PIONEERING IN ZOMBO: PERILS AND PROVIDENCES. 1898-1899
Hitherto the events recorded in this book have been arranged, more or
less strictly, in chronological order. At this point I consult my own
convenience and that of the reader by slight departure from the order
of time, and group together in one chapter the facts concerning the
initiation of the work in Kibokolo, Zombo. The story is one of the
romances of the Baptist Mission, and an illustration of the manner
in which Providence ordains that events, seemingly adverse, shall
subserve the progress of the good cause. Upon their first visit to
Kibokolo Mr. and Mrs. Lewis endured indescribable insult, were riotously
mobbed, threatened with death, and probably only saved from it by calm
fearlessness, which inspired their persecutors with a secret awe. On
their return journey, Mr. Lewis was enabled to render signal friendly
service to certain fellow-townsmen of the people who had driven him and
his wife away, and foresaw that good might come of it. A few months later
a deputation arrived in San Salvador and begged him to come and settle
as a friend among the people who had been thirsty for his blood. With
her own pen Mrs. Lewis wrote a journal, extending to sixty pages, of
the first pioneering journey, made in June, 1898. Unfortunately that is
lost. But happily a vivid account written by Mr. Lewis is available, and
I give the story as he wrote it and as it appeared in the pages of the
_Missionary Herald_.
“Many of the friends at home have been already interested in the proposal
to establish a Comber Memorial Station in the Zombo country, in memory
of that devoted family who have laid down their lives in the service of
Christ in Africa. The wonderful story of the labours of the brethren and
sisters who bore that noble name, with their whole-hearted devotion to
the Congo Mission, is to us who are now on the field much more than a
memory—it is an inspiration to go forward in the same work, and fills
us with hope for the future, knowing that their labours and ours cannot
be in vain in the Lord. How Thomas Comber and the rest of them would
rejoice with us to-day were they permitted to gather in the ripened fruit
of their early toil in this land; and how they would hail with delight
the prospect of carrying forward the banner of the Cross right into the
long-neglected country of the Zombos. We have already gathered in some
of Christ’s lambs at Makuta, where Thomas Comber was shot at and wounded
on that memorable journey when he and John Hartland had to abandon their
project of making that their route to the Upper Congo. Now the country is
open for us to penetrate much further into that dark region, and we can
see God’s finger clearly directing us to go forward and possess the land
in the name of the Saviour of the whole world. To us it seems peculiarly
fitting that we honour the memory of the beloved name of the Combers by
occupying that dark and hitherto wholly neglected district.
“At the request of the Committee, Mrs. Lewis and myself made a journey
into the Zombo country in the months of June and July, with a view of
ascertaining the suitability or otherwise of the place for a mission
station. We were well received in most parts, but in some places we
were regarded with much suspicion, and the people were very much
afraid of Europeans. Until recently no white man had settled among the
Zombos within the Portuguese territory, and now there are only two
Portuguese—one a trader and the other a Government official. Even these
have settled close on the borders, and they are the only representatives
of civilisation at present. There are no missionaries anywhere near
Zombo, and the work naturally falls upon our Society. Besides, the Zombo
language being to all practical purposes the same as that spoken at
San Salvador, we consider it doubly incumbent upon us as a Mission to
establish ourselves among these people without any further delay.
“I, therefore, confidently appeal to the many friends at home for their
prayerful sympathy and practical support in this new forward movement.
Let me say at once that we need £1,000 to build temporary and permanent
stations, and that we expect to receive this sum in special gifts to be
devoted to the erection of the Comber Memorial Station. We are anxious to
complete this work without in any way being a burden to the general fund
of the Society. Many friends have already intimated their intention of
contributing to this special fund; and we feel sure that there are many
more in all parts of the country who will co-operate in this matter, and
enable us to raise up a living and lasting memorial to those who lived,
laboured, and died for the evangelisation of Africa.
“Zombo is a name given to an extensive tract of country lying to the east
of San Salvador and about a hundred miles distant. The name is often
applied to a wider area than that occupied by that branch of the Congo
family known as Zombos. Zombo proper has an area of over three thousand
square miles and is very thickly populated. From native reports we were
prepared to see large townships, but we were astonished to find so many
people everywhere. Nowhere on the Lower Congo is there anything that can
bear comparison with Zombo for population, and without any reservation we
can say that this district presents a most promising field for missionary
work.
