The Batonga are very dark in color, although not always black. Their features are regular and well formed, and the people are intelligent looking. Some of them are large, but as a tribe they are not as powerfully built as the Matabele. Their tribal mark amounts to almost a deformity. When a boy (or girl) is about fourteen years of age, he is taken to the native dentist. The head is put on the ground and held in place while the dentist with a blunt instrument knocks out the front upper teeth, usually four, sometimes six in number. The gums and lips become much swollen and inflamed by this barbarous procedure; but in time they heal, and the child is a Mutonga or Mwila, and this deformity proclaims his tribe wherever he goes.
The natives never care to have the process repeated. Other natives often go to their missionaries to have teeth extracted, but the Batonga seldom or never do. They prefer the suffering which comes from neuralgia or toothache. This barbarous custom, like many others, has nearly had its day, and many of the boys have already rebelled since they have come into contact with other natives or Europeans. It will require more time for the girls to break away from it, as they live more secluded lives, and have developed less independence of characterthan their brothers. A mother will tell her daughter that it is a shame for a woman to have upper front teeth. She should be like the cow.
They are all very fond of grease for their bodies, either animal fat or butter; and in this hot, dry climate this is not so objectionable, if they use it in moderation, by simply oiling the body to prevent the skin from cracking. Many of the women, however, use the grease to excess. They grind red ochre and, mixing it with the grease, paint their bodies, including their hair, red, which is their idea of beauty. In this perhaps they are more excusable than some others. Clay often is used in dressing their hair, and buttons, beads, and shell are sewed to their hair, as ornaments.
The men too take great pride in dressing their hair, and in this respect generally surpass the women. They shave part of the head and let the hair about the crown and back of the head grow long. This they straighten out, and it looks not unlike strings hanging from the back of the head. This is carried to extremes among the Baila. There the dude lets his hair grow and then goes to the hair-dresser who, with grease, hair, and other materials, builds it up into a chignon on the top of his head. With some, this chignon is only five or six inches long, but in the interior of the tribe it is said to be sometimes three feet in length. Brother Steigerwald on his trip north saw some of these long ones. Of course the head cannot help lying uneasy with such a weight.
Batonga Village with the Cattle Pens in the Foreground.Batonga Village with the Cattle Pens in the Foreground.
Among these people the clan, or perhaps I should say the kinsfolk, forms the unit. They all are closelybound together and each one more or less responsible for the others of his relatives. In marriage, death, sickness, or trouble, all are concerned in the affair. When difficulty arises the heads of each clan listen to the affair and settle the dispute. Perhaps the persons most interested may have no opportunity of expressing an opinion, especially if they be younger and unimportant members of the families.
An unfortunate accident occurred among some boys and one lost an eye. The one who caused the loss was not more to blame than the one who suffered the loss. It was purely accidental and without malice, and all who were spectators so regarded it. The one who suffered the loss desired that no attention be paid to the affair, but the father and elder relatives thought differently. They called a meeting of the heads of the two clans and discussed the affair with great deliberation, and in a most dignified and respectful manner. The boys were not consulted and there was nothing said in reference to its being an accident. An eye was lost and it must be paid for, and their custom is to require the one causing the loss to give all his property. In this instance the boy considered at fault was young and his father was dead, and all his property was three head of cattle and a sheep. His relatives said these animals would be given; but the other boy's father said, "No, that is not sufficient. I will accept them, but the affair will not be settled. When he acquires more property, I will take that also." This was what the deliberations hinged on. The faulty one would be unable to secure any more property; itwould all be taken away from him, so his elders were willing to give what the boy had, only on condition that that would end the matter. It could not be settled that day, but later the other party agreed to take that and consider the affair settled.
Cattle Pen of the Batonga.Cattle Pen of the Batonga.
A little fire often kindles a great conflagration among them. Once a murderer was taken through our premises on his way to the magistrate. He had come from a distance and the difficulty was something like this: A native had a needle, and his neighbor borrowed it and lost it. The owner of the needle demanded and received an ox in pay. Some time afterward the borrower found the needle, and bringing it back to the owner wanted his ox back,but the ox was dead. The trouble finally resulted in murder.
In marriage the question of kinship also is prominent. Marriage is not merely the union of two people, or even two immediate families, but of two clans, and the prominent members of both must be consulted. If a man sees a girl whom he wishes to make his wife, he first consults his parents, and if there is any objection among his relatives the matter is dropped. If, however, they are satisfied, his mother goes to the mother of the girl and asks for her daughter. If the immediate relatives of the girl object a negative answer is given. If they look with favor on the proposed alliance, they consult the other prominent relatives, which may require considerable time. Some one may object because a relative of the proposed groom quarreled a great deal with his wife, or some one may affirm that he is lazy. Trouble that has arisen between the clans in the past, such as that relating to the boy's eye, may be a formidable obstacle, although the parties concerned may have had nothing to do with the accident or the settlement of it. If all are agreed, well and good. All this time the bride has had no voice in the affair and generally does not know what is transpiring.
A Batonga Family Traveling.A Batonga Family Traveling.
