[Illustration: First Baptismal Scene at Macha. Native Congregation Not Visible.]
The work thus far, however, had not been without its visible fruits, as the stability of some of our boys gave ample testimony. The number staying at the mission had now grown to forty. These were some of the called-out ones from the various kraals about us. Each had sent its quota, and although some had come and gone, the great majority stayed on from year to year. As the Light came to them they came and confessed their sins, forsook their old life and accepted Christ as their Savior, showing by their lives that they were His. Some of these were about grown; others were still quite young, but we hoped to see the day when some of them would become teachers and evangelists of their people.
[Illustration: Wedding Dinner at Macha.]
Word had been received that Elders J. N. Engle and J. Sheets were to be sent out by the Mission Board to visit the various stations and report on the progress of the work. In November, 1909, just after we had moved into the new house, they, together with Elder Steigerwald, came to pay us the long-looked-for visit. Their visit was greatly enjoyed and we believe was a blessing to the work of the Lord. To Brother Sheets the boys gave the name "Happy," no doubt because he frequently used the word and also showed it in his manner. Two important events occurred during their stay, which deserve special mention.
The first was the marriage, on November 4, of Mr. Taylor and Miss Adda Engle. The natives were invited to this ceremony, and about 350 accepted the invitation. Several chiefs came with their people and arranged themselves in groups, eager to see what a Christian wedding was like.
The marriage ceremony was performed by Bishop Engle, who was a son of the first bishop to Matopo Mission, and also a cousin of the bride.
Bishop Steigerwald delivered an excellent and instructive discourse to the natives on the importance of the occasion and the tenets of Christian marriage. This was interpreted into the vernacular by David and was listened to most attentively by the natives present. It was their first opportunity of learning this phase of Christianity, and it was an important event from a missionary standpoint. Christian marriage and the principles it stands for generally require a long time for inculcation into the hearts and lives of at least the older natives, but many of the younger ones very readily accept it, as the many Christian marriages performed at our older stations testify.
At the close of the ceremony, and after the missionaries and boys had offered their congratulations, the rest of the natives congratulated in their own way, which was by the clapping of hands. Some also began cheering with the mouth, but this demonstration was checked. Brother Taylor had arranged to give them a feast of beef and porridge, and this they greatly enjoyed, as it is to some the great aim of life; namely, to have plenty to eat.
The second important event was the occasion of the first baptism at Macha, in which ten of our boys were baptized by Brother Steigerwald in the Macha River, and received into Church fellowship, thus showing to their heathen neighbors that they had forsaken their old lives. A beautiful feature of this was that some of the parents and older ones met them as they came out of the water and seemed to rejoice with them in their new life. There were others who were eager to take the step, but it was thought they had not yet sufficiently counted the cost.
We then had the privilege of surrounding the table of the Lord together with these who had been so lately snatched from heathen darkness. These were the first fruits of Macha and reminded one of Professor Drummond's experience in Nyassaland. He says: "I cherish no more sacred memory of my life than that of a communion service in the little Bandawe Church, when the sacramental cup was handed to me by the bare black arm of a native communicant--a communicant whose life, tested afterwards in many an hour of trial with me on the Tanganyika Plateau, gave him perhaps a better right to be there than any of us."
The missionary too is often made to feel, as he sees some of these humble, black followers of the Lord, and thinks how far they have come, and how steadfast the lives of many of them prove to be, that He Who sees and tests all hearts may, with Mr. Drummond, conclude that they have a better right to sit around the table of the Lord than any of us.
CHAPTER SEVEN
Other Missionary Experiences
The experiences of a missionary are so many and so diverse that nothing should surprise him. To give these experiences, with too distinct a line of demarcation, would not place the work in its proper setting, for they often come piling one upon the other and cannot be separated.
I had now been north of the Zambezi nearly three and one-half years, and was in need of a change, so when the delegation from America left I also went along to the station. Brother and Sister Taylor accompanied us to Choma Station on a little wedding trip, and then returned to carry on the work at Macha, while David took charge of the school. Elders Engle and Steigerwald went north on an exploring trip as far as Broken Hill.
Brother Sheets went to Bulawayo and I to Natal.
On the way south an accident occurred which was quite unusual, even for this animal-ridden country. After the train had passed the Zambezi River and Wankie Coal Fields, in the evening about eight o'clock there was a lunge in the train and a lady in the same compartment with myself exclaimed, "There must be an accident of some kind." The train soon came to a sudden stop, and it was evident that something had happened. People began running about in the darkness, a large bonfire was soon built near the front of the train, a bulky form was visible, and word came back that we had struck an elephant. Great excitement prevailed. Gomo also was on the train, returning to his home, and he came back to our compartment and said, "Come and see the elephant. I'll take care of you."
