more or 
 less attentively. These services were sometimes trying, owing 
 to the surrounding noise, but God often wonderfully blessed 
 them. In some ot the compounds the De Beers Company 
 built neat churches, and the meetings held therein were often 
 very impressive. During the week Mr. Morris conducted 
 educational classes, teaching the men to read and write. It is 
 
 ii 
 
 REV. J. S. MORRIS. 
 
162 
 
 THE METHODIST CHURCH IN THE 
 
 almost impossible to exaggerate the importance of this work. 
 Those who heard the Gospel, and especially those who were 
 brought to Christ, carried back with them books, especially 
 Testaments and hymn books, in one or other of the native 
 languages. Not long ago a native who had been converted 
 during his residence in one of the compounds came to 
 Mr. Morris for his removal note. Upon being asked, ' Where 
 are you going ?' he replied, I am going home near the great 
 Zambesi Falls, and am taking with me some books, and when 
 my people ask me, What are they ? I shall then explain.' In 
 this way the seed of the Word is carried far and wide. 
 
 IN THE COMPOUND. 
 
 On July u, 1888, a terrible calamity occurred at the De 
 Beers Mine. The timbers to one of the shafts had been 
 damaged, and Mr. Lindsay, a mine manager, and six miners 
 went down to accomplish the necessary repairs. A few 
 minutes after their descent the alarm was given that the 
 Friggins shaft, a small vertical one between the 505 feet and 
 the 685 feet level, was on fire. There were two inclined shafts 
 between the same levels, but the flames must have broken out 
 at the bottom of the vertical shaft, for in a very short time 
 both the inclined shafts were filled with a dense smoke 
 rendering escape by them impossible. There were hundreds 
 
EASTERN DISTRICTS OF CAPE COLONY 
 
 '63 
 
 of men, European and native, in the mine at the time below 
 the fire. An attempt was made to reach Mr. Lindsay by one 
 of the inclined shafts, but the men were driven back by the 
 smoke in an exhausted condition. The mine was ventilated 
 through a small outlet into the old open workings, but this 
 was unknown to most of the men below. Providentially, about 
 ten o'clock at night, a native discovered this opening, and one 
 white man and six Kafirs came through. During the next 
 day, 42 white men, and 445 Kafirs were rescued through the 
 same opening ; but 24 white men, of whom 23 were Wesleyans, 
 and 78 natives, lost their lives. The congregation at Trinity 
 Church deeply felt this calamity, and an impressive memorial 
 service was held by the Rev. W. Wynne, the resident minister ; 
 and another was held at Beaconsfield 
 by the Rev. J. S. Morris to the memory 
 of the natives who had perished. To 
 prevent the recurrence of such a 
 disaster, the De Beers Company made 
 escape tunnels in several places in the 
 mine. 
 
 From time to time improvements 
 were made in Trinity Church. It 
 was brick-lined, and in 1887 an organ 
 loft was added, and a fine organ placed 
 in it at a cost of ^"1,750. In 1882 
 extensive school buildings were erected 
 in Woodley Street. Trinity Church is 
 endeared to its congregation by many 
 sacred associations, but it is intended 
 to erect, in the near future, at a cost 
 
 of ^7,500, a church worthy of the traditions of the past, and 
 equal to the demands of the future. 
 
 At Gladstone, formerly De Beers, there is a fine^Wesleyan 
 church, built in 1886; and quite recently, through the efforts 
 of the Rev. J. Ward, spacious school buildings, with a central 
 hall capable of seating 250 persons, have been completed. 
 Facilities for the education of the young and the social work 
 of the church have thus been provided. 
 
 The congregation at Beaconsfield worshipped for a time in 
 a place known as the Old Cock Inn ; but, in 1880, a church 
 was built which, in point of size and appearance, was one of 
 the finest on the Diamond Fields ; but, with the amalgamation 
 of the mines, population steadily decreased, and the congrega- 
 
 II 2 
 
 REV. J. WARD. 
 
i6 4 
 
 THE METHODIST CHURCH IN THE 
 
 REV. \V. H. CLULOW. 
 
 tion was reduced in numbers. The work reached so low an 
 ebb that many considered the church should be closed. Co- 
 incident with the appointment of the Rev. W. H. Clulow, in 
 ^^^^^^^^^^^^^ 1901, circumstances changed. The 
 opening of the Wesselton Mine, and 
 the resumption of operations at the 
 
 rBultfontein Mine, led to a steady 
 growth in the population, and the con- 
 gregation soon felt the benefit. Mr. 
 Clulow infused his hopefulness into 
 all departments of the work, but the 
 church was situated far from the 
 homes of the people. In 1904 the 
 De Beers Company granted four 
 stands in the heart of the township, 
 at a moderate rent, and on these a 
 church has been erected at a cost 
 of ^"2,500, and Beaconsfield Metho- 
 dism is fulfilling its early promise of 
 success. 
 
 Many Dutch - speaking coloured people came to the 
 Diamond Fields in search of work as grooms, and gardeners, 
 and general servants, and for a time Mr. Goch, watch- 
 maker and claim-owner, preached to 
 them. In 1884 the Rev. W. Pescod 
 was appointed their pastor, and for 
 twenty years he has been a powerful 
 factor in the elevation of this class of 
 the population in Kimberley. The 
 Bean Street church, in which they 
 worship, had to be enlarged several 
 times, and the congregation which 
 assembled in it was a noble sight. In 
 1903 the church was pulled down, and 
 on the same site was erected, at a cost 
 of ^"4,750, a larger and more impos- 
 ing building. Day schools have been 
 established, and the congregation, with 
 its numerous interests, is one of the 
 most prosperous on the Fields. 
 
 Kimberley suffered severely during the siege by the Repub- 
 lican forces. For 120 days the town was closely invested, and 
 egress or ingress was impossible. To the dangers of bursting 
 
 REV. W. PESCOD. 
 
EASTERN DISTRICTS OF CAPE COLONY 165 
 
 Q 
 
 shells were added the privations of insufficient food. Before 
 deliverance came horseflesh was a welcome article of diet. 
 The lack of vegetables and the limited supply of other food 
 stuffs brought on scurvy. The congregations in the churches 
 consisted chiefly of women and children, for the men were 
 garrisoning the redoubts which held back the foe. What was 
 suffered by the inhabitants during the siege will never be 
 known. When the men could not attend the services in the 
 churches, the ministers carried the services to the men, and 
 preached in the various redoubts and camps. The hospitals 
 were regularly visited, and many a sick soldier was cheered by 
 their ministrations. The Refugee Relief Committee consisted 
 of all the ministers in Kimberley, but both during the siege 
 and for some time subsequently the 
 burden of the work fell chiefly on 
 Archdeacon Holbeach, the Revs. J. 
 Scott and William Pescod, and Harris 
 Isaacs, the Jewish Rabbi. For nearly 
 two years they met weekly, and care- 
 fully investigated all cases needing 
 relief. They gave food and clothing, 
 and helped to provide lodging ; but 
 their great difficulty was to find em- 
 ployment for the men whom the war 
 had thrown out of work. Mr. Cecil 
 Rhodes, who, on the first rumour of 
 war, had hurried to Kimberley, solved 
 the difficulty by employing the men in REV - J- THOMPSON, M.A. 
 repairing all the roads of the De Beers 
 
 Company. W^hen the war was over, Lord Roberts, the Com- 
 mander-in-Chief, made honourable mention, amongst many, of 
 three Wesleyan ministers the Revs. J. Scott, W. Pescod, and 
 J. S. Morris. Their presence and active help had brightened 
 the dark days of a weary and painful siege. 
 
 During the investment, and amid the booming of heavy 
 guns, the gentle and loving spirit of the Rev. James Thompson 
 passed to its eternal rest. He had broken down in health the 
 year previously, and, from the nature of the disease, he knew 
 that his work was done, but he was sustained patiently to 
 endure. * I am in the Palace Beautiful,' he said, * for I am in 
 the Lord's presence.' He was a graduate of the Dublin Uni- 
 versity, and for years was a member of the Cape University 
 Council. He had marked literary gifts, and was an able 
 
1 66 THE METHODIST CHURCH IN THE 
 
 preacher, lecturer, and platform speaker. He had been twice 
 elected President of the Conference of the Wesleyan Church 
 of South Africa. His character is tersely described on the 
 memorial tablet placed in the Metroplitan Church at Cape 
 Town : * A ripe scholar, an eloquent preacher, a wise adminis- 
 trator, a constant friend.' 
 
 In the early days of the Diamond Fields, when, by a stroke of 
 the pick, a fortune might be unearthed, a restless, adventurous, 
 gambling spirit prevailed, which was unfavourable to religion 
 in any form. The race to be rich was keenly contested, and 
 few gave more than a passing thought to things of greater 
 importance. The fevered search for diamonds absorbed the 
 energies of both body and mind, and the Sabbath was little 
 observed. The diamond industry is now as free from unhealthy 
 excitement as ordinary trade, and men's thoughts are no longer 
 strained by endeavours after fabulous wealth. Religion has 
 benefited by the change. Kimberley Methodism has within 
 its ranks Christian men and women who, for rectitude of con- 
 duct in daily life, faithful attention to religious duty, and 
 generous help to the needy, are unsurpassed in any town of 
 South Africa. 
 
 The work of the Methodist Church amongst the European 
 races in South Africa increases every year in importance. The 
 dwellers on lonely farms, often far removed from a place of 
 worship, and in danger of lapsing into irreligion, need to be 
 followed and assisted to make the external quietness of their life, 
 and their contact with the silent forces of Nature, a daily aid 
 to direct and constant communion with God. The busy in- 
 habitants in towns and ports, some of whom have come from 
 Methodist churches in other lands, require special attention, 
 lest, amid morally enervating influences, they drift away from 
 the faith of their fathers. To make and keep our colonial 
 Methodist churches spiritual, complete, and aggressive, so that 
 colonists shall be built up in vigorous piety, and new-comers 
 shall realize that we are one in spirit and aim with the Greater 
 Methodism at Home, will do much to knit our people together 
 in Christian affection, and enlist their services in our various 
 congregational activities. 
 
 Perhaps the message from the pulpit needs to be more 
 simple, more direct, and fuller of Christ. The ground-swell of 
 controversies with unbelief in other lands scarcely reaches our 
 shores, and the great obstacle to the acceptance of a full Gospel 
 
EASTERN DISTRICTS OF CAPE COLONY 167 
 
 is utter indifference to any form of belief. Multitudes are never 
 or seldom found within a Christian church ; but they are weary 
 of negations and barren intellectualism. The success which 
 has attended the efforts of the Missioners who have at times 
 visited us, reveals that the hearts of men respond to direct, 
 earnest, prayerful preaching. Without sacrificing literary 
 grace, the preacher has not so much to make or deliver a 
 sermon as to ' persuade men ' to yield themselves to Christ. 
 It was in the application of the Gospel message to the con- 
 sciences of men that many of the early Methodist preachers 
 were especially successful. They took aim, whereas many a 
 modern sermon is accurately described in the poet's words : ' I 
 shot an arrow into the air ; it fell to earth I know not where.' 
 
 In some circuits the work makes great demands on the faith 
 and energy of the ministers. They have few lay helpers, few 
 inspirations drawn from success, and the round of duty is in 
 ' danger of being filled in a dull and lifeless manner. Only as 
 they retain firm hold of the sources of their strength in a 
 Divine and ever-present Christ can they succeed. All praise 
 and thanks to those who, amid depressing circumstances, keep 
 bright their own faith, and help others to a closer walk with 
 God.' 
 
 Visitors from the Home churches have said that in this 
 country there is a light sense of sin. But that is not peculiar 
 to South Africa : it seems to be characteristic of the age. 
 Numbers of persons who listened to John Wesley fell to the 
 ground smitten with an overwhelming consciousness of the 
 wrath of God. How could their sins be forgiven ? was the 
 irrepressible cry of the soul. The same intense feeling throbs 
 in Charles Wesley's hymns. The penitent is represented as 
 confessing, * Me, the vilest of the race, most unholy, most un- 
 clean '; * On me I feel Thy wrath abide '; ' Nothing is worth a 
 thought beneath but how I may escape the death that never, 
 never dies.' Larger views of the Divine Love have given to 
 modern religion a sunnier aspect ; but are we not in danger of 
 being carried to the other extreme ? Do we not exalt Christ, 
 the Man of Sorrows, the Shepherd-Saviour, at the expense of 
 Christ, the Divine Lawgiver and Judge? Does not the general 
 conscience treat sin as a blunder ? Where is the deep sense 
 of sin's guilt, its terrible power to delude, its eternal conse- 
 quence ? Are not few sermons preached on the necessity of 
 conversion ? Are we not satisfied to live without the assurance 
 of God's forgiveness ? The authority of the Bible is lessened ; 
 
168 THE. METHODIST CHURCH IN CAPE COLONY 
 
 we are not quite certain about hell, and gloss over the future 
 with vague hope. We insist less on spiritual change of heart, 
 and resort more to concerts and socials, to build up the church 
 of the living Christ. And so Christian life loses its grip, its 
 spirituality, and its seriousness, and becomes shallow and gay, 
 and powerless to grapple with evil. We need to revert to the 
 early ideals of Methodism, if we are to possess the saintliness 
 and zeal of our fathers. 
 
 It may be said that it is impossible to retain the early 
 Methodist type changed circumstances necessitate changed 
 methods. But whilst our systems may be adapted to the 
 altered conditions of society, that which was the glory of early 
 Methodism may still be cherished its insistence upon the 
 need of conversion ; its exaltation of prayer and Christian 
 fellowship ; its incitement to holiness of heart and life ; its joy- 
 ous hope of an eternity with Christ. Such teaching made men 
 like John Fletcher, whose life was a perpetual benediction ; 
 like William Bramwell and Thomas Collins, who were flames 
 of fire, and kindled a blaze wherever they went ; like Sammy 
 Hick and Billy Bray, whose strength and simplicity of faith 
 enabled them to reach the heights of achievement. No fear 
 need be felt that, if the standard of Christian life be made high, 
 inquirers will be repelled. As Mr. Rendal Harris says : 
 ' Nothing saves people so quickly as the preaching of a high 
 Gospel.' John Wesley says : ' I always observe, wherever a 
 work of sanctification breaks out, that the whole work of God 
 prospers. Some are convinced of sin, others justified, and all 
 stirred up to greater earnestness of salvation.' A holy church 
 makes a holy community in proportion as it is a holy church. 
 O that the power and spirituality of early Methodism may be 
 revived amongst us in these later times ! 
 
THE 'CHAIN OF STATIONS,' 1823-1833. 
 
 SEATED at Salem, in his lowly study, the Rev. W. Shaw 
 wrote, soon after his arrival : ' There is not a single 
 missionary between my residence and the northern 
 extremity of the Red Sea.' Already his thoughts were 
 travelling beyond colonial boundaries, and designing the estab- 
 lishment of Wesleyan Missions among the Bantu tribes as far 
 as Natal. 
 
 In the year 1799 Dr. Vanderkemp, of the London Missionary 
 Society, attempted to form a Mission among Gaika's people, 
 who dwelt on the lower slopes of the Katberg and Elandsberg. 
 The Doctor was a remarkable man, had studied at the Uni- 
 versities of Leyden and Edinburgh, and was familiar with 
 many of the ancient, and most of the modern European lan- 
 gauages. It was his habit, when with the Kafirs, to dress in 
 the roughest garb, and appear without hat, shoes, or stockings. 
 His object was to conciliate the natives, j^ut the endeavour to 
 place himself on their level aroused their suspicion. They 
 looked upon him as a spy sent by the Dutch to devise plans 
 to get possession of their country and their cattle. Rumours 
 reached him that his destruction was intended, and at the close 
 of the year 1800, finding that the animosity of the Gaikas was 
 increasing, he relinquished the Mission. 
 
 It was not until the year 1816 that Kafirland was again 
 entered by the missionary, when the Rev. Joseph Williams, 
 also of the London Missionary Society, with the concurrence 
 of Gaika, established himself on the Kat River. With his 
 own hands he built a house and a schoolroom, and dug a water 
 furrow several miles in length ; he made a dam across the 
 river, and cleared ground for cultivation. But these exhaustive 
 labours sapped his strength, and in two years he died. No 
 successor was sent, and in the war between Ndlambe and 
 Gaika the station was plundered and destroyed. 
 
 169 
 
i;o THE 'CHAIN OP STATIONS,' 1823-1833 
 
 In 1820 the Colonial Government formed a semi-official 
 Mission near the Tyumie River, and placed it under the care 
 of the Rev. J. Brownlee, of the London Society, and the Rev. 
 W. R. Thompson, of the Presbyterian Church of Scotland, 
 that through them communication might be obtained when 
 needed with Gaika. But it proved to be highly inexpedient 
 for missionaries to hold anything like a political office ; they 
 were suspected as Government Agents, and not only was their 
 work obstructed, but their lives were endangered. The ar- 
 rangement had to be abandoned. 
 
 The whole of South- Eastern Africa was thus occupied by 
 numerous tribes of heathen savages, destitute of any Christian 
 instruction. To penetrate this spiritual darkness with the 
 light of the Gospel was Mr. Shaw's earnest desire. His plan 
 was to establish a ' chain of Mission stations ' from the Fish 
 River to Natal, a distance of 400 miles. His belief was that a 
 number of Christian fortresses, within easy distance of each 
 other, would enable peaceable incursions to be made into the 
 surrounding heathenism. It was the plan of a benevolent and 
 statesmanlike mind. 
 
 The natives of the South- East of Africa belonged to the great 
 Bantu ( = the people) family, which occupies the Dark Con- 
 tinent as far north as the equator. Their colour varied from 
 jet black to a light brown. The nose was broad, and the lips 
 were usually thick and protruding ; but some have finely-cut 
 features, indicating probably a mixture of Arab blood centuries 
 ago. The eyes were bright and large, and the teeth were 
 regular and of ivory whiteness. The hair was short and 
 crimped up into short tufts. Like the men of the Stone Age in 
 Europe, they lived in bee-hive shaped huts, which, however, 
 were made not of stone but of twigs plastered with clay. The 
 Kafirs worked in circles; their huts, their fireplaces, their 
 kraals or villages were all circular. Their language abounded 
 with clicks, which were supposed to have been derived from 
 the Bushmen or the Hottentots. The explanation is that when 
 the Kafirs waged war against these races they slew the men 
 but retained the women as wives, who clung to their own 
 language, and gradually imposed the clicks upon their con- 
 querors. 
 
 The Bantu were generally well built, tall, and muscular. 
 Their mental capabilities were considerable, and at a Pitso, or 
 tribal gathering, they displayed great shrewdness, and in their 
 
THE ' CHAIN OF STATIONS,' 1823-1833 
 
 171 
 
 aw cases they argued with skill. They were eloquent in 
 speech and patient listeners, but suspicious, kind to their 
 
 amilies, but not demonstrative. When surprised, they placed 
 their hand upon their mouth and uttered an exclamation, as 
 
 Wow !' A successful lie was considered clever ; it was only 
 an offence when found out. 
 
 The division of labour was curious. The men hunted, made 
 war, herded the cattle, and milked the cows. The women, 
 
 NATIVE WARRIOR. 
 
 assisted by the children, made the hive-shaped huts, hoed the 
 ground, sowed and reaped the corn, and cooked the food. On 
 a journey the women carried the household goods on their 
 head and the babies on their back. The men drove the cattle, 
 and carried weapons in their hands ready for use. 
 
 At the time of which we write the Bantu were grossly 
 heathen. They had scarcely any religious ideas. They had 
 no knowledge of God and very little of a future life. They 
 
172 THE 'CHAIN OF STATIONS,' 1823-1833 
 
 built no temples, made no sacred groves, and had no idols 
 before which they bowed down. A profound silence rested on 
 the subject of religion. Their only objects of reverence were 
 the spirits of dead chiefs, or the oldest Uthlanga, the first great 
 chief, to whom the poet Pringle alludes in his poem ' Makana's 
 Gathering': 
 
 ' Hark ! 'tis Uthlanga's voice 
 
 From Debe's mountain caves ; 
 He calls you now to make your choice, 
 Or be for ever slaves. ' 
 
 The Bantu had an inchoate belief that the spirits of the dead 
 lived underground in a region of light, where there was no 
 sickness, but plenty of food and numerous wives. There they 
 received knowledge of what was transacted on the earth, and 
 wielded an undefined power over the living, the seasons, and 
 the weather. With these spirits intercourse could be held, but 
 they were never credited with kindness ; oftener they were 
 dreaded as causes of misfortune, and were propitiated with 
 beef placed in cleft sticks and Kafir beer, both deposited near 
 their graves. If not appeased they might send drought and 
 sickness on the land. Hence Kreli once offered a sacrifice to 
 the * Manes ' of his father, Hintsa, and confessed he had not 
 honoured his name sufficiently. There is no evidence that the 
 Bantu ever offered human sacrifices. 
 
 Whilst much illness was regarded simply as illness, sickness 
 and misfortune were often believed to be due to the interference 
 of ancestral spirits, or to magic effected by human agency. 
 The bewitching material called * Ubuti ' might be a snake's 
 skin, a jackal's bone, or a bit of dry dung ; which reminds one 
 of the witches' song in ' Hamlet,' where 
 
 ' Eye of newt, and toe of frog, 
 \Vool of bat, and tongue of dog,' 
 
 are said to make the hell broth. Sometimes sickness was 
 supposed to be transferred to an article, as a thorn, or a lizard, 
 and anyone touching it would contract disease. To discover 
 this bewitching material, and the culprit, the witch-doctor was 
 employed. Frequently he was a political engine in the hands 
 of an unscrupulous chief, who, if he feared a powerful subject, 
 or coveted the cattle of a wealthy one, secretly instructed the 
 witch doctor to accuse the offender of witchcraft. The victim 
 was immediately seized, and subjected to the most revolting 
 
THE 'CHAIN OF STATIONS,' 1823-1833 173 
 
 cruelties, to make him confess where he had hidden the sup- 
 posed bewitching stuff. A native who was charged with having 
 caused the illness of some of Kreli's children was pegged to 
 the ground on the broad of his back, and hot stones were 
 placed to various parts of his body. When he was allowed to 
 rise the flesh fell from his legs, and after staggering a short 
 distance his brains were mercifully knocked out. Upon the 
 death of the victim his cattle became the property of the chief. 
 In another case a man charged his wife with having bewitched 
 him, and she w T as fastened down to the ground by her hands 
 and feet, then she was sprinkled with water, and over her were 
 thrown fierce black ants, which, creeping into her mouth, and 
 eyes, and nostrils, inflicted the most excruciating pain. This 
 torture was continued for days, until life was extinct. Such 
 cruelty was revolting, but not wholly irrational. Dr. Fairbairn, 
 in his work, ' The Philosophy of the Christian Religion,' has 
 pointed out that to believe a given person has over nature or 
 the spirits of the dead a secret compelling power, and can 
 make them torment or kill an enemy, or injure his health, was 
 in former days to believe that here was one whom common 
 justice could not punish or ordinary laws control. He must 
 therefore by any process, however brutal, be promptly cut off 
 from life. Belief in witchcraft, whether in England or Kafir- 
 land, was always attended by a blind fury which nothing less 
 than the death of the supposed witch could pacify. 
 
 The witch doctors were credited with the power of making 
 rain, to secure which they sometimes killed birds having bright 
 red breast feathers, and threw them into the river, or they 
 sacrificed oxen to appease the offended ancestral spirits, who 
 in their anger had caused the drought. The dress of the witch 
 doctor was bizarre. He was clothed with the skins of wild 
 animals, and with an abundance of tails and feathers. In his 
 cap was placed a goat's gall-bladder, and round his neck was a 
 necklace of leopard's teeth, or small antelope's horns. When 
 engaged in finding out a culprit, he often indulged in a dance, 
 working himself into a frenzy, in which state he was supposed 
 to receive messages from the dead. 
 
 Youths were introduced into the privileges of manhood by 
 the rite of circumcision. The ceremonies connected with the 
 custom lasted for three or four months, during which they 
 dwelt apart in the bush ; they smeared themselves with white 
 clay and wore a fringe of dried grass around their waists. 
 They spent their time in eating and dancing, and some of the 
 
174 THE 'CHAIN OF STATIONS,' 1823-1833 
 
 closing scenes were grossly polluting and immoral. An 
 analagous custom was observed at the coming of age of girls, 
 and was attended with such indecency that any vestige of 
 modesty remaining was destroyed. Polygamy was practised, 
 and, practically, wives were bought with cattle, the payment, 
 or ' ikazi,' being from ten to a hundred head, according to the 
 rank or beauty of the bride. The women attached great 
 importance to this custom of 'ukulobola' liked to feel they 
 were worth so many head of cattle, and thought they were 
 disgraced if they were given away for nothing. The husband 
 might turn on his wife and tell her she was ' only a cat,' the 
 one living thing natives never buy. Girls were often disposed 
 
 THE ABAKWETA DANCE. 
 
 of without the slightest knowledge on their part, generally to 
 the man who offered most cattle not unfrequently an old 
 polygamist who, being rich, could outbid the young men. If 
 a girl resisted, which was a rare occurrence, she was punished 
 until she submitted. The wife, however, did not become the 
 chattel of her husband, for she could not be sold. In one way 
 the ' lobolo ' cattle acted as a salutary check. If the husband 
 ill-treated his wife beyond condonation, she was justified in 
 returning to her father's protection, and the husband lost both 
 wife and cattle. If the wife misbehaved, she lost caste, and 
 was sent back to her father who had to deliver up the cattle to 
 the injured husband. In either case the woman could not own 
 
THE 'CHAIN OF STATIONS? 1823-1833 175 
 
 anything, even though earned by her own labour. She was 
 something ' better than an ox ; a little dearer than a horse.' 
 
 From Kafir corn or from mealies (maize), the Bantu made 
 a thick acid beer called 'utywala,' which, taken in moderate 
 quantities, was nutritious ; but drunk to excess was intoxicating, 
 and the cause of many quarrels. The principal food was 
 mealies and sour milk. Meat was a luxury only eaten on 
 special occasions. In order to keep the body cool, and as a 
 protection against the sun and rain, it was smeared with fat 
 mixed with red clay. Some of the natives were skilful in 
 working copper and iron, and made assagais, anklets, picks, 
 and hoes. Beer-pots and grain-jars were made of clay. 
 
 The Bantu were divided into tribes and clans, ruled by 
 hereditary chiefs, whose power over the lives of their subjects 
 was almost absolute. A nod of condemnation and the offender 
 was promptly slain. The chiefs were therefore dreaded and 
 flattered. At a dance one of Kreli's men stood forth, and thus 
 sang the praises of his chief: 'His eyes are like the sun, his 
 body is as large as the earth, his people are as numerous as the 
 blades of grass, and the milk of his cattle is like the ocean.' 
 This was the usual style of complimenting a chief. 
 
 The Bantu tribe, dwelling nearest the frontier of the colony 
 in 1820, was the fierce Ama-Xosa, which consisted of two 
 prominent clans the Gaikas, who lived inland among the hills, 
 and the Gcalekas, who lived near the coast, between the Fish 
 River and the Kei their two most powerful chiefs being 
 Hintza and Ndlambe. There were many sub-clans, amongst 
 which were the Gonuquabi, under Pato. To the north of the 
 Kei dwelt the Tembus ; and beyond St. John's River, near 
 the coast, were the Pondos. Inland, about the base of the 
 Drakensberg, were located several small but warlike clans 
 the Pondomisi, the Ama-Baca, and the Xesibe. Between 
 these several tribes there was frequent deadly strife, the chief 
 object of war being not so much to conquer each other as to 
 capture cattle. 
 
 The condition of the Bantu when first sought by the 
 missionary was thus deplorable. They had no idea of God. 
 Nature in all her grandeur had no message of a Creator. 
 ' They looked on the sun with the eyes of an ox.' They knew 
 little of a future state of existence. They were fierce, cruel, 
 and licentious. They went in terror of their own superstitious 
 beliefs. Their lives were at the mercy of a suspicious chief or 
 a revengeful witch doctor. They were ' without God and 
 
1 76 THE 'CHAIN OF STATIONS,' 1823-1833 
 
 without hope in the world.' As one of them said to a 
 missionary, after the Gospel had brought him a new life : ' You 
 found us beasts and not men.' 
 
 In July, 1823, Mr. Shaw set out from Grahatnstown to 
 explore Kanrland. He had made an attempt the previous 
 year ; but, after visiting Gaika, was compelled to return in 
 consequence of the failure of his horses. He was now accom- 
 panied by Mr. Shepstone as surveyor and builder, and by 
 Tsatsoe as interpreter, who carried a heavy musket as a defence 
 against wild animals. Up to the border of the colony they 
 followed the tracks of waggons ; but beyond, they had to find 
 their way as best they were able through forest and jungle, 
 over mountains and across rivers. Mr. Shaw's aim was to 
 reach the Gcalekas, amongst whom no Mission had been 
 attempted. The Gaikas, he considered, had received, however 
 limited, a Gospel call from Dr. Vanderkemp and Mr. Williams, 
 and he sought a people hitherto untouched by Christianity. 
 
 After a journey of 100 miles, they arrived at the kraal or 
 village of Pato, with whom lived his brothers Kama and Kobi. 
 They were greeted with the usual questions : ' Who are you ? 
 Where do you come from ? W T hat do you seek ? What is 
 the news ?' The chiefs welcomed Mr. Shaw and his companions 
 with pleasure. The following day the councillors of the tribe 
 assembled, and to them Mr. Shaw explained at length the 
 purport of his visit. After a long discussion over the novel 
 proposal, full consent was given to the establishment of a 
 Mission amongst them. The prevailing idea seemed to be that 
 a resident missionary would add to their political importance, 
 and provide an easy method of communication with the 
 Government. Kobi rode round the neighbourhood with Mr. 
 Shaw to assist in selecting a site for the station where wood 
 and water and land for cultivation could be secured. This 
 done, Mr. Shaw left for the colony to fetch his family ; but was 
 followed by the parting request of Pato : ' Make haste ; we 
 shall strain our eyes in looking out for your arrival.' 
 
 Attempts were made both at Grahamstown and Salem to 
 dissuade Mr. Shaw from undertaking so hazardous a Mission. 
 'The country is disturbed, the Gaikas have just carried off 
 many cattle from European farmers and killed the herdsmen. 
 The probability is that the natives will not respect the lives 
 either of yourself or any of your family. Besides, is it wise to 
 desert the infant churches in Albany for ferocious savages?' 
 
THE ' CHAIN OF STATIONS,' 1823-1833 177 
 
 In his perplexity Mr. Shaw consulted his wife, a woman of 
 noble character. Her counsel was : ' You have long prayed 
 for this opening ; you stand pledged to the chiefs, and the 
 conduct of the natives only shows how much they need the 
 Gospel. We shall be under the Divine protection ; let us go 
 in the name of the Lord.' Mr. Shaw, with a full heart and 
 streaming eyes, replied : ' That settles the matter ; we will start.' 
 
 Leaving the Revs. S. Kay and S. Young in charge of 
 Grahamstown and Salem, Mr. and Mrs. Shaw commenced 
 their journey on November 13, 1823, and they were accom- 
 panied by Mr. and Mrs. Shepstone and several drivers and 
 interpreters. Mr. Shaw and Mr. Shepstone rode on horseback, 
 and their wives and children occupied one waggon, and the 
 native women occupied another, which also contained imple- 
 ments and stores of various kinds. To-day such an expedition 
 would excite no comment ; but at that period it was not a little 
 perilous. After passing Fort Beaufort, the party entered a 
 trackless country, through which axe and spade and crowbar 
 had to clear a way. Pato sent a body of men to cut a road 
 through the dense forest, and to point out fords and make them 
 passable. At length, after a toilsome journey, they arrived at 
 Pato's village, near the river Twecu, where they were received 
 by Kobi and Kama and a multitude of people with acclamation. 
 The chiefs had been accustomed to the unwelcome appearance 
 of military patrols in pursuit of stolen cattle. They had been 
 outlawed as the fiercest of the Kafirs who had attacked 
 Grahamstown in 1819. Now white men placed themselves, 
 their wives, and children at the mercy of barbarous caprice, for 
 the purpose of preaching to them the Gospel of Christ. It was 
 the opening of a new era. 
 
 As the waggons moved forward to the camping-ground, 
 crowds poured out to stare at the new-comers. The long hair 
 of the visitors, the dresses of the ladies, the white children in 
 their novel garments, struck them with astonishment. But 
 greater wonders were seen when the waggons were unpacked. 
 The portable tables, the plates and dishes and glasses, the 
 knives and forks, articles of which they had never heard, raised 
 conjecture to its height. 
 
 The waggons were drawn up under the shade of a large 
 yellow-w 7 ood tree, and had to serve as a house until one could 
 be erected. The cooking of food, the daily meals, the morning 
 toilet, the dressing of the children, the family worship all had 
 to be done in the open air under the gaze of scores of curious 
 
 12 
 
i;8 THE 'CHAIN OF STATIONS,' 1823-1833 
 
 eyes. But curiosity was the least annoyance. Thefts were 
 common. Axe-heads, bolts, or nails left lying on the ground 
 were stolen ; even the food was taken out of the cooking-pots 
 when the servant's attention happened to be diverted. Upon 
 complaint being made to Pato, he appointed a sentry to keep 
 off the crowd and to deal smart raps to any who came too close. 
 But with sunset the intruders retired, and the Mission party 
 enjoyed some degree of quiet. Then were heard the shouts of 
 the native boys driving the cattle to the kraal, the soft swish of 
 the milk as it fell into the pail, the song of the dusky girls as 
 they carried water from the spring, and the chatter and laughter 
 of each family as they ate the evening meal. When night fell, 
 what mystery seemed to gather round forest and river ! The 
 shrill cry of the jackal and the laugh of the hyaena sounded 
 from the hills : 
 
 ' The bush-buck barks ; the duiker sudden springs, 
 The timid blue-buck through the moonlight glides, 
 And monkey mimics chatter saucily. ' 
 
 DUGMORE. 
 
 And listen ! the roar of the lion is heard as he stalks forth, 
 the undisputed lord of the forest. Those nights in the bush 
 can never be forgotten. 
 
 The Sabbath dawnedthe first Sabbath to Pato's people. 
 The news had gone forth of the advent of the missionary, and 
 down the hill-sides, and along the kloofs, came the wondering 
 natives to hear the ' New Word.' As they arrived they seated 
 themselves on the ground. The preacher took his stand under 
 the shade of a tree. A hymn was sung, and for the first time 
 the hills and kloofs which for ages had echoed the warriors' 
 loud song resounded with the praises of God. Prayer was 
 offered, whilst with hand on mouth, and eyes wide open, the 
 natives looked on in mute amaze. Then followed the sermon, 
 if sermon it can be called. It was a simple story of Christ and 
 His love, rendered ^entence by sentence into Kafir by Tsatsoe, 
 and listened to with profound attention. Another hymn and 
 prayer closed the short service, and the natives dispersed to 
 talk in kraal and hut of the wonderful things they had heard. 
 
 Succeeding services were followed by criticism and inquiry. 
 * If God be almighty, why does He not change us without the 
 need of a teacher ? Why does not God change the devil ? 
 To pray all our lives is too hard.' Occasionally, the whole 
 assembly would burst into uncontrollable laughter, and worship 
 
THE 'CHAIN OF STATIONS,' 1823-1833 179 
 
 was rendered impossible. But the people soon became orderly 
 and attentive, and if anyone proved noisy and ill-behaved, he 
 was subdued into quietness with the reproof : * If you do not 
 accept the Gospel, civility to the teacher requires that he should 
 not be affronted when he is engaged in the worship of God.' 
 
 During the week the missionary and his assistant were busily 
 employed in felling trees, and trimming them into shape for 
 building. Upon the side of a rounded hill they erected a 
 cottage of four rooms, two for each family, and a church and 
 a schoolroom, all of 'wattle and daub.' Brick and stone were 
 among the visions of the future. Food was paid for with 
 beads and cotton goods which were of more value to the 
 uncivilized Kafir than coin. People came from considerable 
 distances, and requested permission to live on the station until 
 they numbered more than a thousand.. The village was called 
 Wesleyville. The appearance of the children that assembled 
 in the schoolroom was painfully novel, for most were naked. 
 A few had small pieces of skin thrown over their shoulders. 
 It was not a ' ragged,' but a ' naked school.' 
 
 At an early date Mr. Shaw had to act as intermediary 
 between the Gonuquabi and the military authorities. Major 
 Somerset, Commandant of Kaffraria, sent word that cattle had 
 been stolen and traced into Pato's country. Mr. Shaw called 
 the chiefs and their councillors together, and told them that if 
 they did not put a stop to all stealing it would be of little 
 benefit for him to dwell among them, and that peace with the 
 English could not be maintained. The chiefs promptly sent 
 strict orders through the clan, forbidding all thefts of cattle, 
 and they appointed men to watch the fords along the Keiskama 
 River, through which stolen cattle would be driven. For a 
 series of years Mr. Shaw declared ' no stolen cattle were traced 
 among them, nor during that period did a single patrol of 
 military or party of burghers come after any cattle into the 
 country of these chiefs. Sometimes a batch of stolen cattle 
 were captured from robbers belonging t> other tribes, who 
 attempted to bring them through their country, but they were 
 invariably sent to the nearest military post that they might be 
 returned to their lawful owners. The single missionary was 
 more effective than many police. 
 
 Slowly the light of the Gospel penetrated the dark minds 
 of the Gonuquabi. Pato, Kama, and Kobi, attended Divine 
 service on the Sabbath. Increased interest was taken in the 
 Scripture narratives, and the love of Christ began to exert 
 
 12 2 
 
i8o 
 
 THE 'CHAIN OF STATIONS,' 1823-1833 
 
 a transforming power. 'I am always glad,' said one, ' when 
 I hear the bell ring to call to church. I could not live where 
 I could not hear the Great Word.' A native woman said: 
 ' All my sorrow arises from feeling I am a great sinner.' 
 Mr. Shaw made frequent visits to the surrounding kraals, and 
 for a week at a time slept in his clothes on the ground or in 
 a hut, rubbing often against persons covered with grease and 
 red ochre. The end of the week saw him returning home 
 weary, hungry, and dirty. The experience was not pleasant, 
 but, wrote Mr. Shaw, 'I am persuaded that no other plan 
 but that of an extensive and regular itinerancy around the 
 centre of each mission station can awaken an interest in the 
 great objects and aims of the Christian missionary among the 
 natives living in kraals scattered all 
 over the country.' 
 
 Kama had his residence near to 
 Mr. Shaw, and he paid frequent visits, 
 evincing a growing desire for know- 
 ledge. He accompanied Mr. Shaw 
 in one of his journeys to Grahams- 
 town for supplies, and wondered at 
 what he saw. He attended the 
 * Yellow Chapel,' and witnessed the 
 Sacrament of the Lord's Supper, with 
 which he was deeply impressed. He 
 left Grahamstown convinced of the 
 supreme advantages of a Christian 
 civilization. Further instruction led 
 him to Christ, and he expressed his 
 desire to be admitted into the church by 
 baptism. Pato, his brother, cunningly offered no opposition. 
 His hope was that Kama, by becoming a Christian, would 
 alienate his followers who would then turn to him as their 
 leader. Kama's wife, a daughter of the great chief Gaika, 
 also accepted Christ, and both were baptized on the same day. 
 Many were the attempts made to seduce Kama from the faith. 
 Hintza, the paramount Gcaleka chief, sent his favourite 
 daughter to him for a second wife ; to refuse the honour was 
 perhaps the greatest indignity one chief could offer another, 
 but Kama firmly declined the alliance and sent the daughter 
 back to her father. 
 
 The results of Christian instruction gradually appeared. 
 The Sabbath was observed, and no dances or feasts were 
 
 THE CHIEF KAMA. 
 
THE -CHAIN OF STATIONS,' 1823-1833 181 
 
 allowed on that day. At a later date the Gonuquabi chiefs 
 issued a general order commanding all their subjects to rever- 
 ence the Lord's Day. No law cases were to be heard, no 
 trade was to be practised, no manual labour was to be under- 
 taken on the Sabbath. Hunting was forbidden,. and the people 
 were urged to attend Divine service. Henceforth, on Sunday, 
 the plough and the hoe were at rest, the trader's store was 
 closed, and the church bell summoned the people to worship 
 God. What a change in a few years ! 
 
 The cultivation of the ground was no longer left to the 
 w T omen, but was done by the men with the aid of the plough. 
 The old hut, with its common living and sleeping room, was 
 superseded on the station by neat cottages of two rooms each. 
 A store was opened by Mr. Richard Walker, and there sprang 
 up a brisk demand for clothing, and blankets, and ploughs, and 
 spades. Christianity had brought not only salvation to the 
 heathen, but had created a taste for decency and cleanliness, 
 and this stimulated the men to active labour. The missionary 
 prepared the way for the trader, and in a short time several 
 stores were opened in the country. 
 
 In later years, under the pastoral care of the Rev. Samuel 
 Young and the Rev. W. Shepstone, the work was greatly 
 extended. In the year 1833 a missionary meeting was held at 
 W r esleyville, when over 1,000 natives were present. The 
 meeting was necessarily held in the open air in front of the 
 mission house, the verandah of which was used as a platform. 
 Colonel Somerset, the Commandant, presided, and six sub- 
 chiefs, besides Kama, spoke, all of whom testified to the reality 
 of their conversion. Then Kama, asking the vast crowd to 
 kneel down on the ground, fervently prayed to God in his own 
 language ; he thankfully acknowledged the inestimable value 
 of the Gospel, and pleaded for its continuance amongst them 
 as the choicest of their blessings. 
 
 About forty miles east of Wesleyville, in the basin of the 
 river Buffalo, not far from where King Williamstown now 
 stands, dwelt the powerful chief, Ndlambe, and his scarcely 
 less powerful son, Dushani. Mr. Shaw had occasionally 
 visited their kraals, and had always been received with great 
 hospitality, meat and curded milk in abundance being set 
 before him. With these chiefs, Mr. Shaw determined, if 
 consent could be obtained, that the second in the 'chain of 
 stations ' should be established* 
 
182 THE 'CHAIN OF STATIONS,' 1823-1833 
 
 Ndlambe's career had been a remarkable one. He had, in 
 the previous century, plundered and laid waste the Zuurveld, 
 out of which he was driven by the British forces in 1811. 
 During Gaika's minority he had been regent of the whole 
 tribe. Gaika, on attaining his majority, carried off Ndlambe's 
 favourite wife, said to have been a beautiful woman, and the 
 feud which ensued culminated in the battle of Amalinda, in 
 which Gaika and his men were defeated with great slaughter. 
 In 1819 Ndlambe and Dushani had attacked Grahamstown, 
 and had been repulsed with heavy loss. He was now eighty 
 years of age, and nearly blind. Dushani was a man of large 
 stature, and a noted warrior. 
 
 Mr. Shaw first visited Dushani, who welcomed the prospect 
 of a resident missionary as likely to add to the political im- 
 portance of the clan. 'Had the King sent him? Did the 
 the Governor know of his coming ? Would he write from 
 time to time what the chief had to say to the Governor?' 
 This Mr. Shaw promised to do, but added that the business of 
 a missionary was to preach the Word of God. Dushani then 
 said : ' The country is before you ; you must choose a place 
 where you will reside.' On arriving at the kraal of Ndlambe, 
 Mr. Shaw found the aged warrior sunning himself at the door 
 of his hut. He gave a short address to the assembled natives 
 on the Saviour of sinners, and at the close Ndlambe rose with 
 great dignity and said : ' The news we have heard to-day is 
 too great for Kafirs, who are deaf and stupid, that you can 
 never make them understand. I am old, but my children are 
 young, and they shall learn of you.' At a later visit the old blind 
 chief stepped forward, and, leaning on his staff, exclaimed : ' I 
 see strange things to-day. I have been an earth-worm, but 
 now I creep out of my hole. Like wolves and dogs we have 
 been hid in dark places, but we are now called men and see 
 the light. A hundred oxen have been offered for my head, and 
 now I am prayed for. I never expected to see this.' 
 
 The site of the station was selected near the river Umkan- 
 giso, a tributary of the Buffalo. A remarkable hill being near 
 the place was called Mount Coke, in honour of Dr. Coke, and 
 the Rev. S. Kay, with Mr. Tainton as lay assistant, was sent 
 to commence the Mission. Ndlambe died soon after their 
 arrival, but his last words were : ' Take care of the missionary, 
 and he will take care of you. If you do wrong, he must reprove 
 you.' The natives offered to assist in the erection of a church 
 ?nd a residence, but they could only come in the middle of the 
 
THE 'CHAIN OF STATIONS,' 1823-1833 183 
 
 day. The milking and the morning meal claimed their first 
 attention, and when they were concluded the day was ad- 
 vanced. The result was that every day at noon work was 
 suspended, and Mr. Kay preached to the workers as they 
 squatted on the ground. Each Sabbath the British flag was 
 drawn up to the top of a tall flagstaff, as a reminder to a 
 people who took 'no note of time.' 
 
 The early history of Mount Coke was encouraging. There 
 was much to overcome in the moral darkness and superstition 
 of the people, but after a few years a Christian congregation 
 was formed. At the close of a Sabbath morning's service one 
 of Dushani's clan went into a thicket near to the church, fell 
 on his face, and prayed earnestly for the pardon of his sins. 
 His father was alarmed, and threatened : ' If you do not leave 
 off praying, I will not give you any cattle to buy a wife.' Prac- 
 tically it was a threat of disinheritance. The son replied : 
 ' Father, the salvation of my soul is of more importance than 
 all the cattle in the country.' The penitent not only found 
 peace with God, but became an effective evangelist to his own 
 people. Mount Coke passed through great vicissitudes and 
 dangers, but still carries on its beneficent work, and is the 
 oldest existing Wesleyan Mission in South-Eastern Africa. 
 
THE 'CHAIN OF STATIONS' (Continued.} 
 
 THE third station was established in the year 1827 at 
 Butter-worth, seventy miles north of Wesleyville, with 
 Hintza, paramount chief of the Gcalekas. He lived 
 in a beautiful horse-shoe shaped valley, bounded on 
 three sides by the river Ghoowa, an affluent of the Kei. 
 Hintza was known to be treacherous, cunning, and avaricious, 
 and it was not without apprehension that Mr. Shaw, accom- 
 panied by the Rev. W. J. Shrewsbury, an able preacher and 
 scholar, visited his kraal. They arrived on the day that 
 Hintza was celebrating the marriage of his eighth wife, and at 
 least 1,000 persons were assembled, dancing, eating, and drink- 
 ing. They were informed the ' Great Bull ' was * not at home.' 
 To their amusement they found that the phrase bore the same 
 meaning it did in the fashionable precincts of Hyde Park. 
 The ' Great Bull ' declined for the time to see them, and sent 
 his attendants to inspect the strangers, and report if it would 
 be dignified to receive them. Mr. Shaw and Mr. Shrewsbury 
 sat in the shade of a tree, and were great objects of curiosity, 
 especially to some of Hintza's wives. In a few minutes the 
 chief approached, acompanied by four of his councillors ; he 
 soon left to attend to public business, but sent them an ox for 
 food. At sunset the tribal jester cried aloud the events of the 
 day. c Our chief is a great chief. When the white men came, 
 he received them. He looked at them. He gave them an ox 
 to eat.' Then followed a long recital of the pedigree, titles, 
 and glorious deeds of the chief. The scene, as Mr. Shaw said, 
 * was a strange burlesque on the proclamations made during 
 great State ceremonies in highly civilized courts.' 
 
 When Hintza was asked if he were willing to receive a mis- 
 sionary, he declined to give a reply until he had consulted his 
 councillors. ' What did Gaika, and Ndlambe, and Pato say 
 on the subject ?' He would confer with these chiefs, and send 
 
 184 
 
THE 'CHAIN OF STATIONS,' 1823-1833 
 
 185 
 
 an answer. No further progress was found possible, so the 
 party returned to Wesleyville. 
 
 Six months passed away in diplomatic interviews with the 
 various chiefs, but they declined to express an opinion lest in 
 doing so they should acknowledge the paramountcy of Hintza. 
 The Rev. W. J. Shrewsbury, who had been selected to com- 
 mence the mission, became impatient of delay. He was abso- 
 lutely fearless in the performance of duty, and he and his wife 
 proceeded to Hintza's country, both prepared to run the risk 
 of his anger. Upon their arrival the great chief would not 
 oppose the Mission, nor would he express his approval. Mr. 
 Tainton came over from Mount Coke to assist in putting 
 up the necessary buildings, and thus 
 was the Butterworth station com- 
 menced. 
 
 Several months afterwards, in 
 August, 1827, Hintza's vacillation 
 seemed to vanish. With great Kafir 
 ceremony he sent one of his brothers 
 and several aged councillors of his 
 father, Kauta, with the assuring mes- 
 sage : ' 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 the 
 house.' Then pointing to an ox they 
 had brought, they said : ' Here is a 
 cake of bread from the house of 
 
 Kauta.' Now that Hintza had placed the mission under 
 his protection the people began to attend the services in 
 greater numbers. A resident population settled around the 
 church, and they began to desire the Word of God. The goat- 
 herds brought their flocks within sight of the church on the 
 Sabbath that they might hear the truth. Occasionally Hintza 
 himself would enter, listen to a few words, and then retire. 
 He tried to serve two masters. He came to the services and 
 ordered his subjects to attend ; sometimes he denounced the 
 witch doctors as liars ; but they were profitable, and he clung 
 to the tribal superstitions. A wolf seized some of his oxen, 
 and a man, rich in cattle, was charged with sending the wolf 
 by means of witchcraft. The accused was put to death and 
 all his cattle were swept into Hintza's herds. When remons- 
 
 REV. J. SHREWSBURY. 
 
1 86 THE 'CHAIN OF STATIONS,' 1823-1833 
 
 trated with by Mr. Shrewsbury, he listened without displeasure, 
 but he persisted in his heathen ways. 
 
 The Gcalekas were slow to accept Christianity. They 
 willingly conformed to external rites, but when the truth was 
 pressed home they evaded its force by captious objections. 
 ' How could a man go to heaven when he died ? The wolf 
 ate him up.' The practice had been not to bury the dead, but 
 in order to escape defilement to drag the corpse into the bush 
 and leave it. ' What sort of a being was God ? Had He a 
 wife ? Had He any cattle ?' But the preaching of the Gospel 
 was not in vain. ' Oh,' said an old man, all of whose children 
 had died, 1 can scarcely believe they are alive in another 
 world. Why, if that were true, I should weep for joy.' 
 Another old man lamented : ' We hear with our ears, but the 
 word cannot get into our hearts. We are like so many dead 
 men and cannot stir.' A youth exclaimed : ' We are sunk in 
 a miry place,' and crying : ' What must we do ? How can we 
 get out ?' 
 
 Mr. Shrewsbury regularly visited the neighbouring kraals, 
 and preached to those who would listen. He lived on maize 
 and milk, he slept in native huts, and his sermons rarely ex- 
 ceeded ten minutes in length. If the men would not hear he 
 preached to the women ; if the women left, he would sit on the 
 ground and talk to the children. Hunters returning with game 
 were stopped on the path, and for a few minutes were spoken 
 to. When cold winds blew, or rain fell, he sought shelter in a 
 hut, and lying on his back and closing his eyes to escape the 
 pungent smoke, in that position he would preach the Gospel. 
 Feasts were attended, and when the games were over he would 
 address the hundreds assembled, and urge them to seek the 
 Saviour. There were no towns, a few huts in one place, a few 
 in another ; the people had no written language, and oral teach- 
 ing was the only means of instruction. Mr. Shrewsbury's 
 reasons for selecting this course of action continue in undimin- 
 ished force to this day. Natives are not disposed,' he said, 
 ' to travel to a mission station for instruction. Unless, there- 
 fore, the missionary will go to them, he might as well have 
 remained in his native land. The people are scattered over 
 the face of the country. All cannot be absent from their kraals 
 at once, the women especially from sowing to harvest. Itin- 
 erancy among them impresses them with confidence, and pro- 
 motes a friendly feeling toward the missionary. Eating their 
 food, sleeping in their huts, they look on the missionary, not as 
 
THE 'CHAIN OF STATIONS; 1823-1833 187 
 
 a stranger, but as one of themselves. The work has discour- 
 agements, but no cross is too heavy when the soul is supported 
 by the grace of God.' These utterances are the echo, in new 
 scenes, of John Wesley's saying : ' There is nothing like field 
 preaching for spreading the Gospel of Christ.' 
 
 Mr. Shrewsbury's diligent labours deeply impressed the 
 heathen. The power of the Holy Spirit rested on the public 
 services, and the natives wept and prayed for strength to 
 abandon their sins. The bare reading of the text sometimes 
 broke down the congregation into loud cries, and the preacher 
 was obliged to pause before he could begin his address. 
 Converts were baptized, the Lord's Supper was observed, the 
 Sabbath was reverenced, and, despite the influence of polygamy, 
 the new converts sought marriage according to Christian rites. 
 The people possessed no money, and the first public collection 
 consisted of 100 strings of beads and two buttons, valued 
 altogether at 6s. They gave what they valued highly. 
 
 Hintza and his tribe held as slaves the fugitive remnants of 
 various clans driven south from Natal by Tshaka, the Zulu 
 despot. They called themselves ' Fingos ' or ' Wanderers ' ; 
 but the Gcalekas called them their ' dogs,' and treated them 
 with great cruelty. They were set to the severest labour, and 
 at the slightest offence were strangled or burnt. Their lot was 
 a hard one, and in their misery they welcomed the Gospel 
 more readily than their masters. The congregation at Butter- 
 worth largely consisted of these oppressed people. One 
 Sabbath, when Hintza was present, several Fingos were bap- 
 tized by the Rev. J. Ayliff, who had succeeded Mr. Shrewsbury. 
 The ' Great Bull ' was full of wrath, and rising from his seat, 
 went away, muttering : < How dare Ayliff throw water on my 
 dogs ! I will make him take it off, and then I will kill them.' 
 Hintza's fierce temper and treacherous nature proved his ruin. 
 
 Sixty miles north of Butterworth and near the sea lived 
 Depa, a Pondo sub-chief. His country was broken up into 
 deep gorges, intersected by ridges covered with dense bush. 
 About the year 1750, thirty-two years before the loss of the 
 Grosvenor, a British vessel had been wrecked on the coast, and 
 one woman and a sailor escaped to land in a boat. The 
 natives took the woman and made her the great wife ' of their 
 chief Sango, by whom she had two sons and several daughters. 
 One of the sons was Depa, who remembered that his mother's 
 name was Bessie. Depa had European featureSj an aquiline 
 
i88 
 
 THE 'CHAIN OF STATIONS,' 1823-1833 
 
 nose, blue eyes, a yellow complexion, and long hair. His 
 sisters had been sought after by the neighbouring chiefs as 
 wives because of their good looks. Depa was now an old man 
 and had often sent messengers asking for a missionary. ' I am 
 now ill,' he urged ; ' let the missionary come that he may bury 
 my bones.' Mr. Shaw paid him a preliminary visit, crossing 
 the river Umtata, which teemed with hippopotami, one of 
 which was shot for food for the natives. Upon his arrival, he 
 found Depa full of complaint. * The calves were dead, the 
 cattle were dying, there was no milk, and the children were 
 perishing.' The complaint had a twofold object, to plead for 
 a present and to excuse himself from giving one. Depa's 
 desire for a missionary was prompted by political motives. 
 The * Ufundi ' would be a protection, 
 a bush in the storm. A service was 
 held ; but during prayer the old chief 
 was engaged picking up beads which 
 had been scattered on the floor. When 
 told of the duty of praying for himself, 
 he said : ' Yes, yes, I do pray that Udali 
 may give us more cattle, more corn, and 
 more pumpkins.' To his dark, pagan 
 mind food was the supreme good. 
 
 The Rev. W. Shepstone was sent in 
 May, 1829, to commence the mission, 
 and the station was called Morley, 
 after the Rev. G. Morley, one of 
 the General Secretaries. Its early 
 history was darkened by calamity. 
 George Robinson, a young colonist 
 
 from Salem, of much piety and promise, was cutting down 
 a tree in the forest, when the tree suddenly fell, struck him on 
 the left temple and instantaneously killed him. The country 
 was in a very unsettled condition, and a report was brought 
 that Qeto, a Zulu chief, was advancing from the north with 
 a considerable force. Morley was to be attacked at night ; but 
 the Zulus raided the cattle kraals they passed, and this delayed 
 them, allowing time for Mr. and Mrs. Shepstone to escape 
 with their children. Providentially, as soon as the waggon 
 had started, a thick mist came up from the sea and covered the 
 whole landscape, screening the fugitives until they had crossed 
 the river Umtata. 
 
 Qeto's Zulus continued to ravage the district until they were 
 
 REV. W. SHEPSTONE. 
 
THE 'CHAIN OP STATIONS,' 1823-1833 189 
 
 lured by Faku, chief of the Pondos, into a mountain gorge 
 from which there was no outlet. He then advanced upon 
 them with his whole army and slew them all. Not a man 
 escaped. 
 
 Depa's clan removed south of the Umtata, in order to place 
 its broad stream and rugged banks between it and Zulu raiders.. 
 Mr. Shepstone accompanied them, and on the new station he 
 laboured for many years. His employment, as of all missionaries 
 in those days, was of the most comprehensive nature. He was 
 woodcutter and builder, showing the heathen an ideal of neat- 
 ness and comfort in their dwellings ; he was an agriculturist, 
 teaching the cultivation of waste lands ; he was a doctor, 
 treating their ailments with not a little skill ; he was a magis- 
 trate, to whom the residents on the station referred their 
 disputes ; he was, above all, a minister of the Gospel, telling 
 men of Christ and pointing to a new life. 
 
 Depa's sister Betty was a fine, tall woman, with European 
 features and hair as white as snow. Very little Christian 
 truth had descended to her from her mother; but she was a 
 humble inquirer. ' Where does God live ?' she asked. ' How 
 can I pray to him ? My mother knew God ; but she had so 
 much to do with the laws of the tribe that she forgot Him.' 
 Without Bible, or preacher, or church, with no light but that 
 which comes from nature, the knowledge of God and of 
 religious truth is amazingly little. Betty, before she died, 
 sought and found the Lord. 
 
 One night a young woman stole into Morley, to escape 
 marrying an old man to whom her father had sent her. Next 
 day the father came and demanded his daughter. ' But why,' 
 asked Mr. Shepstone, * do you give your daughter to a man she 
 dislikes ?' ' Because I see cattle in the man's kraal,' was the 
 reply. ' Then you love cattle more than your daughter ?' The 
 father coolly replied : ' Yes, cattle is good. I want the cattle, 
 and she must take the man and do as she can.' These 
 marriages for barter were a great incentive to cattle-stealing. 
 Young men at that period often went into the colony and 
 raided a farmer's herd, in order to be able to purchase a wife. 
 Whether the cattle were looked upon as a dowry reserved for 
 her should her husband desert her, or as a purchase price, the 
 practice led to much crime and was firmly discountenanced by 
 all the W T esleyan missionaries. 
 
 The fifth link in the chain was formed in the year 1830 at 
 
I 9 o THE 'CHAIN OF STATIONS,' 1823-1833 
 
 Clarkebury, near the river Bashee, where lived a Tembu 
 chief called Vossani, or the ' Wolf's Cloak.' He had often 
 promised a cordial welcome to a missionary, if one were sent. 
 The Rev. Richard Haddy was appointed, and the station was 
 named after Dr. Adam Clarke, the celebrated commentator. 
 Mr. Haddy possessed great energy, both of body and mind. 
 He could work as hard at making bricks with which to build a 
 church, as he did at making sermons to preach in it. He had 
 taught himself a fair knowledge of Greek and Latin, and could 
 preach in English, Dutch, and Kafir. He was accompanied 
 by Mr. J. C. Warner, a catechist, but who subsequently entered 
 the ordained ministry, and, becoming a perfect master of the 
 Tembu dialect, in following years obtained such influence 
 over the tribe that he was called the ' Uncrowned King of the 
 Tembus.' 
 
 Mr. Haddy and Mr. Warner proceeded to build a chapel 
 and a residence a three-roomed building, which still forms 
 part of the mission-house. Money had a greater purchasing 
 power in those days, for the furniture for the house cost only 
 21 igs. 8d. Some cattle were needed, and twenty-eight oxen, 
 at a cost of ^"49 133., were bought in Grahamstown for draught 
 purposes, and twenty cows for S ios., which were required to 
 supply the families with milk. 
 
 Raids and reprisals were frequent, and little could be done 
 to minimize the attendant evils. Ncapai, a Baca chief, made 
 a raid on Tembuland, slaying men and women and capturing 
 cattle wherever he went. Hearing that the invaders were only 
 a few miles distant, Mr. Warner, with many misgivings, went 
 to Ncapai, and asked him to leave the station unharmed. This 
 he agreed to. Later, when the Bacas were returning with 
 captives and much spoil, it was reported that among the cap- 
 tives were the wives and children of Tyopo, a Tembu chief. 
 The residents on the station were preparing to sally forth and 
 attack the raiders, now weary and footsore. Mr. Warner 
 reminded them that their lives had been spared at his request, 
 and that in honour they were bound to be neutral. Some of 
 the men, of warlike temper, were insubordinate, and their 
 leader was making off, assegais in hand, when Mr. Warner, 
 finding desperate measures necessary, sprang forward with a 
 thick stick, and dealt him such a blow on the head that he fell 
 senseless to the ground. After a short interval of painful sus- 
 pense to the striker, the man got up, rubbed his head, sneaked 
 off to his hut, and the mutineers submitted. Mr. Warner, 
 
THE 'CHAIN OF STATIONS ,> 1823-1833 191 
 
 with a few unarmed men, then went to the Bacas. Upon his 
 approach they sprang up and cried out : ' White man, are you 
 come to fight ?' Mr. Warner replied : ' Missionaries know 
 nothing about war. I do not come to fight, but to ask you for 
 those women and children whom you are carrying away from 
 their friends.' After a short parley they said : ' They are 
 yours, and we give you an ox for their food.' The joy of the 
 rescued, and the pride of the rescuer, when he handed them 
 over to their friends, were things the Tembus long remembered 
 with delight. 
 
 At an early period the Gospel made a deep impression on 
 the Tembus. Many of the tribe became Christians. Umtilani 
 said : ' When I began to pray, my friends declared that I was 
 mad, but I want you all to know that I trust in Christ alone.' 
 Umtigwani confessed : ' I used to come to the station to beg 
 tobacco and beads ; but there I learned that I was a sinner.' 
 Umbani said : ' I was driven here by war and hunger, but my 
 hope is now in God alone.' These testimonies from men who 
 had been reared in heathenism, and trained to war, arrested 
 attention. The chiefs took alarm when they found that 
 Christianity lessened their power by destroying the belief in 
 witchcraft, and they persecuted the converts. Licentious 
 dances were got up to entice them from Christianity. They 
 were forcibly seized and smeared all over with red clay and 
 fat, thinking that this would nullify the new charm which had 
 overpowered them. They were accused of bewitching the 
 people, but they remained steadfast, and endured cheerfully 
 the reproach of Christ. 
 
 Vossani became ill. Whilst always friendly to the missionary, 
 he never accepted the Gospel. The tribal witch doctors were 
 summoned and ordered to discover who had caused the chief's 
 illness. Ten persons, all of them rich in cattle, were accused 
 of having used magic to injure the chief, and, notwithstanding 
 Mr. Haddy's endeavour to save them, all were tortured to 
 death. Vossani died. He was buried in his skin kaross in 
 his cattle kraal, and the hoofs of the oxen trampled out any 
 recognition of the exact spot where he lay, lest his spirit should 
 be disturbed by the spells of the wizard. 
 
 The Rev. W. J. Davis succeeded to the charge of Clarke- 
 bury in 1833, and during the following year the first permanent 
 church was erected. In common with most of such buildings 
 at that time, it had a thatched roof. When the station was 
 first formed the summer rains left streams of water issuing 
 
192 
 
 THE 'CHAIN OF STATIONS,' 1823-1833 
 
 from the kloofs, fountains were numerous, and the hills were 
 covered with forest. But with the increase of population the 
 forest was denuded of timber, and the water supply became in- 
 sufficient. Mr. Davis, in the interludes of ministerial labour, 
 planted trees and opened up springs from which the station 
 still derives a supply of water. When the children came naked 
 to school Mrs. Davis made simple garments for them, which, 
 when the school was dismissed, were left at the parsonage for 
 use on following days. Money as a medium of exchange was 
 useless amongst a people to whom shops were unknown. So 
 each year, at the time of the Synod, the Mission waggon was 
 stocked at Grahamstown with goods suited to the natives ; the 
 cost price was marked upon each article, and, when disposed 
 of by barter to the Tembus for labour, 
 its value appeared in the accounts. 
 Almost necessarily the missionary was 
 a trader, and some of the older mis- 
 sionaries acquired a taste for trade ; but 
 no better system could at the time be 
 devised. The burden of the missionary 
 was increased without his spiritual 
 work being promoted thereby. 
 
 A mixed class of people came to 
 Clarkebury. Some were attracted by 
 a desire for instruction, or they fled 
 thither to escape persecution and the 
 cruel tortures of the witch doctor ; but 
 others who came were outcasts from 
 heathen society, and brought with them 
 vices which injured the character of the 
 
 other residents, but which were carefully concealed from the 
 missionary. Even if their immorality were discovered, they 
 knew that the missionary could not resort to physical force. 
 These were the cases which originated the stock objection that 
 mission stations were hotbeds of vice. The Rev. J. C. Warner 
 in fact, all the missionaries saw the evil from which every 
 station suffered, but were unable effectively to combat it. 
 They had no magisterial authority, and no police to compel 
 obedience to their decisions. When the time came that Euro- 
 pean magistrates were appointed, and Colonial law was en- 
 forced, these evils were checked ; and the missionaries, relieved 
 of their civil duties, were able to pursue their spiritual work 
 untrammelled. 
 
 REV. W. J. DAVIS. 
 
THE 'CHAIN OF STATIONS/ 1823-1833 
 
 '93 
 
 
 The sixth station was established at Buntingville, about 
 seventy miles north of the Umtata, amongst that portion of 
 the Pondo nation over which Faku ruled. Faku was a dandy. 
 He was tall and muscular, and his habit was to wear his hair 
 long and curled like a wig. He wore a tiger-skin kaross, and 
 was a fine specimen of a native. When Mr. Shaw visited 
 Faku in the year 1829, the Pondos were suffering from recent 
 Zulu raids. Nearly the whole of their cattle had been swept 
 off by the invaders, many men killed, and not a few women 
 and children had been carried away as captives. The Zulus 
 had even killed all the dogs and eaten them, believing they 
 would thus be made ' more fierce and powerful in battle.' 
 After Mr. Shaw had explained the object of his visit, the 
 councillors held a conference, and their 
 decision was expressed by an aged 
 sub-chief : ' The news you have told 
 us to-day is good ; it is sweet, it is 
 like the sweet cane. Make haste, and 
 let a missionary come. You talk of 
 peace : it is good. We are tired of 
 war, tired of prowling about like wild 
 beasts, or being hunted like game.' 
 Towards the end of the year 1830 
 the Rev. W. B. Boyce arrived, with 
 Mr. Tainton as assistant, and Faku 
 himself chose the site of the station. 
 The land was found to be ' dry,' and 
 was only fertile when rain was plenti- 
 ful. When complaint was made Faku 
 laughed, and said that he understood 
 
 the missionaries were great rain- makers, and could at will 
 procure a plentiful supply from the sky. Prayer, and the gift 
 of a beneficent Creator, were as yet incomprehensible. How- 
 ever, Faku readily granted lands on a more elevated and more 
 fertile spot. 
 
 Umkalu, the mother of Faku, said to Mr. Boyce : ' I want 
 no presents. Beads are of no value to an old woman like me. 
 I wish to hear the great news that I may make my son hear 
 it, and that I may set the Pondos a good example.' In the 
 darkest heathenism were some ' who waited for the Lord more 
 than they that watch for the morning.' 
 
 When the missionaries first entered Kafirland, not a word 
 of the native language had been reduced to writing, and its 
 
 REV. W. B. BOYCE. 
 
I 9 4 THE 'CHAIN OF STATIONS,' 1823-1833 
 
 acquisition had often to be made under unfavourable circum- 
 stances. After a day's manual labour, moulding bricks, or 
 working at the anvil, the missionary was scarcely in a fit con- 
 dition to study a strange language. An efficient interpreter 
 was not to be obtained ; and it can easily be understood that 
 the mastery of the native language was beset with difficulties. 
 Its study had to be pursued, with paper and pencil in hand, in 
 smoky huts, or in the cattle kraals, in actual conversation with 
 the people. First, vocabularies of common nouns and simple 
 adjectives were drawn up, the missionaries spelling them as 
 best they could, and using the English alphabet. Then verbs 
 were collected and written down. But the accidence proved 
 for a long time utterly inexplicable. That the inflection of 
 Kafir nouns and verbs differed from any European language 
 was soon perceived ; but what laws governed the structure of a 
 sentence ? Mr. Boyce devoted close attention to the solution 
 of this problem, and was assisted by Theophilus Shepstone, 
 a son of the Rev. W. Shepstone, to whom the native lan- 
 guage was as familiar as English. There is a tradition that 
 as Mr. Boyce was one day pacing backwards and forwards in 
 front of the mission house, young Shepstone rushed forth, 
 exclaiming, ' I have found it.' Mr. Shaw says, that with 
 the assistance of Shepstone, Mr. Boyce collected a large 
 number of words and sentences as spoken by the people, 
 and that upon examining the list, his quick perception dis- 
 covered the law which governs the construction of Kafir 
 sentences. This is the more probable account. Mr. Boyce 
 spent several days in testing the accuracy of the theory, and, 
 satisfied that it was correct, gave it the name of the ' Euphonic 
 Concord.' 
 
 At an early period it had been found that the whole business 
 of declensions and conjugations was effected in Kafir, not by 
 change of termination, as in Greek or Latin, but by change of 
 prefixes and initial letters. But these changes were apparently 
 so erratic that all attempts to reduce them to a law had been 
 unsuccessful. What Mr. Boyce, assisted by Mr. Shepstone, 
 discovered was that the prefixes of the adjectives, verbs, and 
 adverbs in a sentence were determined by the prefix of the 
 subject noun. A sentence was therefore a group of words 
 thrown into alliterative form ; hence the law was called the 
 * Euphonic Copcord,' or agreement of sound, wherein the noun 
 set, as it were, the key-note. Some prefixes expressed a plural, 
 and others a singular meaning. 
 
THE ' CHAIN OF STATIONS,' 1823-1833 195 
 
 Mo-suto, singular. Ba-suto, plural. 
 
 Mo-rolong, singular. Ba-rolong, plural. 
 
 Nu-ana u-ako u-afua nda-nu-zika. 
 
 Your child is dead, and I have buried him. 
 
 Ba-ana ba-ako ba-afua nda-ba-zika. 
 
 Your children are dead, and I have buried them. 
 
 Aba-ntu ba lendhlu aba-tatu aba-hie aba-gulayo ba-ti. 
 
 The people of this house, which are three, good and bad, say. 
 
 Izin-tombe za lendhlu ezin-tatu ezin-hle ezi-gulayo zi-ti. 
 The girls of this house, which are three, good and bad, say. 
 
 The prefix of the subject noun is thus repeated in a more or 
 less modified form before the verbs, adverbs, pronouns, and 
 adjectives. The alliteration is not always so obvious in conse- 
 quence of the contraction of the prefixes. The key to the 
 Kafir language having thus been discovered, the work of 
 presenting it in a written form made rapid progress. Before 
 the end of 1833 Mr. Boyce completed a Kafir Grammar, the 
 first ever published, and it was printed at the Mission Press in 
 Grahamstown. Greater certainty having been attained as to 
 the structure of the language, the missionaries were stimulated 
 to translate portions of the Bible. The work was full of 
 difficulty. Christian terms, as * love,' ' forgiveness,' ' atonement,' 
 ' salvation,' had no equivalent in Kafir. The ideas themselves 
 had to be taught, and then the native words which approxi- 
 mated nearest in meaning had to be purged of their baser 
 contents and allusions, and filled with a new and spiritual 
 meaning. The process was necessarily slow, but the mission- 
 aries were eager to make the attempt, and several portions of 
 the New Testament and the Psalms were translated into Kafir 
 and circulated in manuscript amongst the converts. 
 
 A Chain of Stations ' was now formed from Wesley ville in 
 the south to Buntingville in the north, a distance of 200 miles. 
 How they were sustained by arduous and prayerful toil, how 
 they suffered in repeated wars, how they were vacated and 
 reoccupied and held for Christ amid many discouragements, 
 how the Gospel triumphed over cruel heathen superstitions, 
 will never be fully known in this world. The noble workers 
 have joined the Great Host before the heavenly throne, and 
 have left few written records of their labours. 
 
 All these stations became centres of Christian influence 
 
 132 
 
1 96 THE 'CHAIN OF STATIONS,' 1823-1833 
 
 which gradually penetrated the surrounding heathenism. The 
 sight of the church and the schoolroom ; the manse, with its 
 well ordered family life ; the sound of the Sabbath bell ; the 
 reverent observance of the Lord's Day ; the assembling for 
 worship ; the songs of praise which were soon repeated in hut 
 and field all had their message to the heathen. Conscience 
 was aroused into activity, and the natives began to realize the 
 existence of an omnipotent spiritual power outside nature and 
 above men, the source of moral ideas, and the author of moral 
 commands.' 
 
 These stations were ' cities of refuge,' to which fled the 
 unfortunate victims of witchcraft, who always received welcome 
 and secured safety. Men of wealth, whose numerous cattle 
 had excited the cupidity of their chief, or who for some other 
 reason had incurred his anger, fled and sometimes succeeded 
 in reaching the mission station, where they found ' sanctuary.' 
 The pursuers would arrive and claim their prey, but upon the 
 missionary asserting his right to protect the fugitive they 
 generally retired, and the man was safe so long as he remained 
 on the station. As in the Middle Ages, the minister of God 
 was the concrete embodiment of the Divine and the spiritual, 
 to whom lawless chiefs submitted and relinquished their 
 revenge. 
 
 These stations were centres of trade and improved agricul- 
 ture. The first plough that turned up the soil north of the 
 Kei was guided by the hands of a Wesleyan missionary. The 
 first store opened in Kafirland for the sale of clothing and 
 agricultural implements was at Wesley ville. The first cotton 
 grown in South Africa was at Morley. Before Buntingville 
 was established among the Pondos there was no road or 
 waggon, no article of European manufacture in Pondoland , 
 but within thirty years English goods to the value of /"i 0,000 
 went annually up St. John's River for sale to the natives. 
 Civilization follows the Gospel, and the missionary opens the 
 way for the trader, who should be, and sometimes is, the fore- 
 most helper of the Christian teacher. 
 
 Then these stations furnished valuable object lessons on 
 Christian family life. The clean native hut ; the decently-clad 
 inmates ; the one wife, honoured and relieved of much of the 
 heavy field drudgery ; the husband taking his share of the 
 labour of providing for the wants of the family ; the children 
 going each day to school, half naked at first, but ere long 
 neatly dressed and learning to read, to the wonder and envy of 
 
THE 'CHAIN OF STATIONS,' 1823-1833 197 
 
 many; the New Testament in Kafir occupying the place of 
 honour among the household goods, and read probably slowly 
 but eagerly each day ; the little garden plot with its supply of 
 vegetables all had a voice to the heathen which could not be 
 silenced or misunderstood. 
 
 The ' Chain of Stations ' was a chain of Christian instruc- 
 tion and regenerated life. 
 
THE BLIGHT OF WAR, 1834. 
 
 THE British Government, desiring to prevent, if possible, 
 any conflict with the Ama-Xosa, compelled them to 
 retire beyond the river Keiskama, which was hence- 
 forth to be the boundary of their country. The land 
 between that and the Fish River was formed into a neutral 
 zone, a buffer territory, between Bantu and Colonist, which 
 neither was to cross without authority. 
 
 Makoma and Tyali, sons of Gaika, were infuriated at being 
 expelled from a district which the Gaikas had held for 
 generations ; and this, more than any other event, led to the 
 war of 1834. ^ n t ne depopulated zone along the Kat River 
 a large number of Hottentots, under the pastoral care of the 
 Rev. J. Read, of the London Missionary Society, were allowed 
 to settle, and this still further exasperated the Gaikas. 
 
 Some horses were stolen from a farmer living near the 
 Koonap River, and were traced into Gaika territory. As they 
 could not be found, forty head of cattle, belonging to Tyali, 
 were seized. When the expedition was returning and near 
 Fort Beaufort, it was attacked by the Gaikas in force, and the 
 soldiers in self-defence fired on their assailants. Xoxo, a 
 brother of Tyali, was wounded by a buck-shot in the forehead ; 
 the injury was slight, but Makoma and Tyali resolved to make 
 it a pretext for war. ' The blood of a chief has been shed,' 
 was the cry, and the war-fires blazed on all the hills. 
 
 Without the least warning, with the swiftness of a prairie 
 fire, thousands of the Ama-Xosa rushed into the colony and 
 carried devastation and death as far as Sunday River. It was 
 Christmas-time, and the settlers were assembling at their 
 homesteads to observe the customs of the Fatherland. Sud- 
 denly the horrors of war fell on these peaceful family groups. 
 Destitute of any military organization, they could offer no 
 resistance. Farmers were slain at their own doors. A farmer's 
 
 198 
 
THE BLIGHT OF WAR, 1834 199 
 
 wife was making her Christmas pudding, when her husband, 
 rushing into the house, caught her up, thrust her on a horse, 
 and both rode for their lives. In a few days, 23 farmers were 
 slain, 456 farmhouses were burnt, and 5,700 horses, 11,400 
 cattle, and 169,000 sheep, were driven off into Kanrland. 
 Hintza, with his usual duplicity, professed to be neutral whilst 
 he secretly supported the war. 
 
 The Wesleyan Mission Stations on the frontier were com- 
 pletely destroyed. The Rev. H. H. Dugmore was in charge 
 of Mount Coke. Since Ndlambe's death, Umkwe, the grand- 
 son, had been chief, and, influenced by the missionary, he 
 stood aloof from the strife. But the strain was at times almost 
 beyond endurance. Of those dark days Mr. Dugmore wrote : 
 ' Return parties of warriors, laden with the spoil of the settlers' 
 dwellings, passed through Mount Coke, taunting us with our 
 helpless condition and telling us they could afford to let us 
 alone for a while, as they intended to finish us at leisure. The 
 suspense arising from the cutting off of all intelligence from 
 the colony was horrible. The burning homesteads of Albany 
 lighted up the horizon night after night, and imagination was 
 left to paint its most fearful pictures. Where the end was to 
 be we knew not. Days grew into weeks, and week after week 
 elapsed without any sign of aggressive movement from the 
 colony till old Zeta, the brother of Umkwe, impatiently 
 exclaimed : ' Akuseko, 'm lungu ! inkomande ingavelinje, 
 bapelile bonke!' 'There are no white men left! No com- 
 mando makes its appearance ; they must be all finished up !' 
 
 The Gaikas became more insolent, and it was considered 
 that the safest course of action was to abandon the station, 
 retire on Wesleyville, and join Pato's people. Placing what 
 goods they could on waggons, the Rev. H. H. Dugmore and 
 his family, Urnkwe, and the peace- observing natives, left in 
 a body for Wesleyville. In the night the fugitives looked back 
 and saw the sky reddened by the glare of the burning church 
 and houses at Mount Coke. The Gaikas had set them on fire, 
 and the labour of years was a blackened ruin. 
 
 At Wesleyville the Rev. W. Shepstone was the resident 
 missionary. Kama and Pato ' sat still ' and resolved to be 
 neutral would, doubtless, always have been neutral, but for 
 the arrogance of a British officer, who, at the close of the war, 
 taunted Pato as a coward for not having joined his tribe against 
 the colony. Pato's savage nature was roused, and in a fury he 
 retorted; 'You shall not have to say that of me next time.' 
 
200 THE BLIGHT OF WAR, 1834 
 
 In future wars he was the colony's bitterest foe, and the patient 
 work of the missionary was undone by the blatant folly of a 
 military fop. 
 
 Early one morning a messenger brought word that the Rev. 
 Mr. and Mrs. Brownlee, of the London Mission, were, with 
 their children, in a Kafir hut, four miles distant, completely 
 exhausted by a hurried night's journey through the forest. 
 Their cattle had been seized, their house had been plundered 
 of all food, and they were left to starve. Father, mother, and 
 children had to make their way at night through a country 
 teeming with enemies, and avoid the paths leading to their 
 kraals, until they were utterly prostrated. Mr. Shepstone 
 promptly sent a waggon to their rescue, and the whole family 
 were brought in. 
 
 Wesleyville was now crowded with fugitives. Traders who 
 had narrowly escaped with their lives ; Hottentot waggon- 
 drivers with their wives and children ; Umkwe and his clan, 
 together with Pato, Kama, and their followers all these, with 
 the families of the Revs. Dugmore, Shepstone, and Brownlee, 
 and also of Mr. Walker, had to be removed to a place of safety. 
 For many weary months nothing could be done ; then per- 
 emptory orders carne from the British commandant that they 
 were to remove into the neutral zone within twenty-four hours. 
 Hastily the women and children, the clothing and bedding, 
 the books and the valuable translations, were crowded into 
 three waggons, and in the gloom of the evening they left, 
 escorted by the men marching on foot. The way lay through 
 the deep defiles of the Umkalana. Slowly through the night 
 the procession threaded the intricate bush-paths down to the 
 Keiskama, Mr. Dugmore and Mama, the father of the Rev. 
 Boyce Mama, bringing up the rear. A heavy rain, with 
 rolling mists, came on, and the roads were slippery. One 
 waggon containing the children was upset ; but, happily, no 
 one was hurt. It was important to cross the Keiskama before 
 halting ; but upon reaching the drift, the river was already 
 running high, and the drivers refused to cross in the dark. 
 Supperless, the fugitives had to crouch under the bushes to 
 escape the pelting rain. When morning broke, the waggons 
 were got through without accident, and then only was there 
 leisure for eating. Within a few hours of their departure 
 Wesleyville was burnt to the ground by the Gaikas. 
 
 Burterworth shared the same fate. Hintza became impatient 
 of the restraint imposed upon him by the presence of Mr, 
 
THE BLIGHT OF WAR, 1834 
 
 201 
 
 Ayliff, and removed his kraal several miles distant He drove 
 off the cattle of some of the residents at Butterworth, saying : 
 4 Thus shall you all be served if you remain with that fellow,' 
 pointing to Mr. Ayliff. Later, he gave orders for the destruc- 
 tion of the station ; but said to his warriors : ' Don't touch the 
 missionary. I've got my assagais ready for him.' One day, 
 two native Christians knocked at the door of the parsonage 
 and informed Mr. Ayliff that Hintza was approaching with his 
 army, intent on destroying the station and killing him. At 
 once, Mr. Ayliff ascended the hill to meet Hintza, who, seeing 
 him, gruffly said : ' Why do you come here ?' Mr. Ayliff 
 replied : ' When I first came, you said that you would be my 
 father; should not a child greet his father?' 'But I am 
 angry; I will not receive you?' ex- 
 claimed Hintza, in passionate tones. 
 ' But, chief, why are you angry ?' 
 asked Mr. Ayliff, ' will you come and 
 have some coffee ?' * Go away !' said 
 Hintza ; ' who thinks of food when 
 he is angry ?' Mr. Ayliff sent word 
 to Mrs. Ayliff: 'Make some coffee 
 and send it up quickly.' The coffee 
 was made and sent by a servant, and 
 when Hintza saw the steaming, 
 fragrant beverage, his anger cooled, 
 the coffee was accepted, and the 
 storm was averted. Late at night 
 the manse door was opened, and 
 Nonsa, the great wife of Hintza, 
 whom Mrs. Ayliff had nursed through 
 a dangerous illness, entered, and sitting down, said : * Sing 
 some of your hymns.' During the singing, Nonsa said : ' There 
 is a snake in the grass, and you will not see it until you tread 
 on it. Take warning.' The warning was taken. In the early 
 hours of the morning, Mr. and Mrs. Ayliff and the Christian 
 natives set out for Clarkebury and took refuge with the Rev. 
 W. J. Davis, where they w T ere under the protection of the 
 Tembu chief Vedana. Finding that his prey had escaped, 
 Hintza battered in the doors and windows of the church, set 
 Butterworth on fire, and utterly destroyed it. 
 
 Morley, Clarkebury, and Buntingville were outside the area 
 of strife, and escaped injury. But the order came from Sir 
 Benjamin Durban that all missionaries were to remove into 
 
 REV. J. AYLIFF. 
 
202 THE BLIGHT OF WAR, 1834 
 
 the colony for safety, and a strong military guard was sent for 
 their escort. Accordingly, Mr. Ayliff, from Butterworth ; Mr. 
 Satchell, from Buntingville ; Mr. Palmer, from Morley ; and 
 Mr. Davis, from Clarkebury, set out with their families and 
 succeeded in reaching Grahamstown. 
 
