Rev. FORBES CUMMING BOTA was born at Gildon, Baviaans River in the District of Bedford, Cape Province, on the 11th April, 1874. His father was an elder in the United Presbyterian Church at Glenthorn in the same district. He died in 1881 leaving four sons including the Rev. F. C. Bota. In 1891 Rev. Bota went to Lovedale where he qualified as a teacher. He was one of the brightest students. at Lovedale at that time. In 1897 he went to teach at Gillton, Tyumie, Cape Province, later going to Macfarlane. In 1905 he entered the Transvaal and went to teach at Zoutpansberg. In 1916 he joined the South Africa Native Labour Contingent going to France, and after the Great War he returned to South Africa and resumed teaching. In 1924 he went to Tiger’s  Kloof Institution to study theology, and in 1929 he was ordained minister of the Congregational Church. He is now stationed at 30, Doran Street, Jeppestown, Johannesburg. He is a descendant of the royal stock of the Tembus. Is married and has two daughters and one son.

Rev. Tiyo Soga, the first of the African race in South Africa to become an ordained minister of the Gospel, was born in 1829, at Gwali, a station of the Glasgow Missionary Society in the Chumie Valley, Cape Province.
His father was one of the chief councillors of Gaika. A polygamist and husband of eight wives and a father of thirty-nine children, and personally a remarkable man. Tiyo’s mother was the principle wife of Soga, and Tiyo was her seventh child. Soga was killed in the war of 1878. His wife became a Christian, and young Tiyo began to attend school in the village, taught by his elder brother Festire. From the village school he was sent to Mr.. William Chalmers who discovered that Tiyo was a bright boy.

In 1844 the United Presbyterian Mission sent him to Lovedale. At Lovedale he slowly but surely crept to the head of all his classes. About 1846 he went to Scotland with Mr. Govan, and continued his studies at Inchinnan, and afterwards at the Glasgow Free Church Normal Seminary. He returned to Africa with the Rev. George Brown. Became an evangelist at Keiskama and at Amatole,. and later returned to Scotland with Mr. Niven about 1850. He entered the Glasgow University in 1851, and in 1852 he began to attend the Theological Hall of the United Presbyterian Church at Edinburgh. He completed his course in 1856, and on leaving, his, fellow-students presented him with a valuable testimonial in books, as a mark of universal respect and esteem. Having passed the final examinations, he was licensed at the end of that year by the United Presbyterian Presbytery of Glasgow to preach the Gospel. The following year he married Miss Janet Burnside in Glasgow.

This lady stood faithfully by her hunband’s side through all the difficulties of his life. The late Rev. Tiyo Soga was the father otf four sons and three daughters. His sons are well known in South Africa. They are Dr. John William Soga, M.D., C.M., Glasgow University, and Mr. Allen Soga, also at Glasgow University, who at one time acted as Assistant Magistrate at St. Marks. The Youngest son, Mr. J. F. Soga, is a M.R.C.V.S. of Dick College, Edinburgh. Tiyo Soga’s eldest daughter died in 1880. The second is engaged in mission work in the Cape Province. The youngest is a music teacher in Glasgow, Scotland.

The Rev. Tiyo Soga returned to South Africa in the year 1857 and proceeded to Peelton, in the district of Kingwilliamstown, a station of the London Missionary Society. Later he moved to Emgwali, where, along with the Rev. R. Johnson, who had been a class-fellow in Edinburgh, he set about reorganising the good work that was broken by the wars of the previous years. Rev. Soga succeeded in converting a very large number of his countrymen. Then came the task of building a church. To do this he visited a number of larger towns to collect funds. He had already preached to many European congregations with great acceptance. In 1860 lie received and accepted an invitation to an audience by H.R.H. Prince Alfred, Duke of Edinburgh who was in Cape-town at the time. Rev. Soga travelled extensively in the Cape Province and his work grew wonderfully, but in 1866 he had to cease work for a time on account of ill-health. During his illness he completed his translation of the Pilgrim’s Progress into Xosa. He also composed a number of hymns of great merit, including the famous Lizalis’ idinga lako (Fulfil Thy promise, 0 Lord).

He gradually became worse until he could move about only with the greatest difficulty. In 1868 he rendered most valuable service as one of the Board formed for revising the Xosa Bible, which was translated by the Rev. W. Appleyard. In 1867 the Rev. Tiyo Soga moved from Emgwali to Somerville at the request of the late Chief Kreli and continued there in spite of all difficulties to preach, organise and translate. In 1871 a change for the worse came about as a result of getting thoroughly wet while visiting Chief Mapasa on mission work. He died on the 12th August in the arms of his friend, the Rev. Richard Ross, at the age of 42.
The Rev. Tiyo Soga was neither an enthusiast, a fanatic nor a bigot. He was a true Christian, a thorough gentleman, who died in the service of his Master.
From the many articles that appeared in the Press at the death of the Rev. Tiyo Soga, we can only insert the following two:
“This gentleman-for in the true meaning of the word he was, to all intents and purposes, a perfect gentleman-was a pure-born Kaffir. His father was, and still is, a councillor of Sandile’s tribe, and an avowed heathen, in point of fact, a “Red Kaffir.” His son, however, as a youth, was sent to the Missionary Institution at Lovedale, and there distinguished himself so much by his keen intelligence and his ready aptitude for learning, that he was sent home to Glasgow to prosecute and complete his studies at the University of that place. He went through the full curriculum required in Scotland from candidates for the ministry, and in due time was licensed and ordained as a minister-missionary of the United Presbyterian Church. As a preacher, he was eloquent in speech and keen in thought, and talked with a Scottish accent, as strong as if he had been born on the banks of the Clyde, instead of those of the Chumie. He took a deep interest in everything calculated to advance the civilisation of his countrymen, and did so with a breadth of view and warmth of sympathy, in which mere sectarianism had no part. Among his accomplished works we may mention his translation of the Pilgrim’s Progress into Kaffir, which so high an authority as Mr. Charles Brownlee pronounces to be a perfect masterpiece of easy idiomatic writing. His services as one of the Board of Revisers of the translation of the Bible into Kaffir have been invaluable, and will now be seriously missed. In general conversation and discussion on ordinary topics he was one of the most intelligent and best informed men we ever knew; and many an hour have we spent with him, in which one utterly forgot his nationality ar his colour.”–The Cape Argus.
” The Kaffir youth who six years before left the shores of South Africa, little removed above his Christianised countrymen, having just as much knowledge as fitted him with efficiency to conduct a station school, and just as much power over the English language as enabled him to be a tolerable interpreter to the preacher yet ignorant of the Kaffir language, now returns to his native shores and people, thoroughly educated; an ordained minister of the Gospel, an accredited missionary of the Cross, and with a knowledge of and mastery over the English language which has often surprised those best capable of judging. A wonderful transformation has been wrought during these few years. In him there comes a new power into the Colony and Kaffirland, if the Colony and Kaffirland only recognise and receive it. The mental grasp and the moral capability of the Kaffir race are demonstrated in him. Men cannot despise the Kaffir race as they contemplate him. Without race-pattern or precedent, the first of his people, often strangely alone, surrounded and pressed upon by peculiar difficulties, he has manfully and successfully wrought his way up to the comparatively high level of educated English Christian life-the conquered has become the conqueror.”

” And how was the Rev. Tiyo Soga received when he returned to his native shores and people? Perhaps it was to be expected that in the Colony there should be manifested a great amount of caution and reserve, and that not a little suspicion should be entertained regarding him. Perhaps, too, it was only natural that, with some, special enmity should be aroused, and words of strong indignation used. We can excuse those men and women now who said we had made him specially to order in Scotland, and that he was the finest specimen ever imported of home educational cramming. This was a new thing under the South African sun. The thieving Kaffir, the marauding Kaffir, the irreclaimable Kaffir, a University-educated missionary of the Cross. This was too good to be true. At least men would wait and see. It was a mere experiment, and time alone could tell how it would succeed. Few went to the length of foretelling the time, near at hand, when he would have reverted to the red clay and blanket and all the heathen ways of his people.
” But while there was much of this’ reserve and caution everywhere, and not a little such doubt and suspicion, he was received by all missionaries and by all ministers of the Gospel-with one or two painful exceptions-with open arms and with most joyous hearts. From one end of the Eastern Province to the other there were only a few so-called professing Christians-miserable specimens surely of the disciples of the Nazarene-who did what they could, by indignant word and threat, to keep him out of the pulpits of the churches to which they belonged, and who absented themselves from divine service, because, despite them, he should conduct it.

