H. Frances Davidson and Adda G. Engle.

SOUTH AND SOUTH CENTRAL AFRICA

A RECORD OF FIFTEEN YEARS'
MISSIONARY LABORS AMONG
PRIMITIVE PEOPLES

BY

H. FRANCES DAVIDSON

(WITH PHOTOGRAPHS BY THE MISSIONARIES)
PRINTED FOR THE AUTHOR BY
BRETHREN PUBLISHING HOUSE
ELGIN, ILL.
1915

Copyrighted by
H. FRANCES DAVIDSON
1915

DEDICATED
TO
MY FATHER'S LIFELONG FRIEND
DR. W. O. BAKER
And to All Others, Who, Like Him, Are Deeply
Interested in the Evangelization of the
Dark Continent

INTRODUCTION

With utmost confidence and pleasure, I give an introductory expression for this intelligible, authentic, and most valuable little volume, the product of great sacrifice and long experience, by one who was favored and honored with lucrative educational positions, being a classic.

I have been acquainted with the authoress for many years, and am a member of the Foreign Missionary Board under whose auspices she has most effectually labored during an unbroken period of one and one-half decades; therefore I speak with great assurance of the merits and hope of her book, destined to be prolific and incentive to active missionary operations in foreign lands.

The photo-engravings have special interest, having been taken from real life and nature as she found them in dark Africa—places, people, environments, customs, habits, and religion, which she saw with her own eyes and mind. Having thoroughly mastered various dialects of tribes among whom she has labored so many years, having gathered many historical facts relative to uncivilized races, and also having special tact, instinct and God-given ability through the gift of the Spirit, making her very efficient in her call to these dusky tribes, she is qualified in a very proficient sense to compile the story of this strange people.

On meeting Sister H. Frances Davidson, one is quickly impressed with her modest and unassuming disposition, the rare gift that characterizes all the truly noble and great.

Her heroism and unfaltering faith in Jehovah is most remarkably demonstrated in her adventure—accompanied by Sister Adda Engle (Taylor) and a native boy—into the wilds of Central Africa, unfrequented by the tread or touch of any Gospel missioner, among a class of raw natives that were very shy, rather hostile, and of another tongue, and a country infested with wild, vicious animals.

When the planning of this adventurous trip was heard by the Foreign Missionary Board, steps were taken to discourage it, on the ground that no white man was available to accompany them to the new prospective mission field; but before the Board's protest could be made effective, the dangerous journey was heroically and successfully executed and a new mission station planted north of the great Zambezi, which is the northern boundary of South Africa.

Such an adventure would almost challenge the courage of the bravest man. It must have been the leadings of the Lord—the inspiration of the Holy Spirit.

We all love to read the truthful words that drop from the pen of such fearless, devoted, and consecrated souls.

The book is written in a clear, graphic, and condensed manner, just the thing for this busy, rushing generation.

We bespeak for it a precious harvest of lasting fruitage.

Yours in the hope of the Gospel,

J. R. ZOOK,
Chairman of the Missionary Board
of the Brethren in Christ's Church.

PREFACE

Africa holds a unique place in the world today. In no other continent is there such a world-wide interest and such a variety of interests centered; the religious, the political, and the commercial world are alike concerned in its development and progress. It has been a sealed book for so many centuries that the majority of people have excused themselves on that score for their ignorance of its conditions and their indifference as to its welfare; but the day of pardonable ignorance is past.

While kings and emperors have been eagerly seeking to obtain as large a slice of its territory as possible, and moneyed men have been unearthing some of its vast wealth, missionaries, too, have been having a share in it. In the development of Africa they may, without boasting, claim to be making the most permanent contribution to its welfare, but even their work is only begun. The various interests, which for a long time were concerned with only the countries along the coast, have now penetrated and opened up that vast interior to civilization and missionary enterprise; and it remains for the Christians to say whether it shall be left to the influences of a corrupt civilization or whether they will shoulder their responsibilities and rise to their privileges in taking the country for God.

Many missionary bodies are already at work, and much is being accomplished; but the continent is so gigantic, the distances to be traversed so immense that it will require the united efforts of all God's children to pay the debt humanity owes to this long-neglected continent and those downtrodden pagans.

It has been my aim in these pages to give, without embellishment, some idea of the nature of the Africans, their character, customs, religion, and surroundings, as well as some of the difficulties, methods, encouragements, and discouragements of missionary work among them. Missionaries are often censured for being too optimistic, for giving only the bright side of their work, therefore I have studiously sought to avoid this attitude and to give an unvarnished account of missionary enterprise. Judging from my own convictions and beliefs in reference to the work, it seems to me that if I have erred in this respect, it has been by understating rather than overstating the value and encouraging results arising from such labors.

This book does not claim to be a complete history of the Brethren in Christ's Missions in Africa, but rather some of the experiences of one member of that mission body. Since, however, it has been my privilege to be with the work from its inception, the enclosed narrative will have the added value of giving at least something of the beginning and early history of the mission. My only apology for recounting so much of my personal experience and impressions in the work is that I am unable to give, properly, the experience and viewpoint of anyone else.

We desire to express our thanks to Mrs. Myron Taylor, formerly Miss Adda Engle, for the majority of the photographs with which this work is illustrated; also to Elder Steigerwald and the other missionaries who have furnished a number of them. We had hoped to have some later ones from Matopo and Mtshabezi Missions, but have failed in securing good ones.

If this little volume in some small degree arouses a greater interest among Christians in the evangelization of the Dark Continent, and is a means in God's hands of getting the light to a few more of the vast millions of pagan Africans, I shall feel more than repaid for sending it on its mission.

H. FRANCES DAVIDSON.

Auburn, Ind.

CONTENTS

PART I

Matopo Mission

1. [CHAPTER I.]
2. Early Missionary Labors—Origin of Foreign Missionary Work, 1894—After Two Years—An Appeal—My Call—First Missionaries—Preparing to Sail,
   1897, 19
3. [CHAPTER II.]
4. On the Deep—England—Bound for Cape Town—Matabeleland Chosen—Landing at Cape Town, 29
5. [CHAPTER III.]
6. Cape Town—Elder Engle's Interview with Mr. Rhodes—Zulu Language—Mrs. Lewis' Kindness—Journey to Bulawayo, 38
7. [CHAPTER IV.]
8. Matabeleland—Wars with the Natives—Hide in the Matopo Hills—Bulawayo—Selection of a Mission Site, 45
9. [CHAPTER V.]
10. Trekking to the Hills, 1898—Chief and His People—First View of the Mission Site—Building Huts—Misunderstandings with the Natives—Missionaries Working, 53
12. [CHAPTER VI.]
13. Opening of School—Its Equipments and Work—Sunday Services—Learning the Language—Kraal-visiting— Matshuba—Sunday-school, 66
14. [CHAPTER VII.]
15. Reinforcements and Supplies—Mr. and Mrs. Cress, Mr.
    I. O. Lehman, 1899—Clothing for the People—Building—Old Queen—First Baptisms—Boer War, 83
16. [CHAPTER VIII.]
17. The Cresses Open Mission Station—Sickness and Death of Sister Cress and Elder Engle, 1900—Sickness and Seventh Day Adventist Doctor—Wedding—Brother Cress and Sister Engle Return to America, 1900, 96
18. [CHAPTER IX.]
19. Resuming the Work—Boys' Confession—Hluganisa and School—Kraal-visiting—Locusts—Ndhlalambi—Sickness of the Lehmans—Trouble in Reference to Mission Farm, 107
20. [CHAPTER X.]
21. Mr. L. Doner and Miss Emma Long Arrive, 1901—The Lehmans Go to Cape Town—Industrial Work—Elder and Mrs. Steigerwald Arrive, 1901—Building House on a Mission Station—Training Natives—School Work, 126
22. [CHAPTER XI.]
23. Death of Mr. Rhodes, 1903—Of Fusi—Furlough and South Africa—The Compound's Missions—Native Bee—Appearance of Congregation, 140
24. [CHAPTER XII.]
25. First View of Mapani Land—Medical Work—Reminded of Call to Interior—Return to America, 1904—Miss Sallie Kreider, 1904—Opening of Mapani Mission and Sister Doner's Death, 1904—Return to Africa with Mr. and Mrs. Frey and Misses Adda Engle and Abbie Bert, 1905—Mtshabezi Mission, 1906, 155
26. [CHAPTER XIII.]
27. Religion of Matabele—Ideas of God—Umlimo Oracle—Rainmaker—Witchcraft—Transmigration of Souls—Spiritualism, 173
28. [CHAPTER XIV.]
29. Customs—Putting Children to Death—Betrothal and Marriage—Native Kraal—Polygamy—Food and Beer—King Khama—Visits—Generosity and Politeness— Death and Burial—Grave of King Mzilikazi, 191
30. [CHAPTER XV.]
31. Visit to Matopo, 1910—Improvements—Brother and Sister Doner—Mapani—Mtshabezi—Visit in 1913— Bulawayo and Vicinity—Changes at Matopo—Aiding the People—Love Feast at Mtshabezi—What Hath God Wrought? 212

PART II

Macha Mission

1. [CHAPTER I.]
2. Early Missionary Labors—Railroad Building—Starting for the Zambezi, 1906—Victoria Falls—David Livingstone—Barotseland and Other Missions, 237
3. [CHAPTER II.]
4. Preparing to Advance—Broken Wagon—Journey to Kalomo—Interviewing Officials—Difficulties in the Way—Permission to Proceed—Macha, 252
6. [CHAPTER III.]
7. Why Selected—Living on the Veldt—First Huts—Spiritual Duties—Learning an Unwritten Language—First Christmas, 263
8. [CHAPTER IV.]
9. Trying to Begin School—Chief Brings His Son—Industrial Work—School Books—Wild Animals—Threatened Uprising—Mr. M. Taylor Arrives, 1907—White Ants—Visit to Nanzela, 277
10. [CHAPTER V.]
11. Mr. and Mrs. Jesse Wenger Arrive, 1908—Need of Good Houses—Making Brick—Tsetse Fly—Brother Taylor's Encounter with Lions, 295
12. [CHAPTER VI.]
13. School Work—English—Evangelistic Work—Brother Taylor Among the Baila—Building a House—Elder Steigerwald and Brother Doner Go North—Visit of Elders J. N. Engle and J. Sheets—Marriage—First Baptism, 306
14. [CHAPTER VII.]
15. Furlough—Encounter with Elephant—Misses E. Engle and Mary Heisey Visit Macha—Preparing the New Testament—Out-schools—Murder of Chief—Taylors or Furlough—Death of Semani, 323
16. [CHAPTER VIII.]
17. Baby Ruth—Building Church—Training Natives—The Year's Work—Brother Taylor Itinerating—Elder Steigerwald's Visit, 343
18. [CHAPTER IX.]
19. New Books—Native Problems—Studying the Native Character—Child Life—Natives Resourceful—Dark Side of Native Character, 355
21. [CHAPTER X.]
22. Are They Lazy?—Three Natives—Home Training—Charlie—Are They Provident?—Naturalists—Attitude Toward Whites—Generosity of Some—Kraal-visiting, 372
23. [CHAPTER XI.]
24. Ideas of God—Native Prophetesses—Rainmakers—Death and Burial—Digging a Grave—Sacrifice of Animals—Beer-wailings—Evil Spirits, 387
25. [CHAPTER XII.]
26. Tribal Mark—Decorating the Body—Kinship—Betrothal and Marriage—The Bride—Hindrances to Mission Work—Compared to the Matabele—Salutations, 402
27. [CHAPTER XIII.]
28. Ruth's Sickness—Medical Work—A Visit Among the People—Remember the Aged—David Goes to School— Taylors Go to America, 1913—Wenger's Return— Outpouring of the Spirit—Miss E. Engle and Mr. L. B. Steckley Come to Macha—First Women Baptized, 418
29. [CHAPTER XIV.]
30. Two Objects Paramount—Need of Native Evangelists—Visit to Out-schools—Mianda—Impongo—Kabanzi—Kabwe—Myeki—Chilumbwe, 440
31. [CHAPTER XV.]
32. Lehmans' Work—Eysters' Work—Doners Open New Station—Present Status—Are the People Eager to Hear?—What It Means to Be a Missionary—Qualifications— Difficulties— God Is Able, 466

LIST OF ILLUSTRATIONS

PART ONE

MATOPO MISSION

"Go ye therefore and teach all nations"

—Matt. 28: 19

SOUTH AND SOUTH
CENTRAL AFRICA

[CHAPTER ONE]

The Beginning of Missionary Effort

It was at the General Conference held in May, 1894, that the Foreign Missionary Work of the Church of the Brethren in Christ originated.

Previous to that time the old fathers of the church had made many missionary journeys through the United States and Canada for the advancement of Christ's Kingdom and in the interests of the faith they so dearly loved. These journeys were made without remuneration and often with great discomfort and sacrifice of time and money. The precept that the Gospel was free, "without money and without price," seemed so instilled into their hearts that some of them, no doubt, would have felt pained for people to think that they expected money for their services. So while the laity were busy with their own temporal duties, these heralds of the Cross would often leave their little farms in care of their wives and of help, hired at their own expense, and devote weeks and months to evangelistic work, expecting what? Nothing but their food and sometimes sufficient to pay their car fare, if they went by train. But it often happened in those early days that the entire expense of whatever sort was borne by themselves. They looked for no reward on earth save the consciousness that they were about their Master's business and seeking to extend His Kingdom on earth.

Much honor is due those old soldiers for their self-sacrificing labors. In that Great Day when the books are opened, perhaps the record of their labors may astonish some of us who sometimes criticise them for their slowness in launching the foreign missionary work of the Church.