 Colonel Harry Smith rode from Cape Town to Grahamstown 
 in six days, and collected burghers from GraafF Reinet, 
 Somerset East, and Albany. Makoma and Tyali were driven 
 out of the thickets of the Fish River, and fled to their fastnesses 
 in the Amatola Mountains. Sir Benjamin Durban invaded 
 Gcalekaland, and such was the rapidity of the movements of 
 the British troops that Hintza was alarmed, and surrendered. 
 The Fingos appealed to the Governor for deliverance from 
 bondage ; but he was unwilling to interfere until every peace- 
 able method had been exhausted. The proud Gcaleka chief 
 was furious when he heard that his * dogs ' were seeking to be 
 free, and whilst a prisoner in the British camp issued orders 
 for their massacre. Sir Benjamin Durban, when informed of 
 what was being done, hastily summoned Hintza into his 
 presence, and sternly addressed him : ' If the slaughter is not 
 instantly stopped, I will hang you and your son Kreli on the 
 nearest tree.' Hintza was alarmed, and sending messengers 
 in every direction, the massacre was arrested. The Governor 
 now took steps to liberate the Fingos, and, allotting them ample 
 lands near Fort Peddie, requested the Rev. J. Ayliff to take 
 charge of them during the journey to their new home. 
 
 On May 9, 1835, 16,000 Fingos, old and young, crossed the 
 river Kei, protected by a small body of British troops. Mothers 
 carried one or two children on their backs, and burdens on 
 their heads. The elder children carried sleeping-mats and 
 blankets. The men drove the cattle, many of which there is 
 reason to believe they had not scrupled to plunder from their 
 late masters. The column slowly moved over the veldt, and 
 the journey was 100 miles in length ; but there was not the 
 least complaint of fatigue. Were not safety and freedom before 
 them ? When they passed the river Keiskama, ten days later, 
 not a child or old person was missing. They were placed on 
 land around Fort Peddie, and, after they had become settled, 
 Mr. Ayliff held a mass meeting of all the men at Emquashini, 
 half-way between Peddie and Breakfast Vlei, near a large 
 milkwood-tree, and, in an impressive address, reminded them 
 of what Christianity and the Government had done for them. 
 Then, calling upon each man to lift his right hand, he recited 
 
THE BLIGHT OF WAR, 1834 203 
 
 a pledge, which they all audibly repeated. As with one voice, 
 they promised to be faithful to God, to be loyal to the British 
 Government, and to do all in their power to support the 
 missionaries and educate their children. The milkwood-tree 
 still stands, but steps are being taken to erect a more durable 
 monument of that day's vow, and of their deliverance from 
 slavery. The Fingos prospered in their new home, and 
 developed into agriculturists, and sheep farmers, and owners 
 of waggons. They increased in numbers, and some had to 
 seek settlement elsewhere. But to this day there is no name 
 so deeply cherished by the Fingos as that of the Rev. J. Ayliff, 
 who first taught them the Gospel, and then led them out of a 
 cruel bondage into freedom and prosperity. 
 
 Hintza promised to restore the cattle stolen from the colonists, 
 and, accompanied by Colonel Smith, went to collect them from 
 their hiding-places. In crossing the Xebecca River he at- 
 tempted to escape and to stab Colonel Smith, but was shot by 
 one of the guides. The < Great Bull ' fell dead, and his career 
 of duplicity and treachery was at an end. Kreli, his son, was 
 acknowledged as his successor, and with him, as Chief of the 
 Gcalekas, peace was made. 
 
 Makoma and Tyali were still hiding in the Amatolas, uncon- 
 quered and unyielding, and it seemed as if a costly and tedious 
 war was inevitable. Hoping to divide and weaken the enemy, 
 Sir Benjamin Durban announced that Makoma and Tyali were 
 banished beyond the Kei, but that for their subjects lands 
 would be provided between the Kei and Fish Rivers. His 
 hope was that the chiefs would be deserted by their followers, 
 and that they would be compelled to flee. In this he was mis- 
 taken. The Gaikas would not forsake their chiefs, and to 
 expel Makoma and Tyali from the Amatolas would involve 
 much loss of life. When Sir Benjamin Durban arrived in 
 Grahamstown, the Wesleyan missionaries thought it was their 
 duty to remonstrate with him on the impolicy of conducting 
 the war on such lines. The Governor listened, but replied 
 that he could not recede with dignity from his proclamation. 
 The missionaries said : ' If you consent, we will endeavour to 
 send a message to the belligerent chiefs, advising them to seek 
 peace at your hands, and to ask to be admitted as British sub- 
 jects.' To this Sir Benjamin Durban did not object. 
 
 No time was to be lost if the missionaries were to secure 
 peace. The next morning the Revs. W. B. Boyce, W. Shep- 
 stone, and S. Palmer, with an armed escort, rode out of 
 
204 THE BLIGHT OF WAR, 1834 
 
 Grahamstown on their perilous enterprise. When they arrived 
 at the kraal of Pato, near Wesleyville, they sent for him and 
 his brothers, Kama and Kobi, and together they selected four 
 native women, and told them to seek Makoma and Tyali, 
 wherever they might be in the Amatolas, and deliver to them 
 this message : ' The Governor is going to sweep the country 
 clean. Ask for mercy. Say, " Mercy, Great Chief." Ask 
 for a place in which you can sit and plough. If you do not 
 act on our advice, we are clear of your blood. Send to the 
 Governor, and we will speak for you.' The women departed, 
 and day after day passed days of anxious waiting. The 
 twelfth day dawned, when the women returned with the reply : 
 * The chiefs thank the missionaries. They must not tire now 
 the path is open. We will seek for mercy.' The missionaries 
 returned to Grahamstown, and in a few days a messenger 
 arrived from the two chiefs, who laid at the feet of the Governor 
 an assegai, in token of their submission, and said, in native 
 fashion, 'that they wished to be his children.' 
 
 To this request the Governor sent a gracious reply. Makoma 
 and Tyali came in and submitted. The efforts of the Wesleyan 
 missionaries to terminate the war had been crowned with 
 success. The Ama-Xosa were placed between the Keiskama 
 and the Kei, under British rule. The chiefs were made sub- 
 magistrates, to administer native laws, subject to the control 
 of a British agent. Witchcraft was abolished, and, to com- 
 pensate the chiefs for the loss of fines, a small salary was 
 allowed them, payable during good behaviour. Missionaries 
 were to settle among them, and establish schools for the educa- 
 tion of their children. The sale of intoxicants and materials 
 of war was strictly prohibited. There is every probability 
 that if these wise plans had been allowed to be carried out, the 
 predatory habits of the natives would in a few years have been 
 eradicated, and the tranquillity of the frontier would have been 
 secured. 
 
 One man wrecked these statesmanlike proposals and inflicted 
 years of strife on Cape Colony. Lord Glenelg was at the 
 time the British Secretary of State for the Colonies, and rely- 
 ing, not on the despatches of Sir Benjamin Durban, but on 
 private and prejudiced communications, he pronounced an 
 official judgment on the war, which, as Judge Cloete said, for 
 cruelty and injustice, ' might have been penned by an enemy/ 
 Lord Glenelg, in his despatch, made the astounding statement 
 that, ' in a long series of years,' the colonists and the public 
 
THE BLIGHT OF WAR, 1834 205 
 
 authorities had treated the Kafirs ' with systematic injustice,' 
 and that they had ' a perfect right to extort by force the redress 
 they could not otherwise obtain.' He recalled Sir Benjamin 
 Durban, and ordered the district between the Keiskama and 
 the Fish River to be restored to the Ama-Xosa, who rapidly 
 swarmed back to their old fastnesses in bush and forest, and 
 kept the whole border in terror for years. Never, perhaps, 
 has the despatch of a Colonial Secretary wrought greater 
 calamity. 
 
 The Dutch burghers were so embittered against British rule 
 that, to the number of 10,000, they left a country which, as 
 they said, afforded them neither protection nor justice. The 
 British settlers were not prepared to abandon flag and home, 
 but, strong in the consciousness of their innocence, they 
 demanded the appointment of a Commission to investigate on 
 the spot the charges made against them. The only satisfac- 
 tion obtained was that Lord Glenelg was compelled by the 
 force of indisputable facts to withdraw his accusations and to 
 make a reluctant apology. 
 
 The heat and passion of the controversy of those days have 
 long ago subsided, and it is possible calmly to investigate the 
 causes of this political blunder. Lord Glenelg was closely 
 intimate with a remarkable group of men called the * Clapham 
 sect,' which consisted of William Wilberforce, Thomas Clark- 
 son, Zachary Macaulay, Grenville Sharp, Thomas Clarkson, 
 and Thomas Powell Buxton men who devoted themselves to 
 the defence of the oppressed in every clime. They had recently 
 fought and won in the British Parliament the battle for the 
 emancipation of the slaves, and, in the excitement of their 
 victory, some of them were incapable of judging impartially 
 any conflict between black and white men. Their sympathies 
 rallied at once to the protection of the native, as almost cer- 
 tain, in their opinion, to be the victim of oppression ; and, with 
 little independent inquiry, they denounced the frontier farmer 
 as a cruel oppressor. The anti-slavery press in England, mis- 
 led by false reports, represented the settlers as raiding Kafir- 
 land, killing men, carrying off women and children into captivity, 
 and, when impatient of their footsore pace, shooting them on 
 the road. The Wesleyan missionaries, at the time they were 
 risking their lives to save the Gaika chiefs, were branded 
 as 'sanguinary' and 'truckling.' The British public, or at 
 least a portion of it, was in one of its superior moods, and 
 ready to believe any vile story of the colonists. 
 
206 THE BLIGHT OF WAR, 1834 
 
 The anti-slavery party had its enthusiastic supporters in 
 Cape Colony, of whom, undoubtedly, the ablest was Dr. Philip, 
 of Cape Town. He had given up an important pastorate at 
 home to become the superintendent of the operations of the 
 London Missionary Society in South Africa. He possessed 
 indomitable energy, and constituted himself the champion and 
 defender of the native races. In his eagerness to remedy their 
 wrongs he was blind to the just rights and claims of the settlers, 
 and, credulously accepting unreliable statements, attributed to 
 them deeds of oppression and cruelty of which they were 
 wholly innocent. He boldly advocated the natural equality of 
 mankind a doctrine which, as understood by the natives, 
 became a direct incentive to insubordination and rebellion. 
 
 In the year 1830 Dr. Philip and Mr. Fairbairn, editor of the 
 Commercial Advertiser, both residing in Cape Town, visited the 
 frontier, and held conversations with Makoma and Tyali 
 respecting their claim to the neutral territory. The Wesleyan 
 missionaries, who were aware of the slumbering disaffection of 
 the Ama-Xosa, and knew that little was required to excite it 
 into open war, protested against Dr. Philip's interference, but 
 he would listen to no remonstrance. In June, 1834, ne again 
 visited the two chiefs, and the mischief he wrought was dis- 
 closed in the confession of Tyali : ' Philip said, " This is your 
 land. I will speak in the Governor's ear." Philip said, "The 
 land is yours on this side of the Fish River. I will write to 
 the King of England, and speak to the Governor." This, and 
 the Hottentots talking to us, set us on five.' The impression was 
 left on the minds of the irritated chiefs that Dr. Philip was 
 more worthy of confidence than their own missionaries, whose 
 influence for a peaceable settlement of disputes was thus 
 seriously impaired. Misguided, one-eyed philanthropy has at 
 various times produced not a little confusion and trouble in 
 South Africa. 
 
 When Sir Benjamin Durban arrived in the colony early in 
 1834, ne opened up communication with the Kafir chiefs, and 
 assured them that, if they wished their claims to the neutral 
 territory to be considered in a friendly manner, they must cease 
 their cattle-stealing and keep within their border. But, buoyed 
 up with the hope of Dr. Philip's advocacy, this pacific overture 
 was rejected. The majority of the Ama-Xosa had long desired 
 war. The valuable herds of cattle grazing on the frontier 
 were tempting objects to a predatory people, knowing, as they 
 did, there was no military force at hand to protect. The settlers 
 
THE BLIGHT OF WAR, 1834 207 
 
 were not responsible for the creation of the neutral zone, or 
 for the expulsion of Makoma and Tyali across the Keiskama ; 
 and they were the innocent sufferers of a Government policy, 
 in the shaping and administration of which they had had no 
 share. 
 
 After the war Dr. Philip visited England, and declared in 
 numerous public speeches that the natives had been incited to 
 make war by the settlers, who at particular seasons had driven 
 their cattle in thousands across the border and pastured them 
 on native lands. When resistance was offered, they burnt down 
 huts and destroyed whole villages. He denounced the Wes- 
 leyan missionaries in defending the settlers as prejudiced and 
 untrustworthy witnesses. Fortunately, the Rev. W. Shaw was 
 at the time in England, and in a vigorously written open letter 
 addressed to Lord Aberdeen, Colonial Secretary, he indignantly 
 repelled these unfounded accusations. He emphatically 
 asserted that the ' present disturbed state of the Kafir border 
 is due, not to any cruelties perpetrated by the British settlers 
 on the Kafirs, but to the moral state and predatory habits of 
 the Kafirs, the evil tendencies of which have been aggravated 
 by the exceedingly mischievous character of our border policy.' 
 At a later date he declared : ' Intimately acquainted as I am 
 with the history of the settlement, I bear my most decided and 
 unequivocal testimony to the fact that the British settlers 
 have not at any time made any foray, or committed any acts of 
 aggression against the border Kafir tribes.' 
 
 We have no wish to revive an extinct controversy, but with- 
 out some reference to it the altered attitude of the colonists 
 towards missionaries and their work could not be understood. 
 In 1833 the Rev. W. J. Shrewsbury wrote from Grahamstown : 
 ' I never have known a community of Englishmen so free from 
 illiberal prejudices. All colours love as brethren, have their 
 love-feasts together, and meet at one table of the Lord.' After 
 the war this kindly feeling towards the natives no longer 
 existed. The colonists were alienated from Mission work. 
 They lost their grasp of the great vocation of a Christian 
 people, and ceased to recognise that as English Christians their 
 privilege and duty were to extend the Gospel to the heathen. 
 It is only within recent years that the prejudices born of the 
 conflicts of those days have begun to yield to a healthier sense 
 of Christian responsibility. 
 
 Colonel Smith, whose ideas of religion were largely military, 
 issued an address to the natives as to their future conduct. 
 
208 THE BLIGHT OF WAR, 1834 
 
 * Leave off,' he said, 'the wicked practice of stealing. Attend 
 Divine worship, and send your children to school. Let the 
 men work in the fields, and the women make and mend your 
 clothes, keep your children clean, cook the food, and take care 
 of the milk. Omit the witch dance. Bury your dead, and do 
 not drag out the corpse and cast it forth as food for wild beasts. 
 Listen to your missionaries. Forget all animosities among 
 yourselves. Fear God, honour your King, and respect the 
 Governor.' 
 
 With this bluff, shrewd advice, the war of 1834 may be said 
 to have closed. 
 
THE STRENUOUS STRUGGLE WITH 
 HEATHENISM, 1836-1852. 
 
 PEACE was once more restored on the frontier, but many 
 of the native converts said : We cannot believe there 
 is peace, and we cannot sleep safely unless the mission- 
 aries come back and dwell among us.' Even those 
 who had personally engaged in the war appeared to be weary 
 of strife, and were willing to listen to the Christian teacher. 
 ' The whole land is now before us,' wrote the Rev. W. J. Davis. 
 ' The missionary can go to any village and obtain a congrega- 
 tion.' 
 
 In 1835 the several missionaries left Grahamstown for their 
 respective posts. A few changes were made. The Rev. H. H. 
 Dugmore went to Buntingville, where Faku accorded him a 
 royal welcome, and presented him with an elephant's tusk. 
 The Rev. S. Palmer proceeded to Morley, where the church 
 still stood, but destitute of doors and windows. The Rev. 
 W. J. Davis returned to Clarkebury, where Vedana had taken 
 care of the Mission property by placing around it a thick thorn 
 fence. The Rev. J. AylifF, at the request of Kreli, returned to 
 Butterworth, to rebuild what had been destroyed. The Rev. 
 W. Shepstone took charge of Wesleyville a blackened ruin 
 as well as of Pato's tribe. The Rev. W. H. Garner, who had 
 been labouring among the Mantatees on the northern border 
 of Basutoland, was installed missionary to the Emancipated 
 Fingos. The Rev. W. B. Boyce went to Mount Coke, where 
 everything had been burnt to the ground. On the journey to 
 their several stations they were struck with the desolate ap- 
 pearance of the country as far as the river Kei. Scarcely a 
 native was met or a hut seen. 
 
 Of the labours of the missionaries from 1835 to 1852 little is 
 recorded. Beyond an occasional letter published in the Mis- 
 sionary Notices, or an allusion in a rare book, scarcely any- 
 
 209 14 
 
210 THE STRENUOUS STRUGGLE WITH HEATHENISM 
 
 thing is known. They were depressed by the recent war, and 
 either there was little to report or they did not care to place on 
 paper the details of their weary toil. They changed from 
 station to station, rarely staying more than two years, often 
 only one, seeking the relief of frequent change, and any attempt 
 to follow them in their removals would only bewilder. They 
 preached to the people and taught the children, and they visited 
 heathen kraals, taking advantage of a wedding or a dance to 
 ' hold an open-air service. They exposed the delusions of witch- 
 craft, sometimes at the peril of their lives. They were over- 
 taken in their solitary rides by heavy rains or icy cold winds, 
 and illness supervened, necessitating rest with friends or at the 
 seaside. But the brightness and hope of early Mission work 
 had vanished, and the fear of the renewal of war hung over 
 them all. 
 
 It is therefore only a very brief survey that can be taken of 
 the older Mission stations during the fifteen years following 
 the war. 
 
 Wesleyville was rebuilt, but Pato refused to return to it, 
 and he and his people settled about ten miles below Peddie, 
 on the river Beka ; and in 1836 a Mission station was formed 
 about two miles from his * great place,' and named Beka after 
 the river. Pato occasionally came to the services with a few 
 of his councillors, all clad in red blankets. He was regarded 
 as one of the wealthiest chiefs in the land, but neither he nor his 
 subjects accepted Christianity, and little progress was made. 
 
 Kama, and those who chose to share his lot, separated from 
 Pato and removed to Newtondale, twelve miles south of the 
 Beka, and near to the Fish River. He petitioned for a mis- 
 sionary, but, owing to the numerous claims on the Mission 
 funds, no one could be sent. Kama kept up the forms of 
 worship, and his broad, intelligent face shone with delight 
 as he talked to his people of the love of God in Christ. At 
 Grahamstown he spoke from the platform : ' I am a black man, 
 but I have a white heart ; the Saviour who died for you died 
 for me.' Pato was constantly urging him to take another wife, 
 if only to keep up the dignity of the chieftancy, but Kama 
 stood firm, and his consistency made a profound impression on 
 his subjects. ' When God's Word came to Kama,' they said, 
 ' he held out his hand, and it fell right into the middle of it, 
 and he hasjield it fast ever since.' Kama continued to present 
 that Kafir anomaly a young chief with the paltry establish- 
 ment of one wife. 
 
THE STRENUOUS STRUGGLE WITH HEATHENISM 211 
 
 Pato, jealous of Kama's growing influence, endeavoured to 
 stir up strife between the two clans. To preserve the peace, 
 Kama, in the year 1838, left the district. The Government 
 granted him a tract of country in Northern Tetnbuland, and 
 thither he and his followers removed. At Kamastone, as the 
 settlement was afterwards called, Kama was chief and pastor 
 for eleven years, for no missionary could be sent. He was 
 alone as a Christian. He was threatened by the neighbouring 
 chiefs that they would wipe him out if he did not join them in 
 their heathen practices. But Kama calmly refused. Every 
 Sabbath this priest-chief collected his people for worship, his 
 son, William Shaw Kama, who had been educated at Salem, 
 reading the lessons and hymns, and he preached. At the end 
 of eleven years, when the number of 
 inhabitants at Kamastone was in- 
 creased by the arrival of the Fingos 
 from Haslope Hills, the Rev. W. 
 Shepstone was appointed pastor, and 
 he found a society of fifty members. 
 If every chief had been like Kama, 
 Kafirland would have had a different 
 history. 
 
 By these removals Wesleyville was 
 so diminished that the resident mis- 
 sionary was withdrawn, and it was 
 attached to Mount Coke. In the year 
 1844 it was placed under the care of 
 the missionary at Beka. 
 
 Mount Coke was rebuilt by the 
 Rev. W. B. Boyce, who remained two 
 
 years, and was followed by the Rev. H. H. Dugmore, who 
 thus returned to his old post. But there was little extension of 
 the Gospel among the Gcalekas residing outside the station, 
 many of whom had taken an active part in the war, and were 
 suspicious and unfriendly. 
 
 Butterworth, under the direction of the Rev. J. Ayliff, 
 regained a portion of its former prosperity. Kreli came clad 
 in his leopard-skin kaross, and expressed his regret that the 
 place had been burnt, and gave more than 100 head of cattle 
 to pay for the cost of rebuilding the church and the manse. 
 But he wavered between Christianity and heathenism. He 
 attended the services on the Sabbath, and conversed with 
 deep interest on the existence of God and the way of salvation 
 
 142 
 
 WILLIAM SHAW KAMA. 
 
212 THE STRENUOUS STRUGGLE WITH HEATHENISM 
 
 by faith in Christ ; but early training, the influence of his 
 councillors, and political ambition, held him back from being 
 a Christian. It is probable he was convinced that the tribal 
 superstitions were a delusion and a mockery ; but, when 
 occasion served, he used the witch doctor and the terror his 
 supposed powers excited, to accomplish his purposes. His 
 disbelief in heathen ideas would at times flash forth in a cruel 
 sardonic temper, revealing the tempest raging in his mind. 
 One day he sent for the rain-maker, and said : ' You are the 
 man who has the rain. You say we must not go to the school to 
 listen to the missionary, but when we went to pray for rain, 
 we had it. Men, kill him.' Instantly his head was severed 
 from his body and thrown into a ditch, whilst the trunk was 
 thrown in another direction. ' Masters of rain ' seldom died a 
 natural death. 
 
 In order perhaps to influence his people in favour of Chris- 
 tianity, Kreli sent messengers to two neighbouring chiefs to 
 observe among other things their treatment of the missionaries 
 and the effect of the Word. They returned and said : ' We 
 are stupid things ; we know nothing. They leave us far 
 behind ; they will not have the witch doctor. They all go to 
 chapel and hear God's Word. They have clothes like the 
 white people, and their children learn to read and write. They 
 have the school to themselves, but we have allowed the Fingos 
 to take ours.' The Gcalekas had, in fact, allowed the Fingos, 
 of whom about 3,000 still remained, to crowd the church, 
 whilst they, acting on the advice of the witch doctor, had 
 stayed away. Kreli saw this, and was irritated that other 
 tribes were outstripping his people in education and dress, but, 
 proud as he was, he had not the courage to remedy the evil. 
 
 Mr. Ayliff was followed at Butterworth by the Revs. W. J. 
 Davis, H. Pearse, and F. P. Gladwin, and the material result 
 of their labours is described in a letter of a visitor in 1843 : 
 ' The Mission premises stood in a conspicuous position and 
 presented a beautiful appearance. Close by was a row of neat 
 cottages, after the English style, erected by the natives for 
 their own accommodation. It was gratifying to witness the 
 life that pervaded the village. Some were digging in their 
 gardens, others building habitations, and one man was occu- 
 pied as a blacksmith at the forge.' 
 
 The stations outside the area of the recent war made greater 
 advancement. 
 

 THE STRENUOUS STRUGGLE WITH HEATHENISM 213 
 
 Clarkebury flourished under the pastorates of the Revs. 
 W. J. Davis (1835-1837), F. P. Gladwin (1839-1845), and 
 J. S. Thomas (1845-1847). How great the change wrought 
 in some of the Tembus by the Gospel was displayed in the 
 confession of Umtshikamsi, a famous warrior, and the hero of 
 many a fight. ' You all know that from a child I have been 
 in the midst of war. As soon as I had strength to carry an 
 assegai and a shield I began to shed blood. I have been 
 wounded all over my body, and everything has happened to me 
 but death. But when I came to Clarkebury, I saw God wanted 
 me to hear His Word, and to-day I stand up for another 
 Captain Jesus.' In 1836 Mr. Davis published during his 
 residence at Clarkebury, a Kafir Grammar, an improved 
 edition of Mr. Boyce's work, and which for many years was 
 the only guide on the subject. During the residence of 
 Mr. Gladwin a larger church was necessary, and the Tembus 
 built one at their own cost. It was made, Devonshire fashion, 
 of earth rammed hard, and thatched, and outstood many a 
 storm. 
 
 At Morley ministerial changes were less frequent, and the 
 tribe became enthusiastic for the education of their children, 
 which was unavoidably of a very elementary form, and con- 
 sisted of the ability to read the New Testament. The Sunday 
 school assumed great importance, and contained scholars of 
 all ages. At the anniversary in 1841 nearly 1,000 scholars 
 were present, and over 1,000 parents and friends came to listen 
 to the examination of the children. This Christian festival 
 supplanted the old heathen dance, and the wealthier members 
 gave eight beasts to provide the visitors with food. Mr. Pearse, 
 who was present, wrote : * It was a day not to be forgotten.' 
 
 At Buntingville Faku still dwelt. He never accepted 
 Christianity, though he valued the presence of the missionary. 
 That was the attitude of most of the chiefs, who looked upon 
 the missionary as adding to their dignity, and furnishing 
 facilities for communicating with the Government. Faku's 
 mother became a sincere Christian. Often she assembled her 
 grandchildren, prayed with them, and urged them to seek 
 Christ. ' Great people,' she said, ' laugh at me, and say that 
 I am old and foolish, but I know that Jesus is my Saviour.' 
 \\ hen not able to attend the service, she sent two men to 
 hear, and return to tell her what had been said. 
 
 No longer afraid of Zulu or Dutch raids now that Natal was 
 British territory, Faku removed, in the year 1844, north of 
 
214 THE STRENUOUS STRUGGLE WITH HEATHENISM 
 
 St. John's River. The Rev. T. Jenkins accompanied him and 
 formed a new station, which was called Palmerton. Mr. Jenkins 
 was a master of many crafts, and taught the Pondos to make 
 bricks, to build straight vertical walls, to cut timber, thatch 
 roofs, and grow vegetables. He erected at Palmerton a number 
 of small cottages, and taught some of the tribe how to make 
 chairs and tables. A demand arose for picks, axes, shovels, 
 hoes, woollen and cotton goods, and then came the trader, who 
 profited by the labour of the missionary. 
 
 The Pondos were ignorant and superstitious to an almost 
 incredible degree. ' The first time I went to the service,' said 
 one, ' I saw a sight I never saw before a bright light against 
 the wall keeping alight of itself. Ah, I thought, that is God. I 
 never saw such a thing before. I took 
 the candle to be God hanging on a 
 wall.' The mind of the speaker, under 
 the quickening influence of the Gospel, 
 expanded, and he became an intelligent 
 evangelist. 
 
 The Pondos were brutalized by 
 witchcraft. A woman, who was ac- 
 cused of causing the death of a child, 
 was tortured by the application of 
 hot stones to her naked body, and 
 her screams were appalling. Her son 
 begged her torturers to set her free, 
 but he was seized and thrown head- 
 long into the fire, from which he 
 crawled with difficulty, and escaped 
 to Mr. Jenkins. 
 
 Faku became ill, and there was a grand smelling out. His 
 own brother, Cingo, was declared by the witch doctor to be the 
 cause of the sickness, and was condemned to torture and death. 
 Mr. Jenkins gained access to Faku, and interceded for the 
 unfortunate victim. * Teacher,' said Faku, ' do you see how 
 some of my people hate me in sending wild cats to kill me?' 
 This led to a long conversation, in which Mr. Jenkins pleaded : 
 ' Faku, Cingo is not guilty of your illness, and I know you are 
 not- the man to stain your hands with innocent blood.' Cingo 
 lay bound and helpless on the ground, and with anxious eyes 
 waited for the reply. After sitting for some time in deep 
 thought, Faku looked up and said : * Teacher, you have saved 
 Cingo. He shall not be killed.' Cingo's bonds were severed, 
 
 REV. T. JENKINS. 
 
THE STRENUOUS STRUGGLE WITH HEATHENISM 215 
 
 and he sprang to his feet, his face flashing with delight, and 
 from that day he was the firm friend of Mr. Jenkins. 
 
 The Pondo chief and the missionary became strongly attached 
 to each other. Sometimes Faku would say that there were 
 only two good men in Pondoland Mr. Jenkins and himself. 
 He gave 100 head of cattle towards the cost of a church which 
 was capable of holding 1,000 persons. A mission house was 
 built by Mr. Jenkins, largely with his own hands, and wholly 
 at his own expense. He loved the Pondos, and devoted him- 
 self to their welfare in every form. He became profoundly 
 versed in their customs, and preached in their language. Per- 
 haps he was a little blind to their faults, but he was one of the 
 bravest and best of the early Wesleyan missionaries. 
 
 We now turn to two enterprises of a novel character. 
 
 In 1838 the natives residing on the Grahamstown com- 
 monage wanted larger grazing grounds and lands for cultiva- 
 tion. Mr. Shaw saw an opportunity of forming a Christian 
 native settlement, and with the approval of the Missionary 
 Committee purchased a farm of 6,000 acres situated below 
 Salem, and named it Farmerfield. The land was divided into 
 plots and let at a fixed annual rental, and the aggregate rents 
 more than covered the interest of the purchase money. Each 
 tenant had to build his own dwelling and enclose his own 
 ploughed lands. Four hamlets were formed, occupied res- 
 pectively by Kafirs, Fingos, Bechuanas, and the inmates of 
 the ' Watson Institute ' a small school of industry for training 
 native youths to be agriculturists and schoolmasters. No 
 wandering native was allowed to squat down on the farm with 
 the plea that he desired spiritual instruction. The whole was 
 placed under the management of Mr. D. Roberts, and upon 
 his retirement he was succeeded by Mr. W. Walker, a man of 
 sterling character. The settlement was a success. The neat 
 dwellings clustering on the hillsides, the cultivated lands with 
 little orchards of fruit trees, the church built of stone near the 
 Assagai River, the decently clad inhabitants, made a pleasant 
 scene, which excited the admiration of Bishop Gray, of Cape 
 Town, when he visited Farmerfield in 1849. Some of the tenants 
 rose to comparative wealth, and possessed waggons and oxen. 
 
 In the same year a similar experiment was made at Haslope 
 Hills, on the northern side of the Great Winterberg, where 
 Mr. Shaw purchased a farm for the benefit of emancipated 
 slaves, Fingos, and Tembus. The Rev. J. Ayliff left Wesley- 
 
216 THE STRENUOUS STRUGGLE WITH HEATHENISM 
 
 ville to take charge of the station, and in a short time he built 
 a stone wall across the river Kei, and led out the water, 
 irrigating seventy acres of land. The natives at Haslope Hills 
 rendered valuable assistance to the Government in the war of 
 1846, and at its close Sir Harry Smith offered them lands else- 
 where. The Tembus settled at Lesseyton, the Fingos went 
 to Kamastone, and the farm was sold, Haslope Hills thus 
 ceasing to be a mission station. 
 
 The year 1839 was the centenary of Methodism, and was 
 celebrated in England by a Thanksgiving Fund, which 
 amounted to ^"350,000, a portion of which was devoted to 
 Missions. The Missionary Committee was enabled to augment 
 the staff in South Africa by sending out the Revs. H. Pearse, 
 J. Smeeth, F. P. Gladwin, W. C. Holden, F. Taylor, Thornley 
 Smith, John Smith, J. S. Thomas, and J. W. Appleyard, who 
 formed a splendid reinforcement to carry on the strenuous 
 struggle with heathenism. How these noble men, and their 
 no less noble wives, ' laboured in the Lord ' will never be fully 
 told on earth. Messrs. Holden and Thornley Smith became 
 authors at a time when literary work was rarely undertaken by 
 Wesleyan ministers ; Mr. Appleyard developed into an honoured 
 translator and editor ; Mr. Thomas was unintentionally, and 
 Mr. Pearse was accidentally, killed ; Mr. Gladwin passed 
 through thrilling dangers in war time. Some, after years of 
 service, returned to England. 
 
 This reinforcement rendered it possible to form three new 
 stations at Beecham Wood, Imvani, and Shawbury. 
 
 Beecham Wood is situated in a beautifully wooded district 
 near the mouth of the river Bashee, where dwelt the Velelos, 
 a Gcaleka clan, of which Gxaba was the chief. Gxaba was 
 shrewd and observant, and said to Mr. Shaw : ' Pato and 
 Kama made the missionary their friend, and they are safe. 
 They have grown rich and strong. Let a missionary come, 
 and we will listen to him.' The Rev. Horatio Pearse was 
 sent, and Gxaba gave a square mile of ground for the Mission. 
 
 The depraved condition of the Velelos was not more marked 
 than that of other tribes, but to Mr. Pearse it was distressing. 
 Witchcraft was rampant ; one night a number of men entered 
 a hut and smashed the occupant's head in with a knob-kerrie 
 because he was suspected of being a wizard. Another was 
 ' eaten up ' had all his cattle confiscated, and was tortured to 
 death by ants. Lying was practised without shame, and it 
 

 THE STRENUOUS STRUGGLE WITH HEATHENISM 217 
 
 was no insult to say even to Mr. Pearse : * You tell a lie.' 
 
 Thieving was an art which won admiration ; beer orgies were 
 
 common. Enemies captured in battle were sometimes roasted 
 
 over a slow fire. The innocence of the savage is a sentimental 
 
 dream. He is sensual, cruel, wretched, and lives in dread of 
 
 a violent death. 
 
 Mr. Pearse built a little wattle and daub ' cottage, in which 
 
 he and his wife and infant daughter made a home. He also 
 
 erected a temporary oval-shaped chapel, and two years later 
 
 built a more substantial structure capable of holding 100 
 
 persons. He commenced a school in the open air, teaching 
 
 the children by means of a board attached to his waggon. The 
 
 Gospel was the power of God to these depraved Velelos, and, 
 
 convinced of their sin, they cried out 
 
 in their distress : ' Where shall we 
 
 bury our sins ? Where can we hide 
 
 ourselves from God ?' They prayed 
 
 to Christ, and entered upon a new 
 
 life. They made attempts at wearing 
 
 European clothing when attending 
 
 public worship on the Sabbath. One 
 
 man came in a pair of trousers patched 
 
 with various colours ; another in a 
 
 suit of clothes belonging to some 
 1 English soldier ; and many of them 
 I wore red nightcaps.' But, oddly as 
 
 they looked, these attempts showed 
 
 that they were beginning to respect 
 
 God's house and themselves. One 
 
 convert said : ' I feel God has for- 
 
 | given my sins, and so great is the change that my very body 
 ! feels comfortable.' A second said: ' I think I am the same 
 * person, but 1 cannot say, the change is so great. If I am the 
 j same person, then God's grace is strong.' In this simple 
 : manner did these men testify that ' if any man be in Christ, he 
 j is a new creation.' Before such testimonies, upheld and con- 
 I firmed by the altered lives of the speakers, the mouths of the 
 
 heathen were closed. 
 
 Gxaba was still heathen at heart, and, having quarrelled 
 ; with Makass, a neighbouring chief, resolved on war. Mr. 
 I Pearse repaired to his residence, and exhorted him to desist. 
 | Gxaba listened in sullen silence, but in a day or two he came 
 
 to Air. Pearse and said : * I shall abide by your counsel ; if 
 
 REV. H. PEARSE. 
 
218 THE STRENUOUS STRUGGLE WITH HEATHENISM 
 
 you say I must not fight, I will not. Be our Umaghluli our 
 mediator because you are our father.' Gxaba's docile mood 
 was transient, and after Mr. Pearse had left, and the station 
 was for a time without a missionary, he was drawn into a 
 tribal fight and was killed. 
 
 Beecham Wood passed through many vicissitudes caused 
 by native wars and the shifting of the population. It was 
 placed in charge of a native minister, and is now part of the 
 Malan circuit, in the Gcaleka Mission. 
 
 When Umtirara, the son of the Tembu chief Vossani, left 
 the neighbourhood of Clarkebury, he made his great place at 
 Imvani, an open grassy country to the south of Queenstown, 
 and, having become attached to the Rev. J. C. Warner, he was 
 glad to obtain him as missionary to the clan, not from a desire 
 to see his people converted to Christianity, but in order to 
 receive assistance in his relations with the Colonial Govern- 
 ment. 
 
 Mr. Warner found the Tembus very unwilling to attend the 
 services on the Sabbath, and complained to Umtirara, who 
 sent for the councillor responsible for the affairs of the Mission. 
 Addressing him, Umtirara said : ' You must see that there is 
 always a congregation to hear Mr. Warner. Mind you, I 
 don't say they must be converted, but it is of importance to 
 me that Warner should stay with us, and this must be done 
 because he wishes it.' The native chiefs viewed the Christian 
 religion as a department of statecraft, and the missionary as 
 an important State agent ; conversions were few, and mostly 
 of the poorer members of the tribe. Imvani is now a portion 
 of the Queenstown circuit. 
 
 After the death of Umtirara Mr. Warner removed to Les- 
 seyton to commence a Mission among the Tembus from Haslope 
 Hills. He lived in a Kafir hut, but within a year he had 
 established a day school and two Sabbath schools, and built a 
 church. In the year 1853 he was requested by the Govern- 
 ment to accept the appointment of British Resident to the 
 Tembus, by whom he was held in the highest respect, and his 
 connection with the Wesleyan ministry ceased. But he still 
 took the greatest interest in Mission work, and rejoiced to see 
 his two sons resign their position as magistrates to become 
 missionaries to the natives. After his retirement from the 
 Public Civil Service, he was elected to represent Queenstown 
 in Parliament, but died on his way to Cape Town. 
 
THE STRENUOUS STRUGGLE WITH HEATHENISM 219 
 
 Shawbury was established in 1839 among a small but fierce 
 tribe called the Bacas. Ncapai, their chief, resided near the 
 river Tsitsa, and the station, by the advice of Mr. Jenkins, was 
 placed not far from the Tsitsa Falls, where the river pours 
 over a precipice, 375 feet in height, and almost vertical. 
 Ncapai was violent and combative, and he and the Pondos 
 were bitterly hostile. The Rev. W. H. Garner was appointed 
 to unfold the Gospel among this truculent clan. The equip- 
 ment of the Mission was painfully inadequate, consisting of 
 two small cottages for the missionary and the catechist, and a 
 place of worship made of rough poles cut from the forest, 
 raised on end so that they formed the sides of a triangle, the 
 ground being the base. The sides were covered with reeds 
 and rushes. 
 
 Ncapai became seriously ill. The witch doctor advised the 
 usual native remedy. ' The spirits are angry : you must kill 
 three large oxen at three separate kraals ; then the spirits will 
 be pleased, and you will get well.' The illness was supposed 
 to be produced by ancestral spirits, who were angry because 
 they had not been sufficiently praised or provided with food. 
 The slaughter of oxen was believed to restore them to good 
 temper, and then the illness would cease. Ncapai was pros- 
 trate on the ground with intense pain, but when he heard the 
 witch doctor's advice, he exclaimed : ' The doctor is a liar ! I 
 will not kill the oxen. All he wants is meat. Tell Garner to 
 come, and he will make me well.' Mr. Garner came, admin- 
 istered medicine, prayed with him, and the chief was restored 
 to health. Most missionaries found it necessary to acquire a 
 knowledge of medicine, and how to treat ordinary complaints. 
 Natives, when ill, sent for the missionary, or, if able to walk, 
 attended at the parsonage, and expected to be treated medically 
 without charge. To refuse would have thrown them into the 
 hands of the witch doctor with his charms and incantations. 
 To charge for the treatment would have exposed the missionary 
 to the imputation of mercenary motives. So the missionary, 
 already heavily burdened by his various duties, had to prescribe 
 and give medicine to the natives who, every morning, waited 
 outside his residence, and, at the same time, refrain from im- 
 posing fees. The arrangement still continues, and is not a 
 satisfactory one, but probably will not disappear until properly 
 qualified medical men take up the work. 
 
 Mr. Garner acquired great fame as a doctor. ' There was a 
 man on the station,' said the Bacas, ' whose child was dead, 
 
220 THE STRENUOUS STRUGGLE WITH HEATHENISM 
 
 and its soul was in its throat. Garner gave it medicine, and it 
 lived and is well.' The witch doctors were enraged, for the 
 repudiation of their advice meant not only the loss of meat, 
 but injury to their professional character. The Bacas had a 
 practice that, when a young chief attained the rights of man- 
 hood, his grandfather should be killed, and his skin be made 
 into a kind of amulet, to be worn by the chief. It was believed 
 that qualities were transferable, and that old age would thus 
 be secured. When Dushani came of age, the Bacas demanded 
 the death of his grandfather, Umgema. ' It must be done,' 
 they said. * Madikan had such a charm, and he lived to be 
 gray-headed. If Dushani hasn't one, he will die young.' Um- 
 gema fled to Mr. Garner, and, at his 
 intercession, the life of the old man 
 was spared. 
 
 The Bacas were swift to shed blood. 
 Scarcely a day passed but some brutal 
 deed was reported. A man stabbed, a 
 woman beaten to death, or thrown from 
 a high rock and dashed to pieces below, 
 a child killed to save the trouble of 
 rearing it. Every petty chief could 
 put to death anyone residing within the 
 area of his authority, and the fine im- 
 posed, if any, was trivial. All the head 
 chief was told was that ' a dog had been 
 killed.' Mr. Garner's denunciations of 
 such atrocities were not without effect. 
 When Ncapai's uncle was sick, one of 
 
 the clan was accused by the witch doctor, and seized and con- 
 demned to death. But the invalid said to the trembling victim : 
 ' I cannot kill you. If I do, how can I face Garner ? Let him 
 go.' At another time a Baca killed and ate a leopard, which 
 was food for the chief only, as it was believed that, by eating 
 the flesh of the savage beast, increased courage was acquired. 
 The penalty of the offence was death and confiscation of 
 property. But Ncapai said : * By this he not only kills me, 
 and deserves to be eaten up. Let him be thankful that Garner 
 is here, and that he escapes with a fine.' 
 
 The country was infested with lions. They broke into the 
 kraals and carried off the calves. They were even known to 
 lie down in the porch of the parsonage, and wait for any of 
 the inmates to come forth. One night a lion put his head over 
 
 REV. W. H. GARNER. 
 
THE STRENUOUS STRUGGLE WITH HEATHENISM 221 
 
 the lower half of the frail door, and gave a terrific roar. 
 The inmates had no means of defence, and had to hide as 
 best they were able until the ferocious animal took his 
 departure. 
 
 Ncapai made an attack on the Pondos, and carried off a 
 number of cattle. He was pursued by the Pondos, over- 
 taken, and killed. The Bacas exclaimed : ' We see now 
 what Garner said was true: " If we sow blood, we shall reap 
 blood." ' 
 
 Mr. Garner frequently lamented the deadening effect of 
 barbarism on his own spiritual life. The loneliness of his 
 position, the stolid indifference of the natives to Scriptural 
 teaching, the lapses of those who had seemed to be converted, 
 the immoral scenes he was compelled to behold, the frequent 
 deeds of cruelty, created at times a deep mental depression. 
 ' I need a greater zeal for souls,' he wrote. ' Why is my heart 
 so dead ? Oh, to be wholly sanctified and free from sin ! I 
 have been harassed with evil thoughts, and feel very low.' 
 Such depression was followed by Divine uplifting, in which he 
 received new courage for his lonely and exhausting labours. 
 
 Shawbury, which had such an unpretentious and stormy 
 commencement, developed into one of the most prosperous 
 Missions in Kafirland. 
 
 In the year 1846 the smouldering discontent of the various 
 Xosa clans broke out into open war. Makoma and Sandile, 
 his younger brother, had long looked upon the policy of Lord 
 Glenelg with contempt. They scorned to respect boundaries, 
 and small bodies of natives constantly raided the country 
 between the Fish and Sunday Rivers, killing and thieving in 
 broad daylight. From 1837 to 1845 nearly 100 persons were 
 treacherously killed. No man could move from his farmstead 
 unarmed, and cattle had to be sent to graze under double 
 guards. This unrest culminated in the ' War of the Axe.' 
 Several of the Gcaleka clans joined the Gaikas, and together 
 they rushed into the Colony as far as Sunday River, setting 
 farmhouses on fire, and driving off large numbers of cattle and 
 sheep. Happily, there had been time for warning, and the 
 farmers on the frontier were able to form themselves into 
 laagers or camps, and to defend their positions often against 
 fearful odds. 
 
 Wesleyville and Mount Coke were again destroyed by fire, 
 and the Rev. J. W. Appleyard, from Pato's tribe, the Rev. 
 
222 THE STRENUOUS STRUGGLE WITH HEATHENISM 
 
 REV. G. H. GREEN. 
 
 G. H. Green, from Mount Coke, and the Rev. H. H. Dug- 
 more, from Durban, were driven from their posts, and sought 
 refuge in Fort Peddie, from the walls of which they saw one 
 of the most decisive engagements of 
 the war. Pato, as he had threatened, 
 joined the enemy, and, at the head of 
 9,000 warriors, made a determined 
 attack on the fort, under the walls of 
 which the Fingos were collected. 
 Pato's forces were eager to revenge 
 themselves on their former slaves ; 
 but, as they advanced to the assault, 
 they were decimated by shells and 
 rockets from the fort. They fled, 
 swiftly pursued by the Fingos, followed 
 by a troop of the yth Dragoon Guards, 
 who, overtaking the fugitives in an 
 open place, rode through them again 
 and again, until several hundreds were 
 slain. Kama and his men came down 
 from Kamastone, and, by arrangement, defended the line of 
 communication from East London to Fort Beaufort, and thus 
 enabled supplies to be forwarded to the British forces. 
 
 Butterworth was once more made 
 a ruin. A horde of Gcalekas, armed 
 with guns and assagais, invaded the 
 station, intent on robbery and violence. 
 The Rev. F. P. Gladwin, who was 
 unknown to most, having only arrived 
 two months previously, moved un- 
 ruffled amongst the excited mob with 
 nothing but a switch in his hand, calmly 
 directing the inspanning of the oxen, 
 and the placing of his wife and children 
 in the waggon. Quietly he mounted 
 his horse, and they all passed through 
 the fierce - looking rabble before the 
 Gcalekas realized that their intended 
 prey, and most of the people on the 
 
 station, had ^escaped, and were on their way to Clarkebury. 
 Within a few hours of their departure Butterworth was looted 
 and burnt to the ground. Night came on, and as there were 
 numerous bands of roving Kafirs, mattresses were placed on 
 
 REV. F. P. GLADWIN. 
 
THE STRENUOUS STRUGGLE WITH HEATHENISM 223 
 
 the sides of the waggon to protect the sleepers from stray 
 shots. The following morning they had not proceeded far 
 when they were met by hundreds of Tembus, in full war 
 costume, who had set out from Clarkebury to rescue their 
 former pastor. At the sight of Mr. and Mrs. Gladwin they 
 threw their shields into the air, and shouted : * You have 
 come out of the mouth of the pit. You are safe now.' 
 The waggons halted for refreshment, and then the travellers 
 started again, escorted by the Tembus. They had got but 
 a short distance when they met the women of Clarkebury, 
 who, after hearing Mrs. Gladwin relate the peril through 
 which they had passed, exclaimed : * Never mind : we have 
 got you, whom we never thought to see again. Forget your 
 troubles now.' Mr. Gladwin had been six years at Clarke- 
 bury (1839-1845), and had won the love and reverence of the 
 Tembus. 
 
 Upon arriving at Clarkebury they were received by the Rev. 
 J. S. Thomas and the Rev. S. Palmer, who had ridden over 
 from Buntingville, and both urged them to move up higher to 
 the other side of the Umtata, where food could be more easily 
 obtained. In the evening the Mission party started, accom- 
 panied by twenty-one waggons, hundreds of men, women, and 
 children, with cattle and goats. They moved on rapidly 
 through the night, the Rev. S. Palmer riding in front with a 
 native teacher to show the way. Shortly after sunrise Mr. 
 Palmer fell forward on his horse's neck, and the teacher raised 
 the cry : ' Mr. Palmer is ill.' Mr. Gladwin rode quickly for- 
 ward and found Mr. Palmer lying on the ground. He at- 
 tempted to lift his friend up, thinking he had fainted, but 
 found, to his amazement, that he was dying. The excitement 
 of a perilous journey had proved too much for a feeble heart, 
 and in a few moments Mr. Palmer had passed away from 
 earth. His body was taken to Buntingville, and buried at the 
 foot of a magnificent willow-tree. Mr. Palmer's piety, 'his 
 extensive acquaintance with the character of the natives, and 
 his influence over them, made his death a cause of deep regret 
 to all lovers of Missions.' 
 
 Clarkebury narrowly escaped destruction. A Tembu 
 galloped in, bringing the news that Kreli and a large body of 
 his men intended to attack the station early the next day. The 
 Rev. J. S. Thomas sent word round to the chiefs, and all night 
 the Tembus came in, until by daylight a strong defensive force 
 had assembled. When the Gcalekas found that the Tembus 
 
224 THE STRENUOUS STRUGGLE WITH HEATHENISM 
 
 were not to be taken by surprise, they turned back to their own 
 country. 
 
 Bathurst lay in the direct path of the Kafirs as they entered 
 the Colony, and was in great peril. The Rev. J. Ayliff and 
 his congregation raised an earthen embankment round the 
 Wesleyan church, and within this enclosure he and his family, 
 with many of the inhabitants, resided for many weeks. The 
 fires of burning farmhouses were seen in all directions. One 
 morning Mr. Ayliff's son, James, was taking the horses to 
 water when two Kafirs sprang upon him, and pulled him to 
 the ground. The animals bolted, the Kafirs fled in pursuit, 
 and the son escaped. John Ncapai, a native local preacher 
 and class leader, a Fingo of fine manners and devoted piety, 
 was herding cattle when the Kafirs rushed down and killed 
 him. Some English settlers, who deeply respected him, at 
 the risk of their lives, searched for his body, and gave it 
 Christian burial. 
 
 Messages were sent into Farmerfield by women that the 
 enemy intended to destroy the settlement and drive off the 
 cattle. Promptly the church was turned into a fort, in which 
 Mr. Walker and his family took up their abode, and the natives 
 built their huts around the church. One Sunday morning 
 several hundred Kafirs attacked the village, firing volley after 
 volley. Mr. Walker and the natives made a vigorous defence, 
 and, at a critical moment, the Basutos living on the other side 
 of the river took the assailants in flank, pouring in a heavy fire, 
 and drove them off with great loss. The leader of the attack- 
 ing force was found dead about 100 yards from the church. 
 
 Mr. James Howse, the brother-in-law of Mr. Ayliff, was 
 farming extensively near Fort Beaufort. The Kafirs raided 
 his farms, swept off 17,000 sheep and goats, 380 head of cattle, 
 burnt five farm houses, and killed six of his servants. 
 
 Grahamstown presented a desolate scene. The shops were 
 closed, and the windows were boarded up ; the streets were 
 deserted, and crossed at different points by barricades. An 
 attack on the town was expected, and the troops were absent 
 on the frontier. 
 
 Salem was kept in constant alarm. The church was turned 
 into a barrack and guard house. Four farmers were bringing 
 into Salem some Kafirs when, suddenly, the prisoners seized 
 the guns of their guards, and fired at them. Wedderburn was 
 shot, and was brought into Salem, but died of his wounds. 
 The prisoners escaped. 
 
THE STRENUOUS STRUGGLE WITH HEATHENISM 225 
 
 For twenty-two months the war continued, and then the 
 belligerent chiefs sued for peace. A drought had left them 
 without corn, and there were no more cattle which could be 
 readily stolen from the colonists. First, Stockwe gave himself 
 up ; Makoma followed ; Sandile submitted ; last of all, Pato, 
 haggard and thin, surrendered, saying : * I have been living 
 among the monkeys. I am no longer a man, but a baboon.' 
 Peace was at last restored. The district between the Keiskama 
 and the Kei was added to the British dominions, and the policy 
 of Sir Benjamin was adopted and acted upon. 
 
 A portion of the press seized the occasion to assert that the 
 war proved Missions were a failure ; but the tribes that waged 
 the war were tribes which had rejected Christianity. Few 
 native converts fought against the Colony, and those few were 
 dragged into the conflict by threats of the loss of life and 
 cattle. On the other hand, more than 4,000 natives, drawn 
 principally from the various mission stations, bore arms in the 
 defence of the Colony. This fact may be accepted as a proof 
 of the confidence of Government in their loyalty. The failure 
 of Christianity to prevent war lies far more seriously at the 
 doors of European nations, which have had Christian teaching 
 for more than 1,000 years. 
 
 The work of reconstruction was once more commenced. 
 , Wesley ville was par tly rebuilt, but on another site, 300 yards 
 taway. Within the walls of the old church a British officer, 
 who had died during the war, had been buried ; and, remember- 
 ing the feeling of the natives with regard to dead bodies, it was 
 decided to remove the station a short distance. Wesleyville, 
 however, never regained its former importance. 
 
 Mount Coke for two years was left in ruins. Part of the 
 site had bee n taken by the military for a camp, which was 
 called Fort Murray. In 1848 the Mission was resumed on 
 another site, near the Buffalo River, under the management of 
 the Rev. W. Impay. A mere handful of people were all that 
 at first could bs collected ; but natives flocked in from the 
 clans of Pato, Umkwe, and Siwane, until the population num- 
 bered more than 1,000, with 15,000 in the neighbourhood. 
 New mission premises were built ; improved methods of agri- 
 culture were introduced ; and, a large substantial building 
 having been provided, the printing-press was removed from 
 King William's Town and set up at Mount Coke, which again 
 became a flourishing Mission. 
 
 '5 
 
226 THE STRENUOUS STRUGGLE WITH HEATHENISM 
 
 Kreli expressed his deep regret that Butterworth had been 
 destroyed by fire; but he was a master of intrigue. He said 
 the mischief had been done by certain wild, ungovernable 
 fellows without his knowledge, and he offered 300 head of 
 cattle towards the cost of reconstruction. He begged that the 
 missionary might return. Sir Harry Smith wrote a charac- 
 teristic letter, combining spiritual and material appeals in the 
 strangest fashion : * My son, Kreli, I rejoice to hear you are a 
 repentant man. I hope this reparation is a great step towards 
 your becoming a Christian. Listen to your missionary, then 
 God Almighty will bless you, and your cattle will increase, 
 and your land will be covered with houses and corn, and you 
 will live in hope of eternal life.' The appeal was one Kreli 
 would appreciate. He had many desires to be a Christian, 
 but he loved the pDwer heathen superstitions gave him. His 
 offer of the cattle was accepted, and Butterworth rose out of 
 its ruin. The Rev. F. P. Gladwin returned, and, at his first 
 service, held in the open air, Kreli came in state, and, sitting 
 at the feet of the missionary, paid great attention to the 
 sermon. 
 
 The devastations of the ' War of the Axe ' had not been 
 fully repaired when, on Christmas Day, 1850, there broke out 
 the longest and costliest war which the Government had to 
 engage in with the natives. Makoma and Sandile saw that 
 their wealth and power were decreasing. The British authori- 
 ties, weakly succumbing to the demands of certain ill-informed 
 members of Parliament, had reduced the number of troops on 
 the border, so the chiefs determined to make another and 
 desperate attempt to regain their power. Kreli took an active 
 part in the war. The Tembus, under Mapassa, heedless of 
 Mr. Warner's expostulations, joined the Ama-Xosa, as did 
 also the Kat River Hottentots, most of whom were armed 
 with guns. Whittlesea was repeatedly attacked by the Hotten- 
 tots, and the beleaguered inhabitants had reached their last 
 charge of powder, when Kama and his men came over from 
 Kamastone and fell on the besiegers with such vigour that 
 they fled, leaving many of their men dead and wounded. 
 Fort Beaufort was surrounded, and many of the wounded 
 defenders were carried into the Wesleyan mission house, and 
 attended to by Mr. and Mrs. Ayliff. Mr. James Howse, who 
 had lost heavily during the previous war, was captured by the 
 enemy as he was riding from his farm to the village of Alice. 
 
THE STRENUOUS STRUGGLE WITH HEATHENISM 227 
 
 He was well known to be a friend of the natives, but the chiefs 
 had issued orders that no white man should be spared, and he 
 was ruthlessly slain. For many months the war went against 
 the colonists ; there was no pitched battle ; it was a huge bush 
 fight. 
 
 The Wesleyan Mission stations suffered, but not to the 
 same extent as in the preceding wars. 
 
 Wesleyville was destroyed, and was not rebuilt. The land 
 in the neighbourhood was confiscated and divided into farms 
 and sold to Europeans. Nothing now remains of the * lona ' 
 of Wesleyan Missions but the broken walls of the chapel, 
 a little cemetery where a decaying tombstone marks the grave 
 of a child of Mr. Shaw, whilst where the village once stood 
 grow luxuriant crops of corn. But Wesleyville will ever be 
 remembered with deepest interest as the commencement of 
 a movement which has been of incalculable benefit to the 
 natives of South Africa. 
 
 Mount Coke was attacked three times by the Kat River 
 Hottentots. The second attack was made on a clear moon- 
 light night. The Rev. W. Impey, who had retired to rest, 
 rose and dressed, and on issuing from his house was fired 
 upon, the bullet passing between his legs. The object of 
 attack was the cattle, and these having been obtained, the 
 Hottentots disappeared before the troops from Fort Murray 
 could arrive. At the third attack the Fingos came to the 
 assistance of the residents, and after a sharp fight drove off the 
 Hottentots, but not until several of the defenders had been 
 killed. 
 
 The Hottentots plotted to attack Clarkebury. They arranged 
 for two of their number to call at the mission house, and on 
 the plea of wishing to speak to the Rev. J. S. Thomas, they 
 were to get him outside, and then shoot him. The rest were 
 to plunder the station. Mr. Thomas received information of 
 the plot, and sent a message to Mr. Garner at Morley, sixty 
 miles distant. Mr. Garner mounted his horse, rode fast, and 
 got to Clarkebury in the night. Whilst at breakfast next 
 morning, the Hottentot messenger knocked at the kitchen 
 door, and asked to see Mr. Thomas, as he had a special 
 message for him. Mr. Garner, who was a big burly man, 
 rose from the table, went to the door, quietly unbuttoned the 
 lower half of it, seized the Hottentot by the neck, spun him 
 round, and then applied with great vigour a very substantial 
 boot to the lower part of his person. The man yelled, but 
 
 J 2 
 
228 THE STRENUOUS STRUGGLE WITH HEATHENISM 
 
 Mr. Garner continued the application until he considered the 
 justice of the case had been satisfied. When liberated, the 
 fellow bolted with some others who had been lying in ambush 
 awaiting results, followed by Mr. Garner, shouting, * Tell 
 Uithalder I will serve him the same if he comes here.' It 
 was a signal triumph of muscular Christianity. Uithalder 
 was the leader of the Hottentots a dandy, wore black kid 
 gloves, and rode a white horse. When he found that his 
 dream of a Hottentot kingdom could not be realized he shot 
 himself. 
 
 Morley was deserted. Every man, by order of Mr. Flynn, 
 the Government agent, had left to join Faku to assist in 
 attacking the Gcalekas. Mr. Garner threatened that if the 
 Pondos left Bunting ville he would break up the station. 
 Flynn was annoyed. Civil and religious authorities were 
 opposed. Flynn said it was a bad job, for if they had gone 
 they might have killed 200 of the Gcalekas. Flynn seems to 
 have been impetuous and imperious, fining the natives for 
 trifles ; and the missionaries complained of the insulting nature 
 of his messages. For a trivial offence Flynn fined Faku 1,000 
 head of cattle, which he paid under the impression that if he 
 refused the English would invade his country. Subsequently, 
 the Government made an inquiry into the proceeding ; the 
 cattle were returned, and Flynn was superseded. 
 
 Butterworth was again the chief sufferer. First came a 
 message from Kreli that he could not restrain his men, and 
 that Mr. and Mrs. Gladwin must leave. The next day Kreli 
 sent another message, that ' where they died he intended to die. 
 Gladwin was his child, and would not be harmed.' Later 
 news was brought that the Gcalekas were moving on Butter- 
 worth with the intention of destroying it. Mr. and Mrs. Glad- 
 win betook themselves to prayer, and God, in His mercy, 
 answered not by fire, but by water. For five days a thick, 
 driving rain fell, turning the ground into a swamp and flooding 
 the rivers. Kreli's warriors, destitute of shelter, cowered 
 before the persistent storm, and, wet and cold, turned home 
 again. At another time the war cry was raised in the church 
 during the service, and the whole congregation rushed out to 
 rescue their cattle, which were being driven off. The position 
 became perilous, for the Hottentots were eager to attack the 
 station. In their distress Mr. and Mrs. Gladwin sought the 
 Lord : ' O God, undertake for us ; we are reluctant to leave. 
 
THE STRENUOUS STRUGGLE WITH HEATHENISM 229 
 
 Guide us aright!' In December, 1851, the British troops, 
 under Colonel Eyre, after a sharp skirmish at the Kei, reached 
 Butterworth, and on their return to the border, by the order of 
 Sir Harry Smith, Mr. and Mrs. Gladwin accompanied them to 
 King William's Town. The morning after 'their departure, a 
 huge column of smoke showed that Butterworth for the third 
 time had been given to the flames. For a whole year Mr. and 
 Mrs. Gladwin had remained at their post, undeterred by the 
 surrounding perils of war ; but now that safety was attained 
 the effects of the long strain were felt. Mrs. Gladwin sickened ; 
 her new-born son died, her little strength was exhausted, and 
 she passed away from earth. She was only thirty two years 
 of age, and she and her infant son were buried in the same 
 grave. 
 
 Little has been said in these pages of the wives of missionaries, 
 but their great worth can never be forgotten. If the husband 
 preached on the Sabbath, or as he travelled from kraal to kraal, 
 the wife taught the native children in the school and instructed 
 the native women how to make their own garments. The 
 orderly arrangements of the mission house, the neatly-clad 
 minister's children and their spotless purity in speech and 
 action, composed a sermon which the wife preached, as 
 powerful to impress the heathen as the sermon the husband 
 preached from the pulpit. Her lot was cast far away from the 
 resources of civilization and the pleasures of social intercourse, 
 and she had to practise and enforce the most rigid economy. 
 Her home might no sooner be made comfortable than the stern 
 fiat of authority removed her and her husband elsewhere. 
 When her children grew up, they had to be sent far away, to 
 Salem, perhaps to England, for their education. In time of 
 war the wife shared the dangers of her husband, having to flee, 
 and carrying not unfrequently the youngest child in her arms. 
 Sometimes, for months together, husband and wife would be 
 deprived of the comforts of life, and salt, sugar, tea, coffee, and 
 wheaten meal were luxuries not to be had. Mealie bread, 
 a cup of water, and a little milk were the only food obtainable. 
 The perils of motherhood often came when no medical aid was 
 within 100 miles, and when no countrywoman was near to 
 minister sympathy and aid. All honour to the noble women 
 who, by their hopefulness and industry, brightened homes far 
 away from civilization, and by their unfailing courage lit up 
 the dark days of disaster and retreat 1 Often worn out with 
 
230 THE STRENUOUS STRUGGLE WITH HEATHENISM 
 
 their numerous tasks, they died, and with their latest breath 
 they prayed for the speedy coming of the kingdom of Christ. 
 Over their graves, as over the graves of our noblest men, we 
 cast our wreaths, praising God for the heroic deeds they did 
 whilst they were on earth, and that now, their labours ended, 
 they have joined 
 
 1 The choir invisible 
 Of the immortal dead, who live again 
 In lives made better by their presence.' 
 
THE AFTERMATH OF WAR, 1855-1865. 
 
 A CHILL of discouragement fell on missionary effort at 
 the close of the late war. Morley, Shawbury, and 
 Butterworth were left without pastors. Butterworth 
 was deserted for years, and the church, schoolroom, 
 and mission house were heaps of blackened ruins. The church 
 at Clarkebury, for want of repairs, fell into decay. Converts 
 were scattered, savageism once more ruled the land, and cruel 
 superstitions regained their former power. 
 
 Heretofore, when a station was formed, a lay assistant or 
 artizan was sent to assist in putting up the necessary buildings 
 and to preach when needed. All these assistants were now 
 withdrawn. In 1854, where seven missionaries and seven lay 
 helpers had once laboured, only two ministers and one assistant 
 and a catechist were appointed, and these were disheartened, 
 knowing that the work was altogether beyond their power. 
 Retreat in missionary operations can never be euphemistically 
 described as a ' strategic movement to the rear.' Native 
 Christians are discouraged. The heathen think they have 
 reason to triumph. Future efforts to promote the extension of 
 Christianity are made more difficult. But no one could foresee 
 the tragic results of this retreat. 
 
 In 1855 the Rev. J. S. Thomas was placed in charge of 
 Butterworth, Clarkebury, Morley, Buntingville, and Shawbury, 
 with the Rev. C. White as assistant, residing at Buntingville, 
 and Mr. R. Hulley, a catechist, at Shawbury an utterly 
 inadequate arrangement. Mr. Thomas resided at Clarkebury, 
 but as the supply of wood and water was deficient, he selected 
 a more favourable site on the left bank of the Umtata River, 
 about thirty miles from Clarkebury. It was an unfortunate 
 choice, as the district was claimed by the Tembus, the Pondos, 
 and the Pondomisi, and was the scene of frequent strife. Mr. 
 
 231 
 
232 THE AFTERMATH OF WAR, 1855-1865 
 
 Thomas named the place Beecham Wood, but it is now known 
 by its native name Ncambele. Some of the people at Morley 
 migrated to Ncambele in order to be near Mr. Thomas, but 
 they brought calamity in their train. 
 
 Some time previously, Damas, the son of Faku, and ruler 
 under his father of the Pondos west of St. John's River, made 
 a raid on the Pondomisi, and, on their return with captured 
 cattle, the Pondos were ambushed by the Umdumbi, a reduced 
 tribe living by permission on the sea-board of Tembuland, and 
 were assisted by some of the Morley people. Three of Damas' 
 men were killed and the cattle were taken. It is a law on all 
 mission stations that no native resident shall take part in 
 aggressive war, and had there been a missionary at Morley it 
 is highly probable this attack would have been prevented. 
 
 Damas was angry with the Morley people, and protested 
 to Mr. Thomas, at Clarkebury, against any of them being 
 allowed to settle at Ncambele. Mr. Thomas deferred taking 
 action until he arrived at the new station. The Pondos were 
 impatient of delay, and attacked that part of Ncambele which 
 was occupied by the natives from Morley. One man was 
 slain, five were wounded, and a little girl was unintentionally 
 burnt to death. Damas said he was satisfied now that he had 
 chastised his assailants. At this stage, Mr. Thomas arrived 
 at Ncambele and commenced the erection of the necessary 
 buildings. 
 
 He had been there only a few days when Umbola, a Pondo 
 sub-chief, without the knowledge of Damas, determined to 
 attack Ncambele, hoping doubtless to capture a number of 
 cattle. The assault was made on a moonlight night, and the 
 cattle kraal was surrounded. Mr. Thomas had retired to rest, 
 but was awoke by the noise of the conflict. He threw around 
 him a blanket, and, with the native teacher, proceeded towards 
 the kraal to see what was occurring. On his approach, he 
 called out in Kafir: 'What is the matter?' It is possible he 
 was not heard in the tumult. The yells of the assailants, the 
 roar of the burning huts, the shouts of the defenders, made any 
 single voice inaudible. It is also probable that Mr. Thomas 
 was not known by sight to the Pondos, and that clad in a 
 blanket he was mistaken for a native. However, the cry came 
 back : Stab, stab, stab !' Mr. Thomas said to his companion : 
 'Let us return; they will do us mischief.' Scarcely had he 
 turned, when assagais were thrown, and he was struck in the 
 
 
THE AFTERMATH OF WAR, 1855-1865 2.33 
 
 back, the neck, and the thigh. He was carried to his house, 
 but never spoke again. His death was a great loss to the 
 Mission. He thoroughly knew the native character and the 
 native language, and for fifteen years had laboured with self- 
 sacrificing zeal. 
 
 When the news of Mr. Thomas' death was taken to Faku 
 he was stunned, and could only gasp out : ' I am overwhelmed. 
 This has been done without me. The country is dead, and 
 I am dead. Go home, and I will follow with my men.' 
 Damas was not less affected. When he met Mr. Jenkins, he 
 sat down and burst into tears, exclaiming : ' I had no hand in 
 this. When I heard that a party of men had gone off armed 
 to Ncambele, I sent a messenger to recall them, but he got 
 there too late. The fight was over. I am blind, and cannot 
 see what is to be done. Help me, for no one can help me but 
 you.' Damas thrashed Umbola nearly to death, and ordered 
 the captured cattle to be restored. He fined the offenders 
 300 head of cattle and offered them to Mrs. Thomas, who 
 declined to take them, so they were left at the disposal of the 
 Governor. Then, afraid that the Mission might be abandoned, 
 Damas begged Mr. Jenkins to write for another minister. 
 ' My young men are wild,' he said, * and nothing can tame 
 them but the Word of God. Do let a missionary come, and 
 I will show you how I can appreciate him.' 
 
 Mr. Thomas was buried at Ncambele, but a few years later 
 the body was removed to Morley, where Mrs. Thomas subse- 
 quently died, and there the dust of both lies until the Resur- 
 rection. 
 
 The news of this tragic death produced in the remaining 
 missionaries a feeling akin to despair. They were a few soli- 
 tary units placed at such a distance from each other that mutual 
 support was impossible. Their work had been shattered by 
 repeated wars, and the heathen were sullen and suspicious. 
 Would it not be wise to abandon the country, and go to other 
 tribes, more accessible to the Gospel? The year 1856 closed 
 in many mission homes amid gloom and depression ; yet never 
 was it truer that the darkest moment is just before the dawn. 
 Already events were preparing, which, in the overruling Provi- 
 dence of God, were to assist in raising Missions in Kafirland 
 to a height of prosperity surpassing the hopes of the most 
 sanguine. 
 
 The first event was the reinforcement of the missionaries 
 
234 THE AFTERMATH OF WAR, 1855-1865 
 
 from England. It was generally acknowledged that Mr. 
 Thomas' life had been sacrificed to a mistaken policy of 
 economy. Accordingly, the British Conference of 1857 sent 
 out four additional missionaries, who sailed from London in 
 the Alice Maud, a ship of about 350 tons burden, and, after a 
 voyage of eleven weeks, landed at Port Elizabeth. The Rev. 
 W. R. Longden was intended for Clarkebury, but, as he was 
 suffering from weakness of the lungs, he was sent to Faure- 
 smith, and thence to Uitenhage, where he put on immortality. 
 The Rev. P. Hargreaves was appointed to Butterworth, but 
 settled at Clarkebury. The Rev. J. Longden was to have 
 gone to Ncambele, but, as the Tembus and Pondos were at 
 war, he went to Buntingville, thus releasing Mr. White, who 
 removed to Sbawbury. The Rev. E. Gedye took charge of 
 Morley. Some of the old stations were reoccupied at last, but, 
 looking at the extent of the field, the labourers were deplorably 
 few. 
 
 The second event was the destruction of the power of the 
 chief adversaries of the Gospel, the proud Ama-Xosa, by their 
 own ignorance and superstition. 
 
 Early in the year 1857 a Kafir maiden, Nonquasi, went 
 down to the river to fetch water. Whilst there she heard, she 
 declared, voices from beneath the water, which commissioned 
 her to carry this message to the Ama-Xosa chiefs and people : 
 ' We are the spirits of the old warriors, Ndlambe, Gaika, 
 Hintza, and Makana, and we are coming back to earth to lead 
 you against the white men, and drive them into the sea. We 
 shall bring with us endless herds of fat cattle, plenty of guns 
 and ammunition, and all kinds of food. We shall have the 
 power to make old people young again, and give them immor- 
 tality. To herald our coming, the sun will rise blood-red, and 
 at noon it will return to the east ; a frightful whirlwind will 
 sweep away all the English. But before this can happen, you 
 must kill all your cattle, destroy all your corn, leave the ground 
 untilled, and wait for our coming.' 
 
 This was the startling story which Nonquasi told her 
 uncle, Umhlakaza, and he retold it to the chiefs and the 
 people. Kreli encouraged belief in the message, and sent 
 the order from clan to clan : ' Slaughter your cattle ! Empty 
 your corn pits! Eat! eat! eat! No one must plough the 
 ground.' 
 
 The order was obeyed, and the land stank with dead beasts. 
 

 THE AFTERMATH OF WAR, 1855-1865 235 
 
 Not even a fowl was allowed to live. Grain was destroyed, 
 and the people began to suffer from famine. At last the 
 appointed day of resurrection arrived. The cattle kraals had 
 been enlarged to receive the expected herds ; the corn pits had 
 been cleaned ready for the promised grain ; huts had been 
 rethatched to resist the coming storm. Old men and women 
 decked themselves in gala costume, and sat waiting to be made 
 young again. The whole nation watched for the sunrise. The 
 east grew light, the sun rose, but it was not blood-red. Morn- 
 ing wore to noon : the sun did not return to the east. Not a 
 breath of wind stirred the air. And then the truth dawned 
 upon the people that they had been deceived. Nothing met 
 their gaze but deserted kraals and empty granaries. The land 
 was silent, dead not even a cock crowed. Multitudes tried 
 to reach the Colony in search of food, but thousands died on 
 the road. They picked up bones bleaching in the sun, and 
 gnawed them in their pain. They burned the hoofs and horns 
 of cattle, and, biting portions off, attempted to eat them. 
 Young men lost their voices, and, piping like little birds, fell 
 dead. Whole families sat down and perished together. More 
 than 30,000 persons died, and as many more were scattered 
 over the eastern districts seeking for food and employment. 
 The once wealthy Kreli took refuge in the rugged country 
 beyond the Bashee, and had to live on charity. The power of 
 the Ama-Xosa was for ever broken, and by themselves. They 
 rejected the Gospel, and judgment fell upon them with a 
 shock that was felt from one end of Kafirland to the other. 
 
 The third event was the benevolent native policy initiated 
 by Sir George Grey, who, both in Australia and New Zealand, 
 had displayed marked ability in dealing with aboriginal races. 
 Hitherto, the practice had been to fight and punish the native 
 when he was rebellious, and, after having vanquished him, to 
 leave him very much to his barbarous ways. The three great 
 sources of native trouble were idleness, ignorance, and super- 
 stition. To combat idleness, Sir G. Grey planned roads and 
 other public works on which unskilled labour could be em- 
 ployed. To destroy superstition, especially the power of the 
 witch doctor, he proposed to establish hospitals in various 
 places, only one of which at King William's Town he was 
 permitted to complete. To overcome ignorance, he encouraged 
 the formation of mission, and especially of industrial, schools ; 
 and, to meet the expense of these institutions, he persuaded 
 
2 3 6 
 
 THE AFTERMATH OF WAR, 1855-186,' 
 
 the Imperial Government to vote considerable sums of money 
 for several years. 
 
 Sir George Grey visited the eastern frontier. Butterworth 
 was still in ruins, and he urged the resumption of the Mission. 
 Mr. Shaw objected : ' It has been burned down three times.' 
 Sir George Grey humorously replied : ' I have never heard of 
 a mission station being burned down four times.' The mission 
 was, after some delay, recommenced. 
 
 He also gave financial aid for the establishment of schools 
 at Grahamstown and Kamastone ; and, convinced that the 
 natives needed training to habits of labour, he promoted the 
 formation of Wesleyan industrial 
 schools at Salem, Peddie, Lesseyton, 
 and Healdtown, in which native 
 youths could be taught carpentry, 
 shoemaking, tailoring, and waggon- 
 making, and the girls could learn 
 sewing, cooking, and housework. 
 
 Salem School was conducted by 
 the Rev. B. J. Shaw, and the indus- 
 trial departments were under the 
 supervision of Mr. Amm, a skilled 
 tradesman. For half the day the 
 pupils were engaged in some kind of 
 manual labour, and the other half 
 was devoted to education. Lesseyton 
 was in charge of the Rev. J. P. Ber- 
 tram, an indefatigable missionary. The 
 
 industrial school, near Peddie, was under the care of the Rev. 
 W. Impey. 
 
 The most important institution of the four was at Heald- 
 town. When Sir George Grey visited the neighbourhood, he 
 saw at a glance the suitability of the position for an industrial 
 schoo). From Fort Beaufort there extends a wooded glen, 
 five miles in length, terminating in a precipice, beyond which 
 is an open plateau, and across this flows a mountain stream. 
 This level ground was the site chosen by Sir George Grey; 
 He drew a rough plan of the proposed buildings, and gave 
 ^"3,000 out of Imperial funds towards the cost. The Rev. J. 
 Ayliff superintended the erections, which included a mission 
 house, a church, schoolrooms, workshops, accommodation for 
 100 boarders, and a flour- mill. The boys learnt carpentry and 
 
 REV. J. P. BERTRAM. 
 
THE AFTERMATH OF WAR, 1855-1865 
 
 237 
 
 waggon-making, and the girls household work and sewing. 
 In 1857 Sir George Grey came to inspect the completed work. 
 He greatly admired the appearance of the Institution, and, in 
 allusion to some unfriendly criticism, said : ' Well, gentlemen, 
 these castles in the air are assuming a very solid appearance.' 
 He remained for the service on the Sabbath, and, at the close 
 of the morning sermon, addressed the Fingos present, and 
 urged them to persevere in their Christian career. Three 
 years later he brought Prince Alfred, the second son of Queen 
 Victoria, to see the Institution. At the afternoon service 
 about 700 natives were present, and the Prince expressed his 
 delight with their appearance and the hearty congregational 
 singing. The Rev. W. Impey offi- 
 ciated. 
 
 For six years Mr. Ayliff was 
 Governor of Healdtown, and then 
 his health failed. In 1862 he visited 
 his son, Mr. Reuben Ayliff, who re- 
 sided at Fauresmith, hoping that the 
 rest would be beneficial. There he 
 died, saying almost with his last 
 breath : Had I a thousand lives, and 
 each life ten thousand years long, I 
 would give them all to Mission work.' 
 He was an ardent lover of Methodism, 
 and faithful to every trust. He was 
 the apostle of the Fingos, and at 
 Butterworth, Peddie, and Healdtown 
 his name will never be forgotten. 
 
 After Mr. Ayliff' s death the Rev. Gottlob Schreiner was 
 Governor of Healdtown, and here his illustrious children spent 
 some years of their early life. He was followed by the Revs. 
 R. Lamplough, T. Chubb, B.A., W. S. Barton, and E. Lones. 
 The educational department was controlled by Mr. Rose, and, 
 subsequently, by Mr. Birkett and Mr. Baker, all from West- 
 minster College. 
 
 After Sir George Grey left South Africa, in 1861, the 
 Government, in order to reduce the expenditure, withdrew the 
 annual grants from the labour schools, and they were com- 
 pelled to be discontinued. The Salem institution was sold, 
 and reappeared as a school for European children. Lesseyton 
 was changed into a Collegiate School for European boys, and 
 
 REV. E. LONES. 
 
238 THE AFTERMATH OF WAR, 18^5-1865 
 
 ultimately into a Theological Institution for training native 
 candidates for the ministry, with a native girls' boarding-school 
 as an adjunct. Healdtown was shorn of its industrial depart- 
 ment, and became, for a time, an ordinary day school. Peddie 
 school was shut up. 
 
 The closure of these industrial institutions was a distinct 
 loss to the natives, who need instruction in the various crafts. 
 A nation of unskilled labourers will never rise high in the scale 
 of civilization. If the Government had generously supported 
 the sagacious policy of Sir George Grey, it would have found 
 that the expenditure was the truest economy, for schools and 
 workshops cost less than gaols and police. Twenty years later 
 the policy was revived, and now scattered over the Transkei 
 are numerous Government aided industrial schools for the 
 training of natives in the simpler handicrafts. 
 
 Sir George Grey confirmed to Kama and his people the 
 grant of a tract of country along the river Keiskama, made by 
 Sir George Cathcart, as a reward for their fidelity in several 
 wars, and to form a barrier against future incursions. The 
 land was about twenty-five miles long, and ten miles broad, 
 and was endeared to Kama from old associations. Wesley- 
 ville, the place of his conversion, was only a few miles distant. 
 So Kama and his followers left Kamastone, by the Great 
 Winterberg, and settled at Annshaw, as the central village was 
 named, with the Rev. W. Sargeant as their pastor, and there 
 the people have ever since dwelt, increasing in numbers, until 
 Annshaw is one of the largest native circuits in Cape Colony. 
 Mr. Sargeant was followed by the Revs. W. H. Garner, 
 R. Lamplough, J. R. Sawtell, and W. C. Holden, and many 
 were the triumphs of the Gospel which they saw. 
 
 Kamastone was not left unoccupied when Kama left. The 
 Fingos preferred to remain, under the spiritual care of the 
 Rev. W. Shepstone, to whom they had become deeply attached. 
 For twenty years he laboured at Kamastone, loved by his 
 people and honoured by his brethren in the ministry, and there 
 in 1873 he triumphantly ended his career on earth. Amid 
 severe pain his bright face asserted its supremacy, and gleams 
 of playful humour made smiles oft shine through tears. ' The 
 fulness ! the fulness ! to all eternity !' he exclaimed. Then 
 speech failed him, and he passed to God in his sleep at the age 
 of seventy-six. He had displayed throughout a long life ' the 
 prudence and meekness of wisdom.' 
 
THE AFTERMATH OF WAR, 1855-1865 
 
 239 
 
 We are now able to follow the operations of the Revs. 
 J. Longden, E. Gedye, and P. Hargreaves, after they arrived 
 at their respective stations in the year 1857. 
 
 Mr Longden found Buntingville old-looking and dilapidated. 
 During the time that no missionary had been resident heathen- 
 ism had revived. The observance of the Sabbath had been 
 neglected, and when the Pondos yielded so far as to attend the 
 services, the men came armed with assagais and kerries. Cases 
 of witchcraft were common, and attended with diabolical 
 cruelty. About five miles from Buntingville lived a sub-chief, 
 who was becoming either too rich or too powerful, and the 
 witch doctor marked him and his family for destruction. The 
 messengers of death were sent, tne unsuspecting people were 
 decoyed into a hut, the door was 
 fastened, then the hut was set on fire, 
 and it was soon in a blaze. Some 
 saved themselves by leaping through 
 the flames, but seven persons were 
 burnt to death, and two were crippled 
 for life. Damas justified the cruelty, 
 saying : When you English people 
 have a troublesome fellow, you put 
 him in prison. We have no prisons, 
 and the only thing we can do is to kill 
 him.' 
 
 Mr. Longden went to pay his formal 
 respects to Damas at his great place, 
 about thirty miles from Buntingville, 
 and the chief made the visit a great 
 occasion. He called together a portion 
 
 of his army, and the soldiers appeared in full war dress 
 with guns and assagais. They sat in a circle about IOD feet 
 in diameter, the chief sitting with his counsellors, near the top, 
 and at the bottom was a small opening through which Mr. 
 Longden and his interpreter entered, and, walking across the 
 circle, greeted the king. A. good hut was set apart for his use, 
 and here Damas visited him in the evening, bringing, as he 
 said, ' a mouthful for his supper,' which proved to be a fine fat 
 beast. Damas seemed to be a pleasant man, with a desire to 
 act justly ; he was a heathen, but a good heathen. One day 
 he said to Mr. Longden : ' Missionary, I often pray a little 
 prayer I learned in your church at Buntingville, it is this : 
 " Forgive us our trespasses, as we forgive them that trespass 
 
 REV. J. LONGDEN. 
 
240 
 
 THE AFTERMATH OF WAR, 1855-1865 
 
 against us." ' How much it cost Damas to offer that little 
 prayer and to live in its spirit the Great Searcher of Hearts 
 only knows. 
 
 Buntingville was unfavourably situated, as the coarse grass, 
 often 8 feet high, was unsuited for nearly all kinds of live 
 stock ; and in the summer rain and fog alternated for weeks 
 together. After Mr. Longden's departure, in 1864, Damas 
 removed about twenty miles farther inland, nearer to the 
 Umtata River, and New Buntingville was formed. The Rev. 
 W. Hunter was then the resident missionary. Damas did 
 not like repeated changes of pastors ; in thirty five years he 
 said there had been six ministers. ' If I take a wife,' he 
 reasoned, ' and she ran away, I can stop her. Now if Hunter ' 
 there were no misters among natives 
 in those days * runs away, can I stop 
 him ?' Mr. Hunter replied : ' Damas, 
 be to me what your father, Faku, was 
 to Jenkins, and I will be to you what 
 Jenkins was to Faku.' This seemed 
 to satisfy Damas, and he forthwith 
 selected eighty head of fat cattle and 
 gave them towards the cost of build- 
 ing a church and a manse on the new 
 station. 
 
 Mr. Hunter became an expert Kafir 
 scholar, and had several young men 
 sent to him to train for the ministry, 
 for whom he wrote a theological manual 
 in Kafir, called ' Umhlobo Wabashu- 
 mayeli,' or ' The Preacher's Friend.' 
 
 The doctrines of revelation were stated with great clearness 
 in a barbaric language. Amongst the students were the 
 Revs. Johannes Mahonga and William Sigenu. 
 
 When the Rev. E. Gedye arrived at Morley in 1857, he 
 found both church and mission house in ruins, thatch rotted 
 awayj floors sodden with rains, the whole place an abode of 
 rats, owls, and snakes. The natives had fallen back into 
 heathen habits, but Mr. Gedye did not despair. He went 
 down to the shore, sixteen miles away, and manufactured lime 
 from sea-shells, he handled the trowel and the saw, he became 
 glazier, painter, preacher, and doctor. Three school slates 
 were found on the station, and the children, all but naked, were 
 
 REV. W. HUNTER. 
 