“Superstition and heathenism are rampant everywhere, and the moral and
spiritual darkness is simply appalling. We witnessed sights and scenes
which are only possible to the most degraded of human beings. They know
nothing of God; they have the name of God in their language and upon
their lips, but what idea the name conveys to their mind it is difficult
to say. An example of this vagueness is seen in the fact that on several
occasions they addressed me by that name, and on my remonstrating with
them and explaining that we were only men teaching them of God and His
love to us all, they insisted upon calling me ‘Son’ of God. Such things
are very revolting to one’s feelings, but it shows their utter darkness
and ignorance of spiritual things. In Zombo the houses and towns are
full of fetishes and charms; we came across many fetishes which even
our carriers had never seen before. One thing interested us all, and
we found it in many towns. It was a ‘trap to catch the devil.’ It was
cleverly arranged—sometimes on the square space where the people meet for
palavers, and sometimes in the houses—with cord loops and cane springs,
and they had special charms to attract their prey into it. The idea was
very commendable, and the trap would be a great blessing to the world at
large if it were successful. But they all confessed that the trap had
not caught yet! I enclose two photographs, which will serve as samples
of carved images, placed by the roadside to guard the entrance into the
towns.
“In most of the towns we visited we had a good hearing, as the people
were very curious to know what we had come for. We took with us as
carriers several of our San Salvador Christians, who were a great help in
getting the people together, as well as in speaking. Our headman, Mata,
is well versed in native customs, and knows all about the tricks of witch
doctors and others, having gone through them all in his early days. He
is also a capital speaker, and is sharp at taking up points and meeting
objections made. At one town, where the chief begged us to prolong our
stay a day longer, so that he might call his friends from other towns to
come and hear us, we had one of the most interesting gatherings that I
have seen in Africa. The crowd which assembled squatted on the ground in
the usual open space, and by the time we were summoned there was a large
audience of several hundreds. The men arranged themselves on both sides,
leaning on their loaded guns, while the women kept at a distance right
in front of us, just near enough to hear, and the carriers and our boys
took their position behind my wife and myself. We sang a hymn to begin
with, and then I spoke to them as simply as I could of the message which
we had come to deliver, and they all listened attentively. When I had
done Mata got up and told them how the missionaries had come in their
country years ago in order to tell them of God, how many at San Salvador
and other places had been brought into the light of the gospel of Christ,
and how they were doing all they could to enlighten and help their fellow
country people. He retold the old story of the death of Christ and His
resurrection. The people were intensely interested, but on hearing of
the resurrection some of them began with expressions of dissent, and
this led to a lively but good-natured discussion on fetishism and native
superstitions.
“They wanted Mata to answer some questions bearing on witchcraft; among
other things, they wished to know that if it was a wicked thing to kill
people, what were they to do with witches? Killing ‘ndoki’ (witch)
was certainly a good thing. Mata denied that there was such a thing as
‘ndoki,’ and graphically told them how the witch doctors deceive them
with lies and tricks. He related to them his own personal experiences
in early life, and was often interrupted by shouts of laughter and
approbation from the audience, and they all saw that the speaker was well
up in his subject. Objectors plied him with questions, and he took them
one by one, and exposed the utter rottenness of their customs. After
much talk and banter, Mata, with his usual boldness, asked if there was
a witch doctor present who could tell them all about it, whereupon a
grey-bearded old man rose on his feet and said that he was one. Mata
asked him to tell what ‘ndoki’ was. He said that for many years he had
followed his calling as a witch doctor, but he himself had never seen a
‘witch,’ and in a bold speech he went over what Mata had said, and added
emphatically that all he had told them that day was perfectly true. The
crowd howled and hooted at the old man, and some became rather angry at
this admission of their witch doctor, but the majority of them sided with
Mata, and declared that ‘God’s palaver’ was good. I interfered at this
point, and order being restored, I tried to impress upon their mind that
each man must think for himself in this matter. We had told them the
message, and showed them how they may obtain salvation and go to heaven,
and that we could do no more than this, but that each man in his heart
must decide for himself. Thus our long afternoon meeting came to a close,
and the people returned to their homes. We hope and pray that they will
retain the thing which they heard that day for the first time in their
minds, and realise the truth and blessedness of the gospel message.
“At this and many other towns the women were particularly friendly, and
my wife had them together separately for teaching. A white man in Zombo
was a wonder to behold, but a white lady much more so, and the women
were not so frightened at my wife as at myself. Her presence on this
journey was on this account a great help in getting at the women. The
first announcement that ‘white men’ were coming into a town was a signal
for a general stampede of the women and children; but my wife generally
being the first to arrive in her hammock, the carriers would call after
them and assure them that this person was a woman like themselves, then
they returned to her to shake hands. After a while it would gradually
dawn upon them that we spoke their language, and friendship was at once
established, and very inconveniently they would crowd around us from
morning till night.