Among them were some who were greatly burdened for the heathen. Some felt this lack of Church activity so keenly that they almost severed their connections with it on this account. Others saw the need, but, realizing the smallness of membership and the limited resources, thought the Church was too weak to launch out into foreign missionary enterprise.

In the meantime individual members were agitating the question, and some were planning to go independently to India and to Central America, while others were contemplating going under other Mission Boards.

While this agitation was going on, the question of foreign mission work was brought forward at the General Conference in May, 1894, held in the Bethel Church, Kansas. On Friday, the last day of the Conference, a paper on the subject was read by Mrs. Rhoda Lee, but no active steps were taken and the question was tabled indefinitely, to the great disappointment of some present. Later, on the same day, Elder J. E. Stauffer arose, and, placing a five-dollar bill on the table, stated that it was for foreign mission work, then sat down. This action brought matters to a crisis. Here was missionary money and something must be done with it.

After consultation it was decided that the donor be appointed Foreign Missionary Treasurer, and any desiring to donate should give their offerings to him; and that, as soon as sufficient money was in the treasury to justify the measure, active steps would be taken toward sending out missionaries. By the close of the day thirty-five dollars had been placed in the hands of the Treasurer. The funds increased slowly but steadily.

At the Conference of 1895 held in Ontario, "A Foreign Mission Board, consisting of Brethren Peter Steckly, B. T. Hoover, and J. E. Stauffer, was appointed to hold office for five years, subject, however, to the advice and control of General Council." At the next meeting of Conference in 1896 in Pennsylvania, "The Treasurer of the Foreign Mission Fund, J. E. Stauffer, submitted his report, and he was congratulated for his successful effort. The amount in the treasury is $419.60." This amount had been donated in two years. These data have been given that it may be seen how the work has grown.

At this meeting it was decided that the funds had increased sufficiently to take an advanced step. The Board was increased to twelve members with an operating board of three. Of this Elder Samuel Zook was appointed treasurer, Elder Henry Davidson, chairman, and Elder Jesse Engle, secretary. The Board was empowered to secure volunteers for starting a work among the heathen in some foreign country, no particular country being designated.

Of the General Board of twelve members, Brethren Peter Steckley, J. R. Zook, and Peter Climenhage are still on the Board after a lapse of eighteen years.

Just what was done in the interim I cannot say, but on January 15, 1897, there appeared in the Evangelical Visitor the following:

AN APPEAL

We would call attention to the fact that the committee appointed at last Conference is ready to act on the foreign mission work, but up to this time they have received no applications. Why is it? Does the Lord not speak to some hearts? Or is it because the Church is not praying the Lord of the harvest to send laborers into His harvest?

The field is white. The harvest is ready. Who will go forth in the name of the Master, filled with the Holy Ghost, ready to lay his or her life down for the cause of Christ's salvation to the heathen? It means something to be a foreign missionary. It means a full sacrifice of home, friends and self—a perfect cutting loose. But, praise the Lord! when it is done for Christ's sake and the Gospel's, we shall receive an hundredfold in this life and eternal life in the world to come.

The Lord has provided money—somebody was willing to give it, but who will give himself? I believe the Lord has spoken to your heart. Just say, "Lord, speak, thy servant heareth." And if the Lord tells you to go, don't do as Jonah—try to get away from the Lord—for as Jonah did not fare well, neither will you. But if you obey God, He will go with you into the ship. We are ready and waiting to receive applications, but somebody must be willing to obey God or the work will be delayed while souls are perishing.

If the Lord lays it upon your heart to give because you can not go yourself, please send your donations to Elder Jesse Engle, Donegal, Kansas, as he is the committee's secretary and will keep a correct account of all money received and hand it over to the treasurer. The committee has not decided yet where the field shall be, but will decide when such workers present themselves as are believed to be called of God. South Africa has been spoken of; also South or Central America. No doubt God will direct when the time comes that somebody is willing to go. Who shall it be?

SAMUEL ZOOK.

At that time I was teaching in McPherson College, Kansas, and was greatly enjoying the work. It was my seventh year at that place, and just the day before the article had appeared I had entered into a verbal agreement with the other members of the faculty to remain for some years, the Lord willing. No thought of the foreign field had entered my mind previous to this, except a readiness for whatever the Lord had for me to do. Up to that time I verily thought I was doing His will by being in the classroom.

The day that "The Appeal" appeared in the Visitor, it was read like the other matter and nothing further was thought of it; but the day following the Lord came to me, as it were, in the midst of the class work, in the midst of other plans for the future, and swept away my books, reserving only the Bible. In reality He showed me Christ lifted up for a lost world. He filled me with an unutterable love for every soul who had not heard of Him, and with a passionate longing to go to worst parts of the earth, away from civilization, away from other mission bodies, and spend the rest of my life in telling the story of the Cross.

We prefer not to dwell too minutely on the feelings of that sacred hour. Sufficient to say that there and then He anointed me for service among the heathen. Not that I have measured up to all that He placed before me on that day. On the contrary I have fallen far short; but the consciousness of that call has ever been with me, and has strengthened and kept me, in the thickest of the fight in heathen lands. Even when the battle was sore and defeat stared me in the face, the conviction that it was His appointment and His work for me kept me fast.

My first step was to go to my colleagues and ask to be released from the agreement into which I had entered with them. They were as much surprised at the turn affairs had taken as I had been, but readily agreed not to stand in the way of the Lord's call. A letter was then sent to the Mission Board, informing them of the call to service and my readiness to go and at once if they deemed it advisable to send me.

Much had been said about missionary work and many had seemed eager to go, so that I somewhat tremblingly awaited the result, feeling that they might not consider me fitted. At the same time a private letter was dispatched to my father, who was Chairman of the Board, telling him of my convictions and call. A letter came first from dear father. He had been quite unprepared for the news contained in my letter, and his answer can best be summed up in two of his sentences: "How can I say yes? and how dare I say no?" He closed the letter by advising me to wait a year or two until others were ready to go. The official letter from the Board through the Secretary, Elder Jesse Engle, stated that I was the only applicant so far and had been accepted, but that there would be time to finish the year's teaching. It was quite a surprise and disappointment to me to learn that there were still no other applicants, but not long afterwards word came that Elder Jesse Engle and wife were likewise seriously considering the question.

He, as many of my readers know, had realized a call to give the Gospel to the heathen while he was still a young man, but probably from lack of encouragement and from other seemingly insurmountable obstacles had not obeyed. Now, at the advanced age of fifty-nine years, he still felt that his work was not done; and he was ready to enter the field, if his way opened, even though it might appear to be at the eleventh hour. And she, who had nobly stood by his side for so many years, could still say, "My place is beside my husband. Where he goes I too will follow."

In the meantime the question as to the location of this first missionary venture was beginning to agitate the minds of some of us. The Board felt that the missionaries should be consulted in the matter. The conditions then existing in South America were attracting the attention of the Christian world. Some countries, notably Equador, were for the first time being opened to missionaries. The sore need there appealed to me and led to correspondence with others in reference to that field; but no one was ready to go there. Later I learned from Brother Engle that he was led to Africa, the country of his early call. The location was immaterial to me, for my call was to the neediest field, and I soon realized that Africa, with its unexplored depths, its superstition and degradation, its midnight darkness, was surely in need of the Light of Life.

The cheering news soon came that Miss Alice Heise also had applied and been accepted as a foreign missionary. That increased the number to four.

At the General Conference in May, 1897, at Valley Chapel, Ohio, the following report was given and adopted:

Report of the amount of money in the hands of the Treasurer of Foreign Mission to date, $693.46.

Four candidates presented themselves for the foreign mission field and have been accepted as follows: Elder Jesse Engle and Sister Elizabeth Engle, his wife, of Donegal, Kansas; Sister H. Frances Davidson, Abilene, Kansas; and Sister Alice Heise, Hamlin, Kansas, and if approved by Conference, it is recommended that they should be ready to start for their field of labor as early as September or October, provided that sufficient means are at hand to pay their passage to their place of destination, which means are to be raised by voluntary contributions as the Lord may direct, and to be sent directly to the address of each of the missionaries.

The Board recommends that to complete the number of workers there should be one more added to the number in the person of a brother as an assistant to Brother Jesse Engle.

The Board further recommends that the Conference now in session select some well qualified brother to fill the vacancy occasioned by Brother Jesse Engle on the Foreign Mission Board. Brother W. O. Baker was appointed to fill the vacancy (provided Brother Engle should go); all of which is respectfully submitted.

HENRY DAVIDSON, Chairman.
SAMUEL ZOOK, Treasurer.

The summer of 1897 passed slowly for some of us who were eager to be on the way; but even the days of waiting and visiting were a part of our preparation. They were solemn and momentous days also to others besides those who were going. Some of the friends felt that we should not go; others with tears bade us Godspeed, feeling that we might probably never look one another in the face on earth again. In October a little farewell meeting was held at Dayton, Ohio, where God's blessing was invoked on the work, and here I said good-bye to dear old father, realizing that it would likely be for the last time. At Harrisburg, Pennsylvania, we were pleased to receive into our number Miss Barbara Hershey, of Kansas, who also was called to the work.

The actual moving out of the missionaries was also a great impetus to the financial part of the undertaking. During the few months previous to sailing $1,500 was given by voluntary contributions into the hands of the missionaries themselves, more than half of which was handed to Brother and Sister Engle in their extended tour of the Brotherhood. In addition to this, $639.70 was during the same time handed to the Treasurer, making $1,211.64 in his hands.

On November 21 a general farewell and ordination meeting for all was held in the Messiah Home Chapel, Harrisburg, Pennsylvania, where the five prospective missionaries were set apart for the work of the Lord. No brother had volunteered to go along as a helper to Elder Engle. This was a solemn time to those going, for a new and untried field was before them and a voyage and country of which they as yet knew nothing. And yet there was no fear, no anxiety. On the contrary, to some of us the joy of having the privilege of being His messengers to those sitting in darkness transcended all other emotions, and our journal of that time is full of expressions of longing to be in darkest Africa. At that meeting Elder Engle delivered a farewell address with power and unction from on High, and the rest told of their call. After the ordination of all had taken place, we commemorated the death and sufferings of our Savior.

If we may judge from expressions made at the time and since, there were others in that large audience that evening to whom the occasion was an important and impressive one. The Church was rising to a sense of her opportunity and privilege—yes, and duty of carrying out the Great Commission. As we went forth, we felt that the prayers of the entire Church were bearing us up, and that gave renewed strength and courage all along the way. Those prayers buoyed us up as we went forth even into the blackness of heathendom; they opened doors that otherwise would have been closed; yes, and best of all, they opened dark hearts that the light of the glorious Gospel of Christ might penetrate. Those prayers yet today are rising as sweet incense in behalf of the Dark Continent.

[CHAPTER TWO]

The Voyage and Landing

Now the Lord had said unto Abraham, Get thee out of thy country and from thy kindred and from thy father's house, unto a land that I will shew thee.—Gen. 12: 1.

Seventeen years ago a voyage to Africa was not the common occurrence to us plain country folk that it is today. The majority of us had never seen the sea, we knew no one who had made the trip, and we knew less about the continent of Africa.

It had been decided that we should sail November 24, 1897. While Elder and Mrs. Engle were making their tour of the churches, some of us had finished visiting and were waiting the time of sailing. So he suggested that we secure the tickets. We did so to England, and through an agent, Mr. Mills, of England, arranged in advance for tickets from England to Cape Town. The tickets were bought, the good-byes were over, and the date of sailing found us all at New York Harbor, a little anxious, it is true, but eager to launch.

Being inexperienced, we had a little difficulty in having some money matters attended to. Sister Hershey and myself had each a draft which we desired to have exchanged for one on an English bank, and were told by one of the men to take them to the bank on which they were drawn and have it attended to there. So we were obliged to go up into the city the morning of the date of sailing, when the steamer was to leave at 12 M. We were gone all morning, only to find on reaching the bank that there was no one to identify us, and nothing could be done. Hurrying back to the hotel, we secured our hand baggage and hastened to the wharf. The rest of the company had already embarked, and only a few minutes remained until time of sailing, but we appealed to our agent to exchange the drafts for some on an English bank. Although one of the other men objected on account of the shortness of time, he promptly attended to them, Elders Jacob Engle and John Niesly, who were brothers of Brother and Sister Engle and had come to see them off, going security. The gangway for passengers had already been removed from the steamer and we hurried along that on which baggage was carried. As soon as we were aboard, the steamer Majestic began to move; and ere we found the rest of our company on board, a narrow stretch of water lay between us and our native land.

This, our first voyage across the Atlantic, was a delightful one. The sea was unusually calm for that season of the year, so that none of our number became sick, except one, as we neared the coast of Ireland. The passengers on board were on the whole congenial. As we paced up and down the deck, many thoughts crowded in upon us too deep for utterance. What did the future have in store for us? What awaited us on the other side? The Lord alone, whose messengers we were, could foresee. The great, wide, boundless space of water was an ever-increasing source of interest and delight, and greatly enlarged our conception of the power and majesty of Him "who hath measured the waters in the hollow of His hand." We felt in truth that we had let go the shore lines and had launched out into the ocean of His love.

The second day out was Thanksgiving Day, and in company with another missionary on board we had a very enjoyable service which was attended by most of the second-class passengers. Sunday morning there were the regulation Church of England services, and later our genial table steward asked Elder Engle to preach in the evening. He did so to a large, intelligent, and interested congregation. As there had been much conjecture among the passengers as to who we were, and what our belief was, he embraced the opportunity, while speaking, of setting forth some of the tenets of our faith, much to the satisfaction of those present.

