All this time the friends have been standing around weeping. When the

grave is filled and all the rest of the earth removed, the head one

calls loudly, "Water!" This is brought in a gourd and all the relatives

and those taking part in the burial rush together; and as the water is

poured out on the grave, they wash their hands in the falling water. The

surface of the grave is by this time quite wet. The friends throw

themselves on the muddy grave with their entire force, so that one would

think bones might be broken. Some throw themselves repeatedly, and by

the time they have finished, their bodies are quite muddy, but the top

of the grave is pounded down as smooth as the surrounding earth, and by

the time it is dry the uninitiated could not tell the place of burial.

Those participating then go to the river to wash, and the chief mourners

paint part of their bodies with an ash-colored soil. Word has been sent

to the friends and neighbors and the wailing proper begins. Men with

assegais, axes, or guns walk back and forth crying "Mawe"; the women

surround the grave, wailing and uttering various lamentations, such as

"My friend." "The father of Apuleni." A wife will have on her head the

deceased's hat; another will be carrying his assegai with the point

bent; another his stool. All this time the son remained quietly weeping,

taking no part in the heathen demonstrations.

An important part of the Batonga funeral is the sacrifice of animals,

cattle, sheep, and goats. They think these have souls and accompany the

deceased. The number killed depends upon the rank and the wealth of the

one who died, although not all the animals sacrificed are his property.

Relatives often bring of their own herds for the purpose. Some of the

poorer class may have only one animal and small children none. At the

grave of the murdered chief they sacrificed eight head of cattle; at

that of another chief, a little farther away, there were twenty-two

killed. The meat of these animals is eaten by the mourners. At the

funeral which we have just described the man was poor. One of the

relatives slew a goat, and an ox of the deceased also was killed. Later

in the day, as the people began to assemble for the general mourning,

several young men came leading an ox for sacrifice. They were decked out

in a most fantastic manner, with pieces of bright-colored cloth and

various colored paper cut in ribbons. As they arrived near the scene

they made a rush for the grave, brandishing their weapons fiercely and

seeming to fight the very powers of darkness.

One day Sister Taylor and I were present at the funeral of the daughter

of a chief. She was already buried when we reached the place and two

oxen had been killed. We had no sooner spoken to her parents and sat

down than a number of cattle were driven into the enclosure, between the

huts. An old native raised his spear and aimed at one of the cattle. The

rest were at once driven out while that one staggered and fell. A woman

stepped to the grave and loudly called to the dead that the animal was

slain and its spirit was coming. It was a sickening sight. The wailing

continued, and some of the people would run around the huts in a wild,

scared manner, as if they were fighting something. The air is to them

peopled with malevolent spirits, seeking to do them harm, and they must

ward them off. If one is dying they often beat their tomtoms in a

furious manner to ward off danger. Heathen death and burial is a sad

thing. It must be seen to know how terrible it really is. The warlike

Baila were accustomed formerly to sacrifice any one of another tribe who

happened to be in the neighborhood at the death of a chief, for all

strangers were enemies, and Gomo said he saw four or five human skulls

on a tree as he approached one of their huts. The wailing is kept up for

several days, especially at night, for it would seem that darkness adds

to their terror of the evil spirits.

We have often endeavored to show them the folly of some of their

beliefs, and of course the Christians take no part with them. Even many

of the older people are losing faith in some of these things, but are

continuing to keep up appearances for fear of the rest. The chief near

us says he is not going to sacrifice any more cattle; he will keep them

and train them for oxen.

Some are very eager to have white cloth in connection with burial, and

one old man at some distance north of us, who has a son in Bulawayo,

desired us to write to the son, telling him to bring him a white shroud

for burial. Whether this idea has come in through the white man I am

unable to say, but it has probably come through some natives who have

been to the towns to work and there learned something of Christian

burial. Among some half-civilized natives in some parts of Africa, the

idea prevails that if one is put in a coffin, and has a Christian

burial, he will go to heaven.

There is also a second and sometimes a third wailing, consisting of a

beer drink and a dance. This too is generally held at night. The friends

and relatives come together and the half-intoxicated mourners engage in

singing and dancing. The actions are most lewd and disgusting, for these

are often genuine carousals of the basest sort; but they are most

religiously engaged in, and people who believe that the departed spirits

have such power over the living, are loath to ignore any established

worship of such spirits.

_Shikazwa_ is the messenger of witches and is supposed to bring harm,

sickness, or death to its enemies. This class of spirits they say never

dwells in a human body. They are always disembodied spirits and mediums.

The belief in witchcraft and transmigration of souls is similar to that

of the Matabele and need not be repeated. The native, too, has firm

belief in the efficacy of charms to ward off sickness or accidents and

to bring good fortune, and the dispensers of these articles do a

thriving business.

There are various other beliefs in the possession of spirits, which are

not very well understood, and some of them seem to be comparatively new,

even among the natives themselves. While I was in Natal, in 1910, a

missionary was telling me of a difficulty they were encountering among

the native girls. They became possessed with an affliction not unlike

hysterics, and when it was started in a neighborhood it spread rapidly

even among half-civilized natives. I say hysterics, because this lady

was enabled to check its advance by punishing the first one who was

afflicted in that way in her school. I had never witnessed anything of

the sort among natives until my return to Macha in that same year. One

day, while out kraal-visiting, I was surprised to see something of the

same nature. They tried to keep the actions of the young woman, who was

afflicted, from my notice, and hurriedly attempted to quiet her by silly

remedies. When I inquired what was the matter, they quickly replied,

"Nothing." The boy accompanying me said it was demon possession. This

has spread over the country among the girls and young women. The natives

called it _Masabi_. The older people do not care to mention it or, if

they do, it is in sort of an apologetic manner. They claim that the

spirit of some bird or other animal enters the person and causes her to

act so strangely. The usual remedy resorted to is to beat the tomtoms to

drive away the spirit. They claim that the so-called possession is

comparatively new in the country, and that it came from a tribe

northeast of Macha.