Betrothal among these people may take place when the girl is quite young, but generally not until the girl is from 14 to 18 years of age, and then it is of short duration, as marriage follows soon after it is found that all the relatives agree. The old people, especially the mothers, take the affair in hand, the interested parties merely following theirinstructions. The groom is told to be ready. Perhaps he has been looking forward and gathering together thekukwa(pay or dowry) for the occasion. He has been buying hoes, from ten to twenty of them, for these are always a necessary part of the pay, probably because they are all farmers and the native-made hoes always command a good price. In addition to these, he procures a lot of cloth, beads, money, and some assegais. He freely calls on his relatives and friends to assist him in procuring the needed pay, for they have had some choice in the affair. The day is appointed for the wedding, but before this arrives the girl is informed who is to be her husband. She may or may not be pleased; her choice in the matter is wholly ignored. Shehas been trained all her life to obey, to keep herself hid, and has very little freedom until after marriage. Should she even be pleased with the choice, she is expected for modesty's sake to protest and cry out and struggle and declare she will not submit.
The mother of the bridegroom takes the pay and goes to the house of the bride, the groom and his best man following. They put up a booth near the kraal of the bride for the groom to occupy. We enter the village and find the relatives of the bride, from far and near, assembled for the wedding, for all these expect to receive some of the pay. The women and the girls gather and begin to sing the marriage song, the tune of which is always the same, but the words are improvised for the occasion. One of the older ones will lead off and say, "This girl is going to be married," and the rest will assent by singing in unison, again, "We shall receive some hoes, so that we may dig our gardens," and again the response. All this is done in a monotonous but not altogether unmusical manner. Another will take up the lead, and a day or two will be consumed in this way until everything that can be thought of in reference to marriage, good, bad, and indifferent, is repeated in song. The bride, however, is not among the singers. We pass through the village and a young woman beckons us to enter a hut. The other women greet us, but our guide with a smile mysteriously leads us into an inner chamber. Here is a young woman, greased from head to foot, so much so that the grease drips from her body. A blanket is thrown around her and over her head, and she keeps her eyes down in a miserable-lookingfashion, as if she were crying or pouting, and never by the least sign acknowledges our presence. We are new to the situation, but it suddenly dawns upon us that this is the bride. We inquire, "What is the trouble? Does she not wish to be married?" "Oh, yes," is the answer, "but she must be sad because she is a bride."
Native Women—Widows.Native Women—Widows.
In the afternoon the relatives gather around the hut of the groom to receive their presents, and each makes a choice. Of course they are expected to be reasonable in their demands, because sometimes there are forty persons to receive presents. The father or men nearly related to the bride may take more liberty; one or two sometimes demand ten shillings. While the best man is trying to satisfy all these demands, the groom is often berated soundly by some, and even at times suffers bodily violence.If his supply of goods is reasonable in amount, so that nearly all are satisfied, the bride is given to him at once. If very few presents are on hand the proceedings may stop and he or his best man be obliged to go among his relatives and secure more money or goods. If he is slow in this, difficulties may arise between him and the girl's relatives until it come to blows. Not long ago a groom, about four miles from Macha, was so violently attacked that he died from the blows given. This is unusual at the present day, but it may have been more common formerly. Even if the wedding has passed off all right the girl does not at once go to cook for her husband; it may be several months or a year before they fit her out with earthen pots, baskets, and the like and she goes to housekeeping. In the meantime she is supposed to be so modest that she will not speak to her husband or lift her eyes in his presence. The modesty of the Batonga girls is in striking contrast with the behavior of many other African girls, and immorality does not seem as prevalent among the unmarried as in some other places. Even the Baila girls are much bolder, both in looks and actions. If a girl is bold, and goes about alone, she may generally be conceded to be of an immoral character. When the bride is finally taken to the house of her husband, the father may demand a cow or two as additional pay. If the girl refuses to go, she often is carried by force. Sometimes the mother may refuse to have the girl leave home, and then the husband is obliged to live at the kraal of his parents-in-law. If he has two wives he often thus has two homes.
The groom must always show great respect for the wife's parents, and especially for her mother. When she appears on the scene, he must leave, if escape is possible; otherwise he must sit quietly, not lifting his eyes in the august presence of her who gave birth to his wife, so that the life of the native who lives in the same kraal with his mother-in-law is not a very pleasant one. When he meets his father-in-law he salutes him by clapping his hands, and the salutation is returned by the father-in-law tapping his chest with his right hand. The husband may never call his wife by her maiden name, but he gives her a new one of his own.
Kabanzi Chief with His First Wife.Kabanzi Chief with His First Wife.
The fact that the marriage is the concern of so many, and is so rigidly controlled by the elders, places many obstacles in the way of the missionaries. It is difficult for Christian boys many timesto gain the hand of Christian girls, and for Christian girls to be given to Christian boys, as many of the older people object to their daughters entering the Christian clan. At present the missionary is not allowed to interfere in these native customs, and the girl has no recourse. Custom says she must obey her parents and relatives, and the law upholds custom. Being under such close supervision all her life, she has no opportunity of developing independence of thought and action like her brother. The missionaries are looking for better times, however, and ask that all who read these lines pray that the day may speedily come when the girls and boys may have more right of choice. We have reason to think that the day is dawning when this form of slavery will also be in the past.