” To the fine sensitive disposition of Tiyo Soga, to his generous manly nature, all such manifestations were very galling, and very difficult to bear. He had strength of mind and he had charity and forebearance enough to rise above them, and wisdom to make of them new incentives to his life-work.”
The colonists, generally, soon came to know him. He was watched with lynx-eyes everywhere on the frontier. Whenever lie preached or lectured, or addressed, such criticising crowds flocked to hear him as was the experience of no other South African missionary of his day. Nobly he stood this public test. He came out of the fire, in public estimation, purer and stronger than ever before.”-The Journal.

Mr. Mpambani Jeremiah Mzimba was the son of Ntibane Mzimba. Born at Ngqakayi, Fort Wiltshire, in 1850, and taught by his father at Sheshegu. He entered the classes at Lovedale in 1860. In May he was indentured as an apprentice to the Lovedale Printing Department. Being very religious he decided to join the ministry. Completing his apprenticeship he joined the Theological Class, and although the course prescribed for native students for the ministry in the Free Church Mission did not differ from the theological curriculum in Scotland which included a long and trying range of study in literature, philosophy, languages and divinity, he carried on diligently until he mastered the course and was ordained in December, 1875.
Before his ordination he was employed at Lovedale as telegraph operator. Mr. Mzimba’s character at school was very excellent, and this led to the Board granting him a certificate of honourable mention. As a minister the Rev. M. J. Mzimba was very successful, and so much did his work progress that towards the end of the reign of Queen Victoria, he proceeded to Scotland to raise funds for the building of churches in South Africa. On his return certain arrangements were made, but, it is said, the Rev. Lennox did not agree with him in his plans. Unfortunately a dispute arose which ended in the Supreme Court at Capetown. After this dispute Rev. Mzimba broke away from the Free Church and started on his own. He founded the African Presbyterian Church. He had a large following which encouraged him, but the Government of the day refused to recognise his organisation, and for a long time he struggled until he succeeded in gaining recognition. His work increased until he had branches all over South Africa. After his death he was succeeded by his son Livingston Mzimba as Moderator, who was educated in America. The trouble with Rev. Mzimba’s organisation, like all native religious organisations, was that he had no institution to train some of his followers for the Holy Orders, and consequently he had to ordain untrained men or send them to the institutions of other denominations for training. The result was that although he had a large number of followers, his work did not get on as smoothly as did that of churches under European supervision.

John Knox-Bowke

Rev. John Knox Bokwe, a musician, dramatist, and the most outstanding African composer of music, was the youngest son of Jacob Bokwe. He was born at Ntslamanzi, Lovedale, on the 15th March, 1855. He attended the station school under Messrs. Msindwana, William Daniel and William Kobe Ntsikana, and on the 24th July, 1866, was admitted into the Preparatory Classes of the Institution. He joined the College Department in 1869, and attended until the end of 1872. In 1870 he commenced work as clerk in the Institution, chiefly in connection with the publishing of the Kaffir Express, which was started in October the same year.

In the beginning of 1873 he was fully employed in the Lovedale Office, and subsequently was appointed bookkeeper and cashier. During an emergency he acquired a knowledge of telegraphy, and was in charge of the telegraph station at Lovedale.

Rev. John Knox Bokwe began to compose music in 1875 and is the composer of a number of pieces, including a number of hymn tunes, most of which have received public notice. In 1885 he composed the Lovedale songs. He had been an office-bearer of the Lovedale Church since 1875. Later he joined and qualified for the ministry of the Presbyterian Church, continuing, however, to compose music and write plays. His Vuka Deborah is a real masterpiece. He died at Lovedale at a ripe old age. By his first wife, Mr. Bokwe had two sons, both now dead, and by his second wife he had two sons, one of whom is at present studying medicine at the Manchester University, and three daughters. The eldest died at Lovedale, the second is  married to Mr. Mark Radebe, the musician, and the youngest is married to Mr. Z. Matthews, B.A., LL.B., of Amanzimtoti Institution, Natal.

(*Ormiston, East Lothian, Scot., 21.12.1795 – †Leigh, Kent, Eng., 8.8.1883), missionary of the L.M.S., Tswana linguist and Bible translator, was born of humble parentage, the third son in a family of five sons and two daughters. His father, Robert Moffat, was a custom-house officer, his mother was Ann Gardiner, of Ormiston. His sketchy elementary education was supplemented by the teaching of the minister and by the influence of his kind, but sternly religious mother.

After serving his apprenticeship as a gardener he from 1809 found employment first in Fifeshire, then in Cheshire, and, subsequently, in 1815, with a nursery gardener named James Smith at Dukinfield, near Manchester. Smith was of a strongly religious turn and his daughter, Mary, was a pious young woman with ‘a warm missionary heart’. M.’s own heart was set on missionary work and in 1816 he was accepted by the L.M.S. A Presbyterian by upbringing, M. had, while serving as a gardener in Cheshire, come under the influence of some earnest Wesleyan Methodists. He had resolved to devote his life to religious work and to become a missionary.

He sailed for South Africa in October 1816 in the company of the missionaries J. Kitchingman, J. Evans, J. Taylor and John Brownlee and arrived in Cape Town on 13.1.1817. During his stay at Dukinfield he had fallen in love with Mary Smith (1795-1871), and she with him. James Smith, however, was determined that his daughter should not go abroad, and it was not until three years later that this objection was overcome.

M.’s destination was Great Namaqualand, north of the Orange river, but to his disappointment the local authorities, for political reasons, at first refused him permission to proceed there. M. usefully filled in the time of waiting by going to Stellenbosch to acquire a working knowledge of Dutch. He also accompanied the missionary Dr George Thom to mission stations of the L.M.S. and reported many irregularities. Permission was eventually obtained; he left Cape Town in October 1817, crossed the Orange river at Pella drift, and reached Great Namaqualand in the following January.

The people among whom he was to work were ruled by Jager (Christiaan) Afrikaner, formerly a notorious Hottentot freebooter who lived at Afrikanerskraal, some distance to the east of the present Warmbad in South-West Africa. M. made a considerable impression on Afrikaner, and persuaded him to go with him on a joint visit to Cape Town . Meanwhile he had journeyed far north in South-West Africa with Afrikaner, but saw no hope of establishing a mission there, and travelled eastward to Griquatown and Dithakong in Bechuanaland before returning to Afrikanerskraal and to Cape Town. His early observations on the geology of the Griqua and Bechuana country are of particular interest in view of later mineral exploitation of this region.

On his arrival in April 1819, M. found in Cape Town a deputation from the L.M.S. This consisted of Dr John Philip and John Campbell, who had been sent out to investigate various allegations that had been made against the society’s missions and missionaries. The deputation invited M. to accompany them as their interpreter in Dutch, but their tour was cut short by the Fifth Frontier War (1819) on the eastern border of the colony. M. returned to Cape Town in time to welcome his fiancee when she landed in South Africa for the first time. Robert and Mary were married in St George’s church, Cape Town, on 27.12.1819.

It was an ideally happy union; Mary had faith and courage of a high order, for without these she could not have left her home and parents to sail to the other end of the world. She also had a will of her own and her views on people were direct and uncompromising. At the same time she was wholly engrossed in her husband’s work and found her fulfilment in supporting him with a care that grew more constant with the years.

Apart from his marriage M.’s visit to Cape Town had other important consequences. He was persuaded by the deputation to abandon Namaqualand and to take over the society’s station among the Tswana. He arrived at Dithakong, one hundred miles north of Klaarwater (Griquatown) in March 1820. Permission to live there was at first withheld by the authorities, but was given after M. had temporarily returned to Griquatown. In May 1821 the Moffats again took up residence at Dithakong.

The people among whom M. laboured were the Tlhaping, the most southerly of the tribes collectively known as Tswana (Bechuana). They were not unknown to Europeans, having been visited by Truter and Somerville in 1801 and thereafter by several travellers. Their chief was Mothibi, son of Molehabangwe, who in 1813 had invited John Campbell to ‘send instructors’ to his country, at the same time promising to be ‘a father’ to them.

The first missionaries sent in response to his invitation, John Evans and Robert Hamilton, were, in fact, rebuffed, but the. elder James Read and Hamilton obtained a foothold at the end of 1816. In the following year Read persuaded Mothibi to move the tribal capital southwards from Dithakong (Old Lithako) to the Kuruman river. Read was transferred and Hamilton then struggled on alone until M.’s arrival.

The Moffats had not long settled at Dithakong when there began a period of considerable excitement and anxiety. In 1823 one of the hordes, part refugees, part banditti, set in motion by the wars of the Zulu chief Shaka invaded southern Bechuanaland . M. acted promptly and enlisted the help of some of Andries Waterhoer’s Griquas, mounted riflemen, who put the invaders to flight.