CHAPTER TWELVE

A Few of Their Customs

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 character than 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.

[Illustration: 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 closely bound 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; it would 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.

[Illustration: 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.

[Illustration: 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 their instructions. The groom is told to be ready. Perhaps he

has been looking forward and gathering together the _kukwa_ (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. She has

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-looking fashion, 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."

[Illustration: 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.

[Illustration: 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 times to 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.

[Illustration: 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

avoid being 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. Among these 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 number of 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.'"

CHAPTER THIRTEEN

Later Years

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.

[Illustration: 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

for help 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.

[Illustration: 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

outdoor life 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 humbly

confessed 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.

[Illustration: 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 reason to 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 learn more about Jesus. The chief

very strongly urged our starting a school at that place, which we did

not long afterwards.

[Illustration: 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

more pretentiously 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 of repetition; 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.

[Illustration: 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 made some 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 Brother Wenger'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.

[Illustration: 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, the first 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 of prayer

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 join with 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 then leave 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.

CHAPTER FOURTEEN

The Out-Stations

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 of

missionaries, 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 yet we 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 with Macha 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 peanuts for 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.

[Illustration: School at Kabanzi Village.]

Usually we endeavor to start not later than sunrise, so that we may

travel in the cool of the morning; for the sun becomes quite hot in the

middle of the day, and it is advisable then to be under shelter. At this

time, November, however, the morning is cloudy, so that we may have

rain; but the clouds make traveling pleasant and we start. We go north

and a little east. Where the roads are good the oxen trot off briskly;

but in many places there are deep ruts, caused by the heavy rains of

previous years, which make progress slow. In some places the ruts are a

foot or two in depth, and it is necessary to make a new road along the

side, for there are no government-built roads in the country.

The grass of the previous year's growth was burnt off in June or July;

and ever since, as far as the eye could reach, nothing could be seen

except the great stretch of undulating reddish-brown earth, destitute of

everything, save here and there little patches of dried grass, which had

escaped the scorching fires, and scattered trees, almost destitute of

leaves. There has been no rain for six or seven months; yet spring is

approaching, and already in the rich valleys may be seen tender blades

of grass springing up. On the bare brown hills here and there are

flowers of various kinds, which gladden the eye and relieve the monotony

of the scene. Where the moisture comes from at this season of the year

to produce such delicate blossoms is a cause of conjecture. Then too,

already many of the trees and shrubs are putting forth their tender,

beautiful green leaves, some of which look as delicate and shining as

wax; and occasionally one sees a tree or shrub with white, yellow, or

red blossoms preparatory to putting forth leaves. All these changes we

note with pleasure as we ride along in the cool, bracing air of the

early morning.

At one place is to be seen Chikuni stump, which seems almost like a

stone, and has been a landmark within the memory of the oldest

inhabitant. The majority of trees which are to be seen on this road are

hardwood, but very crooked and scrubby looking, no doubt owing to the

yearly fierce onslaught of fire and also the nature of the soil. Along

the road is one solitary mahogany; a large, spreading tree this is, but

not a very good sample of its kind. There is also a large tree known as

the sausage tree; its immense bean pods, one to two feet in length and a

foot and over in circumference, reminding one of a great piece of

sausage. Numerous acacia are to be seen, and as we approach the river,

five miles from home, we see six large, fine-looking fig trees, their

rich, dark-green foliage furnishing beautiful shade. Although this is

the Myeki River, there is no water where we cross, yet the deep,

bridgeless ravine makes crossing for heavily-laden wagons difficult at

all seasons, and almost impassable during the rainy seasons. Here is a

large village, but we proceed two miles further and come to Mianda

School, where Charlie Sichamba teaches.

This is not a large village, but it is the home of a number of some of

our best boys; those who have been of greatest assistance in teaching

and in industrial work. The village has been lately moved, and huts are

not yet all completed, nor is the schoolhouse finished. We drive near

and are met by a number of the pupils, for we are always certain of a

welcome at this place. The rain, which has been threatening, begins to

come down, and one of the new huts is given to us. Wood is brought and a

fire is kindled in the center, that we may have breakfast. A mat is

placed on the nicely-swept floor, and on this the tablecloth is spread

and the breakfast placed after it is cooked. This consists of corn

porridge, with milk, bread, butter, eggs, fruit, and coffee if we desire

it. Muguwe sends us milk, for he always sees that we are furnished with

fresh milk when we come here. The boys are given another hut in which to

cook their food. The meal being over, we hand the dishes to one of the

boys to be washed, while we turn our attention to the school and work

for which we came.

By this time the rain is beginning to abate, and the pupils, about

twenty in number, assemble in another hut for school. Today there are

not quite as many as usual, because there is a wedding in progress. Here

is Muguwe, a tall, odd-looking native, over thirty years of age, and a

Christian, and so far as we can learn he is consistent in his life.

Learning is difficult for him, but he is making progress and is quite

persevering. His wife for a long time was opposed to his serving the

Lord, but she is changing, and we trust that she too may accept Christ

as her Savior. The stepdaughter is also in school and is making progress

in Divine life. There are several other women and some girls and boys.

Some of them seem very slow in accepting Christ, but there has

manifestly been a change in the lives of some, and a number of the old

women are believers. During the last year of drought, when the people

of nearly every village were so zealous in their heathen worship for

rain, this was one of the two who stood true. After school is over, the

older ones are summoned to join with us in worship, and we take the

occasion once more to give them a Gospel message, to which they listen

attentively. Here are Tom's mother, Jim's mother, and Chikaile's mother,

all of whom seem to believe as far as they have grasped the Truth.