I went forward with him and found a huge elephant lying beside the train. Its two hind feet were crushed, as the engine, tender, and service car had passed over them; otherwise it was unhurt, and at times made violent efforts to stand upon its front feet. At such times the crowd of people would suddenly take flight, to be out of harm's way, and a box-car near by was in danger of being demolished. No one on the train was supplied with a large rifle, suitable for elephant hunting, but small ones kept up a lively fire, until perhaps three dozen were emptied into the huge bulk before it succumbed.
The engine had been derailed by the violence of the shock, and it would require some time before we could proceed. Judging from the spoor it was evident that the elephant was one of those large ones that roam the forests alone, and it had run quite a distance on the track before the engine struck it. It was an immense animal, and the large ears resembled a cape lying back over the shoulders.
There were a number of natives on the train, who were going down to work in the mines about Bulawayo, and they wished to begin at once on the feast of meat before them, but the authorities thought it best to put them at working the large jacks used in moving the engine back on the rails. All night long bright fires of logs were kept burning to light up the scene and work. The engine finally was in place, and the natives eagerly hastened to cut out large pieces of elephant meat and to roast it over the great beds of coal left from the campfires of the night.
Soon, however, the train began to move, just twelve hours from the time of stopping, and the natives, with their raw or half-cooked meat, hastened to enter their car, and we moved on, having had a share in one of the most exciting railroad trips of the season. The tusks of this elephant finally found their way into the Bulawayo Museum.
[Illustration: The Elephant That Derailed the Train.]
The tusks of the African elephant often are quite large and heavy. I once saw in a European home three pairs of tusks from elephants lately killed by a young farmer. Of one pair of tusks each was five feet long, eighteen inches in diameter; one weighed one hundred pounds and the other five pounds less. We are informed, however, that some have tusks still much larger than these.
It is unnecessary to give the details of this, our second trip south to Natal and Johannesburg, and my visit to our mission stations in the Matopos have already been mentioned. I was absent six months and felt thoroughly rested and ready for the work again. On my return to Bulawayo, however, I learned the sad news that the native who had come south on the train at the same time as myself had, since he was at home, fallen into sin. We were all deeply grieved over this, and he confessed and wept over his condition, but appeared discouraged and unable to take hold of the Lord by faith for pardon and cleansing. There were several others in his home who had once confessed Christ and had backslidden, and they no doubt had their influence over him. The Lord is still able to redeem him, and may he have our prayers. Such are some of the heavy burdens the missionaries have to bear.
On my return in June, 1910, Misses Mary Heisey and Elizabeth Engle accompanied me to Macha to pay a visit to that place. Brother Taylor met us at the station and conveyed us to the mission, where we were greeted by a crowd of boys and five girls, who had joined the mission family, with the clapping of hands and the firing of a rifle. We rejoiced that we could again return to our field of labor.
[Illustration: Macha Mission School, Boarders, 1910.]
In the new house and improved surroundings every one had been well and the work had been moving forward in all its departments under the efficient management of Brother and Sister Taylor. Not only had these girls come to stay at the mission, but David had prevailed upon a number to attend day-school, at least part of the time. Sister Taylor, in addition to her many other duties, had formed all these girls into a sewing-class and was endeavoring to teach them to make garments for themselves. This was the first opportunity that had been given of instructing girls in sewing, and she had made remarkable progress also in instructing them in their work about the house.
Naturally they do not know what cleanliness is, either about their person or in their homes. They seldom wash, they go half-clad, and smear their bodies with paint and grease, and often let the dogs lick clean the few dishes or pots which they possess. If their hands are wet or dirty, the posts of the veranda, blocks of wood, or floors are used as towels to wipe on. They see no reason for continually washing a lot of dishes, sweeping floors, and keeping the house in order; and they open their eyes in astonishment to see white sheets and tablecloths put into the water to be washed. The few articles of clothing to be seen in their homes are generally so thickly coated with grease and dirt as often to render it impossible to distinguish the color. Many times they do not have any soap, and even if they do have, they object to washing their clothing for fear it will wear out. And yet these young girls, reared in such homes had, in these few months, made rapid progress and were becoming quite proficient in assisting with some of the work of the kitchen. Sister Taylor's great patience in teaching them was bearing fruit.
Brother Taylor had, in connection with his other duties, made a large galvanized iron tank to hold rain water. This was large enough for 1,700 gallons of water, and was greatly needed, as the river water which we were obliged to use was very muddy part of the year. He had always maintained that he was no mechanic, but another missionary, Rev.