“This fresh advance into the ‘regions beyond’ calls for renewed energy
and consecration on our part, and for more sympathy and help from
Christians at home. I feel convinced that these new responsibilities will
move the Churches at home to a greater liberality than ever before, and
deepen their interests in the work abroad, and fill them with a fuller
measure of prayer and self-sacrifice. They call upon us all to a purer,
whole-hearted devotion to our Master, and compel us in all humbleness of
spirit to supplicate the Throne of Grace, whence alone we can obtain
strength and guidance needed for the work. There is much land still to be
possessed in the name of the Lord. ‘Ask of Me, and I shall give thee the
heathen for Thine inheritance, and the uttermost parts of the earth for
Thy possession.’”
The foregoing article was written for publication. It was accompanied by
another, written for the information of the Committee, to be published or
not, at their discretion. This also was printed under the title, “Further
Incidents,” and I give it here.
“We first of all made our way to the Makela towns, where there is a
Portuguese Resident and a trader. There are two or three firms who are
arranging for sites, and are about to send their representatives there,
so they evidently look upon it as a promising field for trade. As our
business was to make friends with the natives, we declined the offers
of hospitality kindly tendered to us by the Resident and trader, and
stayed in native huts as guests of the people. We were well received
at all these towns, and the native chiefs were very pressing in their
representations, asking us to build in their towns. Both at Mbongi
(where the Resident lives) and at Mbanza Makela (the principal town
of the group) they begged of me to choose a plot of ground and build
immediately. These Makela people came to San Salvador sometimes, and know
me well by name and repute, and they wanted me to make a promise that I
would come to stay in their town. I explained that I wanted to see all
the country first, and that I could make no promise just then. Still, we
were very glad to receive such a hearty welcome, and we stayed there
several days, including Sunday.
“The chief of Makela supplied me with a guide to take us to the next
district—Mbuzu—with its thirty-six towns and a population of about five
thousand. All along the route we passed many towns, including Ngombe,
with its population of about three thousand. Both on the right and left
there were large towns which I could not visit or form any idea of the
number of people in them. We were now among people unaccustomed to
white men, very superstitious, frightened, and suspicious. We were well
received at Mbuzu, and they begged us to stay a day longer, which we did,
and they came in good force to hear our message. We were making our way
to the Nkisi River, which runs in a north-west direction to the Congo
River, into which it empties itself between Wathen and the Pool. We had
been told that there was a very large population on the banks of this
river, but on reaching Kibulungu we found that the towns were not large
nor numerous. The valley is exceedingly swampy, and in the wet season
the river overflows its banks, and crossing in canoes is a dangerous
business. Native ferries are the only means of crossing, and alligators
are plentiful. Altogether, the river district is not tempting, either as
a place of abode or a field of labour. The towns are difficult to reach
on account of the river and swamps. We had intended to cross the Nkissi
into the Kidia district, but from the hills on this side we could see
that the towns opposite were less numerous than on this, and therefore we
decided to turn back and waste no time on an unlikely district. Besides,
the River Nkisi would be a great obstacle in the transport of goods to
the Kidia side. We therefore gave up all idea of crossing, and after
three days’ stay we made our way back to Zombo proper.
“Two days’ journey brought us to Kinzau, another populous district, where
we stayed three days. Three hours’ march further south is Kibokolo, which
may be considered the heart of Zombo. This district is very thickly
populated, and here is one of the most important markets in the country.
The principal town—shown in the map—is the largest I have seen in Congo.
I estimate that there are about five thousand people in it (San Salvador
has about fifteen hundred—not more than two thousand). Within a one-hour
radius there are at least a score of towns of some considerable size. I
was not able to visit these towns, and cannot therefore form any estimate
of the number of people within easy reach. This is by far the best centre
for mission work. Heathenism is rampant, and never before have I seen
such a display of fetishes and superstitious rites. Our appearance in the
district caused much confusion, and the people were afraid lest we should
bewitch them and cause them all to die right off. There were cries of,
‘The country is dead, the country is dead’; and I have no doubt but that
they firmly believed it. However, in about an hour’s time we succeeded in
finding the chief, and he gave us a native house to sleep in, and then
some of the people came round us to shake hands. That evening the chief
and some of his followers came together, and I talked to them about the
gospel and explained our message. They could not understand anybody being
so disinterested as to take all this trouble for their sake. Next day,
being market day, the chiefs of the surrounding towns came and discussed
with the Kibokolo folks our presence in their country. There was a strong
party in favour of fighting and killing us, carriers and all; but others
would not agree to this, as they heard we had stayed at many towns on the
way but knew of nothing bad done by the white man or his carriers. At
last they agreed to drive us away from their towns, but no bodily harm
was to be inflicted upon us. We found this out afterwards; at the time we
knew nothing about the agitation against us.