On November 31 the steamer reached Liverpool, England, and the first part of the voyage was at an end. As we stood on deck gazing at the strange scenes around us and at the sea of unfamiliar faces looking up into ours, and awaiting our turn to disembark, we realized in truth that we were strangers in a strange land. How was our agent to be found on that crowded wharf?—but this question was quickly settled. No sooner had we stepped off the gangway, than a gentleman approached, and, naming us, introduced himself as Mr. Mills, our agent. What a relief it was to all of us in our ignorance of foreign travel! We were thus forcibly reminded that He was going before and preparing the way so that we need have no anxious fear. This thought was further impressed upon our minds as we entered our room in the little hotel in Liverpool, for there, on the opposite wall, as we opened the door were the words, "The Lord shall be thy confidence." Mr. Mills then and there took charge of us and our baggage and did not relax his vigilance until we had safely embarked for South Africa.

Fortunate it was that our baggage was in such good hands, for part of it had been miscarried and reached the steamer at Southampton only about an hour before we left that port for South Africa. English travel has many things to recommend it, some of which Americans would do well to profit by; but one learns to appreciate the excellent system of handling baggage in America only after he has had a little experience of the slipshod manner in vogue abroad. This fact was again brought to my attention on my first furlough to America nearly seven years later. When I disembarked at New York, an English lady from the same steamer bought a railroad ticket from New York to San Francisco and checked her baggage.

I said to her, "Now you need not trouble yourself about your baggage until you reach your destination."

"So they tell me," she replied. "It will seem so strange to travel without having to look after one's luggage."

One is pleased to note, however, that the increased amount of foreign travel of late years has brought about some improvement along this line, even in conservative England.

The ride from Liverpool to London was most enjoyable, and would have been still more so had there been some one to point out the places of interest. The fields, still green at that late date, were well kept; but the methods employed in farming seemed somewhat antiquated to people fresh from the farms of western America. As the train glided along we were favored with a glimpse of a hunting party in their brilliant colored costumes in pursuit of the poor little animals on one of the game reserves. The small private compartments on the train were a pleasing novelty, but there was no one to call off the names of the cities through which the train was passing, and the surroundings were too new for us to know where to look for the names. Once when the guard came to examine our tickets, I inquired the name of the place. Concluding from his silence that he had not understood, I ventured to repeat the question. The stare he gave made me realize that I had been guilty of a breach of something, but what it was is not exactly clear to me to this day. We also had a glimpse of London, that great metropolis, with its narrow, crowded streets, its rush of business, and its perfectly-controlled business traffic. Here our company was met by another agent, who conveyed us to Black Wall and placed us on the steamer Pembroke Castle, of the Union Castle Line, for a three weeks' voyage to Cape Town.

The associations on the Majestic had been pleasant and we expected a similar experience on this second steamer; but the long voyage to Cape Town leaves much to be desired. One may always find some congenial spirits, but even under the best circumstances the voyage finally becomes tiresome. Only too often the more turbulent element gains the upperhand, so that drinking, gambling, dancing, and even grosser evils prevail.

After sailing from Southampton one soon leaves behind the cold, chilly winds of the temperate climate and begins to enjoy the soft, balmy breezes of the subtropical climate. However, as the heat becomes more intense, this enjoyment gradually gives place to discomfort. The only stop on the way to Cape Town was at Las Palmas, on Canary Island. As we approached the place, the low-lying mountain peaks could have been mistaken for clouds, but soon the entire island lay before us in all its beauty. What appeared at first sight to be bare cliffs were soon seen to be clothed with verdure; and while we were feasting our eyes on the scene, on one side of the steamer, our attention was called to the opposite side where the city of Las Palmas lay. It was indeed a magnificent scene and beggars description. The city, which is almost entirely white, rises tier after tier up the mountain side, and the whole had a dark background of mountain peaks. We were in the bay with the island nearly surrounding us. In a short time our steamer was encompassed by a number of small boats full of natives, some of whom came to sell their wares of fruit or fancywork. Other boats were full of diving boys, ready to plunge into the sea for money thrown from the steamer into the water.

In a short time the steamer was again on its way; but where was it taking the little band of missionaries? and what was to be their final destination? Their tickets called for Cape Town, but beyond that the way seemed like a sealed book. Africa, with its barbarism, its unknown depths, its gross darkness, lay before them; and they were keenly conscious of their ignorance of the continent. They had implicit confidence, however, in their Great Leader, and believed that they were going to a place which the Lord said He would show them. Many prayers ascended that they might understand His voice when He spoke to them.

Personally their ideas about the location of the work differed. At first Elder Engle felt drawn for various reasons towards the Transvaal (not Johannesburg), because that was not so far inland. To one of the party the call had been distinctly into the interior and most needy regions where Christ had not been named. All, however, were ready to let the Lord lead.

A number of the passengers on the steamer were familiar with some parts of Africa and gave valuable information. One of the officers, the chief engineer, was especially helpful. He brought out his maps and went carefully over the ground, showing where missionaries were located and where there was need. Ere the party left the steamer, the consensus of opinion seemed to be that Rhodesia, or the part of it known as Matabeleland, was the Lord's place for them to begin aggressive missionary work. This was further confirmed when it was learned that the Cape to Cairo Railroad had just been completed as far as Bulawayo, the chief town of Matabeleland.

This having been decided upon, the next question was as to how long they were to remain at Cape Town before proceeding into the interior. The amount of money at their disposal was not large, and as it was the Lord's money it was necessary to know His will as to its disposal. They soon learned that He was continuing to go before and prepare the way. Those were precious days of waiting on Him; for never does His will and guidance seem so precious as when He is showing only one step at a time, and as one becomes willing to take that, lo! another is revealed just beyond. Why then do we so often halt, fearing to walk alone with Him, knowing that we cannot stumble as long as we keep hold of His dear hand?

On December 26 the steamer entered beautiful Table Bay, and the long voyage was over. Praises ascended to Him Who had given such a prosperous journey. It was Sunday when land was reached and the passengers were allowed to remain on board the steamer until Monday if they so desired. All of us attended divine services on land Sunday morning, and in the afternoon Brother and Sister Engle went to the Y. W. C. A. Building where the Secretary, Miss Reed, offered to help them look for rooms.

They accordingly went on Monday morning, the rest of us remaining with the boxes and in prayer. They at first were unsuccessful in securing rooms, but after again looking to the Lord for guidance, Miss Reed was impressed to take them to a Mrs. Lewis (nee Shriner), a prominent temperance and reform worker of Cape Town, and a most devoted Christian. This lady was a friend in need to many of God's children. She had lately rented a large building in connection with her work; but the venture had not been as successful as she had hoped, and she was in prayer about the matter, pleading that the place might be made a blessing to some one. Even as she prayed, three persons stood at her door desiring to speak with her. These were Miss Reed and Elder and Mrs. Engle, whom the Lord had directed thither. As soon as she heard their errand, she felt that here was an answer to her prayer. Arrangements were immediately made by which they were to receive three plainly-furnished rooms for a sum which was very moderate indeed for Cape Town. She said she would prefer to give the rooms gratis if she were in a position financially to do so. Together they fell on their knees and thanked the Lord for answered prayer which meant so much to all concerned. When Elder Engle returned to the waiting ones their hearts, too, leaped for joy at the good news. They thought it was almost too good to be true, that so soon rooms had been secured, and that they were to have a little home of their own without the expenses of a hotel. Truly, "He is able to do exceeding abundantly all that we ask or think." Boxes were soon transferred to the new home and our feet planted firmly on African soil

.

[CHAPTER THREE]

Preparation and Progress

We were here on the threshold of Africa, eager to move out. We realized, however, how meager was our knowledge of this vast continent and its needs, so it was necessary to go slow and gain all possible information from this vantage ground.

Cape Town is the oldest of South African cities and is the largest seaport town, having a population of about 80,000 inhabitants. The long, tiresome sea voyage being over, the sight of this picturesque city, nestling so cozily at the foot of Table Mountain, is one long to be remembered. The mountain rises abruptly 3,850 feet in the background of the city. Its majestic flat top is two miles long, and when the weather is clear, it stands sharply outlined against the blue sky. Frequently, however, a white cloud, known as the "Table Cloth," comes up from the sea from the back of the mountain and rolls down over the face, a sign that a change of weather is imminent. It has been said, "The glory of Table Bay is Table Mountain," and "The glory of Table Mountain is the Table Cloth." Bay, town, and mountain combine to make the picture beautiful and unique of its kind.

Cape Town was laid out by the Dutch, and the substantial, antiquated-looking houses in the older parts of the city bear ample testimony to this fact. There are also many fine, modernly-built houses. The place is supplied with all the latest improvements, which are a necessary part of a modern city. The population is most varied. Dutch, English, Hottentots, Malays, and Kafirs abound. The scenes on some of the streets at that time, especially in the evenings and on holidays, were most varied and picturesque. There were to be seen Europeans in civilian dress, others in soldier's uniform, Malays in their turbans and bright, flowing robes, well-dressed blacks, and the raw native African with only a gunny sack to cover him, for clothed he must be before he can enter the city.

Mr. and Mrs. Lewis, together with other Christian people whom we met at Cape Town, thought Matabeleland, the chosen field, was a good one, especially the Matopo Hills, as there were no missionaries in that locality. The late Cecil Rhodes, who was still powerful in Rhodesia, was at that time living on his estate, Groot Schuur, near Cape Town, and Bishop Engle was advised to go to him and endeavor to obtain from him a tract of land for a mission site. This was another special season of looking to the Lord on the part of the little company, that He might overrule it to His glory and to the advancement of His Kingdom. Brother Engle was received kindly by the gentleman, and his request was favorably considered, especially the suggestion of going to the Matopo Hills. He at once gave Brother Engle a letter to the British Charter Company, of Rhodesia, with the recommendation that we be given 3,000 acres of land in the Matopo Hills for a mission station. He added that "missionaries are better than policemen and cheaper."

Every forward step only served to confirm us in the decision on the steamer that Matabeleland, which is a part of Rhodesia, was the Lord's place for opening up His work in Africa. The fact that the railroad had just shortly before been completed that far, thus making it easier of access; the advice of those on the steamer who were familiar with the country; the advice of the spiritually-minded friends met at Cape Town, and the encouragement given by him, the "Empire Builder," who perhaps more than anyone else had the welfare of the country at heart and whose name, Rhodesia, the country bore, together with the conviction of the missionaries themselves, all served to set at rest any further question as to location that might arise.

Sister Hershey, it is true, was somewhat burdened as to whether Rhodesia was the Lord's place for her. While she was seeking to know His will in the matter, she received a letter from Mr. and Mrs. Worcester, of Johannesburg, inviting her to come and assist in the missionary work at the Compounds. She felt at once that this was the Lord's place for her, and accepted it as from Him. We were truly sorry to lose so valuable and consecrated a colaborer in the work, but felt to bow in submission to Him Who knoweth best.

While we were waiting at Cape Town, we learned that the Tebele language spoken by the natives in Matopo Hills and vicinity was a dialect of the Zulu language. The Bible had been translated into the Zulu, and there were grammars and dictionaries to be had, and we at once endeavored to procure these so that we might do some studying. Efforts were also made to secure a teacher, but the Zulu teacher recommended did not have sufficient English to be of any real service to us except in the pronunciation of Zulu words, so we were obliged to study on alone and consequently made very little progress.

We had arrived at Cape Town in the midst of the summer and dry season. Like California, Cape Town and vicinity have rains chiefly in the winter, and a most healthful climate the year round. Other parts of South Africa, however, have their rainy season in the summer, and in some localities, notably Rhodesia and farther inland, the deadly malarial fever is especially severe during the rainy season. So we were advised to remain at Cape Town until the rains were over in Rhodesia. Mr. Lewis was contemplating going north with us to assist Brother Engle in opening the work; but before this could be accomplished, both he and Mrs. Lewis were summoned north to Bulawayo by a telegram to minister to one of their friends there who was very sick.

After reaching Bulawayo they immediately sent a telegram south telling us to remain at Cape Town, and under no consideration to venture into the interior until the rains were over. As if to emphasize the message, both of them, while attending to the sick, were stricken with fever, and all were obliged to hasten south as soon as possible. We also came into contact with some of the Seventh Day Adventists in Cape Town, and through them learned that two of their missionaries in Rhodesia had just succumbed to the fever.

From the illness brought on at this time Mr. Lewis never fully recovered, and shortly after our departure from Cape Town, we learned, much to our sorrow, that he had been carried away by the disease. We were often made to feel, as Mrs. Lewis expressed it, that the Lord had sent them before us to preserve life. Otherwise we would undoubtedly have gone to Bulawayo at an earlier date than we did and would probably have had to suffer in consequence. We shall never forget the great kindness of these friends during the entire four months of our stay at Cape Town. The wise counsel, the spiritual and financial aid which they gave, will ever be a green spot in our memory. And not only then, but in later years, Mrs. Lewis' home, "The Highlands," and her large heart were ever open to our missionaries. As each recruit stepped foot on Africa's shores she was the first to welcome him. When any needed rest, her house was wide open for any who might choose to come and rest there. When a few years ago word came that she had gone to meet her Savior Whom she so much loved, we all felt that we had indeed lost a friend that could not be replaced.

At last the time came when it was considered safe to move out, Sister Hershey to Johannesburg and the rest to Bulawayo. Mrs. Lewis had given us a nice large tent, 16 x 16 feet, which could be used as a dwelling place while huts were being built, and she had also on her trip north met some of the white people of Bulawayo who were ready to assist us. Other friends at Cape Town also kindly helped us on the way.