Kerswell, who had had experience in mechanical work, said on seeing this tank, "Mr. Taylor, you say that you are no mechanic; but if you made this, you are one; for no one but a mechanic could perform such a piece of work."
[Illustration: Macha Wagon and Oxen Near an Ant Hill.]
While the sisters were with us Brother Taylor and wife arranged to take them on a trip north, so that they might have an opportunity of seeing something of the country and the natives. For this purpose the wagon was again fitted up with the tent and camping outfit and the ten oxen inspanned. A number of the schoolboys were permitted to accompany them for a holiday, but the regular driver for the wagon did not go along.
They spent some time at the two large villages of Kabanzi and Simeoba, holding services and conversing with the natives, and then proceeded toward a village farther north. The grass was long, the road new, and darkness was coming on when they approached the village. As frequently happens near a village, there was a large opening in the ground from which clay had been taken to plaster the huts. This was partly hidden by the long grass, and had not been noticed in the gathering darkness.
Brother Taylor had gone in advance to look out a place for camping, and some of the boys were driving. The wheels of one side of the wagon went down suddenly into the excavation and the wagon was overturned, the tent being under the heavy wagon. The accident might have been very serious for the women, but fortunately there were two large boxes in the wagon and these prevented the weight of the wagon from resting on them and they escaped without any serious injury, but the tent was of course ruined. Brother Taylor said that, as he hastened to the wagon, he heard a boy on the rear end of the wagon yelling lustily; so he felt satisfied that that one was not dead, and he turned his first attention to those who were making no noise.
When the sisters returned to their fields of labor, David again returned home, this time to be married and bring back a wife from Mapani Station.
The spiritual condition of the pupils continued excellent. There was a spirit of inquiry among them and a searching after God at times, as the Spirit was poured out upon them. Some prayed through to victory and a definite knowledge of sins forgiven. Those who had been with us longer were instrumental in bringing the newer ones to seek pardon. The spirit among them was such that any one who did not care to be a Christian generally did not remain long at the mission. At this time also we were favored with special donations and enabled to equip the school better and give more attention toward the training of teachers.
It will be remembered that one of the special needs was a translation of the Scriptures into the language of the people. The books already in use, prepared by Rev. Smith, were in the Ila language. This was sufficiently allied to the Tonga for use at Macha; and it is always an advantage in the mission field to unify the languages as much as possible, so as to reduce rather than increase the number of languages.
St. Mark was already in print, and Mr. Smith, together with some of his colleagues, was putting forth great efforts to translate the entire New Testament into Ila. At their urgent request I consented to be on the revision committee, for they desired to make the translation as intelligible as possible to the Batonga, so that it could be used all over Northwestern Rhodesia, with the exception of among the Barotse, where the Suto language was in use. Matthew was soon in print, and the entire New Testament is at present in the hands of the publishers. The translators deserve much praise for their laborious task and the creditable manner in which they have performed the much-needed translation. The Word cannot be properly disseminated among the people unless the pupils have it in their own language as they go out among the villages to teach.
Placing native teachers in their homes seems to be the best method of reaching the majority of the people, and especially the girls; and some of the pupils were sufficiently advanced to begin teaching, yet they were somewhat young to go out into their dark, dark homes and stand alone for God. Notwithstanding this, before the end of 1910 several schools were opened in the nearest villages, and the teachers boarded at the mission and went back and forth to teach.
On Christmas week of this year a sad and unfortunate affair occurred, which threw a gloom over the community. My readers will remember the Chief Macha, who sent a goat the first Christmas, and who was the first to bring his little boy as a pupil in school. To all appearances he was a friend of the work from the beginning, and he was nearly always to be found in his place at the services on Sunday. He had even expressed a desire several times to be a Christian. We knew his life had not changed, but he had evidently lost faith in some of the old pagan beliefs, and his influence was worth much. He was a man of importance in the neighborhood and the owner of a herd of cattle, which was quite large from a native standpoint.
[Illustration: Simeboa's Village, Viewing the Strangers, Misses E. Engle and Mary Helsey.]
On the day before Christmas word came that he had gone to the hills and could not be found; again that he was found dead, killed by a lion. His son at once went home, and I, together with some of the girls, soon followed. On the way to the village we met a native woman, who informed us that he was already buried, and on our arrival at the place we found that those who buried him had gone to the river to wash. While we were sitting there several of the people came to speak to us, and we noticed that some of the men spoke together in a low tone. Their answers to some of our questions were somewhat vague; but as there was no suspicion of foul play, we thought no more of the matter and asked no further questions.