Although the immediate danger of invaders from the east had been averted, the following years were difficult and depressing, as can be gauged from M.’s letters and journals of the period 1820-1828, published in 1951 (Schapera, infra ). The people remained deaf to the missionaries’ teaching; bands of marauders roamed the countryside and sometimes threatened the station; Mothibi drifted away with most of his people. The missionaries refused to be discouraged and in 1829, as if miraculously, the sky seemed to clear and thereafter there was peace. In that year, too, the first converts were baptized. Meanwhile the station itself had moved. In 1824 M. persuaded Mothibi to transfer the tribal capital from New Lithako (Maruping) to Seoding, the present site. This was further up-stream and nearer the famous ‘eye’ of Kuruman, where a veritable underground river bursts into the open.

By instinct and training a gardener, M, used the water of the river to raise crops by irrigation. His efforts to teach the natives better agriculture, though not quickly successful, showed results in the long run.

The year 1829 was not only memorable for an improvement in the fortunes of the mission. It also saw the beginning of M’s extraordinary friendship with Mzilikazi, chief of the Matebele. This chief, his curiosity aroused by tales about the white men, sent two headmen to Kuruman on a visit of inquiry. M. accompanied them to Mzilikazi’s town near the site of future Pretoria. At their first meeting Mzilikazi conceived an extraordinary affection for M. which remained undiminished for thirty years. M. visited Mzilikazi again in 1835 at Mosega in the western Transvaal , this time accompanying the great expedition to the interior led by Dr Andrew Smith. After the Matebele had moved beyond the Limpopo to Bulawayo , M. paid three more visits to Mzilikazi in 1854, 1857 and 1859. The extensive journals kept by M. and dealing with these occasions were discovered in 1942 and published in 1945 (cf. L P. R. Wallis, infra).

It was never remotely likely that Mzilikazi would become a Christian, but, short of that, he went to extraordinary lengths to please the man whom he revered. He moderated his laws, mitigated his punishments, submitted meekly to many harsh reproofs for his depravity, and in his old age actually permitted the L.M.S. to establish a station in his country at Inyati.

Almost as soon as he had mastered the Tlhaping dialect of the Tswana language, M. began to translate the Bible and to prepare other devotional and educational publications in this language. Of his first Tswana spelling and reading book (published in London in 1826) only a fragment has survived. With the help of Rogers Edwards this became the Buka ea Likaélo tsa ntla … (Kuruman, 1842), of which a third edition, with variation of contents, appeared in 1843, other editions following in 1850 and 1857.

In his early years at Kuruman M. also prepared the first Tswana catechism, a translation of the catechism of Dr Brown, of Edinburgh , to which he added the third chapter of St John (printed in Holborn, London, in 1826). Various later editions appeared at Kuruman and in London until 1848, all containing, besides questions, extracts from the Holy Scriptures.

By 1830 M. had completed his translation of St Luke, which he took to Cape Town and composed for printing with his own hands at the government press. The book was printed under the supervision of B. J. van de Sandt, from whom M. learned to set up type, to print and to bind. This knowledge he was to apply when, in 1831, he brought his hand printing-press by ox-wagon to Kuruman and started the printing of his own Tlhaping work, as well as literature produced by his missionary colleagues of the Paris Evangelical mission society at Mothito, who used the Rolong dialect of Tswana.

While working on his Bible translation, M. published a collection of hymns ( Lihela tsa tuto le puloko tsa Yesu Kereste, Kuruman , 1831), with later editions and a supplement in 1855. With Edwards he wrote and printed at Kuruman a book of Bible lessons ( Likaelo tsa ri tlauchoeng mo Bibelieng … ) in 1833, with a second edition of 5,000 copies in 1841, and this was evidently used in teaching at other mission stations, too.

M.’s publication of the gospel of St Luke in 1830 had been the first published translation of a portion of the Bible in any South African native language. By 1836 he had struck off on his press part of his translation of St James, and in 1839 took to Cape Town for printing his translation of the whole New Testament. As he could not arrange for the printing to be done in Cape Town, he took his manuscript to Britain where his Tswana New Testament appeared the following year ( Kholagano enca ea Yesu Keresete … London, 1840). This was the first complete translation of its kind into a South African native language, and was followed in 1841 by the publication in London of his translation of Psalms, which he had actually done while in Britain.

On his return to Kuruman M. continued his monumental task of also translating the Old Testament with the help of his colleague, William Ashton (1817-1897), also printing it on his trusty old mission press (now preserved in the Kimberley public library) in two parts: the first in 1853, the second in 1857. When M. presented the final parts of his Bibela ea boitsépho to Sir George Grey in November 1857, it was the first full translation of the Bible in any South African native tongue. Likewise, through M.’s initiative and energy, Tswana was the fifth language in Africa to have a translation of the New Testament, and the third to have a complete translation of the Bible. At the same time M. had confirmed his claim to a place among the great translators by completing this herculean labour.

During his sojourn in Britain from June 1839 to the beginning of 1843, he wrote and published his Missionary labours and scenes in southern Africa ( London, 1840), which aroused unprecedented public interest. The fourth edition appeared in 1842 while he was still in Britain, and by 1846 eleven thousand copies and a French edition had been printed. M. appeared before enthusiastic gatherings, preaching and lecturing, and some of his addresses were published: Africa: or, gospel light shining in the midst of heathen darkness. A sermon on Isaiah IX2 … preached … before the directors of the London missionary society ( London, 1840); African scenes; being a series of anecdotes … related by the Rev. R. Moffat, at public meetings … (Sunderland, 1843); Incidents in the life of the Rev. R. Moll at, being an address delivered by him … 1842 ( Birmingham, 1842); The farewell services of Robert Moffat, in Edinburgh, Manchester, and London. Edited by John Campbell ( London, 1843).

His visit also gave rise to a number of publications by others on his work in South Africa . It was in 1841, too, that M. met young David Livingstone, then studying for his ordination in London, directed his interest to Africa and secured his services for the mission to the Kwena. By the end of 1843 he was back at Kuruman.

M.’s fourth visit to Mzilikazi in 1857 had as its object a mission to the Matebele. It was on this journey that he persuaded Mzilikazi to release from military servitude Matsheng, rightful chief of the Ngwato. In doing so he innocently brought much trouble on that tribe (cf. Sekgoma I and John Mackenzie).

In 1858 irresponsible Tlhapings raided the O.F.S. and the Transvaal republic, suspecting that the Kuruman missionaries were in league with the tribesmen. The Transvaal seemed disposed to frustrate the expedition which Moffat was to lead to Matebeleland. At the same time burghers were reported to be making preparations to attack Kuruman. M. appealed to Sir George Grey, governor of the Cape Colony, who obtained from President M. W. Pretorius a repudiation of the plan to attack Kuruman; nor was anything more done to stop the proposed journey. M. accordingly led a missionary party to Matebeleland and returned to Kuruman in August 1860, leaving his companions at the new station of Inyati. One of the Matebele party was his own son, John Smith Moffat.

After this date M. did not undertake any more long journeys. He remained at Kuruman, devoting himself to the work of the station and out-stations, where there was more than enough for him to do.

In 1848 he had translated and published at Kuruman Bunyan’s Pilgrim’s progress; his third visit to Mzilikazi he described in a pamphlet in 1856, and in 1863 appeared an account of his work in the mission field, entitled Rivers of water in a dry place. An account of the introduction of Christianity into southern Africa, and of Mr. Moffat’s missionary labours.

(London, 1863, with new editions in 1867 and 1869).

M.’s last years were saddened by family bereavements. He preached at Kuruman for the last time on 20.3.1870 and a few days later the patriarchal pair set out for Britain and retirement. Mary Moffat died in Brixton in January 1871. M. continued to travel about the United kingdom, preaching and advancing the cause of missions. He revised his translation of the New Testament, of which a new edition, as well as an edition of the whole Tswana Bible appeared in 1872. In the same year the University of Edinburgh conferred on him the honorary degree of D.D.

He went to live in London, where he was present at the funeral of David Livingstone in 1874, and at the unveiling of the Livingstone statue in Edinburgh in 1876. In 1877 he visited Paris by invitation to address a great gathering of French children. In 1879 he went to live at Leigh, near Tunbridge, and on 7.5.1881 he was publicly honoured in London at a dinner attended by leading figures in the religious, and philanthropic world, and representatives of both houses of parliament.

