South and South Central Africa Part 20

The most interesting thing in Africa is the native himself; the more I see him and study him the more I respect him.--Bishop J. C. Hartzell.

I most heartily voice the sentiment expressed above. The study of the native is a most interesting one and worthy of the best minds of the age. The latent power and ability lying back of some of those crude exteriors is often marvelous, and the transformation often wrought by a few years of careful, sympathetic training far more than repays for all the labor expended.

From what has already been given in the preceding pages, some idea of the native character may be gleaned, and yet it is impossible to give in such a book an adequate conception of the nature of the natives. In fact, the only way to know them is to live among them, and then one can not be sure that he has the correct idea. The subject is so many-sided, so elusive, and above all so changing that it is doubtful if any one can tell all there might be given.

This twentieth century has produced three large volumes on the African native, which, in the estimation of the general public, seem to occupy a preeminent position among the many books continually written. I refer to "Thinking Black," by Daniel Crawford; "White and Black in South Africa,"

by M. S. Evans; and "The Essential Kaffir," by Dudley Kidd. The first is the work of a missionary who has spent twenty-two unbroken years in the heart of the African Continent. The second is the work of a politician who has studied the native problem deeply and sympathetically from a governmental standpoint and has given his opinions and conclusions in a clear and convincing manner. The third work might be said to have been written from an independent standpoint, and is by many Europeans in South Africa considered the best thing written on the native. One who has lived long in Africa might be inclined to differ with any one or all of these writers in some points, but they are all excellent and well worthy of careful study.

I was once speaking with an official who had had long experience in dealing with native problems, and whose opinions along these lines were sought after by others. I asked him, "Wherein do you think lies the chief difficulty in dealing with the native?" He replied somewhat as follows:

"I think it lies in this: that the native so readily responds to civilization and improvement, that he comes up to our highest expectation along some lines; and then we, forgetting the generations of barbarism back of him, think he should measure up to our expectations along all lines. When he fails us at some particular point we become disgusted and do not give him credit for the advancement he has made."

There seems to be much truth in the above statement and it has often been a help to me in dealing with natives. There is something else also which must not be lost sight of, and that is that as much as possible they should be dealt with as individuals. Too often the white man thinks the natives are all made over the same mould, and that the characteristics of one are the characteristics of all. He will often not take the trouble to study their individuality, and perhaps he thinks they do not have any. This is not surprising. Europeans often visit New York, remain a short time and then return home, thinking they know Americans, and can be found prating of how Americans do. If people come to such superficial conclusions about such a heterogeneous ma.s.s of humanity as exists in the United States of America, it is not surprising that one or two natives in the eyes of many white people stand as a type of all Africans.

The writer has had an opportunity of studying the natives of four or five tribes and has come into contact in various ways with several other tribes, yet she feels that her knowledge of the native character is in many respects superficial and unsatisfactory. It has this to recommend it, however, that it is gleaned at first hand from many years' residence among the raw and semi-civilized Africans.

We have tried to show that the natives differ greatly in their ability to learn in school and out of it, in their habits of cleanliness, and in their readiness to receive the Gospel. As there was a large number of boys about us day by day, we found that they also greatly differed in disposition, as much so as white people, and it was necessary to study the characteristic of each in dealing with them. They soon understand if the missionary respects and trusts them; and they readily respond to such treatment and show by their conduct that such confidence is not misplaced. On the other hand, if they are censured for a fault, especially if they think the censure is unjust, they soon become careless and discouraged. On account of their secluded and simple life they, even the grown ones, are much like children when they first come into contact with white people, and they fail to understand why two persons should treat them differently--why two missionaries or two masters should not have the same way of doing things, the same generosity and the same dispositions.

Child-life of these dark-skinned Africans is in some respects not so different from that of their white neighbors, unless it is in its greater freedom. Until it learns to walk, the child spends much of its time on its mother's or older sister's back, tied by a skin with its face toward the mother. In the early days at Matopo, Matshuba once inquired how our mother carried us when we were children. We said she carried us on her arms. He nodded his head sagely and exclaimed, "That explains it. That is why your noses are long and straight and ours are flat."

[Ill.u.s.tration: Little Nurses. Mianda Village.]

On the mother's back the child sleeps and coos and observes what goes on about it. Here it bobs up and down as the mother handles the hoe, stamps or grinds the meal, or goes about her cooking. Here it takes rides as the mother goes after wood or water, or on long journeys to visit her friends. Occasionally she removes it from her back, straightens out its cramped limbs, feeds it, and then places it on the ground to play. It has no garments to impede its progress, and so it soon learns to help itself, crawls about and picks up earth or whatever comes in its way and eats it, no one objecting.