On April 28, 1898, we took the train at Cape Town, bound for Bulawayo, 1,362 miles inland. We traveled four days and four nights in a comfortable coach and reached the place May 2. The same journey formerly required six months and longer with an ox team. We passed through only a few towns worthy the name; Kimberley, the center of the diamond mines, being the principal one. Some of the country through which we passed looked like a desert; not a blade of grass to be seen, but the red sand is covered with bushes. This is known as the Karroo, and, as rain seldom falls on much of this land, one is surprised to see flocks of sheep and here and there an ostrich farm. There are many flat-topped mountains and hills, at the foot of which one occasionally catches sight of a farmhouse with its accompanying sheep pen. A letter sent to America at the time adds:

Parts greatly resemble Kansas prairies, while the last four or five hundred miles of the journey the country looks like old, deserted orchards. We were also introduced to African life in its primitive state, and during the latter part of the journey no white people were visible save the few connected with the railway service, but many native huts were to be seen. Some were made of mud, others formed of poles covered with various-colored cloth, forming a veritable patchwork, while the natives in semi-nude condition came crowding about the car windows, begging for money and food. How my heart bled for these poor souls! Although the railroad was built, ostensibly, for the purpose of developing the commercial and mining interests of the country; yet, as I looked upon those poor natives, I wondered whether the real purpose of it under the Providence of God was not to bring the Gospel to them. Other missionaries are here before us, but I believe we are the first to make use of the new railroad for this purpose.

[CHAPTER FOUR]

Matabeleland

Before proceeding with my story let me introduce to my readers the people and the country to which we had come. The Matabele are a branch of the Zulu tribe of Southeast Africa. During the reign of the great and despotic Zulu King, Tyaka, they revolted under the leadership of Mzilikazi, or Moselikatse, and started north through Africa, proving a terror to the various tribes along the way and meeting with numerous hardships and varying degrees of success. About the year 1836 found them in this country, to which they gave the name Matabeleland. This land, together with Mashonaland, constitutes what is now known as Southern Rhodesia.

Here they established themselves by ruthlessly slaughtering all who opposed them, and enslaving the natives already in the country. After the death of Mzilikazi, his son, Lobengula, became King. He was more or less tyrannical, like his father, and he lived with his sixty wives about two miles from what is now known as Bulawayo—the killing place—or, as the natives often say, "o Bulawayo," meaning murderer. A rock near this place is still pointed out as the place where a number of his wives met a violent death.

This King Lobengula ruled his people with a rod of iron. The young men were all enlisted in his army and the women and children left to carry on the work in the gardens and kraals. Rev. Helm, one of the first missionaries in the country, said it was impossible to get hold of the young men; and even if the boys did start to school, the King would take them for his own use as soon as they were old enough. He, however, never molested the missionaries themselves, and probably considered it an honor to have a white teacher in the country; but, as Mrs. Helm remarked, they were careful not to offend him.

The British Charter Company had obtained some concessions from the King in 1889, and, in the next year, Europeans entered the country to prospect and mine the gold. It was a foreseen conclusion that there would eventually be a conflict between a savage despot, to whom many of the white people were obliged to cringe, and a civilized people. The inevitable reached a climax in 1893, when war broke out between the King and the white people of the country. There were only a few white men in the country at that time, but assegais and other native weapons were no match for Maxim guns and European tactics. The King's house being burnt, he himself fled and eventually died in January, 1894, thus causing the war suddenly to come to an end, as there remained no one to keep the forces together. The British South African Company took possession and began to occupy and build up the country.

The Matabele, however, did not consider themselves conquered, and many circumstances conspired to bring about a second conflict. Perhaps the chief among these was the fact that all the cattle were regarded as the property of the King, although being distributed among the people and used by them as their own. However, since the cattle belonged to the King, the British Company looked upon them as theirs by right of conquest, and proceeded to appropriate some of them. This greatly angered the natives, as also the rinderpest, which came later and swept off many of the remaining cattle. Then 400 of the subject tribes were armed and enlisted as native police; and this was most galling to the proud Matabele warriors, that they should be exulted over by their former slaves. The disease among their cattle, the locust, which devoured their crops, and numerous other troubles were all, by their witch doctors, laid at the door of the white man. Umlimo (their god) also affirmed that their King was still alive and was ready to assist them in gaining their liberty.

This second conflict, known as the Matabele Rebellion of 1896, came very suddenly upon the 4,000 white people, scattered in various parts of the country. No one seemed to expect danger, although there were several who had had a little warning, and many natives who were working in Bulawayo were called home by their parents. One boy in speaking of the time said:

"I was working in Bulawayo when my father sent word that I was to come home. I did not want to but I was afraid to disobey. I was afraid to look at my father, he looked like a mad man. He said, 'We cannot live and be oppressed like this. We would rather die than be treated as we are!'

"The rest of the people, too, looked just that way!"

The natives rose against the Europeans and suddenly murdered 200 in the outlying districts, including a number of women and children. Some of these were murdered by their own servants. The rest of the white people hastily gathered into the new town of Bulawayo, while soldiers scoured the country in search of native troops. A large number of the native police had gone over to the enemy, carrying their rifles with them, and a number of the natives, both in Matabeleland and Mashonaland, had in some way secured several thousand firearms; so that in this war the natives were much better prepared.

This rebellion lasted eight months, and the natives were finally driven into the Matopo Hills. In these, nature's vast strongholds and caves, all efforts of the European soldiers to dislodge them proved unavailing. Here finally came Mr. Rhodes, unarmed, into the midst of the enemy's camp and made peace with them. The tree under which this famous council was held is still pointed out not many miles from where Matopo Mission now is. We entered the country a little over a year after the close of the rebellion, while all the causes and events were still fresh in the minds of the natives. What is still more significant, we were located in the very heart of these hills where no missionary had yet penetrated, and being surrounded by many of the rebels themselves, we were able to glean much of the above history at first hand. When we went among them they were still seething with discontent from the same cause which led to the Rebellion.

Mr. Rhodes, who had made peace with these natives, was always respected and trusted by them, and while he was no religious man himself, he thoroughly believed in missionary work among the people. His desire that we come to these hills and his statement, that "missionaries are better than policemen, and cheaper," was actuated by no mercenary motive. It was his conviction, borne out by experience and by long years of contact with the Africans, that missionary work and the Christianization of the natives was the only solution of the native problems.

But to return to our story, we arrived at Bulawayo late in the evening and were taken to the Royal Hotel. This was a good, up-to-date hotel, with an up-to-date African price. In the morning, as we looked out of the window, the first sight which greeted our eyes was a large African wagon drawn by eighteen oxen. Except for this and similar sights we could easily have imagined that we were in an American town, for this place, with broad streets and thriving business, is said to have been patterned somewhat after American cities. My impressions of the town and vicinity written at the time were as follows:

Bulawayo is a modern wonder, an oasis of civilization in the midst of a desert of barbarism and heathendom. It has nearly 3,000 inhabitants, and has been built since 1894. Before that time Lobengula, the great Matabele King, held sway about two miles from here at the place where the Government House now stands. This place reminds one of the booming Kansas towns of a few years ago, but it is hundreds of miles from any other civilized place, and is well built of brick and iron, has good stores of all kinds, five churches, public library, electric lights and telephone, not only in town, but also extending to various police forts in the surrounding country, but no public schools. There are comfortable riding cabs, or traps, drawn by horses or mules, but the traffic is carried on by heavy carts or still heavier wagons drawn by a large number of oxen or donkeys. The manual labor is done chiefly by the native boys, the white people considering it beneath their dignity to do anything a native can do.

The surrounding country is very pretty and level, and one can see an abundance of the "golden sands" mentioned by the poet, and even gold sands are not wanting, but I am sorry to say that the "sunny fountains" rolling down them are very few, especially at this season of the year when there are seven months of drought!

This for Bulawayo in 1898 and first impressions.

We remained at the hotel only two days. Our tent and the other goods had not yet arrived, but a gentleman, to whom we had a letter of introduction through Mrs. Lewis, most kindly offered the use of his house and furniture for two weeks, which offer was gratefully accepted. Before the end of that time our tent had arrived, and this being placed on a vacant lot furnished ample protection for that season of the year.

Bulawayo, being of such recent growth and being surrounded by pagan tribes, would have afforded abundant opportunity for missionary work. Daily these raw natives would come to our tent door to sell wood or other articles; and we longed to tell them something of a Savior's love, had we been able to speak to them. One morning thirteen native women, each with a great load of wood on her head, arranged themselves, smiling and expectant, before the door of our tent. We could only smile in return, that one touch of nature's language which is akin the world over. We were thankful that we could do so much, but back of the smile was a heavy heart that we could do so little.

During the two months we remained at Bulawayo efforts were made to secure a suitable location among the Matopo Hills. Mr. Rhodes' letter had been delivered to the government officials, and they generously undertook to assist in locating the work. The first place to which they took Brother Engle—the one recommended by Mr. Rhodes—was found to have been surveyed by a private individual. They then made another selection, about thirty miles southeast of Bulawayo, the place now known as Matopo Mission, and they agreed to give us here a Mission Reservation of 3,000 acres. The officials, as well as other Europeans in Bulawayo, rendered us much assistance. In addition to these the Seventh Day Adventist missionaries also greatly helped us on the way. These had a mission station about thirty miles west of Bulawayo, and about fifty miles from the place selected for us; and while we were waiting in Bulawayo, they kindly took out, at different times, Brother and Sister Engle and Sister Heise, for a visit to their station.

The time came for us to move out to our location among the hills, and the question of how we should get ourselves and our goods to the place was becoming a serious one. Transportation, like everything else in the interior of Africa, was exceedingly expensive. In this emergency Mr. Anderson, of the Seventh Day Adventist Mission, offered to come that long way with his donkey wagon and move us for half the sum required by a regular transport driver.

It is difficult for the reader to form any conception of what these various expressions of kindness along the way, coming so unexpectedly from entire strangers, meant to that little band of missionaries out in the heart of Africa. Even as I write these things, after a lapse of sixteen years, and live over the events of that time, tears of joy unbidden come and my heart wells up in gratitude as I again recall these evidences of the wonderful "faithfulness of a faithful God."

We had been ignorant of our destination when we left the American shore, and even more ignorant of the cost of living in the interior of Africa; so that, by the time supplies had been purchased to take along to the hills, the money on hand was about exhausted. We knew not how long a time would elapse before a fresh supply could reach us. Knowing, too, that the Church had very little experience in foreign missionary work, one could not fail at times to be a little anxious. Thanks, however, to the wisdom, ability, and promptness displayed by the old fathers who formed the Mission Board, and to their support, backed up by the Church; as soon as conditions were understood at home means were forthcoming and we were never allowed to be in want.

[CHAPTER FIVE]

The Opening of the Work

We must remember that it was not by interceding for the world in glory that Jesus saved it. He gave Himself. Our prayers for the evangelization of the world are but a bitter irony so long as we only give of our superfluity and draw back before the sacrifice of ourselves.—M. Francois Coillard.

We heartily echo the words of this sainted missionary to the Barotse, but we believe that the thought uppermost in the heart of each of the four waiting ones at Bulawayo was not sacrifice but privilege, on that July morning, so long ago, when the command to go forward was given. We were soon to reach our destination, the place to which we had started from New York over seven months previously. An account of this trip written at the time reads somewhat as follows:

We left Bulawayo on the evening of July 4 and traveled three nights and two days before the mission valley was reached. The nights were cool and a bright moon lighted up the way, so that traveling went better at night than during the heat of the day. The wagon was about eighteen feet long, very strong and heavy, and was drawn by eighteen donkeys. These were led by one native boy, while another with a long whip was doing the driving. The load of about three tons was very heavy—too heavy, in fact, for a part of the way. Donkeys can travel only two miles an hour on good roads and on poor roads it sometimes requires two hours to go one mile. Occasionally we stopped from two to four hours to let the donkeys rest and graze.

During such times we would build fire on the veldt, and cook and eat our food; or, if it were night, we would wrap our blankets about us, take our pillows, and lie down in the shelter of some friendly bush and sleep. Mother Engle usually preferred the shelter of the tent on the back of the wagon, although the place was too much crowded for her to rest comfortably. Since the load was so heavy we spent a great deal of the time walking. We would walk ahead of the wagon for a distance, then sit down and rest until the wagon reached us. Only two of three settlers' houses were visible, and no native kraals, and we were informed that as soon as the white man makes a road, the natives move away from it.

After twenty miles of travel we came to Fort Usher. At this place there reside an English magistrate and a number of white police. Here we were kindly received and given a native guide for the rest of the journey. We now left the government road and plunged into the hills. The wagon went along another five miles with very little difficulty. Then it mired on going through a swampy place, one side sinking nearly to the hubs of the wheels, and further progress was impossible. All put forth every effort to extricate it but to no avail. What was to be done?

While we were in this dilemma, the Chief of the natives in this part of the country, Hluganisa by name, with some natives came to meet us and bid us welcome. They gave us a very friendly reception, and then joined in to assist in extricating the wagon, but without success. Mr. Anderson, who could speak the native language, explained to the chief who we were and our object in coming, and he promised to meet us at the mission site the next day, as it was now evening.

Mr. Anderson then took our party forward a little distance to a dry spot, where we rested during the night. He and his native boys returned to the wagon, and, removing the greater part of the load, carried it beyond the marshy place. The donkeys were then able to pull out the wagon. It is needless to add that Mr. Anderson and his boys were extremely tired after this laborious task and were glad to snatch a little rest. Even under such circumstances they did not indulge long in the much-needed rest, but at an early hour were again ready for the journey. Those of us who had enjoyed a good night's rest were also aroused, and we started on our last trek into the hills. We reached the valley, which is to be our home, on the morning of July 7.