M. lies buried in Norwood cemetery, beside the remains of his wife. There is a monument to his memory in Ormiston, his birthplace. He and his wife had ten children, four sons and six daughters, of whom two daughters and a son died young. His eldest daughter, Mary Moffat (1821-1862), was the wife of David Livingstone; the second daughter, Anne Moffat (1823-1893), married a French missionary, Jean Fr6doux (1823-1866), of Mothitho; the eldest surviving son, Robert Moffat (1827-1862), was a trader; Helen Moffat (1829-1902) married J. Vavasseur; the youngest son, the missionary John Smith Moffat, was also the biographer of his parents; Elizabeth (Bessie) Lees Moffat (1839-1919) became the wife of Roger Price, and the youngest daughter, Jane Gardiner Moffat (1840 to 1927), died unmarried.

M. was a simple man of extraordinary zeal, de-termination and courage. He was essentially evangelical, holding that the missionary’s chief task, indeed his only task, was to ‘teach poor heathen to know the Saviour’. Any other interest he held to be irrelevant and likely to obscure this supreme objective. He disapproved strongly; for example, of John Philip’s ‘political’ activities, al-though these were aimed at improving the lot of the native peoples. He had no interest in native customs and traditional usages, which he either condemned as sinful or dismissed as silly and squalid.

He was also strangely insensitive to the devotion which he inspired in Mzilikazi, which he neither understood nor appreciated. Although M. missed so much, his writings, which consist of letters, reports and an autobiography, nevertheless contain much historical material concerning the native peoples, as well as many vivid sidelights on the trials and triumphs of a missionary’s life. It has been suggested that his overwhelming personality allowed little scope for the development of a strong succession; that he centralized too much and fostered initiative too little; that his prestige obscured the contribution made by other workers in his field. Even if true, this does not detract from his achievements. Under his guidance Kuruman became not only the focus of Christian civilization in southern Bechuanaland, but also a springboard for the exploration and evangelization of the still more remote interior. M.’s place is among the great nineteenth-century missionaries.

Portraits of M. are to be found in the three volumes of his published journals and letters, the biography by his son, and most other works on his life. The frontispiece of the 1843 edition of his Missionary labours contains the Baxter print of the youthful missionary; an etching of the portrait by Leon Richelson at the time of M.’s visit to Paris in April 1877 is in the Africana museum, Johannesburg. The stone church at Kuruman, built by M. from 1830 to 1833, was proclaimed as a national monument in 1939. M.’s home, though dilapidated, was still in existence in 1964.

Source: Dictionary of South African Biography (Volume 1)

Some information on Robert Moffat’s wife, Mary Smith Moffat:

Mary Smith Moffat (1795-1871) was missionary wife of Robert Moffat, and mother of Mary, the wife of David Livingstone. Born in New Windsor, England, she married Robert Moffat in December, 1819 at Cape Town, South Africa. They settled at Kuruman in Bechuanaland and established a mission there. They had ten children: Mary (who married David Livingstone), Ann, Robert (died as an infant), Robert, Helen, Elizabeth (died as an infant), James, John, Elizabeth, and Jean. The Moffats returned to England in 1839 for their only furlough. In 1870, the aged missionaries returned to England to stay. Mary died shortly thereafter.

Robert Moffat

Mary Smith

Born on the 3rd September 1884 in Pietermaritzburg; died in Johannesburg (date unknown). Contralto and teacher of singing and elocution.Ethel Mann and a sister came to Johannesburg with their parents in a convoy of 22 wagons in 1889. She was first educated at the Government school in Von Brandis Street, later at the Green Hill Convent School in Bloemfontein. During the South African War, Mrs Mann and her daughters remained in Johannesburg where Ethel became known as a juvenile singer, particularly at the mines’ Recreation Halls, where concerts were given each month. After the war, she entered the RAM to study singing under Arthur Thompson and elocution under Katie Thomas. By 1905 she had obtained teaching diplomas for singing and speech and was the possessor of several medals for artistic proficiency.

When she returned to Johannesburg in 1906, Ethel Mann was in great demand as a singer at concerts of all descriptions; after 1917 also at the organ recitals of Jahn Connell. She was the Reader at the performance of Mendelssohn’s Athalie by the St George Presbyterians on 29 November 1916; gave a rendering of Elgar’s Carillon to orchestral accompaniment in July 1926 and in 1930 she took the part of Jocasta in Oedipus rex when it was produced by Connell in the City Hall. Ethel Mann went on a concert tour of South Africa with Adolph Hallis in 1927 and in 1928 she presented a recital of vocal works by the South African composers Henry Lissant-Collins, Bruce Lezard and Bertha Frankel. In 1932 she sang at three concerts given by the visiting song composer and examiner Albert Mallinson. She had been a member of Maud Harrison’s Conservatoire staff from 1911 to 1919, and rejoined it in 1927. She stayed on until Maud Harrison married in 1930, and then established her own college, the Barnato Park College of Music and Drama, where she taught until her retirement in 1953.

Born 13th April 1877 in Selkirk, Scotland; died 14th April 1942 in Johannesburg. Organist and pianist.Lees-Ingles was educated at the Grammar School and at Knowe Park School in Selkirk and became organist and choir-master of the Ladhope United Free Church in Galashiels after he had been trained by Dr W.B. Ross, organist at Broughton Place in Edinburgh. He took his B.Mus degree at Durham University in 1906 and became a Fellow of the RCO in 1909.

On the recommendation of the blind organist, Alfred Hollins, he was appointed organist at the Presbyterian Church in Kimberley in 1912. In the following years he became known as an organ recitalist in Kimberley, Cape Town and Port Elizabeth and in April 1920 he accepted a position as organist of St Mary’s Cathedral in Johannesburg. In July 1926 he exchanged places with John Connell, who then became organist at St Mary’s while Ingles was organist at St George’s Presbyterian Church where he continued with his organ recitals. He became the music master at Marist Brothers’ College soon after his arrival in Johannesburg.

Groote Kerk

The history of the Churches in South Africa – especially the Dutch Reformed Church – is so closely interwoven with the general history of the Cape since the days when Johan van Riebeeck first planted the flag of the United Netherlands on the shore of Table Bay, that the two might be said to be identical in scope.

The Dutch Reformed Church in South Africa began with a small congregation of servants of the East India Company, who assembled in a hall of the small fort.

When Van Riebeeck arrived here he brought no regularly ordained clergyman, but with him was one Willem Barents Wylant,” a Ziekentrooster,” which literally means a “comforter of the sick,” who conducted services on a Sunday in the great hall of the old fort.

When ships called, the chaplains conducted service during their stay, and usually administered the sacraments. The first who is recorded to have acted in this capacity was the Rev. Mr. Backerius, chaplain of the Walvisch.

In 1678, a site was granted for a new church at the lower end of the great garden, and the foundation stone was laid by Governor Van der Stel on 28th December, 1700; but it was not until 1704 that the building was finished, which is now the Adderley Street Church. The first service was held therein on the 6th of January, 1704, the Rev. Petrus Kalden being the preacher. The Church was enlarged in 1779 and again in 1836. The eastern wall and the tower still standing were portions of the original building. The Church contains a fine specimen of wood-carving by Anthon Anreith, and in the aisles are some stones bearing inscriptions relating to the early pioneers who were buried there.

Dutch Reformed Churches
Others are at:
Bree Street
Somerset Road
Leeuwen Street
Hanover Street
Buitenkant Street
Main Road, Three Anchor Bay
Arthur’s Road, Sea Point
Van Kamp Street, Camps Bay
Aberdeen Street, Woodstock
Collingwood Road, Observatory
Central Square, Pinelands
St. Andrew’s, Rondebosch
Albert Road, Wynberg
Tokai Road, Retreat
Main Road, Kalk Bay
St. George’s Street, Simonstown
Toronga Road, Lansdowne
Voortrekker Road, Maitland
Forridon Street, Brooklyn

Anglican

Window of St. Georges Cathedral

During the English occupation of the Cape from 1795 to 1803, the Dutch Reformed Church, in accordance with the terms of the capitulation to the English arms, was known as the Established Church. The only Anglican Church services were conducted in the Castle by the military chaplains, and the con-sent of the Governor, as Ordinary, was necessary to marriages and baptisms. When the Colony was handed over to the Batavian Republic in 1893, and the English officials and troops were withdrawn, certain restrictions were placed upon the exercise of religious liberty.

Though services were conducted at the Castle by the chaplains regularly from the date of the second occupation, the arrival of the Rev. D. Griffiths in 1806, as Garrison Chaplain, was followed by great activity and energy on the part of the Anglicans.

