South and South Central Africa Part 10

Sister Doner's stay of over three years in Africa was almost a continual struggle, one might say, against disease, and heroically she bore up under it. Her const.i.tution was naturally not very rugged, and this malarial climate aggravated her disease, as it is sure to do with any one who is not strong. She was afraid to write home and inform her friends of the condition of her health, lest they should insist upon her return to America, and that she did not desire. She loved the work among the heathen, and we believe she had her desire in laying down her life in their behalf, rather than return to America where she might have lived for a longer time. Little Oliver continued to thrive, but as Brother Doner's health was great impaired, it was deemed advisable that he return to America on furlough and, after placing Oliver with friends, regain his own health. So in the spring of 1905 he left for America, and Ndhlalambi was left to care for the work just started at Mapani.

In America the work was progressing; a number had volunteered for the foreign field, and four were ready to go to Africa at once; these being Mr. and Mrs. Harvey Frey and Misses Adda Engle and Abbie Bert. Over $2,000 had been donated toward pus.h.i.+ng the work on into the interior.

This was offered to the Mission Board, but they concluded that it was best to leave it in our hands toward the opening of the work. Of the four new missionaries who were going to Africa, none were pledged to the interior work except Sister Engle, but we still hoped others would be ready to go.

We reached Matopo Mission August 1, 1905, and rejoiced that the Lord permitted us again to return. Some very noticeable changes had taken place during our absence: Brother Steigerwald had been busy making improvements, and a fine, large brick church, with an iron roof, had been erected. This was much needed and it added greatly to the appearance of the mission premises. The women, about eighty in number, gladly offered their services free to put in a fine polished earthen floor. A number of the cla.s.s members had been baptized, and Matshuba was doing well in the schoolroom, where Sister Kreider was also doing some teaching.

[Ill.u.s.tration: Mapani Mission, 1907.]

Ndhlalambi had been holding on faithfully at Mapani Mission. A number there had accepted Christ and he had formed them into a cla.s.s for instruction. It was thought advisable for Sister Engle and myself to spend the remainder of the dry season at Mapani and help in the work there, so we turned our faces in that direction. We were there two months and helped in the various lines of work and visited some of the people in the surrounding neighborhood. Some of the converts were very encouraging at that place. At the time in which the rains usually open we returned to Matopo. On the way down we had gone by wagon road, but on our return four donkeys had been sent down, two for pack saddles and the other two for Sister Engle and me to ride, and two boys came along to a.s.sist in the homeward journey.

[Ill.u.s.tration: Kwidine Taking His Aunt to Church. Matopo M. Hospital.]

We left Mapani Mission at sunrise and took the shorter journey across the hills, the same path along which they had carried the body of Sister Doner the year previous. It was a most difficult trip for us and we had to marvel how they could have possibly made the journey. We were obliged to stop on the way and let the donkeys graze and eat, and did not reach the hills proper until afternoon. As the climbing was difficult and there were many trees and shrubs growing out from between the rocks, it was difficult for us to keep our seats, so we dismounted and walked. The pack saddles would frequently be nearly brushed off the other donkeys.

Once one of the donkeys in attempting to go up a steep rock fell back and became fast in the rocks. The boys removed the load and carried it up; they then extricated the donkey and after much persuasion got it on the rock and again placed on the load. By the time we reached the summit, darkness had overtaken us and we were obliged to make the descent in the dark. We knew not where we were going, and were frequently in danger of broken limbs or becoming fast in the rocks. We were very thankful when at last at eleven o'clock we reached the mission without any serious accident. This was one of Sister Engle's first experiences in Africa, but from her composure through it all one would judge that she expected such things.

[Ill.u.s.tration: Christian Wedding Reception Near Matopo.]

Ndhlalambi remained on at the work in Mapani most of the time for one and one-half years, and when Brother Doner at last returned there were some nearly ready for baptism. Not long afterwards thirteen were baptized there and proved faithful Christians.

Brother and Sister Steigerwald had now had four very strenuous years of work at Matopo and were in need of a change. So, while the new workers were at Matopo, the way was opened for them to go to Cape Town over the rainy season. Here they had a good rest and returned in April, 1906, quite refreshed, ready to take up their duties at their station. Brother Doner also returned from America at the same time and was ready to resume work at Mapani.