As it becomes older the freedom is still greater, especially if it is a boy. There is no school to confine him, no hard lessons, no table manners, no daily washings, oftentimes. He runs, he hunts, he fishes, he plays often the long day through, together with the other little ones of the village. He has no clock to tell him the time of the day, except the great orb above him, and this he learns to read with surprising accuracy. As it sinks in the west, he comes with his a.s.segais and faithful dogs, and with a rabbit or some birds, carried on a stick across his shoulders, proudly displaying his prowess in hunting. He makes bows and arrows, popguns, plays hockey and other games, makes clay animals, wagons, and many other things. In fact, some native boys are genuine artists, and it is a pleasure to watch them deftly mould animals of various kinds.

His sister will have her doll, made from a stick of wood, a corncob, or the like, and tie it on her back, like her mamma does. She plays at housekeeping, grinding, cooking, and imitating her elders, the same as her white sisters do. She is also expected to help take care of the baby and younger members of the family, as her brother is often expected to herd the cattle or sheep, for there are no fences to confine them. All of these children, however, often suffer from hunger, cold, and nakedness, and worst of all they generally indulge in many evils which cling to them and greatly r.e.t.a.r.d their progress when light comes to them. They also become quite cruel and unfeeling about giving pain to animals and birds. Every accessible bird's nest is robbed and the young birds, partly plucked, are thrown, often while still alive, on the live coals to roast and furnish them a dainty morsel. When a bird is secured there is not the least compunction about plucking off all the feathers without killing the bird. Once, when I was lying sick in bed, the four girls staying at the mission came in laughing and carrying the fledgling of a secretary bird. It was about the size of a half-grown chicken, and had all the feathers plucked from it while it was alive, and in this condition it was still blinking with its big, solemn-looking eyes. The brother of one had brought it in this condition, and to them it was a good joke to see it thus.

As one enters the raw African's village and sees the native in the midst of his filthy and uncouth surroundings, lacking seemingly the very necessities of life, he readily concludes that the African is lazy, shiftless, lacking in resources, and exceedingly dull or he would have advanced further in civilization even before the advent of the white man. To a certain extent this is true, for even the native, after he is somewhat civilized and looks back to where he came from, has been heard to exclaim, "We must be the dullest people on earth. Others could read and write and knew something of civilization, but we Africans knew nothing." We need, however, but to look back to our own Celtic and Teutonic ancestry to see barbarism and illiteracy.

The African pagan cannot be said to be lacking in resources, however.

He wishes fire and he goes and selects two suitable twigs of wood. Into one he cuts a notch and the other he points. Placing the first on the ground, he inserts the point of the other into the notch and twirls it rapidly between his hands until it strikes fire. At the same time he has on hand some inflammable substance upon which he places the fire and soon has a blaze. He can thus roast his fish or meat. He wishes cooking vessels; and the woman goes to the river and procures the proper kind of clay, which she mixes with water and works until it is the required consistency. She then takes a piece, and with deft fingers moulds it into a circle, and places it on a stone or piece of broken crockery. She adds more and more clay, carefully shaping it with her hands as she proceeds upward until the top is finished. Then she puts it aside for a while until the clay sets and becomes slightly dried, after which she carefully removes and turns it and moulds the bottom, and when dried she burns it. In this way she makes earthen pots of many kinds and sizes, from the dainty small ones, which are often nicely glazed and artistically marked, to the large, heavy beer pots, holding ten or twelve gallons.

Weapons for war, hunting, and domestic purposes are needed. The man goes to the hills and digs until he finds the iron ore. He smelts it and with the iron thus obtained makes axes, a.s.segais, hoes, and other useful implements. He burns wood and makes charcoal for his forge. His bellows are made from the skins of animals and the pipes are clay tile; and the anvil and hammers are also pieces of the iron he has obtained. He moulds, welds, shapes, and performs all the work of the ordinary blacksmith. If his hoe wears out he will take the iron that is left and shape it into an a.s.segai bristling with points. With three or four of these and a shield made of hide, he will go out to fight his neighbor, or perhaps he will have bow and steel-tipped arrows, which he dips in a poisonous substance to ensure their deadly work.

Or, if it is in time of peace, he makes use of his a.s.segais and his faithful dog and supplies his household with meat. If he has been fortunate enough to secure an old blunderbuss of a gun, he tinkers at it till it works. He may not be able by law to buy any ammunition from the white man, or even lead to make bullets; but he will manage in some way to obtain some ammunition. Perhaps the chance possession of a nail, or solder melted from a tin can, will, by a laborious process, be turned into bullets, for time is no object to him when working for himself. In the same way he will secure some gunpowder or the ingredients for it, either by barter with his neighbors, who have been to town, or elsewhere.