Giving the Gospel in Macha Village.Giving the Gospel in Macha Village.
Again, the fact that kinship has such a hold upon the people, and each one is in a measure responsible for or dependent upon the rest, renders freedom of thought and action difficult among all. It tends to retard development of character and makes evangelization difficult among them. It does not interfere to the extent that caste does in India, but it is by no means a negligible quantity. This and blind custom form pretty strong bands, for the native does not like to stand alone or be odd from his fellows. When the Gospel is given to the people they may appear to listen attentively and outwardly accept what is said, but try to press home the question to individual hearts and the leader will answer for all, "Yes, we are all Christians. We accept what you say. Our hearts are white toward God." One who understands the native character cannot avoidbeing skeptical when he hears of entire tribes turning to the Lord. They may in outward form, for what is popular with the leaders is popular with the crowd. It is easy for them to put on the form of Christianity and go through all the ceremonies of it, but with how many there is a change of heart remains to be seen by the lives they lead.
The Batonga do not build as good huts as the Matabele, nor do they put in a polished floor; perhaps, because the ants are so numerous in this part of the country, the hut soon falls to pieces and must be rebuilt, even though they may have built it carefully at first. Their presence also may account for the Batonga making bedsteads and chairs, whereas the Matabele do not. Their huts too are not only the home of the people, but at night, goats, a calf or two, dogs, and sometimes chickens are housed in the same hut, so that it would not be easy to keep a respectable-looking place. As their flocks increase they build separate huts for them, as everything must be well housed on account of wild animals.
In many other ways they differ from the Matabele. They do not have digging-bees like the Matabele; in fact, they do not call their neighbors together for any kind of work, except that the men assist one another in building. If they have a beer-drink it is a sociable gathering or a wailing. The beer is brought and always tasted first by the giver, to show that there is no poison in the cup. Each woman digs her own little garden alone, or with her children. When we entered the country the Matabele would not touch fish, the dislike being so great that it almost amounted to a taboo. Amongthese people fish is the staple article of diet. The only reason that seems plausible is that here there are many large rivers and fish are abundant, while in the other country there are none. These people do not kill twins, but they do the children that cut the upper teeth first. Eggs are tabooed to unmarried boys and girls, and a superstitious reason is given and strongly believed in by them; but back of it the object of the elders in enforcing the taboo seems to have been to prevent young Africans from robbing the nests and lessening the supply of chicks. There are many other taboos among the tribes which are strictly adhered to, the origin of which could easily be traced to expediency.
The Batonga will tell you that the assegai is the weapon of the man and the hoe of the woman. As one sees the men always armed with assegais, so the women generally carry a hoe; nor is it always just an ordinary hoe for digging. Her husband sometimes procures for her a dainty little hoe, having the handle beautifully ornamented with fine woven wire. This has no other use than to be carried with her as she goes on a journey or to a wailing, and she is very proud of it and nothing will induce her to part with it.
They have many forms of salutation, more than any other tribe of natives that I have met, some general and others special, for morning, noon, or night, and they are very punctilious about saluting, but never in a hurry. They greet not only the one they meet, but also inquire about his wife and children, especially the baby, and about what he eats, as well as other questions in general. If a numberof persons are sitting down and another group approach, they too will be seated and perhaps a few general remarks may be made; then the salutation begins. Every one in the first group must individually greet everyone in the second group and ask about his health and receive an answer to the same. There is no confusion, no hurry. The native does not shake hands except as he has learned it from the white man; he greets only by word of mouth, or on special occasion by embracing.
A very pleasing incident in reference to one of the salutations,lumela(rejoice), is given by Rev. Chapman, one of the pioneers of the Primitive Methodist Mission, and I give it in detail:
"One of these old men could still remember Dr. Livingstone's visit to Sekeletu, about 1855. The doctor was known among the Makololo as Monare. When I showed the old man a photo of Dr. Livingstone he was greatly excited.
"'Yes,' said he, 'really and truly that is Monare's likeness. He wore a moustache just like that; it is indeed Monare.'
"'Can you really remember Monare?' I asked.
"'Of course I can,' said he. 'Why, it was Monare who brought us the salutation we generally use. Before Monare came we used to say, when we met a friend on the path, "Utshohile" ["You have got up"]. But when Monare came he said, "Lumela" ["Rejoice"], and we replied, "E Lumela ntate" ["Yes, rejoice, my father"]. Why, it was he who told the Makololo to live in peace, and rule their people well. See how white my beard is? Of course I can remember Monare.'"
The work at Macha continued to develop slowly but steadily. There are many daily duties which always fall to the lot of the missionary and which might be classed under the head of drudgery, which do not seem to count, and yet they are as necessary for the advancement of the work as the more noticeable ones, and the year 1912 was no exception to this rule.