“Early in the afternoon the townfolk—many of whom were intoxicated with
palm wine and did not know exactly what they were doing—raised a cry
that the white man’s boys were poisoning the water (they were washing
some clothes in the stream which runs through the centre of the town,
and the soap was considered poison), and that a carrier was seen hiding
a charm in the ground outside the town; and again that one of the
carriers was ill with smallpox; all of which were absolutely false, but
the leaders invented them to create an uproar and force us away. In an
extraordinarily short space of time the greater part of the town were
around us, some with loaded guns and others with cutlasses, spears, bows
and arrows, and sticks, while the witch doctors and women brought out
their fetishes and commenced dancing and gesticulating in the wildest
manner. This was heathenism in its worst aspects, and the scene was
indescribable. The excitement was growing in intensity, and their
attitude became more threatening, and they were demanding our immediate
departure. I got all the carriers and boys together, and induced them to
keep perfectly quiet. The owner of the house which we occupied was very
friendly, and he with three or four others tried to keep back the crowd.
We told them over and over that we would not go away that day, do what
they would. The chief sent us the usual complimentary present of two
fowls and a calabash of native beer—said to be non-intoxicating—for the
carriers. This was to dismiss us from the town ‘on friendly terms,’ and
he considered his responsibility at an end. The ‘beer,’ as we suspected,
had been previously ‘cursed’ by the witch doctor, and it was supposed to
have the power of killing us all at once if we partook of it. I accepted
the present, and the carriers finished the drink in the presence of all,
and they were greatly astonished to find that they did not fall down dead
on the spot. I told the headman, who brought the present, that we did
not mean to go away that day, but that in the morning we would pay our
respects to the chief before leaving their town. The excitement among
the people, however, did not cool down, for they kept on at a furious
rate to the middle of the night. We retired to bed early, and in spite
of the beating of drums and the blowing of horns, we managed to get some
sleep. Next morning we packed up our things, and the same noise and
excitement continued. They were evidently surprised at our showing no
fight. A crowd followed us about a mile or two outside the town, with
their horns and drums; but for some reason or other they changed their
cursing into blessing, and were calling upon the ‘spirits’ to protect
the white man and his people ‘if they have done no harm in the town.’ So
we left Kibokolo, but we had carried out our plans in full, except that
we had hoped to stay in this town a few days longer. We thought that, on
the whole, it was the wiser policy to retire for the time being, and let
the people have time to find out that our presence did them no real harm.
Still, at Kibokolo there are two or three who gave up their houses for
ourselves and carriers, and who stood by us all through the uproar.
“On our return journey a most unusual thing occurred, which I have
great hopes will cause them to change their attitude towards us. When
nearing San Salvador we found that the whole country was much disturbed
on account of a mistaken policy of the Portuguese Residents, and the
people of Lembelwa and Tanda districts had closed the road to the coast
against all carriers. We met some five hundred Zombos returning to their
country with their rubber, having failed to pass. A large number were
from the Kibokolo district. They were much afraid of us, lest we should
retaliate on them for the treatment we had received in their country; but
I succeeded in getting them together and persuaded them to come along
with me, promising to pass them to the coast without molestation. It
took some time to convince them of my good intentions, but ultimately
they agreed to trust themselves to me. On the next day we came to the
disturbed district, and I took my position in front of the whole
company. At the entrance into each town we were met by armed men, who
were stopping passers-by. I was well known to them all, and they made
no resistance when I asked them to stand on one side, and waited myself
until the Zombos had passed. That night all of us slept in one of the
disturbed towns, and I gathered the chiefs together and talked to them
very strongly of the wickedness and foolishness of their behaviour, the
headmen of the Zombos listening to all.
“The outcome of our palaver was that they promised to reopen the road and
allow carriers to pass unmolested. The effect of this upon the Zombos
was very remarkable, for they had looked upon the white man as their
enemy, and now they saw that we were their best friends after all. When
they return from the coast they will inform their people what happened,
and we hope for a very different reception at Kibokolo next time we go.
