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RS. EVA N. D^

THE DAT T
MISSIONS LIB^AHY

JifYALE UNIVEI

BOLEN GE

A Story of Gospel Triumphs
on the Congo

By
MRS. EVA N. DYE

FIFTH EDITION

FOREIGN CHRISTIAN MISSIONARY
SOCIETY

CINCINNATI, OHIO
1910

COPYRIGHT

1909, BY TH3

FOREIGN

CHRISTIAN

MISSIONARY SOCIETY

FOREWORD

Bolenge has become a household word among the
Disciples of Christ. In ten years one of the greatest
churches in the world has been built up at that place
out of the most unpromising materials. There has
been a widespread demand for the publication of the
facts relating to the Bolenge church. It was in re
sponse to that demand that this book has been written.
It is believed that Christ will be greatly honored and
the faith of many of His followers greatly strengthened
by its publication.
Mrs. Boyal J. Dye, the author, has spent two terms
of missionary service on the Congo. She has had per
sonal knowledge of the work there almost from the
beginning. Because of the condition of her health she
was unable to return with her husband on his third
term of service. While at home she has assisted the
work by writing this book.
The reader will find it a mine of information about
conditions in Central Africa. Any one who will read
the first chapter will want to read every line of the
book, and will want to read everything else that he can
find on the same subject. God is doing marvelous
things on the Congo; things that all intelligent people
will find worth knowing. 3

4 Foreword
It is reported that a popular magazine pays ex-
President Eoosevelt one dollar for every word he writes
about his hunting trip in Africa. Ex-President Roose
velt is an interesting man, but he has nothing to com
pare in value with the contents of Mrs. Dye's book.
The accounts of the Arctic experiences and discoveries
of Dr. Cook and Commander Peary are of much less
significance to the Kingdom* than this volume. "Bo
lenge" is a book to be read and studied. It is a book
that will call out joyful thanksgiving from every one
who is interested in the progress of the gospel.
Archibald McLean.
Cincinnati, September 11, 1909.

Mrs. Dye has written an additional chapter for this
the fourth edition. This chapter, dealing with the year
1910 and bringing the history of the Congo work down
to date, is found on page 206, preceding the Appendix.
A. McLean.
Cincinnati, September 16, 1910.

CONTENTS

Chapter Page
Foreword, - 3, 4
I. Planting the Gospel on the Equator, 9
II. Beautiful and Busy Bolenge, - 19
III. People Devoid of Shame, - - 24
IV. Condition of Congo Women, - - 34
V. Superstitions of the Congo People, 44
VI. A Search for Words, - - - 53
VII. The Evangel of Medicine, 60
VIII. The Gospel Through the Day School, 71
IX. The Gospel Through Industry, - 78
X. Enlargement,  86
XI. Emancipated Womanhood, - 93
XII. Itinerating Through Swamp and
Jungle,  102
XIII. A Powerful Native Evangelism, - 111
XIV. Joseph and Lonkoko, - - - 123
XV. Mark Njoji and Iso Timothy, - - 133
XVI. Lokange, the Converted Tax Gath
erer, - .... 143
XVII. A Wonderful Christmas, - 149
6

Contents
XVIII. An Apostolic Church, - - - 155
XIX. Sunshine and Showers, - - 161
XX. Onward, Forward, ... - 172
XXI. Why We Love Them, 180
XXII. Congo Animals, Birds, and Insects, 184
XXIII. Native Home Life and Crafts, - 196
XXIV. Advance on the Congo During 1910, 206
APPENDIX
Those Who Have Toiled at Bolenge, - 217

LIST OF ILLUSTRATIONS

Facing Page
Map of Africa, - - 16
Bolenge Station Scenes, - 22
Procession of Heathen Women, - - - 38
Congo Curios, - - 48
An African Witch-Doctor, - - - - 64
Native Industries,  80
Plot of Bolenge Station, - - - - 88
Before and After the Gospel, - - 96
All Aboard for a Long Itinerate, - - 106
Saved to Serve,  118
Joseph and Bonjolongo, - - - 128
Mark Njoji and Iso Timothy, - - - 138
Baptizing in the Congo, - - 152
Class of Sixty-four Converts, - - - 158
A Stalwart Messenger, .... 164
The Land to be Possessed, - - 174
The New Mission Steamer, - - - 178
Native Buildings, - - - 198
Our Workers on the Congo, - - - 224

Bolenge; A Story of Gospel
Triumphs on the Congo

CHAPTER I
Planting the Gospel on the Equator
"Believe? Yes, I do believe that we shall all
emerge into light again sometime. It is true that our
prospects are as dark as this night. Though I love life
as much as you do, or any other man does, yet on the
success of this effort I am about to stake my life, my
all." These words were addressed to a companion by
Stanley, December 27, 1876, as he was starting on the
long and perilous journey, seeking to trace the great
river on which they had embarked, from its sources
to its mouth. His flotilla consisted of twenty-three
canoes with their burden of one hundred and forty-
nine people.
Because of the northerly trend of the river they
were uncertain whether it was the Congo, the Nile, or
an affluent of one of these. The morning was typical,
that on which they set forth from Vinya-Njara. A
dense, gray mist obscured even the palmy banks of the
9

10 Bolenge
river. Little by little the mists lifted and the sun ap
peared, transforming all the face of nature. Even so
the Sun of Eighteousness is now lifting the heavy mists
of superstition and pouring into the deepest and darkest
recesses of this mighty river His transforming light.
For days and months this intrepid explorer braved
dangers from the quick, tropical storms on the Living
stone, as he called the unknown river. He faced
dangers from starvation and from fierce tribes inhab
iting the dense forests, that like an impenetrable bar
rier rise on either side of the river. Several canoes
and many lives were lost in sudden fights with can
nibal tribes. In spite of all obstacles, however, the
expedition pressed forward and early in February, 1877,
Stanley verified his conviction that the "unknown river"
was the Congo itself.
Nearing the equator, where now is situated "Beau
tiful Bolenge," they had been for days unable to pur
chase food. The aborigines had been so hostile that
even from their fishing canoes they had fired at them.
At last Stanley's men in despair exclaimed: "What
shall we do? What will be the end of all this?
Whither, 0 whither are we going? God alone knows
how we shall prosper below."
February 19th they discovered an enormous river
more than a thousand yards wide, with a strong cur
rent. This stream refused to mingle with the Congo;
the meeting of the two waters being plainly marked
by a zigzag ripple. This was the largest tributary yet
discovered, and proved to be the Bosira. In 1909, more
than thirty years later, the first mission station on this
river was opened. It is located at Longa, one hundred

Planting the Gospel on the Equator 11
miles from the river's mouth. From this new outpost
the light is streaming for another two hundred miles
up the great navigable branches of the Bosira. Beyond
this the mist still hangs, low and impenetrable as a
curtain, behind which all is darkness. Occasional trips
are made by trading or Government steamers into this
darkness. These go, not to carry light but to bring forth
out of the dense forests their cargoes of rubber, ivory,
gum copal, and such rare products as are demanded by
civilization. And these traders halt not in their quest.
They go even at the price of their own life and the life
of the natives.
Stanley, on that memorable journey, after passing
the mouth of the Bosira, or Ikelemba, as he called it,
paddled on past the site of Bolenge to a point on
an island in the river. This island was opposite Ikengo,
a village near Bolenge. From this village the natives
came across to him. They became most friendly, seal
ing their friendship with all traditional ceremony in
blood, thus making a blood brotherhood, which is in
violable. Here they begged him for his note book
which appeared most wonderful to them. Stanley says :
"During the whole of this day life was most enjoy
able, intercourse unreservedly friendly, and though most
of the people were armed with guns there was no mani
festation of the least desire to be uncivil, rude, or hos
tile, which inspired us once more with a feeling of
security, to which we had been strangers since leaving
Urangi two months before." As Stanley left Ikengo
several canoes escorted him some distance, with many
demonstrations of friendship. This was in marked
contrast to the ferocity encountered soon afterward

12 Bolenge
farther down the river. This experience held a fore
cast of the future, as we trace the remarkable recep
tivity of that people to the Gospel message. Fierce and
warlike they certainly were and still are in the dis
tricts remote from the river, but ready to be friendly
when once their confidence is gained. Perhaps the
prophecy of a venerable chief of this same village,
Ikengo, has made them more receptive. He foretold
that a race of albinos were coming to that country,
whose wool was as straight as that of a wild boar; that
canoes would come up river without paddles. So when
the white man came with straight hair and in steamers
without paddles they accepted them as inevitable.
It is not necessary further to follow Stanley in his
long journey down the river to the pool which bears
his name — past cataracts, rapids, and whirlpools, to the
once more navigable waters rushing on to join the
ocean. As Stanley turned, August, '77, to take a fare
well glance at the mighty river on whose "brown bosom"
he had endured so greatly, he says: "I felt my heart
suffused with purest gratitude to Him whose hand had
protected us and who had enabled us to pierce the Dark
Continent from East to West, and to trace its mightiest
river to its ocean bourne."
The news of the successful outcome of this stu
pendous undertaking had no sooner reached England,
than the Livingstone Inland Mission was formed, to
attempt an entrance into Africa by the new route. Dr.
and Mrs. H. Grattan Guinness were the founders of
this new mission. These great missionary philan
thropists had been led of God some years previous to
this, in 1872, to found the East London Institute for

Planting the Gospel on the Equator 13
Home and Foreign Missions. It had been their intense
desire, even before the discovery of the Congo, to send
the gospel into the interior. In the fall of '77, when
Stanley's letters were published in England, the mis
sion was quickly organized and the first missionary,
Henry Craven, was sent out. Others soon followed him.
The thrilling incidents of the first five years, as heard
from the lips of those dauntless heralds of the cross,
exceed those of any book yet written. Some of these
who went out under the Livingstone Inland Mission are
still laboring on the Congo. Through dangers unsur
passed, through seeming defeat, and ofttimes in the face
of death, these brave men, undaunted by their calami
ties, went on and on until they planted the banner of the
King of kings at Stanley Pool, on the Upper Congo.
After the burning of one of their stations and the death
of several of their missionary" party, they wrote home:
"We are not in the least daunted by these deaths. For
ward is the order, and, with God's help, forward we
will go !"
In 1883 these pioneers opened three stations on the
Upper Congo above Stanley Pool, the last one being
called Equatorville, or Waugata. This site was just
above the present station of Bolenge, and there for the
first time was the gospel planted on the equator.
The policy of the Livingstone Inland Mission was
to plant a chain of stations into the interior. This they
could not accomplish. When they felt that another
society was better able than they to carry forward this
mighty undertaking, the whole mission was tendered to
the American Baptist Missionary Union and accepted.
This showed the true missionary spirit of the conse-

14 Bolenge
crated founders of the Livingstone Inland Mission.
For the first time in the history of modern missions
so large a mission was transferred from one society to
another without any compensation. The Livingstone
Inland Mission then was composed of six established
stations with supplies and buildings and" twenty-five
missionaries. The property had cost $125,000, and
many lives. Besides this, the mission steamer Henry
Reed, which cost $25,000, was turned over to the
American Baptist Missionary Union as a free gift.
This was a valuable heritage of life and property. It
included Equator Station, which was then considered
of great importance and as giving promise of success.
The single condition under which this unique transfer
was made was that the mission should be "vigorously
sustained." The expense, however, of carrying on so great a
work was stupendous, especially on the Upper river,
and a constantly increasing problem to the American
Baptists. The years which followed proved the inability
of the American Baptist Missionary Union to fulfill
the ideals of the Livingstone Inland Mission, for the
stations then established could barely be supported. It
was thought wiser to concentrate efforts on the Lower
Congo, where a strong work was in progress, though
the stations on the Upper Congo should suffer in con
sequence. The missionaries had to provide much of
their own support, so little did the churches at home
then understand the great opportunity given to them
by God. But God is ever watchful of His own, and
was raising up another agency to carry on the work
so courageously begun and kept up, amid so many dis
couragements.

Planting the Gospel on the Equator 15
In November, 1895, at the annual meeting of the
Foreign Christian Missionary Society of the Churches
of Christ, a committee on Africa was appointed, with
J. A. Lord as chairman. In substance their report was
as follows: "The Continent of Africa is now, by the
providence of God, open to the entrance of the Gospel
of Christ, and the way into its darkest depths, already
blazed by the heroic efforts, of Christian missionaries
who have entered it for Christ. ... Its people seem
peculiarly ready for the reception of the truth of God.
"In view of these facts, it seems our pressing duty,
as loyal disciples of Christ, to open a mission effort
in Africa with the least possible delay. . . . We recom
mend that the Board be requested and authorized to
open, or prepare for opening, during the coming year, a
mission in Africa, if the resources shall permit; if in
its best judgment there be no insuperable difficulties
in the way."
Two years later one man had been found willing
to be the pioneer of this work, and the report of another
committee on Africa, with W. F. Eichardson as chair
man, reads thus:
"Beneath a baobab tree, beside Lake Ilala, in the
interior of Africa, lies the heart of David Livingstone.
His body, borne upon the shoulders of the dark-skinned
sons of that heathen continent, was carried to the dis:
tant coast and thence conveyed to an honored burial
in Westminster Abbey. Into this vast field, thus opened
by this man of God, others have entered, enlightening
its darkness with the beams of the Sun of Eighteous
ness, bringing liberty to the captives and hope to the
despairing.

16 Bolenge
"Many Christian bodies of believers have sent of
their number, chosen men and women who have counted
it a joy to lay down their lives in behalf of this race
so long in darkness and sin, so eager to receive the
saving gospel of our Lord. In this great work the
people who delight to call themselves Disciples of
Christ have not yet borne a part. In choosing fields
for mission work among the heathen the Dark Con
tinent has not yet been entered by them. But it has
for several years been on their hearts, and the way
seems now open for beginning this work.
"One consecrated, earnest man, E. E. Faris, is
willing and anxious to go to Africa to plant the standard
of the cross. He has been accepted for this mission.
It has been deemed important that a medical mission
ary accompany him. The committee urges that no
small thing shall stand in the way of a movement on
Africa. Too long have we delayed at the threshold
of this open door.
"We desire to lay this upon the conscience of the
whole Church. ... If we move forward in obedience
to the Lord's command He will open doors, and raise
up men to enter them."
Mr. E. E. Faris and Dr. H. N. Biddle accordingly
were sent forth upon this mission, going to the Congo
Free State, which had been recognized as such by a
conference of the nations of Christendom at Berlin,
in 1884. At that time it was declared: "Liberty of
conscience and religious toleration are expressly guar
anteed to the natives, as well as to the inhabitants and
foreigners. The free and public exercise of every creed,
the right to erect religious buildings and to organize
missions belonging to every creed, shall be subject to

The location of Bolenge and Longa are indicated by the dots.

Planting the Gospel on the Equator 17
no restriction or impediment whatsoever." King Leo
pold II was the elected sovereign of the Free State
until 1908, when it became a regular colony under the
administration of the central government of Belgium,
and is now known as Congo Beige.
When our missionaries arrived in the Congo they
soon found that the "religious liberty and freedom to
establish missions" had long been refused to Protestant
societies. For months they traveled up and down the
Congo and its tributaries seeking an abiding place but
finding none. The missionaries of other societies re
ceived them into their homes and helped them in every
way possible. The American Baptist Missionary Union
had offered to the Foreign Christian Missionary Society
certain of their stations on the Upper Congo, and after
investigation the offer of Bolenge was accepted with
grateful appreciation of the courtesy and good-will of
that society. Two thousand five hundred dollars was
paid as a small return for the added equipment made
to the station during the years of their occupancy.
The uncertain life, together with exposure and
weakening health, proved too much for the brave young
doctor, H. N. Biddle. Before he had ever seen the
site of the new work he was compelled to start for
home. He never reached America. More personal men
tion will be made of him in another chapter, and we
leave him now to follow the other young man, E. E.
Faris, to Equator Station, now known as Bolenge.
The Baptist missionaries, Mr. and Mrs. C. B. Banks,
were still at the station, discouraged and disheartened
by the terrible trials through which they had gone. In
the meantime the news of the death of Dr. Biddle had

18 Bolenge
reached America, and another doctor and his wife were
sent immediately to fill the vacant place. Dr. and Mrs.
Eoyal J. Dye took with them the papers for the transfer
of the station, and after their arrival at Bolenge, April
17, 1899, the station was given over to these three inex
perienced young people. With sad hearts they saw Mr.
and Mrs. Banks leave the home where they had pa
tiently struggled to build up the cause of Christ amid
what seemed insuperable difficulties.
Now for the third time the gospel began to be
planted on the equator. The soil which gave hopes of
such an abundant harvest in earlier years had become
more and more stony, and the seed which had been
sown and had immediately sprung up had soon with
ered away because there was no root. "These were they
who have no root in themselves, but endure for awhile;
then when tribulation or persecution ariseth — straight
way they stumble." There was but one Christian left,
though there were some active backsliders in the heathen
village. Yet none but the Heavenly Father can tell how
much seed then sown has sprung up in these later days
as showers of blessings have been poured out upon
Bolenge. It is God who gives the increase. It has
been a great honor for us to have followed those heroes
and heroines who counted not their lives dear unto
themselves. Ours is a station whose history is fraught
with many memories. Even the sheets of zinc of which
one of the mission bungalows is built are still marked
with "L. I. M." in large letters. We have entered
into a holy ministry. And herein is that saying true,
"One soweth and another reapeth. I sent you to reap
that whereon ye bestowed no labor; other men labored
and ye are entered into their labors."

CHAPTEE II
Beautiful and Busy Bolenge
" Where every prospect pleases
And only man is vile."
For years these lines were a fitting word picture of
Bolenge. Situated more than seven hundred miles
from the coast, directly on the equator, it occupies a
commanding position in the great Congo basin. For
hundreds of miles on all sides of Bolenge this basin is
an extensive marshy plateau, covered by the renowned
forest of the Congo. This region is thought by some
to have once been a great inland sea. For these hun
dreds of miles there is not a hill and the native lan
guages have lost the words for hills and mountains.
Wherever there is a rise of land sufficiently large
to accommodate the necessary buildings, there a Gov
ernment post, a trading post, or a mission station is
built. The intervening marsh is drained by beautiful
rivulets that frequently break forth to join the resist
less tide of the Congo. The scenery is an ever-changing
panorama from Stanley Pool to Stanley Falls, a dis
tance of one thousand miles. From the stately white
"Dover Cliffs" at the Pool, rises a long line of hills,
with picturesque groves of borassus or fan palms in
the valleys between. Through these groves runways
have been made by herds of elephants and buffaloes
19

20 Bolenge
coming down to the river for drink. Occasionally a
hippopotamus pokes his huge brown nose up through
the water to give a loud grunt of disapproval at being
disturbed in his peaceful, watery home.
Soon the hills begin to recede and hundreds of miles
of low lying land is passed. There are no longer rocks
to be avoided in the river, but shifting sandbars take
their place, where crocodiles lie basking in the sun. The
winding, ever-changing course of the river relieves the
monotony. Chattering monkeys and flocks of birds
afford diversion for the sportsman. The flowers and
gorgeously beautiful birds that commonly are supposed
to abound in the tropical forests are rare, but the foliage
makes good the loss. Each bush and tree vies with its
neighbor in the beautiful hue of freshly bursting leaves.
The beauty of these trees even surpasses the beauty of
the autumn leaves in the home land, the old leaves with
their varying shades of brown and green making the
trees look like a giant flower bed. The bright young
leaves bursting out amid the dull tones of the old
gives mere foliage the appearance of rich bloom. Here
and there where a rivulet breaks forth appears a vista
of young palms. How glorious, how magnificent ! But
a few days of scorching sun and the beauty fades and
withers. How typical is the tropical foliage of the
tropical folk ! All beauty is in youth ; old age is dried
and seared and unlovely.
-On a little bay of the river, surrounded by this
tropical verdure, lies the bank whereon Bolenge stands.
This is a rare spot, overlooking the dark turbulent
Congo. The beach is lined with huge boulders of eonglom-

Beautiful and Busy Bolenge 21
erate rock. Much time was necessarily spent in making
a safe landing-place for the steamers. Just out of the
rocky hillside above, flows a clear, sparkling spring, over
which a brick house has been built with palm-thatched
roof. This spring supplies pure, crystal water to both
missionaries and natives. No steamer landing here
ever fails to fill, from the spring's never-failing supply,
every available demijohn. Even the native is learning
to prefer it to the more highly flavored water of the
river. Up from the reddish rocks on the beach, the green
bank rises, a steep slope of sixty or seventy feet. Wind
ing paths lead up on each side of the slope to the level
plat above, when the station is laid out. This is often
called "The Park." The palm-bordered avenue which
skirts the station and the century-old, fern-bedecked
palms make a picturesque setting for the whole ; being
a natural conservatory enclosed by the arching sky
and warmed by the intense sun, all tropical vegetation
grows with great rapidity and luxuriance. Oranges,
mangoes, guavas, alligator pears, grape-fruit, pine
apples, bananas, and numerous other varieties of fruit
have been successfully introduced. Of these, only
bananas are grown by the natives — an insipid variety.
At the front of the station, facing the river and
nestling amid this wealth of shade and beauty, are the
three little mission bungalows. A wide avenue of
golden moor acacias stretches across the station in front
of the houses. When in bloom these trees look like
gorgeous hanging flower beds. The school chapel once
occupied a position on a line with the bungalows, facing
the river, but was moved from this site to a more

22 Bolenge
central position nearer the native village. Facing on
Church Street, the chapel is accessible from all direc
tions, being approached by paths from Orange Avenue
and Main Street. Opposite this, across Orange Avenue,
is the Tabernacle and site for the new Auditorium and
Bible College. As may be seen from the plan of the
station, the printing house, carpenter's shop, sheep and
goat folds, and orphanage are placed in convenient posi
tions here and there. Pretty streets and wide avenues
lead to all these. In one secluded corner to the left
of the chapel, bordered round with young palms, lies
the quiet city of the sainted dead.
To the right and left of the station along the tele
graph path which runs back of the station, parallel with
the river, lies the native village. Immediately back of
the stations is growing up a distinct Christian com
munity, though the whole village of Bolenge is almost
altogether Christian now. All the day long the streets
of the station are scenes of busy traffic and industry.
The children from the villages run about, throng the
paths at the ringing of the school bell, and fall in line
to march into the chapel. Workmen may be seen at
all hours hurrying with their paddles to make a trip
across the river for necessary building material, carry
ing lumber, or otherwise busily occupied. The sound
of hammers and saws tells of new buildings being
erected. Long lines of boys may be seen slowly coming
up the hill from the beach with boxes full of clay for
brick-making. Others are quickly mixing it with sand,
while some are molding and carrying the fresh bricks
to the drying sheds. Sewing machines hum as the
girls turn out the neatly made garments for sale in the

Bolenge, from the River.

