as a proof of their
sincerity and earnestness. It was an audacious proposal. The idea was
entirely new to the natives, many of whom were violently opposed to
Christianity. They had never before been asked to contribute to a piece of
mission-work.
After four or five months, a
telegram reached Stewart: ‘Come up, the money is ready.’ At a public
meeting of the whole Fingo tribe, it had been resolved that every man
liable to be taxed, should contribute five shillings towards the proposed
building. This was the birth certificate of a new era, and a more
impressive tribute to Lovedale could not be imagined.
Stewart then visited the tribe. The
meeting was held in the veldt, as no building in the district was large
enough for the great throng of men, women, missionaries, and children. On
a deal table standing on the grass lay a shining heap of silver, over
£1450. The substance of the native-speaking that day was given in a
sentence by one of their orators. Pointing to the money, he said, ‘There
are the stones; now build.’ This was a very wonderful achievement among a
heathen tribe in which there was only a very small minority of Christians.
Stewart drove off to King William’s
Town, with £1450 in silver tied in a sack behind his trap. ‘The
silver was heavy,’ he said, ‘but my heart was light.’
It will be better both for the
reader and the writer to tell the whole story of Blythswood in this
chapter.
Stewart there ‘struck oil,’ and
thrice it burst up responsive to his touch. This was the biggest sum ever
given by natives. He had discovered an unsuspected mine of liberality. It
was as definite a discovery as that of gold on the Rand, of diamonds at
Kimberley, or of Cullinan when, prospecting for coal on the brown moors
near Pretoria, he located the Premier Diamond Mine and the Cullinan
Diamond.
The building was begun in 1875.
Stewart then returned from Scotland, bringing with him four masons
from Aberdeen, and £1500 in fulfilment of his promise. In giving thanks
for this gift one of the chiefs said, ‘We shall best please our friends in
Scotland by doing our utmost to help forward this school, and by sending
our children there, and doing all we can to become a God-fearing, loyal,
and civilised people.’
As the building grew, the people
desired that it should be made larger. ‘Very well,’ said Stewart, ‘let us
have another subscription.’ There was another meeting, speeches, and more
thanks, and more trouble in carrying all the silver (about £1500) to the
nearest Bank, which was about one hundred miles away.
The Institution was called
Blythswood, after Captain Blyth, one of the ablest of British
administrators and a ‘thorough Christian of the working kind.’ He gained
the affections of the people, and when he died, they spent £500 in
completing the unfinished tower of the building as a memorial to him. The
Institution, which is about one hundred and twenty miles east of Lovedale,
was opened in July 1877. A national character was given to the event. The
natives have a real genius for public functions and feasts, but it is not
gratified now as it used to be when their chiefs and counsellors had
supreme power. The newspapers of the day say that about four thousand
natives and a large number of Europeans and missionaries were present.
[Captain Blyth wrote, expressing his regret that he could not be present.
Nothing, he said, had ever given him greater pleasure than his connection
with the Institution.] The building was decked with fluttering flags. The
proceedings were opened by public worship, and addresses followed. Many of
the natives spoke and spoke well. ‘Even the women,’ it is said, ‘were
unable to keep silent, and spoke with effect.’
The Kafir women are better orators
than the men, though almost every native is a ready speaker. But the women
have clearer voices than the men and manage them better, and their
language is usually more beautiful. When a woman begins to speak, she
usually secures dead silence and great attention. At such gatherings they
use great ingenuity to get a man to speak who does not intend to do so,
for, according to native etiquette, a man cannot speak without making a
contribution, though he may contribute without speaking.
One native orator after another made
loyal speeches, and finished by laying a contribution on the table, or by
promising to send a sheep, a goat, or an ox. About £300 was then
contributed in money or kind. [Principal Lindsay of Glasgow tells that on
a similar occasion he saw a portion of the collection running away with
the beadle, who was pulled round the corner by a lively sheep he was
trying to halter.] The natives expressed their willingness to give another
subscription to clear off the whole debt. The function was closed with a
general and generous feast in the right royal Kafir style. They
slaughtered twelve sheep, twelve goats, and over twenty oxen, and they had
an enormous supply of Indian corn (maize), bread, and coffee.
The buildings cost over £7000, and
provided accommodation for one hundred and twenty native, and thirty
European boarders. The native committee in charge of it was composed of
four magistrates and thirteen head-men, who were associated with the
European missionaries.