Mr. Griffiths’ successor was the Rev. Robert Jones, during whose incumbency the use of the Dutch Reformed Church was granted for the celebration of the English services. The Dutch Reformed Church continued to be used for the Anglican service till the opening of St. George’s in 1834. The first English Church erected in South Africa was St. George’s at Simonstown.

The building of St. George’s Cathedral was not the work of a few days. Several projects were adopted, and abandoned owing to lack of funds. It was not till the visit in 1827 of Bishop James of Calcutta, in whose See the Cape was situated, that the Cathedral site was consecrated. The laying of the foundation stone was, however, delayed for three years after that date, when the Governor, Sir Lowry Cole, performed the ceremony with masonic honours, all the clergy taking part in the proceedings being Freemasons.

The new Cathedral of St. George, designed by Mr. Herbert Baker, is a dignified and inspiring building of Table Mountain sandstone but is only partially completed. The memorial stone in the buttress adjoining the Government Avenue was laid by H.M. King George V., when, as the Duke of Cornwall and York, he visited Capetown in 1901.
There is the Memorial Chapel adjoining which was erected as a memorial to the officers and men of the Imperial Forces who gave their lives in the South African War. A Roll of Honour emblazoned on vellum and bearing the names of all those who gave their lives in this campaign is enshrined within this Chapel and may be inspected upon application to the Very Rev. the Dean of Cape town. Adjoining the Cathedral are the buildings of the St. George’s Grammar School where the boys of the choir are trained and educated.

A list of Anglican Churches:

St. Mark’s Church, Bamford Avenue, Athlone
Church of the Transfiguration, Coronation Av., Bellville
St. Peter’s Church, Park Avenue, Camps Bay
St. Saviour’s Church, Main. Road, Claremont
Christ Church, Constantia Nek Road, Constantia
All Saints Church, Church Street, Durbanville
St. Margaret’s Church, cr. Fifth Avenue and Kommetjie Road, Fish Hoek
St. Alban’s Church, Alice Street, Goodwood
St. Alban’s Church, Cheviot Place, Green Point
St. Peter’s Church, Main Road, Hout Bay
St. Philip’s Church, Chapel Street, Cape Town
Holy Trinity Church, Main Road, Kalk Bay
St. Aidan’s Church, St. Aidan’s Road, Lansdowne
St. Anne’s Church, cr. Suffolk Street and Coronation Road, Maitland
Church of the Good Shepherd, Main Road, Maitland
St. Oswald’s Church, Jansen Road, Milnerton
St. Nicholas’ Church, Elsies River Road, Matroosfontein
All Saints Church, Main Road, Muizenberg
St. Peter’s Church, Durban Road, Mowbray
St. Andrew’s Church, Kildare Road, Newlands
St. Michael’s Church, St. Michael’s Road, Observatory
St. Margaret’s Church, Hopkins Street, Parow
St. John’s Church, Frankfort Street, Parow
St. Stephen’s Church, Central Square, Pinelands
All Saints Church, Tiverton Road, Plumstead
St. Cyprian’s Church, Station Road, Retreat
St. Paul ‘s Church, Main Road, Rondebosch
St. Thomas Church, Camp Ground Road, Rondebosch
St. Luke’s Church, Lower Main Road, Salt River
St. James’ Church, St. James’ Road, Sea Point
Church of the Holy Redeemer, Kloof Road, Sea Point
St. Frances’ Church, Main Road, Simonstown
St. Bartholomew’s Church, Queen’s Road, Woodstock
St. Mary’s Church, Station Road, Woodstock
Church of Christ the King, Milner Road Extension, Claremont
Christ Church, Summerly Road, Kenilworth
St. John’s Church, Waterloo Green, Wynberg

Roman Catholic

The history of the Roman Catholic Church in South Africa dates back to 1486, when Bartholomew Diaz erected a cross at Angra Pequena, and later on, in the same voyage, another which gave its name to Santa Cruz in Algoa Bay. Passing over many years and many interesting incidents, one reads of a call made at the Cape in 1685 by six Jesuits who were on their way to Siam, and who were sent thither for scientific purposes by Louis XIV. On their arrival they were kindly received by Governor Van der Stel, who granted them an observatory in the shape of a pavilion in the Gardens. Here in the course of their astronomical investigations they observed an eclipse of Jupiter’s moons; but in addition to scientific pursuits they visited many of their co-religionists who were sick, though they were not permitted to say Mass. In fact, it was not till 1805 that that privilege was granted to priests by Commissioner-General De Mist.
The Roman Catholic Church passed through various vicissitudes before its members were in a position to worship in their Cathedral, which stands on an elevated situation in Roeland Street, at the top of Plein Street. It was during the Episcopate of Bishop Griffiths that the Cathedral was begun, and he lived long enough to see it completed and opened for divine worship in 1857.

Catholic Churches

The Catholic Cathedral (St. Mary’s) faces Stalplein
Holy Cross, 36, Nile Street, Cape Town
Sacred Heart, 32, Somerset Road, Cape Town
St. Mary of the Angels, Lawrence Road, Athlone, Cape Flats
St. Vincent de Paul, Weltevreden Street, Bellville
St. Ignatius, Wade Road, Claremont
St. Joseph, 30, Anderson Street, Goodwood
The Most Holy Redeemer, Heathfield
Church of Our Lady Help of Christians, Lansdowne
St. John, 202, Coronation Road, Maitland
Holy Trinity Church, Matroosfontein, Cape Flats
St. Patrick, Langton Road, Mowbray
St. Francis Xavier, Pinelands
The Holy Name, Station Road, Observatory
St. Joseph, Philippi
St. Mary, Retreat
St. Michael, Rouwkoop Road, Rondebosch
St. James, St. James
St. Francis of Assisi, Coleridge Road, Salt River
Our Lady of Good Hope, St. Andrew’s Road, Sea Point
SS. Simon and Jude, St. George’s Street, Simonstown
St. Peter, Gordon’s Bay Road, Strand
St. Agnes, Dublin Street, Woodstock
Corpus Christi, Wittebome
St. Dominic, Wynberg
St. Anthony, Hout Bay

Congregational

The history of the Congregational Church in South Africa dates back to the year 1800, when the first settlement was established in Cape Town under the Reverend Mr. Reid, of the London Missionary Society. The Rev. Dr. Philip with whose name the establishment of the Congregational Church in Cape Colony is intimately associated, arrived at the Cape in the year 1819, and the first Independent church was definitely formed under his pastorate in the year 1820, principally for the congregationalists in the English Garrison stationed in Cape Town. The first Union Chapel was erected in Church Square in 1828, which was followed by the erection of the Caledon Square Church in 1859. This church however has been recently closed owing to the removal of the congregation to the suburbs of Cape Town, and the Congregational services are now carried on in the Union Church, Kloof Street. Congregational churches are established at Sea Point, Observatory Road, Claremont and Rondebosch.

Congregational Churches are at:
Main and Franklin Roads, Claremont
Wrensch Road, Observatory
Belmont Road, Rondebosch
Marais Road, Sea Point
Clarence Road, Wynberg
Lot, Harrington Street

Presbyterian

Another building worthy of a visit of inspection is St. Andrew’s Church on the Somerset Road, the foundation stone of which was laid in 1827, and the first service held there on May 24th, 1829. The services on that occasion were remarkable as bearing evidence of the extreme liberality and charitable feelings of the members of the Dutch Reformed Church to the Presbyterian cause.
“A deputation from the consistory of the Dutch Reformed Church attended divine service, bringing a letter of Christian sympathy and a contribution of £75 for the building fund.”
Since then St. Andrew’s has been, as it were, the Cathedral of Presbyterianism in the Cape. The building is regarded as one of the purest specimens of architecture in the city.

Other Presbyterian Churches are at Gardens and Rosebank, as well as:
Somerset Road
Hatfield Street
Upper Orange Street
Main Road, Kenilworth
Clyde Street, Woodstock
Cor. Main and Bisset Roads, Wynberg
Albert Road, Mowbray
Central Square, Pinelands
Lower Station Road, Maitland.