The native Christians who accompanied us as carriers were delighted at
the turn of affairs, and Mata, the headman of the caravan, said to me
that night, ‘Oh, master, I have seen a wonderful work of God to-day;
the Kibokolo people drove you away, but when these carriers return home
your name will be lifted up to the sky all through Zombo. Truly God has
wrought this marvellous work.’ We, too, feel in the same way, and that
this incident will help very materially in the opening up of Zombo to the
preaching of the gospel of Jesus Christ. We pray that it may be so.
“I have entered fully into this incident, so that you may be able to
understand our position with regard to Kibokolo. It is by far the
best place for a mission station, and it may be that very soon we can
build there without much difficulty. We have, however, to face strong
prejudices against the white man, and I feel that it is better to wait
a little and not to unduly force our way contrary to the will of the
people. We cannot, if we wished it, depend on any protection from the
Portuguese Government. As you know, there are already a trader and a
Portuguese official in Zombo, and their conduct towards the natives does
not make it easier for us who go on a different mission; and I deem it
of the utmost importance that we should enter the country as soon as
possible. The longer we delay the more difficult will it be to disabuse
the minds of the people.
“I am deeply sensible of the great responsibility laid upon me in making
suggestions as to Zombo. I have kept back this report for a month in
order to consider the whole question very carefully, and now I am in a
position to lay before you the conclusions I have arrived at as to the
course to be taken:—
“1. The Zombo country is beyond doubt a most promising field for
missionary labour, and no matter where we settle there is a good
population; for itinerating purposes we are within reach of an immense
number of people.
“2. Our duty to occupy the country is emphasised by the fact that no
other society works there, or anywhere within reach.
“3. The language is practically the same as at San Salvador, and all the
literary work done on the Lower River will serve for Zombo immediately.
“4. Kibokolo is the most populous district, and the place where I would
most desire to settle and make our permanent station, if it be possible.
“5. The transport expenses will be about 10s. per load from Matadi
to Zombo, which is lower than that of any other station of the Congo
Mission, excepting San Salvador. For the first year we may have to work
the transport in two stages, _viâ_ San Salvador, but there will be no
difficulty in getting carriers to go through with our loads from Matadi
to Zombo after a little while.”
The reader has been informed in an earlier chapter of how Mr. and Mrs.
Lewis, having returned from Kibokolo, continued their work in San
Salvador, awaiting the consent of the Committee for the forward move.
When that consent came it was supposed that the work in Zombo would have
to be begun in Makela, until such time as the Kibokolo people had come
to a better mind. But in the spring of 1899 the foreseen revulsion of
feeling had already taken place, and on April 18th Mr. Lewis was able to
write to the Committee in the following terms:—
“It seems now almost certain that we shall be able to settle at once at
Kibokolo, instead of first going to Makela. We are now in negotiation
with the Kibokolo people, who are most desirous we should settle with
them; and I hope by the next mail to send you positive information on
this matter. The prospect just now is most encouraging; the work at San
Salvador also is most cheering. Last week I baptized eleven persons, and
there are fourteen other candidates.”
Reviewing his work in connection with the Congo Mission, Mr. Lewis wrote
at the same time:—
“It is now nearly seventeen years since my acceptance by the Society
for work at the Cameroons, and thirteen since my transfer to the Congo
Mission, and during this period I have been stationed with my wife at
San Salvador. We have seen the formation of a native Church, which has
grown slowly but steadily year by year, and our Church roll numbers at
present 142, and there are many more inquiring after the truth. We have
experienced much blessing in the work here, and in many ways it will be
hard to tear ourselves away from the people and the work. Yet I must
confess that never before have I felt so eager for work in fresh fields
where the gospel has hitherto never been heard of.
“In spite of the fact that I have seen many years of service in Africa,
my feeling to-day is much as I felt when I was first permitted to come to
this land—a feeling of a young man just entering upon his life’s work. We
look eagerly forward to this Zombo opportunity, and pray God to give us
all the strength and wisdom needed, and to guide us in all our ways.
“In entering upon this new and forward work I trust that what we may
have lost of the enthusiasm and buoyancy of youth will be more than
compensated by the experience which we have had of the work and of
the people. May God go with us and prosper us. We are delighted that
Mr. Pinnock is associated with us in this new and deeply interesting
movement. The way is, indeed, being wonderfully opened up, and the Master
Himself seems to be calling to us to go in and possess the land.”
