Christina Forsyth of Fingoland; the story of the loneliest woman in Africa

Front matter

CHRISTINA FORSYTH OF FINGOLAND

COPYRIGHT DEPOSIT.

OF FINGOLAND

PART I Early Lights and Shadows

CHAPTER

I Artist or Missionary? .

II A Love Mystery ....

III From Fife to South Africa .

IV A Land of Blood and Superstition V Over the Veld to Paterson .

VI School and Kraal ....

VII On the Edge of Rebellion .

VIII Hail, Rain, Lightning .

IX The End of Her Romance .

The Siege of the Chief

. 89

V

Persecution ....

. 93

VI The Tyranny of Taki . iz

. 100

CONTENTS

CHAPTER

PAGE

The Witch-Doctor's Fate .

. 108

A Nine-Days' Wonder .

. 112

IX

The Greenock Gift

. 116

X

Official Tributes ....

. 121

XI

An Experiment Which Failed

. 126

XII

A Fire and a Revival

XIII

The Miracle of Ten Years .

XIV

Abdication

XV

The Doctor's Warning .

XVI

Visitors from Scotland .

XVII

A Bigger House of God ...

XVIII

Mr. Stewart's Pen-Picture .

XIX

The New Umfundisi and His Sister

XX

Toiling and Rejoicing .

XXI

XXII

A Vision of Souls ....

PART III Eventide I

Completely Shut In

II

Her Independence

III

The Shock of the War .

IV

Sadness of Farewell .

V

Back to Civilisation .

VI

Was It Worth It?

An Estimate from the Field

Rest Time

Index

ILLUSTRATIONS

Mrs. Forsyth Frontispiece

PAGB

Map of South-East Africa xiv

At the Age of Twenty-five 40

A Witch-Doctor 40

Xolobe 74

A Group of Fingo Women 86

A Boys' " Initiation " Dance 86

A Typical Fingo 114

The Greenock Schoolhouse 144

Handing over the School 144

Married Women Outside Hut 158

Christian Fingo Girls 178

A Heathen Family 178

'Smoy ana's Bathing Place . . , . * 218

Part I Early Lights And Shadows

ARTIST OR MISSIONARY?

In the early years of last century there lived in Perthshire a prosperous farmer named Moir. He leased two properties — Daldoran and Thornhill — which were well stocked with cattle, and he had a balance of £1000 to his name in the bank. One ill day the laird's factor, a worthless man, who had fallen into difficulties, applied to him for financial help, and he, sympathetic and generous, became his surety to a large amount. As not infrequently happens in cases of the kind, the surety was called upon to make good the responsibility he had undertaken. Ere the claim was satisfied the farmer was swept bare of all his possessions and had not a penny to call his own. The household was broken up, and father and sons went into service.

One of the sons, John, found work in Glasgow. With the same simple trust in human nature as his father he placed all his savings in the care of his master. By and by the latter failed, and John's money was lost. Undaunted, he started again, and after many difficulties and hardships attained success. He was, however, forty-six before he felt justified in marrying. Then came years of sunshine and happiness, with children growing up in the home. There were three girls and a boy, the second of the girls being Christina, who was born on October 23, 1844.

John Moir was a quiet man, of sterling character and deep religious convictions, and his wife was like-minded, and they were loyal to the best traditions of Scottish homes. The children were carefully drilled in the Shorter Catechism, gathering every Sabbath evening round their father and repeating the answers. Often he would tell them that he had learned the Larger Catechism off by heart and rallied them on not being able to do what he had done.

Mrs. Moir died when Christina was ten years of age. The manner of her going was that of one who had lived much in the Unseen. The dividing line had worn very thin. " The room is full of angels," she said, in an awed whisper. She committed the

ARTIST OR MISSIONARY? 17

children to the care of Bessie, the eldest, who thenceforward became the mother of the household. Mr. Moir passed away ten years later. He seemed at the last to have a vision of Christ, and his last words were, "Peace. I shall see Him as He is now." The appropriate text of the funeral sermon preached by his minister, the Rev. David Young of Montrose Street (now Woodlands Road) Church, was, " Mark the perfect man, and behold the upright: for the end of that man is peace."