There had been some pupils attending school at Matopo Mission, from Mtshabezi Valley, south of the hills, but about fifteen miles east of Brother Doner's station. These had strongly urged that a mission be planted in their midst. Brother Steigerwald promised them to consider the matter, and at the opening of the dry season Brother Frey went to see that part of the country. He was much pleased with the outlook and felt led to open work there. This is the origin of Mtshabezi Mission which was started in July, 1906. The phenomenal success attending that work since helps to confirm the belief that it was a work of the Lord's own planting.

CHAPTER THIRTEEN

The Religion of the Matabele and Subject Tribes

In order to understand a people properly one must know something of their religious beliefs; for all the important actions of their lives rest upon their religion. Find out what a person believes and you have a pretty good idea of his character. A native is loth to talk about his religion, and will, unless he fully understands and trusts the questioner, often evade answering directly questions asked upon this subject. It is somewhat difficult to dissociate the religious beliefs of the Matabele from those of the first inhabitants of the country, as the two are so closely interwoven.

It would seem that all the natives, with whom we have come into contact, have some conception of a G.o.d, however vague that conception may be.

They do not as a rule discuss Him and His attributes among themselves, and so differ greatly in the attributes ascribed to Him. They often prefer to deal with and wors.h.i.+p the lesser spirits, especially the shades of their ancestors with whom they are somewhat familiar, than a great G.o.d Whom they do not know and Whom they fear, for the shades they think can intercede for them. The native is really very religious, but prefers to take that religion found ready to hand rather than to make an attempt to fathom that which he does not understand.

The Matabele when asked who their G.o.d is will readily respond that it is the King Umzilikazi. They say, "He gave us the country and everything we have, and our customs and laws, and him we wors.h.i.+p." This can be easily understood from the belief of the Zulu tribe, of which this is a branch.

The Zulu will say that Umkulukulu (the oldest or first one) is the one to be wors.h.i.+ped, as he gave all the rest their religion and customs. As their ideas of wors.h.i.+p were very elastic, there was no difficulty in including other departed spirits in the list of those wors.h.i.+ped. All who left them could intercede for them in the spirit world; hence, when the old queen was buried, the woman who washed her face just before burial said, "Go in peace and speak a good word for us to the king, and to those who have gone before, so that we too may find a place and not be found fault with."

This very fact, that their religious beliefs are so elastic, makes missionary work often the more difficult and discouraging among them.

They will quite readily accept the G.o.d one preaches, and Christ as the Savior of men, but to their way of thinking this does not interfere with their wors.h.i.+p. This fact was forcibly thrust upon me one day in coming to a kraal near the mission that had been frequently visited. The people here had much light and often came to the services, and their son Masikwa was a baptized member. On this occasion we found the older people wors.h.i.+ping the spirits, and said to the woman,

"How is this? We thought that you wors.h.i.+ped the Lord Jesus."

"Oh! yes, we do," she replied, "He is the Big Spirit and we wors.h.i.+p Him too."

It was not at all difficult for her to include Him among the number of spirits to be wors.h.i.+ped. She was willing to accept all who might be able to help them, and even give Him a large place alongside of the others.

The fact that He had been on earth and died only added to the conception that He was like the rest. The force of the resurrection idea she had not grasped. It will be readily seen how difficult it is to inculcate the idea of one Supreme Being Who alone should be wors.h.i.+ped, and Who is a jealous G.o.d and will brook no rivals.

On the other hand, the belief in an intercessor has its useful side in giving them the Gospel, for we endeavor to impress upon their minds that Christ is the Great Intercessor, Who "ever liveth to make intercession for them," a risen Savior, not a dead One. The great question here is, "Intercede for what?" Sins they do not claim to have. To them religion has nothing to do with morals, for neither if they live pure moral lives are they the better, nor if they are base and licentious are they worse when they come to die. The spirits whom they wors.h.i.+p are of their own conception and have the same loves and hates. As Mr. J. W. Jack says: "Down all the ages to the present time so frightful have been the abysses of depravity, the intolerable cruelty, the extravagances of nameless l.u.s.t a.s.sociated with religion, that if the veil were lifted, Christianity could not bear the story." The raw native will tell you that lying, stealing, murder, and adultery are bad, but they do not look upon these as having anything to do with their religion.