This valley is surrounded by immense granite hills and boulders, some of which cover hundreds of acres, so that at first sight the rocks seem to constitute the chief part of the country, but a closer inspection showed us to what a beautiful place God had led us for His work. There, spread out before our eyes, was a beautiful rolling valley of rich, dark earth, well supplied with an abundance of fresh water. It was stated that the "sunny fountains" are rare in this part of Africa, and that is true. Here, however, in this beautiful valley, in the heart of Matopo Hills, are sparkling fountains of beautiful water, crystal clear, oozing from under the surface of the rocks, and flowing down the valley. Some contain delicate mosses and pretty water lilies, and surpass the Michigan lakes in transparency.

In the meantime the Chief had sent word to the headmen of the various kraals to meet us. So, in the morning, obedient to the call of their superior, they came and sat in a semi-circle while their chief addressed them (Mr. Anderson interpreting for our benefit):

"These are not like other white people."

The deep-toned voices of the headmen responded in unison, "Yes, my lord."

He continued, "They have come to teach you and your children and to do you good."

Again came the response, "Yes, my lord."

"Now do what you can for them and help them."

And again the same response was repeated.

One may imagine how that impressed us. Here we are, far from other white people, among a class of natives who have never been subdued by the English soldiers. They are kept in subjection only by forts of police stationed among the hills, the nearest being ten miles distant. Yet these people recognized us at once as their friends and received us with kindness far above what we dared expect. Our hearts overflow with thankfulness to Him who rules the hearts of men.

The Chief and one or two other natives went with us to look up a location on which to pitch the tent and build huts. The tent was finally pitched under the shade of a large umkuni tree, Mr. Anderson returned to his station, and we were left without an interpreter, and with no practical knowledge of mission work. We had, however, a Great Teacher, and we were willing to be taught.

Both Matabele and their subject races, known as Amahole, live in the Matopo Hills. The majority of them are not black, but a chocolate brown, and some have features resembling white people. They are generally large, well-formed, and intelligent-looking. They are more or less rude in manner, uncouth in appearance, and wear little or no clothing except the loin cloth. This in the men usually consists of the skin of small animals, and among the women a short skirt of cloth or skins. Over the upper part of the body is sometimes thrown a larger piece of cloth.

Among those that gathered about us that first day were some who had been quite active in the late rebellion. As we gained their confidence, they often pointed out to us the caves where they stored their grain, and where they themselves hid during that terrible time. A year of famine had followed the war, and some had starved to death. At the time we entered upon the work there was a great deal of destitution all about us; for some had not yet been able to grow grain, and they had no flocks to fall back upon as they usually had in time of grain famine.

Many of the white people in the country and in Bulawayo were continually talking about and expecting another uprising. They looked for it to come from these Matopo Hill natives, and some sought to warn us not to venture into this, the enemy's stronghold. We, however, living among them from day to day, saw no cause for fear.

The natives came to see us in large numbers. Sometimes fifty would appear in one day and crowd around the door of our tent, desiring to have a good view of the newcomers and their belongings. Many of them, especially the women and children, had never seen a white person before, or at most a white woman. Some three or four families had heard a little of Jesus, but the great majority knew absolutely nothing of the Gospel.

Our ignorance, both of the language and the people, led to many blunders, both ludicrous and otherwise. The desire to help them and to show them that we were their friends caused them often to take advantage of our kindness. We soon learned that the African is not so much interested in the things that are for the good of his soul as in that which ministers to his body and appetite. It was so difficult to know just what to do at all times, for they were destitute of nearly everything which we considered necessary for comfort. They were confirmed beggars, and the more they received the more they wanted. The missionary opens his Bible, and reads, "He that hath two coats, let him impart to him that hath none; and he that hath meat let him do likewise"; he then gets down on his knees and prays that the Lord might help the poor souls about him, but he often feels that his prayers do not ascend very high. What he needs to do is to get up and answer his own prayers.

Hut Built by H. Frances Davidson and Alice Heise at Matopo.

When we made a contract with them for work, and told them what pay they would receive, they always wanted more than the contract called for when the time came to settle. This is characteristic of the native in dealing with the white man. He sees that the other has clothing and many comforts of which he is deprived, hence concludes that the pockets of the white man are full of money. Socialist that he naturally is, he thinks that the property should be equally distributed. It never occurs to him that his laziness and shiftlessness have much to do with his destitution. In fact, that thought does not generally occur to the missionary when he goes among the heathen for the first time, unless he is with some one who understands the situation.

It is necessary to make the natives understand at times that the kindness of even the missionary has a limit. One day I was in the little straw shed which served as a kitchen, and was endeavoring to bake bread. As usual a number of people were about the door, and one man, taking advantage of my kindness, came in and sat down by the stove in front of the bake-oven door. He made no effort in the least to move away when I tried to look into the oven door. I bore it for some time, not wishing to be rude to him, and not knowing how to ask him in a polite way to move. Suddenly it dawned upon me that the proper native word was suka. So I made use of the word and told him to suka. He looked up in surprise and repeated the word to know if he had correctly understood, but he moved. Afterwards, in looking for the word in my dictionary, I found that it was a word often in the mouth of the white man when addressing a native. It really meant a rough "Get out of this." So the look of mild reproach in the eyes of the native was accounted for. Some of the softness in the missionary, too, soon wears off as he is obliged to deal with the native from day to day. He finds that it is necessary to make the native understand their relation one to another as teacher and pupil.

Living in a tent during the dry and healthy season is not unpleasant in such a climate, except that one suffers from the heat by day and the cold by night.

Matopo Mission is located about 20½° south latitude and 29° east longitude. It is 5,000 feet above sea level, so that, although it is within the tropics, it has a delightful and salubrious climate the entire year. From the middle of November to the middle of April is what is known as the rainy season. The rest of the year rain seldom falls. One cannot live in a tent all the year, but must provide better shelter for the rainy season. So hut building occupied the first few months. We had no wagon and no oxen, nothing but two little donkeys, which had been brought out with us from Bulawayo, and we did not know how to make the best use of native help. The poles used in the construction of the huts were cut and carried to the place of building by natives.

As the manner of building was quite foreign to an American, Brother Engle took occasion to examine other huts, built by Europeans, so that he was enabled to build very good ones for the mission. He was alone and, to make the work lighter, we women assisted, and used hammer, saw, and trowel, brought stones for building chimneys, raked grass, and assisted in thatching. The huts are built somewhat as follows:

A trench about fifteen inches deep is dug the size and shape of the desired hut. In this are placed, near together, poles from the forest, space being allowed for doors and windows and sometimes for fireplace. The poles are cut out so as to extend about eight feet above ground. Large ones are sawed lengthwise for door posts and window frames. Some flexible poles are nailed around the top and about halfway up the side, so that the walls of the hut are firmly fastened together. Longer poles are then used as rafters, these being firmly fastened to the walls and nailed together at the top. Small, flexible ones are also used as lath to fasten the rafters together and upon which to tie the grass in thatching. The grass used for this purpose grows in abundance among these rocks, and sometimes reaches the height of eight feet. The women cut this and bring it in bundles, glad to exchange it for a little salt. It is first combed by means of spikes driven through a board. It is then divided into small bundles; the lower ends being placed evenly together, and the bundles tied closely together on the lath with tarred rope. The next layer is placed over this like shingles, so as to cover the place of tying. When completed the thickness of grass on the eaves of the roof is from four to ten inches. Then follows the plastering. The mud or plaster is made from earth which had been worked over by white ants. This, pounded fine and mixed with water, makes an excellent plaster, and when placed on the walls it soon dries and becomes very hard. The native women put this on the outside with their hands, as the walls are too uneven to allow the use of a trowel. Similar earth, mixed with sand, is used as mortar in building with brick and stone. The floors also are of this earth pounded hard and polished.

The windows have either small panes of glass or muslin stretched on a frame, and the doors boast of imported timber brought from Bulawayo. Each hut is about as large as an average-sized room. It is difficult to make them larger on account of the scarcity of suitable material in this part of the country. The walls are whitewashed on the inside, and some have a white muslin ceiling. Much of the furniture is of our own manufacture and is made of boxes or of native poles draped with calico.

When completed the rooms looked quite cozy and comfortable, so that we felt thankful for such pleasant homes in connection with our work. The first year there were four of such huts built, kitchen, dining-hut, and two sleeping-rooms.

Dealing with the natives while building these was not always easy. Sometimes difficulties arose through not being able to make the natives understand, so that we could not always place the blame on them. When grass was wanted for the thatching a contract was entered into with one of the headmen to furnish one hundred bundles for five shillings ($1.20). The grass was brought until there was about half the specified amount, then the pay was demanded. This was of course refused. The man brought a little more and then he stoutly affirmed that he had fulfilled his part of the contract. After considerable delay and, being harassed by the headman, we finally paid him. After all, he may have been honest in the affair and a mistake may have been made in the beginning; for the word for one hundred and that for much were similar except in the prefix. He may have understood that he was to bring much grass, and he certainly did that.

Again, when the first hut was to be plastered, arrangements were made with certain women to plaster it for a stated amount. They brought a number of others along to help them plaster; and when pay day came, the total amount of pay demanded was about double the original agreement. There was such a noisy, unpleasant demonstration that day, that we learned our lesson, and we were very careful so to arrange matters that the difficulty would not occur again.

Matopo Mission—March, 1899.

Our living at the time was of the simplest. Nearly all kinds of eatables could be procured in Bulawayo; but they were very expensive, and there was no way of bringing them out except by native carriers, or by trusting to the friendly assistance of the white traders at Fort Usher. Sometimes it fell to the Elder's lot to walk the thirty miles to Bulawayo in order to purchase supplies. There was no need, however, for us to do, like many a missionary in the wilds of Africa has done, deprive ourselves of wheat bread and ordinary groceries. These we always had, but we were more economical in their use than we would have been at home. We had no milk, except tinned milk, no butter, and very little meat, and no gun to procure game. But we had chicken and could occasionally procure meat from the natives. Of course at first there were no vegetables to be had, except such as we could at times procure from the natives—corn, sweet potatoes, pumpkins, and peanuts, but these were scarce.

Elder Engle, alive to the value of the soil and the need of wholesome food, at once secured fruit trees and set them out, including a number of orange trees. He also bought a small plow and with the two donkeys broke land and planted vegetables. One native, who continually stood by us during those early days, was Mapipa, our nearest neighbor. He was a powerfully-built Matabele and reminded one of the giant of Gath; for he had six fingers on each hand and six toes on each foot. He had been quite active in the Rebellion and was wounded in one of the battles. He could always be depended upon in work, and Brother Engle greatly appreciated his assistance.

Perhaps some one who reads these lines may wonder whether building, farming, and such manual labor is missionary work. Did not the Great Missionary, according to all accounts—I say it in all reverence—take an apprenticeship in the carpenter's shop where He "increased in wisdom and stature and in favor with God and man"? Did not the Apostle Paul, undoubtedly the greatest of His followers, unite tent-making with his missionary work? Should then we, such feeble imitations, belittle manual labor, even though it falls to our lot as missionaries? Any one going to the mission field should not, if he is to be successful, decide in his own mind that he is going to do certain things, he should be willing to do whatever the Lord gives him to do, of spiritual, intellectual, or physical labors.

There are so many sides to missionary work, and who can tell which will result in the greatest good? To preach Christ and lift Him up that others may see and accept Him is undoubtedly the central thought of the Great Commission. The ways of exalting Him, however, are so many and so various. Christ must be lived among the people before He can in truth be preached to them. The heathen of Africa cannot read the Bible, but they can and do continually read the lives of those sent among them. If these do not correspond to the Word read and preached among them, they are keen to discern and judge accordingly. If the Christ-life is lived before their eyes, day by day, many will eventually yield their hearts to Him, even though, they may for a time resist.

[CHAPTER SIX]

Educational and Evangelistic Work

The natives were eager to see inside the new huts. When they had an opportunity to look at the whitewashed walls and the homemade furniture, they stood spellbound, and the first word that broke from their lips was "Muehle" (pretty).

They had another and more personal interest in seeing the huts completed. They had been told that, as soon as the goods were moved out of the tent, school would be opened. Both large and small were exceedingly eager to learn, or at least they thought so. They had never seen books, and writing was like magic to them. To put down some characters on paper and from those to spell out their names when they next visited the mission was little less than witchcraft. Both old and young like to be known. They are pleased if their missionary pronounces their name and seems to know them when they come a second time.

School opened October 11. The first boy to come bright and early was Matshuba, together with two of Mapita's girls. This little boy, then about thirteen years old, had been a very interested spectator of all that occurred from the time the mission opened. Day after day he would be on hand, and his bright eyes and active mind took knowledge of everything that was said or done. His father, Mpisa, then dead, had been one of the most trusted witch doctors of the King, and had been held in great respect by all of the natives in that part of the country. This boy was very eager for school, and the first morning he and Mapita's girls begged us to allow only the Matabele to attend school, and not the Amahole, or subject races. This furnished an excellent opportunity of teaching them that God is no Respecter of persons.

The first morning of school twelve bright-looking boys and girls entered the tent and sat down on the floor, curious to know what school was like. It was a momentous time. It was the beginning of a work the result of which human eye could not foresee. How the teacher, who had often stood before a far larger and more inspiring-looking school in a civilized land, trembled as she stood there before those twelve little savages in the heart of Africa! She knew that those bright eyes were reading her thoughts, and realized that she came so far short of the "measure of the stature of the fullness of Christ." The special burden of the prayer that morning was that, as these dear souls learned to read the Word, the Light might enter their hearts and they yield themselves to God.