In the foregoing paragraphs Mr. Lewis speaks mainly for himself. But his
feelings were perfectly in accord with those of his wife. It was their
singular happiness not only to share domestic life in confiding love, but
to stand side by side in life’s practical labours and conflicts, and to
be of one mind, without the need of laborious reconciliation, in those
critical junctures which call for new decisions. They were made for each
other. It was restful to be with them.
The negotiations were successful, and a little later Mr. Lewis writes
with natural exultation, recalling the facts of his first visit to
Kibokolo, and rejoicing in the fulfilment of his own prophecy.
“I am now in a position to report the satisfactory ending of the
negotiations with the chiefs and people of the Kibokolo district,
in reference to the establishment of our new Zombo station in that
neighbourhood.
“You will remember that on our visit to Zombo last year I was very much
impressed with the large population of the Kibokolo towns, and the fine
sphere presented for missionary work. There was no doubt in my mind but
that this was the place which we had been looking for. Unfortunately,
however, when they suspected that we were contemplating to build a
station and settle in Zombo, they were very anxious to get rid of us,
and on the second day gathered around us with their guns, cutlasses and
sticks, demanding our immediate departure. You will also remember that on
the way back to San Salvador the caravan route had been closed against
Zombos and other tribes. About five hundred Zombos—and among them many
from the Kibokolo towns—came with me (after they had been sent back by
the disaffected people who had closed the road), and I was able to pass
them through without any molestation. When these people returned from the
coast they related all that had occurred, and the Kibokolo people began
to think they had been foolish in sending us away as they did. Since then
it seems that the natives in the neighbourhood of Kibokolo are troubled
with the _capitas_ from the Makela traders, who are finding carriers.
These men, coming as they do from the white men, take many unauthorised
liberties, and do much mischief in these towns. It is chiefly for this
reason that they are anxious for me to come and build in their district,
thinking that our presence there will be a protection to them. Some
months ago the chiefs of the district called all the people together to
discuss the situation and see what they could do. They all agreed that
the best thing was to try and get ‘Lewizi’ to come and build there,
or send one of his teachers to them. But then the difficulty was that
they had driven me away from their town, and they were afraid to send a
messenger to me in case I would punish him. They then decided to send
their messenger to the chief of Mbanza Mputu, and enlist his sympathy and
help. He is a member of our San Salvador Church, and next in power to the
King of Kongo. As a preliminary to open negotiations with me, they asked
the chief of Mbanza Mputu to send a messenger to receive schoolboys to
give me. This messenger went, and the boys were given him to bring to
San Salvador. The messenger (also one of our Christians), was able to
tell them that Mr. Lewis himself would be coming in a short time, and
that they had better keep the boys until then, and that he would very
likely build and settle at Kibokolo. There was a little jealousy between
the different parties as to the town where the new white man should
settle, but they are all satisfied to let me have my own choice of site
and location. This intimation was received with great delight, and the
messenger says that they kept on firing guns in all the towns, and there
was general rejoicing. One of the Zombo lads came with the messenger, and
he will return with us when we go. When we were returning from Zombo last
year, and had passed the Zombos safely through the country, our headman
said, ‘Oh, master, I have seen a wonderful work of God to-day. The
Kibokolo people drove you away, but when these carriers return home your
name will be lifted up to the sky through Zombo. Truly God has wrought
a marvellous work.’ This prophecy has already become true, and we thank
God for it. The people at present have only their material good in view;
and we trust that, having won their confidence in this, we shall be able
soon to make them realise and understand our great message of God’s love
to sinners, and then His Name will be lifted and praised by the thousands
of Zombos who are now in utter darkness.
“God has opened the way for us in a marvellous way, and we are now
anxious to enter in by this open door. If all is well we hope to go and
start the work of building at Kibokolo in three or four weeks from now,
but owing to the shorthandedness of the San Salvador staff we may have to
return and await the arrival of Mr. and Mrs. Graham, leaving Mr. Pinnock
alone in Zombo for a month or two.”
* * * * *
In June, 1899, Mr. and Mrs. Lewis, with Mr. Pinnock, left San Salvador
for Kibokolo, to found the Comber Memorial station, as already recorded,
and, in the following letter addressed to Mr. Baynes, Mrs. Lewis gives an
interesting account of their experiences. The date is July 17th.
“My husband is writing to tell you of our return from Zombo and the
founding of the Comber Memorial station. It is a peculiar pleasure to me
to have a share in the work, as I have such happy memories of work at
Camden Road with Mr. Comber, and of my first introduction to mission work
in company with Carrie Comber at the Cameroons, beside later associations
with others who bore that name. We thought you would like to know
something of the journey we have just taken, so I am writing down a few
incidents.
