Missionary Travels and Researches in South Africa. David Livingstone

perceptible in all Europeans, should render the sense unintelligible. In this I follow the example of the Bechuana orators, who, on important matters, always speak slowly, deliberately, and with reiteration. The capabilities of this language may be inferred from the fact that the Pentateuch is fully expressed in Mr. Moffat's translation in fewer words than in the Greek Septuagint, and in a very considerably smaller number than in our own English version. The language is, however, so simple in its construction, that its copiousness by no means requires the explanation that the people have fallen from a former state of civilization and culture. Language seems to be an attribute of the human mind and thought; and the inflections, various as they are in the most barbarous tongues, as that of the Bushmen, are probably only proofs of the race being human, and endowed with the power of thinking; the fuller development of language taking place as the improvement of our other faculties goes on. It is fortunate that the translation of the Bible has been effected before the language became adulterated with half-uttered foreign words, and while those who have heard the eloquence of the native assemblies are still living; for the young, who are brought up in our schools, know less of the language than the missionaries; and Europeans born in the country, while possessed of the idiom perfectly, if not otherwise educated, can not be referred to for explanation of any uncommon word. A person who acted as interpreter to Sir George Cathcart actually told his excellency that the language of the Basutos was not capable of expressing the substance of a chief's diplomatic paper, while every one acquainted with Moshesh, the chief who sent it, well knows that he could in his own tongue have expressed it without study all over again in three or four different ways. The interpreter could scarcely have done as much in English.

      This language both rich and poor speak correctly; there is no vulgar style; but children have a 'patois' of their own, using many words in their play which men would scorn to repeat. The Bamapela have adopted a click into their dialect, and a large infusion of the ringing "ny", which seems to have been for the purpose of preventing others from understanding them.

      The fact of the complete translation of the Bible at a station seven hundred miles inland from the Cape naturally suggests the question whether it is likely to be permanently useful, and whether Christianity, as planted by modern missions, is likely to retain its vitality without constant supplies of foreign teaching? It would certainly be no cause for congratulation if the Bechuana Bible seemed at all likely to meet the fate of Elliot's Choctaw version, a specimen of which may be seen in the library of one of the American colleges—as God's word in a language which no living tongue can articulate, nor living mortal understand; but a better destiny seems in store for this, for the Sichuana language has been introduced into the new country beyond Lake Ngami. There it is the court language, and will take a stranger any where through a district larger than France. The Bechuanas, moreover, in all probability possess that imperishability which forms so remarkable a feature in the entire African race.

      When converts are made from heathenism by modern missionaries, it becomes an interesting question whether their faith possesses the elements of permanence, or is only an exotic too tender for self-propagation when the fostering care of the foreign cultivators is withdrawn. If neither habits of self-reliance are cultivated, nor opportunities given for the exercise of that virtue, the most promising converts are apt to become like spoiled children. In Madagascar, a few Christians were left with nothing but the Bible in their hands; and though exposed to persecution, and even death itself, as the penalty of adherence to their profession, they increased ten-fold in numbers, and are, if possible, more decided believers now than they were when, by an edict of the queen of that island, the missionaries ceased their teaching.

      In South Africa such an experiment could not be made, for such a variety of Christian sects have followed the footsteps of the London Missionary Society's successful career, that converts of one denomination, if left to their own resources, are eagerly adopted by another, and are thus more likely to become spoiled than trained to the manly Christian virtues.

      Another element of weakness in this part of the missionary field is the fact of the missionary societies considering the Cape Colony itself as a proper sphere for their peculiar operations. In addition to a well-organized and efficient Dutch Reformed Established Church, and schools for secular instruction, maintained by government, in every village of any extent in the colony, we have a number of other sects, as the Wesleyans, Episcopalians, Moravians, all piously laboring at the same good work. Now it is deeply to be regretted that so much honest zeal should be so lavishly expended in a district wherein there is so little scope for success. When we hear an agent of one sect urging his friends at home to aid him quickly to occupy some unimportant nook, because, if it is not speedily laid hold of, he will "not have room for the sole of his foot," one can not help longing that both he and his friends would direct their noble aspirations to the millions of untaught heathen in the regions beyond, and no longer continue to convert the extremity of the continent into, as it were, a dam of benevolence.

      I would earnestly recommend all young missionaries to go at once to the real heathen, and never to be content with what has been made ready to their hands by men of greater enterprise. The idea of making model Christians of the young need not be entertained by any one who is secretly convinced, as most men who know their own hearts are, that he is not a model Christian himself. The Israelitish slaves brought out of Egypt by Moses were not converted and elevated in one generation, though under the direct teaching of God himself. Notwithstanding the numbers of miracles he wrought, a generation had to be cut off because of unbelief. Our own elevation, also, has been the work of centuries, and, remembering this, we should not indulge in overwrought expectations as to the elevation which those who have inherited the degradation of ages may attain in our day. The principle might even be adopted by missionary societies, that one ordinary missionary's lifetime of teaching should be considered an ample supply of foreign teaching for any tribe in a thinly-peopled country, for some never will receive the Gospel at all, while in other parts, when Christianity is once planted, the work is sure to go on. A missionary is soon known to be supported by his friends at home; and though the salary is but a bare subsistence, to Africans it seems an enormous sum; and, being unable to appreciate the motives by which he is actuated, they consider 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