He wishes fish, and he will spear or catch them with hooks, or his wife will, with willowlike twigs and bark strings, make a long troughlike net, and as the water subsides she will supply her household with fish.

Both fish and meat are dried and preserved for future consumption.

[Ill.u.s.tration: Batonga Fisher Women.]

The native wishes a hut to live in. He goes to the forest and with the axe cuts down poles and carries them home, and with his hoe digs a trench into which he places them. With some forked sticks he makes a neat doorframe. Thin, willowy poles are also brought and split through the center, and one piece is placed on the outside and one inside of the poles of the hut, and with bark strings he firmly ties these together and thus secures the poles in their places. They are also fastened at the top in a similar manner, so that the walls of the hut are firmly fastened together, for of course his hut is round. With his method of building he is wise in making it round, as it is more easily done and stronger when completed. The slender, straight poles for the roof are fastened together in the same way. These are often extended beyond the walls so as to form a veranda, which may or may not be enclosed. The wife takes her hoe or a.s.segai and cuts gra.s.s to thatch the hut. She also takes some of the beautiful long gra.s.s, and with bark string makes a large mat to form a part.i.tion to separate the bed-room from the living-room. They need a bed and the man will procure forked sticks and fasten them firmly in the ground as bedposts, and on this with poles, reeds, bark string, and animal hides he makes a bed. Skins may also be used for blankets, and if they should be lacking in these they build a fire or place a pan of coals underneath or near the bed. Some Africans weave blankets and some make them out of the inner bark of the trees; others purchase from traders.

The native needs a chair, so he goes to the forest and, selecting a certain kind of tree, he cuts a suitable block of wood. With his little axe he hews and cuts until from a solid block of wood he makes a very respectable-looking chair, or stool, varying in height from six to fourteen inches. In the same way he makes spoons, stamping blocks, dishes, and other household articles. These he carefully oils to prevent cracking, and often colors and ornaments them. The natives along the large rivers make their own dugout canoes. A large gourd or earthen jar answers for a water bucket, one with a long handle for a dipper, a very large one with woven top is used for a churn, a long one as a b.u.t.ter receptacle, and a very small one for a snuffbox. A small piece of iron, nicely shaped and beaten thin, is snuff spoon and handkerchief.

A large flat stone, built in a clay receptacle with an earthen jar at the end, is the mill, and on this another stone is used to grind. The wife needs baskets. She procures palm leaves, bark string, reeds, and willows and makes baskets of various kinds: a flat one for a sieve, dainty little ones for plates for their stiff porridge, larger ones for grain, and still larger ones for reaping. She also makes mats of various kinds. Skins of animals do for clothing. They are so confident that this is the native invention, that one of the boys, in reading of the garments of our first parents, declared they must have been black because they wore skins. The girls' loincloth is made of bark string.

Their clay pipes are often quite artistically made, and so hard that it is difficult to distinguish them from metal.

In all of these things just mentioned the native is in no way dependent upon the European; they are of his own invention and manufacture, except the rifle. It is not to be supposed that any one native makes all the various articles. There are blacksmiths, potters, basketmakers, and workers in wood, and the rest barter for or buy the things they need.

Given various colored beads, some fine and some heavy wire, a few b.u.t.tons, sh.e.l.ls, and ivory rings, and they are adept at adorning the body, at least according to the native's idea of beauty. In some respects the barbarous African's idea of ornamentation does not differ materially from that of her white sisters, the difference being one of degree rather than of kind. The American beauty thinks one or two strings of beads around her neck are quite the proper thing, and add to her charm. The African beauty will tell you that if one or two are nice, four or five are nicer. It is the same with the bracelets; the American belle is pleased with one or two on her wrists. The African is likewise, but she is better pleased with a dozen, only she adds utility to beauty and thinks that a lot of heavy rings around her wrists or ankles add to their strength and give her corresponding value in the eyes of the opposite s.e.x. Then too she will tell you that her G.o.d told her to adorn herself thus, which is doubtless true.

What has been said of inventive ability applies more or less to all pagan Africans, although in different sections of the country they differ somewhat in their work. The Batonga, by whom we are surrounded, do not at present remove the iron from the ore, but there are many blacksmiths among them, and according to some of the old natives they were accustomed to smelt the ore. There are certainly evidences of iron workings in this part of the country. Brother Taylor made inquiry of an old native in reference to these workings. He said that many years ago the Batonga used to work them and thus obtain their own iron. Then their Barotse conquerors came and killed all the iron workers and told them to come to the Barotse and purchase their iron. No doubt this was done to weaken them in battle. (See 1 Samuel 13: 19-22.) In this instance the smiths remained, but they go to the Barotse to purchase hoes and pig iron. Since the old ones were killed, the younger generation were afraid to smelt the ore.