“You know, I think, that Noso, the chief of Mbanza Mputu, accompanied us
on this journey, and we found his presence most helpful. His name as
head of the tribe is known everywhere, although they had not seen him
since his conversion, and great was their astonishment at his changed
demeanour. The lion had become a lamb. The chief, who formerly thought
nothing of shooting a man for a slight act of disrespect, was now so
meek and humble that his own carriers took advantage of him, and thought
a great deal more of their own comfort than of his. After going some
distance from San Salvador we had some difficulty in getting people to
show us the road; we were consequently taken many miles out of our way,
through some most picturesque scenery, but by roads more fit for monkeys
than men. Some of the hills are very steep, and I had to scramble up on
hands and feet, while it took the combined efforts of three men to drag
and push the poor old chief. We went through one very large swamp which
is utilised as an eel fishery. In some of the towns they were very much
afraid at first. In one, on my arriving first, every woman and child
disappeared, and the men took up their guns. I told my hammock men to say
who we were, and upon their calling out, ‘They are the English teachers
who have come with Noso,’ every gun was put down, they crowded round to
shake hands, and then asked me to speak that they might ‘hear my voice.’
In many of the towns we were received with beating of drums, firing of
guns, and dancing. In consequence of the excitement we were not able to
do much preaching, but in all the towns we stayed at, either Mr. Lewis or
Mata explained to the people the object of our coming among them, though
it is hard for them to believe that we only go for their good.
“When we arrived at Nkusu, the place from which the messengers were sent,
we had a very warm welcome, and found the chief, who is indeed the head
of the whole district, a very nice, quiet man. We stayed here from Friday
till Wednesday. The people would have liked us to stay and build, but
consented to send for the Kibokolo chiefs.
“On Sunday morning Noso sent a man round the town to blow a trumpet and
tell the people all to stay at home and come to meeting to hear the white
man’s teaching; and soon after breakfast he came for us with a train of
chiefs. They came saluting in Congo fashion, kneeling down every few
yards, and clapping their hands. We went with them to a cool place and
had a meeting, Mr. Lewis and Mata speaking, and Noso finishing with a few
words, saying how good a thing this teaching was. Before we had quite
finished others came from surrounding towns, so we began over again. So
it went on, relays of people, and the old story was told again and again.
After a time I left, but at the door of our hut I had a little crowd of
women and boys, who gladly listened while I spoke to them.
“In the afternoon we had another meeting there. A very interesting
incident occurred. Mata was speaking about our teaching—how it brought
peace and good-will, how people should love one another, and not keep
anger in their hearts. The chief, Ndosimao, was not in the meeting,
but heard it all from his own house. Now it seems that he and two
other chiefs who were there were at enmity. As Mata finished speaking
Ndosimao appeared, walked through the crowd up to where we were sitting,
and, kneeling down, said, ‘We have been asking for the white man; this
teaching of his is good, so let us receive him and his teaching and make
friends.’ He then did obeisance to the other two chiefs, who returned his
salutation, after which they shook hands and were friends. This man seems
to be prepared for the gospel. We trust and pray he may receive it. What
made this incident the more remarkable was that both the others were his
inferiors.
“The following day the Kibokolo chiefs arrived, and then we found that
there was a great deal of jealousy as to where we were to build; in fact,
they became so hot about it that we feared we should be only creating
a disturbance by going there at all, and we decided when they left to
go off to Makela the next morning. This they said they would prevent
us doing, threatening to shoot any one who passed through. Some of the
carriers were very much frightened, so the next morning we sent to
Ndosimao, asking for a guide to take us another way. While Mata was gone,
however, Noso arrived, saying the Kibokolo folks would agree to anything
rather than we should build at Makela. So it was settled. We went first
to Kinzalu, the chief of which town, Dom Miguel, was the one who caused
the trouble the night before. He is an intelligent man, who has been
about a great deal. He showed us much kindness, and his people were very
friendly. It is a very nice town, and only forty minutes from Nzamba,
where we are building the new station. We went there the next morning,
and were received kindly by the chief, and our friend of last year,
Mbala, who was very pleased to see us again. The people, as yet, are shy
and somewhat suspicious.
