Missionary Travels and Researches in South Africa, David Livingstone [novels for teenagers .TXT] 📗

themselves entitled to various services at his hands, and defrauded if these are not duly rendered. This feeling is all the stronger when a young man, instead of going boldly to the real heathen, settles down in a comfortable house and garden prepared by those into whose labors he has entered. A remedy for this evil might be found in appropriating the houses and gardens raised by the missionaries' hands to their own families. It is ridiculous to call such places as Kuruman, for instance, "Missionary Society's property". This beautiful station was made what it is, not by English money, but by the sweat and toil of fathers whose children have, notwithstanding, no place on earth which they can call a home. The Society's operations may be transferred to the north, and then the strong-built mission premises become the home of a Boer, and the stately stone church his cattle-pen. This place has been what the monasteries of Europe are said to have been when pure.

The monks did not disdain to hold the plow. They introduced fruit-trees, flowers, and vegetables, in addition to teaching and emancipating the serfs.

Their monasteries were mission stations, which resembled ours in being dispensaries for the sick, almshouses for the poor, and nurseries of learning. Can we learn nothing from them in their prosperity as the schools of Europe, and see naught in their history but the pollution and laziness of their decay? Can our wise men tell us why the former mission stations (primitive monasteries) were self-supporting, rich, and flourishing as pioneers of civilization and agriculture, from which we even now reap benefits, and modern mission stations are mere pauper establishments, without that permanence or ability to be self-supporting which they possessed?

Protestant missionaries of every denomination in South Africa all agree in one point, that no mere profession of Christianity is sufficient to entitle the converts to the Christian name.

They are all anxious to place the Bible in the hands of the natives, and, with ability to read that, there can be little doubt as to the future.

We believe Christianity to be divine, and equal to all it has to perform; then let the good seed be widely sown, and, no matter to what sect the converts may belong, the harvest will be glorious.

Let nothing that I have said be interpreted as indicative of feelings inimical to any body of Christians, for I never, as a missionary, felt myself to be either Presbyterian, Episcopalian, or Independent, or called upon in any way to love one denomination less than another.

My earnest desire is, that those who really have the best interests of the heathen at heart should go to them; and assuredly, in Africa at least, self-denying labors among real heathen will not fail to be appreciated.

Christians have never yet dealt fairly by the heathen and been disappointed.

When Sechele understood that we could no longer remain with him at Kolobeng, he sent his children to Mr. Moffat, at Kuruman, for instruction in all the knowledge of the white men. Mr. Moffat very liberally received at once an accession of five to his family, with their attendants.

Having been detained at Kuruman about a fortnight by the breaking of a wagon-wheel, I was thus providentially prevented from being present at the attack of the Boers on the Bakwains, news of which was brought, about the end of that time, by Masebele, the wife of Sechele.

She had herself been hidden in a cleft of a rock, over which a number of Boers were firing. Her infant began to cry, and, terrified lest this should attract the attention of the men, the muzzles of whose guns appeared at every discharge over her head, she took off her armlets as playthings to quiet the child.

She brought Mr. Moffat a letter, which tells its own tale.

Nearly literally translated it was as follows: "Friend of my heart's love, and of all the confidence of my heart, I am Sechele. I am undone by the Boers, who attacked me, though I had no guilt with them. They demanded that I should be in their kingdom, and I refused. They demanded that I should prevent the English and Griquas from passing (northward). I replied, These are my friends, and I can prevent no one (of them). They came on Saturday, and I besought them not to fight on Sunday, and they assented.

They began on Monday morning at twilight, and fired with all their might, and burned the town with fire, and scattered us. They killed sixty of my people, and captured women, and children, and men.

And the mother of Baleriling (a former wife of Sechele) they also took prisoner. They took all the cattle and all the goods of the Bakwains; and the house of Livingstone they plundered, taking away all his goods.

The number of wagons they had was eighty-five, and a cannon; and after they had stolen my own wagon and that of Macabe, then the number of their wagons (counting the cannon as one) was eighty-eight. All the goods of the hunters (certain English gentlemen hunting and exploring in the north) were burned in the town; and of the Boers were killed twenty-eight.

Yes, my beloved friend, now my wife goes to see the children, and Kobus Hae will convey her to you.

I am, SECHELE, The Son of Mochoasele."