A corner of Bolenge Station. Missionary homes in the
background.

Beautiful and Busy Bolenge 23
mission store. Others are cooking, washing, sweeping,
and scrubbing. The smaller children are busy picking
up bits of paper and keeping the lawn tidy. Crowds
of sick are waiting their turn at the Dispensary. One
by one they come and go, bringing corn, cassava roots,
eggs, fowls, and ducks to exchange for salt, enameled
dishes, spoons, forks, knives, fish hooks, and other arti
cles. Women with huge baskets on their backs sit
beneath the trees. They are waiting while the station
boys pick oranges and mangoes, which these women
have come to buy. This fruit they in turn sell to
ready purchasers on Government steamers at a good
profit. The hum of the mission press reminds one that
here a new literature is being made and a new trade
being learned. The missionaries are a busy group, for
all these many departments must have personal super
vision. A busy life in a beautiful place, but under diffi
cult conditions, such must it ever be to the missionary
who goes forth to Central Africa to preach the gospel
of the Son of man.
This is but a glimpse of the out-of-door sanctuary
to which God has called His messengers, there to exem
plify in word and deed the life of His Son before a
heathen world. God said, "I will be to them a little
sanctuary in the countries to which they have gone."
To us has this promise been fulfilled.

CHAPTEE III
People Devoid of Shame
The outward beauty of the mission station at Bo
lenge has been described. What a contrast to this was
the native village even as we found it in 1899. Much of
the common, every-day life of the natives would not bear
description. It is not just, however, to any tribe of
the Bantu race to condemn it thus without explanation.
In spite of their degraded condition, these people pos
sess certain strong characteristics and indications of
latent capacity not entirely inferior to that of the
Asiatic or European. When these dormant possibil
ities are brought to life and developed by Christianity,
we find a people peculiarly different from the real
Negroid race.
The Bantu race now occupies that vast part of
Africa, from the Southern border of the Sudan, south
to the Orange Eiver and east and west from ocean to
ocean. To the north and south are races totally dif
ferent from them. The one great characteristic of the
Bantu race is the language, which, though divided into
hundreds of dialects, has ever the same construction and
grammatical basis. The racial name Bantu is the word
for "people" in every dialect, although in a few it has
a slightly different form. This alone would be suffi
cient to prove one common origin of the race.
24

People Devoid of Shame 25
For years it was thought that the Hottentots of the
extreme south and the ancient Egyptians of the North
east, were alike in many particulars and differed widely
from their intervening neighbors. Philologists of the
present day have found remarkable resemblances be
tween the languages of the Hottentots and that of the
Egyptians. This would seem to indicate that these
two were originally one, and that some incoming race
divided them and drove a portion to the southern limit
of the Continent. The question of how and whence
the Bantus came is not so easily answered. Eev. E. M.
Bliss says: "As the families of the earth multiplied in
the home of their childhood and youth, it is easy to
see how there must have been a general pressure from
the North and East to the South and West, especially
from Western Asia into northeast of Africa, or from
the Euphrates into Egypt." Professor Starr, of the
University of Chicago, the eminent anthropologist, has
written the author as follows concerning his views as
to the origin of the Bantu race : "My own belief is that
the ancestral Bantu are related to the Melanesians (such
as live in Fiji, New Guinea, etc.) and have entered the
country from the east side. They have filled the middle
and south of the Continent. Among the northern peo
ples they have no doubt received influence from non-
Bantu peoples, both true Negro and Hamitic and
Semitic whites. Of course, there have been constant
movements among all Bantu peoples, and none of the
tribes have been perhaps very long in their present loca
tions." This migrating race then, though undoubt
edly Hamitic in its origin, would have come in con
tact with the more intelligent Caucasian races, and

26 Bolenge
intermarriage would account for the lighter color, more
elevated nose, and altogether more intelligent features.
They bear marked similarity to the Caucasian, one often
finding striking likeness between them and white peo
ple. This would also account for the natural grace,
dignity, and more aristocratic bearing of the people of
this race compared to the real Negro.
While the above theory would explain their real
superiority, it would also account for their similarity
to the Negroid race, for in passing through the Negro
country they would have mingled with them to some
extent and have become like them in many respects,
darker, with thicker lips and kinkier hair. The hair
of a Bantu babe is as soft as silk and its skin remark
ably light. Moreover, many of their fireside tales have
led the missionaries to believe that at some time they
were in touch with a higher civilization. These influ
ences have given color to their folk-lore tales. Some
remnants of stories of the flood and tower of Babel are
still found. There are, moreover, authentic stories of
the migration of many of these tribes as they came down
from the North.
There are many proofs of the slow degeneration of
this great race. However, their strong, inherited char
acteristics, their quick insight and intelligence make
their regeneration comparatively easy.
The Nkundos, together with the Lolos to the North,
are one tribe of this race, — a tribe of at least 10,000,000
people, speaking the same language with some dialectical
differences. Even in the same tribe the customs, dress,
and manner of life differ, so what would be true of one
section would not be true in another. The dress is more

People Devoid of Shame 27
nearly undress, the farther away from the main river
one goes. At Bolenge the heathen women wore a narrow
strip of cloth around the hips, tied with a thong or
strip of dried banana leaf, the rest of the body being
perfectly nude. The men wore a loin cloth suspended
from a leathern girdle about the loins and fastened
under the belt at the back. When the cloth is large and
full enough to meet at the sides of the hips this gives a
most ludicrous appearance, as though wearing a double
"directoire" costume. The missionaries found the chil
dren dressed only in their birth-day clothes, save for
a string about the hips to make a waist line. Up the
Bosira the women's costume varies greatly from that
of Bolenge. Theirs consists of a woven belt tied in
front, and having a huge pompon behind, an original
and abbreviated combination of bustle and sheath gown.
Farther inland the women's costume grows less and less,
often consisting of only a string with a narrow sus
pended strip of cloth, studded with beads or white
buttons. All these different sections make an elab
orate use of camwood or logwood powder in their toi
lets, mixing the red powder with oil and smearing it
over the entire body. Often stripes of white pipe clay
are seen across the forehead, down the arms, and over
many parts of the body. These usually have some
superstitious signification.
Hair dressing is the next step in their elaborate
toilet, and in this the women are experts. It is
impossible for them to dress their own hair, and
the men require as much time as the women. The
hair often grows quite long, and is fantastically
braided, sometimes to make one, two, or even three

28 Bolenge
horns projecting over the forehead. These often
remind one of representations of his Satanic Majesty.
Sometimes the hair is arranged in two braids, which
coquettishly twine around the neck. There are many
more peculiar and striking ways of hair dressing. In
each case the hair is piled high on the head, but without
the use of "rats." Occasionally the braids of hair are
studded with beads and small white buttons much as
the woman of to-day wears the gem-studded hair combs.
The world over these ornaments are worn for one and
the same reason, to attract the attention and elicit the
admiration of the opposite sex. When the hair is
dressed the end is not yet, for this process of hair dress
ing requires so much time that it must remain dressed
for a period of weeks or even months. To obtain this
desideratum a finishing touch is put on, not by a
filmy net, however, but by the application of a pomade.
This is composed of palm oil, camwood powder, and all
the combings from the hair dressing, which are scrupu
lously saved lest an enemy obtain any of these and use
them as a fetich with which to harm her. Thus when
the coiffure is properly dressed it is fearfully and won
derfully made, being a safe receptacle for the combing
of perhaps many previous years, and also for a multitude
of small living inhabitants.
This elaborate style of hair dressing is discouraged
among Christians, not only for the sake of cleanliness,
but for morality as well. The one whose hair is being
dressed reclines on a mat on the ground, with his head
in the lap of the hair-dresser. The hair-dresser is
always a woman. Whenever she is other than one of
the man's own wives, it is an open sign understood by

People Devoid of Shame 29
all, of his having found an affinity for the time being.
Every Christian in the church at Bolenge, whether man
or woman, has the hair neatly cut, and daily combed.
The native wardrobe is scanty, but their tribal mark
ings elaborate; these consist of cicatrization of the face
and entire body. This begins in infancy when the first
lines are cut in the little forehead and on the temples.
The operations are kept up until the whole body is cov
ered in patterns made by the healing of these cuts in
raised ridges, called keloids. To make sure of this
result red pepper and other irritating substances are
rubbed into the cicatrizations to prevent their healing
too quickly. They are very proud of their decorations,
and do not take kindly to clothing which will cover up
these marks of beauty. Yet even all the real suffering
entailed by this is not sufficient — their teeth must be
filed. The Nkundos do not file all their teeth to a
point or stub as do certain tribes, but simply chip off
the two front teeth to form an open triangle. This
custom is observed by both men and women. This is
attended with great pain, and some can not stand the*
test and in deep humiliation go through life devoid of
this beauty mark.
When Iso Timothy, one of our evangelists, was a
little boy he went to have his teeth chipped, but when
the operator struck a nerve he jumped up and ran
away, so his teeth are beautifully perfect save for one
little corner of one front tooth. One of the early mis
sionaries (Dr. Dye) broke a piece from one of his front
teeth, and whenever stranger natives would see him for
the first time they would immediately call to others to
notice the fact that this white man followed their cus-

80 Bolenge
torn of tooth chipping. When later he returned from
furlough with this space filled with gold, the attention
paid to his mouth was often most embarrassing.
If the before mentioned requirements were all, a
native woman's toilet would indeed be simple, but, like
her more enlightened sister, she too is fond of orna
ments and jewelry. The life of a favorite wife is ham
pered not a little by the large amount of this bestowed
upon her; yet she would not be happy without it. The
native currency or exchange has passed through many
changes, from beads, copper wire and iron, to brass wire,
now imported from Europe by both Government and
missionary. This is cut into eleven inch lengths, cost
ing about one cent each, though the value to the native
is much more than this. This brass wire is melted
by the clever native blacksmith and made into huge
brass collars or neck rings, weighing for a grown
woman from twenty-five to forty pounds each. These
are put on the neck with great ceremony, in secret, and
worn constantly, though the whole neck may become
ulcerated in consequence. Besides this, she may also
wear spiral anklets of brass wire reaching up nearly
to the knees and tapering to the ankle. These weigh
from ten to fifteen pounds each and are shaped to the
leg and not to be taken off. The clanking sound of
these is much admired by the gentry, though the feet
become tense and swollen in consequence. The woman
thus adorned may never again work in the garden, for
in bending over her hands must be free to hold up
the great ring; otherwise her neck might be broken by
it. Neither may she go in a canoe, lest it be over
turned and she be drowned and her husband's money

People Devoid of Shame 81
be wasted. She is altogether up-to-date, and wears
bracelets of all sizes, covering her arms from wrists to
elbows and often even above. Smaller anklets and
bracelets are worn by the men and children and less
favorite women. Nearly all the women are slender and
graceful with an erect carriage and are really comely
to look upon. But in the face of these heathen women
there is a dull, hopeless expression. Here, as elsewhere,
it is noticeable that the more outward adornment the
less "ornament of a meek and quiet spirit" do they
possess. Few of the things which bring shame to us are
shameful to them, but rather do they glory in those
verjr things which it would be shameful for us to men
tion. Su?h has been their environment and heredity
that in truth "their glory is in their shame." It is not a
shame to have an open brawl in the streets, or to come
to an open fight, slashing each other up and down the
backs with murderous-looking weapons. Eather are
the scars thus received marks of honor and courage,
reminding us not a little of the honorable duels of our
ancestors. It is not shame for a woman to be offered
to a guest, or to be accosted on the road or street by a
friend or stranger. With the young women this is not
an insult, but an honor to her charms ; the shame would
be were she to refuse. It is not shame for a man to
have many wives, or to beat them unmercifully, for is
this not the way he proves his love for them ? It is not
shame, 0 Christian mothers, for a girl to be trained
in indecency and immorality from her infancy; it is
simply her destiny. Shame is the product of an
awakened conscience, which is always the result, though

82 Bolenge
unconsciously and imperceptibly as it maj be, of Chris
tianity. Heathen nations are therefore lacking in this
virtue. But modesty is inborn, and there is no man or
woman so degraded as to be totally without this innate
characteristic. So long as there is a fragment of this
modesty remaining there is hope. This modesty is a
sure sign of a better, purer, higher nature, to which the
gospel may appeal until the sense of shame has been
cultivated. It is the Son of man whose wondrous per
sonality and irreproachable life lifts them out of the
shameless existence of their previous condition, to be
purified and to walk in newness of life for evermore.
This is strikingly illustrated kt the life of one of our
native Christian women. Ikengo was born in Wala, Lolo-
land, where during an intertribal war she was captured
and carried away to Lulanga. There they gave her to be
the wife of another slave whom she greatly disliked. One
day she, in company with several other girlSj ran down
to the beach to watch the arrival of a Government
steamer. While standing there a white-skinned, but
black-hearted officer sent a native to seize Ikengo and
bring her to him, for she was beautiful. She strug
gled and the others protested, but to no avail. She
soon found herself locked in his cabin, where she re
mained until the steamer was under way, when she
was forced to become his mistress. She felt no shame,
only sorrow at first at being taken away to a life she
knew nothing of, the life of the white man. She, as
do others, soon became proud of the beautiful clothes
and trinkets given her to wear. For some years she
kept up the life thus entered, becoming an object of
envy to other women, who were compelled to live a sim
ilar life with less compensation.

People Devoid of Shame 33
Finally Ikengo met Ezo on a steamer on which
she was traveling, and went to live with him, and
together they began attending Catholic services. One
day the evangelist, Iso Timothy, asked to hold a service
in their house, to which they consented, but Ikengo left
the house. Later Iso called the two and spoke to them
privately, and they listened attentively and soon became
regular attendants at all services at Bolenge. They
were legally married and soon their life gave proof of
change. The whole story of her strange career, with
much that has been omitted, she herself told in confi
dence to the writer. She scarcely raised her eyes during
the recital, for she had come to realize the awful shame
of that life from which she had been saved. She saw
the sinfulness of that which all her people considered
honorable. She was naturally a quiet, modest little
woman, and for a brief time she was spared to enjoy
the full delight of a regenerated life. She continually
grew in all the Christian graces until she was beloved
by all. Her health, however, had been undermined,
and while all were yet marveling at this wonderful
transformation she slipped away from us to enter into
Life Eternal.
"0, to save these, to perish for their saving, die for
their life, be offered for them all !"

CHAPTEE IV
Condition of Congo Women
' Last came a female form, more soft, more fair,
And Eden smiled to see the stranger there ;
Then tones of joy from harps seraphic rung,
The stars of morning in their courses sung ;
Earth echoed back a shout of grateful love
From every valley, cavern, stream, and grove.
Man, fill'd with praise, in solemn rapture stood,
God bow'd to view His work, and God pronounced it good.'
Through Eve, God and man were forever united
in a holy compact. From that day to this the index
of the civilization of every nation or people in all the
world is not their religion, their manner of life, their
prosperity, but the respect paid to woman. "Woman
has always been the life and spirit of all true and
genuine civilization."
Taking this then as a test, the unreached peoples and
tribes of Central Africa are as low as it is possible for
any nation to go. Here woman from birth to death
is but the tool of her so-called husband or master.
Here, even before birth, some man will often aspire
to be the husband of the unborn child and will deposit
a sum of money or some equivalent in value with the
mother or father. In case the child be a girl she
already belongs to him, and if a boy the fee deposited
is returned, to be offered to some other expectant
84

Condition of Congo Women 35
mother. In spite of her degradation, the period of
expected maternity is usually the happiest of a heathen
woman's life, for then she is treated with more con
sideration and every dainty procurable is given her to
eat. This, sad to say, not because of love or of any
delicate feeling, but because children are desired, and
the wife who bears the most children is the most valu
able piece of property.
On the contrary, there are some husbands, scarcely
human, who resent the unfortunate woman's condition,
and add to her misery by cruelly beating her and forc
ing her to try every cruel heathen means to deprive
herself of motherhood. If the inhuman beast fails in
his desired purpose, there is no being on the face of
the earth so deserving of pity as that poor woman.
The picture is too dark for description, and deeds too
unspeakable lie hidden in the background. These are
appreciated only by those who have seen, whose ears
have been pierced with the piteous wails of these poor
creatures, and whose hearts have been torn with grief
in some attempt to alleviate their suffering.
So great is the ignorance of sanitary methods, and
especially of the care of infants, that the death rate of
infancy is high. Owing to the manner of life the
birth rate is very low, so in many sections there are
but few children born. At birth a baby girl or boy is
given a liberal smearing of palm oil and red powder,
doing away with a dainty or elaborate outfit. For sev
eral days the tiny mite receives no sustenance save a
sip of water poured down its throat, afterward it is
nursed by the mother or any friend or neighbor who
willingly constitutes herself a wet nurse.

86 Bolenge
After a few days a jar of cold river water is brought
and dashed over the babe, which is placed in a basin
or any convenient utensil. If its cries become too
frantic a mouthful of the dirty water in the basin is
poured down its throat. The babe chokes, of course;
the choking puts crying out of the question during the
next dash of cold water. Very soon the trouble of
carrying water is. dispensed with, and the babe is car
ried to the river, where suspended by an arm or a leg
it is successively submerged in the water and is brought
out strangling and gasping for breath. Some babies
seem to get used to this, and even to like it, while others
scream all the way to the stream and all the way back.
The little infant must soon begin to have the tribal
markings cut upon her body, else she would be uncomely
and undesirable. Her eyelashes must be constantly
pulled out, and often vile practices are resorted to in
quieting the squirming, writhing child. Thus is its
sweet innocence blighted before it ever unfolds, and
evil habits are forced upon the unsuspecting babe. In
the home there is no privacy, and lessons of personal
purity are never taught by precept or example. Before it
seems credible these little girls are encouraged to become
the constant companion of some boys of their own age,
and they are led into sin by means of certain games,
which are conducted by some one older. The children
to be initiated are taken into the forest with quan
tities of food as to a picnic, where the games there
taught lead them unsuspectingly to sin.
Thus the little girl is being prepared for the life
she is to live, and when but a mere child, sometimes not
more than eight or ten years old, she is taken away

Condition of Congo Women 87
by her husband. Then she must live with one of his
older wives as a handmaid until she is grown to tender
young womanhood. Like every little girl, she is a min
iature housewife and mother, and follows her mother
or mistress to the garden with a tiny basket on her
back, returning with it full of firewood or food. In
lieu of a doll she has a piece of banana stalk with tribal
markings carefully cut on it instead of features. Girls
play many little games in motion and song very like
kindergarten plays. The "cat's cradle," made with
string's on the fingers, is with them a scientific art.
They cross and weave these strings into many designs,
as ably illustrated and described by Professor Starr, who
made it a study.
Childhood is soon past and life is begun in earnest.
The full bridal fee is never paid by a man until he is
satisfied that the young wife will be to his liking. If
she is not, he returns her to her parents and receives
his money back. In this way girls are often passed on
from one man to another before being accepted as a
permanent wife. Even heathen women have confessed
that there comes a time when this life of enforced
licentiousness is absolutely abhorrent to them. Fre
quently such a girl runs away and goes back to her
mother if she is so fortunate as to have one. The
mother, however, is powerless to help her daughter,
for her own life is the same and there is no other for
either of them. She therefore compels her to return
to the husband, to whom she belongs by right of pur
chase. As there is no other way, the young girl becomes
hardened, as did her mother and generations of women
before her.