We are especially grieved today, however, because of the wedding which

is progressing, for we knew nothing about it until we were on the

journey. The bride is a Christian girl and has had a good experience,

although she is not yet baptized. She is only about fifteen years old,

or perhaps a little older, and has been given to an unsaved boy, who,

however, has no other wife. We inquired of one of the boys if she wished

to marry him. He looked at us in sort of a pitying manner, as if to say,

"You should know better than to ask such a question," and replied, "They

did not ask her." After the service we go up to the hut of the bride,

and find her not feigning to cry, as some of the brides do, but in

reality weeping most bitterly. At the sight of us her sobs break forth

afresh. We try to comfort her, but what can or what dare we say? We

speak to the mother, who also has confessed Christ, but she is the first

wife in a line of five. She frankly acknowledges that she preferred to

give her daughter to a Christian, but was overruled. The brothers too,

who are Christians, could do nothing, the older relatives having

arranged the affair. Her father is chief of the village and an

influential man. He has always been a friend of the mission, but he

feels that he can manage his own affairs best, and his children are

taught implicit obedience. We know that remonstrance is useless, and

from his conversation it is evident that he thinks he has provided

wisely for his child, because the groom is son of the chief at Kabanzi,

where one of our schools is located, and the young fellow had even

attended school for a few days. The affair might be more serious, and we

hope and pray that in time both may be Christians.

The next school is four miles farther on this road, at Impongo, and the

teacher there is Singuzu, whose home is at Mianda. He is not so far

advanced in learning, so he recites to Charlie. He is, however, a

conscientious and Spirit-filled Christian. He accompanies us to his

place of teaching. This is a new school, has been in session only about

three months, and is held out in the open air in the shade of a tree;

but they are gathering poles to build a hut. The people had asked

several times for a school, and we finally concluded to give them one.

The teacher is doing his work faithfully, and progress is being made by

the pupils in learning to read; but there are some things in connection

with this school which are making the work very unsatisfactory, and both

the teacher and ourselves think best to discontinue it. After the

recitations are finished a service is held with them and they seem

interested. When the late dinner is over it is decided to go about six

miles west, to Kabanzi, the next school.

By this time it is somewhat late in the day, but it is hoped that our

destination may be reached before dark. Singuzu, who is a better driver

than the one accompanying us, is asked to go along and drive. This road

is very little traveled and a white man might not be able to find it;

but the natives accustomed to these trackless wilds do not soon become

lost. Nearly the entire distance is through the brush, consisting of

both large trees and short underbrush, so that the journey is more or

less impeded. We travel along at a fair speed for oxen, as the driver is

accustomed to dodging trees and shrubs; but darkness overtakes us before

the village is reached. Progress is now slow, since the veldt from this

to the village is full of the stumps of trees cut off, native fashion,

two or three feet above ground, and we are fearful of running into these

and breaking the wagon. Finally the wagon does become fast and the oxen

must be unhitched until it is extricated. We again enter the wagon and

move on. The welcome sight of the village fires shining out amid the

darkness indicates that the end of the journey is near at hand. As we

approach, a pack of dogs greet us with their loud barking, and light

after light shines out through the open doors of the huts, or from the

courtyard where the men, in the shelter of a semicircle of reeds, sit

and palaver. There is no more pleasing sight to travelers through

African wilds than the bright and cheerful blaze of the indispensable

campfire, which answers for light and heat, for preparing the evening

meal and warding off the wild animals.

As we reach the village, a number of natives emerge from their huts in

order to ascertain who these intruders are, coming along the back of

the village. On seeing their missionaries they gladly offer their

services to conduct the wagon through the trees and stumps to the

schoolhouse and teacher's hut. Sister Engle and I conclude not to have

the tent pitched for the night, but to have our beds placed in the

large, roomy schoolhouse, which boasts of a good plank door. We have had

a busy day, for we have visited two schools, held two services, prepared

our food, and traveled seventeen miles, so we are soon resting on our

comfortable stretchers.

In the morning breakfast is prepared early, for the school is to begin

earlier than usual so that we may continue our journey. We, however,

take time to go over to the village and have a chat with some of the

older people. This is Kabanzi village, and it has our oldest and best

school. Before the opening of school services were held here frequently,

and some were interested, but no one gave indications of wanting to

follow the Lord until after school opened. Several boys from this place

were converted while attending school at Macha. The teacher is Jamu, a

careful, painstaking and faithful Christian. He is greatly interested in

the spiritual as well as the intellectual advancement of his pupils. He

carefully reads and explains the Word to them day by day, and he is a

good evangelist. While in school at Macha he was always one of our best

workmen in laying brick, sawing and thatching. There are generally about

fifty pupils enrolled in this school and about thirty-five in daily

attendance. Twelve have been baptized and nearly all the rest are in the

Inquirers' Class.

We enter the schoolroom and the pupils march around the building, then

enter and take their places on the logs extending across the room. All

kneel and repeat the Lord's prayer, and then teaching begins. A few are

reading the charts, some are in the first book, a number in the "Bible

Stories," while a few are reading the Gospels of St. Mark and St.

Matthew. A number of pupils are married men and women. The women bring

their babies, and yet with the interruption caused by these, they have

learned to read well and are in the "Bible Stories." They exhibit

remarkable perseverance, for they not only attend school, but dig in

their gardens, carry wood and water, grind their meal, and prepare their

food. On Sunday they walk nine miles to Macha to church, for they,

together with their husbands, are Christians, or seeking to be such. The

teacher says that they started to school first; then their husbands

followed. The husbands also work in the gardens, build huts, hunt game

for food, and part of the time work for the white man in order to obtain

money for taxes and clothes. They have also lately been buying cloth to

make dresses for their wives, and one day I came upon one of the men

carefully washing his wife's dress. The Gospel is making them better

husbands and more careful and considerate of their wives. The heathen

worship, with its attendant evils, together with vice, beer, tobacco,

and kindred habits, is being banished from these few homes at least.