During the rainy season there was also a very anxious time, as Baby Ruth became very sick with infantile remittent fever. For over a month she was very ill and we were afraid that we might lose her. Day after day she lay with her face almost as white as the pillow, except for a bright spot on either cheek. The nearest doctor was one hundred and fifty miles away, and the station through which two trains weekly ran was thirty-six miles distant, so that medical aid seemed impossible, save that given by her parents, who anxiously and tenderly ministered unto her; but many prayers ascended in her behalf and the Lord had compassion on us and restored her to health. This climate is treacherous for grown people, but especially so for children.
Macha Mission, 1913.Macha Mission, 1913.
We have as yet mentioned nothing in reference to the medical part of the work. This was not a prominent feature, yet from the first all who came forhelp received attention and many were cured or permanently helped. All kinds of diseases are to be met with in this climate, in addition to fever. Skin diseases seem especially prevalent in many forms, some of them the most loathsome imaginable; and nearly every village also has its quota of from two to four lepers. These lepers freely mingle with the rest of the people, no effort whatever being made to segregate them. The native will affirm that leprosy is not contagious, it is hereditary, and there is reason for this view of the case. It makes the heart ache to see women without toes and sometimes without fingers, and full of sores, nursing beautiful, innocent babies, when we think what a life is before these little ones.
These people also have their own remedies. When one is suffering with pain in any part of the body, a very common remedy is to resort to cupping. For this purpose they use the horns of animals, usually of goats. I once watched one woman cupping another. With a knife or piece of sharp tin, she made two incisions in the flesh where the pain was. She then placed the large end of the horn on this, and with her mouth on the small end she removed all the air from the horn, which soon became filled, or nearly so, with blood. Leaving this horn on the place, she in a similar manner applied another horn, until three or four had been applied at various places. She then carefully removed them, one at a time. Since the object had been to extract the blood, it had certainly been successful, and in some respects the natives are only half a century behind—that is all.
In some diseases they very readily come to us, and sometimes fifteen or twenty are present at once, awaiting their turn. At other times we are called to the villages to minister to them. Once some natives came from the nearest village to say that a woman was dying. Her husband at the time was one of the carriers for the brethren on their trip north. We hastened over and found her in a little dark hut, where we could see nothing, so they were told to carry her out into the light, that we might see her. The livid spots, spongy gums, and extreme debility all helped to indicate a bad case of scurvy. She was seemingly in the last stages, and we were fearful that the call for help had come too late. It was a year of great scarcity of food among the natives, and from the report she must have been living chiefly on a sort of greens, with no salt even to season it. It was now about dark, and they said that if something was not done at once she could scarcely live until morning. We looked to the Lord for direction and then hastened home to procure the needed food, which in this instance was quite simple, salt water, and boiled-down grape juice, with a little vinegar. These were used carefully during the night, and in the morning she had improved sufficiently to eat other food. In a few days she was able to be up, and her husband, on the way home, was informed that she had been raised from the dead.
As the work advanced, we arranged to use one of the huts for a hospital, where those who desired might remain and be treated, and a number availed themselves of the opportunity. Both Mr. and Mrs.Taylor were quite successful in medical work, and some difficult cases came for treatment. In this year Brother Taylor treated some very severe wounds, ulcers, cancer, a boy with his hands blown to pieces by gunpowder, a native badly lacerated by a leopard, and an European who had accidentally shot himself, in addition to other cases. We have also had opportunity at other times of ministering to white people.
Whether or not the missionaries have had training in such work in civilized countries, the exigencies of their surroundings, far from doctors and medical help, necessitate their devoting time and study to the cases continually brought before them. Many of them become quite proficient in treating diseases; and perhaps some, in time, become by practice more skilled in treating diseases of tropical climates than some physicians of temperate zones would be, who were unused to tropical diseases, even though they might display their sheep-skin to show a theoretical knowledge of the science. The safest and best course, however, would be to acquire some of the theoretical knowledge before coming to Africa, and then be ready for the practice.
It is needless to state that the missionary's practice among the natives is not a lucrative one. Medicines are very expensive, and a physician must have a diploma from an English medical college before he may charge for his professional services in an English colony. Even then his heathen patients are not prepared to pay much should he feel to charge—which he generally does not. The missionary's labor is one of love, and he rejoices that he has the privilege, in a small degree, of being a follower of the Great Physician. Aid for the body of the natives is one of the best ways of reaching their hearts and souls.
Ruth Taylor.Ruth Taylor.
During the two weeks' vacation in July some of us concluded to spend the time in evangelistic work among the villages. We knew the change to outdoorlife also would be beneficial to ourselves. There was one village, Kabwe, composed chiefly of Baila people, where an interest was being manifested, and several there had been attending school. This was distant about fourteen miles by wagon road, and we decided to go there, David and his wife and the dear little baby, who had come to bless their home, accompanying. Word was sent ahead that the people should erect a temporary straw hut for them, while I occupied the tent wagon. When we reached the place we found everything prepared and in readiness for us, and the people also. We received a royal welcome from all and were soon comfortably situated. There were fifty huts in this village, and every evening after the people had finished their day's work and had eaten their suppers, about fifty or sixty of them would come to us, sit around our bright log fire, and listen most attentively, while the Word was being expounded, and then quietly kneel in prayer, and mingle their voices with ours in song. In the morning again, before they went to their gardens to dig, they would assemble for services. On Sunday we gathered on the side of an ant hill, in the shade of some trees, and here a much larger number came for services. Generally during the day David would go to the surrounding villages and proclaim Christ.