88 Bolenge
There is one advantage in being a free woman — the
daughter or sister of a chief — for then one is not usually
married so young. When girls of this rank arrive at
maturity they may have a word to say as to whom they
shall go.
The life of the ordinary woman or slave is worse
than can be described. She may be bought and sold at
pleasure, rented out here and there, exchanged for a
more desirable wife, and cast out by husband and
relatives should disease attack her. A free woman who
has borne children is looked upon in her later years as
possessing the power of a witch. In such a case only,
does a woman have aught to say in the affairs of family
or village. These old grandmothers keep alive the su
perstitions in the minds of children, and are the greatest
hindrance to the enlightenment of the people. One
such old Jezebel in the village of Bolenge hindered the
work not a little. But for her influence her son, the
oldest living chief of Bolenge, would have become a
Christian. Some of his young wives began to attend
the services of the mission, and she tried to frighten
them into giving it up. This failing, she watched them
like a hawk and forbade their going, but they per
sisted and one became a Christian. As soon as she
heard this the old woman called the older wives of the
son together, and told them they must force this girl
back to the old life, else their husband would die with
out having honored her by really making her his wife.
A night was set when they awakened the unsuspecting
girl and called her to the house of the husband, where
they coaxed, cajoled, threatened, and tried to force her
to accede to their wishes. Her lips were drawn and she

A procession of heathen women at Bolenge.

Condition of Congo Women 39
stood like adamant, daring to refuse. Suddenly she
saw a way of escape and ran to the mission, where she
sat out of doors until morning. In a few simple words
she told her story and declared her determination never
to return. The judge of the district listened to her
tale next day and gave her over to the protection of
the mission, with the stipulation that whoever should
marry her must return the old chief's money. She
became one of the most competent girls in the Girl's
Home, and later married Bofeko, one of the Christian
teachers. Friends at home were interested in her and
paid her ransom money.
This is but one of many such cases. This girl's lot
was cast where help was near, but what of the poor
girls who have none to help and must go ever on and on
until hope is dead? Is it any wonder that the light
dies out of their faces, and a hopeless despair takes its
place, until in old age their haggard, wizened faces lack
all expression?
The life of another girl, Buta, is typical of that of
all slave wives, though it too was softened by her prox
imity to the mission. The first we knew of Buta she
belonged to a free woman, who left her to a young chief
of Bolenge as she was starting on a journey up river.
These female slaves constitute the income of their
owners, who regularly hire them out for gain. Thus
Buta was given to a young man employed as a sentry
of the Government up the Bosira. She accompanied
him there and was daily forced to see his cruelty. He
frequently brained women and children for no cause
whatever, just to show his authority and power over
them. At the end of the year he found she was to

40 Bolenge
become a mother and returned her to her master as no
longer a suitable mistress for him. Her heathen master
was angry, too, and abused her shamefully, because he
would thus lose part of his income. Some heathen
women seeing her condition called her and advised her,
being only a slave, to take certain measures to prevent
motherhood. This in her extremity she did. For days
and weeks she lay at death's door, but slowly came back
to life. In time she became the unhappy mother of a
sickly baby boy, who could never know a father. After
this she was never well, and her life was made unbear
able. Besides all this she contracted yaws, a horrible,
tropical skin disease of long duration. The baby in
turn contracted the same disease from the mother.
Her master drove her from his village, and one of his
wives picked up the little boy and dashed him on the
ground in front of his mother's eyes. Poor Buta took
the little fellow and sought refuge in another distant
section of the village. She was given shelter there for
a few days, but soon the women and children avoided
her and did everything possible to make her move on.
The only other place to which she could move seemed
to be the river, where she might drown her sorrows.
One day, however, she bethought herself of the mis
sionaries and came to them with her pitiful story, which
proved to be all too true. There was then no orphanage
and no house for girls, so she was given a room in a
shed built for housing the sick. Here she lived some
time happily, herself and babe receiving daily medical
treatment and food. As soon as she was able she learned
to sew and helped earn her own living. Little Boimoke,
her child, was sickly and backward in talking. He

Condition of Congo Women 41
learned to speak the first words of his own language
from the white baby on the mission station. He was
her constant playmate and became as blithe and happy
as any child.
A little house was moved and made habitable for
girls, as a few little tots had at last been given into
our care. Buta proved an efficient matron and did her
work faithfully. She had grown well and strong again
and the whole expression of her face had changed, for
she had also entered the new life in Christ. Her old
master witnessed the change, and came up boldly de
manding his slave, for whom he professed to have a deep
and abiding affection. Of course, she did not go. She
was sought for by young heathen men, but her unfailing
answer was that she was a Christian, and the one to
whom she would go must also be a Christian. After a
year or so she was legally married to a Christian young
man, who was very kind to her and to her child. All
went well for a time, but the old life had undermined
her health, and the dread sleeping sickness attacked
her. She clung tenaciously to life, and for eighteen
months battled with the disease. At one time she
seemed to have conquered it. After a few months, how
ever, it again developed, and this time ended fatally.
Boimoke also became its victim, and they were both
removed to the sleeping sickness camp. The afflicted
mother watched her little son slowly succumb to the
disease, her own faculties being already too benumbed
to realize what it meant. He did not linger long, so
the mother cared for him herself to the very end away
in their isolated house in the forest. Some one went
daily to carry them medicine and food and to do what

42 Bolenge
could be done to mitigate their condition. During all
this time Buta never lost faith, and every Lord's Day
she was brought to the communion service, then taken
back again. She passed away and all felt it was for
the best, for her earthly life had been such as to make
her fully appreciate the release from suffering in her
home beyond. Hers was a life of sorrow, but what
would it have been had she not found friends ?
The life of a slave wife is not enviable, but it may
be quite uneventful, so long as she keeps strong and
well, but her life is inexpressibly hard and sad when
she loses her health and strength, and in that land
where "pestilence walketh at noon-day" few long re
tain their vigor.
Unquestioning obedience is required of the heathen
wives by their husbands. All signs of disrespect or
disobedience are promptly met with severe punishment.
Such a one may be cruelly beaten, and in the early
days, stocks in the shape of beautifully carved pillars
were built in the houses of chiefs. Here the hands of
the obdurate wife or slave were pinioned while she re
ceived the stripes of a scourge made of dried hippo
potamus hide, every stroke of which cut into the quiv
ering flesh. This punishment is sometimes varied by
use of the slave stick. This consists of a good-sized
pole or log with a natural fork at one end. The
woman's neck is placed in this fork and a wooden pin
driven through behind, giving almost no room for move
ment of the head. This stick is braced in the ground,
and thus with her head pinioned and upturned to the
blazing sun she may be forced to remain for days.
Even food and water are refused, and the unsanitary

Condition of Congo Women 43
conditions become indescribable. All this to make a
wife more dutiful and lovable to her devoted husband!
The picture drawn is dark enough, and yet much
can not be painted. It is a relief to look upon a con
trasting picture with brighter lights and a happier
subject.

CHAPTEE V
Superstitions of the Congo People
The Nkundos have a vague idea of a supreme being
who created the world. Everything in nature not under
stood by them is attributed to Nzakomba, God. Ab
normalities and deformities in children they consider
due to Him. He is capable, in their mind, of good or
evil, and they neither supplicate nor fear him. Their
attitude is one of ignorance, and therefore of indif
ference. They have departed so far from any definite
belief in God that natural phenomena as the thunder,
lightning, the falling of a tree, and even minor inci
dents have in them a superstitious element. Such phe
nomena are not thought to be caused by any outside
influence, but are moved by some mysterious hidden
force within themselves, as a spirit. The most civilized
man of strongest nerve would have to spend but one
night alone in that great forest, with myriad weird,
uncanny sounds and unearthly cries until he, too, would
feel that there were spirits there. Sometimes these
strange sounds are as of some one in distress; again as
though spirits of the dead were signaling all around,
in voices low, then high. These seem to the natives
to be the spirits of the dead, come to pour out their
woes and to wreak vengeance on those who killed them,
or cast them forth to starve and die. Sometimes after
44

Superstitions of the Congo People 45
a long period in Africa these sounds get so on the
nerves of a white person that one wakens out of a
sound sleep in the dead of night, with a peculiar sen
sation of fear, only to hear a repetition of some hideous,
prolonged hoot or wail. It is not even satisfying to
find out that these proceed from owls, lemurs, jackals,
and even crocodiles, the latter being most unearthly of
all. We, then, who profess to have no fear, and yet who
involuntarily shudder, need not feign surprise at the
superstitious fears of the heathen.
As a product and outgrowth of this pure supersti
tion, has come their belief in ancestral spirits. These
spirits aTe capable of returning in any form to wreak
vengeance on their enemies, to destroy crops, and to
take away the spirits of children. In fact, the native
sees no limit to their power for bringing harm. Con
sequently the funeral ceremonies and orgies are pro
longed and intricate, and often horrible. There is
always the funeral procession of wailing mourners,
professionals often being hired to assist. These mourn
ers go about the streets of their own and neighbor
ing towns telling in a mournful cry of the decease and
any incidents concerning it which would be of interest.
Once heard, this hopeless, despairing cry can never be
forgotten. Should the deceased be a woman in the
prime of life, the women of the nearby villages, dressed
in all the blankets and valuable possessions procurable,
march from town to town chanting her praises. They
afterward pile quantities of food in front of the house
occupied by the deceased. This is done to appease her
spirit for having to leave her own gardens so soon, and
to prevent its returning to destroy all theirs. But

46 Bolenge
should the deceased be a warrior, a sham-battle may be
carried on for days to satisfy his spirit lest it, too, return
to destroy the people. Night is the realm of these
spirits, so for weeks and weeks a drum is beaten all
night long to keep them from returning. The mourners
meanwhile fast and dress in deep mourning. This
costume, which consists of the oldest, blackest cloth
obtainable, they must wear during all the long period
of mourning. Thus some of the civilized customs can
be traced to heathen origin. They think that the spirit
of a mother often returns for a child. In the village
of Bolenge not long ago a mother died, leaving a little
daughter. One night some of the native school chil
dren came up to the Mission Bungalow in very high
spirits, convulsed with laughter, saying the husband
and father was hurling firebrands into the back garden
to drive his wife's spirit away from coming to take the
child. These heathen children had come to realize the
fallacy of this belief, but to him it was real and awful.
Night after night he kept up these methods, but without
avail, for the child slowly sickened and died. Out of
this superstition doubtless grew the human sacrifice
at the death of a chief. Slaves and wives were cast
into the grave with their arms and legs broken, and
upon this living, writhing bed the corpse was lowered.
Then others were thrown in to cover it, before filling
the grave with earth. Their implements for digging
are few, and consequently the graves are shallow. In
a village not far from Bolenge one of these sacrificial
victims crawled out. During the night he painfully
dragged himself with his broken, bleeding members to
the next village, where they found him next day. So

Superstitions of the Congo People 47
great was their belief in the supernatural that they
dared not touch him, but gave him whatever he asked
for. For years he lived in this way, hopelessly crippled,
for no one dared help to straighten the broken bones.
A chief died near Bolenge, and immediately after
ward a man-eating crocodile appeared in the little Bo
lenge bay. During a few weeks it carried off some
fifteen people. This was believed to be the spirit of
the dead chief returning for vengeance, because some
one in the village had not respected him. Thus between
God and man there are vast numbers of spirits for
which they have an intense fear. F. S. Dobbins
expresses it thus: "To their imaginations these spirits
people the darkness with hideous shapes, poison the
light with their presence, sweep over the plains in the
form of wild beasts, fill the forests, inhabit trees, make
their homes in the sea, the lakes, and rivers; the air
is full of them, the earth teems with them; fire is not
free from their presence. To them they attribute the
sorrows, and the sufferings, the misfortunes, and in
some cases the deaths of mankind."
Besides the belief in ancestral spirits there is also a
strong belief in demons, which may inhabit a man or
woman, causing them to exercise a malevolent influ
ence in the village, thus bringing sudden unknown
diseases and death. This has been regarded as witch
craft, though in reality the person having this evil
power is always spoken of as having a demon or devil.
The effect is the same as in supposed witchcraft, and
the unfortunate person is sought out and punished.
This is one of the most cruel of their practices, for it
is so unjust. This superstition differs widely from the

48 Bolenge
real demoniacal possession wherein the person himself
is the object of the demoniacal demonstrations. In the
early days of the work the missionaries saw many of
these Satanic manifestations, strikingly similar to those
of New Testament times. This strange affliction, as
well as all disease, is attributed by the natives to the
influence of spirits. In women this takes the form of
very strange actions. These women will suddenly
spring up and run like wild animals, quickly climb
into the tallest trees, and threaten to hurl themselves
down. Then they may as suddenly throw themselves
into the water. Examples of such possession have been
frequent in history. One such was that of the nuns
of Cambrai, who were seized with demonomania "and
for four years ran like dogs across the country, sprang
into the air like birds, climbed trees like cats, hung
on the branches, imitated the cries of animals, and
divined hidden things."
The product of their superstitious beliefs in spirits
and demons is the medicine man, or witch doctor, as
he is commonly called, and his practice of fetichism.
One could not exist without the other, and they bear
the same relation as patient,* doctor, and medicine.
This medicine man must be the shrewdest and most
intelligent man of his tribe, to be able to deceive the
mass of the people into belief in his prophecies, incan
tations, and auguries. A fetich is more properly spoken
of as medicine. This is the only word for medicine,
and is used thus by medical missionaries. A fetich is
some material object or concoction made by the medi
cine man, which is thought to possess supernatural
power. This does not necessitate its being the habita-

CONGO CURIOS.

These were all collected near Bolenge. i. Execution knife with
charmed handle ; 2. pipe, not an evidence of civilization, but a relic of
heathenism; 3. battle-ax of the Kassai (tributary to Congo); 4. ten
brass rods, whose relative value each is ten cents, but whose cost value
is one cent ; 5. a fetish to protect from sickness, etc. ; 6. a witch
doctor's bell, which he rattles to drive out evil spirits— his medicine
case; 7. a lower Congo (river) fetish to protect as 5; 8. a fetish to
protect from evil spirits and sickness; 9. a great chief's knife of
authority, used to execute victims for the cannibal feasts; 10. brass
collar, worn by Bonjenje, now a Christian; 11. hair-comb, made of
bamboo splits tied with rattan— hair combed once a fortnight; 12. an
individual spoon (teaspoon), hewn from wood; 14 a wooden pillow,
native hewn; 15. a native Bolenge woman's dress; 16. a mans suit
of clothes, a strip of raffia cloth; 17. fancy piece of raffia cloth made
in hand loom by np-tjye weaver, thread by thread.

Superstitions of the Congo People 49
tion of a spirit, but it is only a charm. The possessor
does not trust it implicitly, for he may have several,
when one, if reliable, would do for all. A man pro
cures a medicine or fetich to help him in hunting, to
protect him from sickness, or to aid him against his
enemies. Yet when pneumonia enters a village, the
one already possessing medicine to charm away all
disease hastens to the medicine man for a stronger
protection. Fetiches may also be procured to bring
disease or destruction to an enemy. A man may pro
cure a medicine which he hides in a path, that all
who pass over it may suddenly be stricken with some
disease. Such an instance really occurred on the mis
sion station in the early days, and all the workmen and
villagers were alarmed. One less superstitious than
the others dared to report it to the white man. He
promptly sought out the offender, and, after a liberal
application of the fatal medicine to his body, bade
him throw it in the river.
In the ease of supposed witchcraft the witch-doctor
is again called upon, though sometimes there is a spe
cialist sought, who is called the Witch-doctor of Demons.
He is supposed to have affiliation with these spirits of
darkness and to be able to discern the witch. The
whole town is assembled, and the medicine man,
bedecked with feathers and carrying a staff having a
bell on one end, begins to dance and chant his mum
meries. He continues this until he falls down in a
faint or trance, in which he is supposed to see the
offender or witch. After a time, while all are waiting
in suspense, he suddenly springs up and cries out the
name of some man or woman. This always proves to
4

50 Bolenge
be one who is at enmity with the family upon whom
the sudden disease or calamity has fallen. He always
inquires beforehand if there is any one whom they
suspect, and this is the opportunity for them to avenge
themselves on an enemy or stranger in the village. The
culprit is dragged forth, and, as a final test, takes a
poisonous draught, which will prove his guilt or inno
cence. He is seized with convulsions if guilty, and is
simply nauseated if innocent. This gives the friends
of the suspected person a chance to bribe the witch
doctor. If the bribe is sufficiently munificent he will
substitute an emetic in place of poison. Then, if one
is found innocent, the whole procedure must be re
peated until the guilty one is found. When proved
guilty a post mortem examination is held, and if *any
abnormality be found, such as a tumor, the proof of
his having been a witch is sufficient and undeniable.
The poison test is also given for stealing, sometimes
being put into the eyes, causing blindness and often
death from the agony.
However, when an attempt is made to heal one
having demoniacal possession, the method is very dif
ferent. This possession sometimes takes a certain form
causing the one possessed to dance. She is forced to
keep on dancing until she falls down in a dead faint.
This resembles the strange occurrence at Aix-la-
Chapelle, in 1374, where on a mid-summer's day a
troop of men and women rushed into the city, and
in the public square and churches danced with the
utmost violence for hours, till at last they sank to the
ground exhausted. This ceased when an order for
banishment was proclaimed. It re-appeared in Stras-
burg in 1418, and the afflicted, according to Paracelsus,

Superstitions of the Congo People 51
could do nothing but dance until they were dead or
cured. A case similar to this was that of a young
woman of Bolenge who was thus possessed, and whom
they nightly compelled to keep on dancing until one
night they thought she was dead and called the mis
sionaries to bring her to life again.
The hairs of an elephant's tail, when prepared
with a special charm attached, are considered very
valuable in exorcising this spirit. When the posses
sion takes other forms various expedients are resorted
to, if the afflicted be of special value to the husband or
master. Enormous sums are paid out to various witch
doctors and the woman is put through all manner of
tests to remove the demon. As a last resort a pit is
digged and filled with water, into which the woman
is put to drown the demon. She is completely sub
merged, the medicine man keeping her head under by
placing his foot on it until she is nearly drowned.
Then she is hauled out and drums are beaten. If she
recover the demon is exorcised, and that is the end
of the possession. It is noteworthy that slaves and
women of secondary importance are never thus af
flicted. At the time of the Eeformation, the power of cast
ing out devils was claimed, like the power of working
miracles, as one of the tests of the Catholic Church.
It has been universal to attribute nervous maladies and
mysterious diseases to demoniacal agencies. Modern
spiritualism is a present-day example of the same
thing, and presupposes a belief in spirits.
In treating ulcers, a spirit in the form of a serpent
is drawn from the ulcer to the astonished gaze of the
onlookers, though a close observer might have detected

52 Bolenge
it beforehand wound up in grass in the witch-doctor's
medicine case. For internal diseases, bits of hair, nails,
a bit of old cloth, and various horrible ingredients make
up the medicine. This is put into a tiny antelope horn
and suspended from the neck of the patient. Charmed
bracelets are worn for rheumatism. The many treat
ments for diseases would fill several large volumes.
All are deceit and trickery.
Aside from ancestral spirits and evil demons, the
Nkundo natives believe in another class of spirits or
good demons, which bring good luck and prosperity.
The natives do not willingly speak of any of these
things. Until there is a native church freed from these
beliefs by a knowledge of the true God and His rela
tion to those whom He has created, the real secret
ideas of their life can never be ascertained. A native
always denies everything of the sort when asked about
it. Our knowledge of the good spirit is the most
indefinite because of reluctance of the natives to speak
of them to an outsider. We know, however, that each
family has one such, which may be in the form of a
crocodile or other animal, but which is known to
members of that family only. In the secret hours of
the night this good spirit is supposed to bring canoe
loads, or huge baskets of currency, or new wives and
slaves. If there is aught of the idea of worship still
existing in the minds of these people, it is connected
with these their personal, guardian spirits. They are
the only agents believed to bring them good and not
evil. If the only result obtained by missionary efforts
were the dispelling of these myriad superstitions and
dark beliefs, the efforts would be amply justified and
rewarded.