When other villages were worshiping their rainmakers, these too were

daily worshiping, but it was the Lord of lords Whom they worshiped. When

the older ones desired to resort to their heathen worship, the

Christians said, "No; if you do we shall build a kraal of our own." This

means that there are many in the village who are not Christians, and

some of them stoutly oppose the school; but the chief is favorable, as

some of his children are Christians. There are also several old women in

addition to the pupils who are breaking away from their old worship and

accepting Christ. There is one _old_ woman here who has come out very

bright in her Christian experience. She meets with much opposition, but

she does not waver.

[Illustration: Sikaluwa.]

After we have remained one session of school, some of the older people

are called and we have a service for very interested listeners. The boys

then inspan the oxen and we proceed west to Kabwe School, about five or

six miles distant. These are the people with whom we held a week's

service over a year before. At this place our tent is pitched and we

prepare to spend the night. This is a Baila village, and at first

Sikaluwa had charge of the school, as he was brought up among that tribe

and is a good Christian boy. He did good work for nearly a year, but he

did not wish to continue. We were in doubt as to whom we should send to

teach them; and after praying over the matter we concluded to consult

the Christians in Members' Meeting, and inquire if anyone felt led of

the Lord to take up the work there. At the close of the meeting we were

surprised to have Chikaile come and say that he was willing to undertake

the work, the Lord helping. He had been at the mission for some years

and was quite capable of teaching. He is also one of the most cheerful

and willing workers, but he is so young, perhaps only seventeen years

of age. Because he is such an earnest and conscientious Christian,

however, he was given the privilege, and has succeeded beyond our

highest expectations. The kraal had just been moved and divided, so that

he was obliged to build a new hut for himself. This he speedily did, and

then began a schoolhouse which, with a little assistance from the

villagers, was soon under roof. There is nothing lazy about the boy, and

the school, as well as the work of the Lord, is progressing in his

hands. He soon learned to know the people and the kind of lives they are

leading, and is fearless in exposing sin, although he is always mild and

humble in his demeanor. With him, as well as with other teachers who do

not teach in their homes, a boy is sent, so that he need not be alone.

In this school we find twenty-four pupils in attendance, among them two

elderly women. One of these, the mother of another Christian woman, has

made a good confession. She entered school and we smiled somewhat

incredulously, thinking that she was too old to learn; but our next

visit to the school revealed the fact that she was making decided

progress, and it seemed evident that she would soon be able to read the

Gospel. After school was over, services were held and the people invited

back for night meeting. We then prepared our food. During these visits

to the villages the people sometimes bring a present of a chicken, a

dish of peanuts, some milk, or whatever they think we might relish.

Occasionally, on a hot day, it is a cup of ibwantu. This is a gruel made

of the meal of native grain into which has been placed crushed root with

an acid flavor. It is usually made in the evening and consumed the next

day. It is not alcoholic, and has a very cooling and refreshing taste.

It will be brought in a large cup, and as is their custom, the donor

usually takes a sip first to show there is no poison in it.

When this village was moved and divided into three parts, we about gave

up the thought of opening school again, but the chief was not satisfied,

and promised that if school was reopened he would see that the children

came together to learn; so we agreed to send a teacher. Six very nice

young girls came from Kabwe to stay at Macha and attend school; but

others entered to fill up the ranks and the work continues.

Early the next morning we start on our homeward way. The road takes us

back past Kabanzi, and there we turn south toward Macha. On the way we

come to a place which at first sight might be taken for an old deserted

native village; but a closer inspection reveals the fact that the huts

were never finished. Here is the framework of twelve large, nice-looking

huts. Some have just been rightly started; of some the walls are

finished, and on others the builders had begun to put on the roof. Poles

are scattered all around, and some poles are at a distance from the

huts, but near the road, and look as if those who were carrying them had

dropped them hastily. The whole has the appearance as if a number of

people were busily engaged in building a village and were surprised by

an enemy in the midst of their labors and slain, their work unfinished.

What does it mean? This question we asked ourselves on first seeing it.

The answer was this: They were indeed surprised by an enemy, but that

enemy was death. The headman sickened and died; his son followed.

Concluding that the place was bewitched, the rest at once abandoned it

and went elsewhere, leaving all those fine, straight poles to rot.

On the journey homeward we again come to Myeki River, for this is a very

winding stream, and this crossing is several miles farther west. At this

place there is another school. We stop near the village, where Mafuta

the teacher lives, and he, with some of the rest, comes out to meet us.

We have driven about ten miles this morning and now hastily prepare

breakfast and eat. Some tall, beautiful bottle palms grow in this

vicinity, and while we are eating, the teacher brings us the fruit of

one, a part of which is eaten with relish. We then start off on foot for

the school, which is about two miles distant, near another village. We

leave the lead boy to herd the oxen, while the little herdboys of this

village drive their cattle ahead, so that they may learn in school and

at the same time watch the cattle.

As we walk along the path, through this somewhat dense forest, let me

tell you something of this teacher, Mafuta. He is older than the most of

our boys and was already grown when we reached Macha, seven years ago.

He at that time worked for us a few months. For over three years,

however, he showed no inclination to want to learn or be a Christian,

and seldom came to Church. He was just like the other natives in the

village and indulged in their sinful and lazy ways. Finally he informed

one of the boys that he was coming to school until he had sufficient

money to take a wife. We were quite skeptical when we heard it; for we

did not expect that he would remain long, and then too school was not a

money-making place. He came and applied himself to school work. He was

slow and dull, but he was diligent and made progress.

He entered the Inquirers' Class and the Lord found a way into his heart.

One day in the class, when a number came forward for special prayer, he

became in earnest and found what he sought--pardon for his dark past,

and peace in his soul. As he took his seat his face wore a look of

new-found joy, and he arose and testified as to what the Lord had done

for him. In work also he was faithful, and he soon learned to handle the

oxen in plowing and in the wagon, and thus he received higher wages. By

close economy he gradually was able to get a little money ahead. In time

he was baptized. He gained one of the nicest girls in the neighborhood

as his wife, is married by Christian marriage, and is now teaching this

school. He is not as quick at learning as some, but he is faithful and

painstaking and is a living Christian among them. When we look at him

and think how little faith we had in the early days, we are reminded of

the words, "The Lord seeth not as man seeth; for man looketh on the

outward appearance, but God looketh on the heart."