THE AFTERMATH OF WAR, 1855-1 865 
 
 241 
 
 driven each day, like a flock of goats, to school. More than 
 once the whole congregation, hearing the war signal, rushed 
 out of church, and in five minutes the men were transformed 
 into an army rushing wildly on the war path. Then came a 
 gracious revival, and many souls were won to Christ. Sub- 
 stations were formed, and ' wattle and daub ' churches and 
 schoolrooms were built. 
 
 There were still too few missionaries, and when Mr. Gedye 
 left in 1 86 1 Morley was for two years without a resident pastor. 
 The people exclaimed : ' We are dead to-day. Our head is 
 taken from us. We are orphans, for our father is gone.' 
 There can be no doubt that the natives keenly felt the dis- 
 advantages of the Methodist itinerant system, with its frequent 
 changes and occasional vacancies. For 
 a time Morley was placed under the 
 care of the Rev. J. Longden, of Bunt- 
 ingville, who visited the station once 
 a month, and had to travel over steep 
 mountains and through the dangerous 
 drifts at the Umdumbi and Umtata 
 Rivers. This unsatisfactory arrange- 
 ment continued until the arrival of the 
 Rev. W. B. Rayner, in the year 1863, 
 when Mr. Longden introduced him to 
 the Morley people. 
 
 As there had been an excessive mor- 
 tality among the children at Morley, 
 due, it was thought, to the unhealthiness 
 of the situation, Mr. Rayner's first 
 work was to select a new site, eight 
 miles farther from the coast, on higher ground, near the Ungungi 
 River, and there the Mission took fresh root. For months 
 Mr. and Mrs. Rayner lived in a native hut until a small house 
 was erected. A neat village was laid out, a commodious 
 
 I church was built, and New Morley became an attractive place. 
 
 ! From the ridge on which the station stood fifteen native villages 
 
 ! could be seen, and every Sabbath parties of young men went 
 out among these villages holding services, and often returning 
 with heathens who wished for further instruction. 
 
 Old superstitions, however, die hard. A short distance from 
 New Morley a native discovered lung sickness among his cattle, 
 and employed "a witch doctor to smell out the man who had 
 
 bewitched them. The owner's nephew was pointed out as the 
 
 16 
 
 REV. E. GEDYE. 
 
242 THE AFTERMATH OF WAR, 1855-1865 
 
 guilty person. He was seized by his uncle and his relatives 
 and secured to one of the posts of his house, and he was slowly 
 roasted to death for thirty-six hours. The cries of the victim 
 were appalling, but his relatives sat round and coolly smoked 
 their pipes, heedless of his sufferings. After his death his body 
 was dragged to the nearest precipice and thrown over to be 
 food for birds of prey. A day of Gospel light came when these 
 atrocities were banished for ever. 
 
 Morley decreased in importance. The population migrated 
 elsewhere, and the station, with its deeply interesting associa- 
 tions, was deprived of European oversight. It is now a por- 
 tion of the Xora circuit, and is under the care of a native 
 minister. 
 
 The Rev. P. Hargreaves arrived at Clarkebury in 1857, and 
 here he laboured for twenty four years. His fame as a doctor 
 extended to distant villages, and medical treatment often made 
 an opening for the preaching of the Gospel. At an early period 
 he gained the full confidence of the Tembus, and never lost it. 
 The population of the station and around it increased until it 
 numbered several thousand?. The mud walls of the church 
 built by Mr. Gladwin in the forties had cracked, and were con- 
 sidered unsafe ; they were therefore pulled down, and a neat 
 brick church was erected, but on a smaller scale. The member- 
 ship rose to 1,200 persons, all converted from heathenism. 
 
 By the year 1871 it became necessary to erect a large and 
 substantial church in stone. The building when completed 
 was opened by the Rev. W. J. Davis, who had commenced 
 his long missionary career at Clarkebury in 1833, thirty-eight 
 years before, and in glowing terms he contrasted the past with 
 the present. Then all were heathens ; now a thousand Tembus 
 were members of society, of whom fifty were local preachers. 
 Then the children came naked to school, and garments had to 
 be provided for them ; now ten thousand blankets, besides 
 prints, calicos, axes, and ploughs, were sold annually on the 
 station. Missionaries had a far nobler object than to promote 
 commerce, but merchants and storekeepers were indebted to 
 them for opening up avenues to trade. 
 
 The neighbouring Tembu chief, Ngangelizwe, was passionate 
 and savage, and but for the firm opposition of Mr. Hargreaves 
 would often have involved the district in war. He was the 
 grandson of Vossani, the Wolf's Cloak, and when a youth was 
 for a short time a scholar in the school at Clarkebury, and 
 
THE AFTERMATH OF WAR, 1855-1865 
 
 243 
 
 resided with Mr. Hargreaves with the full consent of the tribe, 
 but he never became a Christian. 
 
 Ngangelizwe determined to attack a Pondo sub-chief, cattle 
 being the object, and commanded his warriors to go on the 
 war path. Mr. Hargreaves sent a messenger to warn the 
 Pondos, who rapidly drove off their cattle, and the war 
 collapsed. Ngangelizwe rode over to Clarkebury in a rage, 
 rushed into Mr. Hargreaves' study and, flourishing a knob- 
 kerrie, screamed out : * You, Hargili, you stopped me from 
 going to the Pondos; you must look out!' Mr. Hargreaves 
 calmly said : l Chief, willyou have a cup of tea ?' Ngangelizwe 
 stared, his passion subsided, and, after a moment's pause, he 
 replied : ' Yes, I will.' When he had drunk the tea, Mr. Har- 
 greaves said to him : ' Chief, it is not 
 good for you to be angry in this way. 
 ' No, father,' he admitted, ' it is not '; 
 and, with an abashed look, he rose and 
 left. 
 
 Ngangelizwe had married Novile, a 
 favourite daughter of Kreli, and in a 
 passion thrashed her so severely as 
 to strip her flesh off, laying bare the 
 bone. In this mutilated condition, 
 Novile crawled to her father's kraal 
 on the other side of the Bashee, and 
 complained of her cruel treatment. 
 Kreli was furious, and, summoning 
 his warriors, advanced on Ngange- 
 lizwe, burning every Tembu kraal 
 on the march. Kreli's army swept 
 
 all before it. Ngangelizwe and his people were so un- 
 prepared for war that flight offered the only safety, and 
 for several days they fled through Clarkebury towards the 
 Gulandoda mountains, driving before them their cattle. At 
 the approach of Kreli, Mr. Hargreaves, hoping to save the 
 station from destruction and possibly stop the war, accom- 
 panied by Mr. Venables, a trader, rode forth to meet him. 
 On reaching the Sitebe hills, which overlook Clarkebury, they 
 found Kreli's army, and at once requested to be conducted 
 into the presence of the Gcaleka chief. 
 
 Upon meeting Kreli, Mr. Hargreaves addressed him, ' Chief, 
 what are you about to do?' Kreli replied : 'I shall not injure 
 Clarkebury, but I shall punish Ngangelizwe.' Mr. Hargreaves 
 
 1 6 2 
 
 REV. P. HARGREAVES.^ 
 
244 THE AFTERMATH OF WAR, 1855-1865 
 
 remonstrated : ' But, chief, is the sword to destroy for ever ? 
 You have done enough to prove your superiority. The 
 burnings and bloodshed will inflict great suffering on the 
 women and childen. Why not stop ?' Kreli angrily inquired : 
 'Where is Ngangelizwe ? Is he in Clarkebury?' 'No, he is 
 not,' replied Mr. Hargreaves ; 'I do not know where is.' 
 Again and again Mr. Hargreaves entreated Kreli to recall his 
 men, and return to his own country. The chief was much 
 moved by these appeals, and, calling his councillors together, 
 consulted them. Meanwhile, he gave directions that food 
 should be furnished to Mr. Hargreaves and his companion, 
 which was a favourable sign, and they, tying the meat to their 
 saddles, bade Kreli good-bye. As they mounted their horses, 
 they had the joy of seeing the warriors of Kreli's army rise to 
 their feet as one man and start towards the coast. The day 
 was won. This calm-browed man, by his simple faith and 
 fearless conduct, was a 'rock of defence ' to those in his care, 
 and the Tembus enthroned him in their hearts. 
 
THE AFTERMATH OF WAR, 1855-1865 (Continued). 
 
 THE war of 1851 was attended probably with less damage 
 to Mission property than any previous war, but it 
 inflicted a deeper and more abiding injury to Mission 
 work. It covered a wider area, it drew into its vortex 
 tribes and clans hitherto friendly to the colonists, it embittered 
 the natives against Europeans, and the missionaries had to 
 suffer. Though BuiUingville, Morley, and Clarkebury escaped 
 fire and plunder, the aroused distrust of the natives, and the 
 awakening of the war spirit, made Christian work increasingly 
 difficult. The same hostile influence was felt in places so far 
 apart as Butter worth, just beyond the Kei, and Shawbury in 
 the north of the Transkei. There was everywhere a resusci- 
 tated antagonism to Christian teaching ; the missionary was 
 not welcomed as he had formerly been, and even the morality 
 of the converts on the stations became deteriorated. The 
 years from 1852 to 1864 were years of continuous depression 
 such as had at no previous period fallen on Mission work, and 
 the workers were disheartened. Then followed the visit of 
 the Rev. W. Taylor in 1865, and the Great Revival, when 
 suddenly the clouds lifted and the whole scene was changed 
 and irradiated with success. This will become apparent as we 
 continue our brief survey of the mission stations. 
 
 Though Butter worth was burned down in 1851, little could 
 be done to repair the ravages of war until Mr. Gedye came 
 from Morley in 1861. The mission house and the whole 
 village had been destroyed, and nothing was standing but the 
 walls of the strongly-built church. A plantation of magnifi- 
 cent yellowwood trees, in which about fifty beautiful crested 
 cranes used to roost every night, and all the fruit trees in the 
 mission garden had been cut down, partly by the Kafirs, but 
 chiefly by the British soldiers, and used for their camp fires. 
 
 245 
 
246 THE AFTERMATH OF WAR, 1855-1865 
 
 Apart from the few people who had built their huts amid the 
 ruins, the whole of the district was depopulated by the cattle- 
 killing mania, and the country had become the pasture land of 
 various game and the feeding ground of leopards and other 
 beasts of prey. 
 
 When the Rev. E. Gedye arrived, the only place of shelter 
 for him and his family was the communion end of the church, 
 and here, screened from view by a curtain, they dwelt, as it 
 were, 'within the veil.' When a small two-roomed cottage 
 was built of ' wattle and daub ' it seemed ' a palace for comfort.' 
 The church was restored, and at its dedication six natives 
 were baptized. 
 
 Mr. Gedye left Butterworth for Shawbury in 1864, and was 
 succeeded by the Rev. J. Longden. The population was still 
 small, and there were only forty-two members connected with 
 the church. For about two years Mr. Longden's labours were 
 confined to Butterworth, to two native locations in the Iduty wa 
 Reserve, and to the headquarters of the police at Fort Bowker, 
 at which place he conducted a service in English once a month. 
 It was during this period that, finding the two-roomed cottage 
 was too small for his family, he built of brick, almost entirely 
 with his own hands, a larger mission house, which is still 
 standing, a witness to the thoroughness of his work. Skilled 
 mechanics were not to be had, and such labour fell heavily on 
 the missionary. 
 
 In the year 1866 the Fingos, who had greatly prospered and 
 were crowded in their locations in the Colony at Peddie, Heald- 
 town, and Mount Coke, were directed by the Government to 
 move into the almost tenantless country around Butterworth, 
 and Fingoland was formed. Where the Fingos in Hintza's 
 time had been slaves they were now landowners, and as rich 
 as their former masters. Christianity had made them a free 
 and a prosperous people. 
 
 The preservation of the commonage of Butterworth to the 
 residents was secured in a curious manner by the unexpected 
 discovery of the deed of sale. Sir Walter Currie, who had 
 been appointed by the Government to superintend the settle- 
 ment of the Fingos on their respective allotments and to fix 
 their boundaries, on approaching Butterworth, sent word to 
 Mr. Longden that he intended to take all the mission pasture 
 lands, leaving to the Mission only the land on which the village 
 stood. His impression evidently was that the missionaries 
 had squatted on land to which they had no title. It had 
 
THE AFTERMATH OF WAR, 1855-1865 247 
 
 hitherto been believed that the lands had been ceded to the 
 Wesleyan church by Hintza ; but where was the title deed ? 
 Had it perished in the mission house when it was burned 
 down ? One evening Mr. Longden was sitting in his study 
 anxiously pondering what could be done, when his eye rested 
 on a heap of old papers lying at the end of one of the book- 
 shelves. Wondering that he had never examined them before, 
 he took them down, and, turning over a number of worm-eaten 
 documents, came at last to one which, on closer inspection, 
 proved to be the missing deed. It was signed by Hintza, by 
 two of his councillors, -and witnessed by an agent of the 
 Colonial Government and by the resident Wesleyan minister. 
 Mr. Longden's delight may be imagined. A few days later, 
 when Sir Walter Currie arrived, the document was shown to 
 him. Upon reading it, he said : * Mr. Longden, this is a title 
 deed ! I will not take a yard of your station lands.' These 
 lands are now the recognised garden and grazing grounds of 
 Butterworth. 
 
 The area of the country the Fingos came to occupy was 
 about fifty miles square. Over this wide circuit Mr. Longdsn 
 constantly travelled in search of the new comers. He kept six 
 horses in use for himself and his servant, for they had usually 
 to carry with them food sufficient to last for two or three days. 
 Wherever he found two or three Methodists he held a service, 
 the people being summoned together by striking the, broken 
 tire of a waggon ; he organized a congregation, appointed a 
 class leader, and arranged for a local preacher to carry on the 
 work until he could visit them again. For six years exhausting 
 years this toil was strenuously pursued, and in this manner 
 were begun full forty of those churches which are so vigorous 
 and prosperous in Fingoland to-day. The circuit became too 
 extensive for one minister to manage, and the western portion 
 was separated from Butterworth and formed into two circuits 
 Tsomo and Wodehouse Forests. 
 
 A great hindrance to personal religion amongst the Fingos 
 was the use of Kafir beer. The subject was discussed at the 
 Synods from year to year ; but there was no unanimity of 
 opinion. Some of the ministers made abstinence a test of 
 membership, and others were unable to adopt so drastic a 
 measure. Elderly natives said : * We have no teeth by which 
 we can masticate our hard, grain food, and in winter we can 
 get no milk ; and if you require us to relinquish our beer, how 
 can we live ?' There was evidence, too, that, taken in 
 
248 THE AFTERMATH OF WAR, 1855-1865 
 
 moderation, it prevented scurvy, to which the natives were 
 very liable, as their food rarely included green vegetables. If 
 the natives could have used it only as an article of diet and in 
 moderation, little objection could have been offered ; but, used 
 to excess, it induced quarrels and fights, and brought shame on 
 the church. A native confessed : ' Master, when a Kafir places 
 a can of beer to his lips, he cannot take it away until the beer 
 is done.' Though in some cases a hardship, total abstinence 
 appeared, therefore, to be the only safeguard. 
 
 The abandonment of polygamy by the native converts was 
 a severe test of sincerity, and often involved a painful conflict. 
 At the close of a solemn service one Sabbath at Butterworth, 
 a Fingo headman rose from his seat, and, throwing himself 
 down in front of the communion rail, began to pray earnestly. 
 The blessing he sought was realized, and he was received on 
 trial for church membership. He had two wives ; one, his 
 first, was old and faded, the other was young and good-looking. 
 According to the rule laid down in such cases, before the 
 convert could be admitted into full membership, he must 
 marry according to Christian rites the first wife, and put 
 away the second. The headman clung to his younger wife ; 
 and it was only after a long struggle and much prayer that he 
 was able to decide to separate from her and marry the older 
 one. Soon afterwards Mr. Longden was walking outside 
 Butterworth, when he saw approaching him the younger wife 
 carrying a baby, and, on meeting him, she said reproachfully : 
 ' Missionary, this is your doing. I am going to my father's 
 house.' Mr. Longden, though convinced the right thing had 
 been done, was deeply affected ; his eyes filled, and he tried to 
 comfort her. Her husband had not sent her away empty ; she 
 had an ample dowry and was well cared for. She went home 
 to her father, but refused to marry again. In course of time 
 the old wife died ; then the headman at once sent to the 
 younger woman and she returned to Butterworth, when the 
 two worthy people, so long separated, were married as 
 Christians and were happily united once more. Such an 
 instance increased the respect of the natives for the marriage 
 tie and for Christian purity. 
 
 The Rev. W. B. Rayner went to take charge of the new 
 circuit of Tsomo in 1867. The circuit covered a wide area, 
 and many of the places were forty miles apart. Dwelling- 
 house, church, garden, out-buildings all had to be done under 
 
THE AFTERMATH OF WAR, 1855-1865 249 
 
 his superintendence and often by his own hands. This, and 
 the work of preaching and pastorizing the scattered Fingos, 
 occupied his exclusive attention for five years, and left no time 
 for mental culture. But he had his reward. ' We have now,' 
 he wrote, ' twenty five preaching places, thirty local preachers, 
 and twenty eight classes ; and this in a land where a few years 
 ago the bushbuck and the haartebeeste roamed unmolested. 
 But, although our work is so extensive, go per cent, of the 
 inhabitants are still heathen. In some instances there are 
 whole locations without a single professing Christian. So, 
 however vigorously we work, long years must pass away 
 in arduous but happy toil before this mass of heathenism can 
 be enlightened and saved.' The missionaries on the older 
 stations from which the Fingos had 
 emigrated had used their influence to 
 detain as much as possible the 
 Christian natives, with the result that 
 those who came into Fingoland were 
 largely heathen. This policy retarded 
 the development of the new missions. 
 
 The Rev. E. J. Barrett was ap- 
 pointed to the other circuit cut off 
 from Butterworth Wodehouse 
 Forests in 1866. The population 
 consisted of Tembus, from the Glen 
 Grey district, with Fingos, in the 
 Eastern portion of the area. The 
 problem was how to make these im- REV - E - J- BARRETT. 
 migrants into a Christian community. 
 
 Seasons were good, food was abundant, and Kafir beer 
 
 stimulated the animalism of the natives, who were little inclined 
 
 to look at the spiritual side of life. But Mr. Barrett was in 
 
 his youthful prime, and worked often to weariness. For days 
 
 together he rode from kraal to kraal, talking nothing but Kafir, 
 
 preaching under trees, living on sour milk and millet, sleeping 
 
 on earthen floors, among natives, dogs, and fleas, until the 
 
 round was finished. Then, for a few days' rest, he rode over 
 
 to Butterworth, and when he got a glimpse of Mr. Longden's 
 
 house, it was like a look into paradise. The natives gave him 
 
 J the name of * Citumsi,' or the scatterer of smoke. Often, in 
 
 1 order to prevent him talking to them in their huts, they would 
 
 j burn damp wood and fill the dwelling with smoke. But Mr. 
 
250 THE AFTERMATH OF WAR, 1855-1865 
 
 Barrett was not deterred. He broke up the fire, scattering the 
 sticks, and then held a short informal service. This work was 
 continued for six years. 
 
 SHAWBURY. During the interregnum created by the war of 
 1851 the Bacas at Shawbury lapsed into heathen habits. On 
 the Sabbath the people on the station spent their time in 
 mending karosses, threshing out the corn, and lounging about 
 almost naked in the sunshine. The Mission was resumed in 
 1853 by Mr. R. Hulley, a valuable lay evangelist, who urged 
 them to attend the services ; but they cynically replied : ' Shall 
 we go to church naked ? We have no blankets, no clothes, and 
 you will not give us any.' But Mr. Hulley was very successful 
 in winning their confidence, and the station became crowded, 
 so that the pasture lands were not sufficient for their cattle. 
 He located many families a short distance from the station, 
 and formed several sub -stations which were visited on 
 Sundays by the native local preachers and himself. By this 
 means the centres of Christian influence were multiplied. 
 Mr. Hulley built a small house, which is now a storeroom 
 and cartshed, and also the present church. He was a 
 powerful preacher in Kafir and exercised great influence over 
 the Bacas. 
 
 In 1858 the Rev. C. White was appointed to Shawbury. 
 The church was repaired, a schoolroom and a larger house 
 were erected, on which Mr. White spent a considerable amount 
 of his personal income. No Mission money was available, and 
 in those days a missionary often spent a portion of his own 
 funds to meet local needs rather than the Gospel should be 
 hindered. The condition of the people improved, and heathen 
 practices on the station were checked. 
 
 In 1864 Mr. White was succeeded by the Rev. E. Gedye, 
 who remained at Shawbury for eight years. It was chiefly a 
 time of spiritual ploughing and sowing, and little impression 
 seemed to be made on the stubborn heathenism of the Bacas. 
 Few conversions were seen. 
 
 Umhlonhlo, the Pondomisi chief, resided not far from the 
 mission station, but he never really accepted Christian teach- 
 ing. He desired a missionary to reside with him ; he welcomed 
 the native evangelist that the Rev. E. Gedye sent ; he com- 
 menced to learn to read ; but his impulse soon swung in another 
 direction. When one of his children was ill he called in the 
 witch doctor, who accused one of his own wives, and also a 
 
THE AFTERMATH OF WAR, 1855-1865 251 
 
 wife of his grandfather, of having caused the illness. Um- 
 hlonhlo ordered both to be killed. His councillors were horri- 
 fied, and remonstrated : ' These are the chiefs own blood : will 
 you kill them ?' In a fury he rushed to his hut to get his gun, 
 and the terrified men dragged the women down to a rivulet 
 just out of sight, and battered their heads in with knobkerries. 
 When Mr. Gedye, at his next visit, told him that for such 
 murders he would have to answer to God, Umhlonhlo replied 
 in a subdued manner : * I thank my missionary for being faithful. 
 Satan stole away my heart, and made me angry. But do not 
 be tired : you must keep close to us and teach us.' At another 
 time his own stepmother was accused of witchcraft, and he put 
 her to excruciating tortures. The native evangelist hastened 
 to inform Mr. Gedye, who, mounting his horse, rode hard, and 
 arrived just as the poor creature was being driven out to 
 slaughter. Instructing the evangelist not to leave her, he 
 hurried to Umhlonhlo and pleaded for her life. The chief got 
 enraged, heaped abuse upon him, and threatened personal 
 violence ; but after a time he calmed down, and gave permis- 
 sion for his stepmother to be taken to the mission station. 
 She was lifted on to one of the horses, for she was unable to 
 walk. She had been pegged out upon the ground, beaten with 
 rods, tortured with black ants, and her ankles were swollen 
 and furrowed with the thongs that had held her to the earth. 
 Before Mr. Gedye departed Umhlonhlo lamented his cruelty : 
 * You know, teacher, that heathenism is not conquered all at 
 once. When you preach and pray, I feel the power and 
 acknowledge the truth of God's Word ; but I was born a 
 heathen, and heathenism is still strong within me. You must 
 have patience and teach me better. If you were living nearer 
 to me you would restrain me, and it is only you missionaries 
 who can do so.' Umhlonhlo's subsequent conduct gave rise 
 to the suspicion that this deprecatory attitude was due to the 
 fear that Mr. Gedye might forsake Shawbury, and that he 
 would thus lose the prestige of his presence. 
 
 Mr. Gedye rode long distances to preach to the people 
 dwelling on the slopes of the Drakensberg, whether European 
 or native. He sought out the Basutos, then living in holes 
 and caves of the rocks. He visited the English farmers, 
 among whom were a few Wesleyans, and arranged for 
 quarterly services. These labours were the beginnings of the 
 present Tsitsana, Fletcherville, and Maclear circuits, with their 
 fifteen sub-stations. 
 
252 THE AFTERMATH OF WAR, 1855-1865 
 
 Palmerton, situated beyond St. John's River, was not only 
 outside the area of war, but had enjoyed the continuous labours 
 of the Rev. T. Jenkins, the apostle to the Pondos. The mis- 
 sion village was unique, and when Mr. Shaw visited it in 1855, 
 just before his departure to England, he wrote : ' I do not 
 know one missionary station belonging to any society in which 
 neatness, comfort, and good order are equal to Palmerton. 
 Mr. Jenkins works very hard. With his assistance the people 
 have erected a number of very neat cottages. In this remote 
 country has grown up as pretty a village as you can imagine. 
 The suitable church, the commodious mission house, the neat 
 schoolroom, present a pleasing appearance, heightened by the 
 flower, vegetable, and fruit gardens, which are kept in admirable 
 order. On the Sunday the church was crowded, and at the 
 meeting of the Society about 100 members were present. All 
 these were once heathens.' 
 
 Outside the mission village, stark cruel heathenism prevailed. 
 A Pondo was accused by Deya, the great rain-maker, of 
 bewitching some cattle, and was sentenced to be thrown from 
 a high precipice. The victim was seized, conveyed in the 
 early morning to the brink of a lofty cliff, and tossed over. In 
 his fall he came in contact with branches of trees, which broke 
 the force of the descent, so that he arrived at the bottom alive, 
 but dreadfully bruised and insensible. He lay until the evening, 
 when, consciousness returning, he crawled, for three days, to 
 Mr. Jenkins' house for refuge. When Deya found that the 
 man had escaped, he demanded from Faku his surrender. 
 Faku replied : ' No ; you cannot kill a man twice.' Deya, in 
 revenge, refused to make rain v/hen ordered to do so. As a 
 punishment Faku commanded him to be driven out of Pondo- 
 land. As he was led across the border Deya shouted : * I'll 
 take care your country does not get a drop of rain.' Mr. 
 Jenkins hearing of the threat invited the Pondos to attend the 
 church on the next Sabbath and pray for rain. They came in 
 great numbers, and the church was crowded. Mr. Jenkins 
 addressed them on the folly of witchcraft, and showed that 
 God was the giver of all good ; and then asking all to kneel, 
 he prayed for rain. Even as he prayed the drops began to 
 fall, and then descended in torrents, until every mountain 
 stream was swollen and the land was soaked. God honoured 
 His servant in the sight of the heathen. 
 
 In 1859 the Rev. F. Mason was appointed to Palmerton to 
 assist Mr. Jenkins. On his arrival Faku gave him a hearty 
 
THE AFTERMATH OF WAR, 1855-1865 253 
 
 welcome, but, disappointed with his youthful appearance, said : 
 ' You must say exactly what Jenkins says, and do exactly what 
 Jenkins does.' Mr. Jenkins, in the opinion of Faku, was the 
 beau ideal of a missionary. 
 
 Three years later, in 1862, Mr. Jenkins left Palmerton in 
 charge of Mr. Mason, and went to form a new station at 
 Emfundisweni, to which place Faku had removed a few months 
 previously. Faku was getting old and infirm, and wanted his 
 cherished friend to be near him. He shrank from a decided 
 acceptance of the Christian faith, and to all Mr. Jenkins' en- 
 treaties, replied : ' Child, it will not do for me to alter ; if I 
 did, the whole nation would go wrong.' Faku died in 1867, 
 and in the following year Mr. Jenkins died, laying down his 
 work and his life together. He had toiled hard, too hard in 
 fact, in founding Emfundisweni. At his dying request, the 
 burial service was read over his grave in Kafir. He loved the 
 Pondos, was with them in their poverty, and saw them rise to 
 prosperity and power. ' He was,' said the Rev. F. Mason, 
 who knew him intimately, * profoundly versed in native customs 
 and affairs. Many mechanical arts were easy to him, and 
 whatever work he did was done with great celerity. The 
 blacksmith's forge, the carpenter's bench, the tinsmith's table, 
 the woodman's axe, the sawyer's pit, the bricklayer's trowel, 
 were almost equally familiar. On the platform he was a real 
 power. His ready speech, humorous stories, gravely comic 
 manner, his thorough acquaintance with the joys and sorrows 
 of missionary life, his intense earnestness and spirituality of 
 purpose, gave a strange charm to his homely addresses. The 
 vast influence he exerted was due to his sincerity, his capacity, 
 his long residence among the people, and unselfish efforts for 
 their good.' 
 
 After his death Mrs. Jenkins decided to remain at Emfundis- 
 weni. ' She might have returned to her friends in the colony, 
 but her heart was with the Pondos. She had shared her 
 husband's labour and perils. Her influence on the native 
 women had been great and salutary. Her judgment was 
 sound, and her piety fervent. For twelve years she sought to 
 promote their best interests, and became known as " the Queen 
 of Pondoland." Pier influence was of undoubted advantage to 
 the Government and the Pondos. From the cosy corner of 
 her sitting-room she could look out towards the little God's 
 acre where her husband lay, and think of the time when she, 
 too, would cross the harbour bar. She died in the year 1880, 
 
254 THE AFTERMATH OF WAR, 1855-1865 
 
 after having spent forty-three years in Pondoland. She sleeps 
 beside her husband at Emfundisweni, but never through all 
 time will labourers more devoted, more sincere, live or die 
 there.' 
 
 Leaving the seaboard, and crossing the Drakensberg range, 
 we come to a tract of country, triangular in shape, lying 
 between the Wittebergen and the Orange River, known as 
 * Herschel,' on which two Wesleyan mission stations, named 
 ' Wittebergen ' and * Bensonvale,' have been established. This 
 country was set apart for the exclusive use of the natives at 
 the close of the war of 1834. It was literally a * No Man's 
 Land,' and springbucks, blesbucks, wildebeestes, ostriches, and 
 quaggas roamed the plains ; whilst in the mountains koodoos, 
 and even lions, were sometimes seen. About 20,000 natives 
 Fingos, Tembus, and Basutos moved into this country. The 
 people of each clan dwelt apart in small villages scattered over 
 the Reserve. The Rev. W. Shepstone, in one of his visits 
 from Basutoland to Aliwal North, was assured by a farmer 
 that Wittebergen was a favourable place for a mission station. 
 He carefully inspected the district, and, seeking a pure, dry air 
 for his asthmatic complaint, he decided to "erect a church 
 and a manse on a rocky plateau 70 feet high, overlooking a 
 lovely valley at the foot of the Wittebergen. The walls of 
 both buildings he made of clay well tramped ; the timber of 
 the roofs was cut in the adjoining forest ; and the thatch was 
 tied on with strips of quagga skin. The floors were solid rock 
 levelled in places by earth beaten hard. In the church, 
 which was 70 feet long, the seats were little walls 15 inches 
 high, and the pulpit was a packing-case. These primitive 
 furnishings have long disappeared, and been replaced by modern 
 equipments. 
 
 Then followed the usual development : the Sabbath services, 
 conducted in Kafir and Sesuto ; the Sabbath school, the day 
 school, and afterwards the night school. The Gospel was 
 the herald of civilization. Well-built, square brick houses 
 superseded in many cases the hut ; waggons were acquired 
 and employed in the transportation of merchandise ; and the 
 pick and the hoe were abandoned for the plough drawn by 
 oxen. The men, instead of lounging idly in the sun all day, 
 laboured in the fields, or built the dwellings, whilst the girls 
 learned to sew and cook, and the women devoted themselves 
 to household affairs. ' As civilization advanced, heathen 
 
THE AFTERMATH OF WAR, 1855-1865 
 
 255 
 
 customs and superstitions fell into abeyance. The Sabbath 
 was generally observed, at least as a day of rest, even by the 
 heathens, who kept a watchful eye on the Christian part of the 
 population, and found fault at once if they saw a Christian 
 carrying a bucket to the fountain, or chopping fuel, on the 
 Lord's Day/ 
 
 The station was known as ' Wittebergen,' and when Mr. 
 Shepstone removed to Kamastone the work was carried on by 
 the Rev. J. P. Bertram, who had married his daughter. He 
 was succeeded in the year 1858 by the Rev. Gottlob Schreiner, 
 and here were born his" son William Philip, subsequently 
 Premier of Cape Colony, and his daughter, Olive, who acquired 
 fame as the authoress of the book entitled, The Story of a South 
 African Farm.' In these days of rail- 
 ways it is difficult to realize the danger- 
 ous nature at that time of a journey 
 to the annual Synod, which, during 
 Mr. Schreiner's residence at Witte- 
 bergen, was held at Thaba Nchu. 
 On one such journey, when half way 
 there, his horses broke down ; unable 
 to procure others, and being a man of 
 great physical endurance, he walked 
 the remainder of the journey seventy 
 miles without a halt. Crossing a 
 hollow, two lions suddenly rose within a 
 few feet of him, and, all equally startled, 
 they stood for several moments motion- 
 less, staring at each other. Happily, Mr. 
 Schreiner made no attempt to escape. 
 
 The lions retreated a few paces, then turned and roared ; re- 
 treated again, once more turned and roared, and then finally 
 bolted. Mr. Schreiner, thankful for his deliverance, pursued his 
 pedestrian journey, and reached Thabu Nchu in safety. 
 
 Mr. Schreiner was followed, in 1861, by the Rev. A. Brigg, 
 who wrote a charming little book called * Sunny Fountains 
 and Golden Sands,' in which he describes his work as a 
 missionary at Wittebergen and Bensonvale. 
 
 Wittebergen on the Sabbath day was a busy scene. At 
 sunrise a prayer meeting was held, attended by the residents 
 on the station. After breakfast the Sunday-school bell rang, 
 and the children were cared for. The morning service was 
 attended chiefly by Fingos, many of whom came considerable 
 
 REV. G. SCHREINER. 
 
256 THE AFTERMATH OF WAR, 1855-1865 
 
 distances. Frequently in the summer time there would be 
 crowds sitting outside the chapel, but joining in the worship, 
 the windows being open. At its conclusion two classes met 
 in different places, while the Sunday school was again held in 
 the chapel, many adults, including the old and gray-headed, 
 attending. At two o'clock service in Dutch for the half-castes 
 was commenced, the sermon being interpreted for the Basutos 
 who were present. After this there was another class. In 
 the afternoon those living at a distance wended their way 
 homewards, and the station people cared for their sheep and 
 cattle, seeing them properly folded for the night. At dusk 
 the evening service was held, which was conducted entirely 
 in Sesuto by one of the local preachers. On Monday morning 
 early there was a prayer meeting, the bell often ringing while 
 it was still dark, and on all the other mornings classes were 
 met at the same early hour. Even in winter the members 
 would attend these meetings, walking barefoot through the 
 hoar-frost, and leaving their implements of husbandry outside 
 the door, ready to take up on coming out of the meeting. 
 
 ' To men and women converted from heathen darkness, and 
 having acquired the art of reading in adult life, the Bible 
 presented a garden of inexhaustible sweets an Eden of 
 delights. At family worship in the Kafir hut, the wood fire 
 burning in the centre of the floor with no outlet for the smoke, 
 the head of the house would sit with the sacred volume in one 
 hand, and in the other a rude lamp, consisting of a saucer 
 or shallow calabash of melted fat with wick of twisted rag, 
 lighted, and leaning over the side, which wick, as necessity 
 arose, he would dress and snuff with his fingers. Often 
 Christian natives were seen ensconced in the ' ipempe,' or little 
 temporary hut, erected in the middle of their corn land, where 
 they sat securely sheltered from the sun or rain, guarding 
 their growing crops from trespassing cattle or predatory birds, 
 and passing the time in the study of the Word of God, or 
 lifting up their voice in a hymn from its companion volume.' 
 
 Twenty miles from Wittebergen, in a central position, 
 another station was formed in the Reserve in 1861 by the 
 Rev. J. T. Daniel, and named ' Bensonvale.' The valley was 
 one of the most fertile spots in that part of the country, a 
 basin among the hills, abounding in water and vegetation. 
 At the lower end was a natural lake, the resort of numerous 
 herons and other wild-fowl. Close to the lake was laid out 
 
THE AFTERMATH OF WAR, 1855-18b'5 257 
 
 the village, composed of pretty cottages, each with a small 
 garden attached. At the upper end of the valley the church 
 and mission house were built, and were surrounded by beauti- 
 ful trees, in which herons nightly roosted. Here for twelve 
 years Mr. Daniel laboured, and the people became exceed- 
 ingly attached to him. When, in 1872, he was appointed to 
 Thaba Nchu, and Mr. Brigg was sent to succeed him, the 
 change was distasteful to the Benson vale people. A deputation 
 waited on Mr. Brigg at Wittebergen, and they told him he 
 was not wanted at Bensonvale, and that if he came they 
 would all turn out and leave. Of course, the change took 
 place ; but when Mr. Brigg arrived at Bensonvale he met 
 with no welcome. Mr. Daniel had commenced the erection 
 of a new church, and when he left the walls were 4 feet high, 
 and the opposition took the form of refusing to proceed with 
 it. Seeing the indifference of the men, the women set to work, 
 and trod clay and made bricks ; but still the men stood aloof. 
 Mr. Brigg adopted the following expedient : Calling the prin- 
 cipal men together, he told them they were acting like 
 children ; but one thing was certain, the chapel should be 
 built, and if they would not help to complete it, he would 
 obtain help from his old people at Wittebergen, and it would 
 then be said that the Wittebergen people had built their 
 chapel for them. This roused the men to action. Waggons 
 were provided, timber was cut, the roof was placed in position 
 and thatched, and within fifteen months of his arrival the 
 building was completed. The Rev. James Scott from Bloem- 
 fontein, the Rev. R. Giddy from Wittebergen, the Rev. J. T. 
 Daniel from Thaba Nchu, conducted the opening services. 
 On the following Monday a mass meeting was held in the 
 open air, under the shade of the trees. Mr. H. J. Halse 
 presided. ' A few short speeches were made, and then the 
 collection. The largest tea-tray that the mission house could 
 furnish was placed on the table in front of the chairman, to 
 be used as a collecting plate. During an hour or two a con- 
 tinuous stream of silver and gold flowed in, each one's name 
 and contribution being written down, and when the last coin 
 had been received the proceeds were counted, and found to 
 amount to ^"173. The chapel was not only completed and 
 opened, but was out of debt.' It comfortably seated 500 
 persons ; but before Mr. Brigg left Bensonvale the work had 
 so prospered that on sacramental occasions the class members 
 alone were unable to find accommodation within its walls. 
 
258 THE AFTERMATH OF WAR, i855-i865 
 
 Eight miles from Bensonvale, to the east, was a dark gap 
 in the mountain range, but of the country called Blikana that 
 lay beyond it Mr. Brigg could only learn that it was tenanted 
 by a fierce, barbarous tribe of Tembus, who were shunned by 
 all the traders. Mr. Brigg urged some of the native local 
 preachers to penetrate this dark region, but they declined to 
 face the unknown perils. * We shall be stoned,' they ex- 
 claimed ; * and they will not hear us.' Whilst Mr. Brigg was 
 revolving in his mind how to obtain access to this district, 
 one day three stalwart Tembus, in their red paint, approached 
 the mission house, and sat down under the trees. 
 
 ' Where are you from ?' asked Mr. Brigg as he approached 
 them, ' and what do you want ?' 
 
 The middle figure of the three threw off the blanket from 
 his left side, disclosing a massive ivory ring, the sign of 
 chieftainship, and one of his companions said : ' This is Gibisela, 
 Chief of the Tembus in the Blikana.' 
 
 4 I have come,' said Gibisela, ' to present two requests : one 
 is for a shop to be established among my people, and the 
 other is for a missionary.' 
 
 ' What do you want to buy ?' 
 
 ' Everything.' 
 
 * What ! Trousers, blankets, picks, dresses, hats all these ?' 
 ' Into zonke ; yes, everything.' 
 
 'Brandy?' 
 
 * Yes, brandy ; that's what we want more than the other 
 things.' 
 
 ' Gibisela,' replied Mr. Brigg, * if I were your greatest 
 enemy, I might put brandy before you. Don't you know that 
 it causes quarrels and enmities, and kills people ?' 
 
 1 Yes, I know all that ; but if you were to put a bowl of 
 brandy before me, and you were to tell me that it would kill 
 me if I drank it, I should drink it at once.' 
 
 Gibisela was told that a native teacher would be sent, and, 
 if the traders were willing, a shop would be opened, but no 
 brandy would be sold. 
 
 A few weeks later Mr. Brigg rode through that mysterious 
 mountain gap on a visit to Gibisela, who placed a hut at his 
 service, and gave him a site for a station. Mr. Brigg was 
 curious to find out what had led Gibisela, who had evidently 
 no desire to forsake his heathen customs, to visit Bensonvale 
 and ask for a missionary. Was there some force, unseen, to 
 which could be attributed all that had taken place ? He 
 
THE AFTERMATH OF WAP, 1855-1865 
 
 259 
 
 asked: 'Are there any Christians in the neighbourhood?' 
 ' Yes, one, a woman ; but she lives a long way off.' At his 
 next visit Mr. Brigg, having specially invited her to come, 
 met this woman, and found her a Christian indeed a humble, 
 joyful follower of the Lord. The tears flowed down her face 
 as he shook her hand and inquired into her history. She had 
 been converted at Queenstown, and when her husband died 
 she had returned to her own people. ' That was three years 
 ago,' she said, * since which time I have never ceased to pray 
 for a missionary ; and now to-day I see him with my own 
 eyes, and my tears are -tears of joy.' Here was the secret. 
 This lonely Christian for three years had lifted up her 
 effectual prayers, and now she had obtained her petition. 
 Paulus, a teacher trained at Heald- 
 town, was sent ; a Christian village 
 was formed, and to-day Blikana is the 
 head of a native circuit, with a native 
 resident minister. 
 
 Only a passing allusion can be made 
 to several stations formed among the 
 Tembus. Glen Grey was occupied 
 by the Rev. W. Hunter in 1861, and 
 Mount Arthur by Mr. Wakeford, an 
 evangelist. In 1870 Mr. Hunter re- 
 moved to Mount Arthur, and held 
 Glen Grey as an out-station. At a 
 later date Fransbury and Lady Frere 
 were made separate circuits, with a 
 European minister at the latter place, 
 where a pretty church was erected in 
 1895. I n 1.882 Seplan and Wodehouse 
 
 Forests were placed in the care of native ministers, who were re- 
 sponsible to the minister at Mount Arthur. At Southeyville a 
 church has been erected to the memory of the Rev. J. Wilson, 
 who when at Cala often rode over to minister to the European 
 population. The Glen Grey Act, creating Native Councils and 
 providing individual titles to land, proved highly beneficial to the 
 natives. Within twelve months of the enforcement of the Act 
 the chief inspector reported that the prison at Glen Grey was 
 empty, and with the cessation of the liquor traffic crime had 
 largely decreased. 
 
 One other Mission needs to be noticed, which, though 
 attacked in the war of 1851, escaped serious injury Mount 
 
 172 
 
 REV. A. BRIGG. 
 
260 THE AFTERMATH OF WAR, 1855-1865 
 
 Coke. In 1854 * ne ^ ev F. P. Gladwin was in charge, but that 
 which invested Mount Coke with special importance was the 
 work of the Rev. J. W. Appleyard, editor and translator. From 
 the Mount Coke printing press issued spelling books, readers, 
 catechisms, and New Testaments, all in Kafir, and for which 
 there was an increasing demand. In those days of sailing 
 ships and slow posts the conducting of a printing-press was a 
 constant test of temper and patience. Type arrived from 
 England, but sometimes no paper, and a few reams had to be 
 obtained from the nearest merchant. Occasionally Mr. Apple- 
 yard complained that either the compositor or the bookbinder 
 had been intoxicated and unfit for work. But these annoy- 
 ances had to be endured. It was impossible to secure at a 
 private press the correct printing of 
 books in Kaffir. There was another 
 Mission press at Thaba Nchu, under 
 the superintendence of the Rev. R. 
 Giddy. The time came when books 
 in Kafir could be correctly and more 
 cheaply printed in England, and then 
 both printing establishments were 
 closed. 
 
 Two works printed at the Mount 
 Coke press deserve mention. One 
 ^B was the Kafir Hymn-book, which at 
 a later date was enlarged. Most of 
 the hymns were composed by the 
 Revs. J. W. Appleyard and H. H. 
 
 REV. j. w. APPLEYARD. Dugmore, and a small number by the 
 Revs. E. Gedye, W. Hunter, and 
 
 others. A tune-book to accompany it was printed in 1891 
 in London, under the editorship of the Rev. J. W. Househam. 
 A liturgy in Kafir was revised by the Rev. E. J. Barrett, 
 who used Mr. Appleyard's version cf the Psalms. 
 
 The other work was the translation of the whole of the Bible 
 into Kafir. As preliminary, Mr. Appleyard published in 1850 
 an entirely new Kafir Grammar, which was really an able 
 treatise on the history and structure of the Kafir language, 
 and embodied ten years of patient labour. Dr. Bleek spoke of 
 it ' as a work of the highest importance and value to South 
 African philology.' But Mr. Appleyard's magnum opus was the 
 translation of the Bible into Kafir. Portions of Scripture had 
 previously been translated. The missionaries of the Free 
 
THE AFTERMATH OF WAR, 1855-1865 261 
 
 Church of Scotland, of the London Society, and of the Berlin 
 Mission, had rendered valuable aid ; but undoubtedly the 
 Wesleyan missionaries had been pre-eminent in the work. 
 
 The Rev. W. Shaw had translated Genesis ; the Rev. W. B. 
 Boyce, twelve books of the Old Testament and Luke ; the 
 Rev. W. J. Shrewsbury, Isaiah, Joel, and James; the Rev. J. 
 Ayliff, Judges, i and 2 Timothy, and Titus ; the Rev. W; 
 Shepstone, Joshua ; the Rev. H. H. Dugmore, the Psalms ; 
 the Rev. W. H. Garner, Ruth ; and the Rev. E. J. Warner, 
 Proverbs. 
 
 To obtain native words and phrases to express Christian 
 ideas had been attended with great difficulty. There was no 
 word in Kafir for God, and the word Utixo,' primarily a 
 Hottentot word, had to be introduced. Other words had to 
 be cleared from lower associations to express the Christian 
 doctrines of Christ, of pardon, of purity, and heaven. These 
 difficulties, however, had been overcome, and the way was now 
 open for a translation of the whole Bible. For this work Mr. 
 Appleyard was well qualified. He understood Hebrew, Greek, 
 Latin, Dutch, and Kafir, and had read most of the current 
 works on Biblical science. His method was to read a verse in 
 the original, then in English and in Dutch, afterwards care- 
 fully to translate it into Kafir, and this was subsequently read 
 over with an intelligent native teacher. All this required great 
 patience and long-continued labour. The work of other trans- 
 lators was revised, and in some instances almost a new trans- 
 lation was made. He displayed great judgment in selecting a 
 pure and dignified phraseology. From early morning to late 
 at night the work of translation went on. An edition of the 
 New Testament in Kafir had been printed in 1846 ; a revised 
 edition of this was issued in October, 1854. Two months 
 later, in December, 1854, Mr. Appleyard commenced the 
 translation of the Old Testament. For more than four and a 
 half years he laboured devotedly at the work, and at length in 
 September, 1859, he had the pleasure of seeing the whole Bible 
 in Kafir completed and printed at the Mount Coke press, and 
 bound in two volumes. Mr. Appleyard's labour entitles him to 
 the honour of being called * the Tyndale of South Africa.' In 
 1880, at the request of the British and Foreign Bible Society, 
 he went to England, and spent four years in superintending the 
 issue of a new edition, printed at the sole expense of that 
 Society, and which was published in one handy volume. 
 
 This translation, unhappily, was not favourably received by 
 
262 THE AFTERMATH OF WAR, 1855-1865 
 
 the Scottish and German missionaries, who issued a pamphlet, 
 containing, what many persons considered, needlessly severe 
 strictures on Mr. Appleyard's work, and they demanded another 
 translation. Mr. Appleyard replied in a booklet entitled * An 
 Apology for the Kafir Bible.' He did not claim that his trans- 
 lation was faultless no first translation is but it was the 
 best he could then produce. He did not shrink from fair and 
 candid criticism, but at the same time he considered that many 
 of the objections were prejudiced and unjust. The Scottish 
 and German missionaries were still dissatisfied, and appointed 
 a revising committee ; but they agreed that Mr. Appleyard's 
 translation should be made the basis of their labours. This 
 agreement was not adhered to, and the revisers proceeded to 
 make what was practically a translation of their own. The 
 version they produced was alleged to be a more accurate 
 rendering of the original Greek or Hebrew, but the language 
 employed was to a large extent that of the natives living in the 
 neighbourhood of King William's Town. Whilst they made but 
 scanty use of some of the best and most effective Kafir words, 
 they used others which were little known. Mr. Appleyard's 
 translation was simpler in its style, contained fewer tribal 
 peculiarities of speech, and was intelligible to the natives 
 generally as far as Natal, and to this day is preferred, espe- 
 cially by the older people. The Bible Society for some years 
 printed only the new version ; but in the interests of Missions, 
 and at the request of the Wesleyan Conference of South 
 Africa, it now prints Appleyard's version also. 
 
 Mr. Appleyard did not excel as a preacher. His voice was 
 weak, his health was frail, his imagination was inert ; but he 
 had a genius for translation. His homely, lovable character 
 lives in his great work, which will never perish. He continued 
 at his editorial duties until 1874, when he became enfeebled, 
 and removed to King William's Town for medical advice. He 
 died in the house of his friend, the Rev. T. Chubb. * I have 
 not a doubt or a fear,' he said shortly before the summons 
 came. His sun set in an unclouded sky. 
 
A GREAT REVIVAL 1866. 
 
 THE history of the Methodist Church in South Africa is 
 a history of many revivals. Wheii heathenism has 
 seemed to triumph, when the workers have been faint 
 and almost despairing, God has raised up the herald 
 of a brighter day. We have now to write of a revival that 
 extended from Cape Town to Durban, which quickened 
 European and native churches alike, and in which thousands 
 of persons professed to find a new life in Christ. Out of the 
 spiritual world it came, silently, irresistibly, and, like the 
 spring, left 'no corner of the land untouched.' The extra- 
 ordinary nature of the work, the amazing power which at times 
 attended the preaching of the Gospel, and the immediate 
 results, are without a parallel in this country, and recall the 
 scenes in Jerusalem on the Day of Pentecost. 
 
 The Rev. William Taylor was an honoured minister of the 
 Methodist Episcopal Church in the United States of America. 
 He laboured for several years in California, among the motley 
 population attracted thither by the discovery of gold. Im- 
 pressed with the conviction that he was called of God to be an 
 itinerant evangelist, rather than a settled pastor, he obtained 
 leave of absence, and travelled through the States, preaching 
 wherever he had an opportunity. He visited Canada, where 
 he remained for four years, and then proceeded to Australia, 
 where his wife and children joined him. His son, Morgan 
 Stuart, had a serious attack of malignant fever, and, on his 
 recovery, was ordered to leave Australia and try the effect of 
 a sea voyage, as well as the cooler climate of the Cape. 
 Accordingly, at the end of March, 1866, the Rev. W. Taylor 
 and his family landed at Table Bay. 
 
 Though Mr. Taylor knew little of the country to which he 
 had come, he fully believed that he had been led thither by the 
 hand of God, and that the work awaiting him was the preach- 
 
 263 
 
264 A GREAT REVIVAL, 1866 
 
 ing of the Gospel where, and to whom, he had yet to learn. 
 He was an evangelist of the finest type. Tall and muscular, 
 and in the prime of life, he was capable of great labour, with- 
 out fatigue. He had a penetrating voice, under complete con- 
 trol, and to preach Jesus to the lost, to the neglected, even to 
 the street wanderers, was with him a passion. Food, clothing, 
 home, friends, he left to the Lord to supply. To save sinners 
 was his one paramount work. Yet his preaching rose rarely 
 to the heights of impassioned speech ; he made little appeal to 
 the emotions; he deprecated excitement; his addresses were 
 calm, deliberate, logical, incisive, but, accompanied as they 
 were by the Spirit's power, they placed his hearers as in the 
 presence of God, and foreshadowed the solemn scrutiny of the 
 Judgment Day. Then followed tender 
 
 ^^ H| ^^_ |(iHB ^_ unfoldings of the love of Christ, which 
 filled the eyes with tears, and sub- 
 dued the heart into penitence and 
 prayer. 
 
 It was not clearly seen at the time, 
 
 but it is now easy to discern, that the 
 times were favourable to a revival of 
 vital religion. From 1863 to 1865 
 were black years in the history of 
 Cape Colony. A prolonged heavy 
 drought had crippled the farmers. 
 This was followed by widespread 
 insolvency amongst the merchants 
 and traders. Lung-sickness swept off 
 REV. w. TAYLOR. thousands of cattle, and large numbers 
 
 of sheep perished from the drought. 
 
 Money became scarce, and families, once in prosperous circum- 
 stances, were reduced to poverty. The population had thus 
 been learning the uncertainty of earthly riches, and their 
 thoughts had been turned to higher good. In many circuits 
 special prayer meetings had been commenced ; and when Mr. 
 Taylor arrived, and it was known how signally his labours had 
 been successful in other lands, desires after spiritual blessings 
 were quickened into expectation. Into this prepared soil 
 Mr. Taylor was permitted to cast the seed of the Word, and 
 to reap a marvellous harvest. He made God, the forgiveness 
 of sin, heaven, and eternity real and supreme to multitudes, to 
 whom these words had hitherto been meaningless symbols. 
 ' Leaders in vice became champions of the religion they had 
 
A GREAT REVIVAL, 1866 265 
 
 once reviled. Men of profligate lives with bitter shame made 
 confession, and endeavoured to repair the evil of their former 
 courses. Drunkards, who had been the terror of their families, 
 renounced the use of intoxicating liquors. Profane swearers 
 shuddered at the recollection of their former oaths. Frauds 
 and wrongs were acknowledged, and restitution made. Quarrels 
 that had lasted for years ended in reconciliation. These,' as 
 the Rev. H. H. Dugmore said at the time, ' were specimens of 
 the practical effects of the revival. They told their own tale.' 
 
 It is needless to say that wherever Mr. Taylor went he re- 
 ceived a hearty welcome from the Wesleyan ministers. His 
 unassuming manners, his scrupulous delicacy in abstaining 
 from any interference in local church affairs, his shrewd 
 observations, and his intense devotion, won their affection, 
 and they honoured the gifts of God in him. 
 
 Mr. Taylor commenced his work in South Africa at Cape 
 Town, in the Wesleyan church in Burg Street. At first the 
 church was only half filled. For nine days Mr. Taylor con- 
 ducted services, and delivered thirteen addresses. His prac- 
 tice was to commence by enforcing the requirements of the 
 law of God, as exhibited chiefly in the Ten Commandments, and 
 to press home on the conscience the guilt of wilful disobedience. 
 In successive sermons he set forth Christ as the loving, omni- 
 potent Saviour of sinners, and then urged all who desired to 
 accept Christ to kneel at the communion rail, in order to be 
 prayed for and to be instructed. Few persons came forward 
 on the first night, and on the ninth day, at the close of the 
 services, only twenty-one had given satisfactory evidence of 
 their conversion. Mr. Taylor was disappointed with the 
 result. In Australia he had preached in large churches to 
 packed audiences, and hundreds had responded to his appeals. 
 But the Methodist people in Cape Town were despondent, and 
 for years had been struggling with debt. The belief in the 
 conversion of sinners, whilst actually listening to the preacher, 
 seemed incredible. Mr. Taylor's boldness startled them. ' I 
 look,' he said, 'for the immediate conversion of sinners. When 
 the people cried out at Pentecost, "What shall we do?" did 
 Peter tell them to go home and meditate, and call at his house 
 next day, and he would have a talk with them on the subject ? 
 When the Holy Spirit awakens sinners, He is waiting to lead 
 them directly to Christ.' However, if the immediate result of 
 the services at Cape Town was small, it was the first page of 
 a glorious history of extended revival. 
 
266 A GREAT REVIVAL, 1866 
 
 At Port Elizabeth and at Uitenhage the work proved still 
 to be limited. The churches were small, and the helpers were 
 few. At both these towns Mr. Taylor made attempts to preach 
 to the natives through an interpreter, but the result was dis- 
 couraging. ' I did not enjoy the service,' he said, ' and saw 
 but little indications of good from the effort.' Yet it was in this 
 direction the greatest triumphs of his preaching were to be won. 
 
 At Grahamstown the work began to expand. Mr. Taylor's 
 shrewd, practical sense was here curiously displayed. * Com- 
 memoration Church,' he declared, 'is not fitted for the scene 
 of a great revival. It is not sufficiently ventilated. Carbonic 
 gas blunts the nervous sensibilities of the people, and sends 
 them to sleep. It is out of the question to have a great work 
 of salvation without a good supply of oxygen.' The officials 
 stared, and were almost aghast at the idea that oxygen was as 
 necessary as prayer to a revival ; but one of them, Mr. Attwell, 
 promptly ascended the stairs to the gallery, and, with hammer 
 in hand, knocked out several panes of glass from each window. 
 For three weeks Mr. Taylor continued the services, and more 
 than 170 persons professed to find forgiveness of their sins. 
 One gentleman bore a clear testimony to his conversion : ' I 
 have lived forty years in sin, tried horseracing, cards, billiards, 
 and other worldly amusements, but never knew what happiness 
 was until the Lord pardoned my sins.' The revival became 
 the one topic of conversation. In the store and on the market, 
 in the street and in the home, this wonderful work of God was 
 the great theme of discussion ; and, as of old, some were 
 puzzled, some scoffed, whilst many rejoiced that God had 
 visited His people. 
 
 Sir P. D., the local commandant of the British troops, when 
 in the hands of his barber one day, inquired in a somewhat 
 cynical manner : * Who is this man Taylor aw who is making 
 such a stir in the town?' 'Oh,' blandly replied the barber, 
 1 have you not read, Sir P., of men who, in olden time, turned 
 the world upside down ?' ' Um, yes,' said Sir P., ' I have 
 read something of the sort, I think aw in the Acts of the 
 Apostles, is it not ?' ' Ah, well,' said the barber, with a 
 flourish of the razor, ' I believe that Mr. Taylor is a distant 
 relation of those men !' 
 
 Mr. Taylor made another attempt to preach to the natives 
 through an interpreter, but, said he, ' I found it very slow 
 business.' When the right interpreter was found, a very 
 different result was attained. 
 
A GREAT REVIVAL, 1866 
 
 267 
 
 REV. J. R. SAWTELL. 
 
 At King William's Town the congregation was at first irre- 
 sponsive. The people had a self-possessed, wide-awake spirit, 
 and were apparently suspicious of deception, but slowly the 
 power of the preached word grew. 
 On the fourth day the barrier of re- 
 serve was broken down, and twenty 
 eight young people sought the Lord. 
 On the following Sunday the Holy 
 Spirit fell upon the hearers, and twenty 
 six adults were seekers of God's pardon- 
 ing mercy. Strong men bowed them- 
 selves, confessing their sins. 
 
 During the first week's services 
 three Wesleyan ministers, accom- 
 panied by a few natives, walked in 
 from Annshaw, twenty -four miles 
 distant, in order, as they said, ' to 
 warm themselves at the fire.' They 
 were the Revs. R. Lamplough, J. Hil- 
 lier, and J. R. Sawtell. With them 
 came Charles Pamla, then preparing for the ministry, and 
 destined to be the ideal interpreter for Mr. Taylor when 
 preaching to natives. He stood 6 feet high, was black as jet, 
 and had a powerful voice. Above all, 
 he was an earnest Christian, and had 
 sold home and farm that he might 
 devote his whole life to the work of 
 teaching Christianity to his country- 
 men. He had studied Wesley's writ- 
 ings, and when appointed to conduct 
 a service would often read one of 
 Wesley's sermons, and endeavour to 
 make it plain to his hearers. No 
 better training could at the time 
 have been provided to enable Pamla 
 to interpret the utterances of one 
 who in his preaching exhibited not 
 a little of the terse directness and 
 logical force of John Wesley's ad- 
 dresses. 
 
 Whilst Mr. Taylor was preaching to the English congrega- 
 tion, Pamla devoted several days to preaching at the native 
 location. His word was with great power; it pierced the con- 
 
 CHARLES PAMLA. 
 
268 
 
 A GREAT REVIVAL, 1866 
 
 sciences of the people, and during three services nearly eighty 
 persons, chiefly young men and women, were converted. Even 
 after he left the work continued until 136 natives were added 
 to the church. 
 
 The Rev. J. Hillier received a wonderful revelation of Divine 
 love. He returned to Peddie, one of the largest mission settle- 
 ments at that time, and prayed and preached as if inspired 
 from heaven. A marvellous revival followed, and hundreds 
 of natives yielded themselves to God. Then came a brief 
 illness, and the busy worker exchanged pain for rest, and earth 
 for heaven. In those last few weeks 
 had been compressed the work of a 
 lifetime. 
 
 At Annshaw, Mr. Taylor may be said 
 to have commenced his work amongst 
 the natives. Here Charles Palma had 
 for years been an unpaid evangelist, 
 and had been carefully trained by the 
 Rev. R. Lamplough. It was Mr. Tay- 
 lor's practice to preach the sermon 
 privately to Pamla, so that he might 
 fully understand what he had to trans- 
 late in public ; and so thoroughly in 
 accord did the two become that the 
 tone of voice, the facial expression, and 
 the gestures of the one w 7 ere faithfully 
 portrayed by the other. At the first 
 
 service at Annshaw, Mr. Taylor preached for an hour and a 
 quarter amid the profoundest silence. At the second meeting, in 
 the afternoon, the solemn feeling increased ; and when penitents 
 were invited to advance, 200 at least stepped forward, and knelt 
 down in prayer. There was no loud screaming of anyone, but 
 their pent-up emotions found vent in audible prayers, sighs, 
 and floods of tears. Some one timidly suggested : ' Had they 
 not better be dismissed, and let them go alone, and seek by the 
 river ?' ' No,' shrewdly replied Mr. Taylor. ' Why send them 
 to the river to battle with Satan alone, and take a bad cold as 
 well ? This is the work of God. Let the good Spirit work in 
 His own way.' That day seventy persons professed to find 
 remission of sins. 
 
 The heathen endeavoured to account for the wonderful effect 
 of Mr. Taylor's preaching. ' He had brought a medicine with 
 him that made the people mad.' ' He had sprinkled the com- 
 
 REV. J. HILLIER. 
 
A GREAT REVIVAL, 1866 269 
 
 munion rail with blood, and as soon as any native touched it 
 he was bewitched.' 'He blew in their ears, and they were 
 forced to submit.' Some of the heathen resorted to violence, 
 and husbands thrashed their wives and children to deter them 
 from attending the services. But nothing arrested the progress 
 of the work. Mr. Taylor's visit to Annshaw was limited to 
 two days, but not only were hundreds of natives brought to 
 religious decision, the effect on the native local preachers was 
 astonishing. They became bold for the truth. William Shaw 
 Kama, Charles Pamla, Joseph Tele, and Boyce Mama, after 
 Mr. Taylor's departure, visited the neighbouring heathen kraals, 
 preaching and praying, almost night and day, until about 300 
 more persons were brought to the Saviour. An old man, 
 residing eight miles from Annshaw, was roused at night by 
 the singing of his grandchildren, and, being told of the wonder- 
 ful services at which they had found salvation, he at once set 
 off, and walked into Annshaw about break of day. A prayer 
 meeting was being held in the church. He went in, and, 
 listening to the prayers of the new converts, he fell down on 
 his knees, and before the day was over he was happy in a 
 Saviour's love. He had two wives, and he asked : ' What 
 shall I do with them ?' Mr. Lam plough said : * 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, 
 but the wife of my youth. She cannot work much, but she is 
 my true wife, and I will keep her. But tell my young wife I 
 am not angry with her.' When the decision was announced 
 to the two women, the old wife cried out : ' I am glad. I always 
 loved my dear old man. I am so glad to get him back to me, 
 and now he is all my own.' The young wife stood weeping, 
 but exclaimed : ' I thank God for this. I have felt I was living 
 in sin, and now I want to find Jesus Christ, too.' Tearing off 
 her heathen charms and trinkets, she resolved that she and her 
 children would become Christians. Who will say that these 
 people were not taught of God ? 
 
 The results of the services at Healdtown equalled those at 
 Annshaw. About 1,000 natives were present. In the first 
 after-meeting about 300 sought salvation together. As 
 they obtained a sense of the forgiveness of sin by faith in 
 Christ, they were led to seats to the right and left of 
 the church, where they gave their testimony to the Rev. W. 
 Sargeant, who took down their names. With sparkling eyes 
 and beaming faces they praised God. * Oh !' said one, ' Satan 
 
270 A GREAT REVIVAL, 1866 
 
 is conquered.' A very old woman exclaimed, with uplifted 
 hands : ' He is holy ! He is holy !' An aged man said : My 
 heavenly Father hath set me free.' In two days more than 
 300 persons rejoiced in the Lord. 
 
 Was not such a work too sudden to be permanent ? Was it 
 not a straw fire that would soon burn out ? But was the 
 work really sudden ? The emergence of a young plant above 
 the soil appears to be sudden ; but we know that for days, 
 perhaps for weeks, there has been a process of preparation 
 going on out of sight. The seed swelling, the thrusting down 
 of the root, the gathering of moisture and vitality. The sudden 
 lifting of the green blade above the soil is the outcome of a 
 series of hidden processes extending over many days. These 
 converts at Healdtown and Annshaw had for years been 
 listening to the preaching of the Gospel. Impressions had 
 been made, truths had been taught, consciences had been 
 trained ; and their conversion was the emergence into sight of 
 a work of long duration. Twelve months later, when Mr. 
 Sargeant left Healdtown for Grahamstown, he wrote : ' Out of 
 about 400 persons professing conversion to God, not more than 
 two or three have fallen away.' This steadfastness showed 
 that their decision for Christ, though it appeared to be sudden, 
 had certainly not been superficial. 
 
 At Somerset East persons came sixty and seventy miles to 
 attend the services. Living on solitary farms, to whom no 
 church was easily accessible, they had relapsed into an irre- 
 ligious and prayerless life ; but the conversion of their friends 
 at other places had quickened in them a desire to be saved. 
 1 1 am a dreadful sinner,' said one of these visitors, ' and I 
 thought there was no hope for me ; but when such a man 
 
 as C finds peace in God, I don't see why anyone should 
 
 despair.' That man drove back to his distant farm happy 
 in God. 
 
 Mr, Taylor had, by this time, become accustomed to preach 
 through an interpreter. But at Cradock he ventured to take a 
 bolder step. No church was large enough to hold the crowds 
 that flocked to hear him. A united service was therefore held 
 in the courtyard at the back of the mission house. The 
 verandah was the pulpit. Kafirs and Hottentots of every 
 shade of colour occupied the centre of the yard, many of them 
 sitting on mats which they had brought. Around them were 
 the European hearers, most of whom had to stand. When 
 Mr. Taylor preached, the Dutch interpreter stood on his right 
 

 A GREAT REVIVAL 1866 271 
 
 hand, and the Kafir interpreter on the left ; and each in 
 succession translated sentence after sentence slowly and im- 
 pressively. For more than an hour the ' Gospel flowed out 
 through the medium of three languages at once, without the 
 break of a single blunder or a moment's hesitation.' In the 
 prayer-meeting scores of natives knelt on their mats; the 
 Europeans, having no such provision, knelt in the dust ; and 
 in this and the subsequent services 150 Europeans, and 160 
 natives and coloured people were converted and added to the 
 various churches of the town. 
 
 At Queenstown there was a similar result. The Rev. H. H. 
 Dugmore, who was the resident Wesleyan minister, was 
 publicly challenged for abetting proceedings which were alleged 
 by hostile critics to be at variance with propriety. He vindi- 
 cated the work in a sermon distinguished for clear and cogent 
 reasoning. * Some thirty or forty persons,' said he, ' came 
 forward on the first evening to request the prayers of the 
 ministers on their behalf. The numbers increased on succeed- 
 ing 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 consti- 
 tutionally 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 penitential impulses ; 
 persons who, in the first instance, had swelled the ranks of the 
 revilers ; persons who knew the penalty of their procedure 
 would be the ridicule and scorn of their former associates; 
 persons in nearly every social grade that Queenstown affords. 
 They came not under the influence of terror, for nothing had 
 been said to excite it. They avowed themselves suddenly 
 made sensible vividly and sorrowfully sensible of the sinful- 
 ness 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.' The 
 feeling was awakened by a consciousness of having violated 
 the most sacred of obligations those of duty to God. Will 
 anyone 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 sources of sorrow are opened, and 
 yet not to be warranted when the exceeding sinfulness of sin is 
 felt? 
 
 * But its manifestation was violently unnatural.' I stood in 
 
272 A GREAT REVIVAL, 1866 
 
 the midst of forty or fifty persons, who were sorrowing unto re- 
 pentance. I did so from evening to evening, and this is my testi- 
 mony concerning them. The grief of two-thirds of the number 
 was silent grief, or expressed in whispered earnestness. Of 
 the rest, about 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. 
 
 4 But will all this endure ?' All ? Possibly not. Is the 
 work therefore unreal ? As well say that because many of 
 the blossoms of spring fall before the fruit sets that there has 
 been no vegetable life in operation in their case. The result 
 of every revival of religion, after every drawback has been 
 counted, is the abiding of a large proportion of souls faithful 
 to their profession, a strength to the church, and a blessing to 
 the world.' 
 
 Charles Pamla came to Queenstown from Annshaw, and 
 Mr. Taylor felt that, with his aid, he was in a position to make 
 a bold invasion of heathenism. Beginning at Kamastone, he 
 visited in rapid succession too rapid indeed the mission 
 stations at Lesseyton, Wodehouse Forests, Butterworth, 
 Clarkebury, Morley, Buntingville, Shawbury, Osborn, Em- 
 fundisweni, and then proceeded to Natal. It is not necessary 
 to describe minutely the details of the services held at each 
 station, for they presented, with few variations, the same 
 features. There was at every place the huge crowd of natives, 
 generally assembled in the open air, clothed in every variety 
 of dress, from the European tweed suit to the red blanket and 
 the skin kaross. There was the mass of swarthy, upturned 
 faces, across which, as the preacher proceeded, smiles and 
 tears chased each other like sunshine and shadow across a 
 mountain slope, followed often by a burst of half-smothered 
 emotion. There was the after-service, when hundreds of 
 inquirers knelt side by side, and, tearing off their amulets and 
 charms of teeth or shells, sought with earnest prayers and 
 tears the forgiveness of their sins. There was the marvellous 
 lighting up of the face when the mercy of Christ was realized, 
 the exclamations of ecstasy, the affectionate appeal to others 
 to seek salvation. There was the gathering in of the harvest, 
 when careful examination was made of each case of con- 
 version, the taking down of the names, the grouping into 
 

 A GREAT REVIVAL, 1866 273 
 
 classes for spiritual instruction, and the selection of class 
 leaders. These were the general features of the services at 
 every station, and at the end of the series it was reported that 
 about 6,000 natives had entered upon a new life in Christ. In 
 several instances these converts had to suffer persecution from 
 their heathen relatives. Some were driven from their homes ; 
 some were severely beaten ; others were tied fast to the pole 
 of the house and watched, that they might not go out and 
 pray to the Great Spirit. But in almost every case persecu- 
 tion only produced the effect it did in the days of the Apostles 
 it made the objects of it more determined than ever to serve 
 God rather than man. 
 
 Upon a review of these services, it is significant that few of 
 the converts were from the raw heathen. Most of them had 
 for years been listening to the preaching of the Gospel. The 
 heathen, for the most part, shunned the meetings ; or before 
 their attention had been drawn to them Mr. Taylor was gone. 
 But the natives on the mission stations and those residing at 
 the adjacent kraals, and who had become more or less familiar 
 with the truths of Christianity, were the people who were led 
 to decision by Mr. Taylor's earnest addresses. No stronger 
 testimony can be given to the value of patient, continuous 
 instruction. Conversion is not the outcome of unintelligent 
 emotion. The mind must possess some knowledge of God 
 as a Supreme Being, some knowledge of Christ as the Saviour 
 of sinners, some knowledge of sin in relation to Divine law, 
 some acquaintance with the teaching of Scripture as to the 
 possibility and attainment of a renewed life ; or the appeals of 
 the preacher are ineffective. As might have been expected, it 
 was where the seed of the kingdom had been diligently sown 
 that the harvest of conversions was reaped. 
 
 Mr. Taylor, in his enthusiasm, declared that equal success 
 would attend the preaching of the Gospel to the raw heathen ; 
 and when some doubted, asserted that to believe otherwise 
 was to limit the power of the Holy Spirit. To meet his 
 wishes, congregations of ignorant heathen natives were sum- 
 moned to meet the wonderful teacher, and hear his message. 
 They came, but as they sat and listened there was no response. 
 Hate shot out of their eyes. Fear sat on their sullen faces, 
 whilst dread of some unknown witchery made them shrink 
 back and escape at the first opportunity. At the close of such 
 a service at Butterworth a chief rose and said : ' Sin ! I have 
 never committed a sin in my life.' It was manifest that un- 
 
 18 
 
274 A GREAT REVIVAL, 1866 
 
 less the human mind has some apprehension of the elementary 
 truths of Christianity the Gospel falls on deaf ears. 
 
 Another feature of the services was that not one prominent 
 chief accepted the Gospel. They were all polygamists, and in 
 every case polygamy proved to be an insuperable obstacle. 
 * The great thing is our wives,' said one. If the Gospel 
 allowed polygamy, we should all become Christians.' At 
 Wodehouse Forests Mantanzima, a Tembu chief, was amongst 
 the penitents, and was asked : ' How t many wives have you 
 got?' 'Two,' was the answer. 'Are you willing to retain 
 your first wife as your lawful wife, and give the other one 
 up?' 'Yes,' was said hesitatingly; but soon Mantanzima 
 began to put on his gloves, for he was a well-dressed man, and 
 saying, * Now I must go home,' he left. He never became a 
 Christian. 
 
 At Clarkebury, Ngangelizwe, the paramount chief of the 
 Tembus, with his brother Usiquati, both tall, strong men, 
 came to hear Mr. Taylor, and were deeply impressed. In the 
 after meeting Pamla, whilst standing a few feet from them, 
 spoke with amazing power : ' Ngangelizwe and Usiquati, you 
 know that Kobi and Pato were great chiefs. Kama, their 
 brother, was a boy, and had no people. All three had the 
 offer of Christ, but only Kama accepted Him. Kobi and Pato 
 refused, and called Kama a fool, and said he would be a scabby 
 goat, and never have any people. But what was the result ? 
 Kobi died a miserable refugee, and got the burial of a dog. 
 Pato spent many miserable years as a prisoner on Robben 
 Island, and died neglected. Kama remained true to God, and 
 now all the Ama-Xosa, once ruled by Kobi and Pato, belong 
 to Kama, who is going down to his grave in honourable old 
 age, full of a glorious hope of heaven.' Both chiefs almost 
 shivered as the truth was thus pressed upon them ; but they 
 found an excuse for leaving, and before sunset were on their 
 way home. Native chiefs were glad to have missionaries re- 
 siding with their subjects, to watch over their interests, and 
 speak for them to the Government ; but in most cases they 
 refused to be Christians. Polygamy was clung to as a sign of 
 wealth, witchcraft as a source of power ; and the Gospel was 
 rejected. 
 
 The early missionaries initiated a policy on this question of 
 polygamy which has never been departed from. They main- 
 tained that the essence of marriage was that two persons shall 
 pledge themselves to each other, forsaking all others for the 
 
A GREAT REVIVAL, 1866 275 
 
 term of their natural lives. Consequently, a polygamist could 
 not be admitted to membership in a Christian Church. That 
 the Lord Jesus might pardon the sins of a polygamist was not 
 doubted, but it was held that a Christian native, having a 
 knowledge of Christ's words, was not fully obedient to the 
 Great Master unless he separated himself from all his wives 
 but one. The consciences of the natives generally approved 
 of that decision. It was better that chiefs who refused to 
 abandon polygamy should be excluded from church member- 
 ship than that, by yielding, a deadly blow should be dealt at 
 Christian purity. 
 
 The revival was not a temporary excitement. In most of 
 the Methodist churches there had been a spirit of expectancy 
 and preparation that only required the divinely qualified 
 instrument to bring it to a crisis, and lead thousands to 
 decision for Christ. Even after Mr. Taylor had left for other 
 fields, the conversion of sinners continued for a long period 
 with almost equal effectiveness. At Grahamstown the after- 
 math took the form of a noonday prayer meeting, at which for 
 weeks a hundred persons attended daily. As many as 400 
 remained to the Sunday evening prayer meeting, and there 
 were many cases of genuine conversion. The circuit had 
 been heavily in debt, and there was a proposal to close Fort 
 England Chapel ; but on the tide of the fuller spiritual life the 
 debt was swept away, and retreat was no longer contemplated. 
 In some circuits for years it was the custom to hold special 
 services in commemoration of Mr. Taylor's visit, and as 
 memory recalled the marvellous scenes the faith of ministers 
 and people was quickened ; they looked for conversions, and 
 rarely looked in vain. 
 
 The native churches were purified. At an early date the 
 Rev. J. C. Warner pointed out forcibly the evils arising from 
 what he called the ' station system.' A missionary became 
 the headman or ruler of the people that gathered round him. 
 He not only taught them religion, but necessarily he had to 
 exercise magisterial functions, and punish and fine evil-doers. 
 The unavoidable result was that a certain portion of the 
 station residents resorted to petty craft and villany to evade 
 punishment and deceive the minister. The unsatisfactory 
 character of many of the ' station people ' was, in Mr. Warner's 
 opinion, directly traceable to the false position in which the 
 missionary was placed, having to unite in himself ecclesiastical 
 and magisterial functions. At the same time the missionary 
 
 1 8 2 
 
276 A GREAT REVIVAL, 1866 
 
 could not evade the responsibility of establishing laws and 
 enforcing them within the precincts of the station. In the 
 Transkei the morality of the native members was deplorably 
 low. Beer-drinking and sensuality went on furtively amongst 
 members of the church, and were sedulously concealed from 
 the missionary. At one sub-station, in a society of about 
 thirty members, these vices had become so prevalent that con- 
 cealment was no longer possible. At the close of a service 
 the Rev. W. B. Rayner upbraided them for their hypocrisy, 
 and declared they were unfit to continue in church member- 
 ship. Taking out of his pocket the roll of members, he tore it 
 up into strips, and throwing the pieces over their heads, ex- 
 claimed, ' There is no church here !' The revival, however, 
 brought into the native churches a purer life. Class leaders 
 and local preachers made a determined attempt to uproot the 
 evils arising from the frequent use of Kafir beer, and volun- 
 tarily pledged themselves to abstain from its use. They even 
 asked that total abstinence should be a law to which all 
 members of the church should submit. Was not beer-drinking 
 responsible for the frequent stumbles and falls of native 
 Christians, and their exclusion from the church for flagrant 
 sin ? Remonstrance and punishment had proved powerless to 
 curb the evil ; abstinence total abstinence was the only safe- 
 guard. From that day commenced a campaign against beer- 
 drinking, which was carried on until the Government, at the 
 request of the natives themselves, prohibited the sale of all 
 alcoholic liquors within native areas. 
 
 The ministers were endued with increased courage for their 
 work. Heathenism had been to them a wall that they thought 
 could only be broken down bit by bit. The toil of rebuilding 
 churches and manses after the war of 1852, the sullen resist- 
 ance of the natives, the opposition of the chiefs, entrenched 
 behind the cruelties of witchcraft and the impurities of poly- 
 gamy, all weighed heavily on their hearts. They preached 
 regularly, they taught the children, they rode from kraal to 
 kraal doing their work faithfully, but with little expectation 
 of immediate success. The most that they expected was a 
 solitary conversion here and there. In one short month the 
 scene was changed. The wall of heathenism went down at a 
 blow. Thousands of natives were won to Christ, and none 
 rejoiced over this more than the ministers. Their labour, 
 after all, had not been in vain. They were emboldened to 
 commence enterprises which a few months before they would 
 

 A GREAT REVIVAL, 1866 277 
 
 have pronounced to be impracticable. The Rev. W. B. 
 Rayner at Tsomo, and the Rev. E. J. Barrett at Wodehouse 
 Forests, secured a waggon and oxen, and, with a few native 
 helpers, went on a tour among the heathen in the district. 
 Word was sent to the chief of a location : ' On a certain day 
 the missionary is coming with his people ; get us a hut to 
 sleep in, and have a good gathering of your people.' On the 
 day appointed the missionary party arrived, and for three or 
 four days they preached and prayed and visited the people at 
 their huts. The last day was devoted entirely to the new 
 converts, pointing out the necessity of abstaining from Kafir 
 beer and other heathen customs, and ending with a lovefeast 
 and the Lord's Supper. Christianity became bold, and 
 aggressive, and triumphant. The Rev. R. Lamplough adopted 
 a similar plan at Healdtown. He took some of the native 
 candidates for the ministry, and spent the holidays in holding 
 special services in the adjacent circuits. They visited Peddie 
 and Mount Coke, walking most of the way, and many were 
 won to Christ as the crown of their efforts. Perhaps the time 
 spent at each place was too short, for heathen prejudices do 
 not readily yield to the truth. But the ministers never lost 
 the inspiration of those days of revival. 
 
 Not the least result of Mr. Taylor's visit was the perception 
 that native ministers must be more largely employed than 
 hitherto if South Africa was to be Christianized. Missionaries 
 had hesitated to commit the preaching of the Gospel to 
 recently- converted heathen. In this they followed on the 
 lines laid down by the Moravian missionaries, whose long 
 experience in Mission work entitles their opinion to respectfu 1 
 attention. When converts from among the heathen are 
 established in grace, we would advise not immediately to use 
 them as assistants in teaching, but to act herein with caution, 
 and reference to the general weakness of their minds and 
 consequent aptness to grow conceited.' The early missionaries 
 had, in fact, scarcely any choice of action. The native 
 converts for many years were necessarily ignorant of letters, 
 and had an imperfect knowledge of the Word of God, and 
 were not fitted to be ministers. During forty years a great 
 change had taken place. Education had become diffused 
 among the natives, and what was possible in 1866 had not 
 been possible at any previous period. 
 
 As Mr. Taylor listened to the addresses of Charles Pamla, 
 Boyce Mama, Joseph Tele, W 7 illiam Shaw Kama, and many 
 
278 A GREAT REVIVAL, 1866 
 
 others, he exclaimed : ' These are the men to evangelize 
 Africa.' Missions cannot permanently depend on foreign 
 brains, and foreign devotion, and foreign money. The work 
 must be done by Pauls and Apolloses rising from within the 
 native churches ; men to whom the language of the natives is 
 their mother tongue, and to whom the native superstitions 
 and habits and modes of thought are quite familiar. Their 
 changed lives are living illustrations of the transforming power 
 of the Gospel, and, being already on the ground, they can be 
 employed at small cost. No church can be called a success 
 which does not furnish preachers and pastors of its own. 
 
 A tentative effort was made to raise a native ministry. 
 Several young men of piety and intelligence were placed in 
 charge of sub-stations at Peddie, under the direction of the 
 English minister. Their attainments were scanty, but suffi- 
 ciently in advance of their own people to command respect. 
 In 1867 arrangements were made to give them at Healdtown 
 a theological training by the formation of a native Theological 
 Institute. The first to be admitted to the Institution were 
 Charles Pamla, James Lwana, Charles Lwana, and Boyce 
 Mama. After three years' training they were ordained at 
 Healdtown in 1871 by the Revs. W. Impey, W. J. Davis, 
 J. W. Appleyard, and R. Lamplough, the charge being de- 
 livered by Mr. Davis. James Lwana was a man of saintly 
 character, and died at Cradock in 1890, where a church 
 has been erected to his memory. There are now eighty 
 native Wesleyan ministers, who, by their intelligence, piety, 
 and fidelity have proved themselves worthy to be admitted 
 into the ranks of the ministry. Their employment has been 
 followed by a remarkable extension of the Gospel among their 
 own countrymen, and at the commencement of the twentieth 
 century nearly 100,000 natives are either members of the 
 Methodist church, or are on trial for membership, and the 
 present century will doubtless see the number greatly in- 
 creased. 
 

 AN ERA OF EDUCATION, 1875-1905. 
 
 FOR nearly half a century after the establishment of Mis- 
 sions in Kafirland there were few day schools for the 
 secular education of the natives. 
 
 The missionaries were occupied with more important 
 duties. The preaching of the Gospel, the erection of churches 
 and manses, the demands of the sick who could not be left to 
 the cruel methods of the witch-doctor, the frequent visits to 
 the out-stations, and the long journey to the annual Synod the 
 one recreation and relief of the year left little time for secular 
 instruction. The Sunday schools were utilized to the utmost 
 in teaching the art of reading, and beyond this little could be 
 attempted. 
 
 There were necessarily no trained native teachers, and until 
 Healdtown was established there was no Wesleyan institution 
 for training teachers in South Africa. 
 
 The natives were indifferent to the education of their children 
 beyond what was received in the Sabbath school, for they were 
 useful in various ways in kraal life. They watched over the 
 kids and the lambs whilst the flocks were grazing in the veld ; 
 they cared for the calves, and drove them out to their feeding 
 grounds ; they carried water ; they herded the cattle, and kept 
 them out of the mealie lands ; they led the oxen when yoked 
 to the plough or waggon ; they assisted to collect wood for the 
 fires ; and they protected the ripening grain from predatory 
 birds. The parents preferred to employ their children in these 
 tasks rather than send them to school. A new generation had 
 to grow up before the advantages of education were understood 
 and appreciated. 
 