“Noso and Ndosimao both came with us, the former staying several days,
when he left us to return by another route. On Sunday we had a very good
meeting, when we tried to explain our message, and in the afternoon eight
of us sat together at the Lord’s Table for the first time in that dark
land—one a Zombo man, who had been working with Mr. Pinnock at Tumba,
and while there had been brought to Christ. He was accepted at our last
Church meeting at San Salvador, and sat with us for the first time at
Kibokolo. May he be but the earnest of many more! It was a hallowed time;
we spoke and thought of those who have gone before, and remembered Him
Who died for us and for all those thousands of dark souls around. The
work before us is overwhelming. We have now gone and returned by four
different roads. But wherever we go there are towns close together and
crowds of people in utter darkness. But God has so wonderfully guided
us hitherto and has gone before us, opening the road and preparing the
people to receive us, that we dare not lose heart in view of the vastness
of the work, but rather thank Him for all His goodness in the past and
take courage for the future.”
In September the new chapel was opened at San Salvador, and in October
Mr. and Mrs. Lewis started out to make their new home in Kibokolo. The
parting from dear friends and the relinquishing of dear work involved
pain which no eager expectations of new service could quench, and in
describing their send-off Mrs. Lewis remarks that it seemed like going to
one’s own funeral. Yet it was solace to her to remember that whereas when
she began her work at San Salvador no girl or woman knew the alphabet,
now she could leave many of her classes and meetings in the hands of
young native women, who had been educated and brought to Christ.
Of their departure, their reception at Kibokolo and their immediate
prospects, Mr. Lewis writes in the following terms:—
“It is with devout thankfulness to God that I am able to report our
safe arrival and our settlement at our new Comber Memorial Station. My
wife and I left the many friends at San Salvador on October 7th, and we
reached our destination on the 15th, when we were warmly received by our
dear friend and colleague, Mr. John Pinnock, who had preceded us the
previous week, having come to San Salvador to join us in the festivities
in connection with the opening of the new chapel there. It was difficult
to wrench ourselves finally from the place where we had seen so many
happy days in the service of God, and it was with very mixed feelings
that we said goodbye to the Christians at San Salvador and to our
co-workers there. Still, the joy at the prospect of new work in a wholly
heathen country more than overbalanced all our regrets and sorrow. It
was a great comfort to us to feel that the work which we were leaving was
now well provided for in the appointment of Mr. Bowskill and of Mr. and
Mrs. Wooding to that station, as colleagues of Mr. and Mrs. Graham. The
work at San Salvador has made great advance during the past few years,
and we are very thankful to God for all that we have seen there. May the
Master be very near to those who labour there, and abundantly bless the
growing native Church and make it a power for good in Kongo-land.
[Illustration: FERRY OVER NKISI RIVER. MRS. LEWIS IN CANOE.]
[Illustration: HOME OF MR. AND MRS. LEWIS AT COMBER MEMORIAL STATION,
KIBOKOLO (1903).]
“At Kibokolo we are surrounded by a very large population, and we shall
have our hands very full with work. As yet the people are a little afraid
of us, and they find considerable difficulty in understanding why we
have come to Africa at all. They understand the business of a Government
official or of a trader; but they cannot account for the purpose of a
missionary in coming to them and not buying either rubber or ivory.
When we tell them that we bring them the good news by which they may be
saved, at first it gives a fine scope for their superstition to work. The
general opinion among these people is that we come to take their souls
away, and especially those of children, to be made into white men in the
white man’s country. They believe that it is our subtle way of carrying
on the slave-trade. This is the common belief; but of course many know
better, especially the men-folk, who go to sell their rubber, &c., at the
coast. As the people become accustomed to us and to our ways they will
see things in a different light, and this is so with not a few of them
already.
“Mr. Pinnock has made good use of his two months’ residence here, for
several of the leading men in this town are on very friendly terms with
him, and will do anything for him. When the food for workmen is short,
he has only to speak to the chief and he gets it. It is wonderful what
influence he has, when we consider the short time he has been among them.
Nearly all his time has been spent in putting up a grass-house, which
is to serve all three of us for the present. We are now living in this
house, which is very comfortable. It has two rooms measuring 18 feet by
15 feet. Mr. Pinnock occupies one, and my wife and I the other. At one
end we have a ‘lean-to,’ which serves for a dining-room. The furniture at
present consists principally of cases of provisions and bales of cloth,
with some tin trunks containing our personal apparel, &c., which we have
brought with us from San Salvador. The rainy season has just commenced,
and we are thankful to be under a rainproof shelter before the very heavy
rains come. We shall live in this condition until next May or June, when
I trust we shall be in a position to commence building our permanent
houses.”