We visit the school and find twenty-four scholars assembled, the

teacher's wife among the number. It is a new school, but the pupils are

making advancement. After services we retrace our steps to the waiting

wagon, and then return to the mission, which is only about four and

one-half miles distant. We have spent three days out, have visited five

schools and have traveled thirty-six miles in somewhat of a circle. We

have enjoyed the trip and the change from the routine of the mission

station, but a person is glad to reach home, after a few days spent on

the veldt.

Again we desire to visit Chilumbwe School, which is about seven miles

northeast. Here the natives were asking for some time for a school. We

had come to the conclusion, however, that no more schools would be

opened until the people of the village erect some sort of a schoolhouse.

They are always ready to promise that they will build, but if a teacher

is provided before the house is built they generally are slow in

carrying out their promise. Then too it is not best to make the work too

easy for them. They appreciate most that which has cost them something.

The work among them is new, and as the schools are especially for

children, and money is always scarce, we dare not expect too much at

present. If they are eager for a teacher they can at least build a

schoolhut, feed their teacher, buy their own books, and these they are

expected to do. Even the poorest buy their books, and if they cannot

bring money they often bring a chicken or grain in pay. The people at

Chilumbwe finally managed to build their hut and school began a month

ago.

We again take the wagon and go north as before, but soon turn off toward

the east. We pass through Chikuni, where formerly there was a large

village, and over under that large, spreading fig tree Sikaluwa taught

school. But sickness entered the village; the chiefs wife died, a child

followed, and then a young man, all in the same village. All these died

in a similar manner which, from the description given afterwards, must

have been _spinal meningitis_. They thought it was witchcraft and became

afraid of one another. So they separated, some going one way, some the

other. We pass several kraals on the way and finally reach Chilumbwe.

The chief of this village is rich in cattle and is an unusually

intelligent and well-bred native. Jim is the teacher. Yes, he is that

short, well-dressed native with the colored glasses on. He is the one

who lost his eye and is very sensitive on account of the defect; but he

is a splendid fellow, faithful, humble, and an excellent workman. He is

moreover a sincere Christian, anxious to know and do the will of his

Heavenly Father.

As the wagon approaches the schoolhouse we are greeted by the chief and

a number of the pupils, for they are expecting the visit. It is decided

to have services first so that the older ones need not remain. The

pupils, together with some men and women from the village, gather around

a large shade tree, the chief taking a prominent position. All the

pupils join lustily in the singing, seemingly anxious to impress upon

their missionaries that they are progressing in that at least. A service

is then held, after which the pupils gather in the little schoolhouse

for school. There are about fifty pupils already enrolled in this

school, some being from neighboring kraals, and there are over thirty in

attendance today. They are starting out well, but how many will continue

remains to be seen. The pupils are all young men and boys, and the

teacher informs us that they will not allow the women and girls to

attend school. We cannot force them to let the girls come, nor is it

wise to attempt it, so we just look to the Lord and wait until He can

find a way into their hearts. At all the other out-schools the girls

generally outnumber the boys. This being a new school, nearly all read

on the charts; only two or three have passed that stage, but we have two

beginning books along and they are bought. There are no Christians at

this place, and the one that seems most interested in the Gospel is the

chief's son. He was badly mauled by a leopard a few months ago, and the

chief brought him to the mission to be treated. Sister Engle very

successfully treated his wounds; and while he was with us he came under

the influence of the Gospel, and we believe he is reaching out for more

knowledge of his Savior.

All the schools have now been visited. There is a call for a school

southwest about six miles, and there is a teacher for it; but the people

have not yet erected a schoolhouse. The villages near have asked for

schools and have had them; but many have opposed the Gospel and the work

has not proved a success among them. There are a few in each village who

are Christians, and some of them are with us and others coming to

day-school. We are not yet discouraged with these at our doors who have

been hardening their hearts against the truth. God has yet among them

some who will come out strong for Him, for we know that His Spirit is

striving with them and with some it will not strive in vain. It can be

seen that a knowledge of God is slowly spreading over the country and

real miracles are being performed in the hearts of some of these

erstwhile heathen; miracles greater than the raising of Lazarus from the

dead. Souls are being raised to walk in newness of life and are living

witnesses to those around them of Christ's power to save to the

uttermost. _God's love_ has bridged the immense chasm in the lives of

some between the densest, darkest paganism and the glorious Light of the

children of men. But we must be patient with the slow ones, for it is

not always those who are the most ready to accept who are the most

stable. Some delay long years and finally come out strong and vigorous

for Christ. Where only rude, coarse heathen songs were heard, anthems of

praise to God now arise, and daily prayer ascends.

It may be seen that the natives are governed by a number of petty

chiefs, and that they frequently change the location of their villages.

This makes the work among the out-schools more difficult; but others are

calling for schools, and already the past year over 200 children were

enrolled in the out-schools, in addition to those at Macha; and this

where only a few years ago the names _school_ and _God_ were not known.

We are touching only a small spot thus far and see a great wall of

darkness just beyond; a darkness which we occasionally seek to

penetrate. Other bodies of missionaries also are laboring in some

sections of the country, but there is much land ahead yet to be

possessed, and many natives still in darkness who can say, "No man

careth for my soul."

The salvation of Africa rests largely upon the native converts, and we

rejoice for the manner in which some are coming to the help of the

Lord's cause, and we trust they may ever have the prayers of all who are

interested in the evangelization of this vast continent. Natives,

however, cannot do the work alone. There always is need of white workers

to oversee and direct the work, or it will not advance satisfactorily.