Again, the very fact that they are so tolerant in their religious views, and so ready to include all, led the Matabele early in their history to adopt the religion of the conquered tribes. The oldest and, to them, the most powerful and most widely-wors.h.i.+ped of these heathen deities was Umlimo. This was the name of one wors.h.i.+ped by the Makalanga. He was supposed to have his abode in the Matopo Hills, several of which places are still pointed out. If one may judge from the information received from the natives, the wors.h.i.+p greatly resembled that of the ancient Greek oracles. When any important question of the tribe was in need of solution, or even when individual questions arose, they would go to the hill or cave in which the Umlimo was supposed to have his dwelling place, carry a present, perhaps of beer, meat, or other food, and, placing it on the rock, remove to a respectful distance and then make known their wants. They said the answer would come from the very depths of the earth.

It is said: "The answer was given by means of ventriloquism and, as the speaker was inside the cave and invisible, the voice appeared to the inquirer to issue from the very bowels of the earth. The extreme ingenuity of the device will be better appreciated when it is known that the spirits of the departed are universally believed by the natives to dwell in an under world. For a ventriloquist to practice his calling as a diviner in the foregoing manner is probably not unworthy of that oracle which Socrates himself felt it necessary to consult at Delphi."

In this way they would inquire as to the cause of drought, rinderpest among the cattle, locusts, and the like, and they were told that these came through the white man. In speaking of their wors.h.i.+p some would acknowledge that a priest dwelt in the cave and received their offerings, and that he would consult Umlimo and give forth the answer in sepulchral tones to the wors.h.i.+pers. This G.o.d was also wors.h.i.+ped at the opening of every year by a great dance, so that he would send an abundance of rain. One special place of wors.h.i.+p was in a large cave in the midst of the Makalanga country. As this was said to be only about five or six miles from Mapani Mission, I had a desire to visit the spot and see what it was like. Setyokupi, one of the first Christian girls at Mapani, offered to accompany Ndhlamlabi and myself to the cave, as she lived near the place but had never visited it. We started early one morning to the home of Setyokupi, which was several miles from the mission, and from there continued our journey to the cave. It was much farther than we had antic.i.p.ated, and we walked quite a distance before reaching the immense kopje, or hill of stone, in which the cave was.

Then our way wound round and round among the rocks for a long distance.

Setyokupi saw that the task was greater than she had antic.i.p.ated, and fearful of losing ourselves, we asked a young lad, whom we met in the neighborhood, to guide us. After reaching the cave we were obliged to climb forty or fifty feet up the side of the rock before we could enter.

It was a large cave, extending back into the rocks, and would have formed several good-sized rooms. We had understood that the wors.h.i.+pers generally took a present and left it in the cave. This was frequently a branch or twig of a tree; consequently there were to be seen in it many dried leaves and branches of trees, the thought in their mind in this connection being no doubt similar to that of the olive branch of peace.

There were also a few old ornaments and cloth, but nothing of value.

Here it was said the people came to have their yearly dance and pray for rain. Everything on the inside was quite old, and it looked as if the place had not been visited lately, but we were informed that there was another and more important place of wors.h.i.+p in the vicinity in which there was a pool of water. This we did not see, nor did we learn of its location. The day was fast pa.s.sing and we were obliged to hasten back to the mission.

At this time, 1905, Europeans had already been fifteen years in some parts of the country and the natives about Matopo Mission were always quite willing for anyone to be present at their religious festivals.

Many were beginning to throw off some of their old superst.i.tious ideas, and some were accepting Christ; so there was no thought of impropriety in our making this tour of investigation. The account of it no doubt came out through the little boy who accompanied us, and although these natives in Mapaniland were more raw than those about Matopo Mission, perhaps nothing further would have been thought of the visit, had the rains come on that year at the usual time. Unfortunately they were exceptionally late, not really coming until the first of January, and the people were becoming desperate. It is always necessary for the heathen to let the blame rest somewhere, and as the witch doctors and diviners generally hate the missionaries because of their loss of custom and prestige, so they naturally put the blame upon our visit to the cave. I never learned that they placed the blame upon myself, but they did upon those who accompanied me. Ndhlalambi's life was really in danger that year and his people were much concerned for his safety. He, however, did not seem concerned about himself and continued to go back and forth and see about the work at Mapani. Several years later Setyokupi, who is a most devoted Christian, had to bear the blame from the older people for a similar drought, the years of plenty intervening being overlooked. We as missionaries, however, always try to be careful not to stir up unecessarily the opposition of the natives.