Christina was educated at a private school. She was a girl of original character, taking life seriously, and early began to consider her future. Two careers, widely diverse in character, appealed to her, that of an artist and that of a missionary. She had an eye for pictorial effect, and haunted the city exhibitions. Long afterwards, during the lonely years in Africa, the memory which gave her most pleasure was the enchanting time she spent in those galleries. A cousin who was an etcher encouraged her in her ambition to study art, but her father opposed the idea: in his estimation drawing and painting were not "useful" accomplishments for girls.

The longing to be a missionary was more deeply implanted in her nature and less objection was taken to the proposal. In her mother, indeed, she found a strong ally who stimulated her interest in the work abroad by every means in her power. The last prayer she taught Christina was, " May the knowledge of the Lord cover the earth as the waters cover the seas."

When she was about fourteen Christina had a definite religious experience which shows how life touches life and creates impulses and movements that influence others in ever-widening circles. A cousin came to visit the family, and one day in conversation she ventured to ask Christina if she had faith in Christ. A simple question, but it startled the girl and made her think. The two friends went to a meeting in Bridgegate Free Church where a workman in his rough clothes told how he had found Christ. " The words that caught me," he said, " were, ' Come unto me, all ye that labour and are heavy-laden, and I will give you rest'." Christina returned home deep in thought and longing to secure the rest and peace which the Divine invitation offered. She knelt in prayer, intimate and intense, and when she rose her life had been surrendered to Christ.

After this she naturally passed into the

ARTIST OR MISSIONARY? 19

service of the Church, becoming a teacher in a mission Sunday School and then in one in connection with Montrose Street congregation. Amongst her colleagues there was a Miss Paterson, who afterwards became the wife of the Rev. John Sclater, the founder of the mission station in South Africa with which Christina became so closely connected. Mrs. Sclater recalls the strong impression which the girl made upon her by her pronounced principles and the character of her prayers at the teachers' meetings. During one of Mr. Sclater's furloughs he gave an address in the church on Kafraria, and so stirred the heart of Christina that she told her elder, Miss Paterson's father, that she was willing to give herself to the work.

II

A LOVE MYSTERY

There was another experience affecting Christina at this period which had probably the greatest influence in determining her career. The factors that alter the currents of lives are not always visible or known to onlookers; they are sometimes of the most secret character; but it is only in the light of these hidden causes that after-events can be read aright. If the course of true love had run smooth for Miss Moir the African mission-field might have lost one of its noblest workers.

In the church she attended sat a young man, the son of a banker in the city, who was attracted by the fair-haired, winsome girl. The liking was mutual and gradually there grew up between them an affection which ripened into deep and steadfast love. They did not give much expression to their passion; they were both of strong reticent

A LOVE MYSTERY 21

natures; but it flowed pure and sweet and made life for them beautiful and glad. It gave an impetus to the girl's religious impulses and made her a still more earnest and efficient worker.

Time merely accentuated the bond between them. No open declaration was necessary, for the mutual understanding was perfect. The young man went to London to train as a banker and a year or two later he received an appointment in India. He returned to Glasgow to say farewell to his friends. It was not time to enter into a definite engagement, but anxious to keep in touch with the girl he loved he devised a scheme which, he imagined, would fulfil the purpose. He made the three sisters agree to write him regularly and he promised to write each in return. In this way he would be able to correspond with Christina without exciting comment. And so, happy in the dream of youth, he went forth to make his fortune.

The plan was carried out. Christina wrote, and then going quietly about her work, looked and waited for a reply. She waited in vain. Her sisters received letters from India and wrote in return, but none came for her, and she remained outside the friendly correspondence. Her heart grew wistful, then sad, then cold. Gradually all casual references to her dropped out of his communications to the other sisters, and she, on her part, never mentioned his name. It was a mystery. There was clearly a misunderstanding somewhere but she was not conscious of anything blameworthy.

He came home on furlough and they met, but years of silence are not easy to explain or span, and they drifted further apart. She said nothing, showed no sign of distress, and buried her sorrow deeper in her heart.