There were several in this village who occasionally came to Macha on Saturday and stayed for Sunday services. One Saturday evening at Macha, after the rest of the natives had passed out of the evening worship, two women from this place remained for inquiry and prayer. They very humblyconfessed their past life and said they wished to be Christians. We knelt in prayer, and I think I never before heard raw natives pour out their hearts in such intelligent and heartfelt petitions as they did, and their prayers for pardon were heard. We were pleased to learn, while we were at Kabwe, that these women were standing true and being a light to the rest.
First Christian Marriages at Macha.First Christian Marriages at Macha.
One evening during the meetings at this place an unusual number of natives were gathered around the fire, and the Word was preached by our native evangelist with unusual power. A hymn had been sung and prayer offered, and the people were told that they could go home. Still they sat there without a word being spoken, and they were evidently in deep thought. Finally a girl arose, and coming forward weeping said, "I want to be a Christian. Will you pray for me?" Before we knelt, a general invitation was given to others who desired to accept Christ to come forward. This evidently was what they wanted, and at once men, women, and girls began to press forward and kneel, and we had a most blessed season with them as one after another began to open their hearts to the Lord in prayer. It was a melting and breaking-up time. Among the number who came was the chief of the village and several other elderly men and women. The next morning they again came together. David had gone to other villages for the day, but his wife and I held the service. This time, as soon as opportunity offered the people began to confess their sins and say that they wished to leave their past lives and follow Christ. Nor do we have any reasonto doubt their sincerity. The world about them, peopled with malevolent spirits, seeking to do them harm, and their own accusing conscience would naturally drive them to a Savior Who can give them rest and peace. Praise God! He can give even these older ones freedom from the chains of darkness.
Since we find the younger ones more easily persuaded, I believe we too soon become discouraged with the older ones and expect too much of them, or too sudden a transformation in their lives. I was pleased by a few sentences in Brother Frey's letter under date of April 4, 1914. He says:
"Last Sunday there was a goodly number of the old men present. We have sent out word that Brother Steigerwald will have a special message for the old on next Sunday, and we are giving a special invitation to all the old men to come.... A number of these old men have been coming more or less regularly for some time. Will you not join with us that they might be saved?"
That is the right spirit, and what Brother Frey is seeking to do at Mtyabezi we can all do. The old want to feel that we have a special interest in their salvation, and that we are not going to leave them to themselves in the struggle; but let us help them to know that there is One Who can and will set them free if they will only come. In this little meeting at Kabwe even some of the older ones who started are still striving to get on the Rock. One middle-aged man and his wife, who came forward that night, have finally moved near the mission and built them a hut there, so that they might learnmore about Jesus. The chief very strongly urged our starting a school at that place, which we did not long afterwards.
David Moyo and His Wife and Child.David Moyo and His Wife and Child.
We remained at this place nine days and then moved to Simeoba's village. Although some of the other missionaries had visited this village, I had never had the privilege previous to this. It is larger than the rest and is made up of three different tribes of people, Batonga, Barotse, and Baila, but the language of all is more or less similar. They were stranger and more shy than those at Kabwe, and as soon as we reached the place, Mankunku and I went through the village to meet and learn to know the people. Everywhere we were kindly received. They were greatly surprised to see a white woman who could speak their language; and as the word was passed along, one after another would come and join the number who were conversing. About all were in ordinary native garb, but there were two or three who evidently had been down to Bulawayo to work, and they prided themselves on their European clothes; especially did one of these step about as if lord of the place. Some of the sick asked for help and were ministered unto, and we were pleased to learn that some were helped. All were invited to assemble around our fire in the evening for services, and as soon as their suppers were over they began to gather, about one hundred in number, around the bright, blazing fire, the shy ones keeping in the background where they could not be seen. Many of them no doubt had never been at a service before, while a few who had been at school at Macha could help sing. One or two of those morepretentiously dressed than the rest evidently had attended meeting elsewhere, and were at this meeting self-appointed law-and-order men. With such a raw crowd as most of these were, we always try to sing easy hymns in which there is a great deal ofrepetition; we also line the hymns before singing and have them repeat after us, so that it was not long before nearly all joined in the singing. Kneeling in prayer is so new an experience that some of the uninitiated sometimes consider it amusing and begin to laugh. In this instance two or three girls caused some disturbance while we were in prayer; and we were scarcely on our feet when one of the self-constituted policemen jumped over some of the others and soundly berated the offenders. Order was then restored and the service proceeded without any further interruption, after which the meeting closed.
The next morning I was awakened by a woman outside my tent clapping her hands and thanking me, saying, "You are my healer." She had been afflicted with neuralgia the day before; and on asking for medicine, she had been given a cup of very strong hot lemonade, which had cured her.
This day was Sunday, and as the people were again invited to assemble, about one hundred and twenty came, and we had an interesting service, to an attentive congregation. We then turned our faces homeward, stopping on the way at Kabanzi, one of our regular preaching places, and holding a service. We reached home that night, ready for school, which was to open the next day, and feeling greatly benefited by our outing.