Baptist Church

The Baptist Church is situated in Wale Street, between Long and Burg Streets, having been erected in 1882 at a cost of 5,000, including site. The congregation have established a Mission Hall in Jarvis Street, off Somerset Road, and have erected a Mission Station at Mpotula, near Bolotwa in Kaffraria, where three missionaries are supported by the Cape Town Church.
Baptist Churches are at:
Wale Street – 9
Dane Street, Observatory
High Level Road, Three Anchor Bay
Grove Avenue, Claremont
Maynard Road, Wynberg

Metropolitan Wesleyan

Metropolitan Wesleyan

Another ecclesiastical edifice worthy of a visit is the Metropolitan Wesleyan Church at the corner of Burg and Longmarket Streets. The foundation stone of that handsome structure was laid on May 6th, 1875, by the Governor, Sir Henry Barkly.
Services had been carried on prior to that in the old Burg Street Church, now known as the Metropolitan Hall, which served as the central church for the Methodists from 1822.
There are also Wesleyan churches at Sea Point and various parts of the Southern Suburbs.
The best-known Wesleyan Church is the Metropolitan facing Greenmarket Square.
Others are to be found at :

Sea Point
Woodstock
Observatory
Rosebank
Claremont
Wynberg
Retreat
Plumstead
Pinelands
Maitland
Parow
Fish Hoek
Simonstown
Muizenberg
Kalk Bay

Jewish Synagogues

The Jewish Synagogue in Government Avenue is also worthy the attention of visitors. It is situated near Avenue Street. It seats about 1,500 persons. Its exterior has a very bold effect towards the Avenue, with two towers and saucer dome over the centre of the main area.
The Synagogue of the New Hebrew Congregation is situated in Roeland Street, and there are other synagogues at Muizenberg, Claremont and Wynberg.
Synagogues include the Great Synagogue at Hatfield Street, (facing the Avenue), also:
Vredehoek
Sea Point
Muizenberg
Rondebosch
Wynberg – recently closed down
Jewish Reform Congregation Synagogue ( Temple Israel ), Portswood Road, Green Point.

Dutch Lutheran

Lutheran Church in Strand Street

The Lutheran Church in Strand Street enjoys a unique situation on the hill commanding a fine view of the city. It dates back to the-year 1780, and the first certified “predikant” was the Rev. Andreas Kohler, who arrived at the Cape in November, 1780. Its architectural design is both simple and severely strict.

Its pulpit is another good example of the skill of the wood carver, and the old specification and agreement with the carver Anthon Anreith, are preserved in the vestry of the Church. The organ loft is the work of the same artist. The old Dutch alms dishes of brass which stand in the vestibule are beautiful specimens of the brass-worker’s art, and the quaint Dutch silver-ware used for the communion service will be of considerable interest to lovers of early eighteenth century work.

St. Stephens Church

The clock and belfry of this Church may be seen by visitors who care to climb the curious circular staircase in one of the buttresses.
St. Stephens Strand Street, Cape Town.
German Lutheran (St. Martin’s Church), Long Street, Cape Town.
Also at : Albert Road, Wynberg – Philippi, Cape Flats.

Church of Christ, Scientist

The First Church of Christ, Scientist, is in Grey’s Pass facing the S.A. College School cricket ground.

The Church of England in South Africa

This must not be confused with the Church of the Province of South Africa ) has its own places of worship, namely, at:
Holy Trinity Church, Harrington Street
Holy Trinity Hall, Vriende Street, Gardens.
St. Stephen’s Church, Belvedere Road, Claremont.

Christian Science

First Church of Christ, Scientist, corner of Orange Street and Grey’s Pass, Cape Town
Second Church of Christ, Scientist, 15, Main Road, Newlands
First Church of Christ, Scientist, Muizenberg; Albertyn Road, False Bay
Reading Rooms:
Southern Life Buildings-15, Main Road, Newlands
Masonic Building, Main Road, Muizenberg.

Mormons
Church of Jesus Christ Of Latter Day Saints (Mormons)
South African Headquarters : Cumorah, Main Road, Mowbray
Meodowridge

Seventh Day Adventist Church

56, Roeland Street, Cape Town
Carr Hill, Wynberg
Grove Avenue, Claremont
York Street, Woodstock

Spiritualist

Cape Town Psychic Club, 203, Parliament Chambers, Parliament Street.

Society of Friends Meeting House (Quakers)
7, Green Street, Cape Town.

Theosophical Society

Room 816, 8th Floor, Groote Kerk Building, Adderley Street. Phone 2-9098.
Enquiries: Mrs. Mitford Barberton. Phone 4-2542.

Unitarian Church

(Free Protestant), Hout Street, Cape Town.
If you know of any other churches that may have been left out – please let us know and email us here

Image Source: National Archives Cape Town
Image Captions (from top): It was not until 1677 that land was set aside for the building of a church which was completed in 1703 and consecrated on 6th January 1704. Services were previously held in the Castle. The only remaining part of the original church is the steeple
The First Wesleyan Mission House Cape Town. Until a new church was completed in 1822 the Methodists held their services in a hayloft and later in an unoccupied wine store in Barrack Street. The church was open by Dr. Philip of the London Missionary Society. It is hidden behind the Mission House shown here.
The Lutheran Church, Sexton’s House and Pastorie in Strand Street.
St. Stephens Kerk, die eerste teatergebou in Suidelike Afrika wat in 1799 op Boerenplein (later bekend as Hottentotplein-die huidige Riebeeckplein), Kaapstad, gebou is. Die gebou is 1838 gekoop deur ds. G. E. Stegmann v.d. Lutherse Kerk wat sedert 1830 godsdiensonderrig aan slawe in een v.d. kelders gegee het. Hy het dit in ‘n kerk omgeskep en dit St. Stephens-na die eerste Christenmartelaar wat gestenig is-genoem omdat persone wat teen die opvoeding van slawe was, die gebou met klippe bestook het. Stegmann, bygestaan deur eerw. Adamson v.d. Presbiteriaanse Kerk, het dit as ‘n onafhanklike kerk bestuur tot 1857, toe die Kaapse Sinode v.d. N.G. Kerk op sy versoek dit oorgeneem het. St. Stephens is geen sendingkerk nie, maar die enigste N.G. Kerk vir Kleurlinge wat tot die Moederkerk behoort. Die gebou waaraan uitgebreide herstelwerk uitgevoer is, is in 1966 tot historiese gedenkwaardigheid verklaar.

The Catholic history of South Africa is written large upon its coastline. Such names as Cape Cross, Conception Bay, St. Helena Bay, St. Blaize, Santa Cruz, Natal and St. Lucia tell us immediately how very Catholic their origin and development have been. In the second half of the 15th century several expeditions travelled down the west coast, successive explorers going farther south each time. Wherever they landed a stone pillar (padrão) surmounted by a cross was blessed and erected on shore, and we may well surmise that mass was said by a priest who accompanied the ships. A small church was built at Mossel Bay by Joao da Nova in 1501.

Within the next quarter of a century Europe underwent the Reformation. Its effects extended across the seas and little more is heard of Catholicism at the Cape for many years. In 1651 the Dutch settled in Table Bay. They were extremely anti-Catholic, and their hostility was strengthened by the arrival of Huguenot refugees. In 1660 a French bishop, wrecked in Table Bay, was forbidden to say mass on shore. Six Jesuit Fathers landed in 1685 on an astronomical mission, but though they secretly did what they could to attend to the spiritual needs of the few Catholics, they tell us they were not allowed to offer up the Holy Sacrifice on shore and that the Catholics were not allowed to go on board to hear mass.

From 1686 the Catholic Church disappears from the pages of South African history until, on as July 1804, Commissioner-General J. A. de Mist announced religous toleration. The ordinance declared: `All religious societies, which for the furtherance of virtue and good morals worshipped an Almighty Being, are to enjoy in this colony equal protection from the laws’. At once priests came from the Netherlands -Father Joannes Lansink, Jacobus Nelissen and Lambertus Prinsen. A room in the Castle was put at their disposal so that they could say mass for Catholic soldiers. But the following year Sir David Baird ordered the Catholic priests to leave the colony. Ten years passed before another attempt was made to enable them to return.

Lord Charles Somerset informed the Vicar Apostolic of the London district that `all religious denominations are not only tolerated, but entitled to equal privileges in the Colony, according to the fundamental laws of the Batavian Republic, guaranteed to the inhabitants by the capitulation’. But it was two years before negotiations on the admittance of a resident priest at the Cape came to anything. Bishop Edward Slater, a Benedictine, was appointed Vicar Apostolic, but permission for him to reside in Cape Town was refused by the authorities in Downing Street and so his assignment was as Vicar Apostolic of Mauritius and the Cape of Good Hope. He arrived in Cape Town on New Year’s Day 1810, but stayed only three weeks. Leaving Fr. Edward Scully in charge, he continued his journey to Mauritius, never to return. Conditions were such that some of the congregation wished to run the Church on Presbyterian lines. Churchwardens sought to dictate to the priest and to control all business, money and properties. This state of affairs persisted for more than ten years, and in consequence no priest stayed longer than a year or two before leaving in disgust; yet under Scully the foundation-stone of a small church in Harrington Street was laid on 28th October 1822. But the materials used were bad, repairs had to be effected even before the building was completed, and in the torrential storms of 1837 it was almost completely washed away.