 From about 1875 the natives began to perceive the value of 
 secular instruction. They had increased in material wealth ; 
 the power of superstition had relaxed its grasp ; and the im- 
 portance of reading, writing, arithmetic, and singing took a 
 firm hold of the native mind. The Colonial Government saw 
 the danger of allowing the native races to continue in igno- 
 
 279 
 
28o AN ERA OF EDUCATION, 1875-1905 
 
 ranee, and came to the aid of day schools with annual grants. 
 Schools were multiplied to such an extent that teachers in 
 sufficient numbers could not be provided. Training institutions 
 were established at Clarkebury, Shawbury, Peddie, Lesseyton, 
 and Buntingville, in addition to Healdtown. Lovedale, the 
 well-known Presbyterian institution, was repeatedly enlarged, 
 and still the demand for teachers exceeded the supply. As 
 early as 1870 the change was recognised. The Rev. J. Longden 
 wrote from Butterworth that year : ' We greatly rejoice in the 
 widespread desire for education in this land. It is a most 
 hopeful sign of the times. It has burst forth all at once, and 
 takes us by surprise.' 
 
 This enthusiasm for education was, to some extent, mis- 
 directed. Industrial training was costly ; it required work- 
 shops and skilled tradesmen to teach. Book-learning was 
 comparatively cheap. So the acquisition of handicrafts, im- 
 portant to a race struggling to escape from barbarism, was 
 neglected, and elementary mental education assumed an 
 exaggerated value. Native parents were eager for their chil- 
 dren to acquire the power to read and write the English lan- 
 guage, to work out sums in arithmetic anything, in fact, that 
 would qualify them to be civil servants, teachers, and preachers 
 but they had little desire to see their sons trained as masons, 
 or carpenters, or waggon-makers; or their daughters made 
 familiar with housework. 
 
 Now the natives have almost a phenomenal facility for 
 acquiring knowledge. In a few months they can speak Eng- 
 lish, and in a year or two they find no difficulty in passing an 
 examination in the lower standards ; but their knowledge is 
 superficial, and this ready acquirement is largely due to their 
 retentive memory and marvellous gift of imitation. They 
 speedily become vain of their attainments, and shun physical 
 toil. True education does not consist in cramming the mind 
 with processes and facts, but in bringing out what is best in a 
 man or woman for practical use in daily life. If the natives 
 are to improve their social and material condition they will 
 have to learn the necessity and dignity of labour. A race 
 destitute of trained artisans will not rise to the higher levels of 
 civilization by abstract education only. The ability to read 
 Latin, or work a sum in fractions, or write a letter, is a poor 
 compensation for the inability to build a decent house, or make 
 a chair or a shoe. An unskilled people are not far removed 
 from barbarism. 
 
 Unless the old heathen environment can be amended or 
 
AN ERA OF EDUCATION, 1875-1905 281 
 
 abolished, secular education will largely fail of its purpose. 
 The little learning gained is overborne by the habits and super- 
 stitions of generations. The daughter of a Gcaleka chief was 
 sent by some philanthropic ladies to England, and was educated 
 in a first-class school with English girls. She acquired some 
 of the latest results of English training ; but on her return to 
 Cape Colony and rejoining her relations, what awaited her ? 
 The old barbarous surroundings, the kraal, the smeared hut, 
 and the kaross. A few years later she greeted a Wesleyan 
 minister in the purest English, but she wore a Kafir blanket, 
 had bead bangles on wrists and ankles, and was the wife of a 
 polygamist. Until natives can create improved social condi- 
 tions by their own labour, school education will fail largely of 
 its purpose. 
 
 Trade schools, costly as they may be, are absolutely neces- 
 sary to the elevation of the native races. They create the 
 need they are intended to supply. When natives see their 
 sons making strong and good seats, they are less willing to squat 
 on the ground. When they see windows and doors made by 
 their own children, they perceive how dark and ill-ventilated 
 their huts are. When their children come home from school 
 decently clad, they discover how mean their heathen garments 
 are. When they see a European house, the desire arises to 
 possess comfortable cottages of their own. The trade school 
 is an important factor in the regeneration of the habits of the 
 people. 
 
 Book learning alone tends to the formation of exaggerated 
 ideas of progress. Many natives cherish the belief that it is 
 possible for them to climb in one generation up to the level 
 which Europeans have taken many generations to reach, and 
 reached only by a willingness to toil. They claim political 
 and racial equality, for which, a few individuals excepted, they 
 are not yet prepared. Out of this immoderate estimate of 
 themselves has arisen the Ethiopian movement, which is largely 
 a revolt against the English missionary, to whom they owe 
 their rescue from savage heathenism. 
 
 The Ethiopian church originated in 1892 in the Transvaal 
 with M. Makoni, a native minister, who aimed to form a reli- 
 gious community composed of, managed, and maintained by 
 natives only. Two years later James Dwane, another native 
 minister, left the Methodist Church, and for similar reasons 
 joined the movement. In 1896 Dwane went to America, and 
 sought affiliation with the African Methodist Episcopal Church. 
 He was received with open arms, and appointed general super- 
 
282 AN ERA OF EDUCATION, 1875-1905 
 
 intendent in South Africa. Upon his return, he endeavoured 
 to bring the Ethiopian members into the fold of the American 
 negro denomination. The following year a negro bishop, 
 H. M. Turner, visited South Africa, and with great ostentation 
 travelled over the country, and boasted that in six weeks he 
 had ordained sixty ministers and deacons, and welcomed into 
 fellowship numerous congregations, all seceders from existing 
 churches which had laboured long in the country. It is not 
 easy to understand why the negro Methodists of the Southern 
 States of America should enter into open rivalry with the 
 Wesleyan Methodists of South Africa, who could not be ex- 
 pected to approve of their hasty and unfriendly action. 
 
 Scarcely had a year elapsed when Dwane, who evidently did 
 not find his personal ambitions realized in the American fold, 
 interviewed the Archbishop of Cape Town with a view to the 
 reception of himself and his followers into the Anglican Church. 
 In August, 1900, Dwane, with a number of natives, was for- 
 mally accepted by the Archbishop, and he was appointed 
 'Provincial of the Order of Ethiopia.' The Ethiopians were 
 now divided. One section followed Dwane ; the other section 
 remained true to the original movement, and denounced Dwane 
 as a traitor. The Ethiopians became increasingly active. 
 Secessions took place from the Free Church of Scotland at 
 Lovedale and in Natal, from the Congregationalists at Cape 
 Town and Johannesburg, and many Methodist Missions were 
 seriously disturbed. The object was racial independence in 
 religious affairs ; but underlying it, and giving great impetus to 
 the movement, was a strong political antagonism to Euro- 
 peans. 
 
 The Rev. J. P. Ritchie, secretary of the Congregational 
 Union, thus trenchantly writes : * The Ethiopian movement is 
 not born of any vital principle of spiritual power. To have 
 seen the spirit of native devotion revolting from the bondage 
 of European formalities, and breaking forth into fresh manifes- 
 tations of its own distinctive life that would have been a 
 most interesting spectacle. But there is not a vestige of 
 spiritual originality in the movement. The Ethiopian takes 
 black missionary from America instead of white missionary 
 from England. He turns English Methodism out of the door 
 to bring negro Methodism down the chimney. He bites the 
 white hand that has ministered for so many years to his spiri- 
 tual destitution and kisses the black hand of the negro bishop. 
 His Ethiopian pastors have not manifested, as far as we can 
 see, the least interest in the assault of the red heathenism that 
 
AN ERA OF EDUCATION, 1875-1905 283 
 
 throngs and presses them on every side, but confine their 
 aggressive energies to the creation of discord and division in 
 the existing native churches, with the view of gaining ground 
 by means of splits from them.' It is difficult to conceive what 
 benefit can accrue to the natives from these divisions. The 
 distance between the native and European population will be 
 widened, and the natives, out of touch with European thought 
 and life, will be arrested in their progress towards a Christian 
 form of civilization. 
 
 ' Besides being the promoter of schism,' says the Rev. F. B. 
 Bridgeman, ' Ethiopianism must answer the charge that its 
 influence is on the side of low morals. Not many native 
 churches have the moral power, unaided from without, to 
 enforce high standards of discipline. The leaders of secession 
 have naturally been eager to secure as many adherents as 
 possible. Strict discipline would alienate many coveted sup- 
 porters, and would entail such financial loss as to threaten 
 ruin. The result has been a compromise with heathenism/ 
 
 The desire of the natives to possess self-government has 
 always been sympathetically considered by the Methodist 
 Church. Native ministers are placed in charge of native 
 circuits. Native ministers and laymen have their own annual 
 Synods, and they form an essential part of the Annual Confer- 
 ence. To the European missionaries the natives owe their 
 Christianity, their civilization, and much of their education ; 
 and any agitation which disturbs the harmonious co-operation 
 of the two races must inevitably be disastrous to the natives 
 themselves. As the natives prove their fitness for the higher 
 administration of authority and finance, and can be entrusted 
 with the care of all the native churches, Methodism will gladly 
 welcome them to a wider responsibility. 
 
 The survey of the progress of the various educational institu- 
 tions and mission stations during the last thirty years must 
 necessarily be brief. 
 
 Healdtown, near Fort Beaufort, is the parent Wesleyan 
 Normal Institution in South Africa, and is now devoted to the 
 training of native teachers of both sexes. There are more than 
 200 students in residence, with a training-school attached, in 
 which about 400 day scholars are educated. Only by slow 
 stages has this position been attained, and from the first the 
 operations have had to be carried on in an atmosphere of 
 financial difficulty. 
 
284 AN ERA OF EDUCATION, 1875-1905 
 
 When it was proposed, in 1866, to utilize the extensive 
 buildings erected by Sir George Grey for the training of native 
 teachers and candidates for the ministry, the want of funds 
 blocked the way. The missionary committee in London could 
 render no help, and in this emergency Mr. Heald, of Man- 
 chester, after whom the station was named, and his sister, 
 came to the rescue with a gift of ^"1,000, and in 1867 the 
 training institution was established, with the Rev. W. Impey 
 as principal, and the Rev. R. Lamplough as vice-principal. 
 Mr. G. Baker, from Westminster College, was appointed 
 headmaster. Fifteen pupil teachers were admitted, and four 
 candidates for the ministry. 
 
 In 1875 the buildings were enlarged to accommodate forty- 
 five students ; but such was the multiplication of day schools, 
 and the increasing demand for teachers, that this supply was 
 wholly inadequate. Under the management of successive 
 governors the Revs. G. Chapman, W. Holford, T. Chubb, B. A., 
 R. Hornabrook, and W. Hurt the advancement was rapid. 
 The Rev. R. Hornabrook, during his first term of office (1890 
 to 1898), endeavoured to relieve the financial pressure of the 
 diminishing grant by enlarging the buildings so as to accom- 
 modate three times the number of boarders. At this juncture 
 an anonymous gift of ^"400 was sent, with only one condition 
 attached to it that no inquiry should be made as to the name 
 of the donor. This generous aid came at an opportune moment, 
 and led to an expenditure of ^"2,000 in enlarging the boys' 
 department. Subsequently, a very handsome building, costing 
 ^2,500, was erected for the accommodation of the female pupil 
 teachers, who hitherto had been obliged to lodge in the village 
 with their friends. This expansion, in both sections of the 
 work, was devoutly accepted as from 'the good hand of God.' 
 
 Dr. Muir, the Superintendent- General of Education, says : 
 * The work done at Healdtown in all three classes of pupil 
 teachers calls for special praise.' But the inspectors complain 
 that the practising school is overcrowded, and the staff of 
 teachers needs reinforcing. The practising school is the old 
 church erected by Mr. Ayliff, and it is in so dilapidated a con- 
 dition that it is useless to attempt to repair it. Neither floor 
 nor roof is safe. Yet in this schoolroom 300 children have 
 each day to be taught. How to obtain the requisite funds for 
 a new training school and additional dormitories is the problem 
 Mr. Hornabrook, who again became governor in 1903, is trying 
 to solve. 
 
AN ERA OF EDUCATION, 1875-1905 
 
 285 
 
 Healdtown has been largely indebted to Westminster 
 College for its teachers. Messrs. JLightfoot, Webster, Chap- 
 man, Spensley, Caley, Elderkin, Lewis, Weale, Kissack, 
 Kerruish, and Towers, were all trained at Westminster. 
 Southlands sent the first lady principal for the girls' depart- 
 ment, Miss Inge. The influence of Healdtown has been far- 
 reaching, and ministers, teachers, interpreters, headmen, law- 
 agents, farmers, and journalists, have 
 here received their education. 
 
 For the brief period the theological 
 class was conducted at Healdtown it 
 was under the care of the Revs. R. 
 Lamplough, T. Chubb, G. Chapman, 
 and W. Hunter. In the training of 
 the native candidates for the ministry 
 little attempt was made at imparting 
 a knowledge of the classic languages. 
 The English language alone opened 
 up to them mines of mental wealth. 
 Theology, Biblical and general informa- 
 tion, homiletics, grammar, and Wesley's 
 sermons, made a fairly comprehensive 
 curriculum for natives. In 1880 the 
 class was removed to Lesseyton, where 
 
 where it has since remained, and room was secured at Heald- 
 town for more pupil teachers. 
 
 Lesseyton presents several forms of Mission work. In 
 addition to the usual features of an ordinary native circuit is 
 the Institution for Native Ministers, which generally contains 
 about ten students, and also a school for native girls. The 
 village itself is situated in a beautiful triangular-shaped valley 
 at the base of the broad Hangklip Mountain. Close to the 
 village is the mission glebe and the common lands, which are 
 well wooded and watered. 
 
 The Industrial School for native girls was established by the 
 Rev. G. Chapman, and was continued uninterruptedly until 
 1899, when it was closed temporarily in consequence of the 
 death of the Rev. E. Gedye, the principal. The following 
 year it was reopened by the Rev. W. Hurt, with seventeen 
 boarders. There are now nearly sixty boarders, and additional 
 buildings have been erected to accommodate 100 girls, who 
 are instructed in household work, and nothing is omitted 
 
 REV. WESLEY HART. 
 
286 
 
 AN ERA OF EDUCATION, 1875-1905 
 
 that is needful to make them good daughters, wives, and 
 teachers. 
 
 A few years ago, Dr. Muir adopted the policy of strengthening 
 the chief institutions for the training of native teachers, and 
 placed severe restrictions on the smaller schools which had 
 been doing fair work in the same direction. He forbade the 
 training of native teachers, except at certain centres, as Heald- 
 town, Bensonvale, etc. The result is that the Lesseyton 
 Girls' School, the Ayliff Institution at Peddie, and the Lam- 
 plough Institution at Butterworth, have been deprived of an 
 important source of income. The object is to concentrate 
 
 WESLEYAN STUDENTS FOR THE MINISTRY, LESSEYTON, WITH 
 REV. W. AND MRS. HURT. 
 
 teaching-power, but this new policy will necessitate a com- 
 plete rearrangement of the work of the smaller schools if they 
 are to be placed on a sound financial basis. 
 
 Peddie. The Rev. J. Longden was appointed to Peddie in 
 1879, and, finding that a serious obstacle to efficiency in the 
 sixteen day schools he had to superintend was the lack of 
 suitable teachers, he made arrangements for the training of 
 a few native girls as pupil teachers, and Dr. Dale, the Super- 
 intendent-General of Education at the time, willingly assisted 
 with grants-in-aid. Mr. Longden commenced with ten girls, 
 
AN ERA OF EDUCATION, 1875-1905 287 
 
 who lodged with friends in the village. Upon Mr. Longden's 
 departure in 1882, the Rev. E. Gedye took up the plans of his 
 predecessor, and the following year he established what is now 
 called ' The Ayliff Industrial Institution for Girls.' His chief 
 aim was to impart a plain school education up to Standard V., 
 and combine with it a thorough acquaintance with household 
 work in order to lift them out of the mean surroundings of the 
 Kafir hut, and fit them to manage cottage homes of their own. 
 The pupil teachers' class was retained for girls who showed 
 a special aptitude for teaching. They were prepared to attain 
 the teachers' certificate, and were afterwards employed in the 
 various native schools. The work of erecting a boarding- 
 house and schoolroom, and providing the necessary equipment, 
 taxed Mr. Gedye's energies to the utmost. He wrote, he 
 pleaded, he begged ; year after year in the Synod he urged 
 the claims of his institution ; no rebuff from unsympathetic 
 critics quenched his enthusiasm, and at last, to his great 
 delight, buildings were completed and furnished to accommo- 
 date thirty boarders and seventy day scholars, with their 
 teachers. 
 
 In recent years the Ayliff Institution has suffered, as we 
 have said, from the changed policy of Dr. Muir. He closed 
 the pupil teachers' class, and compelled the girls to attend 
 Healdtown, or some other large educational centre. The 
 number of boarders decreased, and financial embarrassment 
 ensued. The Rev. E. O. Barratt, M.A. wrote: 'The school 
 is needed, and if it is possible to conduct it on different lines, 
 it should more than regain its former prosperity. There is 
 hardly a more valuable auxiliary to the preaching of the 
 Gospel than the application of Christian ideas to daily life, 
 which residence in a missionary institution presents to the 
 girls who come here for training.' 
 
 The Peddie circuit is divided into four sections : Durban, 
 the native village named after Sir Benjamin D'Urban ; Tuku, 
 fifteen miles from Peddie, with the mouth of the river Keis- 
 kama in its limits ; Newtondale, about the same distance to 
 the south-west, along the Fish River to its outlet to the sea ; 
 and Horton, extending to the postcart road from Grahams- 
 town to King William's Town. Each section is in charge of a 
 native minister, and the whole is under the superintendence of 
 the English minister residing at the Ayliff Institution. Within 
 the area of the circuit are twenty three native day schools with 
 thirty five teachers, and the English minister has to engage 
 
288 AN ERA OF EDUCATION, 1875-1905 
 
 the teachers, see that the school buildings are in good repair, 
 keep financial accounts, and purchase and retail all the school 
 requisites from a reader to a pencil. The twenty three sewing 
 schools in connection with these day schools are conducted by 
 the missionary's wife. In these four sections are eighteen 
 churches and sixty other preaching places, and 2,000 natives 
 are members of society. But there remain 12,000 red heathens ; 
 and when crops are good there is not a little Kafir beer made, 
 and much drunkenness, so that there is extensive work yet to 
 be done. 
 
 In 1893 ^ was resolved to replace the old native church at 
 Durban by a larger one, to cost ^"700 a large sum for a poor 
 community. The first donor was Joseph Mpahla, who came 
 out of Hintza's country in 1834, an d who had stood by the 
 missionaries in their toils and privations for nearly sixty years. 
 As an evangelist he never received more than ^"20 a year, and 
 now in his old age was receiving a pension of 5 a year. Out 
 of his poverty he gave cheerfully. ' The church looks well on 
 paper/ he said, ' but I shall not be satisfied until I see it com- 
 pleted. I offer twenty sheep, and when all have done what 
 they can, if more be wanted, by God's help, I will give more.' 
 The other natives at the meeting contributed ^"300, the gifts of 
 small agriculturists and farmers. The church, when completed, 
 was called ' The Ayliff and Fingo Memorial Church,' in honour 
 of the pastor who led them out of Gcaleka bondage. 
 
 In the English village of Peddie, a mile distant from Durban, 
 are a few stores and shops, a post and telegraph office, and 
 for the small population, as well as for the English farmers 
 scattered throughout the neighbourhood, there is a neat little 
 Wesleyan church and a resident English minister. 
 
 Butterworth. Notwithstanding the humorous assurance of 
 safety given by Sir George Grey, Butterworth narrowly escaped 
 being burnt down a fourth time during the war of 1877 between 
 the Gcalekas and the Fingos. The ostensible origin of the 
 strife was a marriage beer orgy, held a few miles from Butter- 
 worth, but the real cause was the anger of the Ama-Xosa, 
 suppressed for years, at seeing the Fingos in possession of the 
 country which had formerly been their own. Their former 
 slaves were richer than they. Mr. James Ayliff, chief magis- 
 trate of the Fingos, and Colonel Eustace, magistrate of the 
 Gcalekas, had, by their firmness and tact, hitherto checked 
 any open violence, but the Gcalekas now in their fury spurned 
 

 AN ERA OF EDUCATION, 1875-1005 
 
 285 
 
 REV. E. J. WARNER. 
 
 all control. They raided Fingo territory, burnt villages, drove 
 
 off cattle, and slew those who resisted. Sir Bartle Frere, the 
 
 Governor, hastened to Butterworth, and sent a messenger to 
 
 Kreli requesting an interview ; but 
 
 Kreli refused to attend. Sir Bartle 
 
 Frere moved up the Colonial forces, 
 
 and on September 28, 6,000 Gcalekas 
 
 made a determined attack at Gwadana 
 
 on a small detachment of police and 
 
 500 Fingos, who had to retreat with 
 
 the loss of several men. 
 
 The fight at Gwadana was visible 
 
 from Butterworth. The Rev. E. J. 
 
 Warner, who was the resident minister, 
 
 said : * It was a very anxious time, for 
 
 we knew that if our forces gave way 
 
 the Gcaleka army would be down on 
 
 us, and sweep through all Fingoland.' 
 
 Mr. Warner proposed to send his wife 
 
 and children into the colony for safety, 
 
 but the Fingos objected. ' If you send Mrs. Warner and the 
 
 children away, it will cause a panic on the station. There will 
 
 be a stampede, and Fingoland will go.' The heroism of Mrs. 
 Warner saved the situation. She re- 
 mained, at what cost of nerve few can 
 imagine, for each night the sky was 
 red with the glare of burning huts. 
 Mr. and Mrs Warner came out of the 
 peril, but with enfeebled health. 
 
 Two days after the fight at Gwa- 
 dana the Gcaleka army, 7,000 strong, 
 attacked the camp at Ibeka, where 
 200 mounted police, and 2,000 Fingos, 
 led by Veldman, boldly resisted and 
 drove them back. Veldman was a fine 
 Christian Fingo chief, a class leader, 
 and a local preacher. A few days later 
 the Gcalekas were again defeated at 
 the Springs, and their power was 
 broken. Sandile was killed in the 
 
 Pirie Bush by a stray shot, and Kreli fled to Bomoanaland; 
 The war came to an end, and Butterworth was safe. 
 
 During the twelve years' pastorate of the Rev. W. J. Hacker, 
 
 REV. W. J. HACKER. 
 
290 AN ERA OF EDUCATION, 1875-1905 
 
 which commenced in 1883, tne Mission made remarkable pro- 
 gress. Parts of Gcalekaland had been denuded of those who 
 had taken part in the recent war, and given out to Fingos, who 
 were sandwiched in between the Gcalekas, who were allowed 
 to remain. Mr. Hacker visited the new Fingo locations, held 
 services, and established schools. Out of this section was 
 formed the Fort Malan Circuit. At a later date the Gcaleka 
 
 TEACHING STAFF AND GIRLS OF LAMPLOUGH TRAINING INSTITUTION. 
 
 chiefs made a decided move towards Christianity, and the 
 Idutywa Circuit was made. 
 
 Mr. Hacker, convinced that industrial training was essential 
 to the development of native character, established a ' Boys' 
 Industrial School.' He commenced in a humble way in a 
 trader's store, near the mission house. The institution was 
 popular, and boys came from Pondoland, and even Basutoland, 
 to learn carpentry and building. The school directly affected 
 the habits of the natives, who began to erect roomy and sub- 
 stantial cottages, partly for their own comfort, and partly 
 
AN ERA OF EDUCATION, 1875-1905 
 
 291 
 
 because the costlier dwelling gave the occupier a vote ! There 
 are now thirty apprentices in the school. 
 
 In the year 1890 Mr. Hacker made a further attempt to 
 promote industrial education by establishing the ' Lamplough 
 Training Institution for Girls/ The education of one sex only 
 would end in comparative failure. The girls are carefully 
 trained in domestic work cooking, baking, sewing, ironing, 
 and tailoring in addition to the usual school instruction. The 
 aim is to prepare the girls to make good housewives and 
 mothers, and to lift them and their families to a higher plane 
 of living. 
 
 In 1884 a nea -t little church was erected at Butter worth for 
 the European residents; and ten years later, in 1894, a large 
 native church was built to the memory 
 of the Rev. John Ayliff, and was called 
 the ' Ayliff Memorial Church.' It 
 seats 750 persons, and has been known 
 on occasions to hold 1,000 persons. It 
 cost ^"2,000, of which ^1,050 were 
 contributed at the opening ceremony 
 in money, cattle, sheep, goats, and 
 corn. The meeting was an extra- 
 ordinary one, and lasted eight hours. 
 
 Since the Rev. T. R. Curnick was 
 appointed to Butterworth in 1894, 
 twenty churches have been built in 
 Fingoland alone, and eleven in the 
 Gcaleka mission. Most of these have 
 been erected by the boys in the trade 
 class at Butterworth. 
 
 The Gcalekas, dwelling between the Qora and Shixeni 
 Rivers, in their haughty reserve, were averse to having evan- 
 gelists among them, and when they were at last received it 
 was on condition they did not teach the children. But before 
 long both chiefs and people realized the value of education. 
 Sigcau, the son of Kreli, who lived on the other side of the 
 Bashee River, sent word that they were to form schools and 
 obtain teachers, and fourteen schools were established amongst 
 them, the cost of each of which was paid at the opening. 
 
 The Gcalekas, broken and impoverished remnants of a once 
 royal tribe, awoke at last to the value of the Christian religion, 
 and in 1904 they sent a pathetic request to the Wesleyan Con- 
 ference for the settlement of a minister amongst them, who 
 
 19 2 
 
 REV. T. R. CURNICK. 
 
292 AN ERA OF EDUCATION, 1875-1905 
 
 could be their ' father.' The request was acceded to, and the 
 minister took up his residence in the picturesque village of 
 Willowvale, where a church and schoolroom were soon erected. 
 The Gcalekas, who for seventy years have stubbornly resisted 
 the Gospel, are bowing to its influence, and 250 of them are 
 now members of our church. 
 
 The area, which in Mr. Longden's pastorate constituted 
 Butterworth, is now five circuits, and contains 62 Wesleyan 
 churches, 3 European and 3 native ministers, 16 evangelists, 
 233 local preachers, 90 day school teachers, and more than 
 8,000 natives meeting in various classes. Notwithstanding 
 this expansion, it is computed that 70 per cent, of the popula- 
 tion is still heathen. The superstitions and practices of ages 
 are no teasily uprooted ; and if a native seems to be serious 
 about spiritual things, he or she is often hurried off to the 
 witch doctor as if mysteriously bewitched, or enticed to a beer 
 feast, that convictions may be dissipated. But the Gospel is 
 in the ascendant, and every year it is more widely accepted 
 and obeyed 
 
 Clarkebury. The Gcaleka war spirit of 1877 extended to the 
 Tembus, some of whom took up arms. Through the influence 
 of the Rev. P. Hargreaves, Ngangelizwe, the paramount chief, 
 remained quiet ; but Daliseli, a sub-chief, joined in the fray, 
 and sent word that he was coming to Clarkebury to burn it 
 down lest it should be used as a military centre by the English 
 troops. Again he sent a message that all the white persons 
 who had taken refuge at the mission station were to be driven 
 away. Mr. Hargreaves calmly refused to comply, and kept 
 the refugees until they could be safely sent into the colony. 
 A few days later several thousand Tembus entered Butter- 
 worth, intending to plunder the trading store of Mr. Hedding, 
 and the houses on the station. Mr. Hargreaves met them, 
 and boldly appealed to them not to disgrace themselves by 
 plundering and robbery. His exhortations were not without 
 effect, and by-and-by they left, and property valued at ^10,000 
 was saved. 
 
 As early as 1875 Mr. Hargreaves made Clarkebury an im- 
 portant educational centre. Believing that Christian instruc- 
 tion and manual training were alike necessary to the permanent 
 uplifting of the native races, he commenced an * Industrial 
 School for Boys,' in which native boys should be taught 
 various handicrafts, as shoemaking, masonry, agriculture. 
 
AN ERA OF EDUCATION, 1875-1905 
 
 293 
 
 The Tembus themselves, convinced of the value of such a 
 training, gave /~i,ooo towards the cost of the buildings, and 
 Mr. G. Baker, of Healdtown, was placed in charge of the edu- 
 cational work. 
 
 When Mr. Hargreaves left, in 1881, for a well-earned holiday 
 in England, he was succeeded by the Rev. T. Chubb, B.A., 
 with the Rev. H. W. Davis, B.A., as headmaster, and the 
 institution expanded in a remarkable manner. A carpenter's 
 shop was added. Then a dining-hall, capable of seating 300 
 
 CLARKEBURY INSTITUTE, SHOEMAKER S SHOP. 
 
 boys. In 1897 an extensive block of school buildings, with a 
 frontage of 122 feet, and of two stories, was commenced, but 
 when the foundations were laid the sudden death of the Rev. 
 T. A. Chalker checked the progress of the work. Three years 
 later they were completedj amid general rejoicing. There are 
 now about 200 boarders and nearly as many day scholars. 
 
 The Rev. A. J. Lennard, the present governor, is planning 
 for larger buildings, a lavatory, additional teachers' residences, 
 and dormitories. The deficiency of water has been remedied 
 
29* 
 
 ,4 AT ERA OF EDUCATION, 1875-1905 
 
 by bore-holes, from which an excellent supply is obtained ; 
 and as occasionally there has been an outbreak of scurvy,' 
 Mr. Lennard is sanguine enough to anticipate the time when 
 a herd of thirty or forty cows will be a necessary adjunct 
 to the institution. 
 
 In January, 1904, the foundation stone of a large native 
 church was laid by Mr. Hargreaves, who alluded to his twenty 
 four years' pastorate at Clarkebury. < When I came here,' he 
 said, 'on Easter Monday, 1858, all the country from here to 
 King William's Town, and Old Buntingville, and up to Shaw- 
 
 CLARKEBURY INSTITUTE, SCHOOL BUILDING. 
 
 bury, was empty ; and now look at the tens of thousands of 
 people, and churches, and schools everywhere ! I never saw a 
 white face. There was no post-office, and we had to send two 
 men every month to King to fetch our letters ; and when they 
 came we read and re-read them, and put them under our 
 pillows at night, just as young girls do with their love-letters.' 
 With this increase of population Clarkebury has become 
 the mother of churches. From her have sprung the English 
 circuits of Clarkebury, and Umtata, and Engcobo ; and the 
 native circuits of Emqekez weni, C wecweni, Engcobo, Ncambele, 
 
AN ERA OF EDUCATION, 1875-1905$ 
 
 295 
 
 and Wesleyville. Thousands of Tembus are members of the 
 Wesleyan church, and besides supporting their own ministers, 
 churches, and schools, they contributed last year nearly ^300 
 towards sending the Gospel to their heathen brethren. ' The 
 little one ' of the time of Vossani, the ' wolf's cloak,' and Mr. 
 Haddy * has become a thousand.' 
 
 Shawbury. The wave of native unrest from the Transkei 
 swept as far as Zululand, and in its passage through the 
 district of Shawbury culminated in an unexpected tragedy. 
 Umhlonhlo, the Pondomisi chief, was summoned by Mr. Hope, 
 the resident magistrate at Qumbu, to assist in repressing the 
 Basuto rebellion. Mr. Hope imprudently used threats, and 
 the Pondomisi, already discontented, 
 only needed this provocation to openly 
 defy the Government. The warriors 
 of the clan assembled, ostensibly to 
 march on Basutoland, but really to 
 slay the Government officials, and to 
 regain their independence. 
 
 The chief and his clansmen met Mr. 
 Hope and his assistants, Mr. Davis, 
 a son of the Rev. W. J. Davis, Mr. 
 Human, and Mr. Warren at the place 
 appointed ; but the magistrate observed 
 that the impi surrounded them in an 
 ominous manner. Knowing that cool- 
 ness of demeanour was essential, he 
 sat down on a rock, and, lighting his 
 pipe, said to his companions : If we 
 are all to be murdered, we may as well smoke.' In the mean- 
 time, the warriors formed a circle round them, and commenced 
 dancing a war-dance, and singing a war-song. The circle 
 gradually contracted. Umhlonhlo approached Davis, saying : 
 ' Sunduna, I wish to speak to you privately.' Mr. Davis was 
 interpreter to the court, and conversations between him and 
 Umhlonhlo were not infrequent. The chief took Davis out- 
 side the ring, and told him : You are the son and brother of 
 missionaries I have known and respected, and I have stipulated 
 that whatever happens to-day nobody is to touch you.' Before 
 Davis could realize the situation the fierce yells of the Pondo- 
 misi caused him to look round, when he saw the bodies of his 
 late companions being rolled along the ground with the points 
 
 REV. A. J. LENNARD. 
 
296 AN ERA OF EDUCATION, 1875-1905 
 
 of the assagais of their murderers. He immediately seized his 
 revolver case, and was extracting the weapon, when the chief 
 exclaimed : * What are you going to do ?' Davis replied : ' To 
 shoot.' Umhlonhlo quickly pinioned him by the elbows, and 
 cried out : ' Hand that revolver~to me, or you are a dead man !' 
 
 RAW MATERIAL. 
 
 Being thus disarmed, Davis could do nothing but await the 
 issue. The tribal executioner, who had held the office for 
 years, and gloried in the shedding of blood, came with his 
 assagai, intending to murder Davis also ; but Umhlonhlo 
 snatched a rifle from a bystander, and threatened to shoot 
 
AN ERA OF EDUCATION, 1875-1905 
 
 297 
 
 him ii he did not desist. The chief prevailed, took charge 
 of Davis, sending him, with all the other European residents, 
 into Shawbury, to the care of his brother, the Rev. W. S. 
 Davis. 
 
 This tragic event, followed by the flight of Umhlonhlo into 
 
 CIVILIZATION. 
 
 Basutoland, seriously injured mission work in Shawbury. The 
 Rev. W. S. Davis had recently founded a * Training Institution 
 for Girls,' and had been assisted by the Ladies' Auxiliary in 
 England. But the Pondomisi, in their rage with the Govern- 
 ment, stood aloof from Christianity, and the institution suffered. 
 
298 AN ERA OF EDUCATION, 1875-1905 
 
 Parents refused to send their daughters to be trained. The 
 Revs. J. R. Cameron and C. S. Lucas successively tried to 
 sustain the work, but there were times when the institution 
 had to be closed, once for nine months. With the appointment 
 of the Rev. S. Clark, in 1893, tne tide seemed to turn; native 
 prejudices had weakened, and in October of that year the 
 institution was reopened. One difficulty after another was 
 overcome, and at last success was won. There are now 
 J 35 girls boarding in the institution, and there are 130 day 
 scholars, and of the boarders 40 are pupil teachers. Sewing, 
 tailoring, knitting, quilt-making, cooking, and housework are 
 taught ; and the cry of the present governor, the Rev. H. W. 
 Davis, B.A., is for more room', more dormitories, more class- 
 rooms, and a dining-hall. 
 
 Shawbury Circuit extends over the whole of the Qumbu, and 
 half of the Tsolo districts, an area of probably 3,000 square 
 miles. Close to the mission station is the famous Tsitsa 
 Waterfall, the highest in Cape Colony, where the river falls 
 over an almost vertical precipice of 375 feet. The upper 
 portion of the circuit is mountainous and picturesque, and 
 here are the two sections, Culunca and Enyanisweni. The 
 lower portion of the circuit is divided into four sections -Kwa 
 Valelo, Lotana, Qumbu, and Cingco. There are sixty four 
 places where services are held, and around these evangelistic 
 work is actively carried on by 130 native local preachers. 
 Kraals are visited, prayer meetings are held, and so the Gospel 
 is carried to a large number who never come to the regular 
 services. 
 
 Osborn. After the death of Ncapai, the Baca chief, in a 
 fight with the Pondos, Makaula, one of his sons, and part of 
 the tribe, left the neighbourhood of Shawbury and settled at 
 Tshungwane, about thirty miles farther north. Mr. Hulley, 
 the lay evangelist at Shawbury, followed with a number of 
 Christian natives from Clarkebury, and commenced a Wesleyan 
 mission among the emigrants. 
 
 Tshungwane, now better known as Osborn, is indissolubly 
 associated with the name of the Rev. C. White, who gave to 
 the Bacas seventeen of the ripest years of his life (1864-1-881). 
 He was a minister of rare simplicity and purity of character. 
 He completed the first brick church at Osborn, and did all the 
 carpenter's work himself. The opening of the church was 
 followed by a remarkable revival, in which a number of Baca 
 
AN ERA OF EDUCATION, 1875-1905 
 
 299 
 
 young men were converted, who afterwards largely assisted 
 Mr. White in preaching the Gospel to their own people. 
 
 In those days raids and counter raids were frequent, and the 
 Bacas and Pondos made reprisals on each other. At one time 
 a Pondo army swept over the district without any previous 
 warning, and in the gray dawn of morning attacked Osborn. 
 The Bacas on the station offered a stout defence, and drove 
 the assailants off with the loss of ten men. The Pondos 
 advanced on Makaula's great kraal or village, when suddenly 
 a white calf ran across the front of the marching warriors. 
 The Pondo witch doctor cried out : * It is the ghost of Ncapai, 
 whom we slew in battle.' Immediately a panic set in, and the 
 Pondos took to flight, pursued by the Bacas. The line of 
 retreat was through Osborn, and the 
 people, incensed by the morning 
 attack, cut the fugitives down by 
 hundreds. A small party of Bacas 
 ran ahead, and held the fords across 
 the Kenegha and Umzimvubu Rivers, 
 forcing the Pondos to cross in deep 
 water, and many were drowned. At 
 sunset the pursuit ceased. Thirty 
 prisoners, most of them wounded, were 
 brought to the mission house, and Mr. 
 White dressed their wounds, gave them 
 food, and sent them home next day 
 under an escort of three men. But 
 for his presence they would probably 
 have been all killed. The effect of 
 this war upon the work of the church 
 
 was disastrous, and two years passed before it regained its 
 former vigour. 
 
 In 1883 Mr. White removed to Tsomo, and afterwards to 
 Butterworth ; but upon his retirement from the active work of 
 the ministry, he settled at Mount Frere, close to Osborn, that 
 he might be near the people he loved. During a visit to Umtata 
 he was suddenly seized with illness, and, saying to his wife, 
 * Let me go good-bye Jesus is coming,' his spirit winged its 
 flight to God. 
 
 The Revs. T. W. Pocock (1882-1890), R. Matterson (1890- 
 1894), R- P- Underwood (1895-1900), and William Mears had 
 successively the charge of Osborn. During Mr. Pocock's 
 pastorate the present spacious church, seating 600 persons, 
 
 REV. C. WHITE. 
 
300 AN ERA OF EDUCATION, 1875-1905 
 
 was erected. Three circuits have been formed from Osborn 
 Rode, Mount White (really in a valley), and Dumsi. Every 
 year sees conversions from heathenism, and though other 
 churches have entered the field, Methodism is the choice of 
 the great majority of the Bacas. The names of Wesleyan 
 missionaries are 'household words,' even with heathen natives. 
 The Bacas regard abstinence from jiki, or kafir beer, as one 
 of the signs of Christian character, and look down with an 
 incredulous stare upon any church which permits its use. 
 With a fine contempt they say : ' What is the difference 
 between them and the heathen ? They drink kafir beer like 
 the rest.' In the Osborn and Dumsi circuits more than 
 2,400 natives are members of our church. 
 
 The Rev. R. P. Underwood, during his residence at Osborn, 
 established a trade school, and the apprentices travel as far as 
 Emfundisweni, putting up buildings and repairing furniture. 
 Though this is the type of training most deserving of help, 
 Government refuses to make any grant -in -aid, and the 
 development of the school is arrested. 
 
 Buntingville, in West Pondoland. Though the Pondos were 
 the most degraded race on the coast, they could not remain 
 untouched by the prevailing desire for education. Damaswas 
 dead, and Nquiliso was now chief, and when the Rev. J. S. 
 Morris was appointed to Buntingville in 1875, the result of 
 many conversations between him and the chief was a resolve 
 that a training school should be established. Nquiliso sent 
 orders throughout the tribe that cattle should be given to pay 
 for the buildings, and so large was the number sent that their 
 sale realized ^"3,500. Soon there arose at Buntingville a mas- 
 sive stone structure, containing school hall, class rooms, dor- 
 mitories for eighty boys, governor's residence, and workshops. 
 The total cost was 6,000. This expenditure would not have 
 been incurred, but the Colonial Government promised that 
 when the buildings were completed the institution would be 
 placed on the same basis as similar institutions in the colony, 
 and Dr. Langham Dale stated that the annual grant would be 
 ^"890. The training school was opened, a teacher of carpentry 
 was engaged, several native youths were received as appren- 
 tices, when an unexpected reverse ruined the whole scheme. 
 The Dutch were in the ascendant in the Cape Parliament, and 
 they were opposed to the education of the natives. Serfdom 
 was their appointed lot. They opposed the action of the 
 
AN ERA OF EDUCATION, 1875-1905 301 
 
 Ministry and cut down the annual grant to go. Mr. Morris 
 was placed in a painful position. He was pledged to the tribe 
 to do what, for want of funds, it was impossible to do. He 
 made desperate attempts to carry on the institution without 
 Government aid, but finally had to close it. The massive 
 buildings stood for years empty and useless. Mr. Morris' 
 health completely broke down, and he left Buntingville in 
 1887, after twelve years' labour, very much like a dying 
 man. His life was, however, spared, and after a year's rest 
 he rendered valuable service in the native compounds at 
 Kimberley. 
 
 The closing of the Buntingville Institution was to Nquiliso a 
 bitter disappointment. The sight of the silent, deserted build- 
 ings, whilst hundreds of native youths were eager for instruc- 
 tion, weighed upon his mind. During 
 his last illness he often referred to the 
 failure, and with almost his last breath 
 he urged that the institution should be 
 reopened as soon as possible, and so 
 spread among the Pondos the advan- 
 tages of industrial training. 
 
 The cloud had its silver lining. Un- 
 encumbered with the cares of a large 
 institution, the minister in charge was 
 able to devote uninterrupted attention 
 to the spiritual side of the mission. 
 Native evangelists were employed visit- 
 ing kraals, holding services, and during REV _ ;> w< HOUSEHAM . 
 the pastorate of the Rev. J. W. House- 
 ham a revival of religion occurred in 
 
 Western Pondoland, in which hundreds of Pondos were drawn 
 to Christ, and the membership of the society at Buntingville rose 
 from 46 to nearly 300 
 
 It must not be supposed that more than the fringe of Pondo- 
 land was touched. Five evangelists could not make much im- 
 pression on 50,000 Pondos, who practised witchcraft in its 
 vilest forms. Many chiefs and their followers resented the 
 settlement of evangelists amongst them. ' They were quite 
 willing/ they said, ' that the missionary should come whenever 
 he pleased, but they would not have the evangelist living 
 amongst them. They drank beer, and were accustomed to 
 fight ; the evangelist drank coffee, and they would probably 
 fight him. Why could he not come occasionally ? It was the 
 
302 AN ERA OF EDUCATION, 1875-1905 
 
 old cry of Satan's victims : " Let us alone ; art thou come to 
 destroy us ?" The evangelist went, and his life was threatened. 
 The native woman at whose hut he dwelt was warned she 
 would be * smelt out.' But the chief's own mother came to 
 the rescue, and through her influence the chief built for the 
 evangelist a house, and gave him a garden, and asked him to 
 preach at his place every Sunday. And there every Sabbath 
 a large congregation assembled to listen to the Gospel. 
 
 The chiefs of both Western and Eastern Pondoland were 
 either powerless or unwilling to check the barbarities of 
 heathenism, and they kept the border in constant disorder with 
 their frequent petty wars. At length the Cape Government 
 sent in the Cape police ; Mr. C. Rhodes visited the chiefs, 
 Sigcau and Nquiliso, and informed them their authority was 
 to be subject to the rule of British magistrates, and the country 
 was annexed to the colony without a shot being fired. British 
 law and order and British respect for life became supreme. 
 
 When the Rev. E. J. Barrett was appointed to Buntingville 
 in 1897 ne was strongly urged by Bokleni, the son of Nquiliso, 
 and his people, to recommence the work of the institution. 
 Deputations attended the annual Synod, and earnestly re- 
 quested that the deserted buildings should be used for their 
 original purpose. As they had borne the cost of the buildings 
 the Pondos said the working expenses ought to be found either 
 by the Government or the Missionary Society. Neither source 
 of help was available. However, Mr. Barrett, in 1901, re- 
 opened the school with forty scholars, that have increased to 
 seventy, of whom thirty-nine are boarders. It was found im- 
 practicable to resume the industrial department, which is a 
 distinct loss and a disappointment to the Pondos. Dr. Muir 
 seems to centre his attention on the training of natives as 
 teachers, whereas God has not fitted every boy and girl for 
 that particular calling. Besides, it is an open question whether 
 the making of a door or a window has not a higher educational 
 value to natives, at their present stage of development, than 
 learning the date of the Norman Conquest, or working a sum 
 in compound proportion. 'If,' as Herbert Spencer says, ' the 
 function of education is to prepare for complete living,' there 
 cannot be any doubt as to the answer. 
 
AN ERA OF EDUCATION (continued). 
 
 PALMERTON. A visitor to Palmerton in East Pondo- 
 land, may see at a certain spot long lines of brick 
 foundations slightly protruding above the surface of the 
 ground. They are all that remain of the two streets of 
 cottages erected by Mr. Jenkins. The early promise of the 
 mission has not been fulfilled, and the vanished dwellings are 
 symbolical of a vanished spiritual success. When Mr. Jenkins 
 left for Emfundisweni many of the Christian Pondos accom- 
 panied him, and Palmerton was weakened and diminished in 
 importance. Within a few years the European minister was 
 withdrawn and native ministers were sent. In 1875 the Rev. 
 Clement Johns, the first ordained native minister in Natal, was 
 appointed to Palmerton. where he had previously been assistant 
 to the Rev. J. Allsopp. He left Emfundisweni on horseback, 
 accompanied by Josiah, a young chief, to proceed to his new 
 appointment. When within a few miles of Palmerton, and 
 whilst descending the Nkongolo hill, a heavy thunderstorm 
 burst over them. A flash of lightning struck both riders. 
 Josiah was stunned, and fell to the ground. Clement Johns 
 and his horse were killed. Clement was fearfully burnt ; his 
 clothes were scorched, his leggings were torn to strips, and his 
 boots forced off his feet. When Josiah recovered conscious- 
 ness and found his companion dead, he rode on to Mr. White, 
 a trader, who sent a waggon, and the body was conveyed to 
 Palmerton, and buried in the little cemetery there. No one 
 could be sent to fill the vacancy, and Palmerton fell into decay. 
 A return to European supervision was attempted in 1879, 
 when the Rev. W. M. Douglas was appointed to Palmerton. 
 Umqikela, the Pondo chief, formed a strong attachment to 
 Mr. Douglas, and, like Damas and his father Faku, he was 
 opposed to the frequent change of ministers. When Mr. 
 Douglas left, in 1881, for a year's furlough in England, Umqi- 
 
 303 
 
304 
 
 AN ERA OF EDUCATION, 1875-1905 
 
 kela understood that on his return he would come back to 
 Palmerton with his bride. He was, however, required for 
 Clarkebury. Umqikela was a savage, accustomed to having 
 his slightest wish obeyed, and in his wrath he vowed that he 
 would never allow another European minister to be stationed 
 at Palmerton. No one was appointed. The church buildings 
 were neglected, and the schoolroom was turned into a waggon- 
 maker's shop. When Mr. Hargreaves visited the station in 
 
 1882 he almost wept at its condition. ' The sight of the place 
 distressed me much. I got no sleep all Thursday night.' In 
 
 1883 the Rev. Charles Lwana was sent, and unexpectedly 
 Umqikela became attached to him. With the best intention, 
 but somewhat thoughtlessly, Lwana was removed the following 
 
 year, and the Rev. R. W. Lewis was 
 appointed. Umqikela refused to allow 
 ^ Lwana to leave, and Mr. Chubb and 
 
 Mr. Hargreaves were deputed to 
 formally visit the chief, and explain 
 the position. Umqikela so far yielded 
 as to say : ' I shall not stop Lwana 
 from leaving my country.' But he 
 positively refused to receive Mr. Lewis. 
 There was another interregnum, and 
 the condition of the station became 
 worse. 
 
 In 1885 a native minister, John 
 Nomvete, was sent to Palmerton, 
 and remained eleven years. He was 
 
 REV. c. JOHNS. diligent, but could accomplish little. 
 
 Discipline was almost impossible. 
 
 Many of the residents on the station had relapsed into im- 
 morality and drinking. Outside the station was the Pondo 
 1 reign of terror,' with its iron yoke of witchcraft and murder. 
 Umqikela fell a victim to Cape brandy, and had wild fits of 
 drunkenness. Then came the annexation of Pondoland to 
 Cape Colony in 1894, an d with the entrance of English magis- 
 trates and English law a new era was opened up to the Pondos. 
 An attempt was made in 1896 to reintroduce a European 
 ministry into Palmerton in the person of the Rev. W S. Davis, 
 but the work had to be commenced afresh. The condition of 
 the people was such that it almost daunted the faith and energy 
 of the worker. No one seemed willing to stay long. Mr. 
 Davis remained two years, the Rev. B. Taylor one year, the 
 
AN ERA OF EDUCATION, 1875-1905 305 
 
 Rev. G. H. P. Jacques two years, the Rev. W. Hindes three 
 years. In 1905 the Rev. J. S. Morris was sent at his own re- 
 quest, and, as he is well known to the Pondos from his work at 
 Buntingville, he may be able to win their attention, and retrieve 
 the losses of ths past. One of his first duties was to bury 
 Sigcau, the chief who died comparatively young, and who was 
 buried in the gateway of his kraal in his clothes, with his saddle 
 and bridle and bedding, and then the grave was filled in and 
 the cattle driven over and over until they trampled out all 
 recognition of the exact spot, and so prevented it being used 
 for magical purposes. 
 
 No other station of the Methodist Church has had a more 
 discouraging history ; but the Gospel has not lost its converting 
 power, and in the Palmerton Circuit nearly 400 Pondos are 
 either members of our church or are on trial. Palmerton is 
 situated amid beautiful scenery, and is idyllic in its quiet love- 
 liness. ' Only man is vile.' But that vileness can be changed 
 into moral beauty by the Holy Spirit, and there may yet arise 
 a new Palmerton which shall inspire the workers and richly 
 bless Western Pondoland. 
 
 Emfundisweni, East Pondoland. After the deaths of Mr. 
 Jenkins and Faku, the Pondos were less disposed to listen to 
 the Gospel. The personal links were broken, and no mis- 
 sionary remained a sufficient time at Emfundisweni to secure 
 the attachment of the chiefs. The Pondos were brutal, sensual, 
 and cunning ; and were continually engaged in petty wars with 
 their neighbours, the Bacas and the Xesibes, two small fierce 
 tribes living higher up on the slopes of the Drakensberg range. 
 For several years the Rev. J. R. Cameron toiled against in- 
 creasing opposition. Kraals were broken up ; people were 
 scattered ; and new conversions did not compensate for the 
 migration of members elsewhere. The few native local preachers 
 lost hope ; two or three of them would go out together on the 
 Sabbath, * a man and his calves,' as the Pondos contemptuously 
 called them, and visit the nearest kraals. Probably they found 
 the people occupied in beer-drinking and beef-eating ; there 
 was no disposition to hear their message ; and in the evening 
 the preachers returned, having made little impression on the 
 sensual minds of the heathen. When Mr. Cameron left in 
 
 1 88 1 no European minister was sent for a year. 
 
 The Rev. P. Hargreaves was appointed to Emfundisweni in 
 
 1882 upon his return from England. His success at Clarkebury 
 
 20 
 
306 
 
 AN ERA OF EDUCATION, 1875-1905 
 
 encouraged the hope that, under the guidance of the Holy 
 Spirit, Pondoland might yet be won to Christ. The station, 
 on his arrival, presented a forlorn appearance. The house was 
 in a filthy condition, and the thatched roof was full of holes. 
 The verandah floors had been grubbed up by pigs, the fences 
 were broken down, and the whole scene was one of neglect 
 
 PONDOS, NEAR ENFUNDISWENI. 
 
 and ruin. But the spiritual outlook was equally saddening. 
 The services on the Sabbath were thinly attended ; in dress 
 and morals the people on the station had retrograded, and 
 Mr. Hargreaves exclaimed : * Such a state of things is more 
 than flesh and blood can bear.' 
 
 In a few weeks the mission house put on a new appearance. 
 
AN ERA OF EDUCATION, 1875-1905 307 
 
 Then, visiting from hut to hut, Mr. Hargreaves fanned the 
 smouldering embers of spiritual life into a flame, until the 
 church was too small for those who came to hear. His quiet, 
 unobtrusive manner won the confidence of the Pondos, whilst 
 his medical skill extended his influence to the remotest corner 
 of the country. 
 
 Tribal wars still seriously interfered with mission work. 
 One Sunday morning in March, 1886, as the congregation was 
 worshipping in the church, and Mr. Hargreaves was preaching, 
 a native woman stood on the hill overlooking the station, and 
 raised the war cry. The sound came through the open windows 
 of the church, and in a moment the men rushed out for their 
 weapons. The Xesibes were invading Pondoland, burning 
 kraals, and firing on the Pondos. Next morning 8,000 Pondos, 
 under Umhlangaso, streamed up to the border, and prepared 
 to cross it, to attack the Xesibes, which meant war with the 
 colony, for they were under the protection of the Govern- 
 ment. Mr. Hargreaves went to the Pondo camp, and urged 
 Umhlangaso to inquire first of the magistrate at Mount Ayliff, 
 sixteen miles distant, if he could tell them why the Xesibes 
 had raided Pondoland. To this he consented, and a messenger 
 was sent, who returned with a letter from the magistrate, stating 
 that the Xesibes had attacked the Pondos because they had 
 stolen some of their horses. Mr. Hargreaves read the letter 
 to Umhlangaso, and repeatedly urged him to disperse his men. 
 Umhlangaso refused, and ordered up more men, preparatory 
 to crossing the border. Three days later Mr. Hargreaves 
 sent a strong remonstrance against the invasion of the Xesibe 
 country, and this had the desired effect. Umhlangaso ordered 
 his warriors to disperse, and came down to the mission house 
 to tell the missionary what he had done. ' That night,' said 
 Mr. Hargreaves, I had a little sleep ; but for four nights I 
 had not slept an hour. It is difficult to give an idea of our 
 anxiety. We saw no means of getting out of the country. 
 My heart ached when I thought of our little ones.' The 
 Government formally thanked Mr. Hargreaves for his efforts 
 to prevent war. 
 
 Six months later the Xesibes again invaded Pondoland, to 
 avenge thefts of cattle. The Pondos fought, but were defeated 
 and fled. Emfundisweni was completely deserted. A mes- 
 senger came to Mr. Hargreaves, telling him to leave imme- 
 diately. You are sure to be killed ; go at once.' The traders 
 on the station left, urging him to follow them. ' No,' he said, 
 
 20 2 
 
3 o8 AN ERA OF EDUCATION, 1875-1905 
 
 ' I cannot go, I am a missionary.' He got a letter through to 
 Mr. Stanford, the chief magistrate, who met Mr. Hargreaves 
 at Fort Donald on the road to Kokstad, and commissioned 
 him to use all his influence with the Pondos to secure peace. 
 The Cape Mounted Rifles were massed at Fort Donald, ready 
 to enter Pondoland and attack the Pondos if they renewed the 
 fight. The Pondos assembled in great force a few miles distant, 
 and the Government sent them an ultimatum, giving them 
 fifteen days in which to meet representatives and discuss the 
 terms of peace. The fifteen days expired on November 29, but 
 at Umqikela' s request the time was extended to December 2. 
 Umqikela delayed, and in the middle of the night Mr. Har- 
 greaves sent a messenger to him, saying : ' You must come at 
 once, or there will be war.' Still Umqikela did not come. 
 Mr. Hargreaves sent for Umhlangaso, the chief's cousin and 
 general. * You must go with me, or I shall not remain in the 
 country.' They set off in a pouring rain, and met the Cape 
 Mounted Rifles just as they were about to move on the Pondos. 
 Four days more grace were secured, and it was arranged they 
 were then to meet within Pondo territory at Ntola's kraal. 
 On the day appointed the Government forces took up their 
 position. The Pondos, in large numbers, assembled at some 
 distance in a huge circle, but they would not approach. 
 Umqikela retired to a neighbouring kraal, saying he was ill. 
 The English commander was unwilling to fire, and at Mr. 
 Hargreaves' entreaty granted twenty four hours further delay. 
 The next day came, and thousands of armed Pondos assembled 
 with Umqikela in their midst ; but to all Mr. Hargreaves' 
 messages that they should lay down their arms and salute the 
 English they returned no reply. They were, in fact, planning 
 how to attack the English forces should they fire first. It was 
 now noon, and Mr. Hargreaves sent word to the Pondos : ' If 
 you do not come to meet the English I shall go home, and you 
 must take the consequences.' Then they yielded, and began 
 to draw near. The conference commenced at half-past five 
 o'clock, and lasted until half-past ten at night. The terms of 
 peace were agreed upon, and next day they were signed. 
 Mr. Hargreaves was again thanked by the Government for 
 his unselfish labours. 
 
 Mr. Hargreaves employed the interval of quiet which fol- 
 lowed the settlement of 1886 in stationing, in various parts of 
 Pondoland amongst the heathen, several native Christian men, 
 full of zeal and devotion, to preach to them the unsearchable 
 
AN ERA OF EDUCATION, 1875-1905 309 
 
 riches of Christ. It was a wise step, and woke in many of the 
 Pondos a consciousness of their spiritual destitution. 
 
 In 1888 a son of Umhlangaso was sent to Germany to be 
 educated as a doctor, but the climate not suiting his constitu- 
 tion he was suddenly ordered back, and, landing at Durban, 
 died on the road from Natal. A letter was forwarded to the 
 parents, informing them of his illness, but it was not delivered 
 until after his body had been brought to Emfundisweni. For 
 this delay, and even for the youth's death, the local trader, 
 being postmaster, was held responsible. The day after the 
 funeral a number of Pondos looted the trader's shop, which 
 was about five hundred yards from the mission house. When 
 Mr. Hargreaves got there he found the shop surrounded by 
 Pondos, almost mad with drink. He spoke to the chiefs, 
 saying : ' This is a dreadful thing you are doing to a white 
 man. Let all this cease, and let the man be called to the 
 Great Place, so that the matter may be talked over. Their 
 passions were excited, and they refused to listen, so Mr. Har- 
 greaves went and sat down by the trader. A big Pondo came 
 up with an assagai, and, waving it about, said : * Why are you 
 sitting with that white trader ? Why are you sitting with the 
 man who has killed a child of our chief? He ought to be 
 killed and cut up.' Mr. Hargreaves had a stick in his hand, 
 and, lifting it up, he brought it down with considerable force 
 on the man's back, saying : ' Why do you talk these things in 
 the name of Umqikela ?' Again and again the stick descended 
 on the man's back, until he fled as hard as his legs could carry 
 him. The end of the affair was that the trader was fined 
 eighty blankets and thirty head of cattle, besides losing the 
 goods taken out of his store. 
 
 The same year a sickness broke out among the people which 
 baffled all their doctors, and they came up in hundreds to 
 Emfundisweni for medicine. In the course of a week Mr. 
 Hargreaves administered about four thousand doses. Early 
 in the morning they besieged the parsonage for treatment. 
 He gave them medicine, but added : * You must go and bathe 
 every morning ; you must have your houses smeared according 
 to your custom every day ; you must put your calves and goats 
 outside, and keep your dwellings clean.' The people came 
 from all parts, and Mr. Hargreaves got them into the church, 
 and preached to them on the pity of the Saviour for sinners. 
 Many of them had never seen a brick building or a missionary. 
 ' Some may say,' observed Mr. Hargreaves, that this sickness 
 
310 AN ERA OF EDUCATION, 1875-1905 
 
 was chance, but I believe it was of God. A few months before 
 they were for driving the missionary away, and now God brought 
 them to the missionary.' 
 
 Mr. Hargreaves had to endure the contumely and slander 
 which are sometimes cast on the missionary by dishonest and 
 unscrupulous men. Pondoland was suddenly credited with 
 untold wealth. Diamonds, gold, copper, and coal were alleged 
 to exist under the soil in fabulous quantities. What Mr. Har- 
 greaves had to do with the alleged discoveries it is difficult to 
 understand, unless the speculators believed that he would use 
 his influence with the chief to dissuade him from granting 
 them the much-coveted concessions. But for months Mr. 
 Hargreaves was ferociously reviled in the local press. Subse- 
 quently, at a missionary meeting held at Umtata, he alluded 
 to these attacks. * It is said that I am using my position for 
 acquiring ground to enrich myself; well, it is true, I have 
 acquired a little ground, but the only plot I possess is that 
 wherein lie the bodies of my two little children waiting the 
 resurrection morn, and I scarcely think that even my traducers 
 will rob me of that.' The effect was electrical, and there were 
 few present who were not deeply touched by so pathetic an 
 appeal. 
 
 In 1891 Mr. Hargreaves was President of the Conference, 
 which met in Maritzburg, and he discharged the duties of the 
 office in a manner which won for him the increasing esteem of 
 his brethren. 
 
 Two events have had a favourable influence on the recent 
 history of the Pondos. One was the death of Umqikela. 
 After he became a victim of drink, he was the tool of unscrupu- 
 lous adventurers, whose greed threatened to imperil the country. 
 When he died, Sigcau succeeded to the chieftaincy ; he was 
 cruel and sensual, but not easily imposed upon, and land- 
 grabbers were checked in their nefarious schemes. The other 
 event was the annexation of Pondoland to Cape Colony in 
 1894, which was arranged in the mission house at Emfun- 
 disweni, where Major Elliott met Sigcau, and, assisted by 
 Mr. Hargreaves, they arranged the terms of union. The 
 missionary's influence and advice, as much as Major Elliott's 
 firmness and conciliatory conduct, secured a pacific settlement 
 of a very thorny problem. W^ith the entrance of English 
 magistrates, many of the evils afflicting Pondoland were swept 
 away, and greater facilities were afforded for the spread of the 
 Gospel. Sigcau chafed occasionally against English rule, and 
 
AN ERA OF EDUCATION, 1875-1905 311 
 
 once refused to pay the hut tax imposed by the Government. 
 When a small colonial force entered Pondoland to enforce 
 payment, he fled to his mother's kraal, and was there arrested. 
 
 In the face of formidable difficulties, 1,600 Pondos have 
 been won from heathenism, and are at present members of the 
 Methodist church at Emfundisweni, and at Emnceba, twenty- 
 five miles to the west. No one but the Great Master knows 
 what unwearying faith and labour have been put forth to 
 wrest even that number from the grip of barbarism. A witch 
 doctress found Christ in revival services at Emfundisweni, and 
 went home, told her husband and neighbours what wonderful 
 things the Lord had done for her, destroyed her medicines and 
 charms, and showed by her daily conduct that she had com- 
 menced a better life. Even the people that cling to their old 
 institutions and customs have largely lost faith in them, and 
 are feeling their way to the light of the Gospel. 
 
 This account would be incomplete without some allusion to 
 the long and valuable services of Mr. Coster, an old West- 
 minster student, who, as an itinerant evangelist, has bravely 
 worked for many years in the north-eastern portion of Pondo- 
 land. He lives close to the Umtamvuna River mouth, quite 
 alone, and for cheerfulness and devotion to his work it would 
 be hard to find his equal. 
 
 Emfundisweni is now a fine old place. The mission house 
 is a wild rambling dwelling, with a romantic garden containing 
 some marvellous fruit trees, and round about are gigantic oaks 
 and well grown chestnut trees. The Rev. S. Clark now 
 inhabits it, and is no unworthy successor of Mr. Hargreaves, 
 or even of the founder, Mr. Jenkins, who, if the sainted dead 
 are permitted to revisit the scenes of their earthly labours, will 
 oft rejoice in the coming of the Kingdom of Christ with power 
 to the Pondo nation which he so deeply loved. 
 
 Bensonvale. When the Rev. J. Start was appointed to 
 Benson vale, in the Herschel Reserve in 1876, the sight of 
 thousands of heathen natives raised in his mind the question, 
 How are these to be won to Christ ? His answer was ' Chiefly 
 through native agency. Youths must be truly converted, then 
 carefully trained, and sent forth to carry the Gospel to their 
 degraded countrymen/ He attempted to embody his convic- 
 tions in a training institution. In buildings already existing 
 he commenced with sixteen boys. When the Government 
 Inspector pronounced the buildings unfit, he appealed to the 
 
312 
 
 AN ERA OF EDUCATION, 1875-1905 
 
 Missionary Committee, who gave ^500, and with this sum and 
 the assistance of the natives of Bensonvale, suitable buildings 
 were erected. Mr. G. Baker came from Clarkebury to take 
 charge of the educational work, but unexpected difficulties 
 hindered its expansion. 
 
 First, there was Moirosi's rebellion, which created great 
 unrest among the people. For nine months the old chief held 
 his mountain fortress against the colonial forces, until one 
 morning it was stormed and taken. 
 
 Then an unsympathetic Government refused to give capita- 
 tion grants for more than twelve boys, though twenty -seven 
 were in residence. The Dutch were supreme in Parliament, 
 and the education of the natives was discouraged. To avoid 
 debt, the number of students was re- 
 duced to twenty. 
 
 When Mr. Start left in 1885, th e 
 Institution was carried on in succes- 
 sion by the Revs. G. Waterhouse, 
 and W. Baker, both of whom placed 
 it on a broader foundation, and estab- 
 lished an order and discipline that left 
 little to be desired. Mr. G. Baker, the 
 able headmaster, saw the number of 
 scholars increase until three European 
 teachers were required. There were 
 only two class-rooms, and one class 
 had therefore to be taught in a 
 dormitory among the bedding. Money 
 or no money, more accommodation 
 had to be provided. The natives 
 
 realized the value of the Institution, and gave their services to 
 secure the enlargement of the premises. They quarried stone 
 from the hillside ; native masons put up the walls ; a Euro- 
 pean carpenter did the more difficult work ; the Rev. W. 
 Baker, was his own glazier and painter, and by September, 
 1898, Bensonvale Institution entered into new dormitories and 
 additional class-rooms. 
 
 So popular became the Institution, and so large was the 
 number of youths who applied for admission, that when in 
 1900 the Rev. G. Weaver was appointed governor, he had to 
 consider the necessity for providing more dormitories, more 
 class-rooms, new furniture, and a larger carpenter's shop. The 
 greater portion of the cost of these additions will be given by 
 
 REV. J. START. 
 
AN ERA OF EDUCATION, 1875-1905 
 
 313 
 
 the natives themselves, who have learned to make sacrifices 
 for the education of their children. There are now 142 boarders 
 and 280 day scholars. 
 
 The one difficulty which is felt in all native schools is that 
 the Education Department requires the syllabus of instruction 
 for the natives to be modelled on that drawn up for the 
 education of Europeans. What may admirably suit the 
 one race may be unfitted for natives just emerging from 
 barbarism. More elasticity in educational methods is much to 
 be desired. 
 
 Idleness is not allowed at Bensonvale. The boys rise at 
 six o'clock. Private study occupies them for an hour, and 
 scholastic instruction is given from nine until half -past one 
 o'clock. From three to five o'clock is 
 the time for manual labour, in which 
 all the boys engage. They chop wood, 
 prepare mealies for their food, knead 
 their own bread, and till the land. 
 The excellent crops reaped in harvest 
 time are the admiration of all the 
 neighbours. A contingent receives 
 instruction every afternoon in wood- 
 work, while others repair roads, fix 
 wire fences, transplant trees, and en- 
 gage in a variety of industries. Two 
 hours in the evening devoted to study 
 complete the day, and the boys retire 
 at nine. When a scholar proves to 
 be a confirmed dunce, he is allowed 
 to go home to see his parents and stay 
 
 there. All this presents a remarkable contrast to the indolence 
 of their ancestors for ages. 
 
 The spiritual tone of the school is good. On Sabbath 
 mornings about thirty youths go forth in companies to the 
 neighbouring kraals and hold services in which many of the 
 heathen have been lead to Christ. As Mr. Weaver pithily 
 says: ' The fact that 150 young men are living daily for years 
 amid the educational, industrial, and spiritual influences of the 
 Institution, means a great deal, not only for the youths them- 
 selves, but for the native people in various parts of the land 
 with whom they come in contact in the years to come.' 
 
 A few words must be said about the Bensonvale native 
 circuit, including Blikana and Ndofela. In this area are 
 
 REV. G. WEAVER. 
 
314 AN ERA OF EDUCATION, 1875-1905 
 
 2 native ministers, 4 evangelists, 108 local preachers, and 
 2,300 natives meeting in class. Most of the old fragile 
 churches have been replaced by good stone buildings, and at 
 Benson vale the church has been enlarged to seat 1,000 persons. 
 On sacramental Sabbaths, this large church is filled with com- 
 municants alone, and numbers have to stand outside for want of 
 room. The early toilers have passed to their reward, but on 
 the foundation they laid good substantial work is being done 
 by their successors. 
 
 Wittebergen. To a Europen it may appear insignificant 
 what clothing a native Christian wears, but it is not to the 
 natives themselves. The discarding of the skin kaross, with 
 the beaded ornaments and bangles, and the adoption of Euro- 
 pean clothing, is often the outward and visible sign of an 
 inward and spiritual change. A trader at Wittebergen said to 
 the missionary : ' You must have had a number of heathen 
 people joining your church lately.' 'Why?' was the inquiry. 
 * Because I have had a lot of fresh people buying dresses, 
 shawls, and blankets.' Another trader said : ' Twenty years 
 ago, when I came to Wittebergen, the average number of 
 pieces of print that I kept on my shelves was four, and they 
 lasted a long time. Now I keep 400 pieces on the shelves.' 
 This did not arise from increase of population, but from change 
 of wearing apparel. Conversion created a desire for personal 
 cleanliness, and the red clay and the skin kaross were cast 
 aside for the products of the looms of Manchester and 
 Whitney. 
 
 In the circuit of Wittebergen are some fine examples of 
 enlightened native laymen, scholars of Bensonvale. One 
 native has been interpreter on the station for fifty years. He 
 was a married man when Queen Victoria ascended the throne, 
 and still rides long distances to his appointments as a local 
 preacher. His name is Jacob Mlamleli. 
 
 Scattered over the district are many European farmers, who 
 would be destitute of religious services but for the missionary. 
 The Rev. M. J. Letcher, in addition to the native work, devotes 
 considerable attention to their spiritual needs. He periodically 
 holds services at Lady Grey, twelve miles distant, where a 
 pretty little church has been erected. He rides long distances 
 in order to visit the residents on lonely farms, crossing the 
 Orange River into Orangia, and travelling as far as Smith- 
 field and Zastron in the Conquered Territory. This is true 
 
AN ERA OF EDUCATION, 1875-1905 315 
 
 missionary work, and equal in importance to his labours 
 amongst the natives. 
 
 Kamastone. This district has grown, by immigration and 
 natural increase of population, into a native reserve, and 
 includes the Ox Kraal and Kamastone locations. The latter 
 may be said to be the recognised sphere of influence of the 
 Methodist church, in which the greater portion of the people 
 have become Christians. The membership in 1904 was 863, 
 with 220 on trial, and 112 juniors. 
 
 In 1877 the Government surveyed the location, and gave 
 individual titles to the occupiers. This was a great incentive 
 to the improvement of their dwellings. The Kamastone 
 section was divided into eight blocks, each of which has about 
 ninety allotments, and forms a convenient centre for mission 
 work. A large piece of land, in extent about 390 acres, was 
 secured as a glebe for the Methodist church, and provides a 
 source of considerable revenue. 
 
 Sites for churches and schools, and garden-plots for teachers 
 were set aside ; but transfer was not applied for until the year 
 1900, when the aggressive attitude of the Ethiopians made the 
 possession of titles imperative. Since that time, however, the 
 proselyting character of the movement has subsided. 
 
 Kamastone has two sub-stations Tarkastad and Winter- 
 burg. The native church at Tarkastad has been very suc- 
 cessful, though the Presbyterians and Anglicans have since 
 established themselves in the town. The fact that the place 
 can be visited by the Kamastone minister only once a quarter, 
 as it involves a journey of seventy miles, is a testimony to the 
 attachment of the congregation to Methodism, and to the 
 fidelity of the successive evangelists placed in charge. 
 
 Several years ago English services were held at Tarkastad 
 indeed a church was built but financial embarrassment led to 
 the abandonment of the work and the sale of the church to the 
 Anglicans. Methodists worshipping with other congregations, 
 but retaining their Methodist sympathies, are desirous that 
 their own church should recommence services in Tarkastad. 
 The total European population is about 1,000, and the experi- 
 ence gained in Bedford, where the circumstances were similar, 
 suggests the utmost caution in re - entering a town once 
 abandoned, and now well supplied with Christian services by 
 other churches. 
 
 At Tendergate, on the Zwartkei, about twenty miles from 
 
316 AN ERA OF EDUCATION, 1875-1905 
 
 Kamastone, a church has been built, in which the Wesleyan 
 minister preaches on the second Sunday in the month, and the 
 Anglican minister on the fourth. This arrangement has been 
 in existence for years, and gives satisfaction to the community. 
 
 Tsomo, in Fingoland, was for many years neither picturesque 
 nor useful. Few Fingo families lived on the station, and their 
 huts were meaner than usual. The transition from heathenism 
 to Christian civilization sometimes left for a time those who 
 made the change with little stimulus to progress. The control 
 of the chief was withdrawn, whilst the new Christian motive 
 was imperfectly understood. The result was in many instances 
 careless, slothful habits. The final issue was not doubtful, for 
 Christianity does not only destroy, it constructs and uplifts to 
 a higher level of life. 
 
 The Rev. J. S. Morris arrived at Tsomo in 1873, and with 
 characteristic energy he devoted himself to the material im- 
 provement of the station, and the moral improvement of the 
 people. The church, erected by Mr. Rayner, was decaying 
 to-day it is a grass-covered mound so he commenced a large 
 stone church, which, when completed, was pronounced by the 
 Rev. W. J. Davis at the opening service to be ' the best built 
 and best furnished place of worship east of the colonial 
 boundary.' On the opening day natives flocked in from every 
 part of Fingoland ; the collection amounted to ^"450, and the 
 church, which had cost 1,000 was opened free from debt. 
 
 During the pastorate of the Rev. W. S. Caldecott in 1891, 
 some of the Fingos set up a claim to the Tsomo mission lands 
 on the plea that they were included in the grant of Fingo- 
 land to their headmen. The date of that grant was 1871. 
 Mr. Caldecott, happily, was able to prove that six years before 
 Sir Walter Currie had given the lands to the Wesleyan 
 Missionary Society, and the grant had been confirmed by 
 Sir Philip Wodehouse. In Sir Walter Currie's note book, 
 which was produced, were clearly marked down the boundaries 
 of the ground ; the title was recognised by the Colonial Govern- 
 ment ; it could not do otherwise, and this was one of the 
 few cases in which the safe tenure of mission property was 
 secured. 
 
 Whilst the Rev. C. S. Lucas was the resident minister 
 (1896 to 1904), seventeen new churches were built in the 
 Tsomo Circuit Although some of them are small, others are 
 built of stone, and fairly well furnished. When Mr. Rayner 
 
AN ERA OF EDUCATION, 1875-1905 
 
 317 
 
 built his church there was not another within thirty miles ; 
 now almost every valley has its place of worship to which the 
 people come every Sabbath neatly clad. 
 
 The latest development in Tsomo is the erection of a school- 
 room, which was completed in 1902. Nearly 1,000 natives 
 crowded into the building, and hour after hour, gift after gift 
 was made until the whole of the cost was defrayed. The 
 natives give freely out of their poverty. 
 
 In 1900 services were commenced in the court house of the 
 little trading town of Cofimvaba, twelve miles from Tsomo. 
 In 1904 the congregation built a neat church costing about 
 ^"500, and having a stained glass 
 
 window to the memory of Miss n^^^^^^^^^^^^ 
 Thomas, daughter of a Wesleyan 
 missionary. 
 
 Annshaw. In 1871, the year in 
 which the Rev. W. C. Holden arrived 
 at Annshaw, Kama was seventy 
 years old. He lived in a cottage, 
 with thatched roof and verandah, 
 covered with climbing flowering 
 plants. He was infirm, and had to 
 be driven to church on the Sabbath ; 
 but as he slowly walked down the 
 aisle to his seat, his tall figure still 
 erect, and a benignant smile on his 
 intelligent face, he presented a fine 
 type of a native Christian gentleman. As a chief, he ruled 
 justly, and promoted peace. He was trusted by his subjects, 
 Christian and heathen alike. He was modest, where other 
 chiefs were vain and proud ; he was pure in the presence of 
 low ideas of morality ; he was generous and forgiving where 
 the tribal code inculcated revenge. In his last illness he was 
 urged by those of his councillors who continued heathen to 
 call in the aid of the native doctors, but he declined. He 
 became speechless, and smiling several times, as if thanking 
 those who waited upon him. he quietly passed away. He 
 died in the year 1875, and on his tombstone was placed the 
 simple record : * A noble man, a just governor, and a faithful 
 Christian.' 
 
 Four years later the tribe built to his memory a church 
 costing ;f 3,000. A drought caught them in the middle of the 
 
 REV. C. S. LUCAS. 
 
3iS AN ERA OF EDUCATION, 1875-1905 
 
 enterprise, but they completed the building, and the * Kama 
 Memorial Church ' embodies the love and respect of the tribe 
 for their chief. His wife, Nongwani, a daughter of the great 
 chief Gaika, and sister of Makoma and Sandile, lived on into 
 the twentieth century, and each Sabbath saw her worshipping 
 in the church erected to the memory of her husband, until 
 blindness and weakness compelled her to remain at home. 
 She died in the year 1901, at least 107 years old, and had been 
 a member of the Wesleyan church for seventy-six years. 
 
 Shortly before Kama's death the Colonial Government 
 entered into arrangements with certain persons for the sale of 
 4,000 acres of the common lands of the tribe without any 
 reference to Kama, and sent down a surveyor to draw up a 
 diagram of the land to be sold. It was one of those high- 
 handed proceedings which occasionally Government officials 
 transact in the supposed absence of a restraining title. Fortu- 
 nately, Sir George Grey's deed of gift was preserved in the 
 deeds safe of the General Superintendent at Grahamstown, 
 and was easily produced. The Commissioner of Crown Lands 
 was embarrassed by the production of the deed ; the Surveyor- 
 General, he said, had no copy of it, and in order to escape 
 from an unpleasant position, he declined to treat with 
 Mr. Holden on the subject. Kama was the only one with 
 whom he would negotiate. But Kama was in his last illness, 
 and was unable to attend to business. Prompt action was 
 taken on the advice of Mr. Holden. Kama transferred the 
 chieftaincy by legal deed to his son William Shaw Kama; 
 that was the last act of his public life. The son communi- 
 cated with the Government, and after considerable correspond- 
 ence, the claim of the tribe to the land they held was finally 
 admitted, but made contingent on good behaviour. 
 
 In the original deed of gift, Sir George Grey pledged the 
 Government to dam up the Keiskama River, and lead the 
 water out for the irrigation of the lands. But the Govern- 
 could not shake off the feeling of antagonism generated by 
 frequent wars. Kafirs were Kafirs, even if they had been 
 loyal, to spend money on whom was not to be thought of, so 
 it declined to fulfil the pledge given. Twenty-five years later 
 the Government reconsidered the subject, and made a furrow 
 from the Keiskama eight miles long, but the work was badly 
 done, and within nine months of its completion, the furrow 
 broke, and has been useless down to the present day. In the 
 course of years Annshaw assumed an attractive appearance. 
 
AN ERA OF EDUCATION, 1875-1905 
 
 319 
 
 The cultivated lands, the groves of mimosa thorns, the neat 
 church and mission house, the tidy cottages of the people, with 
 the distant view of the lofty peak of Thaba Ndoda made a 
 picture on which the eye rests with pleasure. 
 
 William Shaw Kama at one time intended to enter the 
 Wesleyan Ministry, and for a time was a probationer ; but at 
 the request of his subjects he relinquished his cherished desire 
 and assumed the duties of chieftainship. Like his father, he 
 was tall, retiring in his habits, and gentlemanly in his manners. 
 Under his rule the people prospered. He died in 1899, leaving 
 no son to succeed him. 
 
 After his death the tribe was split into factions. Gange- 
 lizwa, a son of Samuel Kama, was appointed headman, but he 
 joined the Ethiopian church, which had already created dissen- 
 sion and disorder among many of the 
 native 'congregations. Gangelizwa's 
 brother and rival, Songo, adhered to the 
 Wesleyan church ; the people became 
 divided in their sympathies; ecclesi- 
 astical disputes were introduced into 
 church affairs, and the spiritual char- 
 acter of the congregations was lowered. 
 
 Notwithstanding the disintegrat- 
 ing influences of Ethiopianism, the 
 Methodist mission in the Annshaw 
 circuit is not retroceding. There are 
 four sections in the circuit : Annshaw, 
 fourteen miles by six, occupied by 5,000 
 of Kama's people ; Perksdale, ten miles 
 by six, tenanted by another 5,000 of 
 Kama's people ; Amatole Basin, eight 
 miles square, inhabited by 4,000 Fingos ; and Keiskama Hoek, 
 eighteen miles by ten, occupied by 8,000 Fingos. Over each 
 section is a native minister, and the whole is under the guidance 
 of the European minister, who lives at Annshaw. In these 
 four sections are more than 3,000 members of the church, 87 
 preaching places, 168 local preachers, and 31 day schools. 
 
 Mount Coke. After the death of Mr. Appleyard, the printing 
 press continued its useful work under the management of the 
 Rev. W. Holford. In 1876 the press was removed to 
 Grahamstown, and there it remained until it was closed, as 
 Kafir books could be printed more cheaply and better in 
 England, 
 
 REV. W. HOLFORD. 
 
320 AN ERA OF EDUCATION, 1875-1905 
 
 The residents at Mount Coke are poor. Uncertain employ- 
 ment, destruction of crops by drought or locusts, result in debt, 
 from which it takes years of careful labour to recover. At 
 Mount Coke, and its sub-stations, Etyolomnqa, and Tamara, 
 1,400 natives are members of the church; Christianity has 
 improved their condition ; they live in better houses than the 
 heathen ; they try to clothe themselves and their children ; 
 but in the absence of any ability to undertake skilled work in 
 any form, little progress can be made. A community of 
 unskilled labourers must always be poor. 
 
 Mount Coke is the oldest mission station in the east of Cape 
 Colony ; it shared for many years in the liberal grants made 
 by the Missionary Committee in London ; it had the benefit of 
 the labours of experienced missionaries ; but the natives did 
 not develop that self-reliance which on many other mission 
 settlements has been an important element of success. The 
 result is an enervated piety which does little, hopes for little. 
 In the neighbourhood of Mount Coke are still thousands of 
 raw heathen natives, and these can only be reached by a 
 return to early missionary methods. Methodism must become 
 aggressive and vigorous. Using Mount Coke as a centre from 
 which raids may be made into the surrounding heathenism. 
 The secret of success is to attack. 
 
 The magnitude of mission work is beginning to be compre- 
 hended. Within the area controlled by the Wesleyan Con- 
 ference of South Africa, in extent 367,918 square miles, or 
 three times the size of Great Britain and Ireland, are 2,564,000 
 natives, and of these about 103,000 are either members of our 
 Church, on trial for membership, or are meeting in junior 
 classes. It would not be safe to multiply this number by a 
 higher numeral than four to arrive at the total number of 
 adherents of our church, or about 412,000. So that of 
 this vast native population only 16 per cent, can be con- 
 sidered as attached to us, and only 4 per cent, as united 
 with us in the closer bonds of Christian fellowship. In 
 Transvaal and Rhodesia are 1,721,000 natives, and it is prob- 
 able that the percentage of those who are associated with 
 Methodism is much smaller than in the older colonies. Other 
 Christian churches are zealous in extending the knowledge of 
 the Gospel of Christ among the native races, and in their 
 successes we sincerely rejoice ; but, after making a liberal 
 estimate of their work, we have to acknowledge that at least 
 
AN ERA OF EDUCATION, 1875-1905 321 
 
 60 per cent, of the natives of South Africa are still heathen. 
 This mass of human beings, degraded by centuries of super- 
 stition and war, debased by polygamy and witchcraft, furnishes 
 an unlimited field for evangelistic effort. 
 
 It is impossible to leave them alone in their heathenism, as 
 some advocate. In many ways, and especially at the mines 
 and seaports, the natives come into contact with the European, 
 and they more readily acquire his vices, which meet their view 
 everywhere in the public street, than imitate his virtues and 
 sobrieties. As the Commission on Native Affairs pointedly 
 states : ' It must be accepted as an axiom that contact with 
 what we are accustomed to regard as civilization has a 
 demoralizing tendency as its first effect on primitive races. 
 The native is year by year becoming familiar with new forms 
 of sexual immorality, intemperance, and dishonesty, and his 
 natural imitative disposition, his virility, and escape from home 
 and tribal influences, provide a too congenial soil for the cultiva- 
 tion of acquired vices.' The Kafir has centuries of barbarism 
 behind him, and it cannot be surprising that he is unstable in 
 character. Often after a few months' employment, and not 
 un frequently without any ostensible reason, he forsakes his 
 work and goes back to the lazy life of the kraal. It is in this 
 moral instability, and not in intellectual capacity, that the 
 natives are deficient. We may not leave them alone. As a 
 Christian people, we cannot shake off the ' white man's burden ' 
 of responsibility. We have to cure, and not to increase, their 
 natural immoralities ; we have to correct, not perpetuate, their 
 habits of capricious and spasmodic labour. To neglect them, 
 to exclude them from the influences of Christianity, is to make 
 them ' a menace to civic peace, a reproach to our consciences, 
 and a festering source of corruption for our children.' 
 