A poem she wrote at this time gives a clue to her thoughts and fancies. It is like an eyelet in a wall through which we obtain a glimpse into a secluded garden. We see her stricken and disillusioned heart, but we also see her soul rising above mortal pain and struggle and finding peace and rest in the Eternal. We see also the blossoming of those qualities of faith and devotion which sent her at last to Africa in obedience to the "golden law of sacrifice": —

Wherefore, O wav'ring soul, this wild unrest, This beating at the prison bars of life? It is the Lord of All who dealeth out Thy daily lot — how canst thou then repine? Think of the sorrows of the Lord of All, His daily dying through His earthly years,

A LOVE MYSTERY 23

The agony of dark Gethsemane,

When blood-sweat flow'd, when darkness fill'd His soul,

With none to watch and none to sympathise.

Behold thy Saviour drink the bitter cup

Unmurmuring — " 'Twas not My will, but Thine/'

Think, think of this, my soul, and how canst thou

Say aught? Think of false Judas; remember too

The soldiers, with the lanterns and the staves;

The Spotless Lamb led silent forth to slaughter;

The malice and the fiendish craft of men

And devils all array 'd in blackest hate ;

The reedy sceptre, and the crown of thorns

Piercing His flesh; anew the blood flows forth.

And all that pain and shame were borne for thee.

And now they blindfold, mock, and buffet Him;

Then force the weary, fainting Son of Man

The heavy cross to bear, along the way

Of grief to Calvary, where He, uplifted, dies

With basest ones on either side. My soul,

Behold the Man! my soul, behold thy God!

This death brings life to thee. And now

Combined is all the force of Hell. The sun

In horror seeks to hide his face, and noon

Doth wear the sombre hues of darksome night.

Christ in deep anguish cries : " My God, My God,

Why dost Thou Me forsake ! " 'Mid pangs of death

Resigns His soul into His Father's hand,

And then 'tis o'er. Triumphantly the cry

Utter'd on earth is by angelic hosts

With gladness caught and echoes through all space

As they do bear the Lamb of God again

To Paradise, with ransom'd new-born soul,

Pledge of His pow'r to save to th' uttermost,

Baffling the very might of Satan, As He arose, the first-fruits from the dead. My soul ! thou canst not fathom love like this. It has a height, a depth, a length, a breadth Thou eanst in life but know in part; but joy Awaiteth thee. Look up, rejoice, He lives, A glorious Saviour ! Constantly He pleads For thee within the veil, with God, thy God. Thy times are in His hand, He orders all — Joy in the thought that thou canst suffer loss Or cross for Him. He led the way, He bids Thee follow on, and with thy life it ends. If it is dark, how bright the light of heav'n, Pure, dazzling, unimagined and unknown To mortal earth. Here night shuts out the day. " Earth's fairest flow'rs bloom but to fade and die/ And fondest friends forsake. He felt this too. Cling close to Him; He will not leave in life Nor yet at death forsake. Him glorify; Let every wish, and word, and work be for Him, And for those who love His name; and those Who are without bring in that they too may Receive His saving grace. The golden law Of God is sacrifice. The fields are white To harvest, but the labourers are few — Lord of the harvest, thrust Thy lab'rers forth. ' • •••••

Fear not; the cloudy pillar leads by day, The fire by night; beneath the brooding cloud The manna falls, and He is " God with us."

Yea, as the boundless ocean covers all

The deep, so shall the knowledge of Thy name

O'erspread the earth.

Ill

FROM FIFE TO SOUTH AFRICA

All thought of the mission-field was meanwhile banished by the call of a service lying more closely to her hand. John Moir was, in accordance with his mother's wish, studying for the ministry, and one of the sisters was needed to keep house for him. Christina saw that this was the path of duty for her and cheerfully subordinated her own ambition to his interests. John passed through the High School, University, and Divinity Hall, graduating M.A. and B.D., and was called to Cairneyhill, in the west neuk of Fife, whence his sister naturally accompanied him. She was now a capable young woman of twenty-eight, in every way fitted to discharge the duties of the lady of the manse. Cairneyhill is situated in the historic district where the Relief Church was cradled, and borders the high road from Dunfermline. The manse and church stand side by side, two plain grey buildings, with a garden and a neighbouring " green " still known as the tent-green, because the preaching tent was pitched there at the sacrament season.