According to some of the older natives Umlimo is wors.h.i.+ped under various names; in fact, there is a trinity. In the hills to the south is the father, Shologulu. He is stern and unbending and is to be greatly feared. In the east is the son, Lunzi, who is kind and easy to be entreated. The mother, Banyanchaba, is in the north. Just how much tradition, handed down from Christianity, is embodied in this idea cannot be ascertained, but the belief is quite ancient.

Again, some of the natives say that certain of the people at times claimed to be Umlimo and to have the power ascribed to him. One of these was a woman whom the king, in order to test her power, put in a hut near him. He convinced himself of her false pretenses and punished her accordingly.

In a general way natives do not concern themselves about a Supreme G.o.d.

Some, of course, will readily say that He made everything. Again we have inquired of others,

"Who made the trees, the rocks, the gra.s.s?"

They will answer, "We came here and found them already created, so we did not concern ourselves to inquire who made them."

This indifference or spiritual laziness had much to do with their religion. On another occasion we were speaking with a native living near Mapani Mission, and were telling him that he ought to repent and accept Christ as his Savior. To excuse himself he said:

"He made me. He brought me into the world and it is His business to boss me up."

He really meant to say, "I am here by no choice of my own. He made me. I am His and He has a right to do as He pleases with me."

This idea of fate runs through all their beliefs. They have no volition of their own. Everything that comes to them, whether of accident, sickness, ill luck, or whatever it may be, is the result of malevolent spirits which are in league against them. In fact, all their wors.h.i.+p is one of the propitiation of the malevolent spirits. Good spirits will not harm them.

One day in the Sabbath-school cla.s.s, where questions were freely asked, one of the older men said, "Since I hear you tell who G.o.d is and what He likes, and who Satan is and what he does, I see that our G.o.d, whom we have been wors.h.i.+ping, is Satan himself."

The _amadhlozi_ (spirits of the departed) are constantly besetting their path, causing sickness or misfortune, or else helping them to do what they desire. Their expression, for ill luck is _Angi ladhlozi_ (I do not have any spirit). When sick they send for the witch doctor to tell where the trouble is. He may say that one of the spirits thinks he had not been properly treated and wishes a goat. The goat is brought and killed, and a small portion of meat is used with medicine for the sick, but by far the greater part of the meat is generally appropriated by the witch doctor himself, who was no doubt more desirous of it than the shades.

If health is not forthcoming for the sick, he is certainly bewitched.

This is generally the belief when one dies or is suffering from an incurable disease. The witch doctor then takes his "bones" and "smells out" the supposed witch, and he is very careful to select as his victim one who is not very popular in the community by reason of his wealth or other circ.u.mstances. This one is accused of bewitching, and is ignominiously put to death, and all his property confiscated.

Since the occupation of the country by the English much of this killing of supposed witches is done away with, but there are still violent deaths, which looks suspicious. Since our stay at Matopo there was an instance of an old woman being drowned, which was traced directly to the witch doctor and he was punished. There were also several instances of supposed suicide by hanging, which looked as if there might have been foul play, but which could not be ferreted. It is not unusual for the old or infirm to be gotten rid of in this way, especially by the ordeal of drinking poison.

It would be unjust to say that their doctors never use remedies; in fact, they have many herbs which they use and some of these are very efficacious. In fever we have seen them administer a greenish-looking powder of a native herb, which tasted much like quinine, and we were surprised once to see a native physician pa.s.s through the mission premises with a wallet full of various kinds of herbs. He had a pa.s.s from the magistrate to practice among the natives, and he proudly opened his wallet and displayed his drugs. Notwithstanding that they have these remedies, yet, in practice, this is often so mixed with charms and other superst.i.tious ideas, that it is difficult to tell wherein the real remedy lies. A witch doctor, who lived near us and who had much light, exclaimed one day, "I can give medicine, and if the Lord says the sick will recover, he will recover; if He says the sick one will die, he will die; my medicine cannot save him."

When one treats a native in his home for any disease, it is always difficult to induce his people to follow the prescribed treatment; for they desire often to use their arts as well. A case of scurvy was at one of the villages, and they came to the mission for help. We went over.

The boy had been losing blood for several days and was very weak, seemingly in the last stages of the disease. They had been using their arts, but to no avail, and had come to the mission as a last resort.