After the people returned from the river, the wailing began by about thirty or thirty-five men walking back and forth; brandishing their assegais and guns and crying "_Mawe!_" At the same time the women stood about the grave, wailing and calling upon the dead. The sight was somewhat fearful and might have alarmed a stranger, but since the majority of these were from the adjacent kraals and were acquainted with us we feared no violence. In the evening Brother Taylor and the boys went over to show their sympathy, and the next day services were held there. All this time nothing further was learned except that the chief was killed by a lion. The English official from Kalomo, who, with his messengers, happened to be in the neighborhood at the time, received the same version of the cause of the death as we did. According to native custom, the brother of the deceased assumed his title and appropriated his cattle, and the affair, as far as it concerned ourselves, was dropped.
About three weeks later Lupata, another chief, who lived near, together with one of his men, and Kaiba, a nephew of the deceased, came to inform us that Macha had been murdered. They said that he had been murdered while out on the veldt, and an attempt made to hide the body. A number of natives went to search for him, Lupata among the number, and when they discovered the body they saw at once that a murder had been committed. The brother of the murdered man enjoined the rest to secrecy and promised to give Lupata some cattle if he would not tell the missionaries or officials of the crime. Lupata, although very fond of cattle, of which he had only a few, did not jump at the bribe. He said that he and Kaiba desired to inform me on the day of the funeral that the chief had been murdered, but the brother said, "Do not talk about it to the white people," and they had been silent for fear of offending him; as natives never like to gain the ill will of their fellows.
We might have heard nothing further about it, at least for a time; but the brother was afraid the crime might leak out, and he still hoped to silence the affair by giving the other chief some cattle. To do this he was not willing to take of his own cattle, which he had taken from the murdered man, but tried to take those of Kaiba, who was a good, unassuming native. Kaiba greatly resented this disposition of his property, and wanted to take the matter to the magistrate at Kalomo. He and Lupata came to inform us of the murder and wished us to inform the magistrate by letter. Lupata said, "I do not want his cattle and I think you should write and tell the _Mwami_ [magistrate] of the murder." Both refused to state who they thought was the murderer.
Brother Taylor wrote an explanation of the affair and Kaiba carried the letter to the magistrate, the brother and two other natives accompanying. This was the first intimation the magistrate had of foul play, and when he put the question to them they readily acknowledged that the man had been murdered. The brother, however, who had always been opposed to everything good, and had a very evil countenance, showed the cunning of his master; and he and one of the men accompanying put the blame on the third. This one acknowledged his guilt, saying that he and the other had killed the chief and the brother had sent them. We were informed later that the brother sent them three times before they became willing to perform the deed. Of course all three were put behind the bars.
It was a case of alleged witchcraft. Several children had died in the kraal under peculiar circumstances, and the blame had been laid by the brother, who was a witch doctor, on the chief. We prefer to think, from what we know of the two, that the brother was the guilty one in each instance, and was desirous of the chief's property and position.
[Illustration: Sisters Engle Crossing the Tuli River in the Matopo Hills.]
During this rainy season it was thought advisable for Brother and Sister Taylor to go to Bulawayo and Matopo Mission for a much-needed rest. She went in November and he followed in January, 1911. At the same time David returned with his wife, Mankunku. Mankunku is one of the converts from Mapani Mission. She is a sincere Christian girl, and has proved a great help and blessing among the women and girls at Macha ever since she came. These two, with myself, prosecuted the work at Macha for the next five months alone.
There were at this time forty-six boys and four girls staying at the mission, and it was necessary, not only to teach them in school, but to keep them profitably employed during work hours and out on the farm.
Quite a fair amount of land was under cultivation, and Brother Taylor had planted grain, fruit, and vegetables before he left, the care of which gave the boys plenty of work to do during the rainy season. As soon as that was over David made use of them in getting grass and poles together for building, and as permanent buildings were to be erected they tried to secure hardwood rafters.
Although there were so many boys together, yet all manifested a nice Christian spirit. They were not quarrelsome, and they were obedient and faithful in their work. The chief difficulty with natives is that they are inclined to keep their eyes fixed on the missionary too constantly and do not learn to depend on God for their own spiritual needs. The missionary, as he realizes the responsibility resting upon him, often feels like exclaiming, "Who is sufficient for these things?" to lead all in the right way. He may rejoice, however, that he can continually say, "My sufficiency is of God." He must also by every means in his power get their eyes off of himself and fix them on God. Otherwise they will do what is right at the mission and fall when those props are removed.