Rev. and Mrs. Kerswell with Native Carriers on a Visit to Macha.Rev. and Mrs. Kerswell with Native Carriers on a Visit to Macha.
We were all at this time well housed, but there still was need of a good store building, as the old ones which had been used for this purpose were about all tumbling down. David had already madesome brick, so after our return he began on the building, with the assistance of some of the boys. He erected a very good building 33 x 16 feet, containing two small rooms and one large one, with a veranda around it. It was a good piece of work and was finished in about two months. The large room was for his wife and child.
David had never been satisfied with his education and was still anxious to attend school, especially an English school. He had some opportunity for private instruction at Macha, and also taught part of the time, but generally there were so many duties and responsibilities, both temporal and spiritual, resting upon him that he had very little time for study, and he felt that he must get away where school work would be his first work. We greatly preferred that he remain and continue his labors at Macha, but he no doubt realized that the pupils too were progressing, and he needed more knowledge if he was to continue as teacher. The latter part of September he started for Natal to attend school. We receive a good report of him from his teachers. He is said to exert a good influence over the other boys in the school, and he is also frequently called upon to do evangelistic work among them. Will you not join with us that he may be kept humble and not get away from his call to give the Gospel beyond the Zambezi?
His wife remains with us to help in the capacity of Bible woman. Their little girl is a dear, bright, intelligent child as she grows up amid civilized surroundings, and is a good example of what a better environment will do for these people.
Sister Taylor had now been away from America nearly eight years and had not been to the seashore for a change of climate since coming to Interior Africa. She had enjoyed good health nearly all that time and had been diligent in season and out of season in the Master's business. She was a most useful and resourceful missionary always, but the time had come when she was in sore need of a furlough to the homeland. Brother Taylor too had not been to the seashore, and it was necessary for both of them to leave. They were greatly needed in the work at Macha, and we could not see how we could get along without them, but too many missionaries on the field have, under the pressure of work and the needs about them, remained longer than was expedient, and paid the penalty with their lives. In February, 1913, they left Macha for their homeward journey.
About two months previous to this Mr. and Mrs. Jesse Wenger had returned to Africa, and came to Macha to take the place of the Taylors. Unfortunately, however, both of them were stricken down with fever about two weeks after reaching the mission station. They remained seven months, and during that time there was almost one continual combat with fever, especially on the part of Brother Wenger. United with this was great nervous disorder and prostration, so that it seemed impossible for him to stand the climate. They greatly desired to remain and continue the work, but since it seemed impossible for him to endure the climate, he wrote to Elder Steigerwald, who finally arranged for them to try Johannesburg. We felt sorry, both on BrotherWenger's account and for the sake of the work, that they were unable to remain on the field.
During the time of these seemingly necessary changes among the missionaries at Macha, the work continued to grow and develop. There was no increase in the number of boys, but some of those who had been with us were proving helpful as teachers and evangelists among the people. The work had been branching out and six schools were started; in some of which men, women, boys, and girls were attending. In the early years the converts were of those staying at the mission; but since the opening of the out-schools the work was spreading much more rapidly, and some of the married people, as well as the girls, had accepted Christ and were living exemplary lives in their homes. These also attended the Inquirers' Class and church services at Macha on Sunday.
Batonga Chiefs, Near Macha Mission.Batonga Chiefs, Near Macha Mission.
There are several services held each week at the mission. Besides the daily worship, there is on Sunday morning an Inquirers' Class and a Members' Class, both held at the same hour but in different rooms. These are held on this day because so many have far to come. Then comes the general church service, followed by Sunday-school, for which all remain. In the evening there is a song and Scripture service for those staying at the mission. Thursday morning early is a midweek service and testimony meeting; and on Friday night the Christian natives have their prayer meeting, presided over by one of their number, while the missionaries have a prayer meeting in English. In addition to these there is a monthly prayer day, thefirst Friday of each month, on which day all our out-schools are closed and teachers and many of the pupils meet with us.
These were often times of great blessing to all of us, one of which especially might be mentioned, the first Friday in May, 1913. On this day there were nearly one hundred natives present, consisting of members and class members; and eight of our boys who had been south to work for a year had just returned home and were present. On such days many of the Christians were accustomed to spend the early morning hours out alone in secret prayer, before the opening of the meeting. On the above date, as we stepped into the church in the morning, we realized that there was unusual manifestation of the Spirit's presence among us. Several of the boys took part in the opening seasons of prayer in a very impressive manner. We read a Scripture lesson and for a short time spoke on cleansing and consecration and the infilling of the Spirit, and they were unusually attentive, which always helps the speaker. Expectation of some kind seemed in the air. The testimony meeting opened with heartfelt testimonies. Then one's testimony became a prayer for greater outpouring of the Spirit. Again we knelt and he continued in prayer. Suddenly the very house seemed shaken, and with one accord all were prostrate before the Lord. Some were smitten with a spirit of conviction; others began a service of praise, and still others lay low, letting the Lord talk to them and fill them with His own Holy Spirit. The united prayers continued for two or more hours, and while there was noise ofprayer and praise there could not be said to be any disorder, as all but one or two remained at their places. Many received a deeper understanding and experience of Divine things that day. Once Brother and Sister Wenger and myself began to sing, but they continued in prayer and we stopped singing. There were some present who probably received no benefit. In Africa, as in America, there are some at such times who follow the rest outwardly at least, but do not seem to be benefited in heart.