On 24th August 1837 Mgr. Patrick Raymund Griffith, an Irish Dominican, was consecrated in Dublin as Bishop of Palaeopolis and Vicar Apostolic of the Cape of Good Hope. He arrived in Table Bay on Holy Saturday, 14 April 183 8, along with two other priests, Fathers Burke, O.F.M., and George Corcoran, O.P. Bishop Griffith’s territory stretched from Table Bay to Algoa Bay, from where he journeyed by ox-wagon to Grahamstown, taking seven days. Leaving Burke in charge, Griffith returned to Cape Town on horseback. There were only some 700 Catholics in and around the town, and his funds were meagre. He set up a school, appointing Dr. Aidan Devereux, who had followed him from Ireland, as principal. The barracks in the Castle, where a room had been put at his disposal, would not serve indefinitely as a church, and so he negotiated the purchase of the site on which St. Mary’s Convent and the Bishop’s House stands today, at the foot of Hope Street. All available funds were used in the building of St. Mary’s Cathedral.

On the recommendation of Bishop Griffith, the Holy See subdivided his vast territory. Dr. Devereux was appointed Vicar Apostolic of the Eastern Districts and took up residence at Grahamstown in 1848. Realising the importance of Catholic education, Devereux set out for Europe to obtain nuns for his mission field. At his urging, Pope Pius IX established yet another ecclesiastical division to the north, where Natal was gaining in importance. The care of the new territory was entrusted to the religious congregation of Mary Immaculate, thus ensuring financial support and continuity in personnel. In Paris, Devereux obtained permission for the missionary sisters of the Assumption to come and work in Grahamstown. There Mother Gertrude, familiarly known as ‘Notre Mere’, and her little band of six nuns opened South Africa’s first convent and a school in Jan. 1850. Three Belgian priests accompanied the Bishop and the pioneer nuns, enabling resident priests to be appointed at Port Elizabeth, Grahamstown and Fort Beaufort, and also travelling priests were sent to the outer districts. Fr. Van Cauwelaert went to Graaff-Reinet, Fr. J. J. de Sany to Cradock and Fr. Petrus Hoendervangers undertook the districts of Bedford, Richmond and beyond.

So Catholicism in South Africa at that time meant one bishop and two or three priests in Cape Town, George and Swellendam; a bishop in Grahamstown, and along with him Fr. Thomas Murphy, who a few months later was the first priest to visit Natal. At Fort Beaufort there were 90 Catholics; Fort Hare and Alice had 100 each; King William’s Town, Fort Grey and Fort Peddie 40 each; East London 30. Port Elizabeth, which had begun with only two Catholic families, now had two resident priests and 500 Catholics. At Uitenhage there were 80 Catholics, and in the wide territory served by Fr. Hoendervangers, Somerset East had 70, Richmond 20, Burgersdorp 50, Aliwal North 25, and Colesberg 20. In the garrison town of Bloemfontein, where he settled in 1851, there were about 70 Catholics.
In March 1852 the first band of oblates of Mary Immaculate arrived in Natal under Bishop J. F. Allard, O.M.I. The area entrusted to them stretched from the Great Kei River in the south to Quelimane in the north, and for this vast territory there were only five priests. They began at Pietermaritzburg, and Fr. J. B. Sabon, receiving the sum of £30 from his bishop, was sent to found the mission of Durban. Ten years later the first oblate missionaries crossed the Drakensberg from Pietermaritzburg into Basutoland and were joined in 1864 by the Sisters of the Holy Family, the pioneer nuns among the African people.

When diamonds were found on the Vaal River, the oblate Father Anatole Hidien went from Basutoland to the diggers’ camps round what is now Kimberley. The year 1874 saw the finding of gold at Pilgrim’s Rest, and Fr. Andrew Walshe, O.M.L, was sent there the following year by Bishop Charles Jolivet, O.M.I. (who had succeeded Allard), from Natal. Freedom of Catholic worship was granted in the Transvaal Republic in 1870, and thereafter priests settled at Potchefstroom and Pretoria.

The Catholic Church in South Africa owes much to the vision and zeal of Bishop J. D. Ricards, third Vicar Apostolic of the Eastern vicariate, who, in 1879, brought the Jesuit Fathers, not only to staff his school of St. Aidan’s in Grahamstown, but also to be the pioneers of the faith in Mashonaland. The Dominican sisters of King William’s Town – also brought by Bishop Ricards – joined the Pioneer Column in 1890, and by their devotion to duty and care of the sick have earned an honoured name. To Ricards we also owe the coming of the Trappists under Fr. (later Abbot) Francis Pfanner in 1879. He felt that if any effective missionary work was to be done among the non-European peoples, they would first have to be taught, not merely by word, but by the more effective force of example, the dignity of labour. Today Mariannhill with its cathedral church, round which are grouped many other ecclesiastical and educational buildings, is a show-place of Catholic mission work, and we find the spiritual sons of Francis Pfanner in the dioceses of Mariannhill, Umtata and Bulawayo as well as in countries overseas.

In 1886 a milestone was reached when Pope Leo XIII agreed to Bishop Jolivet’s recommendation and separated the diamond-fields and Basutoland to be a third vicariate under Bishop Anthony Gaughren, O.M.L, making the Transvaal a prefecture under Fr. Odilon Monginoux, O.M.I. About this time also the oblates of St. Francis of Sales began pioneer work in Namaqualand, where within a few decades Bishop Jean-Marie Simon of Pella made the desert blossom forth both materially and spiritually. Meanwhile Fr. Aloysius Schoch, O.M.L, the successor of Fr. Monginoux, was sent as the representative of Church and government to visit Cimbebasia, Windhoek and South-West Africa of today. As a result of his report this territory was also confided to the oblates of Mary Immaculate. Diamonds and gold and all the industrial development which followed brought a great increase in population, with an impetus in the sphere of education. The nuns of the Assumption, who had been the pioneers in 1849, were followed by the Irish Dominican sisters in Cape Town (1863) and Port Elizabeth (1867), by the Holy Family (Loreto) (1864), the pioneers in the Transvaal (1877), Dominican sisters of King William’s Town (also in 1877), including the separate branches at Oakford (1889), Salisbury (1890) and Newcastle (1896), Nazareth sisters (Cape Town) and Holy Cross in Umtata (1883), oblate Sisters of St. Francis (1884) and Precious Blood Sisters (1885). In the last decade of the century the Augustinians (1892), Ursulines (1895), Sisters of Mercy (1897) and Notre Dame in Rhodesia (1899) joined the increasing number of sisterhoods in the work of education, hospitals, and the care of the old and infirm and of orphans. In fifty years the numbers had increased from one congregation of nuns to seventeen. To these must be added the arrival of the Marist Brothers (1867) and the Christian Brothers (1897) for the education of youth.
The outbreak of the Second Anglo-Boer War in 1899 brought a severe set-back in practically all spheres of missionary labour. Apart from the fact that the missionaries, few in number, joined up as army chaplains, and the flow of priests from overseas was interrupted, the general work in town and country was upset. Plans for more intense development came after Union in 1910. The Benedictine Fathers took over the northern part of the Transvaal and the Servite Fathers came to help in Swaziland in 1913. The great majority of priests, brothers and nuns who were then working in South Africa were from oversea countries. So when the First World War broke out in 194, the mission field everywhere suffered and once more the ranks were depleted by the need for army chaplains.

Another important milestone was the establishment of the Apostolic Delegation of Southern Africa on 7th December 1922, and the following day Archbishop Bernard J. Gijlswijk, O.P., was consecrated in Rome. He chose Bloemfontein as the most central place for his residence. New vicariates and prefectures were established, and four new congregations of priests arrived. There was not only expansion, but also an intensification of missionary work. Priests were given the opportunity to learn the native languages and to devote themselves solely to work among non-Europeans. South African priests were trained for work among their own people. Seminaries were set up for the training of European and non-European students, and a son of South Africa was raised to the dignity of the episcopate when David O’Leary, O.M.L, was consecrated as bishop for the Transvaal in September 1925, followed a few months later by Bishop Bernard O’Riley in Cape Town.

