The natives were much scattered in a portion of the country through which we passed until we approached the vicinity of Macha. Here they were much more thickly settled, and also from this on to the camp at Mapanza. At the latter place the official was not at home. While waiting for him we concluded to visit some of the natives and went to the village of one of the most prominent chiefs of this district, Mapanza by name. There were thirty-five huts in the village. In the center of this was a large cattle pen, and around it and the outside of the palisade the huts were built in a circle, all opening toward the center.
As we entered this enclosure we were greeted with clapping of hands on all sides. This is the native way of saluting their king and government officials and sometimes other white people. In this instance the uniformed government messenger accompanied us, and no doubt gave prestige to our visit. The people of the village received us in a friendly manner, but since their language was unintelligible to us we soon returned to the wagon.
The time of the official's return was uncertain and we preferred not to locate in the immediate vicinity of the camp, so it was thought advisable to return a short distance and select a mission site. Some of the rivers through which we had safely come proved more difficult on the return journey. Gomo had been driving since we left Kalomo and did excellent work; but he found the Myeki River here at the camp very difficult to cross. There are long, steep hills on either side of the river, and in addition to this the bed of the bridgeless stream is quite deep. Our oxen had done splendid work on the long journey from Livingstone, but in recrossing this river they seemed unequal to the effort. After struggling awhile one finally lay down and refused to move. This was a new experience for us, but perhaps not for the boys.
Gomo used every inducement to make it rise, but to no avail. To our amusement he finally, as a last resort, bit its tail. It was up in an instant and the wagon moved on. We have since learned that oxen are often more stubborn than that one, especially new ones. They sometimes lie down and nothing will induce them to move. They will endure fire and even death itself.
We drove back and carefully looked over the various locations, and after asking the Lord for direction, we finally decided upon our present site on the bank of the Macha River, or rather on the hill above it. The tent was removed from the wagon and placed on poles and prepared for occupancy. This place is about fourteen miles from the camp at Mapanza, and was reached August 17, a little over six weeks from the time we left Matopo Mission. We had traveled in all about 485 miles, about 170 of which was by ox-wagon. Our journal of the time records:
"In all the Lord has wonderfully given us health and strength, and no harm of wild beasts or wilder men has befallen us. The journey had been far more successful in every way than we had anticipated, and we praise the Lord that at last we are settled."
CHAPTER THREE
The Opening of the Work at Macha
In selecting a location for the mission, the desire was to secure a place sufficiently high so as to be at a distance from the low swamps, breeding malaria and other deadly diseases, and yet near enough to the river so as to have access to water. We desired also to have land in the vicinity suitable for agriculture and industrial purposes in general, and for the growing of fruit and vegetables. Then again, in addition to the above requirements, the object of our coming to the country was not to be lost sight of; _i. e._, the natives themselves. We desired to have easy access to them so that they might receive the Gospel. All of these requirements were prayerfully considered and we believe met in the location of Macha. As eight years have passed since then, our convictions have only been strengthened that it was the Lord's choice for the work.
As near as can be estimated the location is about 16-1/2 south latitude and 27 east longitude, and is about 4,500 feet above sea level, so that, although it is within the tropics, the altitude causes the climate to be pleasant the greater portion of the year and as healthful a site as can be secured in that section of the country. Along one side of the 3,000-acre mission farm is a small river, which gives name to the locality, and the tent was pitched over half a mile from this river.
The place afforded excellent facilities for agriculture and fruit growing. Especially can bananas and citrus trees be grown without irrigation. The country is rolling and there are numerous rich valleys capable of supporting many natives. There are wagon roads which have been made by traders who go through the country and buy grain of the natives in exchange for cloth, ornaments, blankets, and clothing. There were no surveyed farms in this vicinity, and the only farmers near lived over twenty miles from Macha, but numerous villages of natives are within walking distance and wagon road.
At the opening of Macha Mission there was a station of Primitive Methodists northwest at a distance of at least sixty miles, and the one of the Seventh Day Adventist Mission at about the same distance northeast. With the exception of these two places one might go a hundred miles in any other direction and not find a mission station, so that we could certainly feel that we were not intruding into the territory of any other missionaries. The natives in this part of the country had heard absolutely nothing of Christ, and they knew not what missionaries were or how they differed from other people.