We believe the Lord desires us to ask largely these latter days, but in

this instance we shall be modest in our request, and that is, that the

way be open to start at least one more station of white workers in

Northern Rhodesia. We believe the Lord is speaking to some hearts to

open such a work. Is He not speaking to others to give of their prayers

and money for the work? Many of God's children could pay $200 or $300 a

year toward the support of a white worker, and others $40 to $50 for a

native evangelist, and not need to deny themselves any of the comforts

of life in the doing of it. May God help us to see and appreciate our

privileges in Christ Jesus.

CHAPTER FIFTEEN

Conclusion

I desire to protest against the unholy thirst for statistics; it is

perfectly impossible to put into statistics the results of mission

work.--Lord Selborne, Late High Commissioner for South Africa.

In the preceding pages it has been the aim to present some of the work

done, as it has been our privilege to see it. Much more might be written

about the progress of the work at Matopo, Mapani, and Mtyabezi Stations,

for they have a number of excellent out-stations, manned by experienced

and Spirit-filled natives, and are doing encouraging work; but that

would be beyond the scope of this little volume. We must leave that for

the able and efficient missionaries at those places and content

ourselves with a summary of the work.

But first we desire to refer to the work at Johannesburg, for during the

last few years some of our missionaries there have been laboring in

connection with our Mission Board. Over four years ago Mr. and Mrs.

Isaac Lehman severed their connection with the other missionary bodies

and began building up a separate work, and a little later began laboring

under the auspices of the Church. They began the new work under

difficulties, but they are persevering and hard workers, both in

temporal and spiritual lines, and the work shows excellent results from

their consecrated labors. Brother Lehman has worked hard to put up

suitable buildings, and their station is now equipped with a good house

and church. As I have not had the privilege of visiting that place since

the opening of their new work, they were asked to give a statement of

what is being done. This they did under date of August, 1914, as

follows:

Our main or central station is at the City Deep Mine, where we

reside. The Compound only a short distance from the mission at this

place has over 4,000 native laborers in it at one time. This is a

very promising mine, and has just lately been opened, and has an

apparently long life before it under normal conditions. It will in

time employ many more men as it keeps enlarging. We have open doors

to this vast multitude of men coming from all parts of South

Africa. There are many tribes represented and we can preach the

Gospel to them; and we praise the Lord that some have been saved

and are seeking to know more of the Lord Jesus Christ.

We have four other mission stations besides this central station.

One is Florida Mission, where there is a nice number of baptized

members and we believe a good work is being done. At the Goch

Station the Lord has given some blessings and some souls have been

added to the Church. At that place the mine has given us permission

to apply to the government for a mission site, and the native

brethren have already contributed a nice sum of money to put up a

suitable church building. Praise the Lord! At the consolidated

Langlaagte there is a good work going on; a number have been saved

and united with the Church. We have had some blessed seasons at

this place owned of God. The Bantjes has had its share of tests,

but we praise God that souls have also, at this place, been added

to the Church, and the work is progressing.

From all the stations, one main and four out-stations, fifty-seven

souls have been baptized. We praise God for

all these, and for a number who have heard God's call to them to

give themselves to Jesus to work for Him and labor for the

salvation of their own people through Jesus' precious blood. Thank

God there is power in the blood to save any and all who will come.

There are a goodly number who are soon ready for baptism, and we

are trying to do all we can to get them fully established in the

deep truth of the Bible, a full and complete salvation, pardon

cleansing, and the filling of the Holy Ghost. Some have taken a

very bold stand for God, and are now preparing themselves for the

Lord's work. Our desire and prayer is that we get a band of really

consecrated, sanctified, Spirit-filled ones, who are willing to

suffer the loss of all things for Jesus, and be made a living power

to go out among their own people and help win them for Jesus.

Dear reader, will you pray with us for all these who are yet without

the True Light, that they will soon have the privilege of hearing the

glad news which is to all and for all? We have very good meetings in

the large hospitals, where are many afflicted and dying. This is a

good opportunity to give them the Word of God.

Isaac and Alice Lehman.

[Illustration: Brethren in Christ Cottage and Chapel at Johannesburg.]

Mr. and Mrs. Jesse Eyster have also been laboring in Johannesburg and

have been valiant and consecrated messengers of the Cross. For several

years they had charge of the Training School for Native Evangelists near

Johannesburg, in connection with the Compound's Mission under Mr. A. W.

Baker. They have always been members of the Brethren's Church and

several years ago concluded to sever their connection with the other

mission and also labor in connection with our Mission Board. They

secured a good opening at Boxburg, and with much self-sacrificing labor

built house and church and opened an encouraging work. Souls were saved

and some added to the Church. Then the labor troubles in Johannesburg

caused the mines in the vicinity to close down and the work was checked.

We trust, however, that it is only a temporary check and that the work

may move on under the blessing of God.

Nothing has yet been written about the last station opened, and this

would be incomplete without reference being made to it. I refer to the

one at Mandamabge, near Selukwe, Southern Rhodesia. Mr. and Mrs. Levi

Doner had been stationed for several years at Mapani Mission and had

done most excellent work there in the Master's cause. They, however,

thought that that station was near enough to Matopo and Mtyabezi

Missions and it could be left in charge of the native teacher,

Nyamazana, so that they might be free to open another work in new

territory. For this purpose Brother Doner, accompanied by Brother Frey,

made an extensive tour among the natives, and he finally decided to

locate at the above-named place, over 200 miles by wagon road from

Matopo Mission.

In the latter part of August, 1911, Brother and Sister Doner, together

with Brother Steckley and Sister Book, started for this place, and

opened a work with every prospect of success. There were many natives

surrounding them, who at once showed an interest in the work. They were

there only about two months, however, before Brother Doner became sick

and was called to lay down his life in the undertaking. From the time he

had set foot on African soil, over ten years before, he had entered

heart and soul into the work of the Lord and had labored continually

with the exception of over a year's furlough in America. No labor was

too arduous, no distance too great, no hardship feared, if thereby he

might carry the Gospel to the people. Many long journeys he made by

foot, by bicycle, by wagon, in exploring the country and in preaching

the Gospel. Perhaps he was overzealous in the work at times, and if he

had spared his strength more he might be still with us. Who knows? He

gave the Gospel to many natives and helped many into the light. He

certainly laid down his life in behalf of the Africans. While his body

rests out in the wilds, far from other white people, we believe he is

already enjoying some of the fruit of his labors.