During all this time the yearly increase in priests and religious was remarkable. From just over 300 priests in 1921, the number grew to over 4000 by 1936. Religious brothers and nuns doubled to over 4000 during the same period. In Basutoland progress was particularly noticeable. When the first oblates founded a mission there in 1862, they were a long way behind the Protestant missionaries who had established themselves thirty years earlier. Yet today Lesotho is the most fruitful of the Catholic mission fields in Southern Africa. The Canadian oblates took the work under their wing during the early thirties; priests and religious increased enormously; and when in October 1937 the 75th anniversary of the foundation was celebrated at Roma, there were over 3000 communicants each morning during the novena.

In 1962, the Church in Basutoland, which is organised under an archbishop at Maseru and bishops at Leribe and Qacha’s Nek, celebrated its centenary. Archbishop Emanuel Mabathoana, O.M.L, is the great-grandson of Moshesh.
Catholic schools, primary and secondary, throughout South Africa are noted for their examination successes as well as for their moral and character training. As in many countries abroad, Catholics are penalised by having to pay twice for education in most parts of South Africa. Whether it be in the day schools or night classes conducted by the first priests in the Eastern and Western Cape and Natal, or in the first convent schools in the diamond and goldfields, the Church has been the pioneer in education. The Sisterhoods stepped in to meet the need for the care of orphans and the destitute.

Archbishop Gijlswijk’s successor in 1945 was Mgr. H. M. Lucas, S.V.D. Since then several new ecclesiastical territories have been established and new bishops appointed. Since Bishop E. Slater, O.S.B., was consecrated m 1818 there have been (to 1973) 94 bishops in Southern Africa. The transfer of the Apostolic Delegate’s residence from Bloemfontein to Pretoria ensured that he was in immediate touch with the authorities to deal with matters of urgency. Questions of Bantu policy, education, etc. arose frequently and demanded an ever watchful eye. An achievement of Archbishop Lucas’s period was the building in Pretoria of a national seminary for the secular clergy, while a similar one was erected in Natal for African (native) students. The latter has since been moved to Hammanskraal, north of Pretoria.

Archbishop Lucas was succeeded in 1953 by Archbishop C. J. Damiano, followed in 1961 by Archbishop F. McGeough, by Archbishop John Gordon in 1967, and by Archbishop Alfredo Polendrini, who is also pro-nuncio to Lesotho, in 1972. The Roman Catholic population of the Republic, the former Protectorates and South-West Africa was as follows in 1971: White, 165 500; non-White, 1 971488; priests, 1909; brothers, 853; sisters, 6568, from 64 different sisterhoods.

Nine South Africans have been elevated to the espiscopate. By 1971 over 200 sons of South Africa had received the priesthood and over 800 women had entered the religious life. These numbers include Whites, Coloured people and Africans.
Cathedrals
When Bishop P. R. Griffith, O.P., arrived in 1838 as the first resident Roman Catholic bishop in the Cape, he acquired a site at the top of Plein Street – Tanners’ Square – and began the building of St. Mary’s Cathedral in 1841. Completed ten years later, it is the mother church of Catholics in South Africa. (See St. Mary’s Cathedral). In striking contrast, Johannesburg, the City of Gold, was not able to build its cathedral until 1960. The influx of diggers and the subsequent expansion of the town had been so rapid that the need was for a number of small churches rather than a large cathedral. In time a central site was purchased, and the present Cathedral of Christ the King was built in Saratoga Avenue. (See Christ the King, Cathedral of.) In Durban, where the cathedral was built in 1903, commercial buildings have risen round it, and with the Indian market near by, the site has become unfit.

The origins of the Presbyterian Church of Southern Africa are to be found in Cape Town and in the Baviaans River valley in the Eastern Province. In 1806 a Scottish regiment, the 93rd Southern Fencibles, was posted to the Cape of Good Hope. No chaplains were appointed to regiments at that time, and on their own initiative the men founded a Calvinist Society. In 1812 George Thom, a Scottish Presbyterian minister, arrived at the Cape, and from that society formed a congregation, mainly Presbyterian, although members of other denominations were enrolled. Thom was called to be minister of the Dutch Reformed Church at Caledon, and the congregation which he had formed was left without a minister. In 1818 Dr. John Philip of the London Missionary Society arrived and consented to minister to the congregation. Under his ministry the congregation ceased to be Presbyterian, and no services distinctively Presbyterian were held for four years. Representations were made to the Governor on the forlorn condition of the Presbyterian community, and as a result funds were raised voluntarily, a grant was secured from the Government, and the foundation-stone of the present St. Andrew’s Church in Cape Town was laid in 1827. James Adamson was the first minister, and the church was officially opened in 1829.

Meanwhile the 1810 Settlers had arrived at Algoa Bay and a Scottish company trekked to the Baviaans River valley, where, under the leadership of Thomas Pringle, services were held from the first Sunday of their arrival. A place of worship was erected at Glen Lynden in 1828, and John Pears was called as the first minister. Later on this church was taken over by the Ned. Geref. Kerk. The building still stands and has been proclaimed a historical monument.

From these beginnings the Church expanded as the country developed. Isolated Presbyterian communities sprang up wherever towns or settlements were established, e.g. at Grahamstown, King William’s Town, Queenstown, Port Elizabeth and East London. A similar development took place in Natal (mainly at Durban and Pietermaritzburg) and in the Orange Free State (at Harrismith, Bloemfontein, Bethlehem and other centres). After the discovery of diamonds and gold, congregations were formed at Kimberley and on the Witwatersrand. The Rev. Dr. James Gray of Harrismith conducted the first Presbyterian service in Johannesburg in 1887, in an unfinished building which was to become the Heights Hotel, Doornfontein. This led to the formation of the congregation of St. George’s in 1888, followed by those of Fordsburg, Jeppe, Germiston, Boksburg, Pretoria and Klerksdorp, in 1890. At Bulawayo a congregation was established during the Matabele rebellion. The movement spread in Rhodesia to Salisbury, Livingstone, Gwelo and Umtali.

In view of the growing number of Presbyterian congregations, steps were taken in 1892, through a federal council, toward the establishment of a South African Presbyterian Church. Four presbyteries, those of Cape Town, Kaffraria, Natal and Transvaal, together with the congregation at Port Elizabeth (not then attached to any presbytery), declared their willingness to become constituent parts of a united church, on a basis adopted at a meeting of the above named Federal Council held at King William’s Town in July 1896. As a result, the first general assembly of the united church was held in Durban (17-22 September 1897) under the moderatorship of Dr. John Smith of Pietermaritzburg. In 1898 the recently established congregation at Bulawayo passed a unanimous resolution attaching their congregation to the Presbyterian Church of South Africa. In 1903 the Moderator, James Gray (afterwards Dr. Gray) opened the newly erected church and then went to Salisbury to found a congregation there. As at Bulawayo, the charge at Salisbury, and later the charges at Gwelo, Livingstone and Umtali, attached themselves to the Presbyterian Church of South Africa. In the course of time the Presbyterian Church has expanded, keeping pace with economic development in the countries north and south of the Limpopo, and the vast area from the Cape to the Copperbelt is now ministered to. In 1959 the name was changed to the Presbyterian Church of Southern Africa.

Missionary endeavour was an important feature of the Church’s work from the very beginning. St. Andrew’s Church in Cape Town had a missionary society, and still has, work in the early days being carried out among the slave population and the Bantu. In the Baviaans River valley Thomas Pringle held services for the native people. This missionary enterprise has been well maintained and today is carried on among the rural and urban Bantu and among the Coloured people and Indians. Educational work is carried out in Rhodesia in a large number of Church lower primary schools, in the secondary hoarding schools of Mondoro near Salisbury and David Livingstone near Bulawayo, and in an institution at Gloag Ranch, near Bulawayo, which includes an agricultural school.

Other aspects of Christian work have not been neglected. The General Assembly initiated an orphan society in 1905, and a children’s home was established at Queenstown. In King William’s Town a hostel for boys attending Dale College was set up in 1924. Theological students are trained through the divinity faculty at Rhodes University, Grahamstown, and there is therefore no need to recruit men from overseas, as was done for many years. A two-year post academic course of practical training for newly ordained ministers was instituted in Johannesburg in 1971. The Eventide Homes Committee make provision for the aged by endowing rooms and/or flatlets in existing homes for the aged.

The general assembly’s method of administering and maintaining all the Church’s various activities is through a number of standing committees, several of which now have full-time staff. These officials of the Church and their respective departments (church extension, education and training for the ministry, Christian education), together with the Church’s central office and book room, are situated in Johannesburg.

In 1972 the Church celebrated the 75th anniversary of its first general assembly, marking it by the establishment of the Presbyterian Educational Fund of R100 000 to provide bursaries for the education of needy children; by the holding of a national conference of celebration and study on the issues of Christian mission, ministry and renewal; and by the production of a history of the Church.