Blythswood was open scarcely a year
when the fourth Kafir war broke out. The building, which was of stone, and
by far the largest and strongest in the whole district, was converted into
a fort, and used for some months as a place of refuge for about one
hundred and forty Europeans, with their families, who then formed the
small white population of the Transkei.
In 1878 there was a debt on
Blythswood of £1600. When Sir Bartle Frere mentioned the fact to one of
the head-men, he replied, ‘That thing about the Seminary is already
settled, we are going to pay all the debt when it is called for.’ And they
did. Dr. Stewart had another large gathering with the natives. Captain
Blyth and he gave £25 each, and the natives gave the rest Captain Blyth
described this as ‘a brilliant page in their history.' [The native
contributions to the buildings at Blythswood amounted to over £4500. To
the end of his life, this noble gift of the Fingoes lived in Stewart’s
memory, and gave to his words a touch of intense feeling and unchanging
admiration. ]
The Rev. R. W. Barbour of Bonskeid,
who spent the first year of his married life in South Africa, and assisted
Stewart at Lovedale, published in the Christian Week very
interesting accounts of the meeting at which the natives cleared off this
debt in 1880. He was greatly impressed by the immense crowd of native
horsemen who assembled to give Stewart such a welcome as they used to give
only to their greatest chiefs. ‘They rushed down the hill like the thunder
of a torrent in spate, with dust and noise. Five hundred and twenty went
past, besides foals in proportion, who kept their places in the procession
and enjoyed it vastly.
‘The great hall was crammed. All
were wearing an aspect of vivacity, earnestness, and cheerfulness, such as
seems never to fail the African race. They were almost all head-men. The
most beneficent forces that the world has known seemed to be livingly
exhibited here, in contact with the material most in need of them, most
conscious of its need, and promising most from the influence of them.
‘While they were being arranged, one
after another of those in arrear would step up with a grave and dignified
mien, and, slowly undoing his purse or handkerchief, take from it the
half-crowns or gold it held. These were watched by their fellows with
interest but no curiosity: they are a singularly self-possessed people.
After a time silence was made among the audience, which was kept, with
intervals of applause, for nearly four hours. Captain Blyth asked one of
the native men to engage in prayer, which was done fervently but briefly,
and closed in a general loud "Amen." Then the speaking began. The Captain
talked in an easy but forcible way, rolling out his speech in short, pithy
sentences. These the Rev. Mr. Ross took up and twined into flowing Kafir,
seemingly enlarging upon his original, unless the language did this of its
own genius, which resembles that of the
Ancient Mariner
in expecting you to sit under it for hours.
Then he bade the magistrates read their reports. One of them told us he
had fourteen thousand souls in his district, that they had collected £450,
and would make it £500. Every man had given his five shillings. They had
most of them only the little beehive huts to live in, yet they made the
effort, and brought their last contribution to this their great house,
which they had built for themselves and their land and their children,
dedicating it to the future welfare of the native people of the Transkei.
‘After each magistrate had given in
his account, Dr. Stewart rose. His rising was the signal for renewed and
closer attention. With his great stature and broad, square shoulders, he
looked in the people’s eyes and in ours a natural "king of men" every inch
of him. You could see this, but he did not seem to see it or take any
advantage of it, except that of the royalty in look and influence which it
forces on all who have it. For as he warmed to his work and spoke out
unmistakably in defence of mission and education labour among the natives,
and flung down the gauntlet to the many here who rail against anything
done for them, and stop it when they can, one felt that his greatness lay
in his being a man, and that this gave him greater power over the men,
black before him and white beside him, than any robes of office or
investiture of human authority. But he spoke throughout as a Christian
man, not more sore and smitten with the unrighteousness of Europeans and
their contempt of Africans than solemnised by the shortness of life as a
time for doing good, and the pressing reality of the need of the Gospel,
both for ruler, subject, and magistrate, as well as Fingo. It was grand to
see the Gospel in its true place, towering over rulers and authorities,
and commanding the honour of all as the Doctor spoke. He did not flatter
the natives or accuse the English; he neither instigated the one nor
insinuated against the other. He dealt in even-handed justice to all. He
spoke in short, nervous sentences but you could as well gather his speech
from what you will find in the Mercury, as you could make out our
Gladstone’s greatest power from his printed words. In both the supreme
effect is produced by the flexion of their face when seized by passion and
at burning heat. The exquisite, almost dramatic, sarcasm which gathers up
the face into a fasciculus of wrinkles, is a thing quite palpable but not
describable. The pleasure, the confidence of these men in the Doctor was
delightful. It was the shout of a king among them when he closed. They
then answered for themselves.