The second day eight more were enrolled, and the third day fourteen, and by the end of the month there were forty in all. Sister Heise and I were kept busy during school hours as the pupils were taught to sew as well as to read and write. Cleanliness is a rare virtue with them, so they were told to wash before coming to school. As new ones entered the school the admonition was repeated, with the statement that we wash every morning. Mapita's little daughter, Sibongamanzi, with shining black face, which showed that she had been heeding the command, looked up brightly and said, "Yes, but you are white and we are black." She evidently had thought that, if she washed every morning, she too would become white, but she had concluded it to be a hopeless task. Mr. Anderson said that some of their children thought that if they ate the food of white people, they too would become white.

This, our first schoolroom, was very primitive. It consisted of a tent 16 x 16 feet. In front there was a box which served as a teachers' desk and as a receptacle for slates, pencils, paper, books, and sewing. Other boxes served for teachers' chairs. There were two easels made of poles; one supported the blackboard and the other the charts. The blackboard consisted of a few small boards nailed together and painted black, and the charts were of cardboard, 18 x 24 inches in size. There were ten of them printed on both sides with syllables, and Tebele words and sentences. These had been printed by homemade stencils and pen, and had occupied our leisure time while we were hut-building. The floor of the tent was covered with straw, and the pupils sat on this without seats or desks. They knew nothing of the comforts of the schoolroom in civilized lands and thought they were well supplied.

Since we had no primer at the time, the Gospel of St. John was given to them as a textbook when they had finished the charts. To enable them to read and understand the Word of God was the aim of the school work and the Bible the Textbook throughout. After they had learned to write the letters of the alphabet, their copy usually was a verse from the Scriptures. They were also taught to memorize certain portions in connection with the daily worship, and hymn singing.

The pupils compare very favorably with white children in their ability to learn, but few of them come regularly to school. To most of them school is just a side issue, some place to go when there is nothing else to be done. Some have an idea that they can learn to read in about a month, and when they find that it requires months of weary, patient effort at meaningless characters, they give up in despair. Others are ridiculed by the older people for throwing away their time at such useless work; "There is no money, no beer, no food in it and they are dunces to go."

Again, some are grown, and being past the age when mental effort is easy, they soon become discouraged. One big fellow stumbled along until he had mastered the chart after a fashion. Then, to his delight, he was given the Gospel of St. John to read. Day after day he struggled along over the, to him, meaningless syllables and words. Still he persevered until it gradually dawned upon him that the printed page meant something. He looked up one day with a most delighted expression on his face and exclaimed, "This book is talking to me!"

The native cannot be said to be very persevering, owing to the fact that all his life, in his untaught state, he goes on the principle that the world owes him a living. His needs are few and often they are supplied by nature. When he comes up against a difficult problem of any sort, his usual answer is, "It will not consent." For this reason arithmetic is always difficult for him and his progress in it is very slow. One day I was endeavoring to show a girl how to make the letter b. After a vain effort to make it properly, she exclaimed, "My pencil will not consent to slide that way."

The sewing hour probably was the most interesting time to all. They expected to receive the garments after they had finished sewing them and had worked for the cloth with which they were made. The dearest wish of their hearts was to have a garment to put on. And that is not strange, for in the cool morning air they come shivering, and at noon the hot sun burns their bodies. We might have made the garments and donated them; but that would not teach them to work and would have done them more harm than good. A native always appreciates most that upon which he has bestowed labor or money; so both boys and girls learned to sew. It was rather amusing to see them, in the absence of other garments to which they might pin their sewing, place it between their toes. It was also interesting to watch the different expressions when at last the garments were finished and they could clothe themselves.

Matshuba put on his suit; then, folding his hands, said in a quiet and contented manner, "Now I am not cold any more." Amuzeze, when he had finished his garments, put them on, and taking a good look at himself stepped off as proudly as if he owned a large estate. Sibongamanzi kept her dress for Sunday. At home she would carefully fold it, and putting it in an earthen jar cover it up for safe keeping.

In the meantime services on Sunday had not been neglected. At the opening of the work none of the missionaries could speak the language, but they could read it after a fashion. So, from the very first Sunday after the work opened, endeavors were made to instill into the minds of the natives that one day out of seven was a day of rest and worship. To them all days were alike—workdays, rest days, or carousal days, as they chose to spend them. Sad to say that even the few that went to work for the white man saw little or no difference between the days of the week. It falls to the lot of the missionary to teach the significance of the fourth commandment as well as the rest of the decalogue. On Sunday the people were invited to assemble under the shade of a friendly tree, and a portion of the Scriptures was read to them and hymns sung. They are great lovers of music, so that in itself was an attraction. The first congregation was very small. Sometimes there would be only Mapita and his family, five or six in number. As the nature of the meetings began to dawn on the native mind, others would assemble with us, but in the first few months, or until the opening of school in October, not more than twenty-five congregated at one time.

Acquiring the language is always a tedious, though important, part of foreign missionary work. The missionary sees the natives about him, day by day, and longs to tell them something of Jesus and His love, but is unable to do so, especially if he be a pioneer in the work and without an interpreter as we were. We had been endeavoring to study the language from the Zulu books on hand, but on coming face to face with the natives it was discovered that the set phrases we had acquired seemed as unintelligible to them as their words were to us. There were several reasons for this. One was that we had not learned the proper pronunciation and accent, and another was that their dialect differed somewhat from the Zulu, which we had been endeavoring to learn. Another, and far weightier reason, and one which, to our sorrow, we did not discover until some time afterwards, was that some natives did not speak the correct language to us. Those who had been accustomed to speaking to the Europeans had invented a jargon of their own, which they seemed to think especially adapted to the mental capacity of white people. This medium of communication is known as "kitchen Kafir."

It consists of a small vocabulary, chiefly of Zulu words, simplified and divested of all inflections—and grammar, it might be said. This dialect, which is especially distasteful to linguists, is invariably used by many natives in addressing white people for the first time. It is the common language of the kitchen and the shops, between master or mistress and their native servants. It has also of later years spread much among the natives themselves where various tribes meet and converse. Its use has become so general over South Africa, and even in parts of South Central Africa, that it has, not inaptly, been termed the "Esperanto of South Africa." Undoubtedly it lacks much of the elegance of the real Esperanto, but is in daily use by more people. Not only is "kitchen Kafir" spoken between whites and blacks and between blacks themselves, but sometimes, when a common language fails, something akin to this is used between even the white people.

Not so many of the natives in the hills had come into contact with Europeans before our coming among them, yet there was sufficient "kitchen Kafir" among them to confuse the newcomers and make it necessary in after years to unlearn many of the things they first acquired.

Learning the language is trying, especially without a teacher, and many blunders and misunderstands occur; but it is not the least useful of missionary experiences. People on first coming into contact with raw heathendom are seldom capable of doing much preaching to them in such a manner that the native can understand and appreciate.

While one is learning the language, he is also learning to know the native himself, his surroundings, and modes of thought. By the time one is able to converse with the native, he also knows better what to say to him. One thing, however, it is always safe to do from the time the missionary enters the field of labor; he may always read the Word, if he has it in the language. The unadorned Word is always safe and suits all conditions of men.

Gradually we learned to speak the language, sentence by sentence. How our hearts burned within us those days to be able to tell the story of Christ and His love! Usually the dull, darkened look on the faces of the few present would cause the speaker to feel that he had not been understood, or that there had been no answering response. Then occasionally a dusky face would light up, as if a ray of light had penetrated a darkened corner, and the speaker would be encouraged to renewed efforts to make the subject plain. Thus, Sunday after Sunday, the effort would be renewed.

It was not only on that day, however, that some of the older ones heard the Word read and an attempt at explanation given. Morning and evening worship was held in the native language, and often a larger number, in those early days, gathered about us on workdays than on Sunday. The door was always open and everyone was invited to enter at time of prayer. After school opened, and it became better known which day was Sunday, and that the services were held in the tent, the attendance gradually increased.

Our feelings, as written at the time, were somewhat as follows:

We realize more fully every day that much wisdom and grace is needed in dealing with this people. If we did not have such confidence in our Great Leader, we might at times be discouraged, for the enemy of souls is strong here in Africa and human nature is alike the world over. When the truth is driven home to their hearts, they are quite ready to excuse themselves. Thus we find it necessary to get down lower and lower at the feet of Jesus and let Him fill us continually with all the fulness of His love and Spirit, that there may be no lack in us.

In his own eyes the pagan African is always a good, innocent sort of person. He has done no wrong, has committed no sin, hence has no need of forgiveness. One of the first requisites seems to be instilling into his mind a knowledge of God and His attributes. This must be "precept upon precept," "line upon line," "here a little and there a little." Time after time this thought of God must be reiterated until it is burned into the consciousness of the hearers. We are told of one missionary who, for the first two years, took as his text, Sabbath after Sabbath, "God is." And it would seem to be a wise course to pursue. The conception of a Supreme Being Who is holy, omnipotent, omniscient, and omnipresent, and cannot look upon sin with any degree of allowance, to Whom all must render an account, needs to be indelibly impressed on the native mind. Until they realize that "all have sinned and come short of the glory of God," it seems useless to preach Christ as a Savior to them.

Missionaries soon realize that they cannot sit down and wait for the people to come to them. They must go out into the streets and lanes of their villages and "into the highways and hedges and compel them to come in." Kraal-visiting forms a very important part of the Gospel work. Sister Heise and myself went among them as much as possible. We went chiefly on foot, and many miles were traveled in all kinds of weather, so that the people might be instructed in the things of God. At first these visits could be little more than a friendly call and the speaking of a few broken sentences. These wild children of nature were quick to respond to the interest that prompted the visits, and would always welcome the visitors. As soon as we were within sight the children would come to meet us and pilot us to their parents. When we left they would again accompany us a little distance, perhaps to the next kraal. Who shall say but that these early journeys, in which little of the Gospel was given, was not as fruitful of results for God as later ones? Back of those black exteriors are human hearts waiting to be touched by the finger of love and human sympathy, ready to imbibe the milk of human kindness. They know something of the natural love of parent to child, and vice versa; but they need to realize that there is such a thing as disinterested love in their welfare, and by this means be led to realize in some little measure the wonderful love of God. In this, thank God, we had no need to simulate love. A spark of the Divine love for them had entered our hearts before we even set foot on Africa's shores.

It is difficult to understand the expression of a missionary who visited Matopo some time after the work was started, and who in his own field of labor seemed to have been used of the Lord. He said one day: "I cannot say that I love these people. I do not love that child," pointing to a little girl at some distance in front of him, "but I realize that Christ loves them and desires them to be saved, hence my work among them." This seemingly cold sense of duty may answer. If, however, the pagan African once realizes that disinterested love prompts our treatment of him, he is generally most pliable and teachable. Without something of the Divine love work among them must be hard indeed, for there are so many trying things to be met with day by day.

After a time it was discovered that the donkeys might be made use of in kraal visiting. I well remember our first experience at this mode of travel. We had no saddles, so we placed blankets on the backs of the donkeys and fastened them with surcingles of our own manufacture. Sister Heise was an expert rider, while I was quite the reverse. Our first trip was to a kraal about five miles distant, the home of the chief, Hluganisa. Two boys, Matshuba and Sihlaba, accompanied us as guides. All went well on the trip over. We were very kindly received by the people and afforded an opportunity to give them the Gospel. The village was up among the rocks, and as donkeys are expert climbers they had no difficulty in making the ascent, or descent, either, but on the return journey I could not keep my place, and was sent over the donkey's head on to the ground. My companion, when she saw that no harm was done, rather considered the accident as a good joke, and I joined in the laugh at my own expense. The boys failed to see any fun in it, and seemed greatly to resent the laughter.

Some time after this we made another journey of about the same distance in the opposite direction. The reason for this second visit was as follows: Among our pupils was a nice, modest-looking girl about twelve years of age. She belonged to Mapita's family, and seemed to be an affectionate and well-behaved child. She was absent from school for a few days, and on inquiring we learned that she had gone to the home of her intended husband. Greatly shocked, we made further inquiry, and were told that Mapita had sold her to a man who had already one wife, and that he lived about five miles away. It was our first experience with heathen marriage, and we determined to hunt her up and if possible release her. We looked upon this child as a slave or prisoner.

Taking the donkeys and our two boys, we again started out one morning. The path was not familiar, even to our guides. It wound around among the rocks and we were in great danger of being lost. Immense boulders were piled up in all sorts of fantastic shapes, and a white person could easily be lost among the hills and perhaps never find his way out, but the native will always find his way. Once we found ourselves on the top of a nearly perpendicular rock, and dismounting reached the bottom only with great difficulty. The boys inquired the way of a native in his garden, but he regarded us with suspicion and remained silent. Since the close of the rebellion, when the natives hid themselves among these rocks, they have been very suspicious of white people, for fear some one may desire to capture them. It was only after repeated assurances by the boys that we were missionaries, and their friends, that he consented to direct us.

Finally we reached the home of Buka, the man who had taken little Lomanzwana. His kraal was situated up among the rocks in one of nature's fortresses. Here, in this desolate place, in the midst of densest heathendom, was the girl. Her husband was a cripple and very pagan looking. But what could we do amid such rock-bound customs as held these people? Nothing. With hearts lifted to the Lord in prayer we tried to point them to the Lamb of God. The man regarded us with wild-looking eyes, and listened with seemingly dull, uncomprehending ears to our stammering tongues. When he was asked a question, he looked at those about him and wanted to know what sort of an answer the missionary desired; then he would answer accordingly. In another hut was a very old woman, the mother of Buka, who was an imbecile and was fed like an animal. We retraced our steps with heavy hearts, but for many a day the memory of that visit haunted us.