The latter part of June Elder Steigerwald came to see about the work at Macha. It had been one and one-half years since his last visit, and we were glad for the privilege of again welcoming him. With him was Miss Elizabeth Engle, who had for six years been a most valued worker at Mtyabezi Mission; also Mr. L. B. Steckley, who had two years ago come out from Canada as a missionary and was helping in the work at Matopo. These two were to take up the work at Macha, while Mr. and Mrs. Wenger proceeded to the Transvaal, to occupy the station at Boxburg, thus enabling Mr. and Mrs. Jesse Eyster to return home on furlough.
While Elder Steigerwald was with us at this time, eighteen native Christians were baptized and received into the Church. Among them were several married men, three women, and four girls. Some of these were the first fruits of the out-schools. We rejoiced that at last we enjoyed the privilege of partaking of the Lord's supper with some dark-skinned sisters of the Batonga tribe. It was now nearly seven years since the mission had opened in this place, and these were the first native women to joinwith us. The women had also been slow to desire civilized clothing, for our desire had been to impress upon them more the inner than the outer adornment. They were, however, becoming anxious to be clothed, and as many of the boys who had now grown to manhood had adopted European clothing, our congregations were quite different in appearance from the old days. At this time also two couples were united in Christian marriage. These were the first native Christian marriages at Macha. Since natives are so often inclined to extremes on the dress question, in marriage, we made it a special point to say nothing about new clothing for the occasion.
A number of others made application for baptism, but it was thought best for some to wait awhile, so six months later Elder Steigerwald came to Macha again. This time he was accompanied by his wife and Sister Doner. Ten more natives were baptized and there were several candidates who could not meet with us at this time. There were also three more couples united in Christian marriage. There have been fifty-nine baptized at this place, but three or four were not as true as we could have desired. One of those who had backslidden was the first boy brought to the mission, the son of Macha. He had never been very zealous in the Master's service, and yet his life had seemed consistent. The Lord may find a way into his heart again.
It frequently happens on the mission field that young boys will come to the station, learn, and thenleave without any special manifestation that the Gospel has entered their hearts, yet an impression has been made on their plastic minds, and it often follows and convicts them later in life. So the missionary need not be discouraged if the first or second invitation fails to bring the native to the foot of the Cross.
We greatly enjoyed the visit of Brother and Sister Steigerwald, and were eager for them to see some of the out-schools. We started out for this purpose, but were all taken with fever, one after another, and the visits had to be abandoned. Sister Doner had come to assist in the work at Macha and take charge of the school. She and Brother Freys had just returned from a furlough to America, and as I had now been in the work nearly nine years and needed a change, she, together, with Sister Engle and Brother Steckley, was to take charge here during my furlough. The latter two had been at the place some months and were beginning to know and understand the people and surroundings. Sister Engle in her capacity as nurse was having ample opportunity to care for the sick, who were always glad for help. She is always a most capable and willing worker wherever needed. Brother Steckley too is a consecrated soldier of the Cross and ready for whatever comes to him.
Every place that the sole of your foot shall tread upon, that I have given unto you.—Joshua 1: 3.
Every place that the sole of your foot shall tread upon, that I have given unto you.—Joshua 1: 3.
Just as the Lord told Joshua to rise up and take possession of the land of Canaan for God and His people, so we believe He is saying to all missionaries whom He sends out into the midst of the enemy's country, that He has given the people unto them and they should rise and take possession in God's name. We often live beneath our privileges in this, and our faith so soon becomes weak and wavering. God also says to us, "Be strong and of good courage."
There are two objects which seem paramount on the mission field, and about which everything else revolves. These are, (1) the salvation of souls, and (2) the preparation of natives to become teachers and evangelists of their people. Dispense with these fundamental objects and one might as well remain at home. Missionaries may differ in regard to the best methods of carrying out these purposes, and some may even object to the statement just made. With some missionaries, education and civilization hold a very prominent place, and with a few missionary work spells education and civilization, and we are sorry to say that the number who take this view is increasing. The great body ofmissionaries, however, of whatever name, are such from love of souls. The aim should be to get the native really saved and on the Rock, Christ Jesus, so that he may become a light in his home. At the same time we should seek to train him to become a soul-winner among his people, so that a knowledge of God may be spread over the country. In this way only can the Great Commission be successfully carried out.
In Africa, especially, are teachers needed on the mission field, for before the missionary comes there is no written language, much less any who can read. To teach the people to read the Word is not only desirable, but it is an absolute necessity if it is to be a Light unto their feet in that dark land. We do not claim that a native cannot be a Christian unless he can read, for some of the older ones live exemplary Christian lives, although unable to read the Word; but among the younger generation they very seldom become established Christians if they are not willing to apply themselves sufficiently to study so that they are at least able to read the Word of God understandingly. Then too the spread of the Gospel cannot continue unless some are able to read.