This statement is in exact accordance with the account given by the native teacher Mebalwe, and also that sent by some of the Boers themselves to the public colonial papers. The crime of cattle-stealing, of which we hear so much near Caffreland, was never alleged against these people, and, if a single case had occurred when I was in the country, I must have heard of it, and would at once say so. But the only crime imputed in the papers was that "Sechele was getting too saucy."

The demand made for his subjection and service in preventing the English traders passing to the north was kept out of view.

Very soon after Pretorius had sent the marauding party against Kolobeng, he was called away to the tribunal of infinite justice.

His policy is justified by the Boers generally from the instructions given to the Jewish warriors in Deuteronomy 20:10-14. Hence, when he died, the obituary notice ended with "Blessed are the dead who die in the Lord."

I wish he had not "forbidden us to preach unto the Gentiles that they may be saved."

The report of this outrage on the Bakwains, coupled with denunciations against myself for having, as it was alleged, taught them to kill Boers, produced such a panic in the country, that I could not engage a single servant to accompany me to the north. I have already alluded to their mode of warfare, and in all previous Boerish forays the killing had all been on one side; now, however, that a tribe where an Englishman had lived had begun to shed THEIR blood as well, it was considered the strongest presumptive evidence against me.

Loud vows of vengeance were uttered against my head, and threats of instant pursuit by a large party on horseback, should I dare to go into or beyond their country; and as these were coupled with the declaration that the English government had given over the whole of the native tribes to their rule, and would assist in their entire subjection by preventing fire-arms and ammunition from entering the country, except for the use of the Boers, it was not to be wondered at that I was detained for months at Kuruman from sheer inability to get wagon-drivers. The English name, from being honored and respected all over the country, had become somewhat more than suspected; and as the policy of depriving those friendly tribes of the means of defense was represented by the Boers as proof positive of the wish of the English that they should be subjugated, the conduct of a government which these tribes always thought the paragon of justice and friendship was rendered totally incomprehensible to them; they could neither defend themselves against their enemies, nor shoot the animals in the produce of which we wished them to trade.

At last I found three servants willing to risk a journey to the north; and a man of color named George Fleming, who had generously been assisted by Mr. H. E. Rutherford, a mercantile gentleman of Cape Town, to endeavor to establish a trade with the Makololo, had also managed to get a similar number; we accordingly left Kuruman on the 20th of November, and proceeded on our journey. Our servants were the worst possible specimens of those who imbibe the vices without the virtues of Europeans, but we had no choice, and were glad to get away on any terms.

When we reached Motito, forty miles off, we met Sechele on his way, as he said, "to the Queen of England." Two of his own children, and their mother, a former wife, were among the captives seized by the Boers; and being strongly imbued with the then very prevalent notion of England's justice and generosity, he thought that in consequence of the violated treaty he had a fair case to lay before her majesty. He employed all his eloquence and powers of persuasion to induce me to accompany him, but I excused myself on the ground that my arrangements were already made for exploring the north. On explaining the difficulties of the way, and endeavoring to dissuade him from the attempt, on account of the knowledge I possessed of the governor's policy, he put the pointed question, "Will the queen not listen to me, supposing I should reach her?"

I replied, "I believe she would listen, but the difficulty is to get to her."

"Well, I shall reach her," expressed his final determination.

Others explained the difficulties more fully, but nothing could shake his resolution. When he reached Bloemfontein he found the English army just returning from a battle with the Basutos, in which both parties claimed the victory, and both were glad that a second engagement was not tried. Our officers invited Sechele to dine with them, heard his story, and collected a handsome sum of money to enable him to pursue his journey to England. The commander refrained from noticing him, as a single word in favor of the restoration of the children of Sechele would have been a virtual confession of the failure of his own policy at the very outset. Sechele proceeded as far as the Cape; but his resources being there expended, he was obliged to return to his own country, one thousand miles distant, without accomplishing the object of his journey.

On his return he adopted a mode of punishment which he had seen in the colony, namely, making criminals work on the public roads. And he has since, I am informed, made himself the missionary to his own people.

He is tall, rather corpulent, and has more of the negro feature than common, but has large eyes. He is very dark, and his people swear by "Black Sechele".

He has great intelligence, reads well, and is a fluent speaker.

Great numbers of the tribes formerly living under the Boers have taken refuge under his sway, and he is now greater