‘With difficulty Dr. Stewart toiled
out of the hail, having his huge bag in his arms containing £1100
mostly in silver. As we climbed the hill with him in his spider, we heard
now and then a handful of horsemen thundering up behind us, riding at
breakneck pace and waving Good-night. In a second they were a speck on the
ridge against the night sky. In a second more it was silence. We rolled
along over endlessly rolling wolds like the green downs of South England,
or the moors at Wanlockhead, where nothing broke the monotony till it
reached the rugged black buttresses to north and west, which form the
banks of the Kei.’
In 1890 the Rev. James Macdonald
wrote: ‘Today the Fingoes of Transkei are half a century ahead of their
countrymen in wealth, intelligence, and material progress, agricultural
skill, sobriety, and civilised habits of life, both in food, clothing, and
dwellings’ (Light in Africa, p. 49). Blythswood was an effect and a
cause of that happy revolution. The reason why the Fingoes have
outdistanced the other tribes is that as slaves they were inured to labour,
and thus discovered the value of their services. When set free they went
into European employment, and imitated the European farmer in their
methods of agriculture. They were also among the first to discover the
advantages of education.
Of Blythswood, Stewart wrote with
his extreme dislike of exaggeration: ‘It has been a place of intellectual
light to many, and perhaps of spiritual light to some.'
[The Rev. D. D. Stormont, M.A.,
LL.B., L.C.P., Loud., the Principal of Blythswood, has kindly furnished
the following statement regarding the present position of the
Institution:—‘ The staff of Blythswood number 18 in all, of whom 11 are
Europeans and 7 are natives. In 1907 the pupils in the Training School
numbered 160. These were preparing for the examinations for teachers. The
total number in the various schools was about 370.
‘There are ten branches in the
Institution. The first is the Church. More than half of the pupils who
attend the Church are communicants.
‘In the Training School, four
European teachers are employed for the ordinary branches of knowledge, and
two special teachers, one for woodwork, and one for needlework. This
department aims at the training of teachers according to the three years’
course of the Education Department of the Cape Colony. A pupil-teacher
remains three years in the Training School before he obtains the teacher’s
certificate of the third class. When he passes the final examination, he
readily gets an appointment at £40 a year, and can rise to £100 or £110
after several years’ service.
‘There is also a Practising School,
which is conducted by native teachers under European supervision, and in
which the pupil-teachers receive their practical instruction in teaching.
‘Twenty-eight native boys, from
seventeen to twenty-one years of age, are apprenticed in the Boys’
Industrial Department, which is devoted to the teaching of woodwork,
carpentry, painting, and building construction.
‘In the Girls’ Industrial
Department, the girls are taught domestic work, including needlework,
laundry, housekeeping, cookery, and domestic economy. They are under the
supervision of a certificated teacher and trained teacher of domestic
economy. As servants, their wages are three or four times more than are
given to servants of the ordinary class.
‘In the public examinations during
the years 1901-6 the pupils gained nearly a thousand certificates.
‘The Farm Department is supervised
as extra work by one of the members of the European staff. The Government
gave to the Institution title-deeds for a grant of 1100 acres. The farm
has now a flock of 400 sheep. It is being extended with the view of
contributing to the expenses of the Institution.
‘The Blythswood Book-room supplies
the Institution and the district with books and stationery.
‘The Boys’ Boarding Department can
accommodate 150 boys.
‘The Girls’ Boarding Department
accommodates 100 girls. The majority of the boarders are pupil-teachers in
the Training School.
‘The financial turn-over of all the
departments amounts on an average to £10,000 a year. The work has been
conducted at a minimum cost, not only to the natives, but also to the
Church. According to the recent returns, the value of the mission property
at Blythswood is £20,000.’]
One of the Blythswood missionaries
reports that twenty years ago the Fingoes realised in perfection the old
line, ‘Round about the rugged rock the ragged rascal ran’; but now they
are decently clad, they work diligently, and prize education
highly. At the last census about one-half of the tribe returned themselves
as Christians, and they recently voted £10,000 for the Inter-State Native
College.