I call to mind two able and Spirit-filled missionaries who spent two years in self-sacrificing labors among the natives of Africa. They went about from place to place, giving the Gospel to the people, and they were liked by the people and frequently had many attentive listeners. Several years after they returned home one of them wrote, "We spent two years in giving the Gospel to the Africans, and yetwe cannot point to one soul whom we definitely helped." We believe they underestimated the value of their work, for they always aimed to labor in harmony with other missionaries on the field and would advise natives to go to the nearest mission station. Yet the fact remains that unless the younger Christian natives attend school and learn to read the Word, and have it instilled into their minds from day to day, they are apt to forget and wander away.
I have dwelt thus at length on the educational feature of the work, because there are many good Christians who fail to understand why so much of a missionary's time is occupied in teaching the natives. It is simply for the reason that that is the only means they have of learning to read the Word of God. Among the natives of Africa there are no schools but the mission schools, and the chief purpose of these is to teach the natives to read the Word understandingly, so that they may "be able to teach others also." On the other hand, since schools are such an essential part of the work, there are not wanting those who confuse the education thus obtained with religion itself, and think all who become able to read are Christians. That is a consummation devoutly to be wished by every missionary, but it is no more true in Africa than it is in England or America. The fact that it is not true in those civilized countries may have much to do with the fact that it is not true in Africa.
Since the day-school at Macha never assumed large proportions, and there were many children all around us, especially girls, who were not in school,it had been the aim from the beginning to train teachers who might be placed in the various villages to teach and give the Gospel to the people in their homes, and thus multiply the work done by the missionaries manyfold. A number of schools had been started in this way. In this work it is always necessary to use great care in the selection of teachers, that they may be teachers of righteousness as well as teachers of books. A boy may be quite apt as a scholar, and so far as is known be a moral person, but if he has not yielded himself to Christ as his Savior and has not a love for souls in his heart, he often does more harm than good as a teacher. In other words, he must be a missionary as well as a teacher, and lift up Christ among them. We often send a boy, who is prepared, back to his own village as teacher, if we have such a one. Mr. Worthington, Secretary for Native Affairs, when informed of this said, "I greatly approve of your custom of sending natives back to their own home to teach their people. I think it will obviate many difficulties in the way of native teachers."
The out-schools are superintended by the missionaries, who if possible visit them once a month and advise the teachers in reference to the work. If the schools are too far away for the pupils to attend church services at the mission, arrangements are made for services to be held more or less frequently at the schools. The native teachers also hold daily worship and Scripture reading with their schools, and all others who desire to attend.
In order that my readers may gain some information in reference to the out-schools connected withMacha Mission, you are invited to accompany me on a visit to them, such as I made shortly before returning to America. Miss E. Engle will accompany me, as she has charge of them during my absence. Two of the boys are also going as leader and driver. While we are absent on this trip, Apuleni will have charge of the school at Macha. He was the second boy to come to the mission, nearly seven years before, and has been with us ever since, except for nearly eighteen months, when he, with other boys, went away to Salisbury to work. He has made good in school, and has accepted Christ as his Savior. He says his chief desire is to know the will of God and do it. He is well versed in the Scriptures, is a good teacher and helper in Sunday-school, and reads, not only his own Tonga language, but also Zulu quite readily, and English, and acts as an interpreter from these two languages into his own. He is also prepared in the other branches taught. As he is our assistant teacher all the time, we know the school will not suffer in his hands.
We are going in the large two-seated spring wagon with a white canvas top, sent out by the Board two years ago. One of the seats is removed, and in the back part of the wagon is placed a box containing food, dishes, and the like equipments for our meals. There is also put in a large five-gallon can of good drinking water, two folding canvas bedsteads, a bundle containing bedding, and a mosquito net, and underneath the wagon in a framework is a tent which we have lately acquired. There is also a small bag of cornmeal, a tin of ground peanuts, some dried greens for the boys, and some whole peanutsfor all of us. Where the dashboard was originally is now a long box in which are placed kettles and cooking utensils. And we do not forget to stow away in the box of the seat a quantity of bananas and lemons, of which the mission has an abundance; also some fresh vegetables. A small canvas bag, in which the drinking water is cooled, hangs on the side of the wagon. Four oxen are inspanned and one boy takes hold of the strap in front to lead the oxen, and another, with a long, slender pole, to which is tied a long, slender leathern lash, drives. He sometimes sits on the box in front and sometimes runs along the side.
We remember the times, not so very long ago, when we were not so comfortably equipped for traveling as we are at present. We walked many weary miles to see the people, and thoroughly enjoyed it too, even though the hard earth at times was our bed and the open canopy of heaven our tent, and native food in part supplied our needs. Then it was not possible to visit as many places in a day as now, and frequently when we arrived we were too tired to do justice to the Word. Then also we failed to reach many villages, because of the distance. Now it seems almost too good to be true that we are so well supplied, for the Lord has again wonderfully verified His precious promise, "to do exceeding abundantly above all that we ask or think." Praise His Holy Name! Yet we would not, if we could, do away with those early days and the blessings attending them, and we are better able to appreciate present favors by contrast.