The manse of Cairneyhill was well known throughout the United Presbyterian Church, for in it had been carried on, during the ministry of the Rev. John More, a " seminary for young ladies," which drew pupils from all parts of Scotland. Its founder and principal was the minister's wife, who, for forty years, both taught and mothered the girls with equal efficiency. The hospitality of the manse was proverbial, and there was seldom a week-end when some distinguished preacher or group of college students did not pay it a visit. Mr. More was a man much beloved by his people, and when Mr. Moir settled amongst them he found his memory still cherished. His own modest and gentle ways reminded them so much of their old pastor that they slipped into the habit of calling him " Mr. More," and " Mr. More " he continued to be to the end.

Nothing seemed more circumscribed and permanent than the life Miss Moir lived in this quiet country manse, yet the lines of coincidence were stretching out from the ends of the earth to change its even tenour.

FROM FIFE TO SOUTH AFRICA 27

One day there appeared a young miningengineer named Allan Forsyth, the eldest son of the editor of the Inverness Advertiser, who had just returned from Australia and was paying a visit to his aunt in the village. He was attracted by the pleasant thoughtful woman flitting in and out of the homes of the people and he wooed her diligently. She regarded him with favour. That old romance of hers had still tremendous power over her inmost feelings, but it was foolish to cherish the thought of it and make it spoil her future, and so she resolutely put it away and turned to the practical possibilities of life. Before long the friendship culminated in an engagement, but as Mr. Forsyth was called away to some work in South America, the wedding was deferred.

In due time John Moir married and his sister felt free to realise her old longing. She had always been attracted by the character of the work in South Africa, where both the Free Church and the United Presbyterian Churches carried on missions amongst the Kafirs, and in 1878 she offered herself to the Mission Board of the United Presbyterian Church as an unpaid worker for that field, for a period of three years. In view of her attainments she was accepted as a teacher for the girls' school at Emgwali, the mission station rendered famous by its association with the first ordained native minister, the Rev. Tiyo Soga. Started in a thatched cottage in 1861 by the Ladies' Kafrarian Society, an auxiliary Church agency which has, during its long career, rendered splendid service in the cause of education in Kafirland, the school developed into a well-equipped and efficient institution, and became noted as a centre radiating Christian and civilising influences amongst the natives of the country.

Thirty-four years of age, Miss Moir was older than the women missionaries who are now taken on the staff, but she never saw cause to think that she began too late. It might be very well for younger girls to undertake ordinary station work, but she believed that in the case of the difficult conditions and problems associated with raw heathenism, age and experience count more than freshness and enthusiasm.

She left Southampton in the s.s. Nubian in January, 1879, the month when the Zulu War opened so disastrously. The first part of the voyage was very stormy, and there was a great deal of sickness amongst the passengers, but calm came in time. The com-

FROM FIFE TO SOUTH AFRICA 29

r

pany on board was a varied one, and there was much to interest and amuse the untravelled but observant and shrewd Scottish passenger who kept so quiet and tranquil amidst the petty distractions of the journey.

In her diary are brief characterisations of various persons: the Bishop who was kept busy all day escorting the numerous seasick ladies of his party on deck, and who preached to a pale and listless few from the text, " Man goeth forth to his work and to his labour till the evening " ; the Curate who threw off his sanctimoniousness when he threw off his surplice; the German who was so desperate to learn English that he waylaid ladies for lessons; the bejewelled diamonddigger and gambler who said there was no proof that the Bible was true, and who, on being told to think half an hour daily, declared that if he were to think he would go mad; the children to whom she found gingerbread cake an excellent means of introduction; the lady who told her, a little spitefully, that she had seen more degraded people in Edinburgh and Glasgow than in the whole of Natal.