Sister Sallie Doner, his wife, was obliged at that time to return to

America on furlough. On account of some difficulty arising in reference

to the location of the mission, it was finally decided to abandon the

place. Sister Doner and Brother Steckley are now ably laboring in the

interests of the work at Macha, and Sister Book at Mtyabezi.

There are now in connection with the African work twenty-one white

missionaries, including those who are home on furlough, and thirty

native teachers and evangelists. There have been over 300 natives

baptized, and there are more than that number in the Inquirers' Classes.

As the various out-schools are just being properly launched, the work

may be expected to bear fruitage in geometrical ratio. Take for instance

last year, 1913; there were 109 additions to the Church at the various

missions. These figures are not large, and they indicate only a small

proportion of the work really accomplished by the missionaries. As

Brother Steigerwald says: "Now that the leaven has been put into the

meal no one can stop it from expanding." Praise God for that!

We desire to express our appreciation of the English Government in

aiding mission work and in making it possible for missionaries to labor

unmolested in their colonies; also in suppressing many customs harmful

to the natives, and which hinder the progress of the work. We rejoice

also to know that the government, as well as the better class of the

general public, as they become more familiar with the work and aims of

the missionary are realizing the benefit to the country and are showing

their appreciation of the same.

The Church has come up nobly to the help of the Lord's work, both by

their prayers and means, so that all have been generously supported and

all the stations of white workers have good, substantial brick houses

and churches, and the workers have been well cared for. May the Lord

abundantly reward the donors and the Foreign Mission Board, who have

given the work their undivided support.

We rejoice that a beginning has been made, but it is only a beginning.

Only a very small portion of the great continent of Africa is covered by

these pages, and that only imperfectly covered. The Lord has

condescended to bless the work ever since its inception. It has never

gone by leaps and bounds, but what was done has been solid and we hope

lasting. We rejoice that we have been permitted to see natives emerge

from the dense darkness of heathendom--how dark that is none but those

who have lived among them can realize--and become beacon lights in

their neighborhood, living witnesses of the truth that the Gospel of

Christ "is the power of God unto salvation to every one that believeth,"

to the pagan African as well as to the enlightened European or American.

Many a time people have said to me, "The people in Africa are more eager

to become Christians than those in America, are they not?" It seems to

me that there is little difference in the people; if there is any

difference in the results it is because of the difference in the methods

employed. The missionary, as he goes to his field of labor, is after

souls. That is his business; it is not a side issue. It is his business

and he makes a business of it and uses business methods. He must begin

at the bottom and learn to know his people and enter as far as he is

able into their surroundings and their lives. He makes a study of them.

He knows from experience that the salvation of these precious ones has

meant much travail of soul and deaths oft. He knows that some one has

"filled up that which is behind of the afflictions of Christ," in behalf

of this part of the body of Christ. He knows they have been followed

with anxious, solicitous eyes from the very first when they were infants

in Christ, puny perhaps, and his heart was made glad, but with exceeding

trembling lest the many pitfalls should entrap them before their eyes

were really open to see or understand the danger. He knows some one has

shed many bitter tears over the stumbling of some of these babies. He

may now rejoice to see some grown to manhood, as it were, in Christ and

being divinely used of Him in saving others.

[Illustration: Mr. and Mrs. Isaac O. Lehman and Family and Some of Our

Workers, Members and Enquirers. Nos. 1, 2, 3, 4, 5 and 6 Are

Satisfactorily Engaged in Work and in Preparation for the Work as

Evangelists.]

The true missionary keeps at it. It is his central thought day after day

as he teaches these dirty, careless ones about him to become cleanly and

do their work properly, how he can lead them on to desire a clean life

and seek for it. His last thought and prayer at night, as he lays his

head on the pillow, is for guidance as to how to win these precious

souls, and sometimes he is led, like his Master, to spend much of the

night in prayer.

Some people, looking on from a distance, think there is a great deal of

romance connected with mission work; that it is full of striking

incidents and delightful adventures, and that it is a grand opportunity

to see something of the world. On my first furlough home, ten years ago,

a little niece gave a glowing account of a friend of her mother, and of

the countries that friend had visited. In conclusion the child naively

added, "She has traveled almost as much as a missionary." This child

unwittingly voiced the opinion of many a grownup; for to some would-be

missionaries the prospect of foreign travel occupies a large space in

their field of vision, but to the genuine missionary foreign travel is

but incidental to mission life; it is the bridge over which he passes to

some obscure corner of the earth where he is hid away from the world's

gaze and surrounded by an entirely different class of people, of strange

language and uncouth ways, often repulsive to the natural eye and to

refined tastes. For months he may never see a white face, save those of

his colleagues. He does not go with the expectation of finding a house

already made to order and everything else he needs, but he is ready to

go into the wilds, if needs be, and make a home for himself. He does

not go just because he is willing to do certain things in the mission

field; but he is willing and ready to do whatever he finds to do, and to

go wherever the Lord tells him to go, and to stay as long as the Lord

bids him stay.

There is, however, a fascination about mission work, as every one who is

in the field will testify. Furloughs are taken because it is an absolute

necessity for the missionary to go away for a time from the unhealthy

climate and from the absorbing labors which sap the very vitality. But,

when he is in his native land, the missionary feels that he is out of

his element. He is out of touch with the business and interests which

seem to engross the heart and soul of every one about him; and he is

homesick to be back again to his field of labor and to see those dear

dark faces. He feels that there is only one thing worth living for, and

that is to lift up Christ among the heathen so that He may draw all men

unto Himself. He feels that the time is short and that the "King's

business requires haste," and that our Lord's return is imminent.