 It is idle to say that commerce will raise up a new Africa. 
 Where humanely and lawfully carried on, trade has produced 
 beneficial results. But often it has no lofty ideals, and a poor 
 morality. In past years trade made no effort to check the 
 tortures and bloodshedding and superstitions of heathenism, 
 but in the lust for gain it often debased the natives by selling 
 them vile intoxicants. Trade has little educative force, and 
 the wonders of civilization, the telegraph and the telephone, 
 the photograph and the phonograph, do not inform, but only 
 perplex the native mind. They are looked upon as specimens 
 of the white man's wizardry. Even the simple implement, 
 the plough, was not appreciated by the natives until the Chris- 
 
 21 
 
322 AN ERA OF EDUCATION, 1875-1905 
 
 tian religion had 'aroused in them a conviction that it was 
 unmanly to leave the sole cultivation of the land to be done by 
 women, many of them with infants on their backs. The new 
 man, who can understand the value of trade and the benefits 
 of civilization, is a Christian product. 
 
 Even scholastic education, valuable as it undoubtedly is in 
 raising the standard of intelligence and material comfort, needs 
 to be co-ordinated with moral and religious instruction. The 
 complaint has frequently been made that education makes 
 many of the natives restless and ambitious. If that is true, it 
 is because in the acquisition of knowledge the formation of 
 character has lagged behind. ' Knowledge,' as Lord Selborne 
 says, 'is tools'; but tools in unskilful hands may inflict serious 
 injuries. Character, or in other words the power to use know- 
 ledge aright, lies in the cultivation of reverence, self-reliance, 
 humility, independence of thought, integrity ; and if these are 
 neglected, knowledge often puffs up, and gives the natives 
 inflated ideas of their own ability. It is some safeguard that 
 most of the native education is imparted in State-aided mission 
 schools in which moral training is not neglected. 
 
 We have pleaded that the education of natives should 
 include industrial training, in which they can learn the various 
 arts needed to improve the conditions of their daily life. In 
 old civilized communities tradesmen and mechanics abound, 
 and it is easy for a youth to acquire the mastery of a handi- 
 craft. Among the natives are no such facilities, and for the 
 present, and probably for years to come, trade schools will 
 have to supply training in agricultural and mechanical arts. 
 The native has abounding energy, though it is fitful ; and 
 before the European came he found exercise for his faculties 
 in hunting, war, and tribal politics. But new conditions have 
 closed this field of activity, and if he is to be saved from besotted 
 idleness, other outlets for individual energy must be provided. 
 The Native Affairs Commission, from whose valuable report 
 we have already quoted, says, ' Workshops and school-farms 
 in connection with elementary native schools should receive a 
 special measure of encouragement and support ; but such aid 
 should be conditional upon the payment by the students of 
 fees, bearing some reasonable proportion to the cost of their 
 board and education. . . . The Commission is impressed 
 with the advisability of establishing a native college, for 
 the efficient and uniform training of an increased number of 
 native teachers, and the provision of a course of study in this 
 
AN ERA OF EDUCATION, 1875-1905 323 
 
 country for such native students as may desire to present them- 
 selves for the Higher School and University Examinations.' 
 Emphasis is added to the last suggestion by the fact that each 
 year, in the absence of such a college, native parents are send- 
 ing their sons to the United States to be educated in negro 
 colleges, from which they return with a smattering of know- 
 ledge, and a more or less bitter race hatred, which may be 
 excusable in a Georgian or Carolinan negro, but is unjusti- 
 fiable in a South African native. At a college in this country 
 they would acquire the education they desire, and presumably 
 would learn to appreciate the privileges and duties of British 
 citizenship. 
 
 But the elevation of the native races depends chiefly and 
 finally on their acceptance of Christianity. Notwithstanding 
 that some converts do not at once cast off the sins which, 
 when they were heathens, were not looked upon as moral 
 offences, there can be no dispute that the great majority of 
 Christian natives are examples of purity and integrity. The 
 Christian religion does not debase, but exalts and refines. 
 Christ is the centre of Christianity, and shows what we feel 
 God is, and what we ought to be. He is the Source and 
 Sanction of all goodness, and wherever He is accepted and 
 loved, men try to be like Him. Jesus Christ is the greatest 
 moral and spiritual force in the world. That the native races 
 are to be won to Christ is more than a pious dream. The 
 Gospel that from the lips of twelve labouring men overturned 
 the stubborn paganism of the Roman Empire is equal to 
 accomplishing the full triumph of missionary enterprise. The 
 rate of progress may depend, as history shows, largely on the 
 character of the Christianity of those who call themselves 
 Christians. The purer, the more prayerful, the more humane, 
 the form of Christianity they present, the more rapid will be 
 the acceptance of the Gospel by the heathen population. If 
 missions fail, or partly fail, the failure will not lie wholly with 
 the missionaries employed, but will have to be shared, and 
 largely shared, by the European churches. 
 
 But there is no need that missions should fail. The work 
 is the Lord's, and behind every missionary is the Divine 
 Presence and promise of final success. Never at any previous 
 period have missionary operations been attended with greater 
 spiritual results. The complaint of former times that 
 heathenism was hard and unyielding is seldom heard now, 
 and there is often a joyful note of triumph over increasing con- 
 
 21 2 
 
324 AN ERA OF EDUCATION, 18^5-1905 
 
 versions of heathens to Christ. New churches are erected arid 
 paid for ; leaders and local preachers are devoted, and classes 
 are well attended ; women's meetings are raising the life of 
 the churches ; and, greatest marvel of all, the women form 
 themselves into bands, visit heathen kraals, and by their 
 addresses strike heavily at prevalent secret vices. The cry 
 for the Word of Life is heard on every side. On some stations 
 purity lodges are formed amongst the native women, who go 
 from hut to hut dealing with individuals. The women refuse 
 to make Kafir beer, and polygamy is discouraged. There is a 
 general desire for knowledge, and schools are being multiplied. 
 It may be said that only the fringe of heathenism has been 
 touched, and that around our oldest mission stations are still 
 thousands of natives sunk in degrading superstitions. But 
 the Gospel is leavening even these with its purifying and 
 saving influence. The horrible cruelties of witchcraft, the 
 savage raids and counter-raids with the reckless loss of human 
 life, the immolation of men and women at the death of a chief, 
 are all things of the past. The many tribes of South Africa are 
 being uplifted by the Gospel to the high level of a Christian 
 civilization. If to some the progress appears to be slow, let 
 us remember w r e are not thrusting out a pier into the sea : we 
 are striving to raise a continent. The uplifting force is not 
 ours, but God's, though as Methodists we may fitly pray that 
 we may be not unworthy successors of the missionary heroes 
 and saints who led the way. Christ sits on His throne, and 
 that assurance should calm our hearts and stimulate us to 
 greater exertion. 
 
 ' All things grow sweet in Him ; 
 He draws all things into an order fair : 
 For He alone it is that brings 
 The fading flower of our humanity to perfect blossoming. ' 
 
THE MISSION TO THE BAROLONGS. 
 
 TOWARDS the end of the year 1821, in the heat of a 
 South African summer, the Rev. S. and Mrs. Broad- 
 bent set out from Lilyfontein, in Namaqualand, for 
 remote Bechuanaland, where they had been directed 
 to form a mission. Mr. Broadbent was a tall, noble-looking 
 man, and as brave as he was gentle. The journey was one 
 that few would even now care to undertake, for it lay through 
 the northern part of Namaqualand and across Bushmanland, 
 one of the most desolate and barren regions on the face of the 
 earth. Rain seldom falls, and the air is dry in the extreme. 
 As far as the eye can reach stretch vast plains of sand, crossed 
 by rugged lines of rock. The vegetation is sparse, stunted, 
 and spinous. As day after day Mr. and Mrs. Broadbent 
 pursued their journey, not a living creature was seen beyond a 
 few quaggas and ostriches. The rays of the sun at mid-day 
 burnt like flame. At times the sufferings of the oxen were 
 intense. Often for days together no water could be obtained 
 to quench their thirst, and frequently an ox would fall to the 
 ground to rise no more. ' We ascend a low eminence,' wrote 
 Mr. Broadbent, ' hoping to see some relief ; but there is the 
 same sickening aspect sand, sand, and nothing besides.' 
 
 The travellers arrived at the Orange River, and crossed at 
 Bishop's Ford, and then they traversed the dry district of 
 Western Griqualand. After a painful journey, they arrived at 
 Griquatown, where they received a cordial welcome from the 
 Rev. Mr. Helm, of the London Missionary Society. 
 
 During the journey, in descending a rocky kloof, and whilst 
 Mr. Broadbent was endeavouring to steady the descent of the 
 waggon, the chain that locked the hind-wheel broke, and he 
 was thrown violently forward, and received serious internal 
 injury. His strength left him, he became weak as a child ; 
 aud when two months' rest at Griquatown brought no ira- 
 
 3 2 5 
 
326 
 
 THE MISSION TO THE BAROLONGS 
 
 provement, it was resolved, as the only hope of recovery, to 
 take him to Graaff Reinet for medical treatment. 
 
 The Dutch Reformed minister at Graaff Reinet, the Rev. A. 
 Faure, heard of Mr. Broadbent's approach, rode out to meet 
 him, climbed into the waggon where he lay, cheered him with 
 his sympathy, accompanied him into the town, ordered the 
 waggon to be driven into the manse yard, and then stood at 
 the manse door with his wife to receive his guests. Under 
 that hospitable roof Mr. Broadbent lay for six months, hover- 
 ing, as it were, between life and death. For this prolonged 
 hospitality the Rev. A. Faure refused to accept any remunera- 
 tion. He dismissed the obligation with the generous reply, 
 ' I have only done my duty. Indeed, 
 the obligation is on my part. I am 
 grateful for the profitable conversations 
 which I have had with my afflicted 
 guest.' 
 
 The Rev. T. L. Hodgson having 
 arrived from England, and Mr. Broad- 
 bent's health being restored, the two 
 missionaries started for Bechuanaland. 
 It was a strange journey, for they had 
 no definite destination. The country 
 was little known. They were advised 
 to seek a tribe of Barolongs, of which 
 Sifonello was the chief; but where he 
 and his people dwelt no one could tell. 
 So, like Abraham, they set out, ' not 
 knowing whither they went.' 
 
 The missionary party crossed the Vaal River on rafts, and 
 kept along its right bank in a north-easterly direction. After 
 several days' journey they saw a cloud of dust rapidly approach- 
 ing, and with it came the lowing of hundreds of cattle, the 
 bleating of sheep and goats, which were being rapidly driven 
 along by a multitude of men, women, and children, whilst a 
 host of armed warriors brought up the rear. Amid the noise 
 and confusion they inquired who they were, and who was their 
 chief. The reply was given, * We are Barolongs, and our 
 chief is Sifonello, and we are fleeing from the Mantatees, who 
 have suddenly attacked us. Part of our people have fled with 
 Sifonello in one direction, and we have fled in another with 
 the chief's brother, Tsabalira.' The missionaries were amazed, 
 seeing a providential guidance where they had scarcely hoped 
 
 REV. S. BROADBENT. 
 
THE MISSION TO THE BAROLONGS 327 
 
 for any, and discovered that the people whom they had been 
 seeking had been driven, by the calamities of war, close to 
 their encampment. 
 
 Towards evening a fine-looking body of warriors arrived, and 
 cried out, ' Tsabalira ! Tsabalira !' as if announcing a great 
 chief. Opening their ranks, they revealed a tall, strongly-built 
 man armed with shield, battle-axe, and assagais, who advanced 
 to interview them. An interpreter having been obtained, the 
 missionaries explained the object of their visit to the country. 
 Tsabalira seemed pleased, assured them his brother would give 
 them a hearty welcome, and then, with true native hospitality, 
 gave them for food an ox, a heifer, and two sheep. 
 
 In order to avoid the fierce Mantatees, who might be follow- 
 ing in the track of the fugitives, the missionaries turned south- 
 ward into a wooded district, and there they remained until it 
 was safe to resume their journey. The miseries inflicted by 
 war met their gaze every day. A little girl, left to perish of 
 hunger, was found in a deserted hut. She was a mere skeleton. 
 Mrs. Hodgson fed her back to health, and Orphena, as she was 
 baptized, became a faithful and trusted servant. A youth was 
 found so weak that, when set on his feet, a light wind over- 
 threw him. He was nourished and cared for, and afterwards 
 rendered valuable help. He was the first Barolong convert to 
 Christianity. He accompanied Mr. Broadbent, nursing him 
 in sickness, until his departure to England. He then removed 
 to Thaba Nchu, where he preached, and taught, and managed 
 the printing-press, and lived to the year 1904, a class leader 
 and a local preacher of the old Methodist type. His name was 
 John Liratsagae. 
 
 In this wooded retreat the missionaries employed their time 
 in acquiring a knowledge of the Sechuana language. Every 
 ascertained term was carefully written down. Naturally, one 
 of the first phrases learnt was ' Tlha koano ' (Come here), 
 which proved of unexpected value. A small body of Mantatee 
 warriors discovered the missionary encampment, and ap- 
 proached with hostile intentions. Mr. Broadbent, looking out 
 of the back of the waggon, saw them advancing, and, desirous 
 of conciliating them, shouted out the only greeting in their 
 tongue that he knew ' Tlha koano.' In a moment every 
 weapon was lowered ; each warrior took a step backward, sud- 
 denly turned, and then ran as for life. Never having seen either 
 waggons or white men before, they fled and told their country- 
 men that * they had seen houses walking, full of white devils.' 
 
328 THE MISSION TO THE BAROLONGS 
 
 One morning all the oxen were missing. Upon search 
 being made for them, the footprints of men and dogs were 
 traced, as if in pursuit. There could be only one conclusion : 
 the oxen were stolen. Mr. Hodgson and a few servants started 
 to find Sifonello, and procure his assistance in recovering the 
 stolen cattle. The district abounded at the time with wild 
 beasts, and one night, so terrible was the roaring of the lions, 
 that the servants, after hastily making a thorn fence, left Mr. 
 Hodgson to his fate, and took refuge in some adjacent trees. 
 In this peril Mr. Hodgson knelt down and pleaded with God 
 for preservation. When morning broke, it was found that 
 outside the frail thorn fence the ground was torn up by the 
 claws of the lions, who all night had careered round and round, 
 without being able to enter, Mr. Hodgson's retreat. 
 
 Mr. Broadbent, in his little work, ' The Barolongs of South 
 Africa,' adds the following interesting statement : ' My esteemed 
 colleague had laboured in the Retford circuit in Nottingham- 
 shire, and by the congregations he was revered and loved. 
 Among these one was named Thomas Willey, a local preacher, 
 who showed a warm affection towards his pastor. At the 
 period referred to, Mr. Willey was remarkably impressed by a 
 dream that his friend in Africa was in some great peril. He could 
 not account for his dream, and tried to compose himself again, 
 but could get no rest. So he rose from his bed and prayed, if 
 his friend was in danger, that God would be his shield and 
 protector. Several months afterwards it was found, on com- 
 paring dates, that the time of Mr. Willey's dream was the 
 same as that of Mr. Hodgson's danger and deliverance from 
 the lions.' Such a narrative presents no difficulty to the 
 believer in the teaching of Scripture that prayer is one of the 
 instruments by which God accomplishes His purposes. 
 
 The stolen oxen were abandoned by the thieves, and found 
 by Sifonello's men in the open veld. So the waggons were 
 once more in motion ; and, led by Sifonello himself, the mis- 
 sionaries journeyed to the place where the tribe was dwelling. 
 ' The chief, wrapped in his skin kaross, and carrying his shield, 
 assagais, and umbrella, which was made of ostrich feathers 
 fastened on a stick, crowned with Mr. Hodgson's hat, marched 
 in front with great dignity, accompanied by his son, Moroka, 
 and fourteen warriors fully armed. Thus were the heralds of 
 the cross welcomed to the country of the Barolongs.' 
 
 For a time the wandering habits of the people rendered it 
 impossible to form a station. The missionaries lived in their 
 
THE MISSION TO THE BAROLONGS 329 
 
 waggons, and preached the Gospel as opportunities arose. On 
 spiritual subjects the Barolongs were intensely ignorant. Their 
 inquiries revealed the materialistic character of their ideas of 
 God : ' Where is He ? How big is He ? Has He any hair ? 
 How many wives has he ?' In war or barter they were 
 courageous and shrewd ; but of spirit as opposed to matter, 
 and of a spiritual world, they had but a faint idea. 
 
 Doctrinaires who talk of the innocent child of Nature only 
 betray their ignorance. Barolong parents would bring their 
 own children to the missionary and offer to sell them for a few 
 beads. Perceiving a fire in a wood, Mr. Hodgson quietly 
 approached, and was horrified to find two women cooking the 
 leg of a human being ; and, unabashed by his presence, they 
 ate the flesh with greediness, and broke the bones on a stone, 
 sucking them with delight. Fierce hunger had made them 
 for the time cannibals. The Barolongs had no God, no temple, 
 no Sabbath, and no worship. They had no book, no writing, 
 and no knowledge of letters. They had no marriage tie. 
 Women were exchanged, and bought and sold, and given 
 away as presents, and cast off in mere caprice. War was 
 their sport, and cattle their spoil. The country was in a state 
 of constant unrest, and whole tribes were at times completely 
 destroyed. Agriculture was impossible, for the sower never 
 knew that he would reap the fruit of his toil. Christianity 
 brought peace and the blessings of civilization to the native 
 races, and lifted their thoughts out of the narrow circle of their 
 barbarous and degrading pursuits up to the eternal God and 
 to everlasting life. 
 
 Sifonello decided to settle at Makwassi, in a range of moun- 
 tains north of the Vaal, and not far from the present town of 
 Klerksdorp. Huts were erected, cattle kraals were made, and 
 soon a populous town arose. The missionaries built with their 
 own hands two small cottages, dragging stones from the rocks, 
 digging foundations, cutting timber, building walls, making 
 doors and window frames, and thatching the roofs with grass. 
 The buildings were rough, but, after residing for months in a 
 waggon, the missionaries thought they were almost like 
 mansions. 
 
 Mission work was prosecuted amid many difficulties. The 
 language had to be learned, and then reduced to printed form. 
 Mr. Levick, of Sheffield, sent a case of type, some ink, and 
 printing balls; and with these aids Mr. Broadbent printed the 
 alphabet and words of two or three letters for use in the school. 
 
330 THE MISSION TO THE BAROLONGS 
 
 A more ambitious attempt was a little book of fifteen pages, 
 containing very elementary lessons in the language, no copy of 
 which, unfortunately, now exists. The services were held in 
 the open air, and the Sabbath was observed as a day of rest. 
 Nor was the material improvement of the Barolongs neglected. 
 They were taught to cultivate the ground, to grow wheat, and 
 to find water underground by digging wells. At the sight of 
 a bucket of water drawn up from below, Sifonello was aston- 
 ished. At first he looked on the water as magical or poisonous, 
 but, being persuaded to taste, he exclaimed : * How cool !' 
 Within two months there were eight wells in different parts of 
 the town, dug by the natives themselves. One unexpected 
 result was that the influence of the rain- makers declined. 
 
 The fierce Mantatees, to the number, it is said, of 50,000, 
 still roamed over the country, carrying death and desolation 
 wherever they went. They had been driven southward by 
 the still fiercer Matabele, and, pressed by hunger, had assailed 
 several tribes in order to despoil them of their cattle. The 
 towns of Mokanning and Latakoo had been destroyed, and 
 this vast horde was advancing on Kuruman. The Rev. R. 
 Moffat hastened to Griquatown and secured the assistance 
 of about a hundred and fifty mounted Griquas armed with 
 muskets, and led by Andries Waterboer. The combined 
 forces of Griquas and Bechuanas attacked the Mantatees 
 near Latakoo, and a long, fierce fight ensued. The Bechuanas 
 soon retreated, but the Griquas adopted the tactics that the 
 Dutch burghers subsequently employed with such success. 
 Riding up to the foe until they were within musket range, they 
 poured in a deadly volley, then retired to reload, and so on for 
 hours, until several hundreds of the Mantatees had been killed, 
 and the whole Mantatee force fled before * the thunder and 
 lightning ' of the Griquas. The defeated army retired towards 
 Swaziland, and happily they missed Makwassi, which for the 
 time escaped destruction. 
 
 Orders came from London in 1824 that Mr. Hodgson was 
 to remove to Cape Town, a change that neither he nor Mr. 
 Broadbent approved of. About this period there was consider- 
 able uncertainty as to the appointments of several of the 
 missionaries. Expenses were incurred and valuable time was 
 lost by unnecessary and apparently useless changes. As the 
 Rev. Richard Watson wrote, * There was danger of too much 
 rambling in Africa.' But the rambling was caused by the 
 absence of any intelligent plan of operation. Mr. Hodgson 
 
THE MISSION TO THE BAROLONGS 331 
 
 had won the confidence of the Barolongs, and had partially 
 acquired the language ; whilst to Mr. Broadbent the separation 
 was almost as painful as death. ' When the waggon moved 
 off from Makwassi,' wrote Mr. Broadbent, ' myself and my 
 wife sat and wept for a long time, feeling as if we were suffer- 
 ing a bereavement.' The Rev. J. Archbell, then at Lily- 
 fontein, was appointed to succeed Mr. Hodgson, but before he 
 could arrive Mr. Broadbent's health again broke down. The 
 old injury received on the Namaqualand journey, the diet of 
 flesh and milk on which they had been obliged to subsist for 
 months, without any farinaceous food or vegetables, the de- 
 pression of loneliness, brought on a severe illness. One night 
 it was deeply impressed upon his mind that he must leave. 
 ' Something says forcibly to me,' he said to his wife, * that we 
 must set off for Griquatown, and we must go soon.' Mr. 
 Broadbent was not superstitious, but he did not think it 
 prudent to set aside such impressions. Preparations were 
 commenced for the journey. Sifonello, Tsabalira, and Moroka 
 consented to his departure only on condition that, if spared, 
 he would return. They took their departure amid cries of 
 4 Lumela, Khosi !' (Farewell, Chief !) It was considered bad 
 form to speak of a wife by her own name, so Mrs. Broadbent 
 was addressed as ' Lumela, Ma-Sammy !' (Farewell, mother of 
 Sammy !) This son Samuel, then nearly five years old, fell 
 out of the waggon when near Grahamstown, and the hind- 
 wheel passed over his body, breaking four of his ribs. To the 
 astonishment of everybody, he recovered, grew up a vigorous 
 youth, and twenty years later went as a missionary to India. 
 
 The mission commenced with so much toil was thus for a 
 time deserted, but the desertion had its providential aspect. 
 Within a few days of Mr. Broadbent's departure Makwassi was 
 attacked by the combined forces of the Batau, or Lion people, 
 under Moletsane, a tribe long ago extinct. They surprised 
 the Barolongs by forced marches, and made their assault just 
 before daybreak. Sifonello and his people fought bravely, and 
 secured most of their cattle, but, overpowered by numbers, 
 had to flee. Makwassi was burnt to the ground. The mission 
 houses were destroyed. Clothing, books, furniture, coffee, 
 and sheep, all were stolen, or destroyed, or scattered over the 
 ground. The invaders found in Mr. Broadbent's house a 
 leather bag containing a few pounds of gunpowder. In the 
 evening, when seated around the fire, this bag was produced, 
 and the small black grains curiously examined, ' It is seed ; 
 
332 THE MISSION TO THE BAROLONGS 
 
 the white men use it as food,' said one. ' Ah ! but the white 
 man never eats his food raw ; we must roast it,' said another. 
 Into the fire went the bag, when presently an explosion took 
 place that threw them all on their backs. As soon as they 
 regained their senses, they fled to the hills, exclaiming, ' It is 
 the white man's medicine !' 
 
 Late in the year 1825 the Rev. T. L. Hodgson, accompanied 
 by the Rev. J. Archbell, returned to the Barolongs, and 
 attempted to re-establish the mission. Sifonello, since his 
 defeat, had been leading a wandering life, and was now very 
 poor. He made an attack on his enemies, hoping to capture 
 their cattle, but was defeated. Tsabalira was killed after 
 laying six of his foes dead at his feet. Makwassi was still in 
 ruins, and presented a dismal scene. Broken pots, fragments 
 of furniture, leaves of Dr. Adam Clarke's famous Commentary, 
 strewed the ground, and the mission garden was trampled into 
 barrenness. The Batau still roamed the country, and any 
 attempt to rebuild Makwassi would be the signal for renewed 
 attack. 
 
 To escape from his enemies, Sifonello and his people re- 
 solved to remove westward, and Mr. Hodgson undertook to 
 search for a suitable place. He discovered a fountain near 
 Plaatberg, not far from the present Warrenton Railway Station, 
 north of Kimberley, and there they settled. The work of build- 
 ing cottages and church had to be done over again, but the 
 missionaries counted no labour too heavy, if only the Gospel 
 light could penetrate the heathen darkness in which the Baro- 
 long lived. Within a few miles were other clans, with whom 
 friendly intercourse was opened : the Griquas, under Barend 
 Barends ; the Korannas, under Jan Kaptain, a lover of sport ; 
 and the Newlanders, under Piet Baatjes. 
 
 Scarcely was Plaatberg occupied, when Sifonello, worn with 
 repeated trouble, died. He desired to know the way of salva- 
 tion, and with a sigh he said, ' When shall I be able to pray ? 
 How shall we live in another world ?' After his death his 
 son Moroka became chief, and he always cherished a deep 
 sympathy with missionaries. ' I believe the Gospel,' he said. 
 ' Many things are not the less true that we cannot understand 
 them.' 
 
 At Plaatberg the Barolongs enjoyed at last quiet and safety. 
 Their numbers increased, until there were eight or ten thousand 
 people attached to the station. A school was commenced, a 
 printing-press was set up, regular religious services were held, 
 
MISSION TO TtiE BAROLOtiGS 333 
 
 and every effort was made to promote the welfare of the 
 people. 
 
 In July, 1828, Mr. Hodgson left Plaatberg in order to devote 
 himself to the Griquas at Boetsap, about fifty miles to the 
 west. At first Mr. and Mrs. Hodgson lived in a native hut, 
 and suffered considerable discomfort ; but it was better than 
 the open air. Soon a small house and then a church were 
 built. Under the preaching of the Gospel the dormant con- 
 science woke, and the darkened mind was enlightened. 
 Numbers were admitted into the Christian Church by the rite 
 of baptism ; women rejoiced in a Saviour who exalted and 
 purified their life ; boys met in the huts for prayer. Barend 
 Barends, the chief, became seriously ill, and frequently uttered 
 the penitent's prayer, ' God be merciful to me a sinner.' The 
 day before he died he said, * Jesus is my Saviour ; my sins are 
 forgiven.' In these triumphs of the Gospel Mr. Hodgson re- 
 joiced, and felt amply repaid for all his toil. 
 
 In those days the missionaries were compelled to keep a 
 flock of sheep and goats to provide themselves with meat, and 
 cows to obtain a supply of milk. Numbers of pigmy Bushmen 
 infested the neighbourhood, and were a great annoyance. 
 The sheep, when they went out in the daytime to feed, were 
 shot down by the poisoned arrows of the Bushmen, often three 
 and four in a day. They would not touch the carcasses ; these 
 would lie for the vultures to eat. It was therefore obvious 
 that these acts of lawlessness were prompted by a spirit of 
 wanton cruelty, and were not the result of hunger. The native 
 herds were dreadfully afraid of these pigmies ; for, though of 
 dwarfish stature and of spare build, they were nevertheless 
 dangerous by reason of their expert use of the bow and arrow, 
 the poison of which is most deadly. 
 
 The health of Mrs. Hodgson having failed, she and Mr. 
 Hodgson left for England, and were succeeded by the Rev. J. 
 and Mrs. Edwards, who commenced their long and honourable 
 missionary career at Boetsap. * The country was barren, the 
 people, though respectable, were poor and downcast, and could 
 scarcely subsist. On the station there was a strong fountain, 
 but the water was so salt that it burned everything up when 
 led on for irrigation. The people had therefore to go every 
 year to Daniel's Kuil, a place belonging to Waterboer, about 
 .seventy miles distant, to plough, sow, and reap. ' As their 
 language was Dutch,' said Mr. Edwards, ' I was determined 
 .to learn to speak it as soon as possible, so as to preach the 
 
334 THE MISSION TO THE BAROLONGS 
 
 Gospel to them in their own tongue.' At the close of his first 
 sermon preached in Dutch, Jan Hendricks, acting as spokes- 
 man for the congregation, said : ' When we came to hear you 
 formerly we were like persons going to a fountain for water, but 
 the spring ran very weak, and we brought scarcely anything 
 away ; but to-night we have had our calabashes filled, we 
 have understood all that Mynheer has said.' 
 
 At Plaatberg the people so rapidly increased that the scanty 
 water-supply became insufficient, and it was urgently necessary 
 that a more fertile and better watered locality should be 
 secured. It was known that there were tracts of beautiful and 
 unoccupied country along the Caledon River, belonging to 
 Moshesh, chief of the Basutos, and Sikonyela, chief of the 
 Mantatees ; hence it was resolved to form an expedition to 
 explore this country. ' When all were ready and had come 
 together, it was a large and formidable company. There 
 were several waggons, and many people on horseback. The 
 natives had their guns, powder, and ball, with new flints, for 
 theirs were flint-lock guns.' Mr. Archbell and Mr. Edwards 
 accompanied the expedition, each in his waggon, containing 
 food for the journey. For animal food they depended on the 
 spoils of the chase. 
 
 Their course was up the valley of the Modder River, then 
 inhabited by nothing but Bushmen and wild animals. 
 Thousands of blesbok, springbok, wildebeest, and hartebeest, 
 covered the plains ; they were easily shot down, and meat was 
 abundant. The Matabele had a short time before swept like a 
 tornado over the district, and as the waggons travelled through 
 the long grass it was horrible to hear the wheels crunching the 
 bones of human beings slain in war. The corn-pits were full, 
 not of grain, but of human skulls. Lions and wolves abounded, 
 and had acquired a taste for human flesh. Such was the 
 country in 1833. 
 
 On the tenth day of their journey they came to the country 
 they sought, Thaba Nchu, 'the mountain of blackness,' with 
 its sombre basaltic front, its crown of massive rocks, its 
 perennial springs, and the fertile plains that stretched on every 
 side. Here was room enough, water enough, for thousands, 
 and here they resolved, if possible, to make their home. 
 
 1 Steps were taken,' wrote Mr. Edwards, 'to induce 
 Sikonyela and Moshesh, with their councillors, to meet us at 
 a given place. They came. Sikonyela had a mean, sneaking 
 look ; Moshesh had a bold, manly appearance, with an open 
 
THE MISSION TO THE BARO LONGS 335 
 
 and firm countenance. Having all met together, the object of 
 our visit was explained. It was to obtain sites for mission 
 stations, where the Gospel might be preached to each and all 
 who should attend. We also explained that if we came into 
 the country to reside, we should bring the people from our 
 other stations near the Vaal River, who would be glad to settle 
 in a country where, by cultivation, they could obtain a living. 
 To all this they listened with interest, and acquiesced in the 
 object of our visit. They asked where the sites were that we 
 thought would suit us. These having been pointed out, as 
 there was no land-surveyor in the country, certain hills and 
 other prominently defined boundaries were pointed out and 
 agreed to, which encompassed in the aggregate a large tract 
 of country about twenty-five miles square. A document was 
 then drawn up, a kind of deed of sale, showing the various 
 beacons agreed upon, and the amount and manner of payment 
 were fixed. This was signed by the chiefs who ceded the 
 territory and the influential men of our stations, as also by 
 Mr. Archbell and myself, on behalf of the parent Missionary 
 Society. This document is still in existence in the Land 
 Registry at Bloemfontein.' 
 
 The exodus of the Barolongs from Plaatberg and the other 
 stations now commenced. Each missionary had the over- 
 sight of the people belonging to his station. Altogether there 
 were nearly 12,000 souls, men, women, and children. They 
 travelled in a body, as a mutual protection against the Bush- 
 men, who from behind the rocks watched their march with 
 suspicious eyes. 
 
 At last they arrived at their new homes. Moroka decided 
 to settle at Thaba Nchu, where in a short time a large native 
 town was built. To European eyes the sight was a novel one. 
 No public buildings were to be seen. A vast assemblage of 
 huts jostled together, without any apparent order, with cattle 
 kraals between. The dwellings occupied two rounded hills, 
 forming two distinct communities, under the government of 
 two chiefs, Moroka and Tauane. The mission premises were 
 placed on a third eminence, somewhat lower down, and stand- 
 ing between the two. 
 
 The Griquas settled at Lishuani, nearer to Basutoland ; but 
 as they had little firewood, they became dissatisfied and left, 
 some to join Adam Kok at Philipolis, and others to join 
 Waterboer in Griqualand West. Many of the Basutos came 
 down from the mountains and settled at Lishuani, and to these 
 
336 THE MISSION TO THE BAROLONGS 
 
 Mr. Edwards devoted himself unsparingly. There were many 
 children amongst them whom he was anxious to teach to 
 read. Of books there were none. The printing-press was 
 packed up, and there was no one who knew how to work it. 
 So, like Gutenburg, Mr. Edwards cut letters out of the bark 
 of trees, dipped them in ink, and stamped them on a sheet of 
 foolscap. This paper was then hung up on a hut-pole, and the 
 letters were pointed out to the children with a long stick. A 
 more comfortable residence than one of reeds and poles was 
 the next undertaking. Mr. Edwards with his own hands made 
 bricks, about eight hundred a day; he dug stones out of the 
 mountains for foundations, until his bleeding fingers had to be 
 tied up with rags. * Some may say,' he said, ' that is not suit- 
 able work for a minister. True. But for a pioneer missionary 
 these are some of the hard and rough duties he has to perform 
 in order to establish himself in the midst of a heathen tribe 
 to whom he may preach the Gospel. He is doing it unto the 
 Lord, and will be rewarded.' 
 
 The house at Lishuani being completed, the station estab- 
 lished, and the Basutos settled upon it, Mr. Edwards was 
 directed to form a settlement at Impukani, amongst the once 
 dreaded Mantatees, but who were now broken and poor. The 
 Matabele had swept down upon them and slain thousands, and 
 carried off all their cattle. ' Turn whichever way one might, 
 he was met with the spectacle of human skulls skulls of men 
 whose bodies had been left in war to be devoured by prowling 
 carnivora.' One of the headmen said to Mr. Edwards : ' It 
 was well you came when you did. We were once a warlike 
 people, proud, savage, barbarous, and some of us were 
 cannibals. Had you come into the country then, not one of 
 you would be now alive. We should have killed every one of 
 you, and we should have taken possession of all your waggons, 
 oxen, horses, and everything you had. But when you came 
 we could do nothing. We were poor, downcast, timid, afraid 
 of any stranger, fearing he had come to take our lives.' This 
 wild, predatory, bloodthirsty career seems to have been the 
 normal condition of the various Bantu races for hundreds of 
 years. 
 
 At Impukani the usual laborious work had to be undertaken. 
 With the assistance of a wandering Englishman, a good-sized 
 church and a mission house were erected ; but as the district 
 was destitute of wood, all the timber for the buildings had 
 to be obtained from the Kat River, in Cape Colony. * After 
 
THE MISSION TO THE BAROLONGS 337 
 
 some time employed in teaching and preaching to the people 
 the things pertaining to their salvation, a gracious outpouring 
 of the Holy Spirit took place. Such a revival,' said Mr. 
 Edwards, ' I have never seen since.' In the midst of this 
 blessed work there came to the station a German doctor, who 
 was passing through the country obtaining information in the 
 interests of science, and gathering curiosities. Some of his 
 views as to his experience of religion were rather sceptical, but 
 seeing the work and hearing the earnest crying to God for 
 mercy and salvation, he exclaimed : ' Why, this is primitive 
 Christianity ! This is like it was on the day of Pentecost ! I 
 never saw the like before !' Most of these converts remained 
 steadfast in the Lord amid much discouragement. The Man- 
 tatees, who had fled to the mountains during the attacks of the 
 Matabele, seeing the peaceable character of the missionary, 
 came down from their fastnesses and settled around the 
 station, and Impukani became a prosperous town. 
 
 Mission stations were also formed at Imparani, with Sikon- 
 yela, the Mantatee chief ; at Moting, Inkhala, and at Koranna- 
 berg among the Basutos ; and on these places at different 
 periods the Revs. J. Allison, R. Giddy, G. Schreiner, T. Jenkin, 
 J. P. Bertram, and J.. T. Daniel, laboured with not a little suc- 
 cess, The church, the manse, the garden with its fruit-trees, 
 the land with its corn and vegetables, and the altered habits of 
 many of the people, formed an oasis pleasant to the eye, and 
 full of instruction to the heathen. 
 
 Then on all these stations there fell disaster, first of retrench- 
 ment, and then of war. About the year 1859, in consequence 
 of financial embarrassment in England, orders came for the 
 withdrawal of the missionaries from Lishuani, Impukani, and 
 Imparani, and these stations were left to the care of native 
 teachers. 
 
 Political changes had a calamitous effect on the work. The 
 politicians of what was called * the Manchester Schogl ' were in 
 the ascendant in England, and in their enthusiasm for Free 
 Trade they were disposed to lop off all colonies as burdensome 
 to the Mother Country, and secure their attachment by com- 
 mercial ties only. Cobden wrote : ' Our colonies do not pay 
 for the expense of protecting and governing them, leaving out 
 of the question the interest on the debt contracted in conquer- 
 ing them.' Even Disraeli wrote : * These wretched colonies 
 are a millstone round our necks.' Politicians of all shades of 
 opinion looked on the colonies with a ledger-keeping mind. 
 
 22 
 
338 THE MISSION TO THE BAROLONGS 
 
 The Transvaal was sent adrift in 1852, and constituted an 
 independent Republic. Two years later the Orange River 
 Sovereignty was thrown out of the British Empire as worth- 
 less, and fit only for wild beasts. Politicians on both sides of 
 the House of Commons seemed to agree that colonies were a 
 weakness to Great Britain, and with more or less politeness 
 they were bidden to go their way : 
 
 1 Keep you to yourselves ; 
 So loyal is too costly. Friends, your love 
 Is but a burden. Loose the bands and go. ' 
 
 The day came when those severed bands had to be reunited 
 with the blood of thousands of brave men. 
 
 Freed from the restraint of British law, the Boers com- 
 menced a process of slow, grinding encroachment on their 
 native neighbours. For years there was border strife with the 
 Basutos about boundaries and grazing rights. In 1867 the 
 strife blazed up into open, merciless war. The Dutch wrested 
 from the Basutos what has since been known as ' the Con- 
 quered Territory,' which extended along the Caledon River, 
 and in which most of the Wesleyan mission stations were 
 situated. The Free State Government not only seized the 
 country, but, after removing the natives, converted the mission 
 stations into farms, and prohibited the Wesleyans from occu- 
 pying them any longer. The Dutch burghers were strongly 
 opposed to any instruction being given to the natives, and the 
 Wesleyan missionaries had to retire. They dug up the fruit- 
 trees out of the gardens and carried them away ; and when 
 harvest time came, they stepped in and reaped the crops both 
 of the missionaries and of the natives. Plaatberg, Lishuani, 
 Imparani, and Impukani, with many smaller places, ceased 
 to exist, and all that remained were the graves of the dead. 
 As compensation the Government subsequently gave a farm at 
 each station, but the natives being scattered, mission work was 
 impossible, and the farms were sold. 
 
 Meanwhile, the work at Thaba Nchu had been quietly pro- 
 gressing. The printing-press had been set up, and was in 
 the charge of the Rev. R. Giddy, who had been trained as 
 a printer. School books, portions of Scripture, the Wesleyan 
 Catechisms, and a small hymn book, were printed in Sechuana. 
 To Dr. Moffat, of the London Missionary Society, belongs the 
 honour of preparing the first version of the New Testament for 
 the use of the Bechuanas. Eternity alone will reveal its value. 
 
THE MISSION TO THE BAROLONGS 
 
 339 
 
 REV. R. GIDDY. 
 
 A central church was erected capable of holding 800 people. 
 Two smaller buildings for worship were put up in the distant 
 parts of Thaba Nchu. A sewing school for the women 
 was established. Native youths were 
 trained to be teachers. Several 
 rendered valuable service as local 
 preachers. Reading and writing be- 
 came familiar arts, and to a limited 
 extent old heathen customs were 
 abolished. Moroka, the chief, though 
 he never became a member of the 
 church, always befriended the mis- 
 sionaries and their work. 
 
 As years passed the mission was 
 strengthened by the labours of a 
 number of devoted men : James 
 Cameron, an able preacher ; Gottlieb 
 Schreiner, father of a gifted family of 
 sons and daughters ; D. M. Ludorf, 
 doctor and Sesuto scholar ; Richard 
 Giddy, printer and editor ; James Scott, beloved by English 
 and Barolong alike ; John T. Daniel, pastor and counsellor 
 of the Barolongs for seventeen years. These names shine like 
 stars whose brightness has not yet 
 begun to fade 
 
 Thaba Nchu was sometimes shaken 
 by severe trials. About the year 1853 
 it was in comparative decay. The 
 Barolongs and Mantatees had for a 
 considerable time kept up a series of 
 petty fights, in which few lives were 
 lost, but cattle and horses were 
 stolen, and the land dropped out of 
 cultivation. Old superstitions and 
 abominations revived. Such was the 
 unrest that the population declined 
 from 10,000 to 5,000. Moroka was 
 self-willed, and abetted the quarrel with 
 the Mantatees. Some of his people 
 were in a destitute condition, and in 
 danger of dying from starvation. The Rev. D. M. Ludorf, 
 who was appointed to Thaba Nchu in 1853, bravely faced the 
 situation. He succeeded in reconciling the two tribes ; he 
 
 22 2 
 
 REV. J. T. DANIEL. 
 
340 THE MISSION TO THE BAEOLONGS 
 
 endeavoured to raise the moral character of the people ; the 
 schools which had been closed were re-opened ; a new and 
 larger church was built ; and drunkenness, which had largely 
 increased, was firmly checked. Many of the members of the 
 Church drank boyaloa,' a highly-intoxicating Kafir beer, and 
 under its influence relapsed into heathen practices. Mr. Ludorf 
 expostulated with the offenders, but in vain. He therefore 
 wrote on the class tickets of all who clung to this intemperate 
 practice the words, ' Monoi oa boyaloa ' (Drinker of strong 
 beer). This had the desired effect, and ashamed of the stigma, 
 they left off the evil habit. Slowly Thaba Nchu rose to its 
 former state of prosperity. 
 
 A branch of the Barolong tribe, which had removed from 
 Thaba Nchu, resided at Moshaneng, 
 several miles north of the present 
 town of Mafeking, and between the 
 two widely-separated portions of the 
 tribe there was constant passing to 
 and fro. A Methodist Church of a 
 very simple character had been formed 
 at Moshaneng by emigrants from Thaba 
 Nchu, and the services were conducted 
 by native local preachers. Montsioa, 
 the chief, was anxious to have a mis- 
 sionary ; but, unfortunately, no one 
 could be sent. Mr. Ludorf was in- 
 structed to visit them once a year, and 
 REV. D. M. LUDORF. stay at least two months, to preach 
 
 and administer the sacraments. The 
 
 distance was more than 300 miles, and involved a journey of 
 nearly three weeks' duration. When he passed through Pot- 
 chefstroom in 1862, the Boers were in a state of civil war. 
 There were four miniature republics, each denouncing the rest 
 as traitors. Mr. Ludorf does not appear to have been favour- 
 ably impressed by the Dutchmen whom he met. ' Because he 
 is able to control a number of natives, the Dutch farmer thinks 
 himself fit to guide this young State. Each man is a legislator 
 that no one wishes to obey. To hear them declaim, one would 
 think that each Dopper jacket contained a Machiavel.' 
 
 Mr. Ludorf's journal during his visit to Moshaneng displays 
 the versatility of the man. He could be doctor, preacher, 
 mechanic, and waggon-mender by turns. Here are a few 
 extracts : 
 
THE MlSSldN TO THE BAROLdtfGS 34* 
 
 ' Preached in the Khotla, or chief kraal, to a good assembly, and had a 
 precious time. 
 
 1 Performed an operation on the eye of a councillor. 
 
 ' Visited the sick, and prayed with them. 
 
 ' Made an ablution of a large tumour on the forehead of another 
 councillor. 
 
 ' From morning to night occupied with the sick. Performed several 
 severe operations. 
 
 ' Bound a dozen hymn books in leather. 
 
 ' Sewed up the wound of a girl, gored by a cow. 
 
 ' Catechumen class ; sixteen prepared for holy baptism. 
 
 ' Repaired the wheel of a poor traveller, who could not help himself. 
 
 ' Attended many sufferers 'for sore eyes. 
 
 'About in all parts of the town, preaching without interruption. Our 
 gatherings were good.' 
 
 Mr. Ludorf was a striking example of a missionary in those 
 days as the general helper of the people amongst whom he 
 lived. He thus concludes his account of his visit : * Started 
 for home. The chief, Montsioa, accompanied me and Mrs. 
 Ludorf for three days on the journey. He thanked us with 
 tears for our kindness. On the way shot a lioness, but the 
 male escaped. After seventeen days' journey arrived at Thaba 
 Nchu. Found all well. God be praised.' 
 
 The distance was too great for such visits to be frequently 
 made, and the Moshaneng mission for many years received 
 little fostering care. - 
 
 In 1865, during the residence of the Rev. James Scott, the 1 
 Anglicans entered Thaba Nchu, and, as though declaring their 
 unfriendly rivalry, erected a church and manse close to the 
 Wesleyan church. 
 
 It may seem strange that the Anglican Episcopal Church 
 should thrust itself into a district held by another Christian 
 society for forty years. Doubtless Dr. Webb, Bishop of 
 Bloemfontein, justified the encroachment by reasons similar to 
 those he employed when the French missionaries of Basuto- 
 land complained to him of a similar intrusion into their stations : 
 ' Basutoland is not a Christian country ; your teaching is in- 
 complete. The doctrine of the apostolic succession is put 
 aside by you, and that of the sacraments enfeebled.' The in- 
 trusion of the Anglicans into already-occupied mission fields, 
 sanctified by years of holy toil, whilst vast masses of heathens 
 in other districts were without Gospel teaching, was certainly 
 not an apostolic proceeding. To turn a good Methodist Baro- 
 long into an Anglican is a triumph which the Apostles would 
 have shunned as un-Christlike. ' Yea,' wrote Paul, 'so have I 
 
34* THE MISSION Td THE 
 
 strived to preach the Gospel, not where Christ was already 
 named, lest I should build on another man's foundation.' 
 The Church of England long held an honoured place among 
 the Protestant churches for the catholicity of her spirit ; but 
 the Anglican Church of South Africa represents only the 
 ritualistic section of the Mother Church. It is the church of 
 Laud, with its narrowness, not the church of Cranmer, and 
 Ridley, and Larimer. 
 
 When the aged chief Moroka died in 1882 he appointed his 
 son, Sepinare, his heir and successor, who was an adherent of 
 the Methodist Church ; but Samuel, another son, an Anglican, 
 who was restless and ambitious, organized a rebellion against 
 his brother. Knowing that he would receive little support 
 from the Barolongs, he secured the assistance of some Dutch 
 farmers with a promise of farms when he attained to power. 
 They attacked the house of Sepinare, setting it on fire, and 
 when he came forth, shot him dead. To prevent further dis- 
 order and bloodshed, Sir John Brand, the President of the 
 Free State, called out his burghers, occupied the Barolong 
 territory, and annexed it to the Republic. 
 
 The district was divided into farms, of which 15 were granted 
 to white persons, 95 to natives, 7 were set apart for locations, 
 and 29 were reserved by Government, but subsequently were 
 leased. Two farms Rietpoort and Willows were given to 
 the Wesleyan Missionary Society, and one to the Anglican 
 Church. Eight thousand morgen were set aside as common- 
 age for the township of Thaba Nchu. All natives living on 
 farms had the right to remain there during their lifetime, if not 
 forfeited by misconduct or voluntary removal. Many of the 
 Barolongs left the country and migrated to Bechuanaland, 
 where dwelt the other portion of the tribe. The total number 
 of the inhabitants in the Thaba Nchu territory was reduced to 
 less than 7,000, and the population of Thaba Nchu itself fell 
 from 10,000 to 1,200, most of whom were poor. The Mission 
 passed through a revolution, and the character of the work 
 was completely changed. 
 
 If the Barolongs were to be reached by the Gospel a number 
 of native itinerant evangelists would be required to travel from 
 farm to farm. The perception of this fact led the Rev. T. 
 Chalker, during his residence at Thaba Nchu, to establish the 
 Moroka Institute, for the training of native evangelists and 
 teachers. Should this succeed, Thaba Nchu may become an 
 important educational centre, from which Christian Barolongs 
 
THE MISSION TO THE BAROLONGS 343 
 
 may proceed throughout the whole country, and, like Wycliffe's 
 field preachers, carry the glad tidings of salvation to their 
 countrymen. 
 
 An industrial school for boys was opened on one of the 
 farms in 1903, but it is proposed to remove it to Thaba Nchu 
 as being more central and convenient. 
 
 As the result of the war with Great Britain the Free State 
 lost its independence, and became British territory. It is too 
 early to judge what effect the change will have on Mission 
 work ; but who that thinks of the history of this Mission and 
 of the missionaries who have toiled and suffered on its behalf 
 will not pray that, out of the ruins of the old, may rise a new 
 and nobler order of things to bless the natives of what is now 
 the Orange River Colony ? 
 
METHODISM IN THE ORANGE RIVER 
 COLONY. 
 
 WHEN the Dutch Emigrant Farmers left Cape Colony 
 in 1836, and began to settle in the extensive plains 
 which lie between the Orange and Vaal Rivers, the 
 Methodist Barolong Mission had been in existence 
 three years. As the Dutch had their own church and pastors 
 it was to be expected that, if the Wesleyan missionaries ex- 
 tended their labours beyond the borders of Thaba Nchu, they 
 would devote their attention to the natives, who were scattered 
 over the country. 
 
 Bloemfontein, being the capital, and having a number of 
 natives residing on the town location, was the first place to be 
 visited. A small congregation was collected, which met for 
 public worship in a hut. In 1851 the Rev. Purdon Smailes 
 was appointed to Bloemfontein, to care chiefly for this little 
 native church. How feeble financially the people were is 
 evidenced by the first Circuit account rendered. The total 
 annual income was 22 i8s. 4d. Among the items of Mr. 
 Smailes' expenditure were : postage, ^"14 (a letter from England 
 in those days was a costly luxury) ; skins, 3 (carpets were 
 rare, and the earthen floors were covered with skins, generally 
 of antelopes) ; twelve oxen, ^30, and a waggon, probably 
 second-hand, ij (railways were half a century in the future). 
 The deficiency on the year was paid out of the missionary 
 grant. 
 
 Mr. Smailes' residence at Bloemfontein was abruptly ter- 
 minated. Three years before, in 1848, Sir Harry Smith had 
 proclaimed the country British territory ; but the authority of 
 Major Warden, the British Resident, was only nominal out- 
 side Bloemfontein. Barolongs and Basutos quarrelled about 
 grazing rights, and petty fights were frequent. Major Warden 
 marched on Plaatberg with 1,000 men to meet Moshesh, and 
 
 344 
 
METHODISM IN THE ORANGE RIVER COLONY 
 
 345 
 
 REV. J. G. MORROW. 
 
 demanded 6,000 head of cattle and 300 horses within seven 
 
 days. As they were not delivered, the Major and his men 
 
 advanced from Plaatberg on Viervoet Mountain, but the 
 
 Basutos defeated them with a loss of 
 
 200 men. Plaatberg and the other 
 
 stations had to be vacated, Thaba 
 
 Nchu was deserted, and the Wesleyan 
 
 missionaries removed into Bloemfon- 
 
 tein for protection. After the invasion 
 
 of Basutoland by Sir George Cathcart, 
 
 the disputes as to boundaries were for 
 
 a time settled, and the missionaries 
 
 returned to Plaatberg, Impukani, and 
 
 Imparani. But the British Govern- 
 ment, alarmed at the prospect of re- 
 peated war with the natives, handed 
 
 the country back to the Dutch, who 
 
 established a Republic. Mr. Smailes 
 
 left for Burghersdorp, and for several 
 
 years the Wesleyan congregation at 
 
 Bloemfontein had to depend upon what pastoral care could be 
 
 furnished from Thaba Nchu. 
 
 In 1860 a second attempt was made to occupy Bloemfontein. 
 The Rev. T. Cresswell was appointed. 
 He left the following year, but was 
 succeeded by the Rev. J. G. Morrow, 
 and during the ten years of his pas- 
 torate Methodism took permanent root. 
 Every Sabbath he preached to the 
 natives ; but he also commenced ser- 
 vices in a private house for the English 
 residents. A lady the late Miss Gum- 
 ming gave an erf of ground in the 
 centre of the village, and on the corner 
 of this plot a Wesleyan school-church 
 was erected in the year 1868. The 
 Revs. James Scott (afterwards so 
 closely identified with Bloemfontein 
 Methodism) and G. Vanderwell, of the 
 
 Dutch Reformed Church, conducted the opening services. A 
 
 small native church was also built in the location. In 1871 
 
 Mr. Scott removed from Thaba Nchu to Bloemfontein, and the 
 congregation continued to increase. It included adherents of 
 
 REV. JAMES SCOTT. 
 
346 METHODISM I to THE OtiANG RIVER COLONY 
 
 other churches Presbyterians, Congregationalists, Baptists, 
 and Lutherans but Mr. Scott's catholic spirit and instructive 
 ministry won their respect and affection. On December 3, 
 1873, tne foundation stone of the present place of worship, 
 called Trinity Church, was laid by Sir John Brand, the Presi- 
 dent of the Republic, and the building was opened in July, 
 1875, the Rev. James Fish, then at Kimberley, preaching the 
 first sermon. 
 
 So little room for expansion was there in the Free State, 
 that in 1872 there were only two towns where English congre- 
 gations assembled under the care of Wesleyan ministers. 
 Bloemfontein was one, Fauresmith was the other. 
 
 Fauresmith, named after the Rev. A Faure, a much-loved 
 pastor of the Dutch Church, and Sir Harry Smith, the 
 Governor of Cape Colony, was situated in the midst of a 
 prosperous sheep-farming district. In 1857 the Rev. W. R. 
 Longden was appointed, but his health failed, and he left. 
 The following year the inhabitants erected a building to hold 
 about a hundred and fifty persons, and this they placed at the 
 disposal of any minister who might visit the town. Such 
 visits were rare, and the desire for more continuous spiritual 
 care found expression in an application for the appointment of 
 a resident Wesleyan minister. In 1864 the Rev. George Scott 
 was sent. He was a diligent student of Scripture, unselfish, 
 considerate, and a loving pastor of children ; but he Was 
 delicate in health, and the work had to be pursued amid un- 
 favourable circumstances. Intermittent strife with the Basutos 
 was carried on from 1858 to 1868, and heavily taxed the 
 energies of the young Republic. In 1867 the murder of a 
 trader by the Basutos intensified the war, and every fighting 
 man was called out. Trade was paralyzed, and paper money 
 was forced into circulation. The minds of the people were 
 filled with anxiety, and religious progress was arrested. 
 ' Matters in general,' wrote Mr. George Scott, ' are gloomy 
 and depressing. To-day a body of armed men left this town 
 for the frontier. Every now and then my health pulls me up. 
 The native work especially weighs me down. Just when I 
 seem to have got the work organized I have to loose my hand, 
 and the stone rolls down hill, and the work has to be gone 
 over again.' Mr. Scott, however, kept bravely at his post, 
 leaving only when his strength was exhausted, and returning 
 when it was partially regained; but in 1871 his health finally 
 broke down. By slow stages he went to Bloemfontein, and 
 

 METHODISM IN TtiE ORANGE RIVER COLON? 347 
 
 there in his brother's house he entered into * life immorta 
 The Rev. S. B. Cawood resided at Fauresmith from 1871 to 
 1874, but after he left no successor could be sent, and the 
 work at Fauresmith for the time had to be abandoned. 
 
 The towns in the Free State were small, and not one, ex- 
 cepting Bloemfontein, had a thousand inhabitants. At least a 
 third of the urban population were natives, dwelling in loca- 
 tions, and two-thirds would belong to various nationalities 
 Dutch, German, and English. The latter were representatives 
 of several religious denominations, and, often numbering not 
 more than from forty to seventy adults, they were too few to 
 justify the appointment of a resident pastor. Their spiritual 
 needs could only be supplied by a minister travelling from 
 town to town, and holding services at intervals. The work 
 was thus difficult and laborious. But why trouble about these 
 little places ? Because, without reflecting on any other section 
 of the Christian Church, the inhabitants needed the ministry 
 of the Methodist Church, in its plain doctrines and old- 
 fashioned statement, and insistence upon the need of con- 
 version ; and in every place were some Wesleyans who would 
 have grieved to miss the care of their own pastors. 
 
 Like Fauresmith in the south, Kroonstad in the north was 
 situated in the midst of a prosperous sheep-farming district, 
 and had its little trading community of various nationalities. 
 In his extensive journeys from Potchefstroom the Rev. G. 
 Blencowe visited the town, and preached in the office of the 
 landdrost. His services were highly appreciated, and secured 
 for the Rev. C. Harmon a warm welcome when he arrived 
 there the following year, in 1874. One merchant gave a site 
 for a church, and another a site for a parsonage, and in a short 
 time 900 were promised towards the cost of a church for the 
 English inhabitants, which was completed in 1875. A native 
 church, already in existence, was handed over to Mr. Harmon's 
 care, and it had an unusual history. A Dutch carrier, whose 
 home was in Kroonstad, whilst conveying goods to Potchef- 
 stroom, met Magatta, a native Methodist, and through his 
 words and prayers became a sincere Christian. Upon his 
 return to Kroonstad, remembering that his conversion was due 
 under God to * a black man,' he began to preach to the natives 
 on the location. He received no encouragement from his 
 townsmen, but he held on his way, and under his direction 
 the natives bought ground, erected a church, and in this he 
 regularly held services for their benefit. When Mr. Harmon 
 
348 METHODISM IN THE ORANGE RIVER COLONY 
 
 arrived the church and congregation were placed in his 
 charge. 
 
 In 1877 Mr. Harmon was succeeded at Kroonstad by the 
 Rev. S. B. Cawood, and in 1881 he was followed by the 
 Rev. W. Baker, with the Rev. J. Culshaw as assistant. Mr. 
 Culshaw had been at Kimberley for two years, but, having 
 been stricken down by fever, he was sent to Kroonstad to 
 recruit. In one of his monthly visits to Heilbron he attempted 
 to cross a swollen drift, and, unfortunately, was drowned. 
 About ten miles from Heilbron is the Rhenoster River, with a 
 dangerous crossing. About six o'clock in the evening Mr. 
 Culshaw was seen by some people to drive down to the stream, 
 then swollen by heavy rains. As the current was swift he 
 drove back for about half a mile, paused, turned again, and, 
 coming back to the river bank, he outspanned. That was the 
 last time he was seen alive. A farmer living beyond the river, 
 and who was expecting him, sent some natives to see if he was 
 on the road. They returned, saying they had found some 
 distance below the drift a spider, and one horse harnessed to 
 it, but dead, a whip, and a hat. The farmer called out his 
 servants, and acquainted his neighbours, who joined in search- 
 ing the river. All that day and the next they searched, and 
 found Mr. Culshaw's body in a deep hole. It is supposed that 
 he had inspanned during the night, and attempted to cross the 
 swollen torrent, when he was swept down to death. His body 
 was taken to Heilbron and buried there. His open-hearted- 
 ness, his cheerful disposition, and his earnest godliness, had 
 won for him the esteem and love of his people, and his sudden 
 death was keenly felt. 
 
 For some years it was a struggle to maintain the work in 
 Kroonstad, and in 1877, owing to the depressed state of the 
 country, the idea of abandoning the place was mooted. But the 
 revival of trade caused by the discovery of the Witwatersrand 
 goldfields brought about an improvement. The advent of the 
 railway, and the consequent growth of the town, rendered it 
 necessary to erect a larger church in the centre of the town ; 
 but as the congregation was not then in a position to provide 
 the cost, the church was postponed, and a temporary hall was 
 built in 1895. 
 
 Heilbron was separated from Kroonstad in 1883, and the 
 Rev. Harvey Wilkinson was the first resident minister, 
 followed by the Rev. C. Harmon in 1887, the Rev - c - S. 
 Franklin in 1889, the Rev. J. K. Derry in 1897, an< ^ the 
 
METHODISM IN THE ORANGE RIVER COLONY 
 
 349 
 
 REV. R. MATTERSON. 
 
 Rev. R. Matterson in 1898. Heilbron gives the visitor an 
 impression of prosperity, as though, in the language of 
 Trollope, the inhabitants sat down every day to roast mutton 
 for dinner. The Wesleyan church was 
 built in 1882, the parsonage ten years 
 later, and both are a standing proof of 
 the enterprise and liberality of a small 
 community. In later years Frankfort 
 and Vrede were offshoots from Heil- 
 bron. Frankfort Wesleyan Church is 
 one of the prettiest in the country. 
 When Mr. Harmon left Heilbron in 
 1889 he commenced the ' Vaal River 
 Mission.' The opening up of the Wit- 
 watersrand gold reefs had given a great 
 impetus to trade in the adjacent terri- 
 tories, and soon speculators and miners 
 were busy prospecting for minerals. 
 Coal, gold, and diamonds were found 
 south of the Vaal River ; Parijs, Vrede- 
 fort, and Viljoen's Drift became busy centres, and Mr. Harmon 
 endeavoured to provide Wesleyan teaching for the increasing 
 population. He was an excellent traveller ; he spoke Dutch 
 and Sechuana, as well as his own 
 language ; he was a persona grata 
 with the Dutch, he was influential with 
 the natives, and a faithful preacher. 
 He was very successful in these 
 northern towns. In 1902 he removed 
 to Bloemfontein to assist Mr. Franklin 
 in his duties as chaplain to the troops, 
 but was suddenly taken ill and died. 
 He had been fifty years in the 
 ministry. 
 
 When Ficksburg was declared to be 
 a ' dorp ' or town, the Rev. James Scott 
 was applied to for the appointment of a 
 Wesleyan minister, but no one could be 
 sent. The gap was filled for a time by 
 Mr. Barker, a Congregational minister, 
 who conducted a day-school during the week, and preached on 
 the Sabbath. After his death no one could be obtained to 
 supply his place, and the people lapsed into irreligion. Boys 
 
 REV. C. HARMON. 
 
350 
 
 METHODISM IN THE ORANGE RIVER COLONY 
 
 REV. J. H. WILLIAMS. 
 
 and men spent the Sabbath in all kinds of sport, even indulging 
 in horse-racing on the commonage. At the earnest solici- 
 tations of a faithful few, Mr. Scott visited the town in 1892. 
 After the service a committee was 
 formed ' to secure a Wesleyan minister 
 for Ficksburg and Ladybrand.' It 
 was considered that Ficksburg was the 
 more suitable place of residence. At 
 the close of the meeting the convic- 
 tion was expressed that ' young and 
 old Ficksburg would be better in body, 
 soul, and spirit for the step taken.' 
 The Municipal Board gave a valuable 
 piece of ground for church purposes, 
 and when the Rev. Isaac Dugmore 
 arrived there was general satisfaction. 
 The Good Templars readily granted 
 the use of their hall for Sabbath and 
 week-day services, but the first two 
 years were years of preparation. In 
 1894 Mr. Dugmore, having removed to Ladybrand, was suc- 
 ceeded by the Rev. J. Hill Williams, formerly a probationer 
 of the Canadian Methodist Church, and in 1898 a successful 
 effort was made to erect a very neat 
 church. The new building was opened 
 by the Rev. P. Tearle, President of the 
 Conference, and the whole town kept 
 festival, the stores closing at mid-day 
 to enable all to be present. 
 
 According to agreement, the minister 
 to Ficksburg spent two weeks in each 
 month at Ladybrand; but in 1894 tne 
 Wesleyans at Ladybrand considered 
 they were able to support a pastor of 
 their own. Mr. Dugmore commenced 
 the work, and when he left for Thaba 
 Nchu he was succeeded by the Rev. A. 
 W. Cragg, and Ladybrand Methodism 
 commenced an independent career. 
 
 Harrismith, named after Sir Harry Smith, lies in a shallow 
 basin near the Drakensberg. It stands on the main trade 
 route to Durban, and, Methodistically, it is included in the 
 Natal district, but it will be more convenient to detail the few 
 
 REV. I. DUGMORE. 
 
METHODISM IN THE ORANGE RIVER COLONY 351 
 
 facts of its history here. The Rev. G. Blencowe, when residing 
 at Ladysmith, and the Rev. R. Hayes, who succeeded him, 
 often came up Van Reenan's Pass to visit this little town. In 
 1874 the Rev. W. Wynne secured a block of land consisting 
 of four dry erven in the centre of the town, and built thereon 
 a church and a manse. The town grew, and nine years later 
 a larger church was needed. * The zeal of the friends, fully 
 shared by their minister, the Rev. A. T. Rhodes, projected 
 a scheme for a building which would hold 400 hearers. This 
 new church was completed in 1883, and cost ^"3,000. It 
 stands opposite the old church. One of the most gratifying 
 features of this advance was that the old church was handed 
 over for the use of the native congregation, and was a great 
 contrast to the dark shanty in which they formerly worshipped. 
 Harrismith now possesses one of the finest church properties 
 in the district, thanks to the foresight of the pastors and the 
 liberality of the people.' 
 
 Bethlehem was visited monthly for two years by Mr. Wynne, 
 but the first Wesleyan minister appointed to reside there was 
 the Rev. R. W. Bryant, who arrived in 1877. The town con- 
 tained not more than 250 inhabitants, but they were liberal in 
 their gifts. The Dutch had a substantial church and a resi- 
 dent pastor ; and Dr. Webb, the Anglican Bishop of Bloem- 
 fontein, refusing, as was his practice, to recognise the labours 
 of other Churches, sent a clergyman ; so here were three 
 ministers and three churches in a town oi less than 300 in- 
 habitants. At first the Wesleyan services were held in the 
 Dutch church, by the kindness of the Kerkraad, and their 
 pastor, the Rev. C. P. Theron, who in every way encouraged 
 the work. Within two years a stone church was built, funds 
 for which were contributed by Dutch as well as English. To 
 avoid debt, Mr. Bryant, accompanied by Mr. Rosenzweig, then 
 schoolmaster and afterwards landdrost, drove out to various 
 farms to secure promises of stock. On one occasion as many 
 as seventy sheep and a quantity of turkeys, fowls, etc., were 
 secured. The building was opened free of debt. During the 
 residence of the Rev. J. G. Wenyon in 1882 the parsonage 
 was erected, to which also the Dutch gave generously, for 
 they have often shown themselves the liberal helpers of 
 Methodism. 
 
 Lindley is an offshoot from Bethlehem, and was made a 
 separate circuit in 1889. 
 
 In 1883 the Rev. G. A. Rose was appointed to Winburg, 
 
352 METHODISM IN THE ORANGE RIVER COLONY 
 
 with the hope that his health would improve in the drier 
 climate of the district, but he died on his way thither at 
 Bloemfontein. His place was supplied by the Rev. W. C. 
 Burgess, subsequently so well known in Kimberley. The 
 work at Winburg was characterized by peace and prosperity. 
 In 1885 the foundation stone of the church was laid by Sir John 
 Brand, and it was opened the following year. 
 
 Diamonds were discovered at Jagersfontein, near Faure- 
 " smith. The stones found were few, as compared with the 
 Kimberley mines, but they were of very fine quality. A 
 population of about 2,000, European and native, was em- 
 ployed in and about the mine, and in 1881 the Rev. C. 
 Harmon was appointed to conduct Wesleyan services for their 
 benefit. The native church at Fauresmith, once cared for by 
 the Rev. George Scott, was still in existence, but was poor 
 and dispirited. The effect of the action of the Dutch Govern- 
 ment was to keep the natives depressed both mentally and 
 financially The one commendable feature of its rule was 
 that it protected them from Cape brandy ; but to have allowed 
 them access to intoxicating liquors would have rendered them 
 useless as servants. Mr. Harmon held his services at first in 
 the courthouse, but a church and a parsonage were built, and 
 then the work took a more stable form. A mining population 
 fluctuates, and spiritual results are not easily tabulated. 
 
 The war of 1899-1902 disorganized the work of the churches 
 throughout the country, especially in the northern towns. At 
 Parijs the parsonage was looted and turned into a stable by 
 the Dutch, and, subsequently, the English removed all the 
 inhabitants into refugee camps. At Lindley the people were 
 escorted to Kroonstad. The native church and English par- 
 sonage having been destroyed, the Rev. W. C. Burgess left, 
 became chaplain to the British troops, and accompanied them 
 on their marches, sharing their privations. At Bethlehem the 
 parsonage and native church were plundered by the Dutch, 
 and most of the English inhabitants fled into Basutoland. 
 Those who remained were removed by the British troops to 
 Harrismith. Frankfort was deserted, and the Wesleyan 
 church was reduced to a ruin ; the Rev. C. W. Lister was 
 escorted by the Dutch over the border, because in a private 
 letter which they opened he had expressed his satisfaction at 
 the British victories. At Heilbron the church was turned into 
 a hospital, and the Rev. R. and Mrs. Matterson devoted them- 
 selves to nursing the British sick and wounded. Kroonstad 
 
METPIODISM IN THE ORANGE RIVER COLONY 
 
 353 
 
 REV. O. CAREY. 
 
 was crowded with refugees, and the Rev. Oliver Carey minis- 
 tered to both Wesleyan soldiers and civilians for nearly two 
 
 years. At Winburg the Rev. C. Harmon did similar work in 
 
 town and camp, forming a soldiers' 
 
 home, and promoting the comfort of 
 
 the men. At Harrismith the health 
 
 of the Rev. J. M. Watkinson broke 
 
 down, and being compelled to leave 
 
 for England via Delagoa Bay, he was 
 
 arrested and imprisoned at Pretoria as 
 
 a British spy. 
 
 At Bloemfontein most of the English 
 
 congregation left for Cape Colony 
 
 before war actually commenced ; but 
 
 on the occupation of the town by the 
 
 British, large military camps were 
 
 formed in the vicinity, and enteric 
 
 fever became a terrible scourge. The 
 
 foul water at Paardeberg, of which the 
 
 soldiers drank, was responsible for the 
 
 outbreak, and for ' many weeks more than 1,800 men were 
 
 prostrate with fever. There were neither beds nor bedding to 
 
 accommodate so large a number of patients, and for a time 
 they lay on the ground, and the 
 mortality was heavy. The public 
 buildings were turned into hospitals, 
 nurses and doctors were sent, and the 
 scourge was at last arrested. 
 
 Sometimes on the Sabbath the 
 Wesleyan Church was crowded with 
 soldiers in their khaki uniforms, 
 travel- stained and torn ; and some- 
 times the preacher was in khaki, for 
 he was the Rev. E. P. Lowry, chap- 
 lain to the Wesleyans in the Guards 
 Brigade. The Rev. C. S. Franklin 
 threw himself zealously into the work of 
 ministering to the sick, and was greatly 
 assisted by the Revs. E. J. Williams, 
 
 J. K. Derry, and several others. The schoolroom was opened 
 
 as a soldiers' home, and from 200 to 600 men were daily 
 
 supplied with refreshments. 
 
 With the termination of the war the restrictions as to resi- 
 
 23 
 
 REV. J. K. DERRY. 
 
354 
 
 METHODISM IN THE ORANGE RIVER COLONY 
 
 I 
 
 WESLEYAN CHURCH, KROONSTAD. 
 
 dence'were removed, the refugee camps were broken up, and 
 the people returned to their homes in the various townships, 
 or what was left of them, Notwithstanding their heavy losses, 
 
METHODISM IN THE ORANGE RIVER COLONY 355 
 
 they began with surprising cheerfulness to repair the ravages 
 made by war. Houses were rebuilt, churches were restored, 
 and in a short time there was a prospect of the return of 
 prosperity. 
 
 At Kroonstad a handsome Gothic church has been erected 
 in a commanding position, being situated on a corner site in 
 the principal street, and having a spire rising to the height of 
 80 feet. 
 
 Bloemfontein rapidly increased in size after the war, and 
 Methodism shared in the expansion. Trinity Church was too 
 small for the congregation, and a second Wesleyan church 
 was erected at the east end of the town amongst an artisan 
 population. 
 
 As the Government required the site on which the Wesleyan 
 native church stood for educational purposes, it erected another 
 church elsewhere for the natives on ground generously given 
 by the Town Council. 
 
 In the majority of the towns of the Orange River Colony 
 Methodism is the only representative of English Noncon- 
 formity. Its pliant, connexional system furnishes facilities for 
 meeting the spiritual needs of small and scattered communi- 
 ties. The dominant Church is the Dutch Reformed, which is 
 zealous for the language and nationality of its adherents, and 
 is often semi-political. In many of the chief towns are 
 Anglican Episcopal churches. These two religious bodies 
 stand widely apart as to doctrine and form of worship, but 
 both obscure the former by its formalism, the latter by its 
 ecclesiasticism the important truth, that the essential con- 
 dition of Christian life is not confirmation or baptism, but 
 a spiritual change of heart : ' Ye must be born anew.' It is a 
 complete inward change, of which the Divine Spirit is the 
 agent, and the Divine Word the means. The Lord comes to 
 the soul that waits for Him ; He takes away not only the 
 guilt and thraldom of sin, but its deep, polluting stain ; He 
 opens up in the heart a spring of purity and gladness. ' Now 
 I know, I know !' exclaimed John Bunyan ; ' I can scarcely lie 
 in my bed for joy and peace and triumph through Christ.' 
 
 This was the glad message John Wesley carried to the 
 people of England in the eighteenth century. Before his day 
 conversion was almost a lost word. He respoke it ; he set 
 forth that the soul could be delivered from sin through faith 
 in Christ, and by the power of the Holy Spirit. Take that 
 
 23 2 
 
356 METHODISM IN THE ORANGE RIVER COLONY 
 
 message away, and what was left ? As Dr. Fairbairn says : 
 'You have Walpole sitting in the House of Commons, looking 
 round and saying, " Every man here has his price." You 
 have David Hume coming into England like a blight, saying 
 wherever he went, " God is but a creed ; seize Him you 
 cannot. All you get hold of is a passing sensation." ' Con- 
 version, as taught by John Wesley, saved England from 
 scepticism and political corruption. And it is that message 
 Methodism has still to deliver, not least in the Orange River 
 Colony. The complaint is occasionally heard that the spiritual 
 life of many professing Christians is unsatisfactory, and that 
 even officials of the Church are unsympathetic and worldly ; 
 but the reason is that they have never been converted. The 
 preacher may hold up before his hearers the charms of a lofty 
 morality, but if he fail to enforce the necessity and blessedness 
 of conversion, he will engage in a futile endeavour to grow 
 fruit on trees that have no root. Only as men and women are 
 cleansed from sin, regenerated by the Holy Spirit, will they 
 have a passion for righteousness, for true comradeship, for 
 devotion to Christ, which alone can leaven society and pre- 
 pare it for the coming of the Kingdom of God. 
 
THE METHODIST CHURCH IN NATAL.* 
 
 WHEN the Rev. W. Shaw planned his ' chain of 
 mission stations ' it was his intention to include 
 Natal. If he could have had his way, Wesleyan 
 missionaries would have been the first to preach 
 the Gospel to the fierce Zulus. In the stations for 1829, as 
 given in the Minutes of the Conference, appeared, ' Tshaka's 
 tribe, Port Natal. One to be appointed.' In 1830 the entry 
 stands : ' Robert Snowdall. Another is requested.' Mr. 
 Snowdall died early in the following year at Grahamstown. 
 Another name appeared in 1831: 'Tshaka's tribe, William 
 Satchell.' But Mr. Satchell went to Pondoland, so it may be 
 presumed that the way was not open to Natal. For twelve 
 years, though no minister could be sent, the entry of Tshaka's 
 tribe was made in the British Minutes of Conference. It was 
 the hoisting of the flag which proclaimed that the land 
 conquered by the Zulus was about to be seized for Christ. 
 The actual occupation was not accomplished until twelve 
 years later, in the year 1842. 
 
 In those twelve years many important events happened. 
 English traders had already settled at the Bay, and held com- 
 munication with Tshaka, and afterwards with his son and 
 successor, Dingaan. The Dutch emigrant farmers, through 
 the defiles of the Drakensberg, entered the ' fair meadow of 
 Natal,' hoping to find in it a home, and they settled in the 
 valleys of the Tugela and Bushman Rivers. Seventy of their 
 number were treacherously murdered by Dingaan at his kraal, 
 and probably over five hundred more, including coloured 
 servants, were slain in the encampments at the rivers by the 
 Zulu impis. The Dutch, rallying their forces, and strengthened 
 
 * For this and the two following chapters I am largely indebted to a 
 series of papers written by the Rev. F. Mason for the South African 
 
 Methodist. 
 
 357 
 
358 THE METHODIST CHURCH IN NATAL 
 
 by fresh arrivals from Cape Colony, took, ten months later, 
 their revenge on Dingaan at Blood River. The defeated Zulu 
 chief fled northward, fell into the hands of the Swazis, and by 
 them was put to death. The Dutch, with due formalities, 
 proclaimed ' The Republic of Natalia,' and laid out Maritzburg. 
 But at an early date they began to harass the natives on the 
 southern border, and Faku, the Pondo chief, appealed to the 
 Rev. W. Shaw, and Mr. Shaw appealed to the Governor of 
 Cape Colony for protection. Sir George Napier stationed a 
 small British force with Faku, and subsequently ordered 
 Captain Smith, with 250 men, to march from Faku's country 
 into Natal and occupy Durban. This was done, and the 
 Rev. James Archbell, with his wife and family, accompanied 
 the troops, and was the first Wesleyan minister to settle in 
 Natal. This was in 1842. 
 
 The Dutch burghers took possession of the village, and 
 besieged the British camp. Mr. Archbell and his family had 
 to endure the privations of the siege, when a soldier had at 
 last to live on a few ounces of horseflesh and a handful of rice 
 dust a day. The troops would have been forced to surrender but 
 for the daring ride of Richard King, who in ten days rode the 
 whole length of Kaffraria and took the news to Grahamstown, 
 600 miles distant. Strong reinforcements were sent to the 
 relief of Captain Smith and his men from Cape Town and Port 
 Elizabeth. The Dutch farmers gave up the struggle, and many 
 of them retreated over the Drakensberg, and helped to found 
 tho Orange Free State and the South African Republic. 
 
 Mr. Archbell soon erected a wattled building, with a verandah 
 all round, a thatched roof without any ceiling, and an earthen 
 floor. This was the first place of worship in Natal, with the 
 exception of a plain stone structure built by the Dutch at 
 Maritzburg, and used by them for years, until their new 
 church was completed. A mission house was also built, and 
 was composed of wattles plastered with mud and of unburnt 
 bricks, fairly well put together, with thatched roof and 
 verandah. 
 
 In 1846 the mission was strengthened by the arrival of the 
 Revs. W. J. Davis and J. Richards. Mr. Davis remained in 
 the Bay, and Mr. Richards proceeded to Maritzburg, where, 
 after a time, a little thatch-covered church was completed. 
 Mr. Archbell also at a later date removed to Maritzburg. In 
 1847 the Rev. W. C. Holden joined the mission at Durban, 
 and Mr. Davis moved up to the Zwaartkop location. Mr. 
 
THE METHODIST CHURCH IN NATAL 359 
 
 Holden gives a somewhat humorous account of his experiences 
 in the primitive mission house. Snakes and rats made a 
 carnival of the place, and nightly hunts went on between the 
 canvas ceilings and the roof. * As soon as the darkness of 
 evening came on the rats began to scamper about on the calico 
 ceiling, whilst the snakes pursued them with great swiftness 
 and seized their prey ; a squeak was heard, and then all was 
 quiet' Mr. Holden frequently killed snakes both inside and 
 outside his house. 
 
 Durban was yet but a quiet, unpretentious village, consisting 
 of a few thatched cottages embowered amongst exuberant 
 vegetation. The streets were hardly denned, and the paths 
 wound amongst the grass and thickets, which were haunted 
 by pythons and various kinds of deadly serpents. The coast 
 lands were covered by tall, luxuriant grass, the home of 
 numerous wild animals and richly-plumaged birds. 
 
 Mr. Holden, whilst attending to the spiritual needs of the 
 European population, devoted much of his time to the natives. 
 Within fifteen miles of Durban were thousands of Kafirs, the 
 whole of whom were in a state of barbarism. They were all 
 in nature's undress, with the exception of a few tails of wild 
 animals hanging from the loins, and revelled in all the abomi- 
 nations of heathenism. Mr. Holden was appalled at their 
 condition, and, procuring an interpreter, a converted Fingo, he 
 rode round to the kraals, and held services in the open air. 
 The natives assembled. Of dress they had none, of ornaments 
 a great profusion. The men had their heads adorned with the 
 richly-coloured feathers of African birds, and on their necks 
 strings of teeth of wolves, panthers, and wild dogs. The 
 women wore necklaces and bracelets of beads, and brass rings 
 on the right arm from wrist to elbow. Mr. Holden preached 
 no regular sermon, but stated in the simplest language two or 
 three Scriptural truths, on which he questioned his hearers the 
 following Sabbath, to see how much they remembered. It 
 was ' line upon line, here a little, and there a little.' At the end 
 of a year some of the natives began to pray and seek God. 
 On May 4, 1848, Mr. Holden wrote : * Last Sabbath I began 
 the first Kafir Class Meeting in Port Natal. Eight persons 
 attended : one elderly man, six young men, from twenty to 
 twenty-five years old, and one boy about fifteen years old. 
 Two were clothed, three partly clothed, and three naked. We 
 met out of doors at the back of a friend's house. Two came 
 a distance of fourteen miles, one six miles, and the others live 
 
360 THE METHODIST CHURCH IN NATAL 
 
 in the place.' Seldom has a class meeting been held in more 
 unfavourable circumstances. 
 
 Among the converts was an old warrior, Abantvvana, uncle 
 to the great chief Tshaka. He had been next to him in 
 command, and was sitting by his side when Tshaka was 
 assassinated by his son Dingaan, He had slaughtered many 
 human beings, whilst he had never quailed before a host of 
 infuriated men ; but now he was smitten down by the Holy 
 Spirit, and was in great distress on account of his sins. He 
 spent hours alone in the bush in prayer, and whilst thus 
 engaged Christ was revealed to him as his Saviour, and he 
 was made happy in the love of God. He was baptized by 
 Mr. Holden, and the Zulu chiefs youngest son and daughter 
 were baptized at the same time. For five years this work 
 was continued, and many were won to Christ. There are few 
 chapters in mission history more interesting than Mr. Holden's 
 account of ' conversion work among the Kafirs.' 
 
 In 1850 a new and far superior church was erected in Aliwal 
 Street, Durban. The foundation stone was laid by Mr. G. C. 
 Cato, and it was completed on May 13, 1850. It was the first 
 building of the kind in the village, and before the experiment 
 was tried the promoters of the scheme were afraid that as the 
 foundation rested upon sand, the structure might fall ; but all 
 such apprehensions proved needless. Mr. Holden describes it 
 as a neat, substantial brick building, and as chaste as any I 
 have seen of the kind, either in Africa or England. It is 
 50 feet long, and 20 feet wide inside.' The opening services 
 were conducted by Mr. Holden, the Rev. D. Lindley, of the 
 American Board of Missions, and the Rev. H. Pearse. The 
 old chapel was handed to the natives, who hitherto had been 
 compelled to worship in the open air. 
 
 . Both at Durban and at Maritzburg the Wesleyan church 
 was the only one for English-speaking civilians. Members of 
 all denominations attended the services, and were admitted to 
 the Lord's Table. Of this period Mr. Richards at Maritzburg 
 wrote : ' I have Governor, Secretary, Judge, Surveyor-General, 
 and Captains in my congregation, so that I am in reality 
 Court Preacher. However, I pursue my course in endeavour- 
 ing to apply evangelical truth to my hearers for their edification, 
 and thankful shall I be if I can but secure the approbation of 
 my Lord.' In process of time Episcopalians, Presbyterians, 
 and Congregationalists were so strengthened by immigration 
 that they were able to form churches of their own. When 
 
THE METHODIST CHURCH IN NATAL 361 
 
 they did so, Methodism rejoiced in seeing her foster-children 
 establishing spiritual homes for themselves, and maintained on 
 its side the * unity of the Spirit in the bond of peace. 1 
 
 Between 1849 i and 1851 several thousand British emigrants 
 arrived, and their advent was followed by momentous results. 
 Many of them w r ere from the North of England, chiefly York- 
 shire ; some came from London and the South, some from the 
 Midlands. Not a few of them were devoted Methodists, local 
 preachers and class leaders ; and even when living in tents 
 they held services on the Sabbath. There can be no doubt 
 that the present position of Methodism in Natal is mainly due 
 under God to the zeal and loyalty of these men. At Durban, 
 Verulam, Maritzburg, York, and elsew r here, they set up or 
 rallied round the old standard, and in a few years had changed 
 to a large extent the religious prospects of the country. 
 