CHAPTEE VI
A Search for Words
As noted before, the languages of the different
tribes composing the Bantu race are remarkably sim
ilar at some points. This proves the kinship of all
the tribes more than their features, their religious
ideas, or manner of life. The more closely one studies
this family of languages, the more he is impressed with
its beauty, flexibility, and wondrous power of expres
sion. These languages are soft, flowing, and very
musical. The grammatical forms are remarkably reg
ular and systematic. Certain general principles underlie
all these languages. The languages differ in vocabulary,
so that one tribe will not understand another; just as
the English, German, and French, though belonging
to the same language family, are mutually unintel
ligible. One of the most distinguishing features of this
family of languages is an alliterative prefix to the noun
stems, and, as a particle, is prefixed to words or
clauses. This is a particular letter or syllable which
occurs throughout the sentence, and is the only means
by which the agreement of words in a sentence is shown.
This is called a Concording Prefix. There are from
eight to eleven classes of nouns in each language,
divided according to singular and plural prefixes. Lon-
53

54 Bolenge
kundo, the language of the Nkundos, has been divided*
into eleven classes, which could be condensed into eight
but for the difficulty to the learner. Take this clause
from the Lord's prayer: "Jikulaka jike jiye;" that is,
Thy kingdom come; "ji" is in jike, thy, and jiye, come.
These languages, though similar in construction,
differ so widely that every one must be studied sep
arately, as French and English must be. When the
mission at Bolenge was taken over, very little had been
done on the language, and that little was so imperfect
that it had to be put aside. Since that time our mis
sionaries have been slowly working at a grammar and
various translations. This has been difficult when the
work itself has demanded so much time and strength
that little was left for this important task. After ten
years a small beginning has been made. A Synopsis
of the Lonkundo Language, a translation of the Gos
pels, several Epistles, some Old Testament stories, and
several school books have been completed. The work
needing to be done is appalling, and the best linguists
of the day would here find ample scope for all their
powers. The learning of the language was begun under
great difficulties. It was a long time before the mis
sionaries could speak intelligibly, yet learn they must
and did. Note-books and pencils were painfully evi
dent, as day by day words were noted down, spelled
according to Eoosevelt, phonetically, and their sup
posed meanings appended. Many mistakes were un
avoidably made, especially in verb forms, where the
language is so flexible. Many words are alike, save
for a difference in accent, or tone, or vowel sound, and

A Search for Words 55
this was not easy to detect. For instance, melca may
mean to try or to groan; somba, to buy or to borrow;
emba, to bend over, to sing, or to blow the nose ; jidongo,.
a drop of blood, or a line, or a row; nJcoto, a centipede,
or one thousand; aoya, he is coming, will come, or has
come; ihohongo, a small cockroach, a small dish, a
small leaf, or an unspeakable curse. These all differ
in some way, but it takes years to train the ear to
hear and the memory to retain all of these fine dis
tinctions. The student often becomes discouraged, but
the language is so intensely interesting that these
difficulties but spur him on to master it. The reader
must understand that these people have no written lan
guage whatever. The missionaries must first learn their
spoken language, and then make for them a written
language from it.
Lonkundo, like the other languages, is euphonic,
and many unique changes are made for euphony,
though always according to rule. More elisions occur
than in any other of this family of languages. A
native seldom, if ever, speaks a sentence in full. Here
also definite principles and rules underlie each elision
of a letter or syllable, though some of these principles
have been difficult to formulate and classify.
The verb, as in other very primitive languages, ex
presses by varied forms much that in modern lan
guages is expressed by prepositions, adverbs, adjectives,
and clauses. The possible forms, combinations of
forms, conjugations, and derivatives of one verb would
easily fill a volume.
There is little difficulty experienced in discovering
concrete names, but when searching for abstract ideas

56 Bolenge
or qualities the student seems working against a blank
wall. It was some years before the word for salvation
was discovered, and then accidentally by overhearing
some one speaking of another being saved from drown
ing. Many different expressions were used for repent
ance before the right one was found, such expressions
as: to turn the bach on, to turn around completely,
having been made to do this duty before. The idea
of patience, like many of these abstractions, is not in
every-day use, and not until the Epistle of James was
being translated for the Evangelists' Class, in 1906, was
this valuable word found.
There is a paucity of words expressing morality or
the nobler virtues. The life of the people has had
little to do with these virtues, hence their inability to
put these ideas into words. There is no word for
virtue, neither is there one for virgin; so ebunani has
had to be used for the latter. It means a girl or woman
living with her parents, without a husband at the time,
though she may have had many. It refers simply to
her single state without reference to her morality. Yet
here as in other instances, and doubtless as in the
translation of the Bible into our own and other lan
guages, a secular word can readily be converted into a
sacred use. There is really then no idea which can not
be expressed, and often far more -forcibly and poetically
than in English. Those who have learned to speak
and to think in this language feel there are vast pos
sibilities of development as time goes on.
The natives have no surname, though their name
is often changed when passing out of childhood. After
the birth of a first-born son or daughter the father

A Search for Word* 57
and mother are honorably called the father or mother
of said child. In polygamy it would be rather am
biguous for a man to speak of his wife as Mrs., and
would remind one of Mark Twain shaking hands col
lectively with the wife of Brigham Young. Frequently
a name runs down through a family, both girls and
boys being called by it. Then again a child may be
called after some noted appellation of the father, as
Iyokansombo, the faithful medical assistant at Bo
lenge, whose father was a famous hunter of wild boars,
whence his name. Slaves are almost always given
some nick-name, after which their own name, if they
ever had one, is forever forgotten. Some of these names
are leopard, parrot, elephant, hippopotamus, monkey, a
piece of pepper, and so on. Those who were bought
to be sacrificed at the death of their husband or master
were then and there given names which meant taboo,
or set apart. These were compelled to live, always
knowing what their death would be should they sur
vive their master.
When missionaries arrive one of the first things the
natives do is to find applicable names for them. These
are usually very appropriate as: Strong man, Clever
artisan, Tall man, Breaker of forests, Chief of witch
doctors, Favorite wife, Twin, Last bom, Glasses, Grand
father, etc.
The native literature, though unwritten, is very rich
in historical tales. They have folk-lore tales which
outrival those of Joel Chandler Harris, and proverbs
without number. Some of the latter have been collected
and translated by our missionaries, and have been made
into an interesting leaflet called "Proverbs of Upper

58 Bolenge
Congo Tribes," by Prof. Frederick Starr, of the Univer
sity of Chicago. The natives are born orators, and cer
tain of them excel in story-telling. Some of the historic
tales, which savor of their previous proximity to other
nations, require several long evenings to relate. At
such a time a whole village will be gathered around
the camp fire listening as the story is recited, often
in song. One of these is the life story of a wonderful
man who was born in an extraordinary way and whose
whole life was spent in miraculous doings. This seems
to savor of a far back, indistinct knowledge of the
Christ. Another is the tale of two brothers, one of
whom was sold into slavery far from home, and who
there became a favorite of his master. Later his elder
brother came to redeem him, but he refused, saying he
had a good home and a wife and did not desire to
return, being well content with his lot. However, soon
after his master dies, and he who refused freedom and
redemption was sacrificed at the master's death, mean
while deeply repenting and lamenting his lack of wis
dom. The native evangelists recite these tales in their
original and interesting way in preaching to heathen
audiences. When the interest is strong and excite
ment high, they will liken the tale to the teachings
of Christ the Son of God. This carries the truth
home with a power none can gainsay. It is the same
with the native proverbs, many of them being pecul
iarly applicable. A good preacher, whether native or
missionary, makes frequent use of them to impress the
lesson being taught or to intensify a strong point.
Naturally these people learn to love the parables
and miracles of Christ and use them most effectively,

A Search for Words 59
often showing great originality in thought and appli
cation. Eecently a pamphlet by" Charles J. Montgomery,
entitled "Survivors From the Cargo of the Negro Slave
Yacht 'Wanderer,'" has called our notice to the char
acteristic features of the Bantu language, which helps
to prove the kinship of that race. It is the account of
the pleasure yacht "Wanderer," which ended its career
as a slaver, bringing to the United States, in 1858, a
cargo of slaves from Africa. This was half a century
after the importation of slaves into the States had been
forbidden. Many of these slaves were totally unlike
those previously brought, and from what the few who
still survive can remember of their native language, it
is proved beyond a doubt that they were Bantus, taken
from the section now occupied by the Belgian Colony
of the Congo. Many of their words are identical with
the languages spoken in Lower Congo. Many of these
were lighter in color than the Negro, less given to
thieving, but unwilling to wear clothing or to discon
tinue polygamy. Some even now would like to return
to their old home.
Let these few remnants of that race in our own
country be a constant, unceasing appeal to all Christen
dom, to carry the gospel of freedom to the Congo home
of these people, where the race is still bound in a
worse slavery. May the ships of peace carry the mes
sengers of life until the Bible shall be translated
into every language of this greatest family of languages ;
until all shall have heard in their own tongue wherein
they were born, the wondrous message of redeeming
lovel

CHAPTEE VII
The Evangel of Medicine
The first great victory of medical missions on the
Congo was when the witch-doctor was overcome. The
witch-doctor, as the Medicine-man, is both doctor and
exorcist in this system of demon religion. It will
readily be seen that the whole life of the superstitious
heathen is bound up in this great high priest of medi
cine. He makes all the charms to protect the people
from evil spirits, or to cure their sickness. 'Before
aught can be done to bring the people to truer views,
they must first be convinced of the utter falsity of the
witch-doctors. At first this would seem an impossi
bility. Alexander Campbell, in his address on Demon-
ology, says: "That a class of beings designated demons
has been an element of the faith, an object of dread
and veneration, of all ages and nations, as far back as
memory reaches, no one who believes in a spiritual
system — no one who regards the volumes of divine in
spiration, or who is even partially acquainted with
Pagan and Jewish antiquity, can reasonably doubt."
All noted Pagan authors: the Jewish historians, Jo-
sephus and Philo ; the Christian fathers, Justin Martyr,
and others, all confirm this. Thus the whole world
had a definite belief in the existence of familiar spirits
and demons, as proved by ancient literature and tradi-

The Evangel of Medicine 61
tion. The beginning of the overthrow of this faith
was the life and teaching of the heralds of salvation,
who from the first day of their mission to the last cast
out demons and in every way hindered and restrained
the influence of Satan. Thus the power of demons is
destroyed as far as Christians are concerned, and is
restrained in every land where the gospel has entered.
In this respect Africa is the Dark Continent, where
the reign of the demon is still a reality.
It was that first great medical missionary who
broke the enchantment, drove the demons out of the
hearts of men, and destroyed their power as he brought
healing for body and soul. In every land the story
is the same, and long before human science can be
understood by the primitive mind, the gospel has driven
demons away, and thus broken the power of the (spirit)
doctor. No agency is more potent in this day, even
as in the days of the Son of man, than the medical
missionary. Nowhere is this more apparent than at
Bolenge and in the surrounding territory.
At Bolenge resided the most famous of witch
doctors. To this witch-doctor resorted the whole coun
try for hundreds of miles. Before the coming of the
missionary, his authority and power were unquestioned,
and his name, Bonkanza, was a household word.
Bonkanza's life was a rare combination of trickery
and deceit, with geniality and hospitality. His was a
family of the real nobility, being intelligent, shrewd,
and possessing rare insight. His own mother had
excelled the other women of her tribe in wisdom and
tender-heartedness, a characteristic rare in a heathen
woman. Old Bonkanza, with almost prophetic vision,

62 Bolenge
saw in the coming of the white man ultimate good for
his race. He impressed upon his children, to the day
of his death, the importance of their ever being friends
of the missionaries and accepting their teaching. He
did not then realize that it meant the eventual over
throw of his power.
So, for a long time, this old man, stately and self-
possessed, tried to keep up the practice of his nefarious
profession and yet be a friend of the missionary, resent
ing interference with his practice, but not dreaming
that his authority or skill could be questioned. Some
time before the advent of our own missionaries at
Bolenge old Bonkanza had been convinced of his defeat,
as the white man's medicine had proved stronger than
his, and he surrendered graciously, burning the contents
of his charmed medicine case, and desiring himself
to become a Christian. The question, however, of his
multitudinous wives and slaves caused him to hesitate,
though he offered to give them all to his eldest son.
He, however, never again took up the practice of medi
cine, and iived up to the light as he saw it.
In the early days of the Livingstone Inland Mis
sion the pioneers had redeemed many slaves, and these
constituted a small colony, with whom they worked until
such time as they could get a hold on the native resi
dents of the village. Being under the direct surveil
lance and care of the missionary, these boys and girls
professed their faith in their rescuer's religion, and
were organized into a little church, but upon the influ
ence of the missionary being taken away, or in time
of temptation, these young folks fell away and went
back to heathenism worse than before. This did not

The Evangel of Medicine 63
recommend Christianity to the heathen at large, and
sad days came upon the little mission. The eldest
son of old Bonkanza, Bosekola by name, saw his oppor
tunity and took up the mantle laid off by his father,
and began the practice of medicine or fetichism in
his father's stead, finding a large practice awaiting
him. So at the beginning of our work here was a power
for evil not easily to be set aside, for Bosekola had
determined to let nothing interfere with his lucrative
profession. The natives had become suspicious of the
white man's medicine, and if in an extremity they came
to him, they always turned to ask for a "dash" or
gift, feeling they had done the white doctor a favor
deserving of remuneration. It was like daring to take
a poison test at the risk of their life. Little by little
their confidence was gained, as horrible, incurable ulcers
responded to strong germicides and disinfectants. They
6tood amazed as fevers and chills subsided. These were
diseases thought to be caused by spirits and demon pos
session. They soon gave way to systematic treatment
as the wonderful power of santonine was revealed.
For years all treatments and medical services were, as
in New Testament days, given free of charge, to win
the confidence of the people and to give an opportunity
to prepare the soil for sowing the seed of the Kingdom.
In the meantime Bosekola was neither deed nor
sleeping, but following up everywhere he could as the
sower of tares, trying to nourish the old superstitions,
and warning the patients of the white doctor of their
immediate death if they persisted in his treatments.
At one time one of the mission workmen was seized

64 Bolenge
with pneumonia. Bosekola saw his chance. In hap
pening to pass the house of the patient, Ise Yela, he
stopped to tell him that as he was passing through the
forest that day he had seen one lone fruit on a tree,
and that when this fruit fell, he, the sick man, would
surely die. Ise Yela was frightened and thoroughly
believed his death knell had been sounded, so great is
their superstitious belief in signs. News of this came
to the white man's ears, however, and Bosekola was sent
for and compelled to remain at the Mission Bungalow
until he told the people that the curse he had pro
nounced was untrue. This he finally did before many
witnesses. This was not sufficient to remove the fear
of death from the mind of the patient. As something
had to be done quickly to restore his confidence, a lib
eral application of blistering and a large dose of san
tonine was administered. Both of these had the desired
effect, and the wisdom of the white doctor triumphed
over the craftiness of the witch-doctor. As predicted
by the medical missionary, a huge tumor (a blister)
appeared suddenly on one side of the patient, from
which a large quantity of water exuded, and besides the
promised effect of the santonine was sure. So Ise
Yela felt the demon had been exorcised, and that he
would recover. Of course great care was taken of him
for many days, but the tide was turned. He came
to know the deceit practiced upon him by the witch
doctor, and gave up his faith in him from that hour.
This was the beginning of the downfall of Bosekola at
Bolenge, though he still practiced his trickery in the
distant villages.
About a year after this, while the white doctor and

An African Witch-doctor.

The Evangel of Medicine 65
his wife and baby girl were alone on the station, old
Bonkanza, the father, came one day in great excite
ment, begging the doctor to come see his wife who was
in a precarious condition. Every heathen method had
failed to relieve. Seizing his medicine cases and bag
of instruments the young doctor hastened to her relief
and in a short time returned, followed by a crowd of
admiring natives. The case had been a simple one, but
the result meant more than any one then dreamed of;
for it gained the real gratitude of old Bonkanza and
his family. This was the opening long desired to bring
medical relief to womankind. Many of the heathen
practices to which expectant mothers are subjected by
the old midwives are too horrible to relate, but from
this time we were always called in cases of emergency.
The power of surgery was especially efficacious in
undermining superstition.
Ever afterward Bosekola himself would bring any
member of his own family to the doctor for treatment.
One evening he came and seated himself beside us on
the front veranda, and spoke confidentially of his life.
He said: "I will not practice in Bolenge any more,
this is your parish. I know my practice is all lies
and deceit, and when I or my wives are sick we will
come to you, but, of course, when they call me far
away, I will not despise the money and refuse."
Old Bonkanza died, and Bosekola was not left long
to pursue the profession he freely confessed was fraud
ulent. He never forsook his practice. Before he died,
being smitten with sleeping sickness, he called to him
his younger brother Njoji, to whom he consigned all his
costumes and his charmed medicine bag, and explained
5

66 Bolenge
to him all his secrets, admonishing him to take up
the practice and keep up the family name. How Njoji
followed the instructions of his elder brother will be
told in a later chapter, being the story of a wondrous
transformation. Belief in demons, witch-doctors, and fetiches had
received a deathblow in that locality, though it was
strong as ever where the missionaries had not gone,
and still is, and will ever be until the gospel has been
carried to the remotest man. Their manner of life
renders them an easy prey to every form of loathsome
disease, and now that superstitious barriers were broken
down, this afforded and still affords the medical mis
sionary a great opportunity to make an opening for
the gospel. As Bolenge had for years the only medical
missionary within a radius of eight hundred miles in
any direction, his services were in demand by mis
sionaries, government officials, traders, Catholic priests,
and sisters, as well as natives.
On account of the treacherous climate there are
fewer medical missionaries in Congo than in almost
any other occupied mission field, yet nowhere are they
so much needed. The policy of the Foreign Christian
Missionary Society to send a doctor or doctors to
every new station opened is a wise one. May the med
ical volunteers of America rise to meet this great op
portunity, and enter this wide field of service !
Whereas a few short years ago the natives asked
pay for taking the white doctor's medicine, they now
come a hundred miles by canoe and three and four
hundred of miles by steamer for treatment, gladly pay
ing for the same. This ministry of healing has been a'

The Evangel of Medicine 67
great factor in reaching the hearts of the heathen, for
while relieving their miseries, the missionary relates to
them the story of the Great Physician, who while He
came to heal the souls of mankind, also ministered to
their suffering, diseased bodies. It is a singularly
appealing message to them.
Sleeping sickness, the great scourge of the Congo,
is a menace to the white residents as well as to the
natives. Sleeping sickness, or African lethargy, is
localized in the tropical belt of Africa, being especially
severe in the Congo Basin and Uganda Protectorate.
During the last few years it has attracted the atten
tion of all the world from the rapid and ravaging
extent of its influence. In the Congo and in Uganda,
where it was unknown nine years ago, it has depopu
lated whole towns and sections with a relentlessness and
horror second only to the terrible slave-raiding expe
ditions. For years the cause of this strange disease was un
known, but Sleeping Sickness Commissions were sent
to Uganda and to Congo, and the cause was demon
strated to be a microscopic blood parasite called a
trypanosome. The transmitting agency of this parasite
is a blood-sucking fly — the tsetse — which injects the
blood thus obtained into the next victim, who in turn
develops the disease. The tsetse has very much the
same relation to sleeping sickness that the mosquito
has to malaria, except that the tsetse is a mere carrying
agent, the parasite being transmitted by the probosis,
while the malaria germ develops in the stomach of the
mosquito before being transmitted.
The symptoms as described by Dr. Dye are, "apathy

68 Bolenge
and listlessness to an extreme degree. Patients possess
an inordinate appetite, and as a cruel irony of their
condition they beg for food when they are so weak
and drowsy that they can not eat it. Later on they
simply lie in a profound stupor. Some eases become
terribly emaciated, veritable walking skeletons, while
others are dropsical. Swelling of the lymphatic glands
is a constant symptom, and the native medicine man
in some parts of the country considers the latter to be
the cause of the disease, and often cuts out the dis
eased glands. The drowsiness is not real sleep, but
anemia caused by the constantly increasing presence of
trypanosomes in the blood, destroying the red blood
corpuscles. This impoverishment of the blood causes
many attending skin diseases, and a general breaking
down of the whole system."
For years death was the invariable termination of
this dread disease, some lingering two years or more,
others dying in a few months. It was thought for
years that white people were immune. This fondly
cherished hope was vain, however, for now it is known
that some who died during those years of mysterious
diseases undoubtedly had sleeping sickness. Often the
trypanosome causes a fever which is called trypano-
somal fever or trypanosomiasis, which in this initial
stage is curable in black or white by the use of some
preparation of arsenic strong enough to destroy the
parasite without killing the patient. Some have recov
ered who had reached a late stage in its development.
Some recover for a time, only to pass away quickly a
little later. Many of the most beloved and trusted
helpers in the mission and church at Bolenge have been

The Evangel of Medicine 69
taken with this disease, in every case without a murmur
or word of complaint. Our own hearts have been
bleeding as it has become necessary to segregate these
dearly beloved men, women, and children, taking them
to the isolation camp; but how gloriously have they
witnessed of their faith in that trying hour as they
bade us not to grieve, for their salvation was assured
and death would admit them to the promised heaven
above. Here again superstition creeps out, for the heathen
were sure the white man brought the disease, and
therefore attributed it to certain imported fruits and
other eatables. The Catholic eatechists took advantage
of this superstition, and told wherever they went that
when the English teachers bade them shut their eyes
to pray they were bringing sleeping sickness upon them.
Many such ideas became prevalent, and the natives
would not come to the doctor for treatment, but would
hide the victims in the inner rooms of their houses,
thus spreading the disease. When, however, some saw
for themselves the living parasite through the micro
scope, or wonderful mirror of the white man, as they
called it, they began to feel that he knew more about
it than they. After a time it became necessary to
place a restriction on the number of those desiring to
have their blood examined. After this a fowl was the
fee for such examination, but so great was their desire
to know for sure if they had even a beginning of the
dread malady, that fowls were plentiful and might be
seen carried down the path, suspended by a string
attached to their legs, or languidly squawking on the
grass while their owners awaited the doctor. Some-

70 Bolenge
times it was most depressing to see a canoe load of
sufferers, perhaps several, coming from an infested dis
trict, where nearly all the people were dead or dying.
These remaining survivors would come with huge pots
of palm oil, ducks, fowls, eggs, bamboo mats, and even
goats, to see if the famous white doctors could cure
them and arrest the progress of the disease in their
village. How hard it is to turn some away without
hope of recovery, but then again is the way opened to
preach to them of a sure hope and ultimate eternal
recovery and healing by faith in the Son of God, who
died that they might have life.
Thus by word and by deed the gospel finds lodg
ment, for as ever the higher nature is reached by the
lower. Though the native can not understand books
or literature, he can fully appreciate the alleviation of
suffering and restoration to life. In this way the
hearts of the people are prepared to receive spiritual
truth and the gospel seed finds good soil prepared for
its planting. The seed sown has brought forth a hun
dred-fold, and "the fields are white already unto the
harvest."