After a passage of twenty-four days Cape Town was reached. It was bathed in the light of sunset, and Miss Moir thought she had never seen a lovelier sight. Here she made her first acquaintance with the darkskinned natives, and set herself, as she said, to "get used to them." At Port Elizabeth she visited the places of interest, but everything suggested " a thirsty land wherein is no water." The steamer arrived at East London, the port of entry for the vast territory of Kafraria, late on a Saturday evening, but a storm kept the passengers on board until the following afternoon, when she was swung over the side in a basket, and landed and faced alone the strange conditions of a new country.

IV

A LAND OF BLOOD AND SUPERSTITION

On the way out she had been studying books relating to South Africa — Theal's chiefly — and taking notes, endeavouring to form some conception of the country to which she was proceeding, the people who occupied it, and the conditions of life amongst them; and gradually she built up a picture in her mind which had greater elements of interest than she had imagined. She knew that the sub-continent of Africa was classic mission ground, but she began to realise that the whole story of its human occupation was extraordinarily fascinating and thrilling, an epic of movement over vast regions in which entire races strove for mastery and survival, a record of struggle, adventure, and peril, and that the district in which she was being located was the scene of some of the most dramatic episodes in the development of

events.

* * * * *

As she read, a vision of the country came before her, and especially Kafirland itself, rich in physical beauty and economic possibilities. It lies in the eastern corner of South Africa, where the coast curves round from the Cape and is washed by the warm waters of the Indian Ocean. From the sea the land rises in a series of terraces until it culminates in the lofty range of the Drakensberg.

Into this strip of territory is crowded a wonderful throng of valley, wood, plateau, veld, and peak, threaded by streams and rivers, now low and quiescent or altogether dry, now pouring down in sudden flood. A pastoral and agricultural country, the chief productions are sheep and cattle, maize, oats, wheat and barley, and potatoes, beans, and other food plants. Only small patches of the soil, however, are cultivated by the natives.

The seasons are the reverse of those in Britain, summer extending from October to March, winter from April to September. In the district of Fingoland the summer is uniformly hot, often with a shade temperature of 100 to 104 degrees, and there are frequent thunderstorms and hailstorms, but the mornings and evenings are cool and exhilarating. In winter there is a dry sunshiny cold, the temperature often falling below 45 degrees, and the higher hills are white with snow.

Then her thoughts dwelt on the history of the land. South Africa was originally occupied by the Bushmen, a pigmy people on the lowest level of existence, but with some idea of art, as drawings of animals on the walls of their cave dwellings testify. They were succeeded by the Hottentots, who, though wild and savage, were superior to them both in physical and mental qualities. Their language had peculiar suction " clicks " made by the tongue against the teeth or palate and used for the sound of certain letters.

Both Bushmen and Hottentots dwindled almost to the point of extinction before the advent of a stronger race, composed of many groups calling themselves the Bantus, who swept in great waves down from the unknown north. The vanguard of the advancing horde moved along the south-eastern seaboard, and overran the whole of the fair country as far south as the Great Fish River, where it came up against the frontiers of the white men. To the members of this, the Xosa group, was applied the name of Kafir — an Arab word meaning " unbeliever " — and the region became known as Kafraria.

The Bantus were a nation of warriors who acted on the principle that might was right; they entertained nothing but contempt for tribes who were weak and loved peace, and crushed them without pity; and those whom they enslaved they exploited without mercy. From the Hottentots they adopted the " clicks " which form so curious an element in their speech to-day.

Whilst Cape Colony was being settled and developed — with an occasional clash on the borderland between the forces of civilization and barbarism — events were taking place in the interior of the continent of the most appalling character. In one of the more powerful Zulu groups a lad named Chaka grew up, active, daring, and ambitious. Step by step he rose to command the army, and eventually became ruler of the tribe. He was in his rude way a military genius, he devised the short assegai, trained and disciplined his warriors into perfect efficiency, and organised schemes of colossal conquest.

When all was ready he began a course of systematic subjugation, rapine, and slaughter. He ravaged the continent from east to west, laying waste populous regions and exterminating entire tribes, including vast numbers of women and children. Historians estimate that from first to last nearly two million lives were butchered or starved to death through the agencies he set in motion.