As for the girl, the man did not pay sufficiently promptly to satisfy Mapita, so he finally took her home. Later she was sold to a man who paid a large sum. Here they quarreled and the girl returned home, and the pay had to be given back. It is needless to say that the girl was thoroughly demoralized by this time. She was finally disposed of to another man.

In February, 1899, Matshuba came to stay at the mission and attend school. Ever since the mission had opened he had been a great help to us in acquiring the language, and as he could understand us more readily, he often explained our meaning to others. He knew too just how many Zulu words were in our vocabulary, and in speaking to us he adapted himself to our limited understanding. He also gradually acquired the English. He made rapid progress in school; and as the Light came to him he accepted it. He did not do this all at one bound, but, as it were, according to his capacity to understand the meaning of the Atonement and kindred themes. The day came when he saw himself a great sinner, and he repented in truth. He was the only boy staying at the mission for a time, so that many and various duties fell to his lot. These he performed faithfully, except that he was somewhat careless in herding the donkeys, and lost them.

One evening he came to the door of our hut in great perplexity and said that he would like to have a talk. He came and sat down on the hearthstone, then said, "I prayed this morning, but the donkeys were lost at any rate." By his language he evidently thought that if he prayed the Lord would do the watching. This gave us an opportunity of telling of David, the faithful shepherd boy, and of the "Great Shepherd," who told us to both "watch and pray." The boy then told something of his early life. Among other things he said:

"Father used to tell me to go and watch the gardens so that the animals would not come and take our food. I did not watch well and the animals destroyed the crops and father was grieved."

"Are you sorry now that you did not obey?"

"Oh! yes, indeed," was the reply. "If I might live that time over again, I would be a better boy."

He continued, "When father was sick they said he was bewitched. So they tried to find out who had bewitched him. Once, before he died, he said that he would like to see a missionary. Umfundisi [Missionary] Engle should have come sooner, before father died."

"Matshuba, did you ever hear of Jesus before we came?"

"Yes, Missus," he replied, "I heard His Name once, and I wanted my mother to go where there was a missionary; then the Lord sent you."

Here was this dear soul, groping in the night and reaching out for something better than he had known, he knew not what. When the Light comes to him he is ready to accept it. There are many other such boys, and girls too, all over Africa, who are waiting for some one to bring them the Light. Is it you? There are many other old men to whom the message will come too late unless some one makes haste and brings it.

Matshuba had many hard battles to fight, and often have we heard him out among the rocks praying for help and victory. I well remember the first day on which he prayed openly before the school. Almost the hush of death fell upon all, for it was a new era to them. One of their number had learned to pray like the missionaries. There was no hut at first for him to sleep in, so he lay in the tent. One morning he came out, his face all aglow. He said, "I saw Jesus last night. He came and stood before me. He was tall and bright looking."

Some months after he came, another boy, Tebengo, came to stay at the mission. He, too, had been attending school and desired to be a Christian. Bright, impulsive, but easily misled, in his instability he was just the opposite of the more steadfast Matshuba. There were also others of the schoolboys who were stepping out into the light, and among these were Kelenki and Siyaya, who were Mashona people. Their home seemed more heathenish than some of the others, but these boys, with others from their kraal, appeared earnest in the service of the Master.

A Sunday-school was also opened this first year and proved quite interesting to the younger ones. On the first Christmas Day the natives were invited for services and about ninety came—the largest number up to that time. After the services they were invited to a large, unfinished hut, and all were treated to bread and tea and some salt. Father and Mother Engle sat down among them and partook of bread and tea with them. This greatly delighted all, and it was just as much of a pleasure to our elder and wife, who always enjoyed mingling with the people. The rest of us saw that all were served. The people were very thankful for the treat, and all expressed their gratitude in a forcible manner.

[CHAPTER SEVEN]

Reinforcements, and Progress of the Work

The various departments of the mission were gradually enlarging, and as the work increased the burden fell more and more heavily upon Elder Engle. It will be remembered that efforts were made to secure an assistant for him before we left America, but without success. In April, 1899, however, we gladly welcomed into our midst three new missionaries from America. These were Mr. and Mrs. Clifford Cress and Mr. Isaac Lehman. They were able and consecrated messengers, and a valuable addition to the work. With them came also several large boxes of clothing, cloth for the sewing school, and other goods which had been donated for the mission. About this time also the Board sent out some farm implements, a large Studebaker wagon, a two-seated spring wagon, and a bell for calling the people to services. More donkeys had already been purchased by Elder Engle, so that the question of traveling, and of bringing out supplies from Bulawayo, was most satisfactorily settled.

Shortly after this we also had the pleasure of welcoming Mr. and Mrs. Van Blunk, of the Christian Holiness Association. These had come to make their headquarters near us and engage in evangelistic work. We had now quite a little company of Christian workers—nine in number—and had very inspiring and encouraging English services, as well as those in the native tongue. Although Brother Van Blunks were under a different Board and their work was in a measure separate from the rest, yet they were spiritual and consecrated missionaries and of great assistance in exalting Christ among the people.

On account of the large increase in the number of workers, it was necessary also to enlarge our dwelling place. During this season five new huts were erected, including those for the natives, making the mission premises look like a little village. A building for church services and school was also greatly needed. During the entire rainy season these had been held in the tent, which was proving inadequate for the growing congregation. So Brethren Engle and Lehman, with the assistance of the natives, erected a very respectable looking church building of poles and mud, 16 x 30 feet. It was furnished with plank seats and good tables, and Brother Van Blunk donated glass for windows. Long poles of native timber were then secured and a framework was made for the bell. This being hoisted and fastened in place could be heard at many of the kraals. It also assisted in informing the people of the Sabbath.

At sunset on Saturday evening it was rung a long time to inform the people that the morrow was the Sabbath, and that they should lay aside their work and prepare for rest and service. Later in the work some of us agreed to take that time for secret prayer in behalf of the people, that the Lord might incline their hearts to come to the house of the Lord. After there were a number of native Christians, they too joined us in prayer, each going to his private place. One evening we were greatly impressed to see Mazwi, the boy who was ringing slowly, down on his knees, as if, while he was calling the people to prepare for worship on the morrow, he was also calling upon God to persuade them to come. We were often made to feel too that the Lord especially honored some of those prayers.

The sight of so many people about us being destitute of clothing had greatly touched Brother Engle's heart, and he had written to America about it. The result was a large box of clothing generously donated. He gave each of the headmen and the chief a shirt and a pair of trousers, and told them to come to services. They seemed to be, and no doubt were, very grateful for the favor bestowed, and a very few made good use of the garments. Others came once or twice clothed, and then nothing more was seen of them or their clothing. In less than a year these latter ones came again and asked for clothes, stating that they had nothing to wear to church. It is needless to say that by this time the missionaries had learned their lesson, and those desiring to be clothed had to work for it. A number did come and work for clothing and were well paid, but what they did with the clothing was often a mystery. Shirts they generally liked and appreciated, and sometimes the other garments would be sewed up in a wonderful manner and do duty for a shirt or coat, or they would answer for a grain bag.

Day by day we were learning the nature of the people about us, and were obliged to adjust ourselves to our changed understanding. They are all children and must be dealt with accordingly. The missionary soon finds that he not only needs much of the love that "never faileth," but also a large supply of patience continually in his work. He must also be firm in his dealings with the natives and make them know their place. They will respect him all the more if he does this in the proper spirit. Old children are more difficult to handle than young ones, as they are more unreasonable and more set in their ways. They generally do not feel under any obligations to keep their promises to you, but they fully expect you to keep yours to them, otherwise they will lose confidence in you.

When one first goes to the heathen and sees them in their ignorance and superstition, seemingly lacking everything to make them comfortable, he is led to speak much of Christ and His love, thus seeking to win them. They begin to say within themselves, "Well, if He loves us, He will do us no harm, so we need not trouble ourselves about Him," and they continue, as vigorously as ever, to seek to appease the malevolent spirits, who they think are seeking to harm them. Then the missionary thinks he should pursue another course. He soon becomes somewhat discouraged and disgusted with their indifference and hypocrisy, and is often led to the opposite extreme, and dwells much on hell and condemnation, which tends to harden his hearers. Finally he reaches a golden mean. He realizes that these poor souls about him have had no opportunity of rising above their degrading surroundings, and he must take them as they are, and seek by the ability which God giveth to live the Christ life among them and lift them to a higher plane of living.

Matopo Mission Church in 1899. Built by Elder Jesse Engle.

The Sunday-school had been chiefly for the younger ones, but we concluded to add a class for the older people. This was greatly appreciated by some of them, especially Mapita. It began with few in number; but as time passed it gradually increased in attendance and interest. Mapita seemed so eager to learn in those days, and would often look with longing eyes into the Kingdom, and the very joy of the Lord would seem to be reflected in his face, but he was afraid to step over. He gained a great deal of knowledge of the Scriptures too, and he was not slow to tell other people.

All the services were more or less informal, and any one was free to ask questions; yet in the Sabbath-school class many felt more at home and often expressed themselves freely in regard to the difficulties in the way of their becoming Christians. One day, after we had explained the lesson, Nyuka, a witch doctor, said:

"I believe all you say, and that Christ is able to save us, but what can I do? My hands are tied. I have five wives."

Nothing had been said about a plurality of wives, but intuitively he realized that it was a formidable obstacle in his way. We could only tell him that if he really reached the place where he desired to be saved, the Lord would open the way for him.

As question after question arose in the class, the answer often given would be to open the Bible and read a portion suitable for the question. One day, after this had been done several times, one of the men exclaimed, "It is no use to argue any more; that Book knows everything." The difficulty generally was that, although they believed the Word, they were not willing to take the Way. The darkness seemed too dense, the effort required was too great, the transformation was too absolute for these old people, rocked in the cradle of paganism for generations. It is the younger generation that are chiefly benefited by the mission work. Sometimes some of the others, seeing this, will say, "I am too old; you should have come sooner."

Then again the missionary sometimes meets with a Caleb or a Joshua. He receives some encouragement, from even the old. Allow me to give an account of a visit made at this time:

We are going to visit an old queen. It is not our first visit to her, but we are informed that she is ill at present and her friends are fearful that she might die, as she is very, very old. Sisters Heise, Cress, and myself are going. We carry a little bread, cocoa, and a New Testament. She is living at the kraal of Mapita, our faithful helper. He also has been sick with fever, but he is somewhat better today, and is sitting out of doors by the fire, where his wife and children are preparing their evening meal. This consists of peanut gravy, kafir-corn porridge, and pumpkin. After greeting these, we pass on to the hut where the queen lies. We sit down on the ground, so that we may look into the little opening which serves as doorway. The woman in charge invites us to enter, and we crawl into the hut. In the center of the hut is a fire with four large stones around it; the smoke finding its way into our eyes or out through the straw roof, for there is no chimney and no window. Near this fireplace lies the poor old queen. Her bed consists of a large hide spread on the hard, polished earthen floor, and a block of wood serves for a pillow. A blanket is thrown over her body. We offer the cocoa, which the sick one gratefully accepts, but the bread is refused. We then go to her side and try to point her to the Lamb of God, which taketh away the sin of the world, and tell her of the home prepared for all those who love God. She tries to listen, and sometimes responds to the question asked. Of course our knowledge of the language is still imperfect, and it is more difficult for the old to understand than for the young. When the sick one does not fully comprehend, the nurse, who is Matshuba's mother, explains. Sitting here by this old woman, and seeing her stretch out her thin hands to the warm stones at the fire, we forget that vermin surrounds us or that our clothes might become soiled; our hearts only overflow with a desire to let a flood of light into the soul of the poor one before us. As the talk continues she does seem to grasp some of the spiritual truths, and she gives a more ready assent to the questions asked:

"Do you desire us to pray for you?"

"Oh! yes," she exclaimed with feeling. "I always love to have you pray to Jesus for me."

Kneeling there we offer prayers that the Lord would speak to this dear soul and prepare her to meet Him. Her farewell word and clinging clasp of the hand on our departure cause us to feel that light is breaking, and that she, in her feeble way, is, by faith, taking hold of Christ. Once before, when we visited her, she too offered up her feeble petition.

We emerge from the hut and stop a few minutes to speak with Mapita and his family, and offer up a word of prayer. The sun has already set, so we hastily bid them adieu and start for home, but not before they have sent their respects to Father and Mother Engle.

Thus ends one of the many visits we are called upon to make. But who is this old queen, amid such unqueenly surroundings? She was one of the numerous wives of Mzilikazi, the founder and first king of the Matabele tribe. He had a large number of wives, not fewer than forty or fifty, and this was one of them. The natives here claim that she was his chief wife and the mother of Lobengula, the king. We think that, however, is very doubtful, although the husband of the woman where she stays was one of Lobengula's most trusted men.

Mrs. Cress Giving a Lesson in Cleanliness.

This poor queen in her younger days had no doubt plenty, with slaves to wait upon her and do her bidding. Now, in her old age, she tries to work for a living by cultivating the soil, and growing her own food. If her change of fortune is instrumental in leading her to Christ, she is richer than she knows. She will not have all her good things in life. We have been trying to help her also in temporal affairs.

She arose from this sick bed and afterwards visited us. One day, when we were again speaking of Christ, her face lighted up and she exclaimed, "I am happy because Jesus lives in here," putting her hand on her breast. We feel, as Sister Heise expressed it, "One would look upon her as one of the first fruits of our mission work in Africa."