CHAPTEE VIII
The Gospel Through the Day School
The common definition of a school is, "An insti
tution for learning; especially a place of elementary
instruction." This latter clause fittingly describes the
early school at Bolenge. If there be degrees in the
truly elementary, ours would have been called most
elementary. The real aim of the school in those earliest
days was not so much to teach the native children the
science of writing and reading their heretofore spoken
words and thoughts, but rather to assist the missionary
to learn enough of their spoken language to begin to
teach. Methods were crude in the extreme; but a safe
beginning was made on the alphabet. It was interest
ing to see the various groups, proudly designated
classes, standing or seated on the grass, repeating aloud
line after line of the new, strange characters. Their
memories are phenomenal, and in a short time they
knew every letter from first to last, and last back to
first, but strange to say they could not tell one from
another. They have little artistic ability, and it Re
quired a strong imagination to see in their nondescript
scrawls a faint likeness to the written copy. They
made some progress, and it was well their progress
was not greater, else they would have surpassed their
71

72 Bolenge
teachers. After a visit to a neighboring mission some
ninety miles away, a new system of syllables was insti
tuted, which soon took the place of the old and proved
more efficient. As there were no suitable school books
yet, words and short sentences were printed on large
cards. These they first learned, and then transcribed
on bits of broken slate. After this they made more
rapid strides toward a knowledge of the two E's, the
third one not having been introduced much as yet.
The nucleus of the school consisted mostly of boys
who came primarily to work for the missionaries. These
constituted a kind of boarding-school, the boys living
on the station and receiving their food and clothing
from the mission. They attended school one-half day
and worked the other half. There were few if any
girls in those early days, their parents and masters
refusing to let them come, as they were all promised
to men of other villages for wives. They feared the
girls coming to the white man's school might inter
fere with these matrimonial arrangements, and as these
girls constituted their investments, nothing must inter
fere. For a time the eommissaire of equator district
compelled the children to come to school. During that
period there were large numbers who came. Often in
times of high water many of these had to wade through
. swamps or to come with canoes.
As fast as possible other elementary branches were
introduced and the school made a creditable advance.
The schoolhouse was the chapel, seated with rude
benches without backs. There was but one small black
board. The outside pupils were attired in a thick coat
of red camwood powder, with a scanty loin cloth as an

The Gospel Through the Day School 73
accessory. The mission boys, however, wore neat little
suits of navy blue drill, so their more elaborately dressed
relatives and friends from the villages were forced to
sit on the floor. This because the color from their
gaudy, red wardrobe made an indelible impression in
coming in contact with the less pretentious garments
of the others. At the beginning of school each day
there was the customary show of hands, which was
often followed by a mad rush to the river — clean hands
were always demanded. As the teacher walked over
the floor often a crackling sound would proceed from
beneath his feet. This would necessitate the still hunt
for the pupil who had "chiggers" in his feet. These
were not found to be the harmless little creature of
America, but a more energetic relative, who burrows
into the flesh, and there secretes a sack of eggs. If
these are not skillfully removed they will all hatch inside
the cavity and many more sacks will soon be formed.
This sometimes continues until whole toes and sides
of the feet and heels are eaten away. It seems rather
too much of an exertion for some children to take care
of these, so they prefer to let their feet be eaten off.
These eggs often rattle out of the dry sores, and lie
around ready to enter the feet of the one who treads
on them, or be crushed by those who are fortunate
enough to possess shoes.
The hair of all the village pupils was dressed as
has been described in an early chapter, and sometimes
the heat would thaw out the inhabitants, so that the
kindly offices of some nearby pupil were instantly
demanded to search out and exterminate the lively occu
pants. Of course, others immediately felt the need of a

74 Bolenge
like service, and great was their astonishment at being
requested by the missionary to desist.
Children with huge ulcers and sores would sit with
a small bamboo switch deftly keeping off the offending
flies. It was not long until a clinic was held especially
for the school children. After this a white bandage
proudly worn lent contrast to the toilet. Proud, in
deed, was that lad who could have a white band around
his leg, or even a fleecy bit of cotton wool held on by
adhesive plaster.
Many things were consequently taught besides reaxl-
ing, writing, and arithmetic, and infinite patience was
demanded at all times. The school at Bolenge is yet
elementary compared with the public schools of Amer
ica, but considering the conditions existing in the early
days, what a wonderful advance has been made! The
long lines of old and young who respond to the ringing
of the school bell now, are neat and clean. Most of
them are dressed, but those who have little clothing are
clean, as they come dripping from their morning
plunge in the river. The hair is worn short, and little
bamboo combs keep it neat and tidy. The floors and
seats are scrubbed with plenty of water once a week
and the whole building swept daily.
Though the work thus instituted was fraught with
much discouragement, there were even in these early
days some signs of far-reaching influence. The natives
were naturally superstitious of anything written on
paper. Knowing nothing of a written language, they
believed a spirit must be in it. At one time a number
of little boys attended the mission school from a dis
tant village. After a while one went home and was

The Gospel Through the Day School 75
often seen making mysterious marks on the ground, or
on a stick of wood. On being questioned, he explained
proudly that he could write something on a piece of
paper, and if they would take it to his white teacher
he would read it and give them whatever he had asked
for. The old chief doubted this, but was anxious to
test the lad's mysterious claim. The little lad took a
scrap of paper he had carefully preserved, and with a
short stub of a pencil slowly spelled out these words,
"Teacher, give the chief an orange ; he thinks I do n't
know how to write." The boy then read it to his
chief. The chief would not touch this with his fingers,
lest the foreign spirit might enter him, but had the lad
put it in the end of a piece of split bamboo. This he
carried at arm's length all the way to Bolenge, to find
out the white man's mysterious secret. Boldly he walked
up the steps of the mission bungalow and handed the
paper, still safe in its bamboo holder, toward the white
man. He took it and, laughing, opened and read it
aloud; then he said to the old chief, "You may have two
or three oranges." The heathen man clapped his hand
over his mouth and uttered an exclamation of great
surprise, saying, "I did not hear that paper talk —
how did it talk to you ?"
Another boy came from an inland village and stayed
one year, learning about all we were able to teach him
at that time. He decided to return home, remain a
short time, then come back to the mission for another
year or so. He bade us all good-bye, and with a prom
ise to return soon started out overland to his native vil
lage. After a long day's march he approached it, but
everything seemed strangely quiet. He entered, and

76 Bolenge
was passing on toward his father's little hut when he
was seized. Before he could realize what was happen
ing, he was bound fast to a tree. His utter surprise
showed his captors that he had just come and did not
know what had been happening. They told him then
how a native of his village had accidentally shot a native
of theirs while out hunting, mistaking his hat of ante
lope skin for the animal itself. The heathen custom
of a life for a life had to be observed. However, at
the approach of the avengers, the whole population of
the village had fled in terror. Now Bokyo was to be
the innocent victim of their vengeance. After this
explanation they proceeded to make ready to sacrifice
him, but he stayed them asking for permission to say a
few words. His request was granted. He then told
them of the teaching he had learned of the white man
and sang for them all the hymns he had learned in
school. Finally he repeated the Lord's Prayer, and then
calmly said, "I am ready." Because it was their custom
they killed him, but the brave testimony of that boy
pierced their hearts. In the days that followed, of
their own accord, they came all the way to Bolenge
to tell how they had killed Bokyo, asking to have his
strange words and deeds explained. How little we
realized the influence of the fragmentary teaching
given in our imperfect, stumbling speech to the chil
dren in that little day school! The gospel news had
been carried by this mere boy where it would be years
perhaps before the missionary could go. His reward
will be great in Heaven.
Since that day the school has been one of the greatest
agencies for spreading the gospel. Native teachers are

The Gospel Through the Day School 77
trained, not only for the home stations, but for opening
schools in distant out-sections. All of these teachers
are Christians and all the text-books used are books of
Christian teaching. Wherever an evangelist goes, a
teacher also goes to open a school and assist in the
preaching as well. They are sent out two and two
into all the region round about. We want the native
church members to be intelligent and able to read and
study the Word of God themselves. Above all, we need
an educated native ministry, hence the crying need
for a Bible College in the Congo. In this evangelistic
church on the equator, a man or woman has no sooner
stepped out of the waters of baptism than the desire
is manifested to begin teaching and preaching. We
would not have it otherwise, and their determination
to learn, equals, or even exceeds, our zeal to have them
learn. The gospel is not preached through the day school
by evangelists and teachers alone, but by the women as
well. There can never be a Christian nation until there
are Christian wives and mothers. The teachers and
evangelists search for wives now who also can read and
write. They desire those who can intelligently help in
teaching, especially among the women in the out-
stations to which they are sent. Thus the day school
is the foundation for much of the Congo work which
has attracted such widespread attention here at home.
Through it the gospel is being preached in a multitude
of ways, and will be until the millions still in ignorance
shall have been brought into the school of Christ, to
learn from the Master Teacher sent from God.

CHAPTEE IX
The Gospel Through Industry
The fact has already been stated that a man's source
of power and authority lies in his ability to gather
together a large harem. Also that these women become
his chief source of income. He hunts and fishes for
pleasure, but seldom for profit. Therefore, when a man
becomes a Christian he becomes poor for the gospel's
sake. He no longer has slaves and wives to barter
or to bring him any income, so is compelled to search
for a means of livelihood to support himself and wife.
To meet this emergency, as well as to provide train
ing for the youth, the Industrial Department of the
mission was organized. By it men are trained to be
mechanics and carpenters, well able to make a good
livelihood. Boys are trained in gardening, making and
burning brick, carpentering and building. Some are
trained as hospital assistants, others as tailors and
printers, while others take up cooking and laundering.
By any of these they may make a good living. Here
lies one of the secrets of Africa's redemption; to turn
the natural intelligence and skill into legitimate chan
nels. In this way old habits of idleness are broken,
and habits of industry take their place.
For this part of the work Bolenge is well equipped.
78

The Gospel Through Industry 79
The increasing demand for new buildings make industry
a necessity, and our necessity is their opportunity.
During the first two years much work was done in
repairs about the station, but nothing definite was done
to train the men in any special department until the
arrival of Frank T. Lea in 1901. He built a tem
porary carpenter shed and tool house, and began teach
ing men to mark and saw out lumber, using a pitsaw.
Brick-making was also begun, though Mr. Lea's en
forced return to America interrupted this good begin
ning. The work of getting out lumber was carried on
after his departure, however, and a goodly supply was
laid by toward the building of another house. In 1903
E. Bay Eldred came and took charge of this woTk.
Since then it has grown to its present proportions.
The other missionaries have had a share in it from
time to time, and have supervised different depart
ments. Much of the timber had to be cut, and two or three
miles back into the forest where suitable trees grew,
and then carried to the station. This necessitated the
clearing of a path through the jungle to the river.
Here the lumber and timbers were loaded into canoes
and carried to the station. In the case of the new
pillars which make a foundation for the mission bun
galows, ten men were required to carry one of them,
as they were of a hard wood, five feet long and about
fifteen inches in diameter. Only two. could be put into
the canoe at one time, so it took many days to get the
requisite number — fifty-six being needed for each house.
This hard timber is necessary to guard against the
inroads of white ants. Since the successful making of

80 Bolenge
brick, these wooden pillars are being replaced, when
necessary, with brick ones. The material needed for
roofing the buildings had to be obtained seven miles
across the river in a swamp. The palm leaves suitable
for thatch are cut and piled into the canoes and paddled
back to the station. To cut these the men must wade
into the swamps with the water often waist deep. The
distance is such that they must return on the second
day, staying over night in a section of country in
fested by leopards. The material thus gathered is made
into mats, other journeys into the forest being made
to procure the rattan to tie them. One man makes
from ten to fifteen mats a day, and a thousand or more
are required for an ordinary roof. When the mats are
properly seasoned, they are carefully fastened to the
rafters, making a very fair roof. In case of re-roofing,
which has to be done quite often, the whole force of
men and boys are set to taking off the old roof and
putting on the new, completing it in one day, if pos
sible, because of the danger of sudden storms. These
mats are tied or nailed on to the pole rafters, which are
placed a few inches apart. The mats are made to
overlap each other, so as to provide good protection from
the sun and heat.
Several sets of sawyers are kept busy the whole year
around. Four men are required for each saw. A pit
is dug in the ground and the log is laid across it; or
if too large, the pit is dug beneath the log after the
tree is felled. Some timbers must be sawed when green,
others must be felled at least a year to season before
sawing. One man stands on the top of the log while the
other stands in the pit beneath pulling and pushing

m

Av'v '" -_

tmrnm-
T^KZ
5*B KSs^
tZS^^^Wly.
3B^wi 
"¦**'* id
o
EMMMS9V
¦
¦ -¦¦'*«>.-
:-
Christian women and native pottery.
The human saw-mill preparing lumber in
the forest for the station. Dr. C. C. Wid-
dowson t° the right.
The Gospel Through Industry 81
the great saw through the log. Two others relieve them
at intervals all day long, as the work is hard and
exhausting. Sometimes, if desirable trees are in a
place where it is too swampy to dig the pit, a scaffold
ing is built instead, upon which the log is hoisted with
chain and tackle. This, of course, takes more time
and is the less desirable way. Suitable timber in the
immediate vicinity of Bolenge is scarce, and the sawyers
often have to go across the Congo to the large island
opposite the station to cut their trees. When this is
done the timber must be brought across in canoes. The
boards sawed in the forest nearby are usually carried
in on men's heads to the carpenter shop. Here this
rough lumber is dressed by young men and piled to
season. Others are employed in planing and cutting
the already seasoned pieces into boards ready for use.
Some are engaged in finishing and beading strips for
beds and furniture, making small school tables, benches,
and other needed articles. A few who have learned the
rudiments of carpentry are engaged in building.
All these steps necessary in getting out lumber make
it slow, tiresome work to build. Brick-making was
again undertaken, it being hoped that bricks might be
used largely in place of so much lumber. Experiments
had to be made with the soil procurable, to find what
proportion of clay and sand were necessary for good
solid bricks. It was found that the clay must be hauled
in canoes from a point up the river, and the sand from
another point down the river, then carried up the hill
to the brick-making shed. At first this had to be
mixed by hands or by. feet, but later a sort of mill
was ingeniously invented, which made the initial step
6

82 Bolenge
much easier. Brick molds were made, and a number
of boys set to work. It was interesting to watch these
lads as they deftly molded the bricks, turned them
on the drying boards, while other boys carried them
to the drying sheds. As soon as enough were dried to
make a kiln it was built, and with a roof raised high
above it to protect from rain it was burned night and
day, many cords of wood having been gathered ready
for it. The bricks were left in the kiln usually until
needed, or piled under some of the houses for protec
tion. In this way many thousands of bricks have been
made, and this department of the work put on a good
basis for the future.
Before brick-making was begun the young men had
been taught tailoring. It was impossible to get the
girls for our domestic help, so boys were employed
about the house, and taught to sew as well. The writer
was inexperienced. She never dreamed before sailing
that the knowledge of tailoring would be necessary in
the land to which she was going. However, "neces
sity is the mother of invention," and certainly some
original patterns were invented, an old suit of clothes
often being used as a basis. Pockets seemed so super
fluous that some were left out, the flaps only being used
as a pretense. The long-suffering missionary husband
smiled approbation and gave needed encouragement.
He even wore uncomplainingly garments on which the
buttons and buttonholes had changed sides. Experience
is a good teacher, and after a time the art was ac
quired, and more pupils sought for. The young men
proved apt students, and have since earned their living
in this way, their service being in great demand even

The Gospel Through Industry 83
by Government officers. The girls have also since been
taught this useful profession, and are expert in cutting
and making suits.
In 1907 the long-desired and much-needed printing-
press arrived. For the time being it was set up in
the house occupied by Mr. Eldred, and two young men
were apprenticed, Mr. Hensey having charge of it.
Under his direction the native workmen made splen
did progress in setting and throwing down type. Soon
several short stories were ready for school use. As the
first type was neither satisfactory nor adequate, other
was ordered immediately. Six months is the quickest
time in which an order for supplies can be filled and
reach its destination. This long delay retarded the
work. Meanwhile, a printing house was built and the
press moved into it. A large amount of work has been
turned out, and Mr. Hensey has edited the interest
ing little paper, entitled the Congo Christian. Mr.
Hedges, one of the newer missionaries, has taken up
that department now, and is training new boys. He
has already printed some translations made by Mr.
Hensey and is waiting for more work which is on the
way from the homeland, where it has been prepared
during the missionary's furlough. This has become one
of the most valuable adjuncts to the mission work, for
the provision of literature for a people having hitherto
but a spoken language is a great and necessary under
taking. The printing is no small part of this arduous
task, and it has been ably begun.
The medical missionaries have been so occupied with
other work that there has been little opportunity for
training helpers in this important department. A few

84 Bolenge
have been trained, however, and have proved their effi
ciency. For several years Iyokansombo has been invalu
able, having learned to take charge of the ulcer clinic,
and to diagnose and treat the ordinary every-day ills.
He is also a skillful nurse. Mark Njoji while in Amer
ica with us during furlough took a course in hydro
therapy at the Battle Creek Sanitarium, and we hope
this may become a valuable aid to the work in the
Congo. The evangelists are all given instructions in
the treatment of ulcers and the use of drugs in cases
of fevers, dysentery, and other common ailments. On
their travels, where the medical missionary has not
time to go, they relieve much suffering, and follow
in the path of their Master. Many ideals for this work
are cherished, which we hope may be realized as the
years go by.
Soap-making and the manufacture of syrup from
sugar-cane are minor industries taught in the mission.
All these industrial features are helping to redeem the
race, bringing it out of heathenism step by step. At
first all laborers desired to be paid in the ordinary
medium of exchange — brass rods. Now the desire has
been created for knowledge of some useful profession,
and instead of the usual brass rods the laborers demand
saws, hammers, planes, hoes, axes, sewing-machines,
cloth, needles and thread, and a score of things neces
sary now to their life, but undreamed of before. They
go back to their villages and make an honest living
by carpentering, coffin-making, or tailoring, creating
everywhere a growing desire for learning. These men
and boys become Christians, and thus teach a double

The Gospel Through Industry 85
lesson, for idle Christians are useless anywhere. A
beginning has been made, and already a second center
of this industrial redemption has been opened at Longa.
May these centers be increased until all the land shall
be permeated by their manifold ministry.