All the Africans brew their own beer. They also grow tobacco, which they both smoke and snuff, and they grow a kind of hemp which they smoke. Of course they raise their own food, and before the arrival of the white man some even procured their own salt.

As to the general character of the raw natives--for it is of them we are writing--we hesitate sometimes to tell what we do know. But the missionary, however much he may think of the Africans and enjoy his work among them, cannot, dare not, be blind to their faults. It has been said of them that they are naturally liars, thieves, and harlots; a hard saying, truly, but there is a measure of truth in it. As a people there is little or no reliance to be placed on their word, especially when they desire to shield themselves, their relatives, or even their tribes.

Possibly a native may tell an untruth for the mere pleasure of it. This habit is so inbred that it is difficult to overcome it; and yet by careful religious training, and the power of the Holy Spirit, one is frequently surprised at the progress they make in speaking the truth under very trying conditions--that is, when they are led to see the evil of the opposite course.

Thieving is probably not so prominent, but it exists, not only, as some affirm, among the half-civilized, but also among the raw heathen. Every missionary, who has seen heathen accepting the Light and confessing their past, can testify to the truthfulness of this statement. Many instances of stealing among them can be cited. I was told by a farmer, who was living in the midst of pagan Africans, untouched by civilization or the Gospel, that one year he employed about 100 women to gather his corn. He suspected them of stealing, but said nothing until one evening, just as they were starting for home, he suddenly rode in among them and frightened them. The corn which they had carefully concealed about them was scattered in all directions.

Stealing, however, is not as common as lying; for while there does not seem to be a strong public sentiment against the latter, there is against the former, for the protection of their property. Those who flagrantly disregard this are branded as thieves and are sometimes punished. I know one native who was required by his heathen neighbors to pay ten hoes for visiting their grain bins. Generally, however, grain, either in the gardens or in the granaries, is not disturbed by others, and one may allow property to remain exposed year after year and it not be disturbed. The white man's law against thieving greatly a.s.sists the native in the enforcement of his law. We have found some very trustworthy natives, and none who have been with us any length of time have proven dishonest, and they are frequently sent to carry sums of money without in any way tampering with it.

As to other forms of vice what shall one say? One European has been heard to exclaim that "their morals are as black as their faces." That they are dark no one can deny, for from childhood up vice in many forms is common. It could scarcely be otherwise when one considers the filth and degradation of their surroundings, where a number are crowded like so many animals into a filthy hut, overrun with vermin and parasites of all kinds. Some will tell you that there are none pure. It is true that the lives they lead give little opportunity for anything elevating. Then too their lives are open to the general gaze; nothing is hid.

But take the modern city; dig it up from the foundation; open all its cesspools of infamy, crime, and debauchery, and such a stench will ascend to heaven that everyone beholding will cry out, "Babylon, the mother of harlots and abominations of the earth!" And yet this is the boasted twentieth-century civilization. Shall we, then, say that there are no Christians in that city, or that there are none living good moral lives who do not profess Christ? G.o.d forbid! All honor to the n.o.ble band of men and women in our cities who, in the midst of fearful odds, are living upright lives and helping their fellow-men.

I believe I can safely say, from what I have seen and learned of the inner life of the native, that in dark, heathen Africa, even before the light of the Gospel penetrates, there are those who are moral and pure, although the number is small. Then take the Christian natives; the life of many a one is a living rebuke to some who decry mission work, and it is too often because they are a living rebuke, that they are so fiercely hated by some Europeans. People usually find what they are looking for, and in Africa is no exception.

CHAPTER TEN

The Native--Continued

Beggars the Africans naturally are, and when the white man comes among them they are always eager to obtain all they can for nothing. They beg of one another; then why should they not beg of the white man, whose pockets are supposed to be full of money? Then too some of them think the white man does not need money to buy food, clothing, and other goods from the store. They will say, "You do not need money to buy things. You just write something on a piece of paper and send it to Bulawayo and the goods come." Experience has taught us that the greatest good one can do the native is to make him work or pay for everything he receives, unless it should be during a case of sickness or helplessness.