Although the work among most of the older people thus far appeared to make little progress, if we may judge by their lives, yet a number of the pupils were steadfast. As far as could be ascertained they had accepted Christ as their Savior and were walking out in all the light they had. Since they were eager to follow the Lord in all things it was considered advisable to baptize some. Accordingly, after the little church was completed, they were examined as to their faith. In August, 1899, nine boys and one girl were by Elder Engle led into one of those sparkling streams and dipped three times into the name of the Trinity, and thus put on the Lord by baptism. It was a time of great rejoicing and encouragement to the missionaries when this was done, and they could gather around the table of the Lord, with some dark-skinned brethren, who had so lately come out of pagan darkness. Although these were but babes, yet the missionaries felt that the Lord had set His seal upon the work.

It might seem that we were somewhat hasty in thus so soon receiving into church fellowship. The mission had been opened only a little over a year, and our imperfect knowledge of the language, as well as of the native character, made it scarcely possible for them to be well instructed in the things of the Lord. There was no cause to think, however, that they were not honest and sincere so far as they knew. There was a radical change in their lives, and some were steadfast, but others had not fully counted the cost and soon fell back, if indeed they were really saved. One of the oldest, who was over twenty years of age, stood well until he went to work for a European, who made sport of him, and the boy gradually fell back into his former habits. Great pains were taken to lead them on to know the Lord.

During this year the war known as the Boer War began in South Africa. It was a conflict which seemed inevitable between the wealthy English mine owners and their Dutch rulers. We are perhaps safe in saying that heavy taxation without sufficient representation was the chief cause of the war. The first event of importance in connection with it was the siege of Kimberley, the great diamond field, and the headquarters of Mr. Rhodes at the time. This occurred October 14. The war then spread through other parts of South Africa and to the border of Rhodesia, but did not extend into it. English troops were, however, stationed there to repel an invasion should one be attempted.

The war did not directly affect us, but indirectly it did. By the siege of Kimberley, and later that of Mafeking, and the destruction of the railroad our line of supplies from Cape Town was cut off, consequently prices in Rhodesia rose very rapidly. Sugar was soon two shillings (48c) per pound, flour about three guineas ($15) per one hundred pounds, and other groceries in proportion. With little money on hand, and the prospects of receiving more under such conditions uncertain, famine might have stared us in the face. There was no need to be uneasy, however; the Lord and the forethought of Father and Mother Engle prepared us for such an emergency. Shortly before this the Charter Company had placed some cattle on the mission farm, and we had the use of milk. Butter, eggs, and vegetables for a time brought a very high price in Bulawayo market, and with all these the mission was supplied. The little spring wagon, drawn by four donkeys, went to Bulawayo nearly every week for a time, taking in produce which brought a high price, and we were in turn able to pay a high price for groceries and food for the table; so that, during the darkest days of the war, all our needs were supplied.

Occasionally disquieting rumors would reach us that the Boers were about to force their way through and come into Rhodesia. The natives themselves were not a little interested in the outcome of the war. They had no newspapers or system of telegraphy like the white people, but they had a means of gaining news which to them was much more effective. This was by means of communication among themselves. How they so quickly secured news of the various engagements in the south and the result of each engagement was a mystery. We on our part, situated among them as we were, and conscious that there were many who were still seething under British rule, could not avoid wondering what might be the outcome were the British defeated. On the other hand, many of the natives seemed to prefer British rule to that of the Dutch. They chose to remain as they were rather than change masters.

[CHAPTER EIGHT]

Extension of the Work Followed by Dark Days

Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.—St. John 12: 24.

Matopo Mission was only one little light in the surrounding darkness, and it was hoped that other stations might be opened in time. So after Brother and Sister Cress came, or as soon as they had some little knowledge of the language and of the work, they desired to open another station. After looking the country over, they felt led to a place up among the hills near the kraal of Buka, of whom mention was made earlier in these pages. There were a number of kraals in the immediate vicinity, and the location seemed a good one, except that it was somewhat near Matopo Mission. They decided to move out in November, and at that time they, together with the tent and supplies, were taken to their new station. Unfortunately a heavy rain came on while they were on the way and the ground was thoroughly soaked before they had an opportunity to pitch their tent. They concluded, however, to remain at their place and build. It was named Entabeni Mission.

The building progressed satisfactorily, and they held services on each Sunday for about two months or a little over. They felt encouraged in their work and the natives interested. At the Christmas holidays they came to spend the time with us, and we had a very enjoyable time with the natives. The third week in January, 1900, a messenger arrived to inform us that Sister Cress had been stricken with fever. A conveyance was immediately sent to the place to bring her to Matopo Mission, and by the time that reached their mission Brother Cress also was sick. Both were brought to the mission and made as comfortable as possible. At first no one considered their illness serious, for our party had thus far been enjoying good health since the work opened. Other complications set in in connection with Sister Cress' illness, and she gradually grew worse. For twenty-four hours she lay unconscious and then rallied and seemed quite bright. We were all present—Engles, Van Blunks, Sister Heise, Brother Lehman, and myself—when she rallied. She requested that prayer be offered for her recovery. This was done and we felt that she would gain strength, but it was not to be. In half an hour that sweet young life passed to be with God. This was February 8, 1900. All through her sickness she felt perfectly resigned to the Lord's will, whether for life or death.

We felt that we could not spare this saintly woman, so well fitted both by nature and by grace to shine for God. She had laid her all upon the altar for Africa, and often expressed herself that she wanted to spend her life in behalf of this people. She had been in Africa only nine and one-half months, yet she had entered heart and soul into the work of the Lord, and was rapidly acquiring the language, so that she could converse with the people. She had formed some of the women into a sewing class, uniting this work with religious instructions, and endearing herself to all with whom she came into contact. She loved the people and was willing and ready to undertake any kind of work that came to her. She was especially gifted in prayer, and it was always an inspiration to the rest of us to listen to her heartfelt petition. Why the Lord thus early in her missionary career took her to Himself, we know not; but when the things of earth shall be revealed, when we shall know as we are known, then all will be clear.

Brethren Engle and Lehman made a coffin; we covered it within with white muslin and without with black cloth, and thus laid the body away. Mr. Eyles, of Bulawayo, was interested in the mission and occasionally visited us and spoke to the natives, since he had good command of the Zulu language. On this occasion he consented to come out and preach the funeral sermon. The chief men of the people carried her to her last resting place beneath the Umkuni tree, and they mingled their tears with ours. The occasion was made more sad by the fact that the husband was still ill and unable to view the corpse or attend the funeral.

During the sickness of these two people we greatly appreciated the presence and help of Brother and Sister Van Blunk, who still lived near the mission. Both were very kind in assisting to care for the sick and also in the last sad rites. Shortly afterwards they moved to Bulawayo and made that the headquarters of their evangelistic work.

Elder Engle and Donkey Team at Matopo Mission.

Brother Cress recovered from his illness, but concluded that it was best for him to return to America, and wrote the Board accordingly. He felt his loss keenly. The work in general resumed its normal condition until the last week in March, when our bishop and overseer, Elder Engle, became sick. He had been very busy with the work, and in his frequent trips to Bulawayo, sometimes in the rain, he may have exposed himself. His condition did not seem serious, and he was not obliged to keep his bed continually. On April 2 he walked to a garden near by, and when he returned he again lay down. He ate heartily of the dinner prepared for him, after which his wife came to the dining-room and ate with us. At the close of our 3 P. M. dinner she went to her room, but returned at once and asked me to fill the hot water bottle and come over. I did so and found Brother Engle having a heavy chill and speaking the Zulu language rapidly, seemingly unconscious of our presence. We endeavored in every way to help him, but soon found that he was rapidly becoming paralyzed. Sister Heise and Brother Lehman were called and a consultation held. It was decided to send a messenger to the fort, ten miles away, and from there telephone to Bulawayo for a doctor. Brother Cress had left that day to go as far as the fort on his way to Bulawayo, and he was also to be informed.

All night we watched by the Elder's bedside, but there was nothing that could be done. Brother Cress arrived near noon the next day, but the doctor did not arrive in time. That was a dark time as he lay paralyzed and unconscious in the little mud hut he called home, far from his children, far from the comforts of civilization, with none of his family or relatives, save his devoted wife, by his side. As it became evident that the end was near, that heroic mother, who had been such a worthy companion in all his labors, stooped over and imprinted on his face a kiss for each of their seven sons in far-away America. At 5 P. M., April 3, he breathed his last. Thus, in less than two months from the date of Sister Cress' death, Elder Engle also was called home. The loss of our sister was great, but this seemed to be a still greater blow on the mission.

He was so absorbed in the work, and no sacrifice was too great, no labor too hard, for him to endure. Perhaps, if he had spared himself a little more, he might have been able to continue longer in the work. Who knows? The language was difficult for one at his age, yet he was making heroic efforts to acquire it, and could make himself pretty well understood. We have seen him, after reading the Word, stand before the people, with the tears running down his face in his great love for them and in his desire to help them to Christ. And the natives knew that he loved them and they in turn loved him and greatly lamented his departure. The language of many of them might be summed up in that of one woman. As she stood by his coffin, weeping, she said:

"He was good to me. He gave me salt, he gave me calico. What shall we do without him?"

It seemed that his life work was finished. He had had the desire of his heart, in that he had been permitted to reach Africa and see a work started in the wilds. He had been privileged to see something of the travail of soul by beholding some step into the Kingdom. Now he had gone to hear the welcome message, "Well done, good and faithful servant ... enter thou into the joy of thy Lord."

This time it was Brethren Cress and Lehman who made the coffin. There was no lumber on hand, but they removed some from the hut doors for the purpose. Again we covered it to contain the form of our elder. Mr. Eyles could not meet with us at this time, and the Van Blunks were away; but two of the officials from Fort Usher were present, and a number of natives, not so many, however, as at the previous time. No doubt they were becoming suspicious of this oft-repeated death. The white men present, together with some of the natives, carried the body to its last resting place beside Sister Cress. Brother Cress spoke in English to the white people present, while the natives were addressed by the writer from 2 Tim. 4: 7-8.

The devoted wife had been wonderfully sustained by a Higher Power through all this sad scene. She had been called here, far from her home and family, to lay away her husband, but she realized that she was not alone. When, however, the funeral was over, the effects of the shock and of the strain through which she had been passing were manifest. She too took her bed with the dread African fever.

MATOPO CEMETERY. Elder Jesse Engle. Mrs. Cress. Mrs. E. Doner. Elder Jacob Engle at his father's grave and Elder John Sheets.

The Seventh Day Adventist missionaries, who had been so kind to us when we first came to Bulawayo, sent letters of condolence as soon as they heard of our bereavement, and offered the services of their physician, should we need him. In this emergency we sent for him to come and see Mother Engle. He rode the fifty miles on horseback to come to minister to her and to give us instructions as to how to treat the disease. This was something which we greatly needed and appreciated, and it has been of great service to us in later years. He would accept no compensation for his long and tiresome journey. Such are the big hearts one finds in the interior of Africa. They are enlarged to take in more of the Spirit of the Master. All was done that could possibly be done for Mother Engle, so that she might gain her health sufficiently to return to America with Brother Cress. She continued to have relapses of the fever for three months, and it was not until July 19 that she was able to make the journey.

Brother Cress' stay of sixteen months in Africa had brought great loss to him, but the Lord had sustained him. We were sorry to lose him as well as Mother Engle in the work. She never felt called of herself to go as a missionary, but only to be with her husband. When he was led of the Lord to go forth, she most cheerfully bade farewell to her family and all that was dear to a mother's heart and went with her husband, neither of them knowing whether they would be permitted to see their family again. She was not merely a companion to him, but a most devoted helpmate, not only in all that can possibly mean in civilized lands; but larger still, in the heartaches, the weariness, the loneliness, and the discouragements that come to a missionary. How often the names of their loved ones would be spoken by these two! How they would linger over the letters that came, and yet never a word of complaining or regret that they had left all for this. When Elder Engle died we felt that we had lost a father; so, when she left for America, we realized that the mother and homemaker was gone.

Before their departure a most important event transpired. I refer to the marriage, on May 1, of Mr. Isaac Lehman and Miss Alice Heise, by Rev. Van Blunk. This was to have taken place earlier, but was delayed by the sorrowful events through which we were passing. Even the day of the wedding was saddened by a most serious relapse of Mother Engle, and we felt quite anxious on her account. This was the first opportunity for the natives to see something of a Christian wedding, and we believe they were impressed with the difference between a Christian and a pagan marriage. Brother Lehman was a consecrated young man and had from the first taken hold of the work along all lines with zeal and readiness. He had also made rapid strides in the language. Sister Heise, too, ever since the opening of the mission, had been a most able and efficient worker, so that both were well equipped to do effectual service for the Master.

All of us accompanied Mother Engle and Brother Cress to Bulawayo, where they rested for a day and then took the train for Cape Town, while we returned to continue the work. For a time nine white workers had been at Matopo Mission, and in less than six months the number had been reduced to three. Those left, however, were not discouraged. May 23 of the same year one of them wrote to the Evangelical Visitor:

"He that keepeth thee will not slumber." This is the Father's promise to all His dear children, not only to you who are sheltered in Christian homes, but also to us who are in the wilds of Africa. We have just as much faith in the promise today as when to outward appearances everything was more secure. Your hearts with ours have no doubt been torn by the sad messages which have crossed the waters during the few months just past, and some one may be even tempted to doubt whether it was the Lord's will for us to come to Africa. Beloved, does England doubt the outcome of the deadly conflict raging in South Africa because she has already lost thousands of men? Is her courage failing? No; far from it. Money and men are continually pouring into the country and soon the independence of two states will be a thing of the past. Shall we as Christian soldiers have less faith in the King of kings? Shall we give up the conflict because two have fallen by our side? No; not if all men forsake us, for with God we still have a majority. While our hearts feel bereft by the departure of our beloved colaborers, we still have confidence in our Great Captain, and we know that He never lost a battle.