Our little tent, 6 x 13 feet, was sufficiently commodious for eating and sleeping, but all the work had to be performed on the outside in the shade of a large tree, near which the tent had been placed. Beneath this tree also our supplies were piled off the ground and away from the destructive white ants, of which the ground was everywhere full. We had no cookstove then, and all our cooking was done over an open fire, while bread was baked in a large, flat-bottomed iron pot with long legs.
This was placed over a bed of live coals, while coals were also placed on the iron cover. Some very good yeast bread came from that iron pot, novel perhaps to Americans, but familiar to Africanders. Many people traveling through the country made use of the ant hills as bake-ovens.
The Christian boys who accompanied us, as well as some younger ones who came for work, camped at a short distance from the tent, and at night slept around the fire until huts could be built for them. Before the mission site had been agreed upon two young boys came and asked for work. We took them, and one of these has been one of our most faithful helpers. As grain was plentiful in the neighborhood there was no difficulty in securing food for the natives. Many of the older people, men and women, came to see and welcome us. Every effort was put forth toward erecting buildings before the rains came on, but as fires had swept over the country and destroyed most of the grass, it was evident that our chief difficulty would be in procuring thatching grass. This difficulty was obviated by a man at Mapanza, who was erecting a house for the commissioner, offering us for a small sum a lot of grass that he had on hand. Some time later our journal is as follows:
These have been busy days; much work has been crowded into them.
Building and making furniture have occupied the attention of all of us, and everything has had to be done with native material and few tools, which have increased the amount of labor. The poles had to be hauled five or six miles and some of the grass for thatching was brought fourteen miles. Ndhlalambi has been a faithful and excellent workman. He is not as quick as some, but few natives would have succeeded in making better buildings, as he is careful and painstaking in all he does. Gomo is just the opposite; he is just as willing, but is no builder. He has, however, been very useful in hauling poles and grass, and mud for plastering, and he performed a splendid service in venturing among the Baila (a warlike tribe north of us) and purchasing for us two cows. Sister Engle and I have been bending all our energies toward helping with the building in the more technical parts, so that the work might be accomplished as soon as possible, and we have been spending some of our time in making furniture. There has been no difficulty in securing natives to work for us, and they have all worked faithfully under Ndhlalambi's supervision.
There seems to be nothing to mar the work and location thus far, except the savage beasts, which prowl around at night, a terror to the domestic animals and to ourselves. When we pray, "Keep us from harm and danger," it is a more genuine prayer than formerly. Many nights the howls of the wolves and hyenas are to be heard, and one night some of the boys awoke to see in the firelight the eyes of a hyena glaring at them. Some of the natives built a high, strong pen for our cattle, and the first night they were enclosed in it a lion tried to force its way in, as indicated by the spoors the next morning. Leopards have also been seen. These evidences, as well as the stories told by others, convince us that there are wild beasts in the neighborhood, yet the Lord is able to keep and has thus far kept us from harm.
The 91st Psalm was very precious in those days.
These first buildings were constructed in a manner very similar to those at Matopo Mission, except that it was thought advisable to build the main part of the house all in one, so as to obviate the necessity of going outside in passing from one room to another--a very important consideration in such a wild country. The scarcity of grass limited the size of the house to a certain extent. It was 26 x 14 feet, with a veranda around three sides to protect from the sun and rain, and was divided into three small compartments opening into one another, the small doorways being closed by curtains. As there was no seasoned lumber to be had, there was only one outside door, and this was made from one of the boxes in which the goods had been packed. A table was manufactured from another box, and the bedsteads, as well as nearly all the rest of the furniture, were manufactured from native unseasoned timber and draped with calico. A muslin ceiling was a necessity to prevent the sawdust from falling from the rafters.
On the inside of the house the walls were carefully plastered up against the thatched roof, and the openings for windows were closed by fine wire gauze netting to exclude mosquitoes. An important question was how to make a screen door for the only outside door of the building, as unseasoned timber would not answer the purpose. The pole of the wagon had been broken soon after our arrival at Macha, and one from the forest put in its place; and since this broken piece of timber was of hardwood and sufficiently long for a door frame, we decided to make use of it for that purpose. It was sawed and with considerable labor made into a frame and proved quite satisfactory. Sister Engle, who was always patient and painstaking in her work and full of resources, deserves much credit for this and many other things with which the house was equipped. That screen door is still doing excellent service after a lapse of eight years. After it was finished it was found that to fit it into the door frame so as to make it mosquito proof was no small task. The door frame had been manufactured from unseasoned native timber and was greatly warped. After much chiseling and shaping even this feat was accomplished, and the result was a mosquito-proof house, for that season at least. Mosquito nets for the beds had also been brought along.