CHAPTER X
Enlargement
The little chapel was moved from the river front
to a large open space on the back of the station, and
near the native village. The attendance increased at
once. The church was pre-eminently evangelistic, and
the first money that was raised by the few members,
sent out their first evangelists. As the offerings in
creased, the evangelists were increased, and, as is always
the case, the blessing was returned to the faithful few
who either went or sent.
The Sunday-school was re-organized and divided
into classes with native teachers. A regular system of
lessons on the Life of Christ was provided. A teacher's
training class was begun. As the little chapel was too
small, the classes met in their out-of-door class rooms,
beneath the gigantic palms and indigenous trees which
form a natural grove about the chapel. A contest was
begun, not between the "red" and the "blue," but be
tween the men and the women. The records were made
weekly on the school blackboard, that of the girls' and
women's classes being on one half and that of the boys'
and men's on the other half. It was a great success, for
they kept nearly equal and every one worked hard for
new pupils. One of the finest things about it was,
that they all continued to come, and the contest was

Enlargement 87
never ended, but is still kept up without loss of interest.
The interest spread so the cords had to be lengthened.
The teacher's training-class was enlarged to take in the
entire church membership, and the lesson was given on
Saturday night. Sunday-school always met at four
o'clock on Lord's Day afternoon.
As soon as the morning church service was over, a
score or more of teachers, not needed in the home school,
hurried quickly away, not waiting for an elaborate
dinner, and at four o'clock the same lesson was taught
in every village within a radius of fifteen miles. Thus
hundreds of old and young, outside of Bolenge, were
brought under the influence of the gospel. Whenever
possible, these itinerating teachers carried picture
charts illustrating the lesson, with which to call the
people together and interest them.
A grandmothers' class was organized, and one by
one they were enrolled. Their superstition made them
very fearful of the writing of their names on the class
record at first, but they soon anxiously desired this dis
tinction. It was with intense satisfaction that we
watched their interest grow and deepen, and their hold
on the old life grow less and less. These old women
were not in any sense attractive at first sight, they were
even repulsive. A second and deeper look, however,
would reveal an Eternal Light breaking through the
darkness of their heathen minds, and transforming
their wrinkled faces.
The church was filling up with young life which
needed more opportunity for development. To meet
this want, a Christian Endeavor Society was organized
with active and associate members. This has grown fo

88 Bolenge
be the largest Endeavor Society in all the world. It
meets on Friday nights and is fully alive. The United
Society topics are translated and followed as nearly as
possible. The pledge and Mizpah benediction are also
translated and committed to memory by every member.
It would be of interest and profit for the Christian
Endeavorers of America to visit one of these meetings.
The membership soon became so large that it was im
possible for all to take part, but there is never any time
wasted. It is an inspiration to sit in one of their
meetings and listen to the original thoughts and com
ments on the lesson, for they have no magazines or other
helps to read from. Best of all are their chains of sen
tence prayers, short, full of meaning, and with no
broken links.
The Endeavor work proved such a source of strength
to the home church, that the evangelists, of their own
accord, have organized a branch society wherever there
are as many as one or two Christians in the villages
where they have gone to preach. It was found that
the associate members were not long in becoming active,
and the Endeavor Society has grown into a miniature
training school for church membership.
The next step in this steady advance was the estab
lishment of out-stations. Heretofore the evangelists
had traveled and preached. The time was now fully
ripe for certain localities to have resident teachers.
From the first these preaching points were made as self-
reliant and self-supporting as possible. The natives
who asked for teachers were asked to prove their interest
in a very practical way. They were required to build
their own little church and schoolhouse, the home church

Plot of Bolenge Station.
i. R. R. Eldred's home; 2. Storehouse; 3 Dr. Dye's Home; 4. Single
Ladies' Home; 5. New Hospital (proposed); 6. Cotner Memorial Dis
pensary; 7. Printing House; 8. Spring House; 9. Boat House.
x. Orange trees. o. Mango trees.

Enlargement 89
provide the preacher and teacher until they were
able to assume this also.
The first out-station to be established was at Bon-
kombo. This was in that part of the parish across the
river, and among a people speaking a different lan
guage. Occasional visits of itinerating evangelists had
aroused deep interest over there on the opposite side of
the Congo, a full day's paddling from Bolenge. They
begged for a teacher and said, "If you do not come,
and we die we will tell God it is your fault." When
the teacher came they said, "Now it is for us to choose
or refuse." The need seemed imperative, but where was a
preacher to be found who would give up his home, and
go live there among another tribe of people whose
language he must learn? Who would become the first
foreign missionary of the little church? Our God has
said, "Before they call I will answer," and this is the
way he answered the call. Among those baptized July
31, 1904, were a man and wife, Ekakula and Biluke.
They were among the most earnest and intelligent of
any yet admitted to the church. Their history is inter
esting. Biluke, when a small child, lost her mother
and was taken to live with a relative who was very
cruel and unkind to her. She was often beaten and
refused food because she was bringing in no income.
When about twelve years of age her father, who had
previously shown no interest in her welfare, married
her to a mere boy. The marriage fee received by the
father was twenty slaves, — one woman and nineteen
men These were then valued at about fifteen hundred
brass rods each, a brass rod having a value of about

90 Bolenge
one cent. This made the price paid for this child
wife about three hundred dollars in our money. This
child marriage continued some years, the mere girl
becoming a mother, but the babe and husband both
died. She was handed down by inheritance to Ibuka, a
chief having the largest harem of the whole country
round. He had hundreds of wives and female slaves,
besides many male slaves. This man Biluke hated, so
in company with her brother she ran away on a Gov
ernment steamer bound for Stanley Falls. During this
trip a young leadsman by the name of Ekakula was
attracted by her, and learning that the young man who
accompanied her was a brother, he went to him asking
for his sister. This was considerably more formality
than is customary, but he recognized her to be a superior
young woman. The brother interceded in his behalf,
but she was obdurate, having determined never again
to be the wife of a polygamist. She feared lest he
might have other wives. But finally she was convinced
of his having none and desiring only her. One day
he offered her one hundred brass rods and she accepted
them, which was an acknowledgment of her accept
ance of him and willingness to become his wife. On
their arrival at Stanley Pool, where he was employed
by the State, they were legally married. The Congo
Balolo Mission having a station at this point, and, hear
ing the bell ring every evening, Ekakula wondered at
its significance and determined to find out. Several
nights he went and stopped outside the chapel, listen
ing to the singing, not presuming to enter what he
thought was a secret meeting.
Eumors came to him that the same kind of teach-

Enlargement 91
ing was being taught in their home town, and they
decided to go home as soon as his contract was filled.
This they did. No sooner had they arrived than a
sentry came through the village seizing people for not
having brought their whole quota of fish tax. Ekakula
was seized along with others and put into prison. As
soon as released he and Biluke remembered their sole
purpose in coming and sought for the mission. Bo
lenge was so far from their home, however, that they
came to live nearby, where they could attend every
service without interference. Their hearts were pre
pared for the seed, and after their baptism they begged
to be allowed to go and teach to others what they had
learned. These two consecrated young people volun
teered to go to Bonkombo, and were sent. For two
years they worked side by side, Biluke proving a ca
pable teacher, and in her quiet, cultured spirit being a
splendid example to the women. But sleeping sickness
was prevalent in that district and she soon succumbed
to the dread malady. Ekakula labored on for a long
time alone, but recently married Bonkonge, one of
God's noble women, and a dear friend of Biluke. The
light keeps spreading farther and farther from the
little center of light, and many are being brought to
the feet of the Master by the precept and example of
these godly lives, lived in their midst.
All this growth in the distant places made it neces
sary to enlarge the place of the tent at home. The
little chapel would no longer hold the crowds who
came. The chapel was so crowded that women were
carried out fainting, even though air was afforded by
the lattice work all around. Every available inch was

92 Bolenge
occupied. Not only were the benches filled, but the
floor also. Finally two class-rooms were torn out to
enlarge the seating capacity. Accordingly, in Novem
ber, 1906, four years after the organization of the little
church, a mammoth tabernacle was erected under the
supervision of Dr. Widdowson. This structure was
seventy by one hundred feet, and it was thought would
accommodate the people for years to come. Its capacity
was soon to be tested, for all the evangelists and large
numbers of inquirers were to gather there at Christmas
time. The tabernacle was barely done before they
began to arrive. The story of this wonderful Christ
mas is told in another chapter.
Since those early signs of enlargement, the curtains
have been stretched and the cords lengthened until little
churches have sprung up for a hundred miles around
Bolenge. Sunday-schools and Endeavor Societies, as
well as preaching services, are regularly carried on in
all of these places. Christian homes are scattered
throughout these villages like leaven to permeate the
heathenism about them.
In the program of the Eternal God there is no
failure. All hearts are encouraged at these evidences
of expansion. But what is this paltry one hundred
mile sweep compared with the thousands of miles be
yond, untouched and unknown, dark and silent, yet cry
ing out for life even in its deathlike stillness? Again
we hear the command: "Enlarge; stretch forth; spare
not; lengthen; strengthen, for thou shall break forth
on the right hand and on the left"

CHAPTEE XI
Emancipated Womanhood
The condition of woman is the real test of the
civilization of any race. Just as true is it that wher
ever Protestantism is in the highest ascendency, there
woman is held in the highest honor and esteem. All
really free governments are the fruit of Protestantism,
and some one has well expressed the further truth,
thus: "The more Protestant, the more civilized, the
more honored, the more honorable is woman, educated
woman." To the Congo we must again turn for proof of
these assertions. A glimpse has been taken at woman
as she is in her native state. From this glimpse the
problem of her regeneration looks hopeless of solution.
A Catholic civilization enters, she comes under a new
government and under the influence of a new religion.
Surely now her condition will be changed. This does
not prove to be the case; her state is even harder than
before. She is compelled to do more manual labor in
the fields to prepare her quota of taxation in return
for the privilege of being under the protection of a
civilized power. She must go on long marches, carry
ing heavy loads of food and wood to the Government
post. If unfortunate enough to be of comely appear
ance, she lives in constant danger of being seized to be

94 Bolenge
made the mistress, together with others, of one of the
officials of this new regime. Will such a regime uplift
and enlighten a degraded race? Never.
The whole dismal story of Congo under "civiliza
tion" is too well known to need repetition here. The
answer to but one question is ample explanation. What
was the religion of this "civilization?" It was Eoman
Catholic. What a pity that to such a government was
given, by the free and full consent of the civilized
powers, the control of numerous people ! However,
God is in the world, and before this sad reign of cruel
injustice began He had sent His messengers to pro
vide a means of life in the midst of death. The natives
regarded the Protestant missionaries with superstitious
awe, considering them the spirits of their ancestors.
The "paddleless canoes" of the white people which
steamed up and down their rivers were greatly feared.
The superstitious natives thought these steamers car
ried the spirits of their dead back to Europe, where they
became white people. The white missionary was thought
never to have been born, and, therefore, invulnerable
and incapable of death. The establishment of Chris
tian homes in their midst soon disabused the native
mind of this. Little white babies were born, and as
death carried away some, the natives soon came to
know that the white men were but flesh and blood,
even as themselves.
It was long before the women were won from the
old life of sin. They had become inured to its wild
shamelessness ; its sinful moonlight dances still held
charms for them. Then, too, the hope of a different
life had long since died out within them, and they

Emancipated Womanhood 95
were slow to believe they could ever be other than they
were. A babe was born to the missionaries. Mother
love is the deepest altruistic love there is, and here, as
ever, woman's confidence and love was won by a help
less babe, whom we claimed as ours, but whom they
soon came to look upon as theirs. There was no need
to urge the women to come to us for teaching. They
came to watch everything that was done for this won
derful white babe, and to pour out their own heart's
confidences in return. Not that they all forsook
heathenism and rushed to accept Christianity, but a
way to their hearts had been made which would never
be closed. A few women began coming regularly every Lord's
Day morning for a little heart-to-heart talk. They
sought advice as to the manner in which they ought
to live. These talks were of great profit to all. Then
at the time of the Sunday-school hour, in the after
noon, the heathen women came for an informal meet
ing on the veranda. At this time some simple lesson
was given them. It was at this meeting that many
of the confidences of the women recorded in the pre
vious chapter were given. As they received a glimpse
of the better life they began to realize that indeed their
past had been dark and evil.
The little church was organized and these first
few women stepped out. In the face of many obstacles
they confessed their faith in Christ. These were young
women. The older heathen women considered the
church a new game for young people and children,
where they were taught to sing instead of to dance.
But after a while Bombeto came, a middle-aged woman,

96 Bolenge
renowned in the village for her common sense. Then
the older women were convinced that the church must
be something more than a game, else would this sen
sible woman not have gone. Bombeto was the mother
of several children, the youngest, Bolumbe, being a
little boy of about two years of age. The children
always accompanied the mother to church, and soon
little Bolumbe learned to imitate the mother as she
bowed her head to return thanks for her food. No
sooner had the child learned this than he noticed that
the father never did it, and, childlike, he chided him
for it. To please the child the father made a pre
tense of doing the same. The mission bell rings often
for work, school, and religious services. To all of these
Bolumbe wanted to go. At every ringing of the bell he
would tug at his father, saying, "Fafa, ngonga; fafa,
ngonga" ("Papa, the bell; papa, the bell"), until the
father went to carry his baby boy. All know the sequel ;
the father's heart was changed, and his became a Chris
tian family. A little later the old grandmother, whose
hair was white, came to visit them, and she too was
persuaded to attend the services. She went hand in
hand with little Bolumbe, for grandparents the world
over love their grandchildren. One day, in walking
through the village, our attention was attracted to a
childish voice singing. There beside the house under
the shade of the banana plants sat Bolumbe and
grandma, he lining off one of the Christian hymns in
his sweet childish treble, and she trying to sing it after
him in her thin, quavering voice. It was a scene never
to be forgotten, and the words of the Master flashed
into our mind, "A little child shall lead them." That

Two little girl brides, sold to a cannibal
chief. The beads mark their sale.

.Tv.Mr^

Bonkongi and Bokian, two of the first
Christian women. They earned and made
their own dresses.

Emancipated Womanhood 97
became the largest Christian family in the church, as
one by one, brothers, sisters, aunts, and cousins, joined
the group.
The leaven was beginning to work and women both
old and young began to come. The attitude of the
heathen generally had up to this time been one of
indifference ; they began now to see in the new religion
the downfall of their old customs of slavery and
'polygamy, and their attitude changed to one of opposi
tion. Any woman belonging to them was forbidden
henceforth to attend any services of the mission on
penalty of severe punishment. Many persisted and
persecutions followed. Women were beaten every time
they attended a service. Many of them were rolled and
tied up in mats and laid in the village streets. There
they were left in the broiling sun as a warning to all
the others. They were forbidden to wear dresses or
even a large cloth, as these made it impossible to
admire their charms of form and tribal markings.
Life was made miserable for them in every way, and
they were subjected to every indignity. These perse
cutions, however, but strengthened a desire and a de
termination to be true to the new faith. Their hus
bands and masters would no( part with them, or sell
them to others, for in every case it was the choicest
women of their harem who thus defied them. After a
time when they saw that their threats and punishment
availed them nothing, the masters began to see that
they were reaping some benefits from this strange new
faith. These women strangely enough had become
honest and to them the master could consign his
wealth for safekeeping. He also found that they no
7

98 Bolenge
longer had illegitimate lovers, though it was long before
this could be believed. The husbands were pleased with
this fidelity, though they regretted that this changed
life cut off one source of their revenue.
These were busy, anxious days, for the trials of
these women were our trials. At all hours of day and
night they came for advice and counsel, which required
more than human wisdom to give. Yet some of the
choicest spirits of that wonderful church came out of
that time of persecution, purified by its fires. Two
regular meetings for women only were organized and
became a strong element in the nourishing of all these
babes in Christ. Eegular work was also provided for
the women who desired to earn cloth for dresses, and
sewing classes for the town women were begun. These
women were as evangelistic as the men, and went every
where teaching, ofttimes paddling across the river alone
to tell the gospel story.
Bitoko was one of the oldest women in the church,
and, as her home had once been across the river, she
decided to go and preach the gospel over there. She
borrowed a canoe and set out alone. Her arrival there
was welcomed by her old friends, and she began imme
diately to tell them of the wonderful story of the
Savior she had found. Two women, Bolia and Basato,
were deeply affected, and longed to return with her to
hear more. This they did, and both eventually became
earnest Christians. These two women then returned to
their people across the great river. A year later Bolia
died, leaving a little boy, Yoka, who was lost sight of
for the time. Old Bitoko, however, made another trip
across, and to her deep sorrow and righteous indigna-

Emancipated Womanhood 99
tion found that the little son of her deceased friend had
been sold to a cannibal tribe far inland. The price had
been one thousand brass rods, the equivalent of about
ten dollars. The heathen people gave no reason save
that he was a nuisance to them and they were well rid
of him. Not so thought Bitoko. She demanded that
they go and redeem him immediately, or when she re
turned home she would report their deed to the Gov
ernment Judge. This threat filled them with terror,
and they lost no time in going to find the child, whom
they feared might have been killed and eaten long
before. They found him starved, sick, emaciated, and
too weak to walk, and thus they brought him to Bitoko.
She tenderly washed him, wrapped a cloth about his
naked body, and brought him home with her, where she
tenderly cared for him. People capable of such cruelty
surely needed the gospel, so Bitoko kept up her evan
gelistic journeys until a regular evangelist was sta
tioned there by the native Bolenge church. Then she
turned her attention elsewhere.
One of the strongest agencies for the emancipation
of womanhood is the Girls' Home and Orphanage. This
has grown to larger proportions than in the early days
when Buta and two or three little girls occupied a tiny
one-roomed house. There is now a large three-roomed
building, which is already too small to accommodate
those who beg to come. Here the girls receive instruc
tion — in all departments of domestic economy, each
girl being given a part in the household duties. In
the native village the sewing is done by the men, but
the girls show remarkable aptitude for it when taught.
They became skilled in dressmaking, tailoring, and in

100 Bolenge
doing certain kinds of drawn work. They learn to
wash and iron, cook and bake, sweep and dust, scrub,
and to practice every art of the good housewife. Some
of the girls are orphans and some daughters of Chris
tian parents. These parents, realizing that they are
incapable of properly instructing their daughters, re
sort to the mission. Still others of the girls are affi
anced wives of Christian young men who desire to have
their sweethearts as capable and intelligent as pos
sible. These girls form a very happy family, and it
is a great joy to see them develop when removed
from their heathen surroundings. Even their faces
change so their own friends scarcely recognize them.
These Christian girls make ideal wives for the Chris
tian teachers, though they make their own choice or
refusal. We learn to love these children dearly, and
they love us in return.
For the last two or three years Inkondo has been
the most beloved and capable girl in the Orphanage.
She has refused numerous proposals of marriage to
remain and assist the white mothers in their multi
tudinous cares with the younger girls. She was for
merly an ugly child, both in features and disposition.
She was careless, untidy, deceitful, and a constant
source of anxiety. She was dull in school and every
where else. Then slowly she began to show signs of
change; when for many months she devoted her whole
time to nursing the writer during her severe illness.
She developed a most beautiful character. None
doubted her complete change of heart, as manifested
in her daily life, and she was welcomed into the family
of Christ. Since that time she has been indispensable ;

Emancipated Womanhood 101
having voluntarily constituted herself a sort of matron
over the other girls. They never resent this, for she is
universally loved and the babies are her special care.
She has become a beautiful girl, and is a type of that
emancipated womanhood which will bring the race back
to God. It will be our greatest reward in the great
reunion to meet again these women who have labored
with us in the gospel, "Whose names are in the book of
life."