Many tribes fled before the approach of the destroyer, and in their turn plundered and murdered as they marched. One of these was the wild Angoni, who finally settled on the high lands of Nyasaland, now a mission-field of the United Free Church. Another group, consisting of broken remnants of several tribes who concealed themselves in the forests and subsisted by cannibalism, at last crossed the Tugela River, and made their way down through Kaflrland, where in 1824 they were attacked and defeated by the Xosa. Amamfengu they were called — " vagrants, wanderers " — a word which Europeans soon twisted into Fingo. They were so cowed by their experiences that they had no spirit to resist the harsh and humiliating serfdom which was imposed upon them. Events proved, however, that in submitting to the yoke they were unconsciously stooping to conquer.

There was no cessation of the frontier troubles with the Kafirs, who periodically raided the Colony and left a trail of fire and blood behind. The missions of the Free Church and United Presbyterian Church of Scotland and other bodies stood as outposts in a sort of no-man's-land and were subject to perpetual alarms and often destroyed. Punitive expeditions were undertaken, but the Imperial Government were reluctant to add to their responsibilities by acquiring more territory.

During one of these campaigns the Fingoes begged to be taken under British protection, and about 17,000 were located south of the Fish River in order that they might form a buffer region between the two races. As with the negroes in Jamaica and the Southern States of America, the bitter experiences of slavery had destroyed many of their tribal customs and taught them habits of regular industry, and when they regained their independence they developed rapidly in character and material prosperity. This was specially the case when they came under the influence of the missionaries. In subsequent wars they proved their loyalty and fought well for the Government. British officers referred to them as holding prayer-meetings in camp and as being an example to the white soldiery.

The event which more than any other brought the long struggle for supremacy to an end was one of the most extraordinary in the history of Africa. It was a case of national suicide. A seer, prophesying through the medium of his niece, announced that orders had been received from the spiritworld that the Kafir people were to kill their cattle and destroy their maize and corn. As soon as this was done vast herds would emerge from the ground, the country would smile again with grain, and there would be luxuries, clothes, and guns for every one. The warriors of the past would reappear, and in a final conflict, the whites and the Fingoes would be scattered like autumn leaves and swept into the sea. All who believed this, and acted in the faith of it, would enjoy perpetual youth.

It was a glittering prospect — but the cost! The Kafir loves his cattle and it tears his heart to part with them. There was, however, no escape. The paramount chief, Kreli, ordered every man to obey, and the work of destruction was carried through to completion. Over two hundred thousand head of cattle were killed and the entire corn supply was scattered to the winds.

When the time for the fulfilment of the prophecy passed and the days wore on, the Xosa passed through agonies of anxiety, fear, disappointment, and despair. They were in a land without food. Impelled at last by hunger and misery they began to crawl into Cape Colony, a nation of skeletons, multitudes falling dead by the way. Fully 30,000 men, women, and children perished. In a short time the country beyond the Kei River — the Trans-kei — was depopulated and deserted, and nothing but empty kraals and heaps of snow-white bones were left to tell the tale of a people's magnificent faith and incredible folly.

The policy of the Imperial Government was still against the extension of colonial territory, and the desolated upper part of the Transkei was, therefore, offered to the Fingoes. They flocked over in their thousands. Many Christians were amongst them, but also some of the worst characters that heathenism develops. These naturally kept together and settled in out - of - the - way districts.

It was thus that Fingoland came into existence. Missionaries of the Free Church and the United Presbyterian Church at once followed up the migrants, and divided the region into two zones of influence. The Rev. Tiyo Soga, then missionary at Emgwali, chose a site in the United Presbyterian sphere for a station among the Christians who had settled at Mbulu, and the work of organising and establishing a mission was entrusted to the Rev. John Sclater, who came from Scotland for the purpose. This station soon became well known throughout the Church at home. To Mr. Sclater succeeded first Major Malan, a Christian soldier, and then the Rev. James Davidson, who went through the last Kafir war in 1877, when four United Presbyterian stations were plundered and destroyed. Though Mbulu was only a few hours' march from the scene of hostilities, Mr. Davidson stuck fearlessly to his post, as also did his Free Church neighbour at Cunningham. 1