A small kitchen was also built and a hut for the native brethren before the rains came. The grass, stumps, and underbrush were cleared off all around the buildings and at some distance from them. This is customary in this part of the country, and it is done for the purpose of removing the hiding places of mosquitoes, snakes, and the like. Although more natives were employed the first few months at Macha than at Matopo, we experienced no difficulty in dealing with them; perhaps because we were more familiar with their character, and our native Christians too were quite capable of understanding them.
During the progress of the work, the advice of the Administrator had not been forgotten, as it was our earnest desire to do that which was best, and we looked to the Lord for guidance. It seemed advisable to remain.
Contrary to his expectations, a mosquito-proof dwelling-house had been constructed, and the work which was started would certainly have suffered if we had gone away. The boys who had accompanied us were in every respect proving themselves capable and reliant; the natives were quiet and respectful; and not the least difficulty in the way of our return was the long, dangerous trip to Kalomo to reach the railroad. We had safely come that way once, yet we dreaded the long trip back, perhaps because we did not believe that it was the Lord's will for us to make it. The post was brought to our door by the government messenger as he passed on his way to Mapanza, and a trader near offered to bring out from Kalomo any needed supplies.
All our needs thus far were abundantly supplied by a loving Father. All praise to Him Who "is able to do exceeding abundantly above all that we ask or think." Even in our most sanguine expectations before coming to the country we had not thought to be so well provided for. He in His infinite wisdom and forethought had gone before and prepared every step of the way; He had opened every door and enabled the mission to be thus planted in raw heathendom where Christ had not been named. The location proven by years of trial could not have been improved, for He makes no mistakes. The call and the desire for the extension of His Kingdom, which He had put into our hearts before ever Africa was reached, was thus being fulfilled. He had done and was doing His part; what more could we ask? Yea, we were weighted down and humbled by the multitude of favors which He was showering upon us. The only thing to mar our peace at this time was the consciousness that our friends and some of the government officials were uneasy on our account. We saw no cause for fear, and were conscious that the continued prayers ascending in behalf of ourselves and the work were availing before God, and that we were at the place where He desired us to be.
After the buildings were completed and the rains came the boys put forth every effort to dig some of the ground and plant grain and vegetables.
This had to be done by hand, as the plow had not yet arrived.
In the many duties incident to starting a new station, the spiritual part of the work was not neglected. A little visiting among the people was done both by Sister Engle and myself and by the native brethren. An attempt was also made each Sunday to instill into the minds of the people something of the sacredness of the day. Since a number of natives came daily to work at the mission, they were informed that we did not work on Sunday, but worshiped God instead. It was thus not difficult to assemble twenty-five or thirty on Sunday for services. These were always married people, with the exception of the few boys who were staying at the mission to work. The younger people, and especially the girls and children, were conspicuous only by their absence. It was the same at the village; none except men and women were to be seen, so that at first we all concluded that there were no children in the neighborhood. Later it was learned that these and all the unmarried girls ran and hid when we approached a village.
We could invite the people on Sunday, or we could go to see them in their homes, but to speak to them was a more difficult affair. There was the same difficulty in the language as at Matopo, but with a difference. There we had a translation of the Bible, dictionaries and grammars, and could at least read the Word to them. Here we were among the Batonga, and their language, although belonging to the same great Bantu family of languages, was quite distinct from that of Southern Rhodesia. There were no translations, no dictionaries, at the time the mission opened, so that the task of acquiring it was no small one. We soon realized that we had not sufficiently appreciated our blessings in Southern Rhodesia. Here it was necessary to have notebook and pencil continually on hand and write down the words as they fell from the lips of the natives; nor was it an easy task to decide upon the spelling of the words; especially was there difficulty in distinguishing the letters _l_ and _r_. The same word as it fell from the lips of one native would seem to have an _l_, and as spoken by another it would be _r_. Of course there were many similar difficulties.
One of our first aims was to secure the expression for "What is that?"