CHAPTEE XII
Itinerating Through Swamp and Jungle
The outlines of the great parish which looks to
Bolenge for the gospel must be kept in mind to under
stand fully the need for so much itinerating. This
spacious parish lies on both sides of the Congo Eiver.
On the upper side from the Mobangi Eiver, stretching
eastward on to the Congo Eiver, is a triangular section
of territory. This entire district is untouched by the
gospel, save as it is carried there by the Bolenge evan
gelists. On the lower side of the river lies another
triangular section, with Bolenge for the apex. This
contains thousands of square miles of territory, with
people numbering into the millions. To the north the
parish reaches to the Lolanga Eiver. To the east it
reaches to the watershed of the Lomami Eiver, seven
degrees from Bolenge. To the south it extends to the
Kasai Eiver, four degrees from Bolenge. In evangel
izing this vast territory the natural waterways are
followed as much as possible. The Bosira Eiver flows
in a southeasterly direction through this, and has two
large branches — the Bosira Monine or large Bosira,
sometimes called the Juapa, and the southern branch,
the Momboyo. The vast intervening district must be
covered by overland journeys. It is necessary that the
missionaries themselves make periodical journeys in
102

Through Swamp and Jungle 103
these districts to enforce, supplement, and superintend
the work of the native evangelists.
For years to come the presence of the white teacher
will be necessary to the growth and stability of the
work, and only thus can the influence of the native
workers be maintained. The evangelists, zealous as they
may be, are not yet trained for pastoral work, there
having been no time to give to this phase of their work.
As the native Christians return from Bolenge to live
here and there in their own scattered villages, the prob
lem of looking after these many "scattered disciples"
is an ever-increasing one. The scarcity of workers has
hindered this part of the work no little.
Longa has been opened as a station on the main
Bosira, and so itineration is now carried on from two
points instead of one — Bolenge and Longa. Outposts
have been opened up on all the tributary rivers, where
regularly appointed evangelists preach and teach; yet
only a very small part of the territory has been cov
ered, and thousands of miles of navigable waterways
have not yet been traversed.
On the river these journeys have to be made in dug
out log canoes, which are dangerous to life and to the
necessary provisions carried. A canopy is stretched over
the center of the canoe and sometimes covered with a
mat or thatch, under which the missionary may have
some protection from the sun, but not from tsetse flies
and mosquitoes. The paddlers fill up the rest of the
canoe, the drummer boy sitting in the prow, for no
crew can paddle without the wooden drum to keep the
rhythm for the stroke of the paddle. Often this is ac
companied by rollicking canoe songs, which make one

104 Bolenge
feel that canoeing is the most delightful pastime. But
the river is miles wide, and often clouds gather, light
ning plays about, and soon the rain pours down in tor
rents, and a fierce tornado is upon the canoe and its
passengers. At times it seems as though the frail craft
must turn over. Then under the skilled hands of the
paddlers it rights itself again, and for a few moments is
as still as though held by an unseen hand, only to pitch
and dive in another instant. Sometimes it is overturned
and a sorry-looking crew struggle to land, dragging
what goods they can. Often in such an accident lives
are lost. At one time in returning from a visit to an
out-station across the river at Bonkombo, a terrible
tropical tornado swept down upon the heavily laden
canoe, and it seemed that it would surely be swamped
before reaching the shore. The river was black, and,
being agitated as by some unseen power beneath it, rose
in tumultuous waves and swept down upon the canoe.
The blackness of the water was reflected in the sky,
the whole being lighted up by blinding flashes of light
ning. Soon big drops of rain fell and the wind and
waves became quieter, so the journey was continued
and home reached, having suffered nothing worse than
a severe drenching. When the paddlers drew the great
canoe up on the shore, to their astonishment they
found one whole side so rotten and soft that a finger
could be. thrust through in several places, and at one
point a hole had begun. They said, "We are safely
home only by the mercy of God." At such times we
feel that it can not be right to risk life in these little
shells, but the gospel must be preached.
The native evangelists had gone up the Bosira Eiver

Through Swamp and Jungle 105
for a year or more before the missionaries had time to
follow. At first all of the people were eager for the
teaching, but wanted to see the white teacher himself.
Before the missionaries were able to follow the Cath
olics entered and possessed the land and fitted the na
tives out with all kinds of charms. One of these charms
is a piece of felt with a cross on it. They make the
natives believe that the piece of felt is a piece of Mary's
robe itself. This is suspended from the neck, as well
as a brass bangle and perhaps some beads. These will
furnish the whole costume of the wearer, and would
be most amusing if not so pathetic. One more super
stition is added to the old ones, as they are made to
believe in the saving power of the white man's charms,
which they imagine to be stronger than theirs. On
these trips the paddlers are always preachers or Chris
tians, and well grounded in the faith.
Mr. Hensey, who made the first trip up the Bosira,
in writing afterward, said: "I can assure you that
when we stormed those Catholic towns our evangelists
were able to cope with any Catholic or catechist we
met. At one place a man was doing his best to defend
Mompe (mon pere) the priest, and was boasting of
how he could perform miracles and heal the sick.
Then our big elder, Intole, thrust his long arm over
into the disputant's face, and said, 'If your priest can
perform miracles, why does he come down to Bolenge
for medicine when he is sick?' That was a 'stunner,'
and the whole crowd shouted, 'He is answered,' and we
gained the day."
A site was finally secured at Longa and a station
opened there at the junction of the Bosira, the Monene,

106 Bolenge
and Momboyo Eivers. Often in passing to and fro it
is not possible to stop at every village. Once when a
village was being passed in order to reach a certain
town by sundown, the aged chief came to the bank and
cried out: "Why do you pass us by? Are we not peo
ple? Have you forgotten us?" It is hard to refuse
the many calls made by these brothers of ours who are
perishing, while they watch and wait with open hearts
for the message of life.
As before intimated, a large section of the parish
can not be reached by waterways. Overland journeys
must be made instead. For such a journey a caravan
is necessary, which is always composed largely of Chris
tians. From twenty to twenty-five men are required
for carriers, who besides their own small bundles carry
a folding bed, bedding, the missionaries' clothing, food
supplies, trade goods, and cooking utensils. On all these
journeys nothing is spared which will conserve the
strength of the traveler, for the climate does not take
kindly to Caucasians. It must be recalled that Bo
lenge is in the great swamp district, and many of these
swamps, as well as small streams and creeks, must be
forded. The native manner of bridging these almost
impassable swamps is to fell trees across them, and
fill in with brush and small poles. These bridges may
be above or below water, and are slippery and slimy.
One can imagine the agility required to walk across
such a bridge. Farther inland there are not even
those desirable advantages and the swamps must be
waded, the mud and water varying in depth from ankle
to armpit. These swamps are separated from each other
by stretches of dry land and inhabited villages.

All aboard for a long itinerate ! The dugout war canoe used by our missionaries in their long
evangelistic tours. A miniature cabin affords some protection from the sun. Twenty-five native
paddlers are used.

Through Swamp and Jungle 107
The march of the caravan is stopped in every vil
lage, the people are gathered together and the gospel is
preached to them. In many towns the natives are
still timid, fearing the coming of the Government offi
cers, and flee at the first sight of the missionary. They
soon find out their mistake, and come cautiously back
to listen in wonder to a white man speaking their own
language. This always excites surprise and pleasure,
and the message is readily received. What a trans
formation now to see in many of these villages little
chapels, erected by the native Christian residents, where
day school and regular service are being held ! All these
villages are open doors of opportunity, which must be
entered else they may be closed against us later on.
Leaving the last of. these lines of villages, where
evangelists visit regularly, and where many are sta
tioned, it is still several days' march across country to
the Momboyo, the southern tributary of the Bosira.
Here the caravan must move more cautiously, for the
paths are indistinct and uncertain, and the matchet
must be in constant use in clearing the way. This is
real African jungle, so dense that the sun can not get
through, though its presence is felt. The march must
begin at daybreak to avoid the heat, and the dew lies
so heavy on every leaf and twig and tree that all the
party are thoroughly saturated in a few moments, but
the steady march is uninterrupted save to cut the heavy
rattan vines and dense underbrush that block the way.
¦ The villages in this section must be approached
more cautiously, for even Government officers fear to
enter there even when accompanied by a body of sol
diers. A spy is sent ahead to announce the approach
¦0

108 Bolenge
of the missionary. Sometimes the missionary party is
welcomed and enters unafraid; at other times they
enter only to find the town deserted and an ominous
stillness everywhere. All know that on such an occa
sion a false or suspicious move will bring a volley of
spears and arrows from the nearby thickets. The men
at such times lay aside their burdens with apparent
unconcern, and, seating themselves by some open fire,
begin to sing. One song after another echoes and re
echoes through the forest, until one by one the fright
ened villagers, now reassured of the harmless intentions
of their visitors, creep back and seat themselves at a
safe distance, still clutching their weapons. A native
preacher then rises and tells them one of their own
native stories or proverbs. Then out of it he leads to
the teachings of God himself, as revealed by His Son
Jesus, who came to earth, and lived and died to save
every one. In conclusion he refers this to the white
man, who has brought them this good news and has
come himself to tell them. Their wonder knows no
bounds when the white man arises and begins to speak
in their own language. Weapons are forgotten, and
they listen. At the close one more bold than the others
will cry out: "White man, how long have you known
this story? Did your fathers know it? Then why did
they not come and tell our fathers also?" These are
questions difficult to answer, but the thought returns
again and again, "We of this generation are respon
sible for those of our generation." God help us to
reach the last man and the last woman, so that our
children of the next generation may never hear that
cry!

Through Swamp and Jungle 109
But the caravan must move on. With a promise
to return, which the natives can hardly believe, the
march is resumed, the workers praising God for the
privilege of preaching where the gospel had never before
been heard. Some of the caravan have perhaps heard
that a Bacwa or Pygmy village is not far distant, and
at the next village they learn more definitely of it.
These little folk of the forest are considered as pariahs
and outcasts by the Nkundos. They will always turn
the back when one is passing and expectorate as soon
as he is past. They will never eat from the same
dishes or give them drink. Their relationship is like
that of the Jews and the Samaritans, and we can in
fancy see the Savior sitting wearied by the well and
asking for a drink, and hear the response, "How is it
that thou, being a Jew, askest water of one who am a
Samaritan woman?" The favorite epithet bestowed
upon the Bacwa by the Nkundos is, "nibwa," dog.
Meanwhile the caravan approaches the secluded
hamlet of the pygmies in the midst of the dense forest
and enters unannounced, knowing well that a messenger
would be of no use here. The village street is empty,
but every bush and thicket seems ablaze with shiny
eyes, peering forth at the intruders. Here, as before,
the loads are laid aside and all seek a spot under the
shade of a big tree, where they can find shelter from
the intense heat. The party quietly begins to sing.
Music surely "hath charms to quell the savage breast,"
for even these shy denizens of the forest are won by
it, and come out to listen. On the day of which we
speak, the young preacher spoke as he had never
spoken before, and all listened with rapt attention,

110 Bolenge
hanging on to the last word. When leaving them to
make the march to the next village before nightfall, the
little old chief followed along the path, and when they
promised to return, he called after them, "No, we '11
never see you again. We will never hear this story
again." 0, if that cry that rang through the forest
on that day could only ring in your ears as it did in
those of the missionary, it would be answered by scores
of young men in America, who are waiting for a "call"
to preach the gospel !
The caravan reaches the river and the loads are
packed into canoes and the tired company paddles
homeward, visiting the villages and stopping at Longa
on the way ; but still that cry is heard, as though wafted
to them on every breeze : "No ! we '11 never see you
again. We will never hear this story again."

CHAPTEE XIII
A Powerful Native Evangelism
"This work, with a native church supporting one
in every ten of its members as evangelists, is placing
the emphasis where is found Africa's greatest need, and
the native evangelists bring the chief returns in mis
sionary labor." This was spoken by Eben Creighton,
that missionary traveler who before arriving at Bo
lenge had visited the missions of all South and East
Africa, had crossed the great forest, and descended the
Congo. The great parish under the supervision of Bolenge
has been described, but in view of the interest in this
particular part of the work, it has seemed advisable to
describe some of the ways by which the native African
reaches his own people. In 1903, soon after the organ
ization of the church, the yearly report ran thus : "The
native church keeps two evangelists in the field all the
time, and it is the plan to increase this number at
once to four. They go out two by two for two weeks
at a time. There are also frequent companies of two
and three who go out for a week at their own charges,
solely to preach the gospel. It is hoped soon that
every member of the Church will fully realize his re
sponsibility in the propagation of the gospel. It will
111

112 Bolenge
probably never be necessary to ask for any money from
home for their support. Every one of the native Chris
tians is a willing tithe-giver."
These first few evangelists did not go far from home,
but beginning at Bolenge they went out in the imme
diate neighboring villages. Coquilhatville, the capital
of Equator District, is situated but seven miles from
Bolenge. Here natives from the farthest villages be
hind us, as well as from above and across the river, take
their weekly tax. This is a great center and it seems
strategic, so an evangelist was kept there constantly.
He taught in the native village, preached to these groups
of strangers wherever he found them, and also to the
State soldiers and prisoners. Time proved the wisdom
of this step, for people from far distant sections of
the country began to ask that teachers be sent to their
villages. When asked where they had heard the gospel,
they would reply, "At the State post where we carry
our taxes."
As a result of this two evangelists went across the
Congo and into the Mobangi country, where as yet no
work had been done. The people were receptive and a
promising work was begun, which has borne fruit. An
other two went up the Ikelemba, another tributary to
the Congo. Here at first they were welcomed, but as
soon as the chief realized that it meant the downfall
of his power he began to persecute the evangelists. One
strong, vigorous man forbade his wives attending the
services on penalty of punishment. One dared to come.
She was forthwith put into the slave-stick, with her
face upturned to the scorching blaze of the sun. As he
placed her there he said, "You shall stay there until

A Powerful Native Evangelism 113
that God you went to hear about comes down and re
leases you." So saying he went away, leaving her
to her slow torture. Two days later he suddenly died,
and the whole village said, "He cursed God, and it is
God's own hand." Fear fell upon them and crowds
came to hear the message day by day.
"It is because he cursed God." As we listened to
these reports we remembered how the early disciples
went forth and preached everywhere, the Lord working
with them, and confirming the word with signs fol
lowing. At the close of the year 1904 the young men of
the church had all been sent alternately on these short
evangelistic campaigns, and thus an opportunity was
afforded for selecting those best fitted for that kind
of work. As soon as these were found, the system
was changed and the men were sent out in pairs to
stay one month, and then recalled for two weeks for
instructions under the missionary. That year saw
twenty-two baptisms, some of these being direct results
of the evangelistic teaching. The church relationship
then was seventy-seven.
In August of 1905 there were ten baptisms, and a
few days later ten picked men were started out as evan
gelists. Five of these started up the Bosira, where a
beginning on that great tributary of the Congo had
already been made, a field for which we are morally
responsible. These five evangelists were given careful
instructions to spy out the land, that we might plan
to occupy it as soon as we could. Njoji, now known
as Mark Njoji, was the first volunteer for the Bosira
work, and on his return, a month later, he reported that
8

114 Bolenge
much of the country visited by them was near a Trap-
pist Mission, and therefore strongly Catholic. How
ever, when meetings were held all the grown people
had come to hear him, while the children attended the
Catholic service. The natives in general preferred the
teaching of the evangelists and begged them to return.
During this trip the evangelists had been divided, three
going up the Momboyo branch. While there they had
all their goods stolen. Those consisted of barter goods
and salt which had been provided them by the mis
sion. This was a great loss, being part of their small
salary and their only means for obtaining food in that
strange country. Instead of becoming angry and bring
ing disgrace upon themselves and others, they behaved
themselves in such a way that much of the stolen goods
was returned to them. As soon as the two who had
stopped down the river heard of the misfortune which
had befallen their comrades, they paddled night and
day to divide their portion with them. This caused
great commotion among the heathen who witnessed it,
for they had never before seen one of their own coun
trymen so generous, and the service became crowded.
Four of the people touched by these signs of a changed
life accompanied the evangelists back to Bolenge to
verify what they had seen. It was hard to believe that
people would give up slavery and polygamy and live
lives of honesty and chastity. They, however, became
convinced of the reality and power of the gospel of
Christ which is able to save to the uttermost. Mean
while others had gone to the large inland towns, and
numbers of people came in with these evangelists for
more teaching. The missionaries were barely given

A Powerful Native Evangelism 115
time to eat, and at the end of a month a group of sin
cere people were baptized, the first-fruits of Injolo.
Among these was Bonjolongo, the Stephen of the Bo
lenge church. He brought all his heathen charms with
him, and publicly smashed his tobacco horn and hemp
smoking calabash. He freed his polygamous wives and
redeemed his little daughter, whom he had sold to be
the wife of an influential chief. He had been a fierce
cannibal, and had at the head of his people made
bloody raids on other villages, always carrying off some
victims. His change was apparent to all, and most of
all to his old mother, who could not understand his
transformation until she herself also followed him.
He went afterward to preach to a village which he had
once raided, and was at once surrounded by armed
natives, who saw their chance for revenge. He was
unafraid and talked to them earnestly of things they
did not understand, but their hearts were set on re
venge. All night they surrounded the little hut in
which he slept, having made themselves wild with liquor
and hemp. In the morning he bade them good-bye, and
started home. They asked him which path he intended
taking, and he answered, "The right hand path." They,
of course, thought that he lied, and so filtered down
through the forest and ambushed the left hand path,
for a native's answer is always a lie. They left a spy
to follow him and when he arrived at the dividing of
the way and Bonjolongo turned to the right hand as
he had said, the voice of the scout rang out through
the forest, "Nsonsolo inyo lofofomba-o !" (Of a
truth you do not lie.) This, not in praise, but as a
warning to those lying in wait on the other path.

116 Bolenge
Bonjolongo had good common sense and ran for his
life. He often tells how his life was spared by telling
the truth, when a lie would have meant sudden death.
This man has become one of the pillars of the
Church, and by repeated visits to that same village has
won some of his would-be murderers to Christ, and
they have become the closest of friends. Bonjolongo
had said to the missionaries as he returned to his own
town: "When I come back you will be surprised to see
how anxious the people are for this wonderful gospel
of God that you bring. They only want to know that
it is true and that it is the power to save such as us
and turn us from all the ways of our ancestors, and
they will come in multitudes." True to his promise
he returned, bringing about fifty of his townspeople
with him.
That year of 1905 saw thirty-two baptisms, and the
church whose ranks had been thinned by death num
bered ninety-two active, earnest Christians, supporting
eleven of their own number as evangelists, besides one
member who supported his own living-link. The report
contained these words written to the home churches:
"The native church is doing all it can do. .They be
lieve more teachers will come soon. A few who will
consecrate themselves to Africa now will be worth a
score a year from now. The crisis is imminent. The
work exceeds our powers. Some must come soon, or
God will himself hold you responsible."
During their trips alone in the back country the
evangelists often had strange experiences. Once when
one of these was visiting from house to house in a
heathen village he heard his name called and went im-

A Powerful Native Evangelism 117
mediately, thinking it to be some one desiring teach
ing. He saw a man sitting inside his hut with a native
razor in his hand, and a hammer lying beside it on-
the ground. Pointing to the hammer, he said: "Do
you see that hammer ? That is my god ; with it I make
knives and spears, with which I kill animals, which I
eat and thereby live. You come to teach of your God,
but that is mine which gives me life." Thinking he
had cornered the evangelist, he complacently awaited
his answer, which was not long in forthcoming. Pick
ing up the hammer and examining it closely he casually
asked if his god had created itself. The man replied,
"0, no, a friend made it." The evangelist then asked
who had created the friend, and he was obliged to con
fess that the mysterious Creator had created him. Then
the evangelist explained that God the Creator was our
God, and he it was of whom he came to speak.
In another village the evangelists heard that a
resident who was very ill had sent to Ifeko, one day's
journey, for a witch-doctor. The medicine man came,
and before looking at the patient demanded a dog to
begin with. The dog was brought. Then he said : "The
medicine is in the forest, but I will sit down here a few
days to diagnose your case before I go to get it." The
patient was afflicted with dropsy, which the medicine
man said he could cure so that he would become as
slim as his finger. The third day the doctor was him
self taken with pneumonia, the dog given him began
to have fits, and the news came that one of his wives
had suddenly died. The evangelists were called, but
frankly told him they had no medicine for pneumonia.
This gave them a text from which to preach on the

118 Bolenge
heathen deceits and practices of witch-doctors, the end
of which was the way of death. It was an opportune
time for teaching, and they exhorted the people to
drop that life and seek after the truth as revealed to
them through Christ, the Son of God, of whom they
had come to tell them. The message found a ready
hearing. A few days later the witch-doctor himself
died, impressing upon them the words heard.
The story of the opening of the first out-station,
Bonkombo, with a family located there, has already
been told in these pages; that was only the beginning
of this new work. About the same time another fea
ture developed. Chiefs of inland villages sent deputa
tions to demand teachers, offering to build a chapel
and house for the teacher who would come. This was
a long stride in the right direction, and welcomed by
all as a sign of the times.
The yearly report of 1906 contained these words:
"The native church has grown in spiritual depth and
independence. The chapel is too small. Fifty have
been added by baptism, making a membership of one
hundred and twenty-seven. They support thirteen
evangelists. A very fruitful and permanent work is
done by these earnest, consecrated workers. Their re
turn from their trips every two months is a time of
great rejoicing and enthusiasm. They bring with them
the most sincere and earnest seekers of the communi
ties where they have been preaching, as the fruits of
their labors. This work is developing very rapidly, and
it will be limited only by our ability to support men
in it. Evangelism is the distinctive feature of the
work at Bolenge, and we feel it is the only method by

I? S, W

A group of native evangelists supported by the Bolenge
Church.