 At Verulam the first Wesleyan service was a prayer meet- 
 ing, held on the first Sabbath evening after the settlers had 
 arrived, in a marquee given by the Earl of Verulam. The 
 whole population assembled. On the following Sunday, in 
 the same place, Mr. William Todd, a Northumbrian, preached 
 the first sermon on the words, * Which things the angels desire 
 to look into'; and he and Mr. Garland and Mr. Champion for 
 many years preached the Gospel to the dwellers about the 
 Umgeni, journeying sometimes as far as Kearsney. A small 
 church made of poles and clay walls was erected at Verulam, 
 and Mr. Holden, who had been instrumental in choosing the 
 site for the settlement, conducted the dedicatory service. 
 Fifty years later, in 1900, Mr. Todd, nearly eighty years of 
 age, but hale and vigorous, preached the sermon at the 
 Jubilee. The Wesleyan ministers at Durban and Maritz- 
 burg, the Revs. W. C. Holden, H. Pearse, C. Spensley, 
 J. Gaskin, F. Mason, G. Blencowe, J. Jackson, and others, 
 were men of untiring zeal and noble enterprise. They visited 
 and encouraged the new-comers, giving them wise counsel in 
 things temporal and spiritual. They often rode from twenty 
 to a hundred miles to preach the Gospel to the widely scattered 
 settlers in villages, hamlets, and on farms. Services were held 
 at York, Greytown, Riet Vlei, Caversham, Mooi River, Lady- 
 smith, Newcastle, Wakkerstroom, besides many nearer places. 
 Congregations were small, but some of the hearers travelled 
 ten or a dozen miles to join in the worship of God, and the 
 preacher was always sure of a cordial welcome. This may b3 
 looked upon as the formative period of Methodism in Natal, 
 
362 
 
 THE METHODIST CHURCH IN NATAL 
 
 and, indeed, in the Colony itself. All honour to the brave men 
 who upheld the banner in times of difficulty, and made the 
 battle easier for their successors to win. 
 
 In the year 1847 the Rev. James Allison came into Natal 
 with a party of refugees from Swaziland. At Mahamba, in 
 that country, he had established a mission, which was full of 
 promise. Thirteen hundred natives assembled for worship on 
 the Sabbath. Umswazi, the great chief, offended several of 
 his sub-chiefs, and they, with their followers, removed and 
 settled near the mission station. Mr. Allison endeavoured to 
 reconcile the parties, but failed. The sub-chiefs were obstinate, 
 and refused to acknowledge the authority of their suzerain. 
 The consequence was that Umswazi 
 organized an attack upon them, and 
 was assisted by a number of Boers, 
 who doubtless hoped to get loot, either 
 in the shape of cattle or land. The 
 commando arrived at Mahamba on 
 the Sabbath just as the bell was ring- 
 ing for worship. On its approach all 
 the people in the neighbourhood fled 
 to the station, and fifty natives were 
 shot down and killed in the presence 
 of the missionary, whose attempts to 
 Jiff arrest the slaughter were unavailing, 
 ^jfl JK Mr. Allison and his family were not 
 
 molested, but he found it necessary to 
 REV. j. ALLISON. leave the station with those who wished 
 
 to accompany him. 
 
 The fugitives settled at Indaleni, in Natal, on land granted 
 by the Government. Mr. Allison had with him a fine body of 
 native men, most of whom were recent converts from heathen- 
 ism. He taught them how to use plough and spade, hammer 
 and saw, and trowel. More than that, he taught them how to 
 preach Christ with great zeal and power to their fellow-men. 
 Some of the finest characters, some of the best workers, who 
 have yet risen amongst native South Africans were in the ranks 
 of these refugees. One of them, Daniel Msimang, became an 
 ordained minister, and, thirty-five years later, was sent to re- 
 occupy the station from which they had fled, and Mahamba 
 again appeared as a Mission. Who would have thought when 
 it was abandoned that it would be again occupied, and that the 
 first missionary sent to it to recommence the work there would 
 
THE METHODIST CHURCH IN NATAL 363 
 
 be one of the men who left it with Mr. Allison ? We ought 
 surely to find in such a fact strong ground for encouragement 
 in the hour of disappointment and seeming defeat. Another 
 refugee was Nathaniel Matebule, who also became a minister. 
 
 Not long after Mr. Allison's arrival in Natal circumstances 
 arose which led to his withdrawal from the Mission. It is un- 
 necessary to go into details. He was a man of strong will, 
 impulsive, full of capacity and energy, impatient of restraint. 
 The times were troublous. Methodism in England was being 
 torn by the fiercest agitation it has ever known, and some of 
 the waves of conflict were borne, though feebly, to these distant ' 
 shores. Somehow, Mr. Allison was misled into the belief that 
 the party of change was in the ascendant, and would gain the 
 victory. Certain circumstances had led him to think that he 
 was an ill-used man. Possibly there was, on the other side, a 
 lack of perfect patience and tact. So he left Indaleni, and, 
 accompanied by the majority of the people, established an 
 independent Mission at Edendale. Ten years afterwards the 
 breach, except in some of its merely personal aspects, was 
 happily healed. Edendale, which has grown into a large and 
 prosperous station, was transferred to the Wesleyan Missionary 
 Society in 1861, by the consent of all concerned, and by the 
 earnest desire of most. Mr. Allison was never again united 
 with the church of his early choice, but a friendly feeling 
 gradually arose on both sides. His body, with that of his 
 wife, now reposes in the Wesleyan Cemetery, Maritzburg, in 
 the plot reserved for ministers and their families. All the 
 differences and strifes to which reference has now been made 
 lie buried in that grave, and they will rise no more. 
 
 In June, 1856, a remarkable revival of religion began in 
 Maritzburg, and continued for several months. The Revs. 
 H. Pearse and F. Mason were the resident ministers. The 
 revival affected both younger and older people about equally. 
 The work was singularly calm and deep. The more modern 
 plan of an inquiry room had not yet come into use; peni- 
 tent seekers of salvation knelt at the communion rail, where 
 local preachers, class leaders, and others, gave counsel to the 
 inquirers, and rejoiced over them with great joy. Two 
 young men who then gave themselves fully to the service of 
 God afterwards entered the ministry. One of them, the 
 Rev. J. Jackson, junior, became a most effective preacher in 
 English and Kafir, wrote several books in Zulu, and, after a 
 brief and honourable career, entered into rest. The other, the 
 
364 THE METHODIST CHURCH IN NATAL 
 
 Rev. William Shaw Davis, became well known as an able 
 Kafir scholar and Missionary Superintendent. In Maritzburg 
 the English membership was doubled. A few native and 
 coloured people were added to the church, but their Pentecost 
 was to come later. Nor did the work spread manifestly to 
 other places. Commercial discouragement and religious apathy 
 were widely prevalent. Still, an impulse was given which was 
 never lost, and which produced good results in the following 
 years. 
 
 An era of church building now commenced. The Maritz- 
 burg English congregation had outgrown the little, old-fashioned 
 structure which had been erected in 1848. This was about 
 50 feet long by 26 feet wide. It had a hip-roof, covered with 
 thatch. A tiny organ gallery had been placed over the door ; 
 a new front had been added, surmounted at the corners by 
 enormous blocks of freestone, curiously, if not handsomely, 
 wrought. The whole appearance of the building was so un- 
 usual that it was said to belong to the Roman-Dutch order of 
 architecture. But it was a grand old place for all that, for the 
 associations connected with it and for the work done in it. 
 The present comely schoolroom, much lengthened, with its 
 suite of class-rooms, does but faintly remind one of the ' old 
 chapel,' as it was for long affectionately called. The site, which 
 had been given by Government, is a very fine one, being situated 
 in the centre of the town, and has frontages to three streets. 
 
 In August, 1856, a meeting was called to consider the 
 question of enlargement. Opinion was unanimous, or nearly 
 so, against this plan. Everybody wanted a new church suited 
 to the needs of the time. One gentleman rose and declared 
 that he would not give anything towards the old building ; but 
 if it were decided to erect a new one, he would give "25, The 
 reader may smile, but the sum was large in those days it was 
 more in proportion than ^500 would be to many now. In 
 fact, the largest contributions were three subscriptions of ^"50 
 each, and noble gifts they were, considering the means of the 
 givers. Many delays occurred, and it was not till July, 1857, 
 that the foundation stone was laid by Mrs. Pearse. To obtain 
 help towards the erection, the Rev. H. Pearse went on a 
 collecting tour in the Eastern Province, and raised a sum of 
 nearly ^"650, generously contributed by the people of Albany 
 and of other parts. Of this amount over ^40 was given by 
 natives. The opening services were held in March, 1859. The 
 church is built in Grecian style : it is not handsome, but is 
 
THE METHODIST CHURCH IN NATAL 
 
 365 
 
 massive, with four large stone pillars in front ; it is roomy, 
 commodious, and durable. A gallery opposite the pulpit was 
 added in 1863. From the date of its erection Methodism took 
 a leading place amongst the churches in Maritzburg, and has 
 never since lost it. 
 
 Meanwhile Durban was bestirring itself in the same direc- 
 tion. The old chapel in Aliwal Street, which had been enlarged 
 by the addition of a wing at one end, had become too small, 
 and was anything but commodious. Population and trade 
 were moving towards the west end of the town, and it was very 
 desirable to secure a more central site. A piece of ground was 
 purchased in West Street, subsequently added to by another 
 purchase ; and it still remains one of the finest positions that 
 could be found. Here the foundation 
 stone was laid by the Rev. Thomas 
 Jenkins in March, 1857. It was an 
 honour worthily conferred on the 
 veteran missionary. The building 
 was in the Gothic style, pretty in 
 appearance, but too light in construc- 
 tion. The Rev. Calvert Spensley de- 
 voted himself to this enterprise with 
 an ardour beyond his strength. It 
 was to be his last service to Metho- 
 dism in Natal before his return, in 
 shattered health, to England. He was 
 architect, superintendent of works, col- 
 lector of subscriptions, inspirer and 
 director of the whole undertaking. 
 The church was dedicated in January, 
 1858. It was the scene of many memorable occurrences of a 
 spiritual kind, until it gave place, twenty years later, to the 
 present large and imposing structure, in which have been held 
 the most notable religious gatherings, both denominational and 
 general, which have ever taken place in Natal. 
 
 In 1861 Methodism in Natal was strengthened by the 
 arrival of several missionaries from England : the Revs. John 
 Allsopp, James Langley, William H. Millward, Daniel Eva, 
 and Charles Roberts. Edendale and Verulam were each 
 supplied with an additional minister, and new stations were 
 formed. 
 
 The natives of Natal numbered probably 200,000, and were 
 tall, muscular, and intelligent, but they lacked incentive to 
 
 REV. C. SPENSLEY. 
 
366 THE METHODIST CHURCH IN NATAL 
 
 work. Their food was easily obtained, their wants were few, 
 and they were satisfied with an indolent life in their locations. 
 The sugar-planters along the coast were therefore compelled 
 to import coolies (labourers) from India in considerable num- 
 bers. They came from Bombay, Bengal, and the valley of 
 the Ganges. Most of them were Hindus, and a few were 
 Mohammedans. After their term of service had expired many 
 of them remained in Natal. Some bought land, and gained a 
 livelihood as gardeners ; others became cooks, waiters, and 
 general servants. But whatever their career, it was of supreme 
 importance that they should be brought into touch with the 
 Gospel, lest their presence should become a moral danger. In 
 1862 the Rev. Ralph Stott arrived to commence the ' Indian 
 Mission.' He had been eighteen years 
 
 BHBKPM||HHHH ' m Ceylon, where he had reclaimed 
 hundreds of wild Veddahs from their 
 savage life in the jungle, and could 
 preach fluently in Tamil and Hindu- 
 stani. He had that rare tact which 
 enables its possessor to make friends 
 amongst all classes ; and planters and 
 coolies, ministers and people, alike wel- 
 comed him. The area of his labours 
 w r as a belt of coastland extending from 
 Isipingo, twelve miles south, to Kears- 
 ney, fifty miles north of Durban, and 
 within this area was an Indian popu- 
 lation of about 30,000 people. For 
 REV. R. STOTT. eighteen years he toiled on, never 
 
 doubting, never faltering, under condi- 
 tions which most men would have found utterly discouraging. 
 The cheerful optimism with which he relates some of his 
 journeys is amazing. ' I had to cross a river,' he wrote, ' deep 
 and full of quicksands, and got a dipping. When I reached the 
 bank I pulled off my shoes and stockings. My stockings I wrung 
 and tied on my saddle to dry, and, after pouring the water out 
 of my shoes, I put them on again. On my return I crossed five 
 rivers, and it rained the whole day, and I, and doubtless my 
 horse, thought that was sufficient, considering the roads. I 
 reached home in safety. I believe such journeys are a great 
 blessing, and I derive as much good from them as many people 
 in England do from going to a watering-place. I get a change 
 of food, water, air, and relaxation from ordinary studies.' 
 
THE METHODIST CHURCH IN NATAL 367 
 
 The success of the Mission was small, if it is to be judged 
 by numerical returns only. Assistants who could speak 
 Tamil or Hindustani were not easily obtained ; and the 
 opposition of the coolies to Christianity was vigilant. Wor- 
 shipping, as they did, gods whom their books spoke of as 
 guilty of lying, thieving, and fornication, it could not be 
 expected that their morals would be otherwise. Nor did they 
 desire any reformation. They would not travel even a short 
 distance to hear the Gospel, and they had to be visited from 
 house to house. Thus the work for one minister was tedious, 
 and yielded few results. Some, however, were won to Christ, 
 and returning to India, held fast their Christian profession ; and 
 others, who remained in Natal, joined the Methodist Church, 
 and honourably kept the faith. 
 
 Under the charter given to the colony in 1856 there was 
 a sum of "5,000 per annum reserved for native purposes, and 
 placed at the disposal of the Governor. The question arose 
 how this money was to be spent. It was at length de- 
 cided that grants-in-aid should be given to mission schools 
 belonging to various denominations, and that industrial 
 institutions especially should be encouraged. The Natal 
 Synod resolved to establish three of these institutions one 
 at Edendale, one at Indaleni, and one at Verulam. These 
 institutions were started with praiseworthy energy. Some of 
 the boys learnt how to use tools, and to do certain kinds of 
 mechanical work, and the result was as satisfactory as one 
 could reasonably expect, considering the newness of the ex- 
 periment, and the inaptitude of the native for mechanical arts. 
 But after a few years they were given up one after another, 
 Edendale surviving longest. The mistake was in having 
 three institutions. In so small a district it was not likely 
 that three men could be found with the peculiar qualifications 
 needed for taking charge of them, nor was the number of 
 available pupils at that time sufficient. There ought to have 
 been one institution in a central place, well-manned and 
 equipped. But the experience of failure was not lost. 
 
 Ladysmith, which had previously been visited from Maritz- 
 burg, 100 miles distant, was made a circuit in 1866, under the 
 care of the Rev. G. Blencowe. At first he held services in 
 the Court House, but after he had built a house, to some ex- 
 tent with his own hands, he held services in his dining-room. 
 There were at the time very few families in the town that were 
 Wesleyans even in name. Mr. Blencowe, however, made Lady- 
 
368 
 
 THE METHODIST CHURCH IN NATAL 
 
 smith the centre, from which he made long journeys through 
 the Biggarsberg and Newcastle districts, visiting Dutch and 
 English farmers, and holding services as occasion offered. He 
 crossed the Buffalo into the Transvaal, visiting Utrecht and 
 Wakkerstroom, and penetrated the country right up to 
 Potchefstroom and Pretoria. He visited Colenso to the 
 south, and travelled into the Free State as far as Harrismith 
 and Kroonstad. His labours were little short of herculean. 
 He was a keen observer, and as early as 1 868 he expressed 
 his confidence in Natal as a coalfield. 'The coalfield,' he 
 wrote, ' is about 100 miles square. In a field of such extent 
 there are coals of great variety. Some are poor, as the coals 
 of India ; but others are much better, burn clear, and throw 
 out great heat. If the coal is worked 
 the population will increase, and this 
 circuit will become half a dozen.' 
 
 From Ladysmith Mr. Blencowe re- 
 moved to the Transvaal, taking charge 
 of what was called the * Transvaal 
 Mission.' From 1877 to 1882 he was 
 in England, where he wrote ' The 
 Sabbath Divine and Regal ' and 
 ' Christian Positivism ' ; but at the end 
 of 1882 he returned to South Africa, 
 and resided chiefly at Wakkerstroom. 
 He died at Maritzburg in 1893. Both 
 Natal and Transvaal Methodism owe 
 much to the untiring labours and 
 the statesmanlike policy of Mr. Blen- 
 cowe. 
 
 Mr. Blencowe was followed at Ladysmith in 1873 by the 
 Rev. R. Hayes. The circuit was still a wide one, and included 
 Dundee, Estcourt, Colenso, and Harrismith. Four years later, 
 in 1877, he was succeeded by the Rev. A. P. Chaplin, and 
 circumstances being more favourable, the circuit entered upon 
 an active career. The European farmers had increased in 
 numbers and wealth, trade had developed, and the native work 
 was expanding. At Ladysmith there was still no Wesleyan 
 place of worship, and services were held in the Dutch church 
 on Sabbath evenings; but in 1881 Mr. Chaplin succeeded in 
 erecting a church, and the Rev. F. Mason came from Maritz- 
 burg to preach the opening sermons. The population duiing 
 the Zulu War rapidly increased, and the new building was 
 
 REV. A. P. CHAPLIN. 
 
THE METHODIST CHURCH IN NATAL 369 
 
 often well filled. Then came an outpouring of the Holy 
 Spirit, and a tide of prosperity set in ; the congregation 
 increased, and the members were * strengthened in the 
 faith.' 
 
 About the year 1865 a migration commenced from Eden- 
 dale, which led to a wonderful extension of Christianity 
 amongst the natives in the north of Natal. The principal 
 men at Edendale had for some time felt that the land on that 
 station was too small for their support, and as good and cheap 
 land was to be obtained in the Klip River county, they seized 
 the opportunity and bought. By the advice of the Rev. G. 
 Blencowe they purchased the farm ' Driefontein,' about 
 8,000 acres in extent. The following year they bought the 
 adjoining farm, * Kleinfontein,' and, subsequently, they secured 
 a third farm, ' Dornhoek.' This block of farms comprised 
 22,000 acres, arable and pasture lands, well watered, and cost 
 about ^"5,000. This sum the natives raised and paid by them- 
 selves. In the title deeds a clause was inserted which guarded 
 them against the alienation by any of their number or their 
 heirs of any portion of the property to Europeans. This pro- 
 tected them from land speculators. Another clause provided 
 that if any proprietor became a polygamist he forfeited his 
 share, and could only claim the amount of money he had paid. 
 The farms were situated on the Klip River, about twelve miles 
 north of Ladysmith. A continuous ridge of low kopjes runs 
 right through the farms three miles in length, and along the 
 foot of this ridge the natives built their houses, a little dis- 
 tance apart, devoting the land in front to agriculture, and the 
 land behind the ridge for pasturing their cattle. Most of the 
 houses were well built, each with iron roof and verandah, 
 garden attached, and plantation of trees. Dornhoek was kept 
 as a cattle run. 
 
 The leaders in this movement were a fine lot of men. 
 Nathaniel Matebuie, a Swazi, who during his residence at 
 Indaleni became a house builder, and after eight years' resi- 
 dence at Driefontein threw up an income of ^"250 a year to do 
 the work of a Methodist missionary on a pittance barely suffi- 
 cient to provide the necessaries of life ; Daniel Msimang, who 
 fled from Mahamba with the Rev. J. Allison, and thirty-five 
 years later returned thither to preach the Gospel to the 
 Swazis ; Elijah Kambule, who was considered by the Shep- 
 stone family the finest native in Natal, and was often em- 
 ployed by Sir Theophilus Shepstone in negotiations with 
 
 24 
 
370 THE METHODIST CHURCH IN NATAL 
 
 native chiefs ; Timothy Gule, remarkable for his straight- 
 forwardness ; Johannes Kumalo, a grand old man ; Job Kam- 
 bule, the headman ; Luke Msimang, day-school teacher, and 
 subsequently a minister of the Gospel these and many others 
 were not only industrious and shrewd, but all of them were 
 earnest Christians. The Rev. R. Hayes, of Ladysmith, took 
 the pastoral oversight of the new settlement, and held services 
 for their benefit, but these only quickened their sympathies for 
 the heathen around them. The Edendale men were deter- 
 mined if possible to plant the Christianity which had elevated 
 them in the new parts of the country in which they were 
 placed. Daniel Msimang would go to the mission house in 
 Ladysmith on horseback, leading a horse, and would say to 
 Mr. Hayes in his own language, ' Let us go, minister, and 
 preach to the heathen ' ; and they would go for three or four 
 days at a time, living on such food as is found at Kafir kraals. 
 Daniel and his native companions visited all parts of the dis- 
 trict, preaching the Gospel with great success. The whole 
 country for miles round, and even as far as Zululand, heard 
 the Word of God. Congregations, classes, and societies were 
 formed at native kraals, and the foundations laid of a work 
 which has been growing ever since. 
 
 The Christian work at Driefontein could not be hid. 
 Heathen people from far and near came to see and hear for 
 themselves. A number came from Jonono's Kop, a heathen 
 location about twelve miles north-east of Driefontein, and, 
 deeply impressed, they carried back to their own people the 
 message of salvation. The native local preachers followed up 
 the visit, and many conversions followed. Practically the 
 whole of the community which lived in the village built on 
 the side of the mountain came over to Christianity. When 
 Mr. Hayes and Daniel Msimang visited Jonono's Kop, and 
 were met by all the men, women, and children, cleansed from 
 all signs of heathenism, and dressed as Europeans, Daniel's 
 joy was so great that he burst into tears. On their return to 
 Ladysmith Daniel bought print and other things, which were 
 cut into frocks by a friend, and made up by his own family. 
 These articles he took with him to Jonono's Kop on the 
 occasion of his next visit. The first agent of the Unzonde- 
 lelo, Eliam Msimang, was located at Jonono's Kop, and in 
 1882 he was accepted as a native minister. In the same year 
 the place was formed into a Circuit, it having become the 
 centre of a new and wide area of Christian work. By 1883 a 
 
THE METHODIST CHURCH IN NATAL 
 
 good stone-built church and a comfortable native minister's 
 house were completed. 
 
 When Mr. Chaplin succeeded Mr. Hayes at Ladysmith 
 in 1877 ne took charge of the Mission. In 1885 Driefontein 
 was made the head of a Circuit, and was still under the care 
 of Mr. Chaplin, who went to reside there to superintend the 
 native work. The field of operations was enlarged, and the 
 Gospel was carried to other settlements. 
 
 Some of the natives from Edendale and other places pur- 
 chased from the Government land at Telapi, one of the large 
 mountains in the Biggarsberg range, about twenty-eight miles 
 north of Ladysmith. They differed greatly from the Drie- 
 fontein men, and not a few had prac- 
 tically abandoned the Christian pro- 
 fession. However, native local 
 preachers from Driefontein visited 
 them, and in spite of much opposition 
 held services in their midst. A great 
 religious awakening followed, and 
 many of the people were converted. 
 A church was built, and a native 
 minister was appointed. About the 
 year 1891 the farm at Telapi was sold 
 to a Roman Catholic Mission, and 
 with the proceeds of the sale the 
 natives bought other ground nearer 
 to Dundee and removed there. They 
 were then included in the Dundee 
 native circuit. 
 
 In 1 88 1 a native boy from Ezingekeni came to Driefontein, 
 and was converted to Christ. His family and friends were all 
 heathen, but he returned home firmly resolved to win them 
 lover to the Lord Jesus. His efforts were successful beyond 
 expectation. Not only his relations, but many of the neigh- 
 bours, became sincere Christians. The native youth was bap- 
 tized, and received the name of Simon. He developed into a 
 powerful preacher in his own language, his addresses being 
 (simple but practical, glowing with Scriptural light, and at- 
 tended with Divine ipower. Ezingekeni was taken in as part 
 )f the Telapi Circuit, and rapidly grew into an* important centre 
 >f mission work. Subsequently, during the pastorate of the 
 
 jv. J. Metcalf, a farm * Quick Vlei ' was purchased in the 
 ime of the Wesleyan Missionary Society, and >the whole of 
 
 242 
 
 REV. J. METCALF. 
 
372 THE METHODIST CHURCH IN NATAL 
 
 this section was constituted into a separate Circuit, and 
 received the name of ' Evansdale.' 
 
 Another Edendale native, Timothy Gule, left Driefontein 
 and settled on a piece of land close to the Buffalo River, and 
 he and his friends invited Mr. Chaplin to visit the neighbour- 
 hood with a view to commencing Methodist services. His 
 first visit was in 1883. A large number of natives were soon 
 gathered as adherents, buildings for worship and schools were 
 erected, and an evangelist was appointed, who resided at 
 Kelvin Grove, close to where Glencoe Junction Station now 
 stands. The whole of this new section appeared in the 
 Minutes of the Conference as the 'Buffalo Circuit,' but in 1887 
 it was renamed * Enyanyadu,' from the locality in which the 
 work developed its greatest strength numerically, and where 
 now the native minister resides. Many of the natives bought 
 land in the neighbourhood on a large scale, and to-day are 
 extensive landowners. 
 
 From Enyanyadu the native ministers and local preachers 
 crossed into Zululand, and this entry was the first missionary 
 enterprise carried on in that country by the Wesleyan Church. 
 They also worked across the Transvaal border at different 
 points, the most important being by way of Majuba and 
 Laing's Nek, and near what is now Volksrust, and some 
 splendid results were reaped amongst the purely heathen popu- 
 lation. This section eventually developed into the present 
 ' Charlestown Circuit.' 
 
 In the year 1904 the work which in 1887 had Ladysmith 
 and Driefontein for its nucleus, and was covered in the travels 
 of the Ladysmith minister, was represented by 1 1 Circuits, with 
 5 English ministers, 6 native ministers, 400 local preachers, and 
 17 native evangelists. The native membership is 7,300, with 
 3,000 on trial. The larger proportion of these are converts 
 from heathenism. There are 303 English members. Has the 
 history of Wesleyan missions in South Africa a brighter page ? 
 
 Too much credit cannot be given to the native local 
 preachers at Driefontein and other places, who laboured most j 
 faithfully in evangelizing their fellow-countrymen throughout ' 
 the north of Natal. But for them the work could not have | 
 been carried on, and would not in many instances have been j 
 begun. To know them and their apostolic labours is to 
 venerate them, and pray that the succession may be continued. 
 Is it not a similar agency that will ultimately fully evangelize 
 the aboriginal population of Africa ? 
 
THE METHODIST CHURCH IN NATAL 
 
 373 
 
 From 1850 to 1861 the Rev. Horatio Pearse was stationed 
 at Maritzburg, first as Chairman of the District, then as Chair- 
 man and General Superintendent. He had previously laboured 
 at Beecham Wood, Butterworth, and Grahamstown, and was 
 conscientious, devoted, and careful in all things. His health 
 having failed, he obtained permission to return to England. 
 His last sermon in Natal he preached in Kafir, and the follow- 
 ing week he started for home, on January 31, 1862. His 
 friend, Mr. William Hartley, offered to drive him to Durban 
 in his own vehicle. In descending a hill near the ' Half- 
 way House,' about twenty-eight miles from Maritzburg, the 
 horses bolted. Mrs. Pearse and her daughter were thrown 
 out first, the former on her head, and for some time was 
 insensible. The latter was not much 
 hurt. Mr. Hartley had his leg broken. 
 Mr. Pearse was found lying on his 
 back, with one of the wheels of the 
 carriage on his head, the carriage 
 itself having been dashed to pieces. 
 For sixteen hours he remained sense- 
 less. The sufferers were carried to 
 Durban in cots swung in waggons. 
 Messrs. Cato and other friends did 
 everything possible to promote their 
 comfort, and, if possible, their re- 
 covery ; but Mr. Pearse was found to 
 be seriously injured internally. He 
 was loved by the natives, and one of 
 them walked all the way from Maritz- 
 burg to see him. When told that 
 
 the doctor had ordered absolute quiet, he entreated, * Do 
 let me see him ! I will not utter a word. I will only look 
 at him.' Upon being admitted, he stood looking for a few 
 moments at the bruised, distorted face, then, overcome at the 
 sight, he hastened into the adjoining yard and gave vent to 
 his feelings in a flood of tears. After lingering for fifteen days, 
 with only brief intervals of consciousness, ' the silver cord was 
 broken,' and Mr. Pearse passed quietly away to his eternal 
 reward. He was a judicious adviser, a faithful friend, earnest 
 in duty, and very useful in his work. 
 
 His successor in the Chairmanship was the Rev. Jesse 
 Pilcher. He had been a missionary in the West Indies, 
 and subsequently was for six years Superintendent of Irish 
 
 REV. J. CAMERON. 
 
374 
 
 THE METHODIST CHURCH IN NATAL 
 
 Missions and Schools. The work was so different from what 
 he had been accustomed to that he seemed unable to adapt 
 himself to the new circumstances, and after three years he 
 returned to England. 
 
 He was followed by the Rev. James Cameron, a remarkable 
 man. He was well read in most things, deeply read in 
 theology, and had a powerful and logical mind. He was a 
 marvellous sermonizer, and kept on making new discourses at 
 
 WESLEYAN CHURCH, VERULAM. 
 
 an age when most preachers are content to rely on the pro- 
 ductions of earlier years. He generally prepared with great 
 care, but there were occasions when he would preach from a 
 text which was impressed on his mind in the pulpit. His wide 
 reading, knowledge of Scripture, and strong grasp of mind, 
 made him always prepared. He had no small share of the 
 Covenanter spirit, and smote with the claymore whatever he 
 believed to be wrong. In conversation his Scotch humour and 
 powers of description made him a delightful companion. He 
 

 THE METHODIST CHURCH IN NATAL 375 
 
 had a good knowledge of the Dutch and Seralong languages. 
 For eleven years his General Superintendency lasted, and he 
 died in 1875, after forty-five years of active service, unbroken 
 by any visit to England. He was one of the princes of his 
 people, and his memory ought not to be forgotten. 
 
 Methodism in Natal expanded, and new circuits were 
 formed. Verulam was separated from Durban in 1861. It 
 used to be called * The Holy City,' but the influx of Moham- 
 medans into the town threatened to turn it into a Natal 
 Mecca. Happily, it still retains its predominantly Christian 
 character. In 1859 an industrial institution for native girls 
 and boys was started, chiefly through the efforts of the Rev. J. 
 Gaskin. The native boys learnt the arts of bricklaying, shoe- 
 making, and agriculture ; whilst the girls were taught sewing, 
 cooking, and all kinds of household work. During the last 
 year of Mr. Gaskin's pastorate he erected a beautiful church, 
 cruciform in shape, and combining elegance with stability. It 
 was completed in 1864, when it was opened by the Rev. T,: 
 Guard, whose brilliant sermons made a profound impression. 
 Mr. Gaskin also erected a native church and a mission house, 
 and a good deal of the work of both buildings was done by his 
 own hands. When Mr. Gaskin left in 1863, in consequence 
 of ill health, Verulam was left for months without a pastor, 
 and the industrial school declined. The Rev. J. Allsopp, how- 
 ever, took the work in hand, and restored the institution for a 
 time ; but in 1869 the Natal Government withdrew the grants 
 to the industrial schools at Verulam, Indaleni, and Edendale, 
 and all these institutions were closed. If native education has 
 been directed into wrong channels, the Governments of South 
 Africa are not free from blame. 
 
THE METHODIST CHURCH IN NATAL 
 
 (continued). 
 
 IN 1866 commercial depression prevailed throughout the 
 whole of South Africa. It began the previous year, and 
 continued until 1870, when the discovery of the Diamond 
 Fields commenced to improve the trade of the country. 
 It was the first great commercial crisis in this part of the 
 world. Property was lost or depreciated, business was stag- 
 nant, and money could scarcely be had. Happily, during this 
 crisis, or a great part of it, food was plentiful, for the crops 
 were abundant. But through their l losses and crosses ' many 
 turned towards higher things, and were disposed to listen to 
 spiritual appeals. 
 
 Another aspect of the times may be referred to. Bishop 
 Colenso had a few years before published his work on ' The 
 Pentateuch and the Book of Joshua Critically Examined,' in 
 which he called in question the inspiration and historical 
 accuracy of the first five books of the Bible. The contro- 
 versy which arose was injurious to the personal religion of 
 many. If the Pentateuch was unhistorical, if the Lord Christ 
 was fallible and liable to err, what foundation was there left 
 for Christian faith and life ? At this juncture, when, in con- 
 sequence of Bishop Colenso's writings, the authority of 
 Scripture and the doctrines and ethics of Christianity were 
 seemingly imperilled, a mighty spiritual movement occurred 
 which proved that the Gospel is still the power of God to 
 change the hearts and lives of men. 
 
 The Rev. William Taylor, after several months of successful 
 evangelistic work in Cape Colony, arrived in Natal, and on 
 Sunday, September 9, opened his commission in Maritzburg 
 by a powerful appeal to the members of the Church. In the 
 evening, to a large congregation, he preached an awakening 
 sermon on the law of God as the rule of life. Only a few that 
 
 376 
 
THE METHODIST CHURCH IN NATAL 377 
 
 night openly avowed their desire to find peace with God. The 
 meetings continued for a fortnight, the power and influence 
 increasing every day. Ministers and members of several other 
 churches attended and took part in the services, and many of 
 them received great spiritual blessing. About fifty persons 
 professed conversion. Still, in Maritzburg there were none of 
 those overwhelming manifestations which had been, and were 
 afterwards, witnessed elsewhere. The Church in this case was 
 evidently not prepared for an extensive movement. 
 
 From Maritzburg M.r. Taylor went to Durban. Here the 
 work was greater and more widespread. All classes of the 
 community were more or less influenced by it. Night after 
 night the church was crowded with hearers and enquirers. 
 Such scenes had never been witnessed in Natal before. Yet 
 there was no extravagance, no ' wild-fire,' as it used to be 
 called. Excitement there certainly was, fervid and intense ; 
 but it was deep below the surface, and based upon intelligent 
 conviction. Men and women, adults and children, alike yielded 
 to the same mighty influence. Over one hundred persons 
 professed to find salvation, and joined the Wesleyan Church. 
 The youngest son of the Rev. James Cameron was converted, 
 and four years later entered the ministry. The Rev. W. H. 
 Mann, Congregational minister, was almost as active in the 
 work as any Wesleyan could be, and some of the American 
 missionaries were present to sympathize and help. For years 
 afterwards a united meeting was held annually of Methodists 
 and Congregationalists to render thanks to God for this visi- 
 tation of grace, and to encourage one another in the service of 
 Christ's kingdom. 
 
 From Durban Mr. Taylor proceeded to Verulam. Here 
 this glorious work may be said to have culminated. Earnest 
 prayer and zealous toil had long been going on, and the spirit 
 of expectation was now raised to the highest point. The Holy- 
 Spirit descended upon the people with amazing power. In 
 that small and scattered community about one hundred and 
 twenty persons obtained saving benefit from the services. 
 The memory of those days was vivid and precious for many 
 years. 
 
 During Mr. Taylor's visit to Natal he preached to the natives 
 only five sermons. There was, Mr. Taylor thought, a strong 
 prejudice amongst the Natalians against employing natives in 
 the ministry, and to combat it he left the native work to Charles 
 Pamla, who had accompanied him. Pamla preached at Maritz- 
 
378 THE METHODIST CHURCH IN NATAL 
 
 burg, Edendale, Durban, Verulam, and other places, and 
 everywhere the word was with power. At Edendale it seemed 
 as if, at one time, the whole of the people on the station would 
 be converted. Zealous native preachers carried the glad 
 tidings to heathen kraals which, up to that date, had been 
 rarely visited. ' This did more,' said Mr. Taylor, ' to break 
 down a foolish caste and colour prejudice than volumes of 
 argument could have done, and thus opened the way for the 
 employment of native agency, which God will mainly employ 
 for the evangelization of Africa.' 
 
 The increase to the Wesleyan Church in Natal resulting 
 from this revival was great, especially considering the small- 
 ness of the population at the time. In one year the member- 
 ship rose from 1,064 t I >55 1 > an increase of nearly 50 per cent. 
 What the accessions were to other denominations could not 
 be ascertained. But the least advantage of this glorious move- 
 ment was the numerical increase to which it led.. Every 
 interest and agency in the Church was strengthened. The 
 foundations of religious life were broadened, on which could be 
 built a more vigorous Christian character, and of more useful 
 service in the kingdom of God. Many believers date from 
 this period a wider and deeper view of Scripture truth, a closer 
 fellowship with Christ, a fuller sense of duty, a larger qualifica- 
 tion for Christian work. The flood of sceptical teaching and 
 opinion caused by the Colenso controversy was arrested in its 
 course, and the truth, the simplicity, the efficacy of the Gospel 
 were once more amply demonstrated. 
 
 The commercial depression reached its lowest ebb in 1868. 
 A severe flood in August of that year increased the general 
 dejection in Natal. Some left for other lands ; but the majority 
 waited and worked on, hoping for better days. One note- 
 worthy feature in the history of this period is that new move- 
 ments were begun, and new Circuits formed, notwithstanding 
 the prevalent adverse circumstances. 
 
 The ' Weekly Offering,' or ' Sunday Collection,' was first 
 established in Natal during this period. In Maritzburg the 
 finances had fallen, in 1868, to about the lowest point. There 
 was no prospect of raising the requisite income. As yet the 
 principle of complete self-support had not been adopted ; but 
 there was a limit to the privilege of drawing upon home funds. 
 Unless something could be done it was probable that the 
 second minister would be withdrawn, and that meant the 
 abandonment, to a large extent, of the country work. Four 
 
THE METHODIST CHURCH IN NATAL 
 
 379 
 
 gentlemen suggested a plan to meet the difficulty, and that 
 was to make a collection twice every Sunday. The gentlemen 
 were Messrs. Robert Richards, Robert Topham, Paul Hen- 
 wood, and John Ayliff. They urged the Rev. F. Mason to 
 adopt their proposal, but before doing so he consulted the 
 members of the Trust Committee and the Leaders' Meeting. 
 The vote in favour of the change was almost unanimous, and 
 on the following Sunday the new system was commenced. 
 The response was hearty and generous. Nobody stayed away 
 because* it was collection day. The average amount of the 
 monthly collection had been about 8 ; the weekly offertory 
 during the first quarter averaged a little over . This was 
 a large sum, considering the size and 
 resources of the congregation at that 
 time. Thus a method of raising money 
 to assist the cause of God, at once 
 simple, reasonable, and Scriptural, 
 was determined on, and the secret of 
 financial stability and prosperity was 
 discovered when people began to lay 
 upon the altar of the Lord every week 
 as He had prospered them. 
 
 At Edendale tribal differences and 
 jealousies led to a temporary rupture 
 between the residents. The dissi- 
 dents erected a separate place of 
 worship, and established a Day and 
 Sunday School. But for the tact of 
 the Rev. H. S. Barton, a permanent 
 
 schism must have resulted. He did not exclude them from 
 membership, but gradually incorporated their organization into 
 the circuit. In course oif time the leader of the dissentients 
 left the station, the race antipathies cooled down, a reunion 
 took place, and the breach was healed. The work grew and 
 developed. A large church, costing 1,000, was built, chiefly 
 by native hands, and paid for by native money. There was a 
 growing desire for education of a better kind. The station 
 itself materially improved. The dale near to the river, with 
 its grand waterfall, the mill for grinding their corn, the streets 
 along which hundreds of peach-trees had been planted, its two 
 churches, its schools, made the place with some reason an 
 Edendale. 
 
 Several new Circuits were formed during this period York 
 
 REV. H. S. BARTON. 
 
380 THE METHODIST CHURCH IN NATAL 
 
 in 1869, Zwaartkop in 1872, Harrismith in 1874, anc ^ Etembeni 
 in 1874. York for a time did well, and the Rev. C. Harmon, 
 who arrived there in 1869, worked with zeal and energy. The 
 Rev. J. Langley followed him, and during his eight years' 
 pastorate he built the day school at York, and several churches 
 in the Circuit. Then, for some time, York was without a 
 minister, and all the churches were closed except York and 
 Greytown, which were kept open by the local preachers. In 
 1883 the Rev. S. B. Cawood arrived, and reopened the closed 
 buildings and improved York church. 
 
 In the year 1870 an effort was made to provide an efficient 
 training for native young men, who might afterwards be em- 
 ployed as teachers and preachers. The plan proposed was 
 that the superintendents of native stations should each take a 
 few men and give them instruction in various branches of 
 knowledge to qualify them for future service. The scheme 
 was economical, and was agreed upon because a training 
 institution was at tiie time impracticable on account of the heavy 
 cost. The plan was not a success, and the few students were 
 sent first to Indaleni and then to Verulam. After many delays 
 and many misgivings, an Institution was established at Eden- 
 dale in 1884, during the pastorate of the Rev. E. Nuttall. The 
 building was T-shaped in form, with three gables and attic 
 windows. On the ground-floor were two fine class-rooms, the 
 head tutor's suite of apartments, refectory, kitchen, and pantry. 
 On the upper floor were dormitories for fifty pupils. The 
 Hon. Sir Charles Mitchell, the Governor, was present at the 
 opening ceremony, and in his address said : ' The natives, like 
 many Europeans, thought that education meant to learn to 
 read and write, and to wear clothes like a white man ; but this 
 was a mistake, and it was because of this false estimate of 
 education that many people thought a Kafir educated was a 
 Kafir spoilt. The true object of education was to lead out the 
 native mind from everything of a barbarous character, and to 
 give a new talent to the recipients of education, leading them 
 also to a knowledge of their Lord and Saviour Jesus Christ. 
 The idea that the Gospel tended to inculcate sloth and careless- 
 ness could not be too strongly reprobated, and he knew that 
 the good men who were to direct that Institution would ever 
 seek to inculcate the opposite principle.' 
 
 Two years later a building was erected for carpentry and 
 blacksmithing, and a much -needed industrial training was 
 added. But the Institution had to contend with keen com- 
 
THE METHODIST CHURCH IN NATAL 381 
 
 petition. Healdtown and Lovedale were very popular with 
 the natives, aud the Roman Catholic Church, with marvellous 
 resources and ability, threw itself vigorously into the education 
 of both European and native. But the value of the Institution 
 was slowly recognised. 
 
 Methodism failed in Natal, as it did in Cape Colony, in its 
 first attempts to provide schools for the children of its English 
 adherents. About 1854 infant and primary schools were 
 opened at Maritzburg and Durban, and did much good for 
 many years. In 1859 a Methodist Boys' School was started 
 in Maritzburg, of which the first headmaster was the Rev. 
 T. B. Glanville, a man of considerable culture and charming 
 personality ; but within a year he left to undertake the editor- 
 ship of the Grahamstown Journal, and, after a struggle, the 
 school was closed. About 1860 a Wesleyan Boys' School was 
 commenced in Durban, and a trained master was obtained 
 from England, but it had a very brief life. A Wesleyan day 
 school was established at Verulam, but subsequently it was 
 transformed into a Government school. In 1877 a school was 
 started at York, but debt was incurred, and it, too, was merged 
 into an undenominational school. In 1873 an effort was made 
 to unite the Wesleyans of Maritzburg and Durban in a scheme 
 for a Boys' High School, and representatives met to discuss the 
 proposal. Some wanted the school at Durban, and others 
 thought it should be at Maritzburg, so, for want of agreement, 
 the scheme came to nought. An attempt was made by the 
 Rev. James Calvert, in 1876, to establish a girls' school in 
 Maritzburg, but it was abandoned in favour of a Girls' Collegi- 
 ate School on an undenominational basis, in which all could 
 unite. 
 
 Other churches have undertaken to establish high schools 
 for boys, but their success has been small except in a very 
 few instances. Girls' schools of a similar class have been 
 more successful. The Government, which aids the churches 
 little, provides education at a cheap rate, and, under the foster- 
 ing care of Mr. R. Russell, the Superintendent Inspector, and 
 his successor, the Government schools for boys and girls have 
 risen to a state of great efficiency, and are equal to schools of 
 like grade in England. But whatever the difficulties, it is 
 desirable that Methodism should provide the best education 
 that can be obtained for her sons and daughters. One cannot 
 but cherish the hope that some day Maritzburg may follow in 
 the steps of Grahamstown, with its High School for Girls,' 
 
382 THE METHODIST CHURCH IN NATAL 
 
 and its ' Kingswood College ' for boys, both of which institu- 
 tions have been remarkably successful. 
 
 Ruskin, the great art critic, writes in the most caustic terms 
 of religious people* who erect churches and do not pay for them : 
 ' Don't get into debt. Starve and go to heaven, but don't 
 borrow. Can't you preach and pray behind the hedges, or in 
 a sandpit, or a coal-hole first ?' If Christian people buy or 
 build without being able to pay, or borrow money satisfied if 
 only they can pay the interest, they cast away much of their 
 power to rebuke the loose commercial morality of worldly men. 
 
 The Natal district was in debt not heavily, as we should 
 think now; but the burden was not pleasant to bear. In 1868 
 the Rev. H. S. Barton devised a scheme to pay off the whole 
 of the liabilities on the different properties, chiefly in Maritz- 
 burg, Durban, and Ladysmith. About ^"1,200 had to be 
 raised a large sum for those times. . The Missionary Com- 
 mittee in London promised to contribute largely towards such 
 an effort. In about three years the scheme was completed, 
 and not a penny of debt remained in the district. It was 
 clearly understood that when the whole debt was paid off no 
 farther debt should be incurred. Alas for the vanity of human 
 purposes ! 
 
 The scheme, as devised by Mr. Barton, included the forma- 
 tion of a building fund for the District, and was intended to aid 
 church extension. This, however, was found to be impractic- 
 able, on account of the scarcity of money. A fund of this kind 
 exists in the Grahamstown District (due to the foresight of the 
 late Rev. W. Impey), and has proved of great use there. It 
 would be well if such a fund were established in every District. 
 
 The immediate effect of the discovery of the Diamond Fields 
 was such an exodus of people from Natal that things seemed 
 more depressed than ever. At Maritzburg the ordinary Sunday 
 congregation did not exceed 100 adults. The tide began to 
 turn in 1871-1872, from which date the attendance at Divine 
 worship slowly increased. Most of those who had left for the 
 Fields returned, on the whole better off than when they went 
 away, whilst many new-comers arrived from England. The 
 improved financial condition of the country ena'bled Durban, 
 Maritzburg, and Verulam to relieve the Missionary Com- 
 mittee in London of all charges for ministerial incomes, 
 houses, furniture, and the usual assessments. They became 
 self-supporting. 
 
 Henceforth, native and English statistics were separated in 
 
THE METHODIST CHURCH IN NATAL 383 
 
 the annual returns. Where practicable, a division was effected 
 into English and native Circuits. It was now shown how 
 many Europeans and how many natives respectively were in 
 Church fellowship, and how much they contributed to the 
 maintenance of their own institutions and agencies. Then it 
 also became evident what progress was being made in the 
 work of God amongst these two sections of the community. 
 
 Sir Garnet (now Lord) Wolseley said in 1875 that the Zulu 
 power was like a dark cloud hanging over the colony of Natal. 
 Cetyw r ayo, the Zulu King, compelled all the young men of his 
 nation to bear arms, and formed numerous military kraals. 
 To remonstrance, he replied : ' It is the custom of our nation 
 to kill, and I shall not depart from it.' In 1878 two Zulu 
 women fled across the Buffalo River into Natal. They were 
 followed, taken out of the huts in which they had sought 
 refuge, and were dragged back into Zululand, where they 
 were killed. Sir Bartle Frere, the British High Commissioner, 
 demanded from Cetywayo the surrender of the murderers, and 
 the disbanding of his military regiments. As Cetywayo re- 
 fused, war was declared. 
 
 Two days before the disastrous fight af Isandhlwana, a 
 missionary meeting was held at Maritzburg in connection 
 with the District Synod. Sir Bartle Frere was present, and 
 spoke on the value of mission work, and expressed the hope 
 that when peace was re-established it^vould be resumed and 
 carried on more vigorously in Zululand than before. Little 
 did anyone imagine that within thirty-six hours a sanguinary 
 conflict would take place, in which 850 European soldiers and 
 400 Natal natives would be slain. About 2 p.m. on the day of 
 the battle there was an eclipse of the sun, and while it was being 
 observed from Government House, Sir Bartle Frere remarked, 
 * How strange it would be if fighting were now going on in 
 Zululand. Great battles have often occurred at the time of 
 eclipses.' 
 
 When it became evident that the war would be prolonged, 
 and that reinforcements would have to be sent from England, 
 it was determined to despatch chaplains to the front to minister 
 to the troops. The Rev. T. Woolmer, junior, was the first to 
 be sent. He went up to Rorke's Drift towards the end of 
 February, was with Major Black's party when it paid its first 
 visit to the battlefield of Isandhlwana, was in the fight at 
 Kambula Camp on March 29, and remained with the troops 
 until the final battle at Ulundi on July 4. As the result of 
 
384 
 
 THE METHODIST CHURCH IN NATAL 
 
 communications with the War Office, three more chaplains 
 were appointed. The War Office supplied them with tents, 
 rations, and transport ; the Missionary Committee provided 
 horses and equipment. The Rev. T. H. Wilkin arrived from 
 Grahamstown, and was gazetted chaplain to the Wesleyan 
 soldiers in the First Division on the Lower Tugela. He soon 
 became a favourite both with officers and men, but in a few 
 weeks was stricken down with fever, and never fully recovered 
 from its effects. The Rev. T. W. Pocock took his place, and 
 was one of the last chaplains to leave the field at the close 
 of the war. The Rev. G. Weaver, of Queenstown, was 
 employed on the lines of communication. The services of 
 these chaplains were gratefully acknowledged by Sir H. Clifford 
 from the local headquarters, and Sir 
 Bartle Frere expressed his apprecia- 
 tion of the promptitude and zeal which 
 the Methodist Church had shown in 
 the time of need. 
 
 During the progress of the war a 
 troop of mounted men, fifty-five in 
 number, was raised at Edendale. 
 They provided their own horses and 
 saddles, and no soldiers were braver 
 or more orderly than these native 
 levies. They were at Isandhlwana, 
 and marvellously escaped with the 
 loss of four men ; they took part in 
 the fights at Hlobane, Kambula, and 
 Ulundi. They were not ashamed of 
 their religion. It was their custom 
 to have worship in their part of the camp, and every day 
 the sound of praise and prayer was borne afar upon the air. 
 Many soldiers gathered around to listen, and some were 
 deeply impressed by the simple and earnest way in which 
 these sons of Africa acknowledged the Lord of Hosts. On 
 their return the Rev. J. Allsopp, then in charge of Edendale, 
 arranged that they should have a public welcome. Sir H. 
 Bulwer, the Governor, and a number of leading citizens of 
 Maritzburg, were present, and Sir Henry, amongst other 
 words, said to the men : ' Your conduct has been without 
 reproach, and has been marked by courage and other good 
 qualities which have always distinguished the men of Eden- 
 dale, and made them a most useful force. You have won the 
 
 REV. J. ALLSOPP. 
 
THE METHODIST CHURCH IN NATAL 
 
 385 
 
 praise of all under whom you have served. I give you a hearty 
 welcome home. I thank you in the name of the Queen.' 
 Possibly, it may be said, that such a demonstration ministers 
 to pride, and fosters warlike tendencies ; but if war is ever 
 permissible or justifiable, those who do their duty well in it are 
 worthy of honour. In this instance, no evil could follow the 
 recognition of perilous and faithful service. 
 
 A wave of conflict passed over South Africa at this period. 
 In the Cape Colony the Ama-Xosa, long jealous of the Fingoes, 
 rushed into their territory, killed all they met, and swept off 
 the cattle. The Pondomise and Griquas were affected by 
 the war spirit and became restive. The Basutos resisted the 
 application of the Peace Preservation Act, and rather than 
 give up their guns they took up arms 
 against the Cape, and for three years 
 defied all attempts to subdue them. 
 In 1 88 1 the Transvaal Boers, discon- 
 tented with British rule, commenced 
 a war which was full of disaster to 
 British troops, and at the end of it the 
 Transvaal secured its independence. 
 False ideals, racial feuds, sprang into 
 existence, and, gathering increasing 
 bitterness, broke forth twenty years 
 later into the fiercest war South Africa 
 has known. 
 
 Natal had her share of these troubles. 
 Many of her sons found a soldier's grave. 
 But within her borders she had tran- 
 quillity. There was no diminution of Christian activity, and 
 in some instances the people seemed stirred up to greater 
 activity. After the death of the Rev. James Cameron, the 
 Rev. Ralph Stott took charge of the affairs of the District for 
 nearly a year. Between 1876 and 1880 the Revs. W. H. 
 Millward, C. Roberts, Z. Robinson, and J. Langley returned 
 to England; the Revs. O. Watkins, T. Matterson, W. M. 
 Douglas, and S. E. Rowe came out from England ; and the 
 Rev. F. Mason returned to Natal in 1876, after five years' 
 service at home. The Rev. S. E. Rowe was made Chairman 
 of the District in 1886, and President of the Conference in 1890. 
 Three young men were received into the ministry Mr. Wool- 
 mer in 1876, Mr. Bryant in 1877, an( ^ Mr. Franklin in 1879. 
 During the latter half of 1876 the Rev. J. Calvert had the 
 
 25 
 
 REV. S. E. ROWE. 
 
386 THE METHODIST CHURCH IN NATAL 
 
 care of the Maritzburg Circuit, and for a year afterwards was 
 at Durban, where the rapid growth of the work rendered 
 additional help necessary. At a time of life when most men 
 would have craved for well-earned rest, this veteran of Fijian 
 story came out to South Africa at the request of the Missionary 
 Committee, and rendered valuable aid at Potchefstroom and at 
 Kimberley in the early days of the diamond mines. His stay 
 in the country was short, but rich in spiritual influence. 
 
 WESLEYAN CHURCH, WEST STREET, DURBAN. 
 
 About 1877 an epoch of Methodist church building com- 
 menced in Natal. Durban led the way in the erection of a 
 new church in West Street, on the site of the one opened in 
 1858, and which is now one of the largest ecclesiastical struc- 
 tures in Natal. It is plain Gothic in style, with nave and side 
 aisles, and a small front gallery. Liberal donations were made 
 towards the undertaking, one well-known firm giving 1,000, 
 another ^250. The foundation stone was laid by Mrs. W. B. 
 Greenacre, daughter of the venerable Ralph Stott. The total 
 
THE METHODIST CHURCH IN NATAL 
 
 387 
 
 cost was over 6,000, and it was opened early in 1878. 
 Another church was built in Musgrave Road and dedicated 
 early in 1877, and cost 1,200. The success of both these 
 enterprises was largely due to the Rev. Z. Robinson, who 
 walked, and talked, and worked, and begged with unflagging 
 energy. A fine organ was placed in West Street Church in 
 1 88 1, costing /"goo ; and in this effort the Rev. W. Wynne 
 was the prime mover, encouraged by a contribution from one 
 donor of ^"350, which made success certain. 
 
 The little church at Congella was enlarged to nearly double 
 its former size. A piece of land was secured in Russell Street, 
 and on this a school-church was built, sufficient space being 
 left for a large church when the need 
 for it arose. The name of Mr. John 
 Cowey will ever be connected with this 
 enterprise, for he toiled early and late, 
 year after year, until it was accom- 
 plished. The Grey Street Church, 
 which it superseded, was sold to the 
 Jewish community for a synagogue. 
 In 1877 the Rev. R. Stott succeeded in 
 erecting at the west end of Durban a 
 small church in the midst of the Indian 
 settlement, and thus secured a per- 
 manent basis for his work. Some years 
 later, for the benefit of the same class 
 of people, a church was erected at 
 Verulam, which was used as a day 
 school as well as a place of worship. 
 
 At Maritzburg in 1878, during the pastorates of the Revs. 
 F. Mason aud O. Watkins, the church was enlarged by the 
 addition of more than half its length, and a gallery was 
 erected at the back for a new organ, the choir, and childre n. 
 The building may not be attractive to the artistic eye, but it is 
 dear to the hearts of many from its associations. A plot of 
 ground was obtained for a parsonage, which was built in 1882. 
 At the east end of Maritzburg ground was bought for ^"700. 
 Land had risen in value, for twelve years earlier a piece double 
 the size in the same locality could have been purchased for 
 /"no. But the money was not then to be had. Upon this 
 ground a commodious school - church was erected, costing 
 1,500. Towards the cost Mr. Richard Baynes left a legacy 
 of 200. 
 
 25 2 
 
 REV. F. MASON. 
 
3 88 THE METHODIST CHURCH IN NATAL 
 
 A church was built at Camperdown in 1868. At Caver- 
 sham, chiefly through the exertions of Mr. T. Greathead, a 
 neat little church was built in 1877. At Howick, where 
 services had been held for twenty years in private houses, a 
 good stone church was completed in 1879. At New Leeds 
 the people put up a small church in 1878. 
 
 Substantial little churches were opened at Riet Vlei and at 
 Noodsberg in the York Circuit in 1877. At Greytown the 
 services were conducted at first in the court-house and then 
 in a church, of which Bishop Colenso was the trustee, and 
 which, being seldom used, was kindly lent to the Wesleyans. 
 However, in 1878 a neat church with a belfry was completed. 
 All these erections owed their success to the indomitable 
 energy of the Rev. James Langley. 
 
 At Ladysmith the little church built by the Rev. A. P. 
 Chaplin became too small when the railway to the Transvaal 
 passed through the town and brought an increase of popula- 
 tion, and a larger one was erected in 1891 during the residence 
 of the Rev. W. Cliff. 
 
 About the middle of the year 1877 there was a gracious 
 visitation of Divine blessing in Durban and its neighbourhood, 
 in which most of the Churches shared. The chief human 
 agent in this work was Mr. David Russell, of the Presby- 
 terian Church at Addington, near Durban. He had come out 
 not long before from Glasgow, where he had begun to conduct 
 mission services, and was familiar with the methods of Messrs. 
 Moody and Sankey. The movement in Durban commenced 
 in Grey Street Church, where Mr. Russell had been invited to 
 preach. At the evening service a solemn feeling pervaded the 
 congregation, and all remained to the after meeting. Many 
 were under deep religious conviction, and ten persons pro- 
 fessed to find peace with God. The meetings were continued 
 for the rest of the week, with similar results. Then it was 
 arranged that a second week of services should be held. The 
 work increased, and the church became too small for all the 
 people who wished to attend, and it was then arranged to call 
 together all the ministers and Christian workers in the town. 
 At this meeting it was resolved to visit the various churches 
 in the town and in the suburbs and give a week to each, and 
 to one a fortnight. Thus the Congregational, Baptist, Presby- 
 terian, and Methodist Churches took part in the work, and 
 shared the blessing. Durban itself, Addington, Berea, Con- 
 gella, Sydenham, and one or two other places, were visited in 
 
THE METHODIST CHURCH IN NATAL 389 
 
 turn, and in every instance good work was done. The chief 
 conduct of the meetings was entrusted to Mr. Russell. The 
 general result was a great stimulus to Christian life and work. 
 Several young men began to preach, others to help in Sabbath 
 schools and other forms of usefulness. Some of the most 
 earnest workers in the Church in subsequent years were con- 
 verted in that revival. Mr. Russell himself was led to see his 
 true vocation. He gave up business, and devoted himself 
 entirely to spiritual work. He received a call to the pastorate 
 of the Congregational Church in Maritzburg in 1885, and was 
 ordained to the full work of the ministry. He preached the 
 Gospel with great variety of illustration, and much spiritual 
 power, labouring with equal readiness in connection with any 
 branch of the Christian Church. He subsequently became 
 pastor of a Presbyterian church at Cape Town, but has now 
 for some years past been doing the work of an evangelist in 
 various parts of South Africa. 
 
 In March, 1880, the Rev. Ralph Stott went home to God 
 after fifty-one years of active ministerial labour. He was one 
 of the oldest teetotalers in the world ; and in India, England, 
 and Natal had been a warm advocate of entire abstinence 
 from intoxicating liquors. His judgment was sound and his 
 aims were pure, and hence he was the trusted counsellor of 
 many. His labours among the scattered coolie population of 
 Natal were full of difficulty, yet for many years he laboured on 
 with the hopefulness of youth. His sun set without a cloud. 
 Some of his last words were : What a grand thing it is to 
 have a certainty of eternal life !' 
 
 About this time there was considerable change in Circuits, 
 which were divided and rearranged, names appearing and dis- 
 appearing in a surprising manner. Stanger was one of the 
 new Circuits. First it was known as Umhlali, then as Lower 
 Tugela and Nonoti, and at last it received its present name, 
 Stanger. Arnid its vicissitudes one man there was whose con- 
 fidence never failed, the Hon. J. L. Hulett, M.L.C., and to 
 his persistence more than to anything else is the present posi- 
 tion of Methodism in Stanger due. 
 
 The first Wesleyan church in Dundee was built before there 
 was a town of that name. It stood alone in the veld, and the 
 congregation was drawn from the surrounding farms, trading 
 stores, and the few men who were working the surface coal. 
 The year 1885-86 saw a great development in coal-mining, 
 and Mr. Peter Smith, owner of the farm Dundee, apportioned 
 
390 THE METHODIST CHURCH IN NATAL 
 
 a section of his property to form a township. Building sites 
 readily sold, buildings sprang up, the present town of Dundee 
 was laid out, and the Methodist Church expanded into the 
 now wide and important Circuit of Dundee. During the pas- 
 torate of the Rev. S. H. Ravenscroft a handsome Gothic 
 church was erected, costing 2,600. The opening services 
 were conducted by the Rev. W. J. Hacker. 
 
 A Wesleyan minister was appointed to Newcastle in 1881. 
 His stipend was guaranteed not only by Wesleyans, but by 
 Presbyterians and Congregationalists, who had little sympathy 
 with Methodist usages. The church was placed on a Congre- 
 gational basis, and the Congregational hymnbook was used. 
 For four years this unsatisfactory arrangement was carried on, 
 when the Presbyterians obtained a minister of their own, and 
 he shared with the Wesleyan minister the duty of preaching 
 to the one congregation. At the next Wesleyan Synod it was 
 decided that this dual pastorate was undesirable, and, to the 
 great disappointment of the Wesleyans in the congregation, 
 the minister was withdrawn. In 1890 Newcastle was re- 
 occupied, and placed under the care of the Rev. C. J. Hepburn, 
 of Dundee. In 1894, the congregation having increased, 
 Newcastle was formed into a separate Circuit, with the Rev. 
 R. F. Rumfitt as resident minister. 
 
 At Verulam during these years there was a gradual dis- 
 placement of the population. A good many English residents, 
 especially young men, left the village, and Arab traders came 
 in ; while English farmers removed elsewhere, and Mauritians, 
 Frenchmen, and Indians, took their place. Local Methodism 
 suffered by this diminution of its adherents, but, on the other 
 hand, the Indian Mission was extended. A school-church was 
 erected at Bridgeford for their benefit, a second at Wood- 
 lands, and a third at Cornubia. For years Mr. Stott, senior, 
 was the only European worker in this field ; afterwards, 
 other churches entered it, the Episcopalians taking the most 
 prominent part. 
 
 Towards the end of 1881 Mr. C. J. Varley, of Maritzburg, 
 invited a few friends to meet at his new house for religious 
 conversation and prayer. Portions of Finney's work on 
 ' Revivals ' were read, suggestions were made, and the rest 
 of the time was spent in earnest prayer. Ten or twelve 
 persons usually attended, but gradually the feeling deepened, 
 and extended to the Friday evening prayer meeting, one of 
 the oldest Methodist institutions in Maritzburg. Soon the 
 
THE METHODIST CHURCH IN NATAL 391 
 
 schoolroom was filled, and at one of the meetings the first 
 conversion took place 
 
 Then for a month services were held in the church, con- 
 ducted by the resident ministers. The work was genuine, 
 deep and widespread. Many sought salvation ; some who had 
 long led a life of sin turned to the Lord. Soldiers sought God's 
 mercy. Special meetings were held for a fortnight amongst 
 the Dutch-speaking coloured people, and about fifty professed 
 to find peace with God. The revival continued for several 
 months. The Spirit of the Lord rested mightily on many, 
 and not only ministers, but local preachers, leaders, and 
 Sunday-School teachers, spoke publicly and earnestly for God. 
 
 The work extended to the country stations to Malton, 
 Camperdown, Howick, New Leeds, and Caversham, even as 
 far as York, and at each numerous conversions took place. 
 Local preachers rode out ten or fifteen miles when the day's 
 work was done, praying as they went, held meetings, often 
 long ones, then rode back singing joyfully, and were found 
 next morning at their usual posts of business. This continued 
 from May to September, 1882. 
 
 It is believed that about 200 Europeans professed con- 
 version, nearly half of whom were in the country churches. 
 The numbers in the native Circuit increased by 170. At the 
 English covenant service held the following January, most of 
 these new converts were publicly recognised as members of 
 the Church, and when they stood up in a large body the effect 
 was overwhelming. Hearts thrilled with thankfulness, and 
 eyes were filled with tears of joy. In the same year 1882 
 a school-church was erected at the east end of Maritzburg, 
 and a parsonage a few years later. 
 
 A more extensive revival was experienced by the Wesleyan 
 churches in Natal in 1892 during the visit of the Rev. T. Cook 
 from England. For weeks before his arrival special prayer 
 had been offered for a richer baptism of the Holy Spirit, and 
 old men spoke of the days of William Taylor. Expectation 
 was quickened. 
 
 On the first Sunday in Durban after his arrival rain fell 
 steadily all day, and in consequence some of the churches were 
 closed, but the Wesleyan Church was crowded to the door. 
 Neither rain nor wind will stop willing feet if the heart be set 
 on heavenly things. On the Thursday following the rain still 
 fell. A grand concert was to be held in the Town Hall. 
 Owing to the rain there was no house, but the Wesleyan 
 
392 THE METHODIST CHURCH IN NATAL 
 
 church was filled, and that night many were converted. At 
 the subsequent services all classes of the community from the 
 Governor downwards attended. A local paper said : ' The 
 town has been shaken to its centre.' For two weeks the 
 services were continued, and many of the people, finding the 
 church crowded and unable to gain entrance, were content to 
 stand in the rain outside, and listen through the open door. 
 
 One example of the work must suffice. On the first day of 
 the Mission a letter was read from an anonymous person : ' I 
 shall be glad if you will pray for myself and my wife. We 
 are both anxious to know Christ for certain. Ask God to let 
 us see as plain as daylight that Christ is ours.' It need not be 
 said that earnest prayer was offered on their behalf. At the 
 evening service on the following day the writer himself was 
 present, and at the after meeting rose and said : * My wife and 
 I did not attend last evening, it rained so heavily ; but we 
 sat at home talking over the subject. Suddenly a strange 
 power descended upon us, and we were compelled to fall on 
 our knees and cry earnestly to God. The Saviour revealed 
 Himself to us as a blessed reality, and we both arose filled 
 with the rapture of a pardoned past.' 
 
 At the native church one service was held, and at least 
 1,200 natives were present. At the close of the address 
 hundreds remained to pray. They knelt by the communion 
 rail, in the aisles, and in the pews. Three hundred natives 
 that night sought the Lord in prayer. 
 
 When the services were concluded the Wesleyan Church in 
 Durban received an addition of 300 members, and sixteen new 
 society classes were formed. ' And there was great joy in 
 that city.' 
 
 At Maritzburg Mr. Cook's services were equally rich in 
 blessing. The service for men only was a time to be remem- 
 bered. * The compact mass of men, a thousand in number, 
 the sonorous volume of Christian song, the racy hard-hitting 
 of the preacher, the rush for the inquiry room, the chronicle 
 of answered prayers, made together a memory to be cherished.' 
 The work among the young men was a special feature of the 
 Mission, and one of the most hopeful. A mother came in 
 great distress : ' I am a widow, and my eldest son is a source 
 of great anxiety. He ridicules sacred things, and I am afraid 
 of his influence over some of the younger members of the 
 family, who have been converted in these services. Do pray 
 for him.' Two nights later the mother came with a beaming 
 
THE METHODIST CHURCH IN NATAL 
 
 393 
 
 face : ' My eldest son has this night decided to serve God, 
 and has found peace. Now we are all going to heaven 
 together.' 
 
 In another family a mother and three daughters were all 
 saved, and filled with joy in believing. Life seems quite a 
 different thing !' exclaimed the mother. ' I don't feel as if any- 
 thing could make me miserable now. Our home is a different 
 place altogether.' 
 
 During the services 500 inquirers were prayed with, of 
 whom four-fifths were adult persons. When Mr. Cook left 
 Maritzburg the railway-station was crowded with people to bid 
 him farewell, and as the train moved away from the platform 
 they joined in singing the well-known 
 refrain, God be with you till we meet 
 again.' 
 
 The Rev. Ezra Nuttall resided at 
 Durban for ten years, from 1886 to 
 1896, a period during which the seaport 
 rapidly extended its boundaries. The 
 Berea, once a tangled thicket of trees 
 and creepers, was now largely occupied 
 by villas and gardens, and became the 
 most picturesque suburb of Durban. 
 To provide for the increasing popula- 
 tion, new churches were built, and old 
 ones superseded by larger ones. Stam- 
 ford Hill Church was opened in 1893, 
 replacing one built in 1865 ; Manning 
 Road Church was erected in 1893, in 
 place of Berea Ridge, built in 1866 ; the same year 1893 a 
 small \vood and iron building was opened in Windmill Road ; 
 in 1894 a handsome church was completed in Musgrave Road, 
 chiefly through the exertions of the Rev. G. W. Rogers, in place 
 of one built in 1877 ; Greyville Church was opened in 1898, 
 whilst the Rev. W. F. Evans was in charge; Addington Church, 
 opened in 1865, was twice enlarged. The Durban Circuit now 
 includes ten churches. Much of this material extension was 
 due to the enterprise of the laymen, who devoted both time 
 and wealth to the advancement of the Church they loved. 
 The local preachers were unsurpassed in South Africa for 
 intelligence and zeal, and but for their unpaid labours much of 
 this extension could not have been secured. 
 
 Another long pastorate was that of the Rev. S. E. Rowe, 
 
 REV. E. NUTTALL. 
 
394 THE METHODIST CHURCH IN NATAL 
 
 who was at Maritzburg from 1880 to 1893. He was an 
 eloquent and impressive expositor of Scripture, and his 
 sermons were often attended with great spiritual power. In 
 the annual Conferences he was distinguished for broad, states- 
 manlike views, and full knowledge of Methodist usages. He 
 was elected President in 1890. In 1897 ne visited England in 
 order to recruit his health, and on his return, whilst his ship 
 was in Algoa Bay, he was taken seriously ill, and died on 
 board. 
 
 The native girls' schools at Edendale and Evansdale became 
 financially embarrassed, and had to be closed. That the work 
 was of paramount importance was indisputable, for the girls 
 who are trained will one day be the mothers of families, and 
 impart incalculable good to future generations. After con- 
 ferring with friends, the Rev. D. Tolmie Eraser made an 
 attempt to fill the gap by establishing an industrial and train- 
 ing institution for native girls at Indaleni. Miss Hancock, 
 who had undergone two years' training at a missionary insti- 
 tute at Edinburgh, nobly volunteered her services without 
 remuneration for the first year. From the day of opening the 
 institution steadily progressed, until it now has more than fifty 
 boarders. The curriculum embraces Biblical and secular 
 education, sewing, knitting, cookery, physical drill, and a 
 little garden work to preserve the health. 
 
 The war waged by the two Dutch Republics against Great 
 Britain 1900-1902 fell heavily on Natal. Within twenty- 
 four hours of war being declared the Dutch forces crossed the 
 border. Newcastle, Charlestown, Dundee, and the whole of 
 the north, fell into their hands, notwithstanding the heavy 
 blows they received from British troops at Elandslaagte and 
 Talana Hill. Pressing steadily and boldly on in overpowering 
 numbers, they compelled the defenders to retreat, and forced 
 them into Ladysmith, hemming them in on every side. The 
 work of the northern churches was for the time paralyzed. 
 Ministers and people alike had to flee, and find a refuge in the 
 towns in the south. The Wesleyan churches at Charlestown, 
 Newcastle, and Dundee were deserted, and the parsonages 
 were looted by the invaders. 
 
 For nearly four months the tide of war ebbed and flowed 
 around Ladysmith. The British cannon were inferior in 
 range and power to the Boer artillery, and little could be done 
 beyond acting on the defensive until deliverance came. Shells 
 fell all over the town ; they shrieked overhead, they fell at the 
 
THE METHODIST CHURCH IN NATAL 
 
 395 
 
 back of the Wesleyan parsonage and in the garden ; a melanite 
 shell exploded about ten yards from the front door of the 
 parsonage ; another shell destroyed the finial of the school- 
 room ; but no person in or near the house was struck. 
 
 When the shelling commenced, the Rev. S. B. Cawood 
 followed the example of others, and sought shelter in a 
 ' nullah ' along the Poort road. But the next day he returned 
 to the parsonage. He felt it was dishonouring to God and a 
 disgrace to religion to hide away. He stayed in the parsonage 
 during the whole of the siege. 
 
 The Wesleyan church was used as a hospital, so the 
 verandah in front of the parsonage was covered with chairs, 
 and other chairs were placed among the trees ; and here every 
 Sabbath services were held, conducted 
 by Mr. Cawood and the Rev. O. S. 
 Watkins, the chaplain to the Wes- 
 leyan soldiers. In the evening lanterns 
 were hung up, and in the dim light 
 they afforded, carabineers, volunteers, 
 regulars of all ranks, and a few civilians, 
 worshipped God. Generally on the 
 Sabbath the Dutch abstained from 
 firing. 
 
 Food within the beleaguered town 
 got less and less, until horseflesh was 
 a luxury, and was served up as 
 chevril and steak and sausage. Vege- 
 table marrows sold at i8s. apiece, a 
 bottle of fruit realized 8s., a tin of 
 condensed milk ios., eggs fetched 
 485. a dozen, and fowls were considered cheap at 203. each. 
 The dearth of food was felt most keenly by the sick and 
 wounded, many of whom died for want of milk and farina- 
 ceous diet. 
 
 Mr. Cawood shared with the ministers of other churches 
 the work of visiting the sick and wounded in the hospital 
 camp at Intombi, four miles outside the town, and in the four 
 hospitals in the town, in which there were at one time nearly 
 3,000 patients. Pocket book in hand, he went from bed to 
 bed, bringing short messages from friends, comforting the 
 despondent, directing them to Christ, and receiving in return 
 not unfrequently the grateful acknowledgment, 'You have 
 done me good, sir.' Fever and enteric were more deadly than 
 
 REV. S. B. CA\VOOD. 
 
396 THE METHODIST CHURCH IN NATAL 
 
 bullet and shell, and the sight of the gaunt, weak, half-starved 
 fellows was sometimes more than the heart could bear. 
 Through gross mismanagement, the ground on which the 
 Intombi Hospital was placed was not drained, and after heavy 
 rains doctors and nurses had to wade through the water to get 
 to their patients. The nurses had to cook in the open veld 
 between the tents, with no shade from the hot sun, or shelter 
 from wind and rain. Arrangements were improved after 
 the attention of Sir George White, the commander, had been 
 called to the neglect, but the marvel is that more did not die 
 than actually did. 
 
 Sometimes thirty men died in the twenty-four hours. As 
 the Dutch fired on burial parties during the day, most of the 
 funerals were conducted at night. The solitary lantern, my 
 own,' wrote Mr. Cawood, ' making the gloom and ghastly 
 surroundings more weird, the dead soldiers lowered down into 
 the graves sewn in their blankets, the solemn recital of the 
 Burial Service, the dull thud of wet earth on the uncoffined 
 dead, almost unmanned one.' 
 
 For 118 days the grip of the besieging force did not relax, 
 until General Buller's troops stormed after a fierce struggle 
 Pieter's Hill, the key of their position, and then the Dutch 
 fled fled in such haste that huge stores of provisions, rifles, 
 and ammunition were left behind in the trenches and sangars 
 they had made. General White and his staff rode forth to 
 meet the advanced guard of the victorious relieving army, and 
 as they met cheer upon cheer rent the air, and the sound must 
 have floated down the breeze to the Intombi camp, bringing 
 to the invalids the glad news that deliverance had come at 
 last. The famous siege was at an end. 
 
 As an appreciation of the services the Rev. S. B. Cawood 
 rendered to the sick and wounded, the colonial volunteers 
 gave a new carved pulpit to the Wesleyan church, on which 
 were inscribed the names of the several regiments employed in 
 the defence of the town. 
 
 With the restoration of peace the people returned to their 
 homes and the ministers to their charges. Newcastle and 
 Dundee soon showed cheering results. At Estcourt a new 
 church was erected, and many soldiers were won to Christ. 
 At Endwedwe there was a general increase of membership. 
 The Indian Coast Mission was strengthened by the appoint- 
 ment of an Indian catechist 
 
 But the most important advance proposed was at Maritz- 
 
THE METHODIST CHURCH IN NATAL 397 
 
 burg. The year before the site of the old mission house had 
 been leased to Mr. E. W. Ireland, on which to erect stores, 
 and for this he engaged to pay ^300 a year as ground rent. 
 Land rapidly increased in value, and Mr. Ireland, finding that 
 the Church would not benefit to the fullest extent by the 
 arrangement, generously offered to cancel the lease if a com- 
 prehensive scheme for church extension were adopted. He 
 suggested an erection of stores, one of which he undertook 
 to rent at ^725 a year. The scheme ultimately accepted 
 includes the building of a large * recreation hall ' for the use 
 of the congregation, several class-rooms, a new church, to be 
 called the ' Metropolitan Wesleyan Methodist Church,' the 
 present church to be converted into a hall, and English schools 
 for the higher education of boys and girls. Only the recrea- 
 tion hall has at present been erected, but when the whole 
 design is realized the Methodists of Maritzburg will possess 
 one of the most complete church properties in South Africa. 
 
 Zululand has at last been peacefully invaded by Methodist 
 missionaries. In 1900 the Rev. T. Major commenced services 
 in the court-house at Etshowe 'for the European population, 
 and already a beautiful church has been opened, and there 
 are good congregations. Vryheid has also been occupied. 
 Numerous missions have been commenced amongst the 
 natives, At Melmoth and at Babnangor native evangelists 
 are employed. At Indhlebe is an evangelist supported by sub- 
 scribers in the Old Country. At Mahlabatini and at Non- 
 goma are other native evangelists actively at work. Farther 
 north, 150 miles from Etshowe, at Ubombo, the natives ask 
 for a teacher, but no one can be sent. At Ingwavuma a 
 Methodist district surgeon gathered a native congregation, 
 and after he left the Zulus met in the forest or at their kraals 
 for Divine worship. When the Rev. T. Major visited them 
 in 1902 they still kept to their faith, though still without a 
 pastor. Between Ingwavuma and Kosi Bay are sixteen 
 preaching places, supplied by seven evangelists, who crave 
 for European supervision. The chief of the district is 
 Ngwanasi, who found Christ during his visits to Natal. He 
 carries a Wesleyan hymn book with him, and is never so 
 happy as when singing some of its sacred songs to his people. 
 He is a fine, stalwart man, wants Zulu books, and desires 
 to send his sons to a good school. Here is a grand field for 
 missionary enterprise. The people are asking for the Gospel, 
 and without trespassing on the ground occupied by other 
 
398 THE METHODIST CHURCH IN NATAL 
 
 churches, there is ample room for Methodism. There are 
 probably 200,000 Zulus who would welcome a Wesleyan 
 missionary. The Rev. T. Major recommends that one should 
 be placed at Ingwavuma, a healthy locality, 200 miles north 
 of Etshowe, and from which he could superintend the whole 
 district of Maputa. There are at Ingwavuma a doctor, a 
 store, and a small English community. A great responsibility 
 rests upon the Methodist Church to meet, if possible, the wants 
 of the people, who are struggling amid the black waves of 
 heathenism, and send forth their cry for help. 
 
UNZONDELELO. 
 
 THIS formidable Zulu word is the name of a very re- 
 markable movement among the native Christians in 
 Natal, having for its object the preaching of the 
 Gospel to their heathen neighbours. It deserves to 
 be chronicled as giving evidence of the existence of intellectual 
 and spiritual forces which, rightly directed, may have a power- 
 ful effect on the evangelization of the ' Dark Continent.' If 
 Africa is to be thoroughly Christianized it cannot be accom- 
 plished by European agents and European money only ; it 
 will have to be done by African teachers, and the financial 
 support will have to be drawn from African sources. 
 
 The word ' unzondelelo ' is derived from ' ukuzonda,' and 
 means to desire earnestly, to follow after a thing. The New 
 Testament, as translated into frontier Kafir, contains the word 
 in two or three of its forms. ' Ukuzondelela kvvamu indlu 
 yako kundidile' The zeal of thine house hath eaten me up 
 (John ii. 17). So the natives adopted the form ' unzondelelo ' 
 to indicate the zeal, the fervent desire, which had been 
 awakened in their hearts for the salvation of their country- 
 men. The name was chosen at the Verulam meeting in 
 August, 1876. The natives said at the time that its import 
 was contained in St. Paul's words, * Brethren, my heart's 
 desire and prayer to God for Israel is that they might be 
 saved' (Rom. x. i). Such a feeling is new to the natives 
 Only the love of Christ can constrain men to seek the salvation 
 of their fellow-creatures. What a contrast to their attitude 
 towards each other in their heathen state, when war and rob- 
 bery were their dominant passions ! 
 
 The movement commenced in 1874 after a remarkable 
 revival at Jonono's Kop, in which the agents were native lay 
 preachers. At Driefontein, Edendale, Indaleni, and Verulam 
 there sprang up simultaneously an earnest desire amongst the 
 native Christians to extend the work to the heathen beyond. 
 
 399 
 
400 UNZONDELELO 
 
 Daniel Msimang, Nathaniel Matebule, Stephanus Mini, Cor- 
 nelius Matiwane, and many others, men of intelligence and 
 high character, were at the head of the movement. In those 
 days there were no native Synods and no native ministers. 
 There was one native probationer, who was admitted on trial 
 just as the movement was commencing. Calls came from 
 the heathen for missionaries, which the European Synod could 
 not respond to for want of both money and men. Many of 
 the natives became dissatisfied. They felt that the work of 
 evangelizing their countrymen was not proceeding fast enough, 
 and were disposed to believe that this was the fault of the 
 missionaries themselves. They believed that if they were 
 allowed a freer hand greater results would be achieved. Most 
 of the missionaries failed at first to understand the real nature 
 of the movement, and looked upon it with apprehension, as 
 likely to end in disorder and mischief. 
 
 The first meeting was held at Edendale in August, 1875, 
 and consisted wholly of native men and women, most of whom 
 were Christians, but some who were not took part in the pro- 
 ceedings. For days previous Edendale was a busy scene, as 
 preparations were being made for the entertainment of the 
 deputations from the other stations. Rooms were added to 
 dwellings, verandahs were made into bedrooms, food was 
 stored, and when the guests arrived from far and near the 
 excitement deepened. For several days three meetings were 
 held daily for prayer and conversation on the needs of the 
 heathen. There was a fine missionary spirit manifested, an 
 earnest desire to send the Gospel to those who were sitting in 
 darkness ; and at the last meeting a collection, amounting to 
 /"ioo, was made, and this sum was placed in the hands of the 
 Rev. J. Cameron, the Chairman of the District. He died soon 
 after, and to his death may be attributed largely the mis- 
 understandings which arose. The preceding Synod appointed 
 a deputation to attend the Unzondelelo gathering at Edendale, 
 but the ministers selected had the impression that the natives 
 were agitating for the establishment of an institution for the 
 training of native ministers. This was a subject on which the 
 natives had not the least desire to dwell. How could they 
 save the heathen ? How could they get the Gospel to their 
 countrymen ? That was the problem which was stirring their 
 hearts, and they refused to complicate it with other questions. 
 So the deputation was not able to do anything. 
 
 The second annual meeting was held at Verulam in 1876. 
 

 . 
 
 UNZONDELELO 401 
 
 The misunderstanding between the natives and their English 
 pastors still continued. The Revs. E. Nuttall, A. P. Chaplin, 
 and J. Allsopp had been appointed by the Synod to attend the 
 meeting ; c But,' said Daniel Msimang, * when they came they 
 did not talk about the real question. They introduced a new 
 question ukulobola, the sale of girls. We declined to discuss 
 it, and they retired/ Subsequently, this subject of the pur- 
 chase of wives was discussed at the request of the Rev. J. 
 Allsopp, and it was decided that the custom was an evil and 
 should be abandoned. The meetings were continued for a 
 week, and the questions considered were : Which is the best 
 way to preach so as to win souls ? Are we doing all we can 
 to destroy the belief in witchcraft and other heathen super- 
 stitions ? Are we doing all we can to carry the Gospel to the 
 heathen. As the result of these conversations a collection 
 was made amongst themselves, amounting to ^100 6s., a por- 
 tion of which was to pay a native preacher to go to a tribe 
 150 miles inland a people without the Gospel. 
 
 A few weeks later a committee of the Unzondelelo met at 
 Edendale, and resolved to send an agent to Jonono's Kop, 
 where a number of heathen had recently been converted. This 
 was done without any consultation with the Wesleyan minister 
 on the spot. This was looked upon by some as irregular, and 
 calculated to produce mischievous results. So the friction 
 continued. 
 