"_Chi nzi echo?_" and with that as a basis the names at least of many things could be learned. Then too it is not so difficult to learn to use expressions common in everyday duties and the material things about one; but to secure a suitable vocabulary for instruction in the Gospel is generally a difficult task, and missionaries differ widely in reference to terms for spiritual things.
The native vocabulary is by no means meager, and one is often surprised that people living such seemingly narrow lives as they do have in constant use such a copious vocabulary. Their thoughts as a rule can be expressed in fewer words than in English. For instance, they will say bona, to see; _bonwa_, to be seen; _bwene_, to have seen; _bonana_, to see each other; _boneka_, to be visible; _bonela_, to see for; and _bonesha_, to see clearly, and some verbs have additional forms. Again, in the use of verbs, such as _go_, they will have different words to express various phases of it: _Ya_, to go; _benda_, to go stooping, as after game; _fwamba_, to go quickly; _endenda_, to go for a walk; _ambuka_, to go aside, or astray; and so on for eighteen different words.
The especial difficulty of the missionary is to secure the proper words to convey spiritual conceptions not generally met with in their comprehension; such as, _faith_, _holy_, _save_, _cross_, _heaven_, and even in the word for God there is often a difference of opinion among missionaries as to the word to be used. Among all tribes there seems to be a word for God, but the conception upon which it is based is so degrading that one often hesitates to make use of it in referring to the Holy and Omnipotent One Whom we have learned to revere. Two opinions are prevalent among missionaries in reference to some of the words. One is to make use of the words already found in a language and to seek to build up upon those words a new conception altogether foreign to the native line of thought. Others think that it is better to introduce a new word and attach the desired meaning to it. I think it is safe to say that the former is the method generally employed among translators, but whether it is in all instances the best method is open to question.
Natives very quickly learn the language of other tribes, and so it was in this instance. Our native Christians soon acquired this language. A few of those working for us could after a manner speak that "Esperanto of South Africa," "Kitchen Kafir," and this enabled them from the first to understand one another, in a slight degree at least, and gave them a common basis from which to pass to the Tonga language proper, spoken by the people about us. As Ndhlalambi, who took the name of David, had felt the call definitely to give the Gospel to these people, and had had experience in evangelistic work, both at Mapani and at Matopo Mission, he was able in a comparatively short time to give the Gospel intelligently to the people, and also to assist us in acquiring the language. Of course this was by no means accomplished in a few months, or even in a year, for it was often difficult for even him to secure the proper words in spiritual language. These helpers too had their difficulties in the work, and had their misunderstandings with the natives. One day one of them was quite discouraged in an attempt to make some natives understand properly, and he exclaimed, "I have a great deal more sympathy with the white man now in his endeavors to make the people understand, and to teach them how to work. These people seem so dull to me, and I know why our masters became so out of patience with us."
There was at first no attempt at opening school; but stencils and cardboard had been brought along, and with these charts were printed in the syllables and sentences of the language as nearly as we understood it. Sister Engle made use of these charts in teaching, by the light of the campfire in the evenings, the young boys who had come to work for us. Our two native helpers also continued their studies and were instructed whenever there was time for it after the buildings were completed.
As the first Christmas drew near, a query arose as to how it should be observed, and whether services should be held, since no one could yet speak very well the language. David and Gomo were eager for services, saying that they would put forth every effort to speak to the people about Christ. We longed to give the people something on that day as an expression of our good will, but could not see the way open to do so. At Matopo Mission salt was always given, but in this part of the country salt was very expensive and there was only a little on hand, and we were not prepared to give them meat, as we had little opportunity of procuring game for ourselves. Services, however, were announced for the day, and early in the morning some natives began to arrive, curious to know what the day was like.
In the morning Sister Engle and I were sitting at the table on the veranda, eating our breakfast, speaking of the plans for the day, and expressing a wish that there was some food to set before the people.
While speaking, we heard a goat bleat, and presently two natives, one of whom was carrying a goat on his shoulders, came toward us. They put the goat down on the ground before us, saying as they did so, "The Chief, Macha, sent you this as a present." Here was the answer to our wish and unuttered prayer. Another native headman a short time previously had also presented a goat, and we had bought one, and these three would be sufficient for the dinner. Our praises ascended simultaneously, and we realized that the promise was again verified, "Before they call, I will answer; and while they are yet speaking I will hear."