Again, as long as a person thinks he is making a _great sacrifice_ in

leaving home, friends, and his business, and going as the Lord's

messenger among the benighted of earth, he would better remain at home.

If he is really God-called, the day will come when he will realize

something of the inestimable privilege of being His ambassador to

nations in darkness without any knowledge of the Light of Life. All

earthly things will be lost sight of and his heart will burn within him

to lift up Christ among the heathen. He will gladly go through

anything, that the blessed Gospel may be proclaimed to the ends of the

earth.

Some one may inquire, "What should I study to prepare me for the mission

field?" A careful study of these pages will, we think, answer that

question. But to sum it up we would say, anything, everything you can,

both in school and out; one never knows until he reaches the field what

he may meet with. The Bible of course, first, last, and always, and all

the knowledge with it one can acquire; then too temporal work of various

kinds, medicine, nursing, hygiene, farming, building, teaching,

housekeeping, and mission methods. If one has acquired a fair knowledge

of these and thinks he is well prepared, then let him be humble enough

to acknowledge that he knows only the A B C's of mission work; and that

when he has reached his field of labor, the Lord, and perhaps some of

His messengers already in the field, will help him to put together into

words the letters he has learned, and he may add to it day by day as the

occasion may require. If one has this humility and willingness to adapt

himself to the work, after reaching the field, it will supply much of

his lack of knowledge along some lines.

My object in writing thus plainly is not to frighten any one of God's

children from the work of the Lord; but rather to help each one

carefully to count the cost, and to disabuse anyone's mind of false

notions of mission work. Judging from the stability and perseverance of

those already connected with the work, we have reasons to believe that

all did count the cost; but the work is only begun, and we trust many

more will come to swell the ranks and push on the work into the darker

regions.

It has been a little over a century since the first missionaries began

their work along the coast of South Africa; but it is only within the

last half century that there has been much visible fruit of the work

done. Even then the missionary labors have been chiefly along the coast

of the continent and along the navigable rivers which are the natural

highways into the interior. Much of Central Africa is still unpossessed.

In the report of the last Great Missionary Conference it was estimated

that there are ninety millions of the population of Africa as yet

untouched by the Gospel. Stupendous figures, indeed, to say nothing of

the many millions whose knowledge of the Gospel is as yet very

superficial!

We have already mentioned some of the difficulties in the way of

reaching the people; the great expanse of country to be traversed, the

deadliness of the climate, and the high cost of living, which in Africa

exceeds that of any other country. Again, the many languages and

dialects, 823 in number, together with the illiteracy of the people, are

a serious handicap; but with God "all things are possible."

The present generation is beholding wonderful strides in opening the

vast continent to commerce and civilization, and above all to

Christianity. Railroads are rapidly being built all over the country,

uniting the interior with the coast. At the present rate it probably

will be a matter of only a very few years until Cape Town will be

connected to Cairo by steam through the center of the continent. This

central railway is soon to be linked with Benguella, on the west coast,

which will form a more direct route into the interior. Twenty years ago

Rhodesia had no railroads; in fact, it can scarcely be said there was a

Rhodesia; for it was only in its formative period. Now it has 1,466

miles of railway owned and operated by the government, with an

additional 204 miles extending to the seaport, Beira, on the east coast.

These are only a portion of what has been built in the country. North,

south, east, and west other lines have been built.

[Illustration: Boxburg Mission Station. Built by Mr. Jesse Eyster.]

When one considers the vast amount of labor required, and the all-but

insurmountable difficulties to be overcome in railroad building in

Africa, the work already accomplished is little less than miraculous.

The Lord raised up men of large hearts as well as large means, to

finance much of this. All the building material has to be carried long

distances, and many of the ties and telegraph poles are of iron on

account of the destructive white ants. The traveler can now take the

train at Cape Town and travel to the border of Congo State, a distance

by rail of 2,140 miles, for $75, second class. He can have a comfortable

compartment, furnished with all modern conveniences, and obtain his

meals on the train at a very moderate cost. Freight rates are still high

on account of the immense distance to be traversed and the small amount

of goods required to supply Central Africa.

The railroads are fast changing conditions, helping to solve the

question of gaining access to the people, and providing good homes and

wholesome food for the missionaries. There are, however, many millions

yet outside the railroad belt who are in need of the Gospel; but even

these can be reached with much less difficulty than formerly.

The language question too is rapidly being solved, and great praise is

due the noble army of men and women who have labored long and hard to

reduce to writing the seemingly meaningless jargon which first greets

their ears in going among the natives. Many languages have been reduced

to writing by the missionaries, and the Scriptures have been translated

into them. Grammars, dictionaries, and textbooks of various kinds have

been written. This work, together with the various schools and the

united labors of the missionaries, is aiding in reducing the number of

languages. There are, however, many tribes which are yet without

missionaries and without the Gospel in their language, and they are

waiting for some one to say, "Here am I, send me." This is a task worthy

of the greatest minds of the age; to reduce to writing an African

language and to translate into it the Gospel which tells of GOD'S LOVE

THROUGH JESUS CHRIST, to those downtrodden, hag-ridden, demon-worshiping

souls.

The time is opportune for spreading the Gospel in Africa; and if every

child of God were willing to do his part or her part in the work, the

present generation could see it carried to all tribes.

None of the difficulties in the way are insurmountable. When, the "Great

Commission" was given it was backed up by the indisputable assertion,

"ALL POWER IS GIVEN UNTO ME IN HEAVEN AND IN EARTH. GO YE THEREFORE, ...

LO, I AM WITH YOU ALWAY, EVEN UNTO THE END OF THE WORLD. AMEN."

* * * * *

Transcriber's Notes: Punctuation has been normalized. Obvious printer

errors have been corrected. Both spellings of gray/grey appear.