It is a common expression that the African is lazy; and yet even this must be accepted with a reserve and an understanding of his surroundings. Aside from the effect of the climate, much of their indolence and indifference is due to their smoking of hemp, a narcotic drug, similar to the _hashish_ of eastern countries. This they grow, and it is a common practice for the older, and for even young boys, to smoke it. It seems to sap their very life and take away all the ambition to better their condition. Yet the native can and does work even in his home, when occasion demands. During the digging and growing season they are found out in their gardens, which are generally at a distance from the villages, from early morning until late at night, hoeing and watching their crops to protect them from the ravages of the animals and birds. During the hottest part of the day they generally stop for a time to rest and cook. It is useless to attempt much evangelistic work during this season of the year, except at night, for the villages are about deserted during the day.

They may, during the dry season, work for Europeans, but with some a short time of such work suffices, as their wants are few. As one fellow expressed it: "I have now sufficient money to pay my taxes. I only want to work long enough to earn money to buy a blanket and then my needs are all supplied." If they have food on hand, that is the extent of the ambition of some natives. They feel that then, during the dry season, or winter, they are ent.i.tled to rest, hunt, smoke, drink beer and palaver.

Frequently, however, they must build in the dry season, for one of their huts in this ant-ridden country lasts only a short time--perhaps two or three years--and then another must be built. This is no small task, but it is usually postponed until near the rainy season. In order to build, the native is obliged to make frequent trips to the forest to procure suitable poles and bark strings, all of which he must carry on his shoulders. His wife too is inclined to postpone cutting the thatch gra.s.s until it is nearly all burnt, and then it requires much more labor to find enough thatch than if she had done the work at the proper time.

The rain usually is threatening, or even the first has fallen before the man begins the actual building, and then he and his neighbors hurry and put up the huts after a fashion. When asked why he does not build earlier in the season he naively exclaims, "Oh! I leave it until the rains come, so I must hurry and build it." In other words, he puts it off until he is forced to do it, w.i.l.l.y-nilly.

As a rule the native is never in a hurry; he always performs his work deliberately. That is characteristic of the country, or climate, rather than of the individual, because no one in Africa seems to be in a hurry.

We had our first lesson in this on the threshold of the continent. Just after we had reached Cape Town and had rented rooms, some groceries were bought and ordered to be sent to the house. They were very slow in coming, and we mentioned the fact to an American lady who had resided at Cape Town five years. She replied, "We are all slow in Africa, and in a few years you will become slow too." I cannot say that this has become true of all our missionaries, but this is the general effect of the country. The atmosphere, the heat, and the diseases, all have much influence on a person. To hurry and violently exert the body in order to complete a piece of work often brings on an attack of fever. Horses, mules, oxen, and donkeys are not as hardy as in temperate climates, and it requires several times the number to do the same amount of work, so that it need not surprise one that the natives, who, as far back as they know, have lived amid such surroundings, should be slow and indolent.

There are three natives in our nearest village, all able-bodied men of about 40 or 45 years of age. Two of them have four wives and one has three. Since the hut tax is ten shillings a hut, that means that one must pay thirty shillings (nearly $7.50) tax per year, and the other two forty shillings (nearly $10). They are all intelligent-looking natives.

Two of them have been government messengers and know something of European life. Now they are at home year after year, for they seldom go away to work, because they are too lazy. How they secure their hut tax is often a query, and about the only solution that seems possible is that they beg some here and some there of natives who go away to work, and they may occasionally have a little grain to sell. Often they are short of food for themselves and their families. One of them at least has had his family out on the veldt, living on fruit and roots and what game he could procure, for two months at a time. These are extreme cases, and one must feel sorry for the women and children when crops fail, for they at least cannot go among the Europeans for work.

The natives differ greatly among themselves in diligence and training as well as in character and morality. While there are always some improvident ones, who live on the charity of their neighbors, yet some are exceedingly industrious the entire year. After their grain has been cared for they go to the towns to work and earn money, buy cattle and sheep, and in general enrich themselves. Workers in wood are always busy making articles to sell to their neighbors, and other artizans do likewise. The women also show the same difference of character. Some are always busy and forehanded with their gardens, their gra.s.s cutting, and cutting and carrying firewood to stow it away before the rains come.

The same difference is to be found in the training of families.

In some of the homes the children are well trained along industrial lines, according to the native idea of training. The parents require them to work and bear a certain amount of responsibility in providing for the family and in caring for the herds. For instance, a number of our best boys came from a village called Mianda. They proved very helpful and skillful in work and became some of our best builders and teachers. Their parents were generally considerate when we had dealings with them. Sometimes we had as many as ten boys at once from that one small village, and the father of some would even help to see about his herds so that his children might attend school. If a boy was needed at home to help build or herd, the father would tell for just how long he was needed, and we might be sure that he would send the boy back at the expiration of that time. The children of this village were required to be obedient and work while at home, otherwise they were denied food.