The native brethren entered heartily into the preparations, and with the assistance of the others, they soon had the animals killed and dressed, and in the cooking kettles. Fortunately there was cornmeal on hand which also furnished sufficient porridge. We rejoiced as we saw the people coming that there was food to set before them, even though the Gospel messenger could not be given satisfactorily; but there was still a greater and more blessed surprise in store.
There were ninety-six grown people assembled, chiefly fathers and mothers, heads of families, and these were all seated along the veranda and in the shade of the tent. David took up the subject of Christmas and its origin by first reading it from the Zulu Testament, which, of course, they did not understand. Before he had read much the Lord sent a first-class interpreter, in the person of a Mutonga native who had worked for some time in Bulawayo, and there learned to read and speak the Zulu language and to understand the Gospel. He was not, however, a Christian, as we learned, but he proved a most ready and excellent interpreter for the day; and as the message was given in Zulu, he as readily interpreted it into the vernacular of the people.
The Lord especially anointed our brother David for the message that day, and he most ably and feelingly presented the wonderful story of the birth and life of our Savior and His great mission in the redemption of the world. Perhaps the unique opportunity had some effect upon my feelings, but it seemed to me that I never at any other time heard the subject so well handled before a congregation of natives as it was on that day. The native men, especially, listened most attentively throughout that long discourse. Tears came into my eyes as I looked upon those seamed faces before me, those middle-aged and elderly men who, for the first time in their lives, had an opportunity of hearing of Him Who had come to earth nineteen hundred years before to redeem them. How much of the _makani mabotu_ (glad tidings) they grasped at the time it is difficult to ascertain.
At the close of the discourse some of the rest of us spoke for a short time on the same theme, and also explained the cause of our being among them. Then after a hymn and prayer they were given their food. A bountiful dinner had also been prepared for ourselves, a portion of which we handed over to the two helpers who had so faithfully labored to make the day a success. It is needless to say that they too thoroughly enjoyed their dinner. In every way this first Christmas was one long to be remembered, with nothing to mar the perfect harmony of the occasion.
CHAPTER FOUR
School Work. Reinforcements
Up to this time nothing had been said about school, except that a few boys had been taught in the evenings. There was no word for it in their language, and learning had no meaning or attraction for them. They only desired to work and earn money.
The first herdboy came before the mission was located, and to him we gave the name "Jim," as we did not fancy his native name. He remained with us three months and then returned home and his cousin Tom came to herd. Both of these boys manifested a great interest in what they heard, and Tom was the first one to express a desire to be a Christian. Another little boy ran off from home one day and begged permission to remain at the mission. His mother immediately followed him and told him to go home. He refused, and sitting down by a tree he put his arms around it and clung to it; but the mother tore the poor little fellow from the tree and dragged him away. Aside from these, very few children made their appearance during the first five or six months of the mission, and no girls came for a much longer period of time. The older people were friendly from the first, but we often felt that some of them inspired their children with a certain amount of fear of the newcomers.
January 1, 1907, the people were informed that we wished to open a school and that they should come to learn. By this we had in mind a day-school, where the pupils would come in the morning and return home at the close of the session. It had been impossible to build a schoolhouse, since nearly all the grass had been burnt off before our appearance on the scene. We, however, set up the little tent and built a straw shed at one end of it for a temporary schoolhouse.
As school and its advantages had no meaning to the people, no one came.
Then too it was the busiest season of the year. One, two, three weeks passed, and still no one desired to learn. January passed and half of February; still no scholars. This was a new experience. At Matopo the children could scarcely wait until school opened, and they were the pioneers there and gradually drew the older people to take an interest.
Here it was quite the reverse; the children were afraid of us, and would run away, screaming, to hide in the tall grass when we approached their villages. What was to be done? As usual we began to look to the Source that never fails.
The middle of February it was thought advisable to have a week of prayer. All work was laid aside and the time was spent by the Christians in interceding at a Throne of Grace, for we felt that perhaps we had been too much occupied in temporal affairs. In the midst of this week of prayer, on February 19, Macha, the chief, came, bringing his little boy, about twelve years of age, and said, "Here is my son. I should like to have him stay with the missionaries and learn to read and to work."
Here then was a direct answer to prayer. The chief of the district had set an example to his people by thus bringing his child. This was a signal for others, Apuleni, another boy of about the same age, came the next week, and Mafulo and Kajiga followed; also others. Jim and Tom came to remain and attend school, and by the end of the year there were seventeen boys in all staying at the mission.