 The third meeting was held in 1877 at Indaleni, and the 
 Revs. F. Mason, Chairman of the District, O.Watkins, D. Eva, 
 and S. H. Stott were appointed to attend it, to secure, if pos- 
 sible, a full understanding of the movement. Great freedom 
 of speech was used on both sides, but after a while the air 
 grew calmer and clearer, and light and order began to appear. 
 The ministers at last understood that the root of the move- 
 ment was an earnest desire to send the Gospel to the heathen, 
 from whom had come a piteous cry for light. The members of 
 the Unzondelelo had no wish to defy constituted authority, 
 or to break away from established usages, but they did 
 desire to take a more active part than they had hitherto 
 done in extending the Gospel. When this understanding was 
 arrived at the ministers rejoiced in their zeal and devotion. 
 Unity, confidence, and co-operation were secured. Hence- 
 forth the work of God advanced with greater vigour and 
 rapidity. 
 
 The native speakers at the meeting showed great acuteness, 
 
 26 
 
402 UNZONDELELO 
 
 strength of memory, skill in argument, and, for the most part, 
 admirable temper. 
 
 Daniel Msimang, referring to the origin of the movement, 
 said : * Words came from Verulam and Indaleni : all were 
 moved in the same way. We heard the cries of those who 
 want to be saved. From every side came testimony as to the 
 sad state of the natives all over the land. We felt that we 
 ought to send people to them that their sins might be taken 
 away. The meeting raised 100 for this work, and we took 
 the money to Mr. Cameron, and when he inquired what was 
 to be done with it, we answered, " It is to help our ministers. 
 If they cannot send men to certain places we will do so, and 
 pay them out of this fund." He said, " This is good ; this is a 
 second fund." The ministers asked us if we wanted a Native 
 Training Institution. Our reply was, "We know nothing about 
 an Institution. We have a wound in our hearts. What can 
 we do to help our people to the Gospel ?" ' 
 
 When asked why they had sent an agent to Jonono's Kop 
 without consultation with the ministers, they replied with 
 characteristic ingenuity, * We applied three times to the Dis- 
 trict Meeting to have a man sent to Jonono's, but without 
 result ; so we said we must try and find one ourselves. We 
 could not, however, find a man, but we found a boy, and sent 
 him to keep away the birds for the time being. We did not 
 take him to the minister at Ladysmith for approval because 
 we considered the arrangement temporary.' 
 
 A remarkable address was given by Nathaniel Matebule, 
 who became a native minister in 1880. He spoke strongly, 
 but he was, nevertheless, gentle-hearted, and full of zeal for the 
 salvation of men. He said : ' Why did you not ordain the 
 old teachers as ministers ? The first missionaries passed away 
 without making a native ministry. You may pass away also 
 without doing it. The English ministers are not sufficient to 
 occupy Natal, and my heart is sad because of the condition of 
 this land. In Fiji the missionaries ordained converts, and the 
 work prospered greatly. You fear that we desire to form 
 another church. That is not our aim. We have now been 
 six years at Driefontein, and have 100 members. Who did 
 that work? The natives. The missionary lived at Ladysmith.' 
 
 To this it was answered : * Who first preached the Gospel 
 to you ? Who translated the Bible ? Who made the hymns ? 
 Who built most of the churches and schools ? The old mis- 
 sionaries. Yet you talk as if they did nothing. You refer to 
 
UNZONDELELO 403 
 
 the missionaries in Fiji. You ask, Why have we not such a 
 native ministry as the Fijians have ? Well, they are like soft 
 stones, soon got out of the quarry, and soon built into a house. 
 But you are like hard stones, which are difficult to cut and 
 shape and build in, but they will last longer. Perhaps the old 
 missionaries did wrong in not making a native ministry sooner, 
 but they acted, as they believed, for the best. We see to-day 
 that we must have more ministers, but all preachers cannot be 
 ministers. In England we have 14,000 local preachers and 
 only 2,000 ministers. The latter are selected out of the former, 
 and only the most suitable are chosen.' 
 
 Nathaniel replied : ' Do not be grieved at my words. I see 
 we must not blame the old missionaries. But I weep because 
 I fear that the great work may not go on. The white mis- 
 sionaries live in the towns, and do not know the needs of the 
 country.' 
 
 It was further said by the ministers present to the natives : 
 ' We are as anxious as you can be for the spread of the Gospel 
 amongst the heathen. We hear the cry of those still in the 
 dark, and we want to send the light to them. We left our 
 own country for the purpose of spreading the Gospel in Africa. 
 We must be patient. We must get to know each other's 
 mind. You raise 100 a year for the Unzondelelo, but the 
 missionary society pays seven times as much every year 
 towards the cost of the native agency in Natal and Pondoland 
 alone. You give very little to the mission fund. You are 
 getting rich. You have cattle, waggons, money, and land. 
 How much longer do you think grants from England will be 
 made ? The Unzondelelo has sprung from a right motive 
 love for souls but there are dangers connected with it. To 
 talk is an easy thing, but it is hard to find the right kind of 
 workers. They must be trained as preachers, and they should 
 be under the rules of the Methodist Church. This conversa- 
 tion has been good for us. We understand each other better. 
 If we are of one heart, if we love God and do right, the 
 Divine blessing will rest upon us, and all the people will be 
 saved.' 
 
 At the next Synod of the Natal ministers, held in 1878, rules 
 and regulations for the guidance of the new movement were 
 agreed upon. It was constituted a ' Wesleyan Native Home 
 Mission.' A joint committee of the Chairman, three English 
 ministers, and eight natives elected at the annual meeting of 
 the Unzondelelo, was to manage its affairs, select agents, and 
 
 26 2 
 
404 UNZONDELELO 
 
 be responsible for their payment. Any native minister ap- 
 pointed to any Unzondelelo station was subject to the control 
 of the District Synod, and subject to the rules of the Metho- 
 dist Church. Thus, while full scope was given to the newly- 
 awakened zeal of the native Christians, precautions were taken 
 to preserve the purity and intelligence of the agents employed. 
 
 The annual income has ranged from ^"150 to 200. For 
 some years this was allowed to accumulate, and little more 
 than the interest was spent. In 1880, when the Mission to 
 Swaziland was commenced, a grant of ^500 was cheerfully 
 voted from this fund ; and Daniel Msimang gave up his 
 comfortable home and went as a missionary to Mahamba, the 
 place from which he had been driven with Mr. Allison nearly 
 forty years before. In 1891, when an effort was made to pay 
 off the heavy debt incurred by the South African Missionary 
 Society, the sum of 100 was given towards this object by the 
 committee of the Unzondelelo. About the same period a wave 
 of enthusiasm for the extension of the Gospel in the coast 
 districts and in Zululand led to larger annual grants being 
 made, greatly to the benefit of the work in those parts. 
 
 There are no v fifteen evangelists employed by the Unzon- 
 delelo at Maritzburg, Verulam, Endwedwe, Mill River, Emo- 
 yeni, Mount Moriah, Glen Isla, Emgwarumbe, Edendale, 
 Stanger, Kwa Mbazwana, Enkengeni, Zululand, and Tongase. 
 In carrying on this movement the danger is that the efforts of 
 its agents may be devoted chiefly to old-established centres, 
 and not sufficiently to the evangelization of the purely 
 heathen. 
 
 The policy of the Government, influenced largely by Sir T. 
 Shepstone, has been to place the natives in locations under the 
 rule of their chiefs and tribal laws, and practically cut off from 
 civilization. It was inevitable that a collision would some 
 day occur between the heathenism of the locations and the 
 Christianity which touched them on every side. The chiefs in 
 some cases persecuted men, women, and children who accepted 
 the Christian religion, intimidating and fining them. In 1895 
 a chief in the Zwartzkop location fined one of his subjects 
 a heifer for becoming a Christian, and expelled him from the 
 tribe. The case was reported by the Rev. W. Baker to the 
 Natal Missionary Conference, who took it up in the interes s 
 of religious liberty. The native sued his chief for damages in 
 the Native High Court. The chief pleaded that he had taken 
 tms course of action because many of his people complained 
 
UNZONDELELO 405 
 
 that their children were becoming disobedient by attending 
 Christian services. It was shown that the real reason was, 
 Christian civilization limited the arbitrary power of the chiefs, 
 and, by encouraging the use of better food and dwellings, made 
 work a necessity. Justice Shepstone gave judgment in favour 
 of the chief, but on appeal to the Supreme Court it was 
 reversed, and it was declared that it was the duty of every 
 chief to promote religion among his subjects. 
 
 The influence of this trial, though it may check the arbitrary 
 power of the chiefs, will not effectively reach the densely 
 heathen inhabitants in the location preserves. The noblest 
 service which the Unzondelelo can render to the natives of 
 Natal is to invade and conquer these strongholds of savagery 
 and superstition in the name of the Lord of Hosts. The cry 
 of the heathen called it into being, and that cry is as loud 
 as ever. 
 
CHANGES IN THE CONSTITUTION OF THE 
 WESLEYAN METHODIST CHURCHES OF 
 SOUTH AFRICA. 
 
 THE Methodist Church of South Africa was at its com- 
 mencement an offshoot of the Methodist Church in 
 Great Britain. The one grew out of the other, and 
 was dependent on the older Church for many years 
 for large financial support. The government of South African 
 Methodism by the British Wesleyan Church was thus of 
 necessity strictly paternal. The Missionary Committee in 
 London ruled everything. It selected and sent out mission- 
 aries, it appointed them to their stations year by year, it 
 provided for their wants, it decided what new ground should 
 be occupied, what aid should be given to the erection of 
 churches and manses, it furnished waggons and oxen, horses 
 and outfits, for those who had to take long journeys, and its 
 consent was required before any missionary could return to 
 England if he wished to do so. 
 
 To what extent this paternal care was carried appears in an 
 interesting work written by one of the earliest missionaries, 
 the Rev. John Edwards. * In those days,' he says, 'the Mis- 
 sionary Society furnished every Station with as many waggons 
 to do the work on the Station or to travel with as were re- 
 quired ; also as many horses, to itinerate among the people 
 who were living at a distance ; so many cows for milk and 
 butter, the increase of which went to make up the deficiency 
 among the oxen ; so many sheep or goats to supply animal 
 food for the table. One might be tempted to remark: " Surely 
 the missionary would need but little salary after such a 
 provision !" And it was little he got, I assure you ; a few 
 shillings a week only to buy his meal, his groceries, and his 
 clothing. Neither party got anything by this system ; still, 
 perhaps it was the best that could be devised for the time.' 
 
 406 
 
CONSTITUTIONAL CHANGES 407 
 
 The condition of the population of South Africa for the first 
 half of the nineteenth century made this paternal system abso- 
 lutely necessary. ' The English were few in number, poor, 
 and widely scattered. The natives were heathens, barbarous, 
 and for a long period comparatively unsusceptible of religious 
 impressions. The first toilers laboured in dark and seemingly 
 sterile places, yet sowed in hope. Time and strength and 
 earthly fortune were consecrated to this great service. Three 
 of them, William Threlfall, Jacob Links, and James Stewart 
 Thomas, fell victims to savage violence. Others had their 
 days shortened by isolation, toil, and anxiety.' Under such 
 circumstances the direct and constant support of the British 
 Methodist Church was essential to the existence of South 
 African missions, and its help had to be generous until toward 
 the fourth quarter of the last century, when local revenue 
 began to be more largely developed. 
 
 The cost of sustaining the mission stations and of minister- 
 ing to the English colonists was not heavy at first, but the 
 expenditure rapidly increased. There were times when the 
 Home Executive became anxious, as the grant to South Africa 
 grew from hundreds to thousands of pounds sterling a year, 
 and which by the year 1875 had reached the considerable sum 
 of nearly ^"16,000 per annum. Sometimes stern necessity 
 compelled the Missionary Committee to retrench, and old 
 stations had to be abandoned, to the grief of those who 
 had toiled so earnestly for their establishment. Nisbet Bath 
 and the rest of the missions in Great Namaqualand, with 
 many congregations of Dutch-speaking coloured people at the 
 Cape, as well as several stations on the border of Basutoland, 
 were thus abandoned under severe financial pressure. To 
 British Methodism the Wesleyan Church in South Africa will 
 always owe its deepest gratitude for generous assistance and 
 unfailing encouragement, given even when newer and more 
 populous mission fields appealed strongly to the sympathies 
 of the home churches. To use Carey's parable, if those who 
 descended into the pit of heathenism deserve unstinted honour, 
 those who held the rope are scarcely less worthy of praise. 
 
 But the paternal system could not continue. A committee 
 of gentlemen, however intelligent, living 6,000 miles away 
 from the scene of action, could not in many cases judiciously 
 legislate for the wants of expanding Wesleyan Churches, with 
 the conditions of which they were imperfectly acquainted. 
 The British Colonial Office for similar reasons had so fre- 
 
4 o8 CONSTITUTIONAL CHANGES 
 
 quently and disastrously blundered in its management of the 
 political affairs of the Cape that it had become a proverb : 
 ' South Africa is the grave of political reputations.' But 
 whatever mistakes the Wesleyan Missionary Committee made, 
 there was generally mutual confidence and sympathy between 
 its members and the missionaries at the Cape. 
 
 For many years there were only two Wesleyan Districts in 
 South Africa the Cape ; and Albany, which included the 
 eastern districts of Cape Colony, Kaffraria, Natal, Bechuana- 
 land, and the Orange Free State. It is almost incredible that 
 in an age destitute of railways the vast area included in the 
 Albany District was superintended by one minister residing at 
 Grahamstown ; but the Rev. W. Shaw attempted it, and with 
 considerable success. He was absent from home for months 
 together, travelling slowly by ox waggon ; he spent a few days 
 at each station, receiving reports, inspecting buildings, check- 
 ing expenditure, preaching to expectant congregations, and 
 giving counsel wherever it was required. For years Mr. Shaw 
 was practically the steward of every circuit, universal trustee, 
 chief manager of the finances of all chapels and schools, and 
 treasurer of the Auxiliary Missionary Society for the District. 
 Where there were no banks he had to act as personal banker 
 of the missionary, who drew upon him for sums of money as 
 he needed them. This necessitated detailed accounts with 
 each. Mr. Shaw's visits were looked forward to by the mis- 
 sionaries, who claimed them almost as a right. Often the 
 journey was attended with peril. Swollen rivers had to be 
 crossed, and on more than one occasion the waggon was upset 
 in midstream, and Mr. Shaw had to jump into the water, swim 
 to land, and dry his clothes as best he could. Some of these 
 journeys were 1,500 miles in length, and occupied five months. 
 The marvel is that Mr. Shaw was able to accomplish such 
 fatiguing journeys, but his calm, even mind shielded him from 
 fret and impatience. Each return home in safety was, how- 
 ever, marked by special thanksgiving. 
 
 As the number of European churches increased and the 
 Missions grew in importance, naturally there arose the 
 desire that the Wesleyan churches in South Africa should be 
 formed into an organization having governing powers of its 
 own. The first proposal in this direction was made by the 
 Rev. W. Shaw in 1860, during his residence in England. He 
 strongly urged upon the Missionary Secretaries in London the 
 expediency of forming a South African Conference, and offered 
 
. 
 CONSTITUTIONAL CHANGES 409 
 
 to revisit the scene of his labours in order to carry out his 
 project. The following is a summary of his plan : 
 
 The whole of the Methodist Churches as far north as the Tropic of 
 Capricorn to be placed under the ecclesiastical care of the Conference of 
 the ' Wesleyan Methodist Church in Southern Africa.' 
 
 Five Districts to be formed, viz. : Cape, Grahamstown, King William's 
 Town, Kaffraria, and Natal. 
 
 The Conference to consist of the Chairman of each District and one 
 minister in full connection, chosen at the previous District Meeting. 
 
 Ministers residing in the neighbourhood where the Conference is held 
 to have the right to be present and take part in the debates, but not 
 to vote. 
 
 So long as the South African Conference receives pecuniary aid from 
 the British Conference through its Missionary Society the President shall 
 be selected from year to year by the British Conference. 
 
 The Missionary Society to grant to the South African Conference an 
 amount equal to the total grant in the year in which the Conference is 
 constituted. This amount to be guaranteed for five years, and at the end 
 of every five years the pecuniary arrangements to undergo review. Re- 
 adjustment to be made with due regard to the requirements of the case for 
 the ensuing period of five years. 
 
 The South African Conference gradually to lessen the grants to the 
 several circuits, especially where European colonists or natives reside who 
 can render pecuniary aid. 
 
 The advantages of this proposal are patent, but Dr. Hoole, 
 one of the missionary secretaries, pronounced it impracticable. 
 'It would not be fair,' he wrote to Mr. Shaw, 'to create a 
 Conference without giving it power and freedom of action. 
 How could this comport with financial dependence ? You may 
 say that France is equally dependent, and yet was made a 
 Conference. The reply is that France is under a foreign 
 Government ; its political position made the present arrange- 
 ment absolutely necessary. South Africa is a portion of the 
 British Empire, and there can be no political reason why it 
 should be formed into a separate Conference. I think, there- 
 fore, you may dismiss the hope of your proposal being carried 
 into effect.' Inasmuch as the proposed Conference was to 
 include tlie Transvaal and the Free State, both ' foreign 
 governments/ it is difficult to see the appositeness of Dr. 
 Hoole's allusion to France. 
 
 Dr. Hoole's views were, however, endorsed by the Mis- 
 sionary Committee, and Mr. Shaw's proposals were respect- 
 fully declined. The condition of the Wesleyan churches in 
 South Africa was, however, so unsatisfactory that some 
 change had to be made. In 1863 the unwieldy Grahams- 
 
4 io CONSTITUTIONAL CHANGES 
 
 town District was divided into three sections, and named 
 (i) Grahamstown, (2) Queenstown, and (3) Bechuana Dis- 
 tricts. Natal had been disconnected for several years. These 
 with the Cape made five Districts. But this division created 
 new difficulties. Each District was made practically indepen- 
 dent of the others, and hence arose diversities of usage and 
 administration, which had a tendency to widen every year. 
 Further, no District could provisionally station ministers not 
 within its limits, so all changes had to be left to the missionary 
 secretaries in London, who had to act on information derived 
 from correspondence, and the contesting views of different 
 Districts. Nine years later, in 1871, in order to remedy this 
 inconvenience, the Missionary Committee directed that a meet- 
 ing of representatives of all the Districts should be held in 
 Grahamstown early in 1872. This meeting was to be trien- 
 nial, and was to be held at Grahamstown, Queenstown, Natal, 
 and Cape Town in succession. The three main objects of the 
 meeting were (i) to maintain the union of Methodism in South 
 Africa as one and indivisible ; (2) the better administration of 
 the Children's, the Educational, and the Preachers' funds ; 
 (3) to settle the exchanges of preachers when removing from 
 one District to another. This scheme had the approval of 
 Mr. Shaw, but he died before it was carried into effect. 
 
 The counsels sent from London for the guidance of the first 
 triennial meeting reveal how despondent the missionary secre- 
 taries had become over South African affairs : 
 
 ' We believe that our present system encourages reliance upon foreign 
 sources, and thus fails to develop to the full extent the liberality of our 
 people. The (European) colonists as yet are not aware of the real cost of 
 their ministry, and are too often anxious for an increase of Ministers with- 
 out considering the burden which is thus brought, not only on the Mission 
 funds, but eventually on all the funds of Methodism at home. The point 
 we aim at is a gradual and final extinction of all grants to (European) 
 colonial churches. . . . 
 
 ' The number of European missionaries (in Kafirland and the Bechuana 
 country) is far out of all proportion to the population and to its claims. 
 ... All the cost of our Kafirland Missions beyond the colony must 
 be reduced, as soon as possible, to the mere support of the European 
 missionaries. . . . 
 
 'The propriety of the continued occupancy of some stations in South 
 Africa appears to us very doubtful. We may call attention to Winburg 
 and Simonstown in the Cape District, to Graaff Reinet and Uitenhage 
 in the Grahamstown District, to Dordrecht in the Queenstown District, 
 and to Burghersdorp and Fauresmith in the Bechuana District. In the 
 Natal District it is questionable whether the sole time of a European mis- 
 sionary should be allowed to Edendale and Indaleni, and whether the two 
 
CONSTITUTIONAL CHANGES 411 
 
 costly missions in Pondoland Emfundisweni and Palmerton, the least 
 productive of any of our missions should not be supplied by one 
 missionary, a catechist, and a native missionary. The committee have 
 already directed the discontinuance of the Coolie Mission, the cost of 
 which properly belongs to the Government and the planter. . . . 
 
 ' We hope for a fair and thorough examination of these questions. Let 
 no foolish pride as to retrogression affect discussion on this subject. If we 
 have been betrayed into mistakes, the sooner we rectify them the better. 
 ... In all your consultations, in which opposing views may come into 
 collision, there may be exhibitions of human infirmity ; yet, considering 
 your high position and responsibilities, we hope and pray that Divine 
 Grace may in all cases triumph over human weakness, and that the 
 General Meeting may prov a great blessing in South Africa. 1 
 
 It was unfortunate that the missionary secretaries, after 
 having sounded the bugle-note of retreat in the ears of men 
 who were daily contending with savage barbarism on the one 
 hand, and with keen ecclesiastical rivalries on the other, 
 should proceed to deprecate the latent ' human infirmity ' and 
 ' foolish pride ' of their South African brethren. 
 
 The first General Meeting was held at Grahamstown, but 
 not until February 12, 1873. The Rev. W. Impey presided, 
 and the Rev. R. Lamplough was secretary. The conversa- 
 tions were somewhat informal, but it was acknowledged that 
 in the several Districts there was diversity of discipline and 
 usage. The ministers were not contented with the existing 
 state of affairs. Many of them were strangers to one another, 
 and they did not understand the requirements of the different 
 Districts. The eastern ministers did not comprehend the needs 
 of the western churches ; the Cape ministers had little know- 
 ledge of the local requirements of the eastern Districts, so 
 little progress was made. The ministers present, however, 
 agreed to make the following recommendations : That at the 
 future General Meetings the laity should be represented ; that 
 Simonstown, Winburg, Uitenhage, Graaff Reinet, and Dor- 
 drecht should not be abandoned ; that Burghersdorp and 
 Fauresmith should be supplied from neighbouring circuits; 
 and that the Healdtown Institution should be enlarged, so as 
 to accommodate fifty pupil teachers besides candidates for the 
 ministry. The Transvaal should be formed into a separate 
 District. A memorial to the Governor, Sir H. Barkley, was 
 drawn up, urging the total prohibition of the sale of intoxi- 
 cating liquors to natives. These were the chief items of busi- 
 ness transacted. The fact was, connexional knowledge had to 
 be acquired before legislation could be devised to meet the 
 growing needs of the work. 
 
4 i2 CONSTITUTIONAL CHANGES 
 
 The second Triennial Meeting was held in Natal in 1876. 
 It began its sittings at Durban and concluded them at Maritz- 
 burg. 'The occasion,' wrote the Rev. F. Mason, ' was one of 
 unusual interest, for the Deputation from England, the Rev. 
 G. T. Perks, M.A., presided. During the sittings Mr. Perks 
 displayed that blended urbanity and ability which made him 
 one of the best beloved men in Methodism. It may, however, 
 be doubted whether he had fully apprehended the problems 
 which had to be dealt with, nor is it to be wondered at if he 
 had not. The complexities of Church work in South Africa 
 are as difficult to understand as its political complexities, and 
 for similar reasons. Mr. Perks had not time to acquaint him- 
 self thoroughly with the state of things existing in the country ; 
 and, besides, his health had given way under the pressure of 
 work and anxiety in connection with missionary affairs at 
 home. 
 
 * He often complained of the horrible roads, the dangerous 
 drifts, the fierce thunderstorms, and found the travelling very 
 exhausting. When waiting on the banks of the Tsomo for a 
 ferry boat an awful storm suddenly arose. " The lightning 
 struck the ground within a yard of the horses' heads, and we 
 were benumbed," said Mr. Perks, " with the fearful shock." 
 The fatigues of travelling injured his health, and to the deep 
 regret of the Methodist Church he died soon after his return 
 to England. The fruit of his observation and experience was 
 lost. 
 
 1 Another fact,' wrote Mr. Mason, ' that has to be borne in 
 mind is, that this was a period of transition. The old order of 
 things was passing away ; some change was imperative. The 
 development of our work, the state of feeling at home, and the 
 pressure of financial considerations, all gave token that things 
 could not remain as they had been much longer. What was 
 the best course to pursue ? It must be frankly confessed that 
 the answer supplied by the decisions of the second Triennial 
 Meeting was disappointing.' 
 
 The ministers present at the second Triennial Meeting again 
 affirmed their desire that laymen should be admitted to their 
 deliberations. They suggested the establishment of a Wes- 
 leyan Missionary Society for South Africa, and that an 
 auxiliary should be formed in each District. They also ap- 
 proved of the removal of the Mission Press from Mount Coke 
 to Grahamstown. 
 
 It is not surprising that the relations between the Missionary 
 
CONSTITUTIONAL CHANGES 413 
 
 Committee in London and the missionaries in South Africa 
 about this time were strained. Methodism at the Cape could 
 not be rigidly moulded on the lines of English Methodism, 
 and the older and more conservative members of the Mis- 
 sionary Committee entertained grave fears that the Methodists 
 in South Africa, or some of them, were in danger of departing 
 from the usages and laws of the parent Church. 
 
 There was another reason for anxiety. For years the 
 Missionary Committee had been convinced that, considering 
 the claims of India, China, and Europe, in which countries 
 were towns containing a population as large as the European 
 element of the whole of Cape Colony, too much money and 
 too many men were being sent to South Africa, and that 
 nothing justified the outlay but the hope that in a few years 
 both colonial and mission work would be self-supporting. 
 Before deciding what steps should be taken, the Committee 
 resolved that one of their secretaries, the Rev. John Kilner, 
 should visit the country, and inquire into the condition of 
 the South African churches, and try to ascertain what new 
 measures could be adopted with advantage. 
 
 The only published account of that visit was written by the 
 Rev. F. Mason for the South African Methodist, and fully merits 
 quotation at length : 
 
 ' Mr. Kilner spent a whole year in South Africa. His visit 
 was a kind of deputational hurricane. He swept through the 
 country from Cape Town to Pretoria, visiting nearly all the 
 Circuits, inquiring into everything. He brought strong 
 opinions with him, he formed strong opinions on the spot, 
 the latter sometimes cancelling or changing the former. He 
 accumulated a vast amount of varied, though not always 
 accurate, information. How he contrived to travel, talk, and 
 work so incessantly was a marvel to all about him ; and that 
 Mrs. Kilner should be his constant companion in his toilsome 
 and often perilous journeys was more surprising still. That 
 their vital strength was undermined and their lives shortened 
 by these travels and fatigues can hardly be doubted. Various 
 opinions have been expressed concerning the real value of 
 Mr. Kilner's visit. Men who are resolute in word and deed 
 .are apt to provoke opposition. Men who do much are likely 
 to make more mistakes than men who do nothing, but the 
 jlatter can scarcely claim to be the most meritorious class of 
 persons in the world. Some of the things Mr. Kilner said 
 would have been better left unsaid ; some of the things he did 
 
- 4 T4 CONSTITUTIONAL CHANGES 
 
 would have been better left undone. His utterances and acts 
 in certain cases were more vigorous than considerate ; his solu- 
 tions of certain problems were rather dissolutions. But a dis- 
 passionate survey of his whole procedure, as far as its effects can 
 be seen, leads to the conclusion that our South African Church 
 received from it a great impetus, and has thence derived a 
 great benefit. He was the real creator of the South African 
 Conference. It would have come into being some time had his 
 visit not taken place ; perhaps soon, and perhaps under less 
 favourable conditions. Through him a large addition was 
 made all at once to the native ministry ; hastily made, it 
 may be, in some cases, yet on the whole of great advantage 
 to the native work. He had a large mind and a large heart ; 
 he had great conceptions, far-reaching aims, knowledge both 
 wide and deep of both principles and detail, a judgment not 
 always calm and deliberate, but always decided ; and he was 
 pre-eminently anxious that the cause of God should spread 
 amongst the people of this continent. He had previously 
 gained large experience in India ; but he had no adequate idea 
 of the effect which the Gospel had produced upon the [natives 
 of Africa until he witnessed it with his own eyes, and he was 
 led to form conclusions, perhaps over sanguine, as to the im- 
 mediate future. This excessive hopefulness is, however, better 
 far than the opposite tendency of mind. Enthusiasm may do 
 much ; scepticism can do nothing.' 
 
 ' The third Triennial Meeting was held at Queenstovvn in 
 June, 1880, and was probably the most representative gather- 
 ing, as far as ministers were concerned, which has ever taken 
 place in connection with Methodism in this country. The 
 veteran James Calvert, with his heart too full of Fiji to admit 
 any other claimant to his best affections ; John Walton, who 
 had thoroughly grasped the problems of our South African 
 work ; William Tyson, a profound theologian ; Jonathan 
 Smith Spencer, not only an orator, but one of the best men of 
 business that ever sat in a District Meeting or a Conference ; 
 Owen Watkins, who was burning with zealous passion for the 
 spread of Methodism in the Transvaal ; George Weavind, who 
 through many varied experiences held on his way, calm and 
 brave ; Henry S. Barton, unsurpassed in zeal, diligence, and 
 faithfulness; Richard Ridgill, Henry Tindall, Theo. Chubb, 
 B.A., R. Lamplough, F. Mason, and P. Hargreaves, all to 
 become Presidents of the Conference ; S. H. Stott from Natal, 
 and J. T, Daniel from Thaba Nchu. John Kilner presided 
 
CONSTITUTIONAL CHANGES 415 
 
 with tact, energy, and suavity. Long years may pass before 
 such an array of notable men is again seen together in South 
 African Methodism.' 
 
 At this, the third Triennial Meeting, the laity were repre- 
 sented by Messrs. J. Slater, J. Hodges, J. G. Hellier, and 
 T. W. Garland, all men 01 shrewd perception, business 
 capacity, and devotion to Methodism. 
 
 A few minor changes were effected. A new District named 
 Clarkebury was formed, consisting of portions of the Queens- 
 town and Natal Districts. King William's Town and Mount 
 Coke were removed from the Grahamstown to the Queenstown 
 District. The various funds were reviewed. The Hon. J. 
 Ayliff was thanked for an able paper on the tenure of land 
 belonging to the Wesleyan Methodists. The drinking of 
 Kafir beer and the payment of cattle for wives by the natives 
 was condemned. But, undoubtedly, the most important busi- 
 ness accomplished was the draft of the Constitution of the 
 proposed South African Conference. It was drawn up chiefly 
 by Mr. Kilner, and after very careful consideration was unani- 
 mously adopted. In transmitting this draft to the British Con- 
 ference for its approval, the Triennial Meeting set forth the 
 reasons why in their opinion it had become necessary to form 
 a South African Conference. In some circuits, for want of 
 oversight, a quasi-independency was being developed, and 
 serious abuses had crept in. Ministers and laymen alike were 
 imperfectly trained in the usages and laws of Methodism, lead- 
 ing to painful attempts at accommodation to meet the views of 
 men who desired official position without joining the society. 
 Mission property was in some instances in great disorder, and 
 deeds could not be found. Valuable estates had for ever been 
 alienated for want of collective review. Several chapels had 
 been erected on land that had never been transferred. It was 
 impossible for the Missionary Committee in London to exercise 
 the necessary supervision. An exclusive Anglicanism was 
 arrayed against Methodism, and with astute policy was work- 
 ing to destroy it. A Conference only could enable them to 
 resist compactly and successfully. The work had so extended 
 that Methodism was in danger of losing its unity, and falling 
 into disintegration. Nothing would so develop English Circuits 
 and a healthy connexional spirit as the formation of a South 
 African Conference. The ministers and laymen present con- 
 cluded their appeal with an assurance of their entire loyalty 
 to every part of the Methodist economy, and their fixed deter- 
 
416 CONSTITUTIONAL CHANGES 
 
 ruination to establish in every Circuit and on every mission 
 station the system they had received from their fathers. 
 
 The draft, with some important modifications, chiefly to 
 give it legal form, received the approval, first of the Missionary 
 Committee, and then of the British Conference of 1882. It is 
 interesting to compare the following summary of the Constitu- 
 tion granted with the plan proposed by Mr. Shaw : 
 
 The proposed Conference was to be called the ' South African Wesleyan 
 Methodist Conference ' 
 
 Six Districts were to be formed : Cape, Grahamstown, Queenstown, 
 Clarkebury, Bloemfontein, and Natal. 
 
 The Conference was to consist of the Chairman of each District, two 
 ministers and two laymen from each District, to be elected at the previous 
 Synod. Also one native minister (altered in 1903 to two native ministers), 
 to be elected by the native Synod. 
 
 The President was to be nominated by the South African Conference, 
 but to be appointed by the British Conference. 
 
 The business to be transacted by the ministerial and mixed sessions 
 of the Conference was denned. 
 
 The order and form of business were set forth. 
 
 The sum total of the grants made by the Missionary Committee was to 
 be continued at the same amount for five years, after which the grants to 
 colonial Circuits were to be reduced at the rate of 10 per cent, per annum, 
 and the grants to missionary Circuits at the rate of 5 per cent, per annum. 
 
 At last the Methodist Church of South Africa assumed a 
 corporate and organized form, and with many prayers and not 
 a few fears it commenced its semi-independent existence. The 
 financial arrangements arrived at were as generous as could be 
 expected. In presence of the numerous claims on the Mis- 
 sionary Committee in London from other and more populous 
 parts of the world, it could not be expected that the South 
 African Methodist churches could be assisted as they had been 
 in the past. In 1882 the grant from the Missionary Committee 
 amounted to ^"14,000 per annum, and the rate of annual re- 
 duction finally agreed to was such that the grant wholly lapsed 
 in twenty years. By the year 1902 the missionary grant was 
 extinguished. 
 
 The first South African Conference was held in the year 1883 
 at Cape Town, and was presided over by the Rev. J. Walton, 
 M.A. He was distinguished for courtesy and great adminis- 
 trative ability, and was re-elected President the following year. 
 In 1886 he returned to England, and was elected President of 
 the British Conference in 1887. 
 
 The next President of the South African Conference was the 
 Rev. R. Ridgill, whose long and successful labours amongst 
 
CONSTITUTIONAL CHANGES 4!? 
 
 the coloured population at the Cape, and his gifts as preacher 
 and poet, made it fitting that he should be the first of the 
 veteran South African missionaries to occupy the presidential 
 chair. The Conference over which he presided was held at 
 Durban, and the Native Representatives excited considerable 
 interest, for their ability to speak English and their intelligent- 
 bearing surprised the Natal people. A Missionary Society was 
 formed, the constitution of which was largely the work of the 
 Rev. J. S. Spencer, and much of its future success was due to 
 the business capacity and diligence of the Rev. R. Lamplough, 
 who occupied the post of secretary and treasurer, as well as 
 that of steward of the Bookroom which he had founded, until 
 the Conference of 1905, shortly after which he died, after fifty 
 years of faithful service. 
 
 The progress of the Wesleyan Church since 1882 in South 
 Africa has amply justified its formation into a separate eccle- 
 siastical organization. The fear was expressed that the rapid 
 diminution of the annual grant would cripple the mission 
 work, but the fears have proved groundless. It is not a little 
 surprising that as the grant decreased missions increasingly 
 prospered. In 1882, when the home grant was highest, the 
 total number of members, European and Native, was 20,742. 
 In 1903, when the grant had wholly lapsed, the number of 
 members had risen to 72,988, with 28,600 on trial, and 20,916 
 in junior classes. In 1882 the contributions to the Missionary 
 Society from local sources were 2,800. In 1903 they had 
 increased to ^"10,951 153. lod. 
 
 These statistics undoubtedly show that the Methodists of 
 South Africa, both European and Native, have been stimulated 
 by the change to take a deeper interest in the affairs of their 
 own church. Formerly, they depended largely on the aid of 
 the parent society. They expected the minister or the mis- 
 sionary to do everything. Very slowly this apathy disappeared 
 before the tightening grip of the decreasing grant. The partial 
 pampering of some Circuits ceased, and personal service among 
 the laity became more common. Financial development was 
 encouraged. A bolder spirit began to animate both ministers 
 and laymen, and enterprises were attempted which at one time 
 would have been thought impossible. The ministers were 
 trained to look at the business of the Church from a wider 
 platform than local needs. The laity, finding that they had 
 a recognised place in the administration, were prompted to 
 greater effort. Both ministers and laymen were knit together 
 
 27 
 
CONSTITUTIONAL CHANGES 
 
 in mutual confidence and co-operation. Abundant openings 
 still present themselves for Methodist activities in South 
 Africa, and there is every reason to believe that, guided by 
 the great Head of the Church, Methodism will vigorously and 
 prayerfully sustain the work placed in her hands. 
 
 LIST OF CONFERENCES AND PRESIDENTS OF THE CONFERENCE. 
 
 1883. Cape Town. 
 
 1884. Grahamstown. 
 
 1885. Durban. 
 
 1886. Queenstown. 
 
 1887. Kimberley. 
 
 1888. King William's Town. 
 
 1889. Port Elizabeth. 
 
 1890. Cape Town. 
 
 1891. Pietermaritzburg. 
 
 1892. Cradock. 
 
 1893. Queenstown. 
 
 1894. Bloemfontein. 
 
 1895. Grahamstown. 
 
 1896. Durban. 
 
 1897. King William's Town. 
 
 1898. Cape Town. 
 
 1899. East London. 
 
 1900. Pietermaritzburg. 
 1901 Port Elizabeth. 
 1902. Kimberley. 
 I 93- Queenstown. 
 
 1904. Durban. 
 
 1 905 . Grahamstown . 
 
 v. J. 
 
 Rev. J. Walton, M.A. 
 Rev. R. Ridgill. 
 Rev. F. Mason. 
 Rev. R. Lamplough. 
 Rev. H. Tindall. 
 Rev. J. S. Spencer." 
 Rev. S. Evans Rowe. 
 Rev. P. Hargreaves. 
 Rev. J. Scott. 
 Rev. J. Thompson, M.A. 
 Rev. T. Chubb, B.A. 
 Rev. E. Nuttall. 
 Rev. P. Tearle. 
 Rev. J. Scott. 
 Rev. J. Thompson, M.A. 
 Rev. W. Wynne. 
 Rev. W. B. Rayner. 
 Rev. A. T. Rhodes. - 
 Rev. R. Lamplough. 
 Rev. N. Abraham. 
 Rev. E. Nuttall. 
 Rev. A. P. Chaplin. 
 
THE METHODIST CHURCH IN THE 
 TRANSVAAL. 
 
 EARLY in the year 1871 the Rev. G. Blencowe rode out of 
 Ladysmith, in Natal, on one of his long evangelistic 
 tours. He went northward, calling here and there at a 
 farmhouse for a meal, or to talk and pray with the in- 
 mates. Passing the sombre front of Majuba, he arrived at Wak- 
 kerstroom, 100 miles from home. There he preached in the 
 Landdrost's court, and stayed several days. The Transvaal 
 he had as yet little explored ; the inhabitants were chiefly 
 Dutch, and there appeared to be little need of Methodism in 
 the Republic. He heard, however, that at Potchefstroom, 
 250 miles to the west, a native, who called himself a Wesleyan, 
 was preaching to the people, and forming a Christian congre- 
 gation. The distance was great, but Mr. Blencowe was anxious 
 to see for himself whether the rumour was true. Leaving 
 Wakkerstroom, he rode leisurely for days, by way of Standerton 
 and Heidelberg, until he came to Potchefstroom, then a village 
 of scattered houses, almost hidden amongst umbrageous trees. 
 In a few hours the native preacher stood before him, David 
 Magatta by name, and from his lips, and the lips of others, 
 Mr. Blencowe received the story of his life. 
 
 David Magatta was a native of the Magaliesberg, but was 
 taken captive by the Matabele in one of their raids, and for 
 years he was a personal attendant of Moselekatse, their fierce 
 chief, whose great kraal was at Mosega, not far from where 
 Zeerust now stands. When Moselekatse was attacked by the 
 Emigrant Boers and driven northward, David escaped, and 
 fled south until he arrived at Thaba Nchu. There he attended 
 the services at the Wesleyan Church, was deeply impressed 
 with what he heard, and became a sincere Christian. He at 
 once felt a strong desire to visit the Magaliesberg and see if any 
 of his people were alive, that he might tell them of Christ. On 
 
 419 27 2 
 
420 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 his arrival he could not find any of his clan, so he walked to 
 Potchefstroom and settled there. Early every morning he was 
 in the Market Square to see if any natives had arrived ; at 
 noon he was out again looking for strangers who might have 
 come in to sell skins, and no native was allowed to leave Pot- 
 chefstroom without hearing something of salvation. This 
 loving work was pursued without ceasing. When once David 
 got hold of a man there was no escape for the time. The 
 Dutch were indignant that a ' nigger ' should dare to preach ; 
 he was arrested, and by order of the Landdrost was publicly 
 thrashed with a sjambok, a whip made of rhinoceros hide, and 
 then banished the Republic. After suffering this atrocious 
 punishment David went to Natal, and 
 was making his way to Sekukuni's 
 country, when on the frontier he met 
 Paul Kruger. The grim Commandant 
 heard his story, and gave him a written 
 permit to return to Potchefstroom. 
 David went joyfully back, and spent 
 his days in praying and preaching to 
 his countrymen. He never received 
 any salary, but left himself to the care 
 of Him who feeds the sparrows. To 
 his own people he once said : * I have 
 never asked you for a penny. A 
 white man gave me this coat, another 
 gave me these boots, and now and 
 again they gave me a dinner, and you 
 have sometimes given me a penny or 
 
 a sixpence ; and when you have offered it, I have taken it. 
 But I have never asked any man for a penny.' 
 
 From the time of his conversion David regarded himself as 
 a Methodist. When for years he stood alone, he stood as a 
 Methodist, holding prayer meetings and class meetings with 
 unflinching regularity. At this holy toil David was found by 
 Mr. Blencowe, who, when he had heard his story, said : * The 
 sending of David to this people is an indication of the good- 
 will of God, and we may expect his abundant blessing on our 
 work.' 
 
 Three years previously the Rev. D. M. Ludorf had entered 
 into a compact with the Congregationalists at Potchefstroom 
 to be their doctor and minister. He was still a Wesleyan 
 rrinister, but his erratic nature yielded unwillingly to the 
 
 REV. GEORGE BLENCOWE. 
 
 
THE METHODIST CHURCH IN THE TRANSVAAL 421 
 
 restraints of law and order. He became more doctor than 
 minister, and as the annual Synod, held at Colesberg, refused 
 to sanction his action, he left. The few English inhabitants 
 were therefore without a pastor in 1871, and Mr. Blencowe, 
 anxious to meet their need and assist David, succeeded in 
 securing the services of the Rev. W. Wynne, an able young 
 preacher, who had just arrived from England. From Potchef- 
 stroom Mr. Wynne paid visits to Marico, Rustenberg, and Pre- 
 toria, and held monthly services at Klerksdorp, thirty miles 
 distant, and at Kroonstad, seventy-two miles distant. He also 
 commenced the erection of a church in Potchefstroom, but 
 when the building was ready for the roof a terrific storm 
 destroyed it to the foundations, and left it a heap of ruins. 
 The Missionary Committee in London seem at that time to 
 have formed no settled policy as to the Transvaal. If they 
 could spare a minister they sent one, if he was wanted else- 
 where they took him away. At the end of two years Mr. 
 Wynne was sent to Harrismith. 
 
 Mr. Blencowe, impressed with the importance of the work, 
 left Ladysmith for Potchefstroom. Even at that early date 
 he was confident that the resources of the Transvaal were 
 immense. ' This country,' he said, ' will one day be the most 
 densely-populated in South Africa. Its mineral wealth is great ; 
 iron, copper, lead, coal, and gold abound. And this increase 
 of population will be mainly persons of English parentage.' 
 He was convinced that the Transvaal would become a fine 
 field for Methodist work, amongst both English and native 
 races, and was anxious that Potchefstroom, at least, should be 
 occupied. He recommenced the building of the church. It 
 was no easy task, as all the timber had to be brought up from 
 the coast by ox-waggon. Before he had made much progress 
 he was removed by the Missionary Committee, and nothing 
 more could be done until 1874, when the Rev. J. Calvert, the 
 well-known missionary from Fiji, was sent. He completed 
 the church, respecting which he wrote : * It is well-seated, with 
 a good boarded floor, a real treat not frequently met with. A 
 good native church has been completed, and having placed the 
 work on as near a self-supporting basis as possible, I shall 
 leave with a clear conscience.' W 7 ithin a year he also vanished ; 
 but these kaleidoscopic changes puzzled European and native 
 alike, and were fatal to anything like wise, effective develop- 
 ment. 
 
 In the year 1873 tne ^ ev G. Weavind was appointed to 
 
422 
 
 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 Pretoria at the request of a few Wesleyans from Cape Colony 
 and Natal who had settled there, and who were dissatisfied 
 with the extreme ritualism of the Anglican Church. Pretoria 
 was but a village, struggling upward to a town, and Mr. 
 Weavind, fresh from England, felt the loneliness of his posi- 
 tion. 'I thank you for the parcel of books,' he wrote home; 
 * there are so few in this out-of-the way place.' The services 
 were held in the Government schoolroom, which was cold and 
 damp in winter, and hot and unpleasant in summer. A few 
 months later Mr. Blencowe rode over from Potchefstroom to 
 inspect, and saw the need of better accommodation. ' Mr. 
 Weavind has done well,' he wrote. We selected and pur- 
 chased an erf of land, 150 feet by 750 feet, in the principal 
 street, for which we paid ^130. I 
 think we have been directed to Pretoria 
 at the right time.' It is a striking 
 commentary on the changes thirty 
 years have brought that that land is to- 
 day in the centre of the business part 
 of Pretoria, and is valued at ^"60,000. 
 On this erf a small church and a 
 cottage for the minister's residence 
 were erected. 
 
 As a side-light on the political con- 
 dition of the country it may be said 
 that President Burgers was in Europe 
 raising a loan for the construction of 
 a railway from Louren9O Marques to 
 Pretoria. Only part of the loan was 
 obtained, and the locomotives and rails, 
 
 when they arrived, were left on the beach at Delagoa Bay to 
 rust, and to be turned into old iron. The burghers could not 
 understand their brilliant President, and refused to pay taxes. 
 The President endeavoured to goad them by eloquent speeches 
 into patriotic effort, but in vain. It was Apollo trying to drive 
 dray horses. 
 
 No attempt was made for years to occupy any other towns 
 in the Transvaal. The Rev. G. Weavind gained the con- 
 fidence of the people at Pretoria. The Revs. T. Creswell 
 and S. B. Cawood successively cared for the English and 
 natives at Potchefstroom. The veteran, George Blencowe, 
 laboured at Pilgrim's Rest, newly opened as an alluvial 
 gold field, where 5,000 diggers were in careless fashion 
 
 REV. G. WEAVIND. 
 
THE METHODIST CHURCH IN THE TRANSVAAL 423 
 
 seeking for gold in the valleys and creeks of the Lydenburg 
 Mountains. 
 
 The times were not favourable to expansion. The South 
 African Republic was slowly drifting into bankruptcy. The 
 State Exchequer was empty. The natives were rebellious ; and 
 when the burghers attempted to reduce Sekukuni to submis- 
 sion, they were driven back from his mountain fort in confusion. 
 Cetewayo, the Zulu chief, was eager to invade the Republic. 
 ' If Sekukuni, my bull-calf,' he said, 'can do so much, what 
 cannot the Black Bull himself accomplish ?' Trade was de- 
 stroyed, and confidence was lost. In 1877 Sir T. Shepstone, 
 believing there was only one way out of the difficulty, pro- 
 claimed the country to be British territory. The inhabitants 
 of the towns rejoiced, and the Boers, hard pressed by their 
 poverty, sullenly assented. The effectiveness of British rule 
 contributed in no small degree to its downfall. Cetewayo's 
 power was broken at Ulundi, and Sekukuni was vanquished 
 and taken prisoner by Lord Wolseley. These two dangers, 
 which had made the burghers acquiesce in British rule, were 
 thus removed. The cold, haughty, military manner and the 
 want of tact of Sir Owen Lanyon, the Administrator, ex- 
 asperated the Boers, who were excluded from any share in the 
 government of the country. Discontent culminated in a war 
 which was disastrous to the British troops ; and at its close, in 
 1881, the Dutch, by force of arms, had recovered their inde- 
 pendence and restored the ' South African Republic.' 
 
 At Potchefstroom the few British soldiers in garrison, and 
 some of the English residents, took refuge in an earthwork 
 situated on a hillock outside the town, and about 500 yards 
 away from any houses. It was twenty-five yards square, and 
 the only shelter within it from heat and wet were a few tents. 
 In this small enclosure, for more than three months, they kept 
 up a patient defence, living the last month on mealies and Kafir 
 corn. Enteric fever and dysentery were scarcely less deadly 
 than the raking fire of the Boer marksmen. Potchefstroom 
 itself was occupied by the Boers, and the Rev. S. B. Cawood 
 applied to Commandant Cronje, the same who surrendered to 
 Lord Roberts at Paardeberg, for permission to continue his 
 duties without interference. This was granted ; but one even- 
 ing Mr. Cawood was seen in the streets ' after hours.' Next 
 day a notice was served on him to attend the ' Krijgsraad,' or 
 War Council, but as the notice was served upon him after the 
 time notified, he was unable to attend. For this default he 
 
424 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 was fined in his absence. Next day he appeared before the 
 War Council to explain, but Cronje refused him a hearing. 
 Mr. Cawood told him he was ill-advised and would have to 
 answer for his conduct. Upon this Cronje threatened to shoot 
 him over his open grave. He inflicted a further fine, which 
 Mr, Cawood refused to pay, as no charge had been proved 
 against him, and he was therefore marched off to prison. After 
 a few days' incarceration a townsman came forward and paid 
 the money, and Mr. Cawood was liberated. But his inde- 
 pendent conduct had offended the Boers, and soon after the 
 close of the war he left Potchefstroom for York, in Natal. 
 
 The siege of Pretoria was a tame affair. The Boers con- 
 tented themselves with watching the town from a distance of 
 six miles, and there was little fighting. For more than 100 
 days the population was cooped up, no one being allowed to 
 pass the Dutch patrols. The Rev. G. Weavind was chaplain 
 to the Wesleyan and Presbyterian troops, and was appointed 
 Assistant Camp Quartermaster. At the request of the Com- 
 mandant he acted as the medium of communication between 
 the British and the Boer Generals, and on the conclusion of 
 the war was thanked by Sir Evelyn Wood, the Commarider- 
 in-Chief, on parade for his services. 
 
 When peace^was restored the Missionary Committee in 
 London gave increased attention to the development of the 
 work in the Xransvaal. A minister of energy and experience 
 was needeelv and on the recommendation of the Natal Synod 
 they appointed the Rev. Owen Watkins, who arrived at Pre- 
 toria towards the end of 1881, with the Rev. C. S. Franklin as 
 his colleague A more suitable appointment could not have 
 been made. Mr. Watkins devoted much of his time to the 
 natives, making long journeys to Swaziland, Sekukuni's 
 country, Zoutpansberg, Waterberg, and Bechuanaland. His 
 untiring zeal, his genial manner, and his warm sympathy, won 
 for him a hearty welcome wherever he went, whilst his bright, 
 enthusiastic letters to the Home Committee roused the deepest 
 interest in the Methodist churches in England, and made it 
 possible to largely increase the ministerial staff. Within a 
 short period there were sent out the Revs. J. G. Benson, 
 G. Lowe, A. S. Sharpe, W. J. Underwood, and R. F. Appelbe, 
 all of whom rendered invaluable service in the following years. 
 The Transvaal was organized as a separate District, and 
 attached to the British Conference. 
 
 After a year's rest in England Mr. Weavind returnedj and 
 
THE METHODIST CHURCH IN THE TRANSVAAL 425 
 
 went to Potchefstroom, where he was soon immersed in work. 
 He reopened the day school, and not being able to engage a 
 teacher, taught the scholars himself. He took charge of the 
 English and native congregations, and visited Klerksdorp once 
 a month. 
 
 According to State law no native could possess land. He 
 might rent an allotment, build a house, and improve the land, 
 but at a moment's notice he could be ejected without compen- 
 sation. This was frequently done. There was therefore no 
 security for Methodist work among the natives, who might at 
 any time be dispossessed of their holdings and be scattered. 
 In order to prevent this, the Rev. T. Creswell, during his 
 residence at Potchefstroom, had purchased a farm a short 
 distance from town, and made it a 
 native station. Uitkyk, as it was 
 called, was soon occupied by 500 
 natives under Petrus, a white-haired 
 old Christian chief, who had been a 
 local preacher and class leader for 
 forty years. With but little oversight 
 from the English minister the work 
 of the church at Uitkyk had gone on 
 during the war without interruption 
 Sabbath and week day services, class 
 meetings, prayer meetings, day and 
 Sunday schools Petrus being the 
 centre of it all. From natives in the 
 district came numerous requests for REV. o. WATKINS. 
 
 teachers and evangelists ; they were 
 
 anxious to have their children educated, and themselves in- 
 structed in the truths of Christianity. To meet this demand 
 for godly, educated natives, Mr. Weavind commenced at 
 Potchefstroom a Training Institution, which from its inception 
 proved a success. 
 
 The years from 1881 to 1885 were years of rapid expansion. 
 Natives came to Mr. Watkins and to Mr. Weavind from all 
 parts of the Transvaal, and told how at Wesleyan services in 
 Natal or in Cape Colony they had found the Saviour. Re- 
 turning to their own tribes, they had preached the Gospel to 
 , the heathen, and formed Methodist societies among the con- 
 verts. Without any help from Europeans, they had in some 
 instances built plain little churches, in which every Sabbath 
 they worshipped God. For years they had toiled on, unvisited 
 
426 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 by any missionary, unaided by any church, unpaid by any 
 society, moved to their labours and sustained in them by the 
 love of Christ only. Unconscious of their heroism, they told 
 their story of hardships endured and triumphs won, and 
 begged the missionary to visit them in their solitary and far- 
 distant homes. As Mr. Watkins and Mr. Weavind looked 
 into the faces of these simple, earnest, devoted native Christians, 
 and listened to their modest story, what wonder if their hearts 
 were full as they saw the Lord opening the way to the preaching 
 of the Gospel to the tribes of the interior. 
 
 By the year 1885 the Wesleyan ministerial staff in the 
 Republic was considerably increased, and vigorous efforts were 
 put forth to meet the religious needs of both Europeans and 
 natives in widely-separated places. The Rev. A. S. Sharpe 
 was sent to Bloemhof, in the south-west. The Rev. R. F. 
 Appelbe resided amongst the Barolongs at Mafeking, in the 
 north-west. The Rev. G. Lowe took charge of the mission 
 farm, Good Hope, in the north, purchased by the Missionary 
 Committee for 1,000 as a resting-place for a number of 
 Pahlala's tribe. The Rev. Isaac Shimmin endeavoured to 
 evangelize the vast district of the Waterberg, still farther north. 
 Daniel Msimang was at Mahamba, in Swaziland, in the west. 
 The Rev. Owen Watkins was at Pretoria, assisted by the 
 Rev. W. J. Underwood ; and the Rev. G. Weavind was at 
 Potchefstroom with the Rev. J. G. Benson, in charge of the 
 farm Uitkyk. These ministers were separated from each 
 other by distances varying from 50 to 300 miles ; they never 
 saw each other except at the annual Synod, and frequently felt 
 their loneliness ; railways were in the future ; the roads were 
 simply tracks ; often they took long journeys, living in a waggon 
 for months together ; their food was sometimes of the meanest ; 
 their dwellings were comfortless ; but all these hardships were 
 borne uncomplainingly if only the unsearchable riches of Christ 
 could be made known to the inhabitants of the Transvaal. All 
 honour to these men who bore the burden and heat of the day, 
 and made the work lighter for those who entered into their 
 labours. 
 
 At Bloemhof a mixed population had collected, attracted 
 thither by the discovery of diamonds in the neighbourhood. 
 A brisk trade was carried on, and one of the storekeepers, 
 Mr. Palmer, a Wesleyan local preacher, single-handed con- 
 ducted services for years for both Europeans and natives, and 
 so endeavoured to keep alive the flame of piety in an unfriendly 
 
THE METHODIST CHURCH IN THE TRANSVAAL 427 
 
 atmosphere. When Mr. Sharpe arrived a wool store was secured 
 as a temporary place of worship, and on the Sabbath nearly all 
 the Europeans in the village attended. A plot of ground in a 
 central position was purchased, and within a year a pretty little 
 church was completed at a cost of ^500, a third of which was 
 contributed by the Dutch farmers in the shape of live stock. 
 The natives also built a church of limestone, with thatched 
 roof, themselves raising nearly the whole cost. Bloemhof was 
 looked upon at the time as an important centre for missionary 
 effort. Thirty miles away, by the Vaal River, was Christiana, 
 a busy trading village. Not far from Christiana was Maquassi, 
 where sixty-three years before Messrs. Broadbent and Hodgson 
 had commenced a mission amongst the Barolongs. To the 
 north stood Mamusa, with a large Koranna population, of 
 which Massouw was the chief, and who sent an urgent request 
 that Mr. Sharpe should visit him and his people. To the north- 
 west was Vryburg, the capital of Bechuanaland, and for years 
 the terminus of the Cape railways. The Circuit extended into 
 British and Dutch territory, and there were political dangers 
 to guard against, but Mr. Sharpe went on his way, ' having 
 nothing to do but to save souls.' 
 
 In the year 1886 Mr. Sharpe left for Vryburg, and was suc- 
 ceeded at Bloemhof by the Rev. J. G. Benson. Vryburg was 
 then at the height of its prosperity. Men of all creeds ex- 
 pressed their satisfaction at the arrival of Mr. Sharpe, for the 
 town had no minister of any church, and his occasional visits 
 had been highly appreciated. As no house was available he 
 lived in a bell-tent. A few gentlemen met together and ar- 
 rangements were made for the erection of rooms for the minister, 
 and a church for the congregation. Nor were the natives 
 forgotten. Living in close proximity to the Europeans they 
 had acquired a taste for Cape brandy, and Sunday was the 
 great day for sitting outside their huts, gossiping and drink- 
 ing. Mr. Sharpe preached to them, and made himself the 
 health officer of the location, insisting upon clean huts, in- 
 quiring what w r ork the inmates did, and ordering them when 
 necessary to go down to the river and wash themselves and 
 their clothes. 
 
 Within a few months the church for the Europeans was 
 built, and was well attended. Then commercial decline set in, 
 and the trade of the town collapsed. The people, forced by 
 necessity, left for other centres of business. There was a good 
 church, but scarcely any congregation. Mr. Sharpe was inces- 
 
428 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 santly active, but could not counteract the results of a failing 
 population. 
 
 A similar decline fell on Bloemhof, where the number of 
 inhabitants shrank from 500 to 50. Massouw's tribe at 
 Mamusa left the district. Other tribes removed to be safe 
 from Boer oppression. Then orders came from England that 
 the expenses of the Transvaal mission must be reduced, so 
 Bloemhof and Vryburg were abandoned. Years afterwards, 
 when Vryburg had somewhat recovered its trade, the Congre- 
 gationalists established a small church, and did excellent work. 
 Bloemhof is now visited from Klerksdorp. 
 
 It was remarkable that from all parts of the Transvaal 
 requests came for native teachers and preachers. Headmen 
 pleaded, ' If you will give us a teacher, we will fetch him in a 
 waggon, build a house and a church, and we will support him.' 
 The training institution at Potchefstroom assumed increasing 
 importance, but as the situation was inconvenient a farm was 
 purchased four miles from Pretoria, and named Kilnerton, in 
 honour of the Rev. J. Kilner ; and to it Mr. Weavind removed 
 in 1886, taking with him the Institution. The education given 
 was not advanced, but it was all that was practicable at the 
 time. The curriculum included Scripture, English, arithmetic, 
 geography, English history, and reading. Trained godly 
 natives were urgently required for extending Missions and 
 establishing schools. 
 
 Besides attending to educational work, Mr. Weavind was 
 able to supply the pulpit at Pretoria during the long absences 
 of Mr. Watkins, who still continued his journeys all over the 
 Transvaal. Showing how widely the influence of Missions in 
 the Cape and Natal had spread, Mr. Watkins found every- 
 where small parties of native Christians worshipping God, 
 holding prayer meetings, where no European missionary had 
 penetrated. He visited Swaziland, and went as far as Zulu- 
 land, interviewing Dinizulu, the great son of Cetewayo, at his 
 chief kraal, but came to the conclusion that in the disordered 
 condition of the country the time was inopportune for the 
 establishment of a Wesleyan Mission in Zululand. 
 
 After the removal of Mr. Weavind to Kilnerton the work 
 at Potchefstroom was carried on by the Revs. J. G. Benson, 
 T. H. Wainman, and G. S. Sheldon. Mr. Wainman's 
 ministry was of a decidedly evangelistic character, and many 
 were led to decision for Christ. Mr. Sheldon resided at 
 Uitkyk, as Petrus the chief was dead, and took charge of the 
 
THE METHODIST CHURCH IN THE TRANSVAAL 429 
 
 natives residing there, as well as those dwelling at Potchef- 
 stroom, Klerksdorp, and Ventersdorp. Heathen kraals were 
 visited, but the great obstacle to the acceptance of the Gospel 
 was polygamy. * When you preach,' the natives said, ' you 
 always talk about our having too many wives. We are too old 
 to alter. Look to the little ones, for they will listen. ' The finger 
 of God touched their hearts with concern for their children. 
 
 Waterberg, where the Rev. I. Shimmin was doing yeoman 
 service for Christ, was a wide district as large as Yorkshire, 
 Lancashire, and Lincolnshire combined, and thickly popu- 
 lated with natives. He travelled in a waggon from village to 
 village, and, staying a few days only at each place, the ' round ' 
 occupied two months. There was much to encourage, for 
 of the sincerity and self-denial of those, who had become 
 Christians there could be no doubt. But there was much 
 to depress. Centuries of degradation had almost destroyed 
 conscience among the heathen, and dark deeds were done 
 without shame. As many as thirty men had been known to 
 be thrown to the crocodiles in one day in compliance with 
 tribal custom. A central station, on which natives could 
 reside, and from which the minister could proceed on his 
 quarterly visits, was needed, and accordingly a suitable farm 
 was purchased and named Olverton, after the Rev. G. W. 
 Olver. Mr. Shimmin was also anxious to establish upon it 
 an institution similar to the one at Kilnerton, and combine 
 with it industrial training. 
 
 At Mafeking, in the north-west, dwelt the Barolongs, under 
 their chief Montsioa. Formerly they had lived at Moshaneng, 
 a few miles to the north, where they used to be occasionally 
 visited by the missionaries from Thaba Nchu. Montsioa was 
 a heathen, but Christianity had been introduced and kept alive 
 among the tribe by his brother Molema, who was a tall, 
 intelligent native, and who, after enduring much persecution, 
 was recognised as the ' Father of the Barolongs.' He was 
 converted to God at Thaba Nchu during a visit, and on his 
 return he told his friends what the Lord had done for him. 
 1 His father made no objection to his being a Christian, but 
 the Barolongs persecuted him most cruelly. Because he held 
 aloof from all the old heathen customs they attempted to kill 
 him. The rain-makers and witch doctors cursed him; and if 
 there was a dearth of rain, a poor harvest, or sickness, all were 
 attributed to Molema * Monna oa Lefoko,' the * Man of the 
 Word.' 
 
430 
 
 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 ' To the Barolongs,' wrote Mr. Sharpe, ' the first half of the 
 nineteenth century was a period of war. The Matabele 
 devastated their country, and after they were satiated the 
 Boers attacked them, seizing their cattle and burning their 
 huts. In every attack on the invader Molema was to the 
 front ; he became their acknowledged general and spokesman, 
 and because of his justness he was termed by the Boers the 
 "chief of truth." Driven hither and thither, Molema tried to 
 keep the work of God alive amongst the harassed people. 
 When not fighting he was preaching. When not urging them 
 to repel the invader, this Barolong Cromwell was exhorting 
 them at the early morning prayer meeting to love the Lord 
 with all their heart. Frequently the 
 Christians were interfered with by 
 Montsioa. On one occasion he rushed 
 into the hut where they were assembled 
 and dispersed them with an assegai. 
 Whenever Molema came to Mosha- 
 neng he opened the church, rang the 
 bell, and carried on the services, and 
 then rebuked Montsioa for his foolish- 
 ness.' 
 
 In 1857 Molema founded the present 
 native town of Mafeking, which means 
 the ' Place of Rocks.' The district 
 was then without inhabitants, the few 
 people who were there having been 
 driven off by the Boers. In 1870 
 Montsioa joined him, and the same 
 year Molema built a church, and 
 sent his sons to Healdtown to be educated. The youngest, 
 Silas, did excellent work for years as the headmaster of the 
 native day school at Mafeking. * In December, 1881, there 
 was great trouble in Mafeking, for Molema lay dying. Calling 
 for his well-worn Bible, the old chief turned to the class 
 leaders and local preachers who had been his helpers for 
 many years, and read to them, Let not your heart be 
 troubled ; in my Father's house are many mansions.' With 
 tremulous and fast-failing breath he said, ' Tell the Wesleyan 
 missionaries they must care for you now.' And with this 
 message he fell on sleep. 
 
 * In 1873 the Rev. J. Webb was missionary to the Barolongs, the first 
 to reside in the native town. 
 
 MOLEMA, A BAROLONG 
 CHIEF. 
 
THE METHODIST CHURCH IN THE TRANSVAAL 431 
 
 Montsioa was deeply affected by the death of his brother. 
 * Molema is gone/ he cried. ' Why am I left alone ? Why 
 cannot I die?' He was then eighty years of age. He was 
 very anxious to have a Wesleyan missionary resident with 
 him and his people. Every morning he ordered the bell at 
 his kraal to be rung, and prayer was conducted by a native 
 teacher. If the teacher did not come in time Montsioa sent a 
 guard to fetch him. 
 
 About the year 1882 the Transvaal Boers thought the time 
 was favourable to seize the country from their western border 
 up to the Kalahari Desert, and so shut off the English from 
 the north. They forcibly occupied Bechuanaland, attacked 
 the various clans the Barolongs among the rest sweeping 
 off their cattle, and set up two petty republics, called Stella- 
 land and Goshen. A large territory was thus given up 
 to anarchy and outrage. The Rev. John Mackenzie was 
 appointed by the British Government Commissioner of 
 Bechuanaland, and he sought to secure for the Bechuana 
 chiefs the protection of Great Britain ; but the land-jobbers 
 and speculators saw that their greed would be baffled by 
 Mackenzie's administration, and determined to wreck it. 
 Within six months he was recalled to Cape Town, and Cecil 
 Rhodes took his place. Under Rhodes's rule Bechuanaland 
 fell deeper into disorder, and at last the British Government, 
 in 1884, sent an armed force of 4,000 men, under Sir Charles 
 Warren, into Bechuanaland, who cleared the country of the 
 freebooters, and restored law and order. The military expe- 
 dition was, happily, a bloodless one, for the Boers, seeing the 
 hopelessness of resistance, and their raids being repudiated by 
 President Kruger under pressure from the British Govern- 
 ment, either quietly submitted, or retired into the Transvaal. 
 A humorist of that day wrote : 
 
 ' So you see there was no fighting in that glorious campaign, 
 For not a man was wounded, not a warrior was slain ; 
 And the doctors had an easy time, as doctors always will, 
 Campaigning with a general who goes fighting with a quill.' 
 
 The important result of this expedition was that the trade 
 route into the interior of Africa from the south was preserved 
 to the English. Montsioa had suffered for his loyalty to the 
 British, and desired to become recognised as a subject of 
 Queen Victoria. Governments move slowly, and there was 
 a period of painful suspense when Montsioa knew not what 
 
432 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 his lot would be. At length, to his great relief, he was taken 
 under British protection, and guaranteed the possession of his 
 country. 
 
 During the war Molema's church fell into decay ; only half 
 the roof was left, and all the glass in the windows was 
 destroyed. The Royal Engineers were encamped at Mafeking, 
 and Colonel Durnford, to show his respect for Montsioa, 
 offered to draw the plans of a new church, and find the skilled 
 labour, if the Barolongs would provide the material. This 
 offer was gladly accepted, for the Barolongs had learned to 
 esteem the Colonel highly, and gave him a native name which 
 meant * The long English chief with the glass eye.' Sir Charles 
 Warren laid the first foundation stone, 
 saying, * I am glad to help a chief who 
 has in his recent actions placed a de- 
 termined trust in the British Govern- 
 ment.' Montsioa laid the second stone, 
 and said, * You may know it is properly 
 laid ; I do not. They tell me it is well 
 laid. This is a great day, a pleasant 
 day ! Let there be peace and rain in 
 the country.' For three hours the con- 
 tributions of the people were laid 
 on the stone, until they amounted to 
 ^"256 i os., and it was said that there 
 was not sixpence left in the stadt. 
 The building was proceeded with, all 
 the people assisting in carrying material 
 to the site, from the old chief to the 
 child who could carry only a brick. Its completion was not 
 only a memorial of their industry, but of the generous help 
 of British soldiers. 
 
 When the Rev. R. F. Appelbe arrived in 1885, the church 
 was far from being finished, but already the town wore a new 
 aspect. With British protection and safety fugitives returned, 
 boys and girls began to play in the streets, the plough again 
 turned up the soil, and the lowing of cattle was heard at even- 
 tide. Towards the end of the year the church was completed, 
 and the Rev. G. Weavind came from Potchefstroom to conduct 
 the opening service. The whole tribe made the day a festival, 
 and at least 1,000 natives packed the large and lofty building, 
 whilst a vast crowd assembled outside. As this large congre- 
 gation rose and sang, as Barolongs can sing, the volume of 
 
 REV. R. F. APPELBE. 
 
. 
 
 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 433 
 
 sound was overwhelming, and tears of joy bedewed many a 
 face. They had been for years hunted like wild beasts, and 
 now they were met in a church of their own, such as the most 
 sanguine had never expected. How would Molema have re- 
 joiced to be with them that day ! If spirits are allowed to visit 
 the scene of their earthly labours, his was hovering near. 
 Montsioa rose and expressed his gratitude to the Missionary 
 Society for sending them a missionary, and to the soldiers for 
 helping them to build the church. Sir S. G. Shippard, the 
 Administrator, assured them he would do all in his power to 
 assist them now they were the Queen's subjects. It was a day 
 
 MR. APPELBE S HUT. 
 
 the Barolongs long remembered. The old church was soon 
 afterwards repaired, and used as a day school, in which Silas 
 Molema was the head teacher. After a time it was found 
 necessary to use it on Sundays for the overflow congregation, 
 and in the two churches 1,200 natives assembled every Sabbath 
 to hear ' the wonderful words of life.' Four hundred met in 
 class, and during the five years Mr. Appelbe was stationed at 
 Mafeking 500 natives were converted and added to the church. 
 There was a noble band of local preachers, one of whom, 
 Joshua Molema, would go away for six months at a time on a 
 Gospel tour among the tribes dwelling on the western side of 
 
 28 
 
434 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 the Kalahari, who were never visited by any European mis- 
 sionary. 
 
 Mr. Appelbe lived for two and a half years in a hut, for no 
 better accommodation could be provided. Montsioa gave five 
 acres of ground sloping down to the river Molopo for a mission 
 house and garden, but the erection of the requisite buildings 
 had to be deferred for want of funds. The Barolongs, con- 
 sequent upon their prolonged wars, were a poor people, but 
 they gave willingly. Of gold and silver they had little, but 
 they gave sheep and goats and grain. One year they brought 
 to Mr. Appelbe 961 buckets of grain, weighing in all more than 
 ten tons, most of which was brought on the backs of the 
 donors. That year their gifts realized 117 155. 3d. 
 
 The development of Rhodesia made it desirable that a com- 
 mercial depot should be formed nearer than Kimberley, and a 
 European town was laid out at Mafeking about two miles from 
 the native stadt. Sir S. G. Shippard, at the request of Mr. 
 Appelbe, gave a block of ground in the centre of the new 
 township for a Wesley an church, a school, and a house. 
 Services for Europeans were meanwhile held in a large tent. 
 In this distant scene it was to be expected that Englishmen 
 would arrive, attracted thither by trade, or hunting big game, 
 or exploring for gold. Prodigal sons, not a few, were found 
 in this far country, men of good birth and collegiate education, 
 who had risked everything in a wild, adventurous career. At 
 the close of one service a man came up to Mr. Applebe and 
 said : ' I'm a Wesleyan, but I have not heard a sermon for ten 
 years until to-night.' Sometimes, fever cut short a youthful 
 life, and nothing would have been heard by the ' old folks at 
 home ' but for the sympathetic letter from the unknown Wes- 
 leyan missionary. In August, 1886, Sir S. G. Shippard came 
 up and laid the foundation stone of the European Wesleyan 
 church, and within a few months it was opened for worship. 
 So England's children were cared for at this remote outpost of 
 the Empire. 
 
 The Rev. G. Lowe, at Good Hope, endeavoured to pastorize 
 his extensive District, which was three times the size of York- 
 shire. At the central station he laid out a village, with streets 
 fifty feet wide, and required each house to possess at least 
 three rooms. In the erection of the church much of the car- 
 penter's work was done by himself. All over the district 
 native Christians were found preaching and teaching without 
 pay or reward, not knowing their own self-denial. ' Only a 
 
THE METHODIST CHURCH IN THE TRANSVAAL 
 
 435 
 
 few weeks ago,' wrote Mr. Lowe, 'a native came to me, and I 
 found he had been preaching and holding a Methodist class 
 meeting for above twenty years. This man had not seen one 
 of his own missionaries in the whole of that time. I hope to 
 go to see him as soon as possible.' Kholdko, the chief of 
 Sekukuni's country, sent messengers to Mr. Lowe inquiring : 
 ' When are you coming ? We are waiting, waiting for you ; 
 but you are a long time coming.' Mr. Lowe had already more 
 work than he could compass, the mere travelling round his 
 wide Circuit occupying a month. The field was white for the 
 harvest, but there were few reapers. 
 
 A peculiar interest attaches to Mahamba, in Swaziland. It 
 was the station of the Rev. J. Allison, from which he was 
 driven in 1841, and with him went 
 Daniel Msimang, who settled at Drie- 
 fontein, in Natal, and for a native 
 became wealthy. When native 
 ministers were wanted for the Trans- 
 vaal, Daniel, though fifty years of 
 age, was the first to offer himself, and 
 with him volunteered two of his sons, 
 and his brother. Daniel was sent to 
 Swaziland, and, acting on the advice 
 of Mr. Watkins, he planted his mis- 
 sion where Mr. Allison had planted 
 his, and called the place Mahamba. 
 For a time he and his wife and 
 two daughters lived in his waggon. 
 Every evening he had family prayer 
 in the open air, and such was the 
 
 tenderness and earnestness of his petitions that the Swazis 
 wept, they scarcely knew why. The neighbouring Boers 
 were offended, and appealed to the Commissioner to stop 
 him, but he replied : ' No; I know Daniel very well. He is 
 a good man, and no one shall hinder him.' As the Boers 
 got to know him they respected him, and would even listen to 
 his addresses. The witch-doctors took alarm, and threatened 
 to take his life. Daniel replied : ' When I came to Swaziland 
 I knew it was possible I might be killed. That does not trouble 
 me. I am in the hands of the Lord.' He went on calmly 
 preaching the word. A native woman was converted, and her 
 husband, full of rage, sought his chief, and demanded that 
 Daniel should die. But the chief said : * No ; Christianity is a 
 
 282 
 
 REV. G. LOWE. 
 
436 
 
 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 good thing ; but for the king I would be a Christian myself.' 
 The wife had to return to her husband, but he so ill-treated her 
 that her two sons interfered, and claimed for their mother that 
 she should be allowed to be a Christian if she wished. Daniel 
 found clay in the valley, made bricks, and built a church forty 
 feet long, and thatched it as well as a Devonshire thatcher 
 could have done it. So the word of the Lord triumphed, and 
 when Mr. Watkins came to see what was being done, Daniel's 
 tall figure was drawn to its full height, and his face shone with 
 Divine light, as, standing in the church he had built, he pre- 
 sented thirty adult natives for baptism, all rescued from a foul 
 heathenism, and amongst them were 
 the native wife, her husband, and their 
 two sons. 
 
 The Swazis, like many other races 
 at a similar stage of belief, worshipped 
 the spirits of the dead, especially those 
 of their former kings, and appeased 
 them by sacrifices, lest in various ways 
 they should injure the living. Fear was 
 the sole incentive to worship. Nine 
 miles from Mahamba was * Emokosini,' 
 the burial-place of the Swazi kings. In 
 a large cave at the base of a conical hill 
 lay in silent state the bodies of the great 
 Swazi monarchs, and twice every year 
 the priest came and offered in front of 
 the cave a solemn sacrifice of oxen to 
 
 the spirits of the mighty dead, that the nation might have a 
 good harvest. When the flesh had been eaten by the priest 
 and the worshippers all the bones were collected, mixed with 
 scented wood, and burned with fire. In times of national peril, 
 such as a great drought, a time of war, or the illness of the 
 reigning king, special sacrifices were offered, always before 
 sunrise or after sunset. So it was believed could calamity be 
 alone averted from the land. But the old heathen faiths were 
 losing their power, and in the valleys and hills adjacent lived 
 many natives who welcomed Joel Msimang, one of Daniel's 
 sons, when he came to preach to them the Gospel. Within 
 view of the sacred cave, and in front of its dark entrance, Joel 
 built his dwelling, and every day preached to those who came 
 to listen of the ' one Sacrifice for sin.' Emokosini now appears 
 on the minutes as a Wesleyan mission station. 
 
 REV. D. MSIMANG, 
 
THE METHODIST CHURCH IN THE TRANSVAAL 437 
 
 At one time South Africa was thought to be a land of sand 
 and rock and barren Karoo, tenanted by wild beasts, but it is 
 now known to be rich in mineral wealth. During the year 
 1886 some very rich gold reefs were discovered on the north- 
 western border of Swaziland, and this hitherto uninhabited 
 country became a busy centre of industry. Thousands of 
 persons were attracted thither, prepared to dare the dangers of 
 travel and the deadlier dangers of climate in order to seek for 
 gold. The reefs were scattered over an area of thirty miles, of 
 which Barberton became the centre. The Sheba reef, yielding 
 six ounces to the ton, spread the fame of the new mines far 
 and wide, and visions of vast wealth flitted before the eyes of 
 multitudes. Syndicates were formed in most colonial towns, 
 and each of them sent a prospector to explore the district ; and 
 soon hundreds of men were scattered over the mountains 
 chipping off bits of stone with a hammer, then pounding them 
 in a mortar, and washing the powder to discover gold. Some 
 valuable mines were found, and capital was attracted to the 
 neighbourhood. Barberton sprang into existence with amazing 
 rapidity on the slope of one of the highest mountains. Busi- 
 ness was brisk, and stores, canteens, exchanges, theatres, and 
 churches were built within the first year. The appearance of 
 the population was striking, scarcely a woman or a child being 
 seen. The costliness of living and the unhealthiness of the 
 climate rendered the place unsuitable for families. 
 
 Among the miners were many Wesleyans from Natal, and 
 they sent an urgent request to Pretoria for a Wesleyan 
 minister. The Rev. W. J. Underwood was appointed, and 
 upon his arrival he commenced his labours, preaching in an 
 unfinished store, the dining-room of an hotel, or any place 
 available. The seats were deals supported by boxes; the 
 chandeliers were small planks holding six candles, and sus- 
 pended from the ceiling by bits of wire. Every Sunday 
 evening he preached in the Market Square to all sorts and 
 conditions of men. Within six months a church was com- 
 pleted, for miners are generous when times are prosperous. 
 The natives were not forgotten, and services were conducted 
 for their benefit, at first under a tree, and then in a building 
 erected for worship. Other denominations were equally 
 active. 
 
 Barberton declined as rapidly as it had risen. Many of the 
 supposed rich reefs proved to be unpayable to work, and 
 properties that were floated into companies with a capital of 
 
438 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 thousands of pounds sterling were abandoned as worthless. 
 More than half the population left. Dishonest schemes, 
 over-capitalization, gross mismanagement, and especially the 
 superior attractions of Johannesburg, left Barberton com- 
 paratively deserted. The liberality of the people and Mr. 
 Underwood's prudence now had their reward. The church 
 was free from debt ; the weekly offerings fully met the 
 expenses, and the work was self-supporting. There was still 
 a population of about 2,000, and it was considered that 
 these ought not to be neglected. Europeans in a strange land 
 required attention as much as natives ; so the Wesleyan 
 minister continued at his work, and the congregation, though 
 small, amply repaid the labour bestowed upon it. 
 
THE METHODIST CHURCH IN THE 
 TRANSVAAL (continued). 
 
 JOHANNESBURG grew to be the largest town in 
 South Africa with phenomenal rapidity. Standing on 
 the Witwatersrand to-day, and looking down on its 
 miles of streets, its churches, its banks and ware- 
 houses, its parks and squares, its smoking chimneys and 
 roaring mine batteries, it is difficult to realize that twenty 
 years ago where these stand all was bare, desolate veld. 
 Along these hillsides old Bezuidenhout, a Dutch farmer, 
 was then pasturing his sheep, little dreaming of the wealth 
 that lay beneath his feet. In 1884 a man named Arnold 
 fancied there was gold on the farm, and told a neigh- 
 bour, and the year following a small battery was erected 
 by Struben Bros. The one prominent building was a mud 
 canteen with a red flag ; and waggons, Scotch carts, and tents 
 held the few diggers on the ground. In 1886 the South 
 African Republic proclaimed the district a goldfield. 
 
 The gold was found in beds or reefs of conglomerate, made 
 up of clay rock and quartz pebbles, locally called ' banket,' 
 the Dutch name for * almond toffee.' The reefs at the surface 
 stretched from east to west, and dipped from north to south at 
 an angle of about 40, but as they were followed down the angle 
 was found to decrease, so that at great depths they approached 
 the horizontal. Out of this discovery sprang the large number 
 of deep-level mines, which promise to prolong the gold-mining 
 industry for many years. And whether surface or deep, the 
 reefs were found to retain an average thickness and an average 
 quality. This enabled an approximate estimate to be made of 
 the life and value of a mine. 
 
 Within a year the population of Johannesburg rose to 6,000, 
 and the marvel is that without any Christian church, without 
 the restraining influences of family life, living in shanties, and 
 
 439 
 
44 
 
 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 often on poor to 3d, with canteens at every corner, the diggers 
 did not repeat some of the more violent scenes of mining life 
 in California and Australia. But among the miners were 
 many Christian men. Two of them, Mr. Thornhill Cook, son 
 of the missionary of Nisbet Bath, in Namaqualand, and 
 Mr. J. Dednam, both Wesleyan local preachers, distressed 
 with the prevailing godlessness, commenced services in the 
 mining camp. Other Wesleyans joined them, and they met 
 for worship wherever they could, in a house, or a stable, or a 
 tent, and sometimes in the dining-room of a canteen. At 
 their request Mr. Weavind came over from Kilnerton once 
 a month ; but this was found to be inadequate, and the Rev. 
 
 FIRST WESLEYAN CHURCH IN JOHANNESBURG. 
 
 F. J. Briscoe was sent from England, arriving in Johannesburg 
 in April, 1887. At first he lived in a waggon, but in a month 
 the people built for him a small house. In July the first 
 Wesleyan church was commenced, Captain von Brandis, the 
 Landdrost, laying the foundation stone. When completed it 
 seated 300 persons, and cost ^900. It was a plain structure, 
 but at the time was one of the finest buildings on the fields. 
 The various camps along the line of reef were visited by six 
 local preachers every Sabbath, and but for their help the 
 services could not have been held. Once a week, at least, the 
 sordid pursuit of gold was arrested by the voice of Christian 
 teaching. Little attention could be given to the natives, large 
 
. 
 
 THE METHODIST CHURCH IN THE TRANSVAAL 441 
 
 numbers of whom flocked to the mines for employment, and 
 coming in contact with the worst class of Europeans, speedily 
 learnt their vices. 
 
 Such was the enormous rush of people to Johannesburg 
 that in two years a larger place of worship was necessary, and 
 in July, 1889, a new church was opened in President Street, 
 seating 500 persons. The exterior of the building was not 
 ecclesiastical, but it was to be used also as a schoolroom. 
 Hence the numerous windows to obtain light, and the many 
 ventilators in the roof to secure fresh air. This was enlarged 
 in 1892 to seat 700, and it is still Ihe largest Wesleyan church 
 
 WESLEYAN CHURCH AND PARSONAGE, PRESIDENT STREET, JOHANNESBURG. 
 
 in Johannesburg. The congregation, filling the building every 
 Sabbath, was remarkable for its masculinity, for seven-eighths 
 were men ; its intelligence, for here were some of the shrewdest 
 business men in South Africa ; its heartiness of song, for there 
 were not a few Cornish miners who had brought with them their 
 native religious fervour; and its keenness of attention when 
 the preacher was mentally alert and forcible in his speech. 
 Taking a survey of the efforts made by all the churches, there 
 was a painful disproportion between the population and the 
 religious accommodation. The inhabitants numbered probably 
 30,000, whilst the sittings provided by all the churches were 
 not more than 3,000. Amid this immigrant population the 
 duties of the ministers were necessarily many-sided. ' Strangers 
 just out from home were welcomed ; good lodgings were 
 
442 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 recommended ; situations were found for the unemployed ; 
 letters from anxious parents respecting prodigal sons were 
 answered ; advice was given to the simple ; drunkards were 
 induced to sign the pledge ; and, best of all, sinners were led 
 to the Saviour.' 
 
 In November, 1889, the Rev. G. Weavind from Kilnerton, 
 the Rev. R. F. Appelbe from Mafeking, and the Rev. G. S. 
 Sheldon from Uitkyk, were appointed, with the Rev. F. J. 
 Briscoe to take charge of the natives all to reside in Johan- 
 nesburg. The importance of the work was realized, and it was 
 seen that the field open to Methodism was large enough for all 
 the energies of even four ministers. 
 
 The regular pastoral visitation of the people was made 
 difficult by the great amount of Sunday labour at the mines. 
 Greed of gain kept the batteries employed the greater part of 
 the Lord's Day in flagrant violation of the law, which the 
 Government made little effort to enforce. The difficulty was 
 increased by the population being distributed along a thin, 
 unbroken line for thirty miles, broadening here and there into 
 townships. To visit them from one centre on foot was impos- 
 sible. Horses were not provided for the ministers, and the 
 bicycle was the best aid to locomotion. Four ministers in 
 Johannesburg, and none along the line of reef, was an arrange- 
 ment which at a later date had to be modified. 
 
 Johannesburg was peopled by representatives of almost every 
 nation under the sun, and there was therefore no settled and 
 dominant influence of religion. Young men, who in other 
 scenes had been outwardly Christians, went down before the 
 shock of temptation, and lapsed into godlessness. Some of 
 the popular places of amusement were of the lowest character, 
 and drunkenness and impurity were common sins. The feverish 
 excitement of business during the day, especially in the share 
 market, was followed in the evening by a corresponding eager- 
 ness in the pursuit of pleasure. The component parts of the 
 congregations were constantly changing, whilst the paucity of 
 family life checked the growth of unity and zeal in religious 
 work. 
 
 The Wesleyan ministers endeavoured to keep abreast of 
 public need. A Wesleyan church was built at Jeppestown ; 
 and during the five years' superintendency of the Rev. R. F. 
 Appelbe churches were built at Fordsburg, Ophirton, Jumpers, 
 Langlaagte, and Marshall's Street. At Germiston services 
 were held every fortnight in the Scotch church. There were 
 
THE METHODIST CHURCH IN THE TRANSVAAL 443 
 
 also two open-air missions one on the Johannesburg Market 
 Square, and the other at Fordsburg. At both places every 
 Sunday evening, previous to the services in church, large 
 gatherings were held, which were not only crowned with 
 conversions, but knit the workers together, and made them 
 known to each other. 
 
 Tens of thousands of natives were employed in the mines, 
 and they were drawn from almost every nation and tribe in 
 South Africa. By a strange inconsistency, whilst the battery 
 stamps were kept at work the \vhole of Sunday, no under- 
 ground work was allowed to be done ; the result was that, 
 having nothing to do, the natives fell easy victims to the fascina- 
 tions of hundreds of canteens. Faction fights, riotous quarrels, 
 often ending fatally, were numerous. It is true that the law 
 imposed heavy penalties on those who sold drink to the natives, 
 but the police were generally bribed, and the Government 
 appeared indifferent. 
 
 A small Wesleyan native church was built in the location ; 
 but along the line of reef, for want of accommodation, the 
 services were held in the open air. There were twenty native 
 local preachers, and every Sabbath they went forth, * two and 
 two,' preaching the Gospel. For the native servants in Johan- 
 nesburg little could be done. During a considerable period 
 the claims of the European work were so urgent that not 
 much attention could be given to the heathen. That work 
 was a later development. 
 
 When the Rev. G. Weavind left Kilnerton for Johannesburg, 
 the Rev. O. Watkins became Principal of the Training Institu- 
 tion. Occasionally, as opportunity offered, he made long journeys 
 of exploration, going once as far as Salisbury in Rhodesia, and 
 everywhere he sought openings for the preaching of the Word 
 of God. Towards the end of 1891 he was seriously prostrated 
 by malarial fever, contracted in Manicaland, and for ten weeks 
 he lay nigh unto death. As the only means of recovery, he 
 was ordered to England. For ten years he had, at the slow 
 pace of an ox-waggon, over roads that in a civilized country 
 would be ridiculed, travelled and explored a country as large 
 as Great Britain and Ireland visiting chiefs, preaching to the 
 heathen, cheering missionaries on solitary stations, guiding, 
 inspiring, and controlling everywhere. By the natives he 
 was spoken of as the ' Great Father,' and he worthily carried 
 on the work commenced by George Blencowe, the pioneer of 
 Methodism in the Transvaal. Upon his departure, Mr. Weavind 
 
444 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 came back from Johannesburg to Kilnerton, and was made 
 Chairman of the District. 
 
 The Rev. A. S. Sharpe went to Mafeking on the departure 
 of Mr. Appelbe to Johannesburg, and with little intermission 
 laboured there for eight years. He was especially useful in 
 translation, and his admirable Hymn Book and his Exposi- 
 tion of the Parables, both in Serolong, laid the foundation of 
 a Christian literature for the people. The membership in the 
 Mafeking Native Circuit rose to 1,061, with 315 on trial. The 
 
 A BECHUANA VILLAGE, WITH WESLEYAN CHURCH. 
 
 social life of the Barolongs was changed. The women were 
 relieved of field labour, and left in charge of the home, whilst 
 the men did the agricultural work. Children were sent to 
 school, and were taught not only to read and write, but to 
 cook, and sew, and build. Marriage was conducted according 
 to Christian rites. The practice of polygamy was discouraged. 
 Huts, in many cases, were forsaken for houses. The Baro- 
 longs, unlike the Ama-Xosa, did not live in small communities, 
 but in large towns, the population of which varied from 1,000 
 to 10,000. This made them much easier of access to Christian 
 
THE METHODIST CHURCH IN THE TRANSVAAL 445 
 
 effort. The two vices to which they were prone were drunken- 
 ness (caused by the use of ' boyaloa,' or Kafir beer, made from 
 corn and maize) and licentiousness, for sexual offences were 
 lightly regarded. In other respects the Barolongs were an 
 industrious people. They made straw baskets, wooden bowls, 
 earthen water vessels, corn jars, iron hoes, and battleaxes. 
 In the manufacture of these they showed considerable skill 
 and ingenuity. They also ploughed immense tracts of land. 
 
 Can the Barolongs be spoken of as a Christian people ? 
 1 Speaking roughly,' wrote Mr. Sharpe in 1898, ' in every twenty 
 thousand of the population one thousand are members of 
 Christian churches, and about four times that number are 
 regular attendants at Christian worship. Many more are 
 casual hearers, and may be classed among the indifferent 
 masses who follow neither the old faiths nor the new.' 
 
 ( Again, what may be said of the religious condition of those 
 who have embraced Christianity ? Their Christian faith is 
 influenced by their old beliefs. The New Testament idea of 
 the Divine Fatherhood is but faintly realized. Fear is the 
 prevailing element of their religion. They have broken His 
 law, and His wrath is upon them, and to escape that is almost 
 their only concern. There is also a tendency to rely too much 
 upon the outward observance of religious forms. As the 
 result, there is a lack of the positive elements of the faith. 
 Joy and assurance, a deep and settled peace, and a life of 
 active goodness, are features of religion which Bechuana Chris- 
 tians as yet faintly realize. Yet we cannot but rejoice in what 
 has been accomplished. But one generation has passed away 
 since the light dawned upon them ; intellectually, morally, and 
 socially, they are a new people.' 
 
 The European town of Mafeking rapidly expanded in conse- 
 quence of the trade with Rhodesia. Though the town was 
 not more than ten years old, it had its Town Hall, Masonic 
 Temple, and Market Hall. There were four churches Dutch, 
 Anglican, Roman Catholic, and Wesleyan, the latter being the 
 pioneer church. On the outbreak of the Matabele War, troops, 
 both regular and volunteer, were encamped at Mafeking, and 
 the Rev. R. L. Rogers was appointed Chaplain by the Com- 
 manding Officer. As the Wesleyan church was too small, he 
 held services in the Town Hall, and his work amongst the 
 men was greatly appreciated. With the advent of the railway, 
 large workshops were built for the erection and repair of loco- 
 motives for the line to Bulawayo. A larger church became 
 
446 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 a necessity. The people willingly contributed, and in July, 
 1897, a commodious and handsome church was opened. The 
 exterior is adorned with six marble slabs bearing the names of 
 the ladies who were most energetic in raising funds for the 
 new building. 
 
 A brief survey of the section, of which * Good Hope ' was 
 the head, in the Northern Transvaal, will show that considerable 
 progress was made during the residence of the Revs. G. Lowe 
 and T. H. Wainman. Eighteen miles distant was Zebedeele's 
 tribe, numbering 15,000; at Mphatlelestad, thirty miles away, 
 were 10,000 natives ; eighteen miles farther was Mathabatha's 
 tribe, numbering about 3,000. At each of these places a native 
 evangelist was settled. Across the Olifant's River was Seku- 
 kuni's country, with 40,000 natives, and amongst them four 
 native evangelists were at work. At Pilgrim's Rest the- Rev. 
 T. F. Watson was appointed to minister to the gold-diggers, 
 and he made a monthly visit to Lydenburg. At Pietersburg, 
 the market town near ' Good Hope,' an English minister was 
 placed to care for the English-speaking inhabitants. Between 
 1 Good Hope' and Rhodesia is the Blueberg range, rugged and 
 dark, in which dwelt the chiefs Kebi, and Magogo, and Mala- 
 boch, all friendly, and amongst whose followers were many 
 Wesleyans. General Joubert came to Rhenoster Poort to 
 consult his commissioners whether war should not be declared 
 against Malaboch, because he refused to pay the taxes imposed 
 by the Republic. Mr. Wainman was allowed to be present 
 at the conference, and pleaded for delay, which, after a little 
 opposition, was granted. Within a few days Mr. Wainman 
 left ' Good Hope' for the Blueberg, 120 miles distant, to see 
 Malaboch. On reaching the base of the mountains, he and 
 his guides had to march single file on a Kafir trail, up almost 
 inaccessible hills, and reached Malaboch's kraal after a climb 
 of two hours. At the interview Malaboch's defence was 
 this : 
 
 'When the English were in the country (1880), Shepstone 
 came to me, and I paid taxes to him. When he left he said to 
 me, " You must not pay anyone until you hear from me again." 
 I am waiting for Shepstone.' 
 
 The Government insisted that he should submit to their 
 rule, reside within a location to be marked off by them, and 
 pay taxes and all arrears for ten years. This Malaboch refused 
 to do. 
 
 ' But,' reasoned Mr. Wainman, ' try to avoid war. Make 
 
THE METHODIST CHURCH IN THE TRANSVAAL 447 
 
 your peace with the Government. Resistance will result in 
 the death of hundreds of lives.' 
 
 Malaboch's face clouded, but he persisted : ' I am waiting 
 for Shepstone.' 
 
 Perhaps Malaboch thought his mountain fastness was 
 impregnable, and so defied the Republic. Forces were raised 
 by the Dutch Government in a very summary fashion. 
 Englishmen at Johannesburg were commandeered and ordered 
 to proceed against Malaboch, but they refused to go. The 
 Boers taunted them as cowards, and, notwithstanding their 
 protest, marched them to Blueberg. Sir H. Loch, the High 
 Commissioner, was appealed to, and he paid a hurried visit 
 to Pretoria. He displayed firmness, and his interview with 
 President Kruger was successful to this extent, that the 
 Government agreed to relieve British subjects from the opera- 
 tion of the Commando Law. The expedition, of which 
 Joubert was the leader, defeated and captured Malaboch, with 
 about forty of his headmen, who were all brought down to 
 Pretoria and thrust into gaol, where most of them died of 
 scurvy and fever, brought on by bad food and vile sanitary 
 arrangements. The rest of the tribe were distributed among 
 the Boers as indentured servants. 
 
 Methodism was introduced into the Portuguese port of 
 Louren9O Marques by a native called Robert Mashaba. In 
 the Tembe country, north of Delagoa Bay, amongst a de- 
 graded people, Robert was born, and grew up to manhood. 
 In 1875 he went to Port Elizabeth, attracted thither by the 
 high wages natives received there for their labour. He found 
 his way on the Sabbath to the Wesleyan church in the 
 location north of Russell Road, and the Gospel was to him 
 the power of God. He resolved to learn all he could, and by 
 1885 he had fairly educated himself, and could speak English 
 exceedingly well. He had saved a little money, and, anxious 
 to carry the ' Good News ' to his own tribe, he left Port 
 Elizabeth for LourenQo Marques. He at once began to 
 preach and teach, and when his money was spent relatives 
 supplied him with food and clothing. His first convert was 
 his own father. He established a day school, in which he 
 taught about sixty children. At the end of three years he had 
 formed a native church with 200 members, 4 local preachers, 
 and 5 class leaders. At Nkasana, where he lived, he built 
 a place of worship of wood with his own hands. His name 
 became known for hundreds of miles. He established nine 
 
448 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 stations on the river Tembe, at four of which were day schools 
 taught by teachers trained by himself. All this he accom- 
 plished without any aid or advice from a European minister. 
 The British Vice-Consul said : ' I know Robert well. I cannot 
 understand how he should have come out from such a de- 
 graded people and educated himself as he has. He is certainly 
 a marvel.' A Roman Catholic priest said to Mashaba: 'The 
 national religion of the Portuguese is Roman Catholic. Come 
 over to us, and we will pay you.' But Robert said : * Every 
 thing I have came from Methodism, and the day will come 
 when my church will come to my help.' An Anglican Bishop 
 offered to baptize his converts, but Mashaba replied : ' No ; 
 the Methodist Church is our mother !' The Wesleyan natives 
 in Natal heard of Robert's labours, and sent a minister to 
 baptize and receive the 200 converts. In the year 1890 the 
 Mission was incorporated in the Transvaal District, of which 
 it forms to-day a part. In 1894 the Gazas, the chief native 
 tribe, rebelled against the Portuguese. Panic gave rise to 
 all sorts of foolish rumours, some of which involved Robert 
 Mashaba. There was no evidence that Christian natives took 
 any part in the rising, but the local Governor charged it on 
 the Protestant Missions, and arrested Robert, who, withot't 
 trial, was sent to the Cape Verde Islands, where he was kept 
 a prisoner for six years. The Rev. A. H. de Silva, Wesleyan 
 minister at Oporto, made repeated applications to the Portu- 
 guese Government on his behalf, but without result. At last 
 the sympathy of Senor Dias Costa, Director-General of the 
 Colonies, was secured, and Mashaba was released and allowed 
 to return to his own people, among whom there is much yet 
 to be done. 
 
 Pretoria shared in the general prosperity produced by the 
 gold-mines on the Rand. Magnificent Government offices, 
 stately mansions, and imposing trading stores, made the 
 capital a surprising contrast to its appearance when it was 
 a little Dutch dorp. In common with other churches, the 
 Wesleyans benefited ; and not only was the property they 
 held marvellously advanced in value, but the congregation 
 increased, until the church built twenty years before was 
 totally inadequate. In 1892 the Rev. W. J. Underwood, who 
 was senior pastor in Pretoria for five years, proposed the 
 erection of a large handsome church. The idea was favour- 
 ably received by the congregation, donations poured in, plans 
 were selected, and on the first Sunday in 1895 tne new building 
 
THE METHODIST CHURCH IN THE TRANSVAAL 449 
 
 was solemnly devoted to the worship of God. The church 
 cost /~9> 000 - The land not required for church purposes was 
 let for the erection of stores, and there is a considerable income 
 derived from ground rents. During his last years in Pretoria 
 Mr. Underwood was successful in starting a Boys' School, and 
 
 WESLEYAN CHURCH, PRETORIA. 
 
 in reopening a Girls' School, which for some time had been 
 closed. The Government regulations placed all schools in the 
 Transvaal in which the English language was the medium 
 of instruction at a great disadvantage. At the same time, 
 the growth of the English population, and their increasing 
 
 29 
 
450 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 prosperity, created an urgent demand for first-class English 
 schools. The Anglicans and Roman Catholics were active 
 in meeting this demand, but their schools were strongly 
 sectarian. Children of Wesleyan parentage had therefore to 
 be sent to Natal or to Cape Colony for their education. 
 
 Three additional towns were occupied : Heidelberg, from 
 which the Triumvirate issued in 1881 the proclamation of the 
 South African Republic ; Middleburg, the centre of a coal- 
 bearing area ; and Klerksdorp, in the neighbourhood of which 
 several low-grade gold-mines had been opened. In each town 
 the expansion of trade brought an influx of English traders 
 and agents. Each town had a Dutch Reformed church and 
 a * Dopper church,' which was open probably once a quarter 
 at Nachtmaal, when the place was crowded with Dutch 
 families, who pitched their waggons or tents on the market 
 square, and when not in church were busy shopping. The 
 English belonged to many churches, but found it necessary to 
 unite if they were to secure religious services in their own 
 language. Then a request was sent for a Wesleyan minister, 
 and on his arrival development followed along the usual lines. 
 First a neat church, then a small but comfortable parsonage, 
 services on the Sabbath, with prolonged journeys during the 
 week through the district, preaching to the natives. Weeks 
 and months of patient labour followed, and both minister and 
 people knew what it was to ' toil on, faint not, keep watch, 
 and pray'; afterwards came the ingathering and the 'joy of 
 harvest.' 
 
 Johannesburg advanced with amazing strides. Wide streets, 
 stately public buildings, palatial business stores and offices, 
 commodious villas, gigantic hotels and theatres, showed the 
 confidence of the inhabitants in the permanence of the gold- 
 mining industry. Commissioner Street was all day as thronged 
 as Regent Street in the height of the London season. Suburbs 
 sprang up in every direction, and were connected with 
 Johannesburg by well-served trams. According to the census 
 of the Sanitary Board, the population of the town itself 
 numbered in 1896 50,000 Europeans and 57,000 Natives. The 
 English were the most numerous, and the English language 
 held possession of commercial life ; but when they were passed, 
 there was an extraordinary mixture of races. There were 
 8,000 Dutch Africanders, ranging from the highly respectable 
 Government official and merchant to the wretchedly poor and 
 ignorant, who had no knowledge of any craft, and gravitated 
 
THE METHODIST CHURCH IN THE TRANSVAAL 451 
 
 to the slum regions of the town. There were 5,000 Jews, 
 chiefly Russian and Polish, who almost monopolized the cheap 
 tailoring and cobbling trades, and the illicit selling of liquor 
 to the natives. There were as many Chinamen, who in the 
 poorer parts of the town kept little grocery stores, with cheap 
 crockery and tinware. Germans, Hollanders, and French 
 were much fewer in number, but their intelligence and skill 
 placed them in the front ranks of commerce. Some coolies 
 hawked vegetables from door to door; others opened stores 
 
 COMMISSIONER STREET, JOHANNESBURG. 
 
 for the native trade, and sold blankets, and beads, and grain. 
 But the class which numerically was the greatest was the 
 native. Every tribe in South Africa was represented. Besides 
 the 57,000 natives employed in and around Johannesburg, 
 there were probably three times that number employed along 
 the reef in the various mines. The total population on the 
 Rand could not be less than 250,000. 
 
 The increasing political unrest was not favourable to ethical 
 integrity in commercial and public affairs. If President Kruger 
 did not himself accept bribes, he approved of Members of the 
 
 29 2 
 
452 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 Raad and of the Civil Service receiving presents ' from 
 persons interested in certain financial schemes. Purity of life 
 was endangered by the inducements to immorality which were 
 brazenly public, and little attempt was made to check the 
 evil. Illicit liquor selling was triumphantly open ; and, daily, 
 thousands of natives were reduced to a stupefied condition, 
 and incapacitated for their work in the mines, by drinking 
 raw fiery spirits. Sweepstakes, offering the chance of winning 
 thousands of pounds by purchasing a ticket, induced thrift- 
 lessness and a love of gambling far more dangerous than 
 the thinly-disguised gambling of the Stock Exchange. The 
 Sabbath at most of the mines was not observed, and the dull 
 roar of the batteries continued throughout the whole day. 
 
 But the ' narrowing lust of gold ' was not allowed to have 
 undisputed sway. As the people became more settled those 
 who had similar tastes combined, and scientific and educa- 
 tional organizations helped to refine social life. The Christian 
 ministers of every denomination were all actively engaged, 
 according to their respective methods, in leavening society 
 with the teachings of Christ. Notwithstanding every adverse 
 influence, there were many men and women in Johannesburg 
 who kept their life unstained, and followed Christ against the 
 world. 
 
 The Wesleyan church had a goodly succession of faithful 
 ministers who laboured often to weariness in the difficult work 
 of laying the foundations of Methodism under most abnormal 
 conditions. The Revs. F. J. Briscoe, G. Weavind, J. C. James, 
 R. F. Appelbe, I. Shimmin, J. G. Benson, G. H. Eva, J. S. 
 Morris, T. H. Wainman, G. Lowe, and E. H. Morgan, were 
 men by whom the best traditions of Methodism were upheld. 
 With the appointment of the Rev. W. Hudson, in 1893, an 
 era of rapid development commenced. He brought to his 
 administrative duties experience gained in thirty years' service 
 in England, and his wise plans made Methodism on the Rand 
 not only larger, but gave it a compact and elevated character. 
 In 1895 ne formulated what was called ' The Methodist Exten- 
 sion Scheme,' which had for its object the erection of fourteen 
 churches in the Johannesburg Circuit, at a cost of ^"50,000. 
 The proposal was not fully carried out, because of the political 
 disturbances and commercial depression which followed the 
 Jameson Raid, and the imprisonment of the members of the 
 Reform Committee. But churches were built at Vlakfontein, 
 Boksburg, Germiston, New Heriot, Jeppestown, Clifton, 
 
THE METHODIST CHURCH IN THE TRANSVAAL] 453 
 
 Roodepoort, Champ D'Or, Krugersdorp, Randfontein, and 
 Caseystown, besides enlargements and minister's rooms. That 
 eleven churches should have been built in three years reads 
 like a romance. Mr. Hudson proposed that the President 
 Street property should be sold, as ^"20,000 were offered for it, 
 and that a large central place of worship, to be called ' Trinity 
 Church,' should be erected. But the trustees held out for a 
 still higher price. Suddenly land values shrank, and the sale 
 of the site was indefinitely postponed a delay not perhaps to 
 be regretted, as in consequence of the shifting of the population 
 development in the centre of Johan- 
 nesburg will probably have to be on 
 Mission Hall lines. 
 
 During the year 1896 Methodism 
 spread rapidly along the Rand. The 
 effort to pastorize a Circuit thirty miles 
 long, and thickly populated, from the 
 centre in Johannesburg became in- 
 creasingly difficult. In 1898 the Johan- 
 nesburg Circuit was divided into three 
 - Johannesburg Central, Johannes- 
 burg East, Johannesburg West and 
 to each was allotted three ministers. 
 The benefit of the change was im- 
 mediately felt. Local resources were 
 more easily developed, economy in 
 working was secured, whilst, as the 
 areas were smaller, both pulpit and pastoral work was con- 
 centrated, and consequently gained in efficiency. 
 
 The war of 1899-1902 between the Republics of the Trans- 
 vaal and the Free State and Great Britain was no surprise to 
 those who had resided in South Africa for a considerable period. 
 For twenty years, at least, the idea of war had been in the 
 minds of the rival races. The Jameson Raid was not, as has 
 been often asserted, the origin of the feud, but it undoubtedly 
 familiarized men with the probability of an ultimate appeal to 
 arms. A wise statesman might have secured the peaceable 
 transformation of a pastoral Dutch Republic into a ' complex 
 and bi-lingual industrial State,' but President Kruger was 
 determined to maintain the military and political supremacy of 
 the Boers. The newcomers, who had built Johannesburg and 
 made the Republic wealthy, were treated as aliens, and denied 
 any voice in public affairs. Pointing one day to the Republican 
 
 REV. VV. HUDSON. 
 
454 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 flag floating over the Raadzaal, Kruger said : ' I may as well 
 pull that down if I give the franchise to the Outlanders.' The 
 resolve to maintain the complete dominance of the Dutch over 
 the new population, which was the more numerous and the 
 more enterprising, could have only one issue. 
 
 When war became imminent British subjects began to leave 
 the country, and at last there was a rush to get away. Fifty 
 thousand persons left. The resources of the railway were 
 heavily taxed for military purposes, but the staff put forth 
 energetic efforts to deal with the extraordinary crisis. For a 
 few days only were European women and children obliged to 
 travel in open trucks, exposed to the sun or driving rain. 
 
 Johannesburg was well-nigh deserted. Shops and stores 
 were closed and barricaded, and the employes dismissed. 
 Houses were boarded up and left by the owners. Mines were 
 shut down. The commandeering of goods was suddenly en- 
 forced by the Dutch Government, and stock, horses, carts, and 
 foodstuffs were carried off, the owners helpless to resist, and 
 convinced that it was highly improbable they would receive 
 any compensation. The poor Dutch inhabitants, following the 
 example set them, broke into shops and private houses, and 
 either lived in them or helped themselves freely to the food 
 they contained. The Wesleyan manse at Fordsburg was 
 looted three times, and was afterwards occupied by a Dutch 
 family that refused to vacate it upon Mr. Appelbe's return. 
 Ultimately they purchased it. Some of the houses in the 
 suburbs were set on fire. The paralysis of trade produced 
 great distress amongst those who remained, and over 4,000 
 men, women, and children had to be helped out of relief funds, 
 for which large sums were raised in Johannesburg. 
 
 Most of the Wesleyan churches were closed. The number 
 of the President Street congregation fell from 700 to 70 ; but 
 the Rev. J. S. Morris, having taken the oath of neutrality, was 
 allowed to remain at his post, and rendered valuable aid to 
 the poor and destitute. Of twenty local preachers, only two 
 remained. At Fordsburg was a small congregation of thirty, 
 made up of English-speaking burghers, and the services were 
 conducted by local preachers, of whom ' Father Dednam ' was 
 the oldest. All the smaller churches were shut up. 
 
 As the congregations had left, the ministers were compelled 
 to follow. At the ports, to which the refugees had gone, they 
 might be of some use; accordingly most of the Johannesburg 
 Wesleyan ministers went to Durban, where 20,000 persons 
 
THE METHODIST CHURCH IN THE TRANSVAAL 455 
 
 had sought a temporary home ; and there, beside other services 
 as chaplains, they rendered valuable aid on Relief Committees. 
 When troops arrived oversea the ministers were there to 
 welcome them and supply them with bread and fruit. Letters 
 were written at the dictation of soldiers, sometimes as they 
 were entrained for the front. A common request was : ' Please 
 write to my wife, and wish her a happy Christmas for me. If 
 we do not meet again in this world, we shall in the next.' 
 Money and watches were sent for them by post lest they should 
 be lost. It is sad to reflect that many of these fine fellows did 
 not live to see another Christmas. 
 
 By consent of the Republican Government the Rev. G. 
 Weavind continued his work at Kilnerton, the Rev. H. W. 
 Goodwin at Pretoria, and the Rev. 
 
 E. H. Morgan at Heidelberg. The ^^^^^^^^^^^ 
 Rev. E. Titcomb remained at Mid- 
 dleburg, but early in igco he removed 
 to Barberton, and the Rev. E. Rol- 
 land stayed at Pietersburg until re- 
 quired at Johannesburg to assist in 
 the native work. If those who left 
 the Transvaal found the long period 
 of inaction at the ports wearisome 
 and depressing, those who remained 
 had to endure prolonged suspense ; 
 to guard vigilantly their speech, lest 
 offence be given ; and daily to see 
 the painful ravages of war. Amongst 
 them were men of different shades 
 of political opinion, but everyone 
 
 longed and prayed that the deplorable war might soon be 
 ended. 
 
 When the war commenced the W r esleyan Army and Navy 
 Committee sent out two chaplains for the Wesleyan soldiers, 
 the Revs. E. P. Lowry and O. S. W 7 atkins. Mr. Lowry had 
 been chaplain at Aldershot for eight years, and had won for 
 himself a position of unique influence. He was attached first 
 to Lord Methuen's Division, and afterwards to the Guards 
 Brigade, in Lord Roberts's column. Mr. Watkins had been 
 through the Soudan Campaign, and was present at the Battle 
 of Qmdurman. He went to Natal and made his way to Lady- 
 smith, where he was shut up with the garrison during the 
 whole of that trying siege. As the war extended, other chap- 
 
 REV. E. P. LOWRY. 
 
456 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 lains were appointed. The Rev. T. H. Wainman joined the 
 troops under General Buller, and was made Chaplain -Major 
 to the West Yorks. The Rev. W. C. Burgess was appointed 
 to attend the 3rd Division under General Gatacre, and accom- 
 panied it in its chequered career from Sterkstroom to Pretoria, 
 and was subsequently chaplain to the camps along the line to 
 Delagoa Bay. The Rev. W. Meara went to East London 
 and Durban, where he acted as chaplain to the troops in camp. 
 The Rev. C. S. Franklin did fine work at Bloemfontein. The 
 Rev. M. F. Crewdson attended the hospitals at De Aar, 
 Naauwpoort, and Norvals Pont. Wherever, in fact, Methodist 
 soldiers were stationed, the nearest Wesleyan minister faith- 
 fully and gladly attended to their deeper needs. Other churches 
 were equally zealous in caring for * that Titan, Thomas Atkins,' 
 and between the chaplains of various denominations there was 
 often a fine camaraderie, for the stern realities of warfare had a 
 tendency to break down ecclesiastical barriers and dissipate 
 theological differences. 
 
 On May 28, 1900, the cannon fire of the approaching British 
 army was heard in Johannesburg, and great was the anxiety 
 of the few inhabitants left. If the Boers resolved to defend 
 the town bombardment would follow, and the lives of many 
 women and children would be sacrificed. But the rapid 
 marching of Lord Roberts's army took the Dutch Commandoes 
 by surprise, and when the great railway junction of Elands- 
 fontein was seized, they hastily retreated towards Pretoria. 
 On June i the British army, 40,000 strong, marched through 
 Johannesburg without firing a shot, and encamped some miles 
 to the north. As regiment after regiment passed, and hour 
 after hour the flow of men continued, an old Dutchman ex- 
 claimed : ' Almachtig ! You English turn out soldiers by 
 machinery. They are all of the same age.' A Boer Com- 
 mando would have contained burghers from sixteen to sixty 
 years of age. With the troops came the Rev. E. P. Lowry, 
 who, declining the use of a horse, had marched on foot 1,000 
 miles with the Guards Brigade in all weathers, with food or 
 without, and ever ready with a cheery word for the men ; the 
 Rev. Frank Edwards, chaplain to the Australian W r esleyans ; 
 and the Rev. Dr. Lane, the Canadian Wesleyan chaplain. 
 
 In the wake of the army followed the ambulance waggons, 
 bringing in the wounded and sick, chiefly enteric cases caused 
 by drinking foul water on the march. Temporary hospitals 
 were opened, and amongst other buildings President Street 
 
THE METHODIST CHURCH IN THE TRANSVAAL 457 
 
 church was used. The benches were removed, and a hundred 
 men, with unkempt beards and torn and soiled khaki, mostly 
 Camerons and C.I.V.'s, who had marched 510 miles in fifty-one 
 days, and been engaged twenty-eight times, entered ; and so tired 
 were they that many of them immediately spread their blankets 
 on the floor, and were instantly asleep. The schoolroom was 
 reserved for reading and recreation. The small congregation 
 that was left worshipped in the Presbyterian church, which 
 had been closed for months. 
 
 Johannesburg was garrisoned by several battalions of troops, 
 and the establishment of a Soldier's Home, which could offer 
 hospitality and comfort to the men, became eminently desirable. 
 The Anglican Church was the first to open one, but it was soon 
 evident there was room for another. The Military Governor 
 gave permission for the use of the large Public School in 
 Brandis Square, and here was established the Wesleyan 
 Soldiers' Home, which was opened by Major-General Wavell 
 in August. Sisters Gates and Gates managed the commis- 
 sariat ; and for many months the ' Home ' was a bright, 
 cheerful centre for thousands of soldiers, where they met their 
 friends, wrote letters, and enjoyed games. The Wesleyan 
 ministers, the Revs. Morris, Rogers, and Rolland, devoted 
 much of their time to spiritual work among the men. A Bible- 
 class was conducted every Sunday afternoon and on every 
 Wednesday evening. A concert was held every Thursday 
 evening. The finest auxiliary of the church was the Soldiers' 
 Home. 
 
 Turning now to Pretoria, it may be said that after the exodus 
 of British subjects the Wesleyan congregation was small ; but 
 the Rev. H. W. Goodwin found that the war provided him with 
 new duties. Severe disasters befell the British troops in the 
 early stages of the campaign, and several thousand soldiers 
 were brought to Pretoria as prisoners, and confined in a camp 
 at Waterfall, outside the town. Among the earliest arrivals 
 was a detachment of the i8th Hussars, in which was Sergeant 
 Dudley, a Wesleyan local preacher. Ministers of all the 
 English churches conducted services at the camp, but Sergeant 
 Dudley was the recognised leader, and he held four services 
 a week, at which from six to eight hundred men attended. In 
 many ways the Rev. H. W. Goodwin endeavoured to relieve 
 the monotony of imprisonment to his countrymen ; and when 
 Lord Roberts occupied Pretoria on June 5, 1900, he sent for 
 him, and warmly thanked him for his kindness. He also made 
 
458 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 him Chaplain to the Wesleyan soldiers in the garrison, with 
 the rank of Captain. 
 
 Slowly the war dragged to its weary close. The resistance 
 of the Dutch Commandoes was worn down. Their stores of 
 food and ammunition were exhausted. All their heavy guns 
 had been captured or destroyed. At last, in May, 1902, the 
 Boer commanders Botha, Delarey, and De Wet met the 
 British Commander, Lord Kitchener, first at Vereeniging, on 
 the Vaal River, and afterwards at Pretoria, where they accepted 
 the terms of peace offered them. Their forces surrendered, laid 
 down their arms, and promised allegiance to King Edward VII. 
 
 With the declaration of peace the exiles came back to the 
 Transvaal. Ever since the occupation of Pretoria and the 
 establishment of British rule, they had been allowed to return 
 in small numbers ; but now all restrictions were removed, and 
 in a few months the population of Pretoria and Johannesburg 
 reached nearly their former numbers. The mines were re- 
 started, and trading operations were recommenced. Churches 
 were reopened, and pastors resumed their duties. In spite of 
 temporary difficulties, a feeling of hope and confidence pre- 
 vailed. It was recognised that the wounds left by such a war 
 would not rapidly heal, and that racial animosities would not 
 readily vanish. Mutual interests may assist to bridge the gulf 
 which separates the two races, but the great unifying power is 
 the Gospel of Christ. In this work the Methodist Church is 
 taking its full share. 
 
 During the war the duties of Chairman of the Transvaal 
 District were undertaken by the Rev. G. Lowe, whose long 
 experience of the country enabled him to guide affairs through 
 a time of great trouble. When peace returned, the Rev. Amos 
 Burnet was sent from England to assume superintendence of 
 the Methodist churches, and his labours at home justify the 
 expectation that he will be a capable and wise Chairman. 
 
 The years 1903 and 1904 were remarkable in the history of 
 Methodism in the Transvaal for marvellous activity and rapid 
 extension. More than twenty ministers arrived from England, 
 most of whom brought with them considerable experience of 
 English Circuits. Two additional Wesley Deaconesses were 
 appointed to Pretoria and Jeppestown. The energy in church 
 building was equally remarkable. Thirty-six new churches 
 were erected, seven were enlarged, and fourteen other building 
 schemes were completed. Twenty additional sites were pur- 
 chased with a view to further development. An important 
 
THE METHODIST CHURCH IN THE TRANSVAAL 459 
 
 step forward was taken at Johannesburg. Trinity Church is 
 to be built at last. The site on Von Brandis Square, originally 
 purchased for it, has been sold for ^25,000, and a more suitable 
 site has been purchased in Klerk Street ; and on this it is pro- 
 posed to erect a church, schools, and a manse, at a cost of 
 ^45,000. The sale of President Street Church, with the pro- 
 ceeds of the sale of the land in Brandis Square, it is expected 
 will cover the cost of the new buildings. 
 
 Pretoria proposes to build a church in its rising suburb, 
 Sunnyside, whilst Barberton is gathering up its resources to 
 erect a new church to cost ^"3,000. 
 
 The urgent need of Methodism in the Golden City is a club 
 or home ' for young men, conducted on Christian principles. 
 Johannesburg contains thousands of young men who in other 
 lands have had comfortable homes, but who, in consequence 
 of the high price of lodgings, have to sleep in small, unhealthy 
 rooms. At night, when business is over, they wander aimlessly 
 about the streets ; some go to the billiard room, others to the 
 theatre, and but few have access to pleasant homes. Little is 
 being done for young men without friends in a strange city, 
 and the Church that supplies that want will win their gratitude 
 and affection. 
 
 The work among the natives is deepening in interest and 
 power. A million aborigines in the northern districts of the 
 Transvaal are accessible to the preaching of the Gospel ; and, 
 as we have seen, many have been drawn to Christianity through 
 the migration of converted natives from Cape Colony and Natal. 
 ' These newly-evangelized and little-taught servants of Christ 
 have a remarkable gift in communicating the essentials of 
 Christ's Gospel to their fellows. So it comes to pass that over 
 the whole land to-day there are insistent voices calling upon us 
 as a Church to come and reap, even where we did not know 
 that we had sown.' The Kilnerton Training Institution has 
 now three departments : one for native evangelists, who receive 
 a three years' training ; a normal school for the education of 
 native teachers ; and a boarding school for boys, to which the 
 sons of native ministers are admitted at a low fee. Such an 
 institution is unique in the country. 
 
 The European work is full of promise. From every side 
 come calls for service which cannot be neglected. In the 
 success of other churches Methodists rejoice ; but we have 
 our own special vocation, and must pursue it in the strength of 
 Christ. Vigorous efforts are being made to provide Methodist 
 
460 THE METHODIST CHURCH IN THE TRANSVAAL 
 
 worship not only for the larger towns, but for the villages, how- 
 ever small or remote they may be. In every European com- 
 munity are found Methodists, who have come from England, 
 the Cape, or Natal members often of old Methodist families, 
 whose loyalty to their Church is admirable, To neglect these 
 communities now is to hand them over to other Churches, 
 some of which, to speak frankly, are antagonistic rather than 
 friendly to Wesleyan Methodism. 
 
 With the elastic connexional system that Methodism pos- 
 sesses, there is no reason why Methodism should not spread 
 over the Transvaal, as it did more than a hundred years ago 
 over the United States, in the days of Bishop Asbury and 
 Richard Boardman. 
 
THE METHODIST CHURCH IN RHODESIA. 
 
 UP to the year 1880 Rhodesia was a country practi- 
 cally unknown to the civilized world. A few 
 adventurous hunters, miners, and explorers, had 
 occasionally penetrated it ; but the sandy wastes 
 of Bechuanaland, the fever-stricken valley of the Limpopo, 
 and the still deadlier fever belt on the east coast, com- 
 bined with the terror of the fierce Matabele, deterred 
 peaceable farmers from attempting any occupation of the 
 country. Travellers at intervals had returned, declaring that 
 in this unknown land were healthy plateaus and rich gold- 
 fields, and herds ot large game ; but the accounts were 
 generally discredited as idle tales. With the concession 
 granted by Lo Bengula to Mr. Rudd and others, to prospect 
 for gold in Mashonaland, and the formation of the Chartered 
 Company in 1889 to work the concession, the curtain of 
 mystery was withdrawn. A pioneer force of 600 men, 300 
 of whom were natives, marched from Mafeking in March, 
 1890, to the north, and then to the north-east, constructing as 
 they went a good serviceable road for 400 miles, and erected 
 forts for its protection at Tuli, Victoria (near the famous ruins 
 of Zimbabwe), Charter, and Salisbury, which last place was 
 the goal of the expedition, and situated on high, rolling veld 
 5,000 feet above the sea. 
 
 One of the early acts of Mr. Rhodes, the Chairman of the 
 Chartered Company, was to offer 100 per annum to the 
 Wesleyan Missionary Society towards the expenses of estab- 
 lishing a mission station within the area over which the 
 Company exercised jurisdiction. The arrangement made by 
 the Missionary Committee with the South African Conference 
 was beginning to take effect, and it was resolved to use the 
 income set free by the reduction of the grant to strengthen 
 the work in the Transvaal, and to establish Missions in 
 Mashonaland. 
 
 461 
 
462 THE METHODIST CHURCH IN RHODESIA 
 
 In iSgi the Revs. O. Watkins and I. Shimmin, by direction 
 of the Missionary Committee, made a journey of exploration 
 into the country. Travelling by waggon, they left Good Hope, 
 in the Transvaal, crossed the Limpopo River at Rhodes' 
 Drift, and arrived at Fort Tuli on July 17. The fort was 
 garrisoned by 100 men, for whom Mr. Watkins conducted 
 parade service on the following Sunday. Keeping to the 
 newly-made road, they called at Charter, Victoria, and reached 
 Salisbury early in September. The journey had taken four 
 months. 
 
 They were surprised at the size of Salisbury, though it was 
 in the ' wattle and daub ' stage. Soon after their arrival they 
 had an interview with Mr. Rhodes and Dr. Jameson, who 
 kindly promised them tracts of land in different parts of the 
 country for Mission farms, and also plots of ground in the 
 various townships for churches and schools. All these pro- 
 mises were more than fulfilled. Mr. Watkins and Mr. Shimmin 
 then left for Umtali, where the former, having engaged 
 carriers for his luggage, bade his companion farewell, and 
 started on his journey to Beira, a distance of ^200 miles, in 
 order to catch the steamer for Durban. He suffered great 
 hardships, and contracted the deadly coast fever, which com- 
 pelled his return to England. 
 
 After Mr. Watkins's departure, Mr. Shimmin returned to 
 Salisbury, and on the way he shot a full-grown lion at the 
 moment it had seized a hunter whom it had charged. * In the 
 daytime,' he states, ' the lion is certainly not a very noble- 
 looking animal. He keeps his head down, and gets out of 
 sight as quickly as possible. At night he goes forth to seek 
 his prey, and this is the time when he must either be avoided 
 or killed. His roar on a pitch-dark night and in a lonely wood 
 is a sound that, once heard, will never be forgotten.' 
 
 When preparing to visit the chief Lo Magondi, Mr. Shimmin 
 was startled to learn that he and three of his Indunas had 
 been murdered by the Matabele, who had also carried off 
 about fifty women and children and many head of cattle. 
 This was the punishment inflicted by Lo Bengula because 
 Lo Magondi had shown the white men where to find gold. 
 As Dr. Jameson was of opinion that the trouble was local, 
 and that he might travel in safety, Mr. Shimmin* proceeded 
 on his journey, and, acting on the advice of Mr. Selous, the 
 hunter, he pegged off, seventy miles north of Salisbury, a farm 
 near the river Hanyane, in Zimba's country, and called it 
 
THE METHODIST CHURCH IN RHODESIA 
 
 463 
 
 Hartleyton, after the Rev. Marshall Hartley. ' On Tuesday, 
 December 15,' he wrote, 'we marked out and beaconed our 
 new Mission farm, Hartleyton, and I could not help feeling 
 proud of the task. Here I was nearer the centre of Africa 
 than any other Wesleyan minister had ever been before 
 within ninety miles of the great river Zambesi the first to 
 carry the Gospel into these wild regions ; hundreds of miles 
 of unoccupied territory behind me, and in front an open door 
 to millions of heathens. Since last June our church in South 
 Africa has moved forward nearly 700 miles beyond Good 
 Hope, our most northerly station in the Transvaal.' Another 
 farm was beaconed off five miles south 
 of Salisbury, and named Epworth. 
 
 The work amongst the English 
 people was commenced by Mr. Shim- 
 min at Salisbury early in 1892. In 
 the absence of a place of worship, the 
 services were held in empty stores, or 
 in the dining-room of the Masonic 
 Hotel. * I wish I could give you,' 
 wrote Mr. Shimmin, ' a picture of our 
 ordinary evening service. The room 
 is nicely filled, about sixty men being 
 present. My pulpit is a very light 
 music-stand, and the pews consist of 
 rough planks set up on four legs. The 
 chief interest, however, centres in the 
 congregation. Many are young men 
 
 of good education, and from Christian homes, but " roughing it " 
 has taken off their polish in more ways than one. Others are 
 diggers and adventurers, who have knocked about in America 
 and Australia before coming to try their luck in the new 
 El Dorado. There sits a canteen-keeper in his shirt-sleeves, 
 and near him, in a tennis "blazer," is the son of an Irish 
 rector. Proper Sunday clothes are at a discount, and are 
 regarded by most as a mark of an effete civilization. Through 
 the doorway I can discern in the gloom a group of men 
 listening on the stoep, and I know that some of them are 
 smoking by the odour that steals into the room. We finish 
 an impressive service by singing the good old hymn, " O happy 
 day that fixed my choice," every man joining in with all his 
 heart.' 
 
 The first Wesleyan building in Mashonaland was a par- 
 
 REV. I. SHIMMIN. 
 
464 THE METHODIST CHURCH IN RHODESIA 
 
 sonage. It was built of poles and earth with a thatch roof, 
 covered with a waggon sail. It had one door and three 
 windows, filled in, not with glass, but with calico. The next 
 building was a church, the foundation stone of which was 
 laid by Dr. Jameson, who complimented the Wesleyans on 
 building the first permanent church in the country. It was 
 opened in 1892, and the whole cost was defrayed by the 
 people in Salisbury. 
 
 To assist Mr. Shimmin, the Rev. G. H. Eva was sent from 
 Johannesburg, and with him came eight native teachers. It 
 
 THE FIRST METHODIST PARSONAGE AT SALISBURY, IN MASHONALAND. 
 
 was recognised that if Africa is to be Christianized, it will be 
 by the Africans themselves, under the supervision of European 
 ministers. Two of the teachers were stationed at Hartleyton, 
 and two at Epworth, on the farm given by the Company. 
 It was necessary to station the teachers in couples, so that 
 one could help the other in sickness during the rainy season. 
 Zimba was delighted at the arrival of the teachers, but a 
 neighbouring chief, Shimanga, was opposed to their visits, as 
 he had heard some strange stories about the doings of white 
 men. ' They first build a large house,' he said, ' in which they 
 
THE METHODIST CHURCH IN RHODESIA 465 
 
 make an extraordinary amount of noise of various kinds, and 
 then induce natives to enter, when they are put to death.' 
 When religion was explained to him, he was eager for 
 teachers, and said : ' My people must also hear the truth, and 
 my children must learn the right way.' Shimanga's country 
 was therefore included in the Hartleyton Circuit. 
 
 Crossing the river Angwa, a tributary of the Zambesi, 
 Mr. Shimmin entered Lo Magondi's country * but Marim- 
 bagupa, the successor of the murdered chief, said he could not 
 allow Christian teachers to settle until he had consulted their 
 great prophetess, who lived in the mountains, a day's journey 
 to the west. So great was her influence that even Lo Bengula 
 was largely governed by her advice, and it was chiefly owing 
 to her counsel that the Chartered Company's expedition was 
 allowed to enter and occupy the country without bloodshed. 
 Whilst the messengers went to consult the great sorceress 
 Mr. Shimmin inspected the neighbourhood, and pegged off a 
 farm in a beautiful valley admirably adapted for a mission 
 station, and which was subsequently granted by the Company. 
 The answer of the sorceress was favourable, so Lo Magondi 
 became a permanent Wesleyan settlement. 
 
 Within a few months there was a marked improvement at 
 Epworth. Instead of a few scattered huts was a well-laid-out 
 village with wide streets, square houses, and neat gardens. 
 Every morning at sunrise the bell rang, calling the inhabitants 
 for family worship, which was followed by the morning meal. 
 Then the women went to the lands, the men to their house- 
 building or their plot of ground, and the children to the school. 
 In the evening, after all had returned from labour, class meet- 
 ings, night classes, and services were held ; and so day by day 
 life was enriched by Christian teaching. Chiefs and their 
 followers came from adjacent villages, and plodded at their 
 lessons with almost pathetic zeal. When Sunday dawned all 
 work was suspended ; they gathered together to listen to simple 
 stories from the Bible, and took special delight in singing. 
 They even learned to deliver the cry ' Hurrah !' as vigorously 
 as English schoolboys. 
 
 Mr. Shimmin discovered what Mr. Taylor had found in the 
 Transkei, that, in the absence of previous religious teaching, 
 conversions could not reasonably be expected. Men, women, and 
 children gladly came to hear what the white teacher had to say, 
 but the simplest truths of Scripture were utterly beyond them. 
 Sin, repentance, faith, pardon, were words that for them had no 
 
 3 
 
466 THE METHODIST CHURCH IN RPIODESIA 
 
 meaning. They felt no sorrow for sin, for they knew but dimly 
 what sin was ; faith in Christ was incomprehensible. Cen- 
 turies of barbarism had stereotyped character, and the effects 
 could not be removed by half an hour's address on the doctrines 
 of salvation, however earnest and plain. The people had to 
 be taught patiently, persistently, prayerfully, before an intelli- 
 gent faith was possible. 
 
 Two new mission stations were established, one at Nungubo, 
 fifty miles south of Salisbury, and the other at Gambisa's, fifty 
 miles further south, near to Mount Wedza, which is six miles 
 in length, and a mass of iron ore. The natives took the ore 
 away in sacks on the backs of oxen, and every village had its 
 smithy, where the men made hoes, hatchets, knives, and spears. 
 In the manufacture of these implements they displayed great 
 industry and skill. The missionary soon learned that the 
 Mashonas, or Makalakas, 'were the original lords of the soil. 
 They were ingenious, mechanical, and had made considerable 
 progress in agriculture. The Matabele were intruders, having 
 entered the country after they were driven out of the Trans- 
 vaal by the Emigrant Boer Farmers in 1836. They were of 
 Zulu blood, and retained the stern military system founded by 
 the dreaded Tshaka. They despised everything but war. 
 Every year Impis were sent out to crush neighbouring tribes, 
 and secure cattle, women, and boys who might be trained to 
 be warriors. Ln a successful year perhaps 10,000 natives were 
 'wiped out.' The Mashonas especially suffered from these 
 raids. ' Until two years ago,' declared Bishop Knight-Bruce, 
 1 poor Mashonaland was kept by the Matabele chief as a Scotch 
 laird might keep a deer-forest. Every spring his regiments of 
 fighting men were marched to kill and sack, bringing back 
 with them girls, boys, and cattle. The timid Mashonas were 
 incapable by nature of offering any resistance, and their dis- 
 integration into separate tribes, with no one paramount chief, 
 left them helpless before the disciplined power of the Matabele, 
 with their thousands of fighting men in organized regiments.' 
 In the year 1893, * Mr. Shirnmin's knowledge, in one district 
 of seven villages, situated among the mountains, nearly every 
 inhabitant was killed. On one kopje alone 100 bodies were 
 found and buried. Dr. Jameson sent messengers to Lo Ben- 
 gula strongly protesting against such barbarities, but his ex- 
 postulations were treated with contempt. Either Lo Bengula 
 wished for war, or he had lost the power to restrain the young 
 warriors of the nation, who were eager to wash their spears in 
 
 
THE METHODIST CHURCH IN RHODESIA 467 
 
 the blood of white men. But one thing was apparent, that 
 the development of the country was impossible so long as 
 insolent, well-armed savages were allowed to raid at will. 
 
 How Dr. Jameson, in 1893, organized a volunteer force of 
 700 men, fully armed and equipped with Maxim guns ; how 
 they marched on Bulawayo and defeated the flower of Lo 
 Bengula's army, first in a sharp encounter at Shangani River, 
 and afterwards in a fierce conflict at Imbembezi River; how 
 Lo Bengula vacated Bulawayo, after blowing up his ammuni- 
 tion, and fled towards the Zambesi ; how, stricken down with 
 chagrin and fever, he died on the way ; how, with his death, the 
 old barbarous, murderous system passed away ; how Bulawayo 
 was occupied by the Company's forces, and made the capital 
 of Rhodesia, it is not necessary to tell in detail, for only in a 
 remote manner did these events affect the Wesleyan mission 
 stations which were in the north-east, whilst the theatre of war 
 was restricted to the south-west. Matabeleland was now fully 
 open for occupation, and farmers from all the neighbouring 
 States flocked in. The soil was fertile ; the climate on the high 
 veld was favourable to Europeans ; the grass was sweet and 
 was suitable to all kinds of live stock. Companies were formed 
 to work the numerous gold reefs, the old workings of which 
 covered hundreds of square miles. The prosperity of the 
 country seemed a certainty. 
 
 In 1895 * ne Rev. J. White joined the mission. On every 
 hand chiefs welcomed the missionaries to their kraals, and pre- 
 sented a marked contrast to the conduct of certain unprincipled 
 Europeans, who placed every available obstacle to the Chris- 
 tianization of the natives. By the end of the year 3,000 
 Mashonas were regularly listening to the Gospel, as preached 
 by Wesleyan agents, and at least 700 children were being 
 educated in the day schools. 
 
 The new town of Bulawayo, although only a year old, in 
 1894 was already a place of importance. It contained over 
 2,000 inhabitants, and in the vicinity were hundreds of miners. 
 The town was laid out on modern lines. Broad streets, planted 
 on either side with trees, water-works, the electric light, large 
 hotels, three banks, Chambers of Commerce and Mines, a Stock 
 Exchange, and a Club, had sprung up with marvellous rapidity. 
 Samples of gold ore were every day brought in from newly- 
 explored reefs, and everybody was cheerful because full of 
 hope. Six coaches arrived and left every week, and during 
 the year 2,000 waggons brought up goods from Mafeking, then 
 
 302 
 
468 THE METHODIST CHURCH IN RHODESIA 
 
 the terminus of the Cape railway. Religious work was full 
 of promise. The Congregationalists, who had long laboured 
 among the Matabele, sent up additional men, for since the war 
 the natives seemed to be more willing to listen to the Gospel ; 
 the Anglicans, Roman Catholics, and Baptists, were caring for 
 their adherents, and the Wesleyans soon followed. The Rev. 
 G. H. Eva was first appointed, and held services in the Court 
 House; but in 1896 the Rev. I. Shimmin succeeded him, and 
 took steps to build a small church near the centre of the town. 
 The building, when completed, seated 200 persons. 
 
 Since Lo Bengula's death no one had risen up to assume 
 the chieftaincy and rule the Matabele ; consequently, the people 
 learned to look for direction to their great witch-doctor, who 
 dwelt in a cavern in the Matoppo Hills, and called himself 
 M'Limo, or the Great Spirit. The superstitious Matabele 
 invested him with almost supernatural power, and consulted 
 him on such subjects as the absence of rain and the cause of 
 disease. Outside the cave in which he lived he was rarely 
 seen, for he kept himself as much as possible from public gaze. 
 All who went to consult him took meat, and maize, and Kafir 
 beer, and laid their presents before the mouth of the cave. 
 There had been a long drought in Rhodesia during the previous 
 year, and towards its close rinderpest had decimated the herds 
 of cattle, and the natives were suffering from want of food. 
 M'Limo told the Matabele that these calamities were due to 
 the presence of the white men in the land. If they were killed 
 the rain would come, and the disease among the cattle would 
 disappear. The native police behaved badly, and their employ- 
 ment was a failure. The Matabele had learned to dread the 
 white man's bullets ; so, nursing revenge in their hearts, they 
 watched for an opportunity to attack the intruders. 
 
 Dr. Jameson's mad raid into the Transvaal in December, 
 1895, teft Rhodesia defenceless, and a few months later the 
 Matabele saw that the fitting moment had come. Thousands 
 of them took to the Matoppo Hills, from which they swept 
 down on solitary homesteads, whilst thousands more spread 
 over the land, burning, plundering, and murdering on every 
 hand. To the surprise of everyone, the Mashonas joined in 
 the rebellion, yielding, it is supposed, to the threats of their 
 former oppressors. Farmhouses were attacked and the inmates 
 slain ; stores were plundered and the traders killed. For weeks 
 the ruthless butchery went on, until nearly 500 white persons 
 were slain. Bulawayo, Salisbury, and Victoria were placed 
 
THE METHODIST CHURCH IN RHODESIA 
 
 469 
 
 in a state of defence, and those who were able fled thither for 
 safety. Here and there in the country districts small parties 
 defended themselves against attack until armed patrols came 
 out from the towns to their rescue, The miners in the Mazoe 
 valley made a small laager on the top of a hill, but the telegraph 
 office was a mile distant. When the Mashonas attacked them 
 in force two of the miners rode through their fire to the office 
 and wired into Salisbury : We are surrounded. Send uslielp. 
 Good-bye.' On their way back they were both shot "dead. 
 
 GRAVE OF MOLELE AND HIS CHILDREN. 
 
 They had knowingly and willingly given their liver for their 
 friends. The survivors were subsequently rescued. 
 
 All the churches suffered losses. Mr. Cass, the Salvation 
 Army Missionary, was killed in the Mazoe valley. The 
 Anglicans lost two native agents. Two W T esleyan teachers 
 were slain. 
 
 Molele, the teacher at Nungubo, hearing that an English 
 farmer living three miles away had been shot, spanned two 
 oxen to his cart and started to rescue him, hoping he was only 
 wounded. His wife tried to dissuade him, pointing out the risk 
 
470 THE METHODIST CHURCH IN RHODESIA 
 
 he was incurring. His reply was, * I am a Christian teacher, 
 and I must do what is right at all costs.' He found the farmer 
 still alive, and, carefully lifting him into the cart, set off home- 
 wards. When within 200 yards of his house, he was sud- 
 denly attacked by four strange Mashonas, and both he and 
 the wounded farmer were killed. The Mashonas then shot 
 two of his children, and left his wife battered and senseless 
 on the ground. When she regained consciousness after their 
 departure, she crawled to the bush, and, following the line of 
 the telegraph posts, walked to Salisbury, fifty miles distant, 
 travelling by night and hiding by day, and living on a few 
 roots. It was a sad and trying journey for her. Molele was 
 trained at Good Hope, and during his residence at Nungubo 
 had built a church and a dwelling for himself, and was always 
 trying to uplift the natives under his care. He and his children 
 were buried at Nungubo, at the base of a large tree. 
 
 Anta, the teacher at Hartleyton, was also killed, and with 
 him all the men on the station, because they refused to give 
 him up. Anta was the son of a chief in Cape Colony, and had 
 a splendid physique. He had been in his day a noted hunter, 
 but on his conversion became a most successful worker for 
 Christ. He had been five years in Rhodesia, and was looking 
 forward to a visit to the Transvaal, where he was to be married. 
 The native converts were greatly distressed at his death. 
 
 At Gambisa's the rebels sent messengers to Ranga, saying, 
 * Give us up those baboons, we want to kill them ' meaning 
 the teacher and his family. Ranga sent reply, ' Go back to 
 your own kraal, or my men will kill you.' No attack was 
 made by the enemy. The few natives who had come under 
 the influence of Christianity stood aloof from the rebellion. 
 
 On receiving news of the outbreak, Mr. Rhodes, having 
 resigned the Premiership of Cape Colony, hastened to assist 
 in the protection of the settlement he had done so much to 
 create. Troops were sent up under the command of General 
 Carrington, and the Matabele were slowly driven into the 
 Matoppo Hills. Anxious to put an end to the war, Mr. Rhodes 
 and two or three others went unarmed into the Matabele camp 
 in the Matoppos, and held an Indaba or conference with the 
 chiefs. ' I have come,' he said, ' with peace in my heart. Is 
 there to be peace or war ?' One of the chiefs took up a stick 
 and threw it down at Mr. Rhodes's feet, saying, There is my 
 gun ; I place it at your feet.' The other chiefs said, ' It is 
 peace; the war is over.' By this brave effort, Mr. Rhodes 
 
THE METHODIST CHURCH IN RHODESIA 471 
 
 brought to a close a war which had entailed the sacrifice of 
 many lives, and inflicted heavy losses on both farmers and 
 miners. 
 
 It was not until November, 1896, that the Missionary Stations 
 could be visited, and the work resumed. Many months elapsed 
 before the disastrous effects of war and famine were overcome. 
 
 New residents continued to arrive at Bulawayo, and the 
 Wesleyan church was already too small for the congregation. 
 It was resolved to sell it, and erect another in the principal 
 street. Mr. Rhodes, having been informed of the scheme, 
 promised ^500 towards the building if 5,000 were spent. 
 He subsequently laid the foundation stone with Masonic 
 
 WESLEYAN CHURCH, BULAWAYO. 
 
 honours in the presence of a great crowd, and delivered a 
 short, pithy speech. ' Only a few years before,' he said, * the 
 witch-doctor had practised his cruel rites on the very spot 
 where now religion and civilization were building up a better 
 state of things. Colonists were liberal to all churches irre- 
 spective of creed, and sympathized with every movement 
 which tended towards the betterment of humanity.' By the 
 end of the year the church was opened for worship. It cost 
 over /" 6,000, and the greater part of the amount was raised by 
 the people of Bulawayo. The Rev. James Scott and Bishop 
 Hartzell, of the American Methodist Episcopal Church, con- 
 ducted the opening services. 
 
472 THE METHODIST CHURCH IN RHODESIA 
 
 The Rev. J. White, of Salisbury, translated into the Mashona 
 dialect the Gospels of Matthew and Mark, and these portions 
 were printed by the British and Foreign Bible Society, with 
 its usual liberality and enterprise. The task of translation was 
 difficult, for the Mashonas had no words to express Christian 
 ideas of faith and hope and love ideas to them absolutely 
 unknown. At a later date Mr. White translated Luke, and 
 John, and the Acts of the Apostles. In this translation work 
 he was assisted by Jonas Chiota, the son of a Mashona chief, 
 who, on his conversion, was associated with some Xosa settlers, 
 and learned to read their version of the Bible, which was 
 Appleyard's translation. Chiota was able to render valuable 
 aid to Mr. White in translating the Gospels into the Shona 
 dialect. Mr. White also wrote fifteen hymns in the Shona 
 language, which were of great service in public worship. 
 
 The year 1898 was marked by the commencement of a 
 Mission among the Matabele. A station was formed near the 
 river Tegwani, seventy miles south-west of Bulawayo, and the 
 Company gave a farm of 10,000 acres for the central station. 
 It is admirably situated for Christian work among the people. 
 On the adjoining farm resides the native commissioner of the 
 district, Mr. Thomas, the son of a Congregational missionary, 
 who is always ready to render assistance. During Lo Ben- 
 gula's lifetime if a native became a Christian he was put to 
 death. That cruel tyranny is now broken, and the profes- 
 sion of Christianity does not now imperil life. Wherever a few 
 huts are found in the veld, the inmates are invited to remove to 
 the Mission Farm at Tegwani, and in this way are more easily 
 brought under supervision. A school for industrial training 
 has been established. To teach reading and writing only has 
 proved to be a mistake. It is of great importance that the 
 natives should be trained to earn their own living amid new 
 surroundings by teaching them the simpler handicrafts. 
 
 Two other stations have been opened near to the river 
 Tegwani : one with Majila, a Makalaka chief, and another 
 with Mpini, a Matabele, and there is every prospect of success. 
 It was thought at first incredible that a proud Matabele should 
 listen to the Gospel from a native. It was with not a little 
 misgiving that a teacher was sent to Mpini ; but chief and 
 subjects turned out for days together and ploughed the teacher's 
 land and garden, that he might be encouraged to stay. In 
 1898 the Rev. J. W. Stanlake was appointed to Tegwani, and 
 the work took a wider sweep. For fifty miles in every direc- 
 
THE METHODIST CHURCH IN RHODESIA 473 
 
 tion the villages were visited ; and at many of them native 
 teachers have been located, who not only preach on the 
 Sabbath, but carry on the work of a day school during the 
 week. 
 
 A year later Mr. Stanlake wrote, ' I hear from Mpini that 
 several of the young men and women of the kraal have declared 
 themselves on the side of Christ.' Mpini said : We must stand 
 by the teacher. We must send our children to the school, and 
 we must not work our lands on Sunday, but come to the 
 church.' This utterance was the more remarkable because 
 Mpini still clung to the tribal beliefs. Of God he had the crudest 
 
 FIRST WESLEYAN MISSION HOUSE, TEGWANI RIVER. 
 
 idea. There was a great spirit in the unseen world, in whose 
 power all the living were. His human attendant or medium 
 lived in a hut, and when the people sought communication 
 through him with the unseen spirit, they slaughtered black 
 oxen, but since the rinderpest goats had been substituted. 
 Often, at the command of this medium, hundreds of human 
 lives had been sacrificed ; but witchcraft was now prohibited 
 by the Government. At death they believed the human spirit 
 passed into a lion, a bear, or a wolf, and there the matter 
 ended. 
 
 In 1898 the Rev. A. S. Sharpe was appointed Chairman of 
 the District, to reside at Bulawayo, and his thoughtful addresses 
 
474 THE METHODIST CHURCH IN RHODESIA 
 
 showed that amid the unfavourable surroundings of mission 
 work for many years he had kept up the habits of a student. 
 Of this the latest Wesleyan Mission in South Africa he wrote : 
 
 ' It is perhaps early in the history of the work to speak of 
 industrial training. We recognise that our chief work is to 
 evangelize, to win men to Christ ; but, on the other hand, 
 it may be found that this kind of work would prove a great 
 auxiliary to evangelization among the natives. We are in 
 possession of well-watered farms, with large areas of arable 
 land, on which we could teach farming. We are near to 
 towns, and all the products of any industry could be disposed 
 of. By this means we might lift the native out of his indifference 
 to the blessings of civilization, and fit him for his right place 
 in the new world that is before him. 
 
 ' This Mission is the key to the far north. But a step across 
 the Zambesi, and we are in the great unknown land. And has 
 it not been the ambition of the Methodist Church for many 
 years to occupy that land ? Here we are to-day within a few 
 days' journey of the majestic river and the Victoria Falls. 
 The roar of its water calls to us. If the Methodist Church 
 desires to begin the New Century by a great missionary enter- 
 prise, there is, it seems to me, no opportunity so fine as that 
 which offers itself in the possibility of extending the work of 
 this district to the most northerly borders of the country.' 
 
INDEX 
 
 ABERDEEN, 139 
 Abraham, Rev. N., 137 
 Allison, Rev. J., 337, 362 
 Allsopp, Rev. J., 375, 384 
 America, Methodism in, 24 
 Anglo-Boer War, 394, 455, 456 
 Annshaw, 268, 317 
 Apostolic Succession, Wesley's 
 
 convictions concerning, 26, 27 
 Appelbe, Rev. R. F., 432, 434 
 Appleyard, Rev. J. W., 260 
 Archbell, Rev. J., 358 
 Ayliff, Rev. J., 102, 201, 209, 224, 
 
 237 
 
 AylifF Institution for Girls, 
 'Peddie, 287 
 
 Bailie, Rev. J. A., 60, 89, 103 
 
 Baker, Rev. W., 312 
 
 Bantus, the, 170-176 
 
 Barberton, 437 
 
 Barkley East, 154 
 
 Barolongs, the, 325, 429, 444 
 
 Barrett, Rev. K. J., 249, 277, 302 
 
 Barton, Rev. H. S., 237, 379, 382 
 
 Bathurst, 121, 224 
 
 Beaufort West. 91 
 
 Bedford, 137 
 
 Beech am Wood, 216 
 
 Benson, Rev. J. G., 427 
 
 Bensonvale, 256, 311 
 
 Bertram, Rev. J. P., 236, 337 
 
 Bethlehem, 351, 352 
 
 Bible, translation of, 195, 260, 338, 
 
 472 
 Bishops for America, Wesley 
 
 ordains, 27 
 
 Blencowe, Rev. G., 367, 419, 421 
 Blikana, 258 
 
 Bloemfontein, 344, 353, 355 
 Bloemhof, 426, 428 
 Bookroom, 85, 143 
 
 Boyce, Rev. W. B., 193, 203, 209 
 Brigg, Rev. A., 255, 257, 258 
 Broadbent, Rev. S., 64, 325 
 Bryant, Rev. R. W., 351 
 Bulawa)-o, 467, 471 
 Buntingville, 193, 213, 239, 300 
 Burgess, Rev. W. C., 352, 456 
 Butterworth, 184, 200, 212, 222, 
 
 226, 228, 245, 288 
 Industrial School, 290 
 
 Cala, 151 
 
 Caldecott, Rev. W. S., 87 
 
 Calvert, Rev. J., 381, 385 
 
 Cameron, Rev. James, 374 
 
 Cameron, Rev. J. R., 298, 305 
 
 Cape Town, 63, 64, 265 
 
 Barrack Street Chapel, 65 
 Burg Street Chapel, 68 
 Evangelistic Mission, 81 
 Hope Street Chapel, 77 
 Metropolitan Church, ,78 
 Sydney Street Chapel, 73 
 
 Carey, Rev. O., 353 
 
 Cathcart, 145 
 
 Cattle-killing mania, 234 
 
 Cawood, Rev. S. B., 347, 380, 395, 
 
 423 
 
 Chalker, Rev. T. A., 293, 342 
 Chaplin, Rev. A. P., 368, 371 
 Chapman, Rev. G., 147, 285 
 Christianity, the hope of the 
 
 natives, 323 
 Chubb, Rev. T., B.A., 118, 237, 
 
 284, 293 
 
 Church, Wesle)"s views of a, 21 
 Church and a Society compared, 
 
 18, 19 
 
 Claremont, 83 
 Clark, Rev. S., 149, 298 
 Clarkebury, 190, 213, 223, 227, 242, 
 
 292 
 
 475 
 
476 
 
 INDEX 
 
 Class meeting, origin of the, 17, 
 
 Clulow, Rev. W. H., 164 
 
 Clumber, 104 
 
 Coke, Dr., work of, 29 
 
 Colenso, Bishop, 376 
 
 Colesberg, 155 
 
 College for Native Candidates for 
 the Ministry, 285 
 
 Coloured congregations, aban- 
 donment of, 77 
 
 Commemoration Church, Gra- 
 hamstown, 112, 115, 118 
 
 Compounds, Kimberley, 160 
 
 Conference, British, origin of, 16 
 South African, formed, 416 
 
 Constitutional changes, 406 
 
 Cook, Rev. T., 391 
 
 Cook, Rev. W., 57-60 
 
 Cradock, 131, 270 
 
 Culshaw, Rev. J., 348 
 
 Curnick, Rev. T. R., 291 
 
 Daniel, Rev. J. T., 256, 339 
 Davis, Rev. H. W., B.A., 293, 
 
 298 
 
 Davis, Rev. W. J., 191, 209, 358 
 Davis, Rev. W. S., 152, 297, 304 
 Derry, Rev. J. K., 353 
 Dordrecht, 155 
 Driefontein, 369 
 Dugmore, Rev. H. H., 104, 121, 
 
 144, 199, 209, 222, 271 
 
 Dugmore, Rev. I., 350 
 Dundee, 389 
 
 Durban, Natal, 359, 360, 365, 377, 
 386, 388, 391, 393 
 
 Kast London, 148 
 
 Edendale, 363, 367, 378, 379, 380, 
 
 384> 394 
 
 Education, English, 107, 116, 381 
 industrial, needed by the 
 
 natives, 280, 281, 322 
 native, 279, 322 
 Edwards, Rev. E., 46, 64 
 Edwards, Rev., J. 119, 125, 131, 
 
 134, 138, 333, 406 
 Edwards, Rev. W. F., 89 
 Emfundisweni, 253, 305 
 England, condition of, in the 
 
 eighteenth century, 8 
 Enyanyadu, Natal, 372 
 Epworth, Rhodesia, 465 
 
 Ethiopian Church, 281-283 
 'Euphonic Concord' discovered, 
 
 194 
 European races, work amongst, 
 
 1 66 
 Eva, Rev. G. H., 464 
 
 Fable, Namaqua, 59 
 
 Faku, the Pondo chief, 213, 214 
 
 Farmerfield, 215, 224 
 
 Fauresmith, 346 
 
 Ficksburg, 349 
 
 Fingos, the, 202 
 
 Fort Beaufort, 123 
 
 Frankfort, 349, 352 
 
 Franklin, Rev. C. S., 156, 353 
 
 Gaskin, Rev. J., 375 
 
 Garner, Rev. W. H., 209, 219, 
 
 227 
 
 Gcalekas, the, 291 
 Gedye, Rev. E., 234, 240, 246, 250, 
 
 287 
 
 Genadendal, 35 
 Giddy, Rev. R., 338 
 Gladwin, Rev. F. P., 213, 222, 
 
 228 
 
 Glen Gre} T , 259 
 Glenelg's, Lord, policy, 204 
 Good Hope, Transvaal, 426, 446 
 Goodwin, Rev. W. H., 457 
 GraafF Reinet, 138 
 Grahamstown, 94, 105, 109, 224, 
 
 266 
 
 Wesley Chapel, HI, 114 
 Yellow Chapel, 107 
 Green, Rev. G. H., in, 222 
 Grey's, Sir George, policy, 235 
 Guard, Rev. T., 126 
 
 Hacker, Rev. W. J., 150, 290 
 Haddy, Rev. R., 61, 69, 190 
 Hardey, Rev. S., 79 
 Hargreaves, Rev. P., 234, 242, 243, 
 
 292. 305-3 10 
 
 Harmon, Rev. C., 347-349 
 Harrismith, 350 
 Hartleyton, Rhodesia, 463 
 Haslope Hills, 215 
 Hayes, Rev. R., 368, 370 
 Healdtown, 236, 269, 278, 283 
 Heidelberg, Transvaal, 450 
 Heilbron, 348, 352 
 Hepburn, Rev. E. D., 132 
 
IttDEX 
 
 477 
 
 High School, Grahamstown, 117 
 
 Hillier, Rev. J., 268 
 
 Hilton, 145 
 
 Hodges, Rev. A. H., 149 
 
 Hodgson, Rev. T. L., 66, 72, 73, 
 
 75. 326 
 
 Holford, Rev. W., 284, 319 
 Holdeu, Rev. W. C., 120, 359 
 Hope, Mr., murder of, 295 
 Hornabrook, Rev. R. F., 284 
 "Househam, Rev. J. W., 260, 301 
 Howse, Mr. J., death of, 226 
 Hudson, Rev. W., 452, 453 
 Hulley, Mr. R., 250 
 Hunter, Rev. W., 240, 259 
 
 Imparani, 337, 338 
 
 Impey, Rev. W., 116 
 
 puk 
 Indaleni, 362, 367, 394 
 
 Impukani, 336, 338 
 
 Indian Mission, Natal, 366 
 
 Isandhlwana, 383 
 
 Itinerant ministry, origin of, 16 
 
 Jackson, Rev. J., 58 
 
 Jager, Johannes, 45, 56 
 
 Jagersfontein, 352 
 
 Jansenville, 131 
 
 Jenkins, Rev. T., 214, 252, 253 
 
 Johannesburg, 439'443> 45, 45 2 - 
 
 453, 457 
 
 Johns, Rev. C., 303 
 Jouono's Kop, 370 
 
 Kama, the chief, 180, 210, 211, 
 
 238, 318 
 
 Kama, W. S., the chief, 211, 319 
 Kamastone, 238, 315 
 Kendrick, Sergeant, 35, 63 
 Kilner, Rev. J., 153, 413, 415 
 Kilnertou, Transvaal, 428, 459 
 Kiinberley, 157, 166 
 Kingswood College, Grahams- 
 
 town, 118 
 
 King-Williamstown, 146-148, 267 
 Klerksdorp, Transvaal, 450 
 Knysna, 156 
 Kokstad, 153 
 Kroonstad, 347, 355 
 
 Lady brand, 350 
 
 Ladysmith, Natal, 367, 388, 394 
 Lamplough, Rev. R., 85, 142, 237, 
 285, 417 
 
 Lamplough Institution for Girls, 
 
 Butterworth, 290 
 Leaders' meeting, origin of, 18 
 Lennard, Rev. A. J., 294 
 | Lesseyton, 218, 236, 237, 285 
 Letcher, Rev. M. J., 314 
 Lilyfontein, 46, 48, 50, 52 
 Lindley, 351, 352 
 Links, Jacob, 45, 56 
 Links, Peter, 45 
 Links, Robert, 45 
 Lishuani, 335, 338 
 Local preachers, the valuable 
 
 labours of, 15 
 
 London Missionary Society, 35 
 Lones, Rev. B., 137, 237 
 Longden, Rev. J., 234, 239, 246, 
 
 247, 286 
 
 Longden, Rev. W. R., 130, 234, 346 
 Lourenco Marques, 447 
 Lowe, Rev. G., 434, 458 
 Lowry, Rev. K. P., 353, 455, 456 
 Lucas, Rev. C. S., 298, 316 
 Ludorf, Rev. D. M., 339, 420 
 
 M'Aulay, Rev. A., 137 
 M'Kenny, Rev. J., 36 
 Maclear," 153, 251 
 Mafeking, European town of, 434, 
 
 445 
 
 native stad, 426, 430, 432, 444 
 Magatta, David, 419 
 Mahamba, Transvaal, 362, 426, 
 
 435 
 
 Makwassi, 329, 331 
 Maritzburg, 360, 363, 364, 375, 378, 
 
 387, 390, 392, 394 
 Marsh, Rev. T. E., 84 
 Marsh Memorial Orphanage, 83- 
 
 85 
 
 Mashaba, R., 447 
 Mason, Rev. F., 252, 363, 387 
 Matabele War, 468 
 Matebule, Nathaniel, 369, 402 
 Matterson, Rev. R., 349, 352 
 Metcalf, Rev. J., 371 
 Methodism, origin of, I, 6 
 
 evolution of, 1 1 
 
 South African, origin of, 35 
 Middelburg, Cape Colony, 133 
 
 Transvaal, 450 
 Millwood, 156 
 
 Mission- work in South Africa, 
 extent of, 320 
 
INDEX 
 
 Missions, Methodist, in various 
 
 countries, 30 
 
 Mohammedanism at the Cape, 73 
 Moister, Rev. W., 69, 76 
 Molele, the catechist, 469 
 Molema, the chief, 429 
 Molteno, 145 
 
 Moravians at Genadendal, 35 
 Morley, 188, 213, 228, 240 
 Morris, Rev. J. S., 161, 300, 305, ! 
 
 3i6 
 
 Morrow, Rev. J. G., 345 
 Moshaneng, 340 
 Mount Coke, 182, 199, 211, 221, 
 
 225, -227, 260, 319 
 Msimang, Rev. D., 369, 370, 402, 
 
 435 
 
 Namaqualand, Great, mission to, 
 
 5 2 
 
 Namaquas, the, 41 
 Natal, 357 
 Natives, former indifference to 
 
 education, 279 
 their changed attitude, 279 
 Newcastle, Natal, 390 
 Nisbett Bath, 57-62 
 Nungubo, Rhodesia, 466 
 Nuttall, Rev. E., 82, 380, 393 
 
 Observatory Road Church, Cape- 
 town, 82 
 O'okiep, 92 
 Osboru, Transkei, 298 
 Oudtshoorn, 157 
 
 Palmer, Rev. S., 203, 209, 223 
 
 Palmer ton, 252, 303 
 
 Pamla, Rev. Charles, 267, 268, 272, 
 
 274, 377 
 
 Parson son, Rev. J. B., 143 
 Pato, the chief, 172, 180, 211 
 Pearse, Rev. H., 216, 363, 364, 373 
 Peddie, 236, 286 
 Perks, Rev. G. T., M.A., 412 
 Pescod, Rev. W., 164 
 Philip, Dr. , 206 
 Pike, Mr. Clumber, 102 
 Pilch er, Rev. J., 373 
 Pocock, Rev. T. W., 299, 384 
 Polygamy, a difficulty, 248, 274 
 Port Alfred, 123 
 Port Elizabeth, 124, 266 
 Potchefstroorn, 419, 423, 425, 428 
 
 Presidents of Conference, list of, 
 
 418 
 Pretoria, 422, 424, 426, 448, 457, 
 
 459 
 Priestley, Rev. J., 60 
 
 euarterly meeting, origin of, 18 
 ueenstown, 141-144, 271 
 
 Rayner, Rev. W. B., 149, 241, 248, 
 
 277 
 
 Rhenish Missionary Society, 61 
 Rhodes, Rev. A. T., 147, 351 
 Rhodes, Hon. C., 165, 302, 470 
 Rhodesia, 461 
 Richards, Rev. J., 360 
 Rider, Rev. W. W., 91, 127 
 Ridgill, Rev. R., 80, 88-90, 417 
 Ridsdale, Rev. B., 60, 75 
 Robertson, Cape Colony, 90 
 Robinson, Rev. Z., 155, 387 
 Robson, Rev. G., 80 
 Rosebank, The Cape, 82 
 Rowe, Rev. S. E-, 385. 393 
 
 Salem, 100, 107, 122, 224, 236 
 Salisbury, Rhodesia, 462, 463 
 Salt River, Capetown, 82 
 Sargeant, Rev. W., 238, 269 
 Sawtell, Rev. J. R., 267 
 Schreiner, Rev. Gottlobb, 237, 
 
 255 
 
 Scott, Rev. G., 346 
 Scott, Rev. James, 165, 339, 345 
 Sephton party, the, 97 
 Settlers, British, the, 95-99 
 
 Semi-Jubilee of the, in 
 Seymour, 124 
 Sharpe, the Rev. A. S., 427, 444, 
 
 473 
 Shaw, Rev. B., 36-44, 47, 66, 70, 74, 
 
 76, 82 
 
 visits Bethany, 54 
 visits Great Namaqualand, 39 
 Shaw, Rev. B. J., 121, 236 
 Shaw, Rev. W., 95, loo, 106, 112, 
 
 114, 176, 207, 408 
 
 Shaw's, Rev. W., plan of a Con- 
 ference, 409 
 Shawbury, 219, 250, 295 
 Shepstone, Rev. W., 176, 188, 203, 
 
 209, 238, 254 
 
 Shimmin, Rev. I., 429, 462, 463 
 Shrewsbury, Rev. J., 185 
 
INDEX 
 
 479 
 
 Simonstown, 67, 87 
 Slavery, abolition of, 71 
 Smailes, Rev. P., 344 
 vSomerset, East, 134, 137, 270 
 
 West, 89 
 
 Spargo, Rev. T., 146 
 Spencer, Rev. J. S., 80, 414, 417 
 Spensiey, Rev. C., 365 
 Stanlake, Rev. J. W., 472 
 Start, Rev. J., 311 
 Stations, mission, evil of, 275 
 Stellenbosch, 87 
 Stott, Rev. Ralph, 366, 387, 389 
 
 Taylor, Rev. W., 263-278, 376 
 Tearle, Rev. P., 144 
 Tegwani, Rhodesia, 472 
 Thaba Nchu, 335, 338, 339, 342 
 Thomas, Rev. J., 60 
 Thomas, Rev. J. S., 223, 231, 232 
 Thompson, Rev. J., M.A., 165 
 Threlfall, Rev. W., death of, 56 
 Tindall, Rev. H., 60 
 Tindall, Rev. J., 60, 61 
 Trek, the Great, 71 
 Triennial meetings, 410-412, 414 
 Tsomo, 248, 316 
 Tyson, Rev. W., 119 
 
 Ugi, Transkei, 153 
 Uitenhage, 129-131 
 Ukulobola condemned, 174 
 Uuitata, 152 
 
 Underwood, Rev. W. J., 437, 448 
 Underwood, Rev. W. P., 300 
 Unzondelelo, origin of, 399 
 
 Verulam, 361, 375, 377, 390, 394, 
 
 400 
 
 Vrede, O.R.C., 349 
 Vryburg, 427, 428 
 
 Wainman, Rev. T. H., 428, 446, 456 
 
 Walton, Rev. J., M.A., 116, 416 
 Ward, Rev. J., 163 
 War of 1834, 198 
 
 . War of the Axe, 221 
 War of Umlangeni, 226 
 Warner, Rev. E. J., 289 
 Warner, Rev. J. C., 190, 218, 275 
 
 ' Waterberg, Transvaal, 429 
 
 ' Watkins, Rev. O., 424, 428, 443, 
 462 
 
 I Watkins, Rev. O. S., 455 
 Weaver, Rev. G., 146, 312, 384 
 Weavind, Rev. G., 421, 424, 443 
 Weekly collection commenced, 
 378 
 
 i Wesley's, Charles, poetry, n 
 
 i Wesley, Charles, 3 
 
 i Wesley, John, 1-8 
 
 character of his preaching, 
 
 355 
 
 conversion, 4 
 
 his ecclesiastical statesman- 
 ship, 13 
 
 Wesleyan chapels, first, 14 
 Wesleyville, 179, 200, 211, 221, 225, 
 
 227 
 
 White, Rev. C., 250, 298 
 White, Rev. J., 467, 472 
 Whitfield, George, n 
 Williams, Rev. J. H., 350 
 Wilson, Rev. J., 151 
 Winburg, O.R.C., 351 
 Witchcraft, cause of, 172 
 Wittebergen, 254, 314 
 Wodehouse Forests, 249 
 Wynberg, 67, 86 
 Wynne, Rev. W., 163, 387, 421 
 
 York, Natal, 380 
 
 Zululand, 397 
 Zunrveld, the, 93 
 
 Elliot Stock, 62, Paternoster Row, London 
 
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