Mrs. Dve and some of the orohan eirls at Bolenge.

A Powerful Native Evangelism 119
which all the great black areas can be reached. The
ultimate evangelization of Africa depends largely upon
her own children. The preparation of evangelists is
increasingly demanding the establishment of a training-
school." Meanwhile the work up the Bosira aroused the
jealousy of the Catholics. They incited the Catholic
Government officers to persecution. They haled the
evangelists before the commandant, who falsely accused
them of inciting the natives to refuse to pay taxes or
work for the Government. They were forthwith sent
to the judge, who let them off, but forbade their return.
They went as before, but again were shamefully used
by the petty officials, and returned. Three times an
attempt was made. The last time the chief of the
villages, who had welcomed them before, dared not now
permit them to land or to preach in the villages, where
for over a year they had gone freely in and out as wel
come guests. Catholic catechists were placed in every
village and our evangelists were haughtily ordered away,
and were compelled even to sleep on sand bars and in
the wild forest. Soon after this, however, the arrival
of reinforcements made it possible for the missionaries
to go up there and re-establish the work, for the natives
did not desire Catholic teaching. Iso Timothy was put
in charge of Longa. At the close of 1907 the member
ship of the church at Bolenge was three hundred and
one, one hundred and eighty having been received during
the year and thirty-five evangelists being supported.
That year saw steady progress in every department, and
new fields opened up everywhere. The year's report for
1908 was the best of all, showing a membership of

120 Bolenge
four hundred and fifty-one, representing fifty-four vil
lages, scattered far and wide. In that report we read:
"There are hundreds of miles of country and thousands
of villages the mission has not yet reached even so much
as once with an evangelist. A very crying need is for
a school for evangelists."
It is surprising how well these natives preach and
teach, considering the little time spent in regular train
ing. As has been intimated, they are sharp and quick,
and draw many lessons from their own native cus
toms and stories.
There is a strange custom practiced in making
peace between two villages that have been at war. A
sum of money is pooled and a slave is bought, who is
tied high in a tree midway between the two villages,
where he is left to starve and die as a propitiation.
This is a fine foundation on which to build the story
of the Christ who was a voluntary propitiation for the
whole world. They are clear, steady speakers with no
mean oratorical ability, and hold their listeners spell
bound as they lead them on to the climax.
One of these evangelists preaching at Longa, on the
Bosira, from the parable of the mustard seed, said that
the tiny seed had been planted there two years before
when he and others had first come to preach. Then
he went on to show the expanding force of the gospel ;
how even some of their number had accepted Christ
and endured terrible persecutions for His sake, and
that on the morrow, more were to be buried with Him
in baptism. In closing, he told them that the little
bush would one day grow to be a great tree — a mighty

A Powerful Native Evangelism 121
church — and that many thousands would bow the knee
to Jesus as King of kings and Lord of lords. This
prophecy is already being fulfilled, as the church has
now been established and the vanguard of the coming
thousands is in sight.
On that day before mentioned, when the itinerating
caravan stopped in the Bacwa village of dwarfs, one of
the younger and less experienced evangelists arose to
speak. He said: "When the Son of God was here on
earth, a Bacwa woman came to him one day, and asked
Him to cast a demon out of her daughter." Every eye
was upon him and every ear attentive. "But Jesus said
to her : 'Let the children be satisfied first, for it is not
meet to take the children's bread and cast it unto the
dogs.' " This was the very epithet cast at the Bacwa
by the Nkundos, and~ every eye snapped fire and every
hand gripped the bow more tightly, but they sat and
watched and listened. "The Bacwa woman answered
Jesus, 'Yes, Master; but even the dogs under the table
eat the children's crumbs.' " Murmurs of applause
went over the little audience as they realized that the
Bacwa woman had answered well the white man's
Teacher, whom they called the Son of God. Then the
evangelist, having gained their attention and good
will, went on to explain to them the life of Christ as
exemplified in the miracle of the Syrophenician woman's
daughter. This was a clever application of the story
and wholly original with him.
Thus the new lessons are linked to the old and the
word is preached with power. So through danger, pri
vation, and persecution the dauntless apostles of the

122 Bolenge
Nkundo race have carried, are carrying, and will carry
the light and life of the Son of man into every dark
ened region of that black land until He come again.
"The people that walked in darkness have seen a
great light, they that dwell in the land of the shadow
of death, upon them hath the light shined."

CHAPTEE XIV
Joseph and Lonkoko
For three years our work at Bolenge was attended
with great difficulty and discouragement. First the
6poken language of the people must be learned. Then
this had to be reduced to written form and a literature
created for the people. At the same time we strove in
all ways to gain the confidence of the natives, and in
return to give them as they were able to receive it, the
words of eternal life. Day school was opened and medi
cine dispensed — from the bath-room window. The
station grounds were kept in order for the sake of
health, fresh foods were grown and the homes kept in
repair, all of which required much hard labor. The
difficulties of housekeeping in a tropical climate under
a thatched roof were greater than they might seem,
and much time was consumed in these more menial
duties. In spite of this, regular services were held and
a Sunday-school, all in one class, was organized. Spe
cial meetings for women once or twice a week were
started, and short preaching trips were made to nearby
villages. No attempt was made to have an emotional
revival or evangelistic effort. It seemed wisest to wait
until a desire for a changed life manifested itself in the
lives of the people. One of the slaves who had been
redeemed by the former missionaries was a lad named
123

124 Bolenge
Joseph. His original home was somewhere around
Stanley Falls, and there he had been captured and sold.
His masters having changed from time to time, he was
carried farther and farther from his old home. Thus
he gradually forgot most of his own language. He was
an expert fisherman, using a big seine net, and was
very profitable to his various masters. Finally he was
redeemed by the missionary, and came to make his
home at Bolenge. His slave name was dropped and he
was called Josefa (Joseph), a name that seemed most
fitting for a boy thus carried into slavery to a distant
country where he had to learn another language. For
some time he worked at his trade as a fisherman. He
was successful and supplied fish not only for the table
of the missionary, and for the orphanage children, but
even had much left over to sell. Then, in the prime
of his young manhood, a strange malady attacked him.
This disease affected not only his flesh but also his
bones, so that for years his life was a horrible night
mare of intense agony. There was then no medical
missionary on the whole reach of the Upper Congo,
and although there were others having medical skill,
this pitiful case baffled them. Joseph was the first
person to whom the attention of Dr. Dye was called.
Joseph alone had kept his faith in God when all the
others returned to heathenism. When Dr. Dye first
saw him he was terribly crippled, and also partially
paralyzed. He spoke indistinctly and with great diffi
culty a few words of several different languages, having
chosen from each the words that were easiest for him
to enunciate. He was often seized with sudden spasms
of pain, causing him to shriek in unutterable agony.

Joseph and Lonkoko 125
During these spasms his muscles would contract until
his bones would break. During the days of our in
stallation at Bolenge we heard for the first time that
piercing cry, and hastened to find some means of re
lieving the sufferer. The case was of such long stand
ing that no ordinary means would stay its progress, so
the advice of eminent physicians in New York City
was sought, and with some success. The joy of Joseph
knew no bounds as he felt the old pains gradually cease
and strength return. How often we wished he could
have felt the healing touch of the Master, for even
after his release from pain his body was most horribly
deformed !
There was then a boys' dormitory on the station,
with small rooms opening out on both sides. Joseph
occupied one of these small rooms because of his trust
worthy character and his wholesome, quiet influence
over the boys. He had been such a terrible sufferer for
so long that he could then seldom even sit up. All
through the day he lay patiently upon his board pallet,
with a look on his face which comes to those who
have the fellowship of Christ in suffering. Even then,
when helpless and confined to his bed, he was trusted
by all. He became the "banker," not for the mission
boys alone, but for people of the heathen village as
well. Before his affliction he had learned to read and
write a little, and, having a quick, retentive memory,
he had stored away treasures of story and song, on
which he feasted in his hours of loneliness. Little by
little he grew stronger. He could soon sit on a stool
in the doorway, and later learned to hitch himself down

126 Bolenge
the little flight of steps that led from his tiny upper
chamber. The heathen resigns himself to die on the
most trifling provocation, but not so Christian Joseph.
His life became a burning and shining light. He had
no use of his entire right side, and but limited use
of the left, yet he made a saw from a piece of strap
iron, and with it sawed all of his own firewood. He
had a little use of his left hand. By holding the cords
with his toes and his teeth he tied fish nets and made
little fish traps, which he rented to the children and
young men. Thus he earned part of his own living.
He also took the native peppers and ground them to a
powder in a mortar. This he mixed with salt and sold
it in small quantities to eager buyers. He also raised
fowls and sold them. Though uncomely to look upon,
he wore a ready smile which transformed his face and
won all hearts. From his little doorway he could watch
the mission baby, whom he had named Okuki, as she
played about the house. The natives had called her
the little white spirit. Joseph and Okuki soon formed
a close friendship, and amused themselves by calling
back and forth to each other during the heat of the
day. Then when the sun was down and it was safe
for the little toddler to run out of doors, on would go
her little hat, and over to Joseph she would run as
fast as her little feet could carry her. There we were
sure to find her, seated on a stick of wood, entertaining
him with her limited vocabulary of Lonkundo. His
face would be all aglow with love and delight as he
listened to her. She always understood him, and often
of her own accord carried him an orange, a banana, or
a mango, which, though too common to be a delicacy to

Joseph and Lonkoko 127
him, was prized because of her sweet thoughtfulriess.
She was like a bright beam of sunshine in his life, and
he cherished her memory and her quaint little sayings
to the day of his death.
Joseph and the two dozen or more boys who roomed
in the same dormitory cooked their dinner every night
out of doors, several boys clubbing and cooking to
gether. Supper is the chief meal of the day, and a
time for general gossip and recital of the whole day's
doings. These boys were all in school, and as Joseph
could already read, he began informally to read to
them a little. Then in an offhand way he would tell
them some Bible story or lesson learned from the white
teachers. Some one voluntarily would start up a song,
and then another, until several were sung. Any one
spoke as the inclination came, and altogether it seemed
like a somewhat spirited Quaker meeting. The boys'
house was raised on piles, and often when this camp-
fire prayer-meeting would first start, the boys who were
not interested would be seated about their own little
fire on the opposite side of the house, evidently paying
no attention to the little service. It was never long,
however, after the meeting started until these also
joined the group. None were invited, so these meet
ings were open and informal. All meetings were closed
by mutual consent at any time. It was inspiring to
slip quietly over after they were assembled, and, seated
on a log of firewood, listen to that simple service. How
little we realized into what it was destined to grow!
Before long a few people from the village began
to attend, and then the mission work changed hands,
new workers taking the place of the old ones who left

128 Bolenge
for home on furlough. The little meeting thus begun
kept up with ever-increasing interest until there was
no longer room about the camp fire, and it adjourned
to meet in the chapel. Joseph was carried in a ham
mock and placed on a little stool which was reserved
for him in the front of the chapel.
While God was thus preparing the soil of Bolenge,
he was also implanting a desire elsewhere, and one day
a marching column of one hundred people from an
inland village came to ask for teaching. This was a
genuine revival, without the human agency of a revi
valist. The whole subsequent history of the church
has proved it to have been a genuine and abiding spir
itual awakening. In November of that year, 1902, the
first converts were baptized. Great care was taken to
make sure that they were "intelligent believers," able
to give a reason for the faith that was in them.
Many of the regular attendants at the camp fire
prayer-meeting were admitted to the church at this
time. Joseph did not cease this quiet work, but he
took up, in addition, a more extended ministry. For
several years he was carried in his hammock to preach
the gospel in surrounding villages. A little house was
fitted up for him after the old dormitory was torn
down. Here beside his own doorway he gathered little
groups of eager learners, whom he taught the way of
life more perfectly. He took charge of the sale of all
fruit on the mission station that he might feel he was
really earning his livelihood.
His long illness made him an easy prey to disease.
The dread scourge of Congo came upon him and claimed
him as its victim. He bravely fought off the dread

Joseph, the crippled evangelist.
The hammock in which he was carried is shown at the left.

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Bonjolongo and one hundred people, whom he brought fifty
miles from his native village to hear the gospel.
Joseph and Lonkoko 129
sleeping sickness, but it was a losing fight. How he
begged to return to his old home to preach to his own
people before he died ! We knew it was impossible, and
had to refuse his pleadings. Day after day, as long as
he was able, faithful friends carried him to give a last
message and exhortation to those still out of Christ.
When he gave up and took to his bed, the end was
in sight. He was mercifully spared a lingering death.
His death, even as his life, was triumphant. Joseph
went to receive that "crown of life" promised to those
who are "faithful unto death." Surely the crown of
this faithful cripple will be radiant with stars.
The first man to be baptized was Lonkoko. He was
not a native of the village of Bolenge, but was one who
came for teaching. His own heart had been reaching
out after God until he was led where he could find
the way to Him. His was a wonderful experience, for
he was not a boy but a man, having lived the heathen
life to its limit, and having tasted of its bitter dregs.
When, therefore, he gave up his numerous wives, and
legally married one wife, set free his slaves, and gave
up smoking and everything that savored of the old
life, it was more than a ten days' wonder.
He was considered insane, and vile; sarcastic epi
thets were hurled at him on every hand. His wife was
not strong, and with the kindness of his new life in his
soul he carried water, cut firewood, and helped, her in
the garden. All of this, according to heathen ideas,
was strictly woman's work. Accordingly, they jeered
at him as he passed along the streets. "Oyala nk!
omoto-o!" "You have become only a woman, have

180 Bolenge
you?" He would smile and return some pleasant an
swer, which was an even greater surprise, for what man
would take such insults without at least returning one
better than was given? Surely he was crazy. He
was made a deacon in the young church, and none can
ever forget the humility with which he always serves
at the Lord's table. His demeanor is always as of one
wholly unworthy for that service. He steps noiselessly
about with downcast eyes, as though on holy ground.
This attitude is never affected, but is typical of his new
life in Christ. He was one of the first evangelists set
apart and supported by the native church. Except
during the serious illness of his wife, Mboyo, the own
sister of Iso Timothy, and her subsequent death last
year, he has been almost constantly away preaching.
He it was who alone, against the advice of the
natives themselves, took a canoe and paddled across the
Boloko, a tortuous inland stream, across which dwell
the most cannibal tribes of the interior. He had heard
a Macedonian call from across the Boloko, and nothing
would prevent his going to answer it, though it might,
as he well knew, mean his life. So this soft-hearted,
womanly man (as they called him), without weapons,
went alone to preach the gospel to this fierce, hostile
tribe ; notorious, in that they never let any man return
who crossed the dividing stream. Across the Boloko,
and up through the overgrown jungle path he went,
until he stepped out unexpected and unannounced into
the village common. Consternation knew no bounds,
and the wary villagers seized their weapons and came
to meet him, thinking he might be the advance guard
of an enemy coming to fight them, but, if so, why

Joseph and Lonkoko 181
was he unarmed? Lonkoko soon found himself sur
rounded by these armed savages, demanding who and
what he was; and what his purpose in coming to them;
they leeringly reminding him that those who came thus,
never returned. Then, in a fearless, straight-forward
manner, he stood forth and in their own mother tongue
told them of the coming of the white teachers, and the
wonderful news they had brought, and then and there
"he preached unto them Jesus." Long before he fin
ished, they had, one by one, laid aside their spears and
bows, and were quietly squatted on the ground, listen
ing with rapt attention to the marvelous story. As
this intrepid young man spoke to them, his face was
aglow with a light they had never seen before. Mur
murs of assent and applause punctuated his address, as
some incident appealed to them, and, when the narrative
was ended, they no longer threatened him, but beset
him with questions. He wanted to return the same
day, but they insisted that he stay all night. Then,
trusting himself into their hands, he went to sleep and
was undisturbed. In the morning he gave them a
farewell message and departed, with a promise to return
soon, bringing others with him to teach them. Back
again across the Boloko Lonkoko paddled, and was
met by groups of wondering natives. They had thought
him dead when he did not return the previous night.
They no longer called him a woman. The news of his
remarkable bravery and escape from the cannibal vil
lage was telegraphed ahead of him on the native drums
all the way home. He arrived at Bolenge at the reg
ular time of the convocation of all the evangelists. The
whole church was soon assembled to listen to the tri-

132 Bolenge
umphs of the gospel. Lonoko arose, and in his quiet,
unostentatious, manner told of his journey and the out
come, closing with an appeal for some one to volunteer
to return with him. Six of the best men in the church
arose. They did go back, not once, but again and again,
and there are in the church at Bolenge to-day, men and
women from across the Boloko, whose wild, savage,
cannibal hearts were conquered by the gospel of peace
and love. Lonkoko is still in the ranks, searching out
more lands to conquer for Christ.

CHAPTEE XV
Mark Njoji and Iso Timothy
There are a few names that will ever be insep
arably linked with the history of our Congo Mission.
The world speaks of the missionary, but except for these
noble, consecrated, native leaders and pioneers the work
would be weak indeed. These men are to the Congo
church what the missionaries are to the home church.
Their names and their work deserve to be as well known.
They were recorded in the book on high.
One of these pioneer evangelists to his own race
was Njoji, the son of old Bonkanza, the witch-doctor of
Bolenge, and the younger brother of Bosekola, both of
whose lives have already been written in this book. The
old father was proudly fond of this boy, and our first
remembrance of him is as he accompanied Bonkanza
everywhere he went. The old man's favorite bent was
fishing, and the lad soon learned to be an expert. Our
table often bore evidence of their skill. Especially was
this true when visitors came to us. When the old
witch-doctor would hear the mission steamer whistle,
he would push off his canoe, and before it was time to
prepare the evening meal he would come smilingly
up the front walk and in at the front door with a string
of fish. His attire at such times was extremely funny,
for he would have on every garment he possessed. He
133

134 Bolenge
liked shirts, and occasionally we gave him one in grate
ful recognition of the fish and wild meat which he
gave to us so frequently. Having no cuff or collar
buttons, he would tie the neck and wrist bands with
strings. When making a hasty toilet he never stopped
to untie these, but put his head and arms out through
the larger slits in the bosom and sleeves. This left
the collar band hanging, securely tied, out behind his
head, and the empty wristbands dangling about his
hands. Over all these European clothes he would
have one or two blankets wrapped about him, the end
of one thrown over his shoulder hiding one hand. Thus
attired he often appeared, his genial old face abeam
with satisfaction as with perfect ease and courtesy of
manner he went from one to another of the assembled
company of missionaries, shaking hands. He considered
them all his friends, and the courtly way in which he
greeted them made it appear as though he were doing
them a distinguished honor. After having gone the
rounds, he would motion for me to come out in the next
room. There, hidden from the view of the company,
although he kept one eye on them, he would draw out
from behind the fold of the blanket a fine string of
fish, saying he thought with so many visitors I would
need some fish. He was a generation ahead of the rest
of his race. It was thus the old man taught his little
boy to be always a friend of the white man. He it was
who brought Njoji to school and always kept him there
to acquire the wisdom of the white man. He became
one of the first pupils, and, by diligence in study, be
came one of the first pupil teachers, although still but a
boy.

Mark Njoji and Iso Timothy 135
The father died and Bosekola, who stood in his
father's stead, also soon sickened. Bosekola wanted
Njoji to follow his profession and be a witch-doctor;
and before his death delivered to him his medicine bag
and charms, explaining their secrets. The father and
the older brother were both buried with all the heathen
rites and ceremonies befitting their rank. After their
death Njoji continued his attendance at school, and
became one of those who first made known their desire
to become a Christian. Njoji had inherited all the
wives and slaves of both father and brother, besides their
lucrative profession and chieftainship of their section
of the village. The wives were left free to return to
their own people or remain where they were. The
slaves became as his own brothers, sharing with him the
care of his mother and the aged wives of his father.
When Njoji was sent as an evangelist, they remained
to look after his interests until, one by one, they all
became Christians with him. One of the happiest days
of his life was when he saw his own mother confess
her faith in Jesus Christ, and be baptized in the Congo.
His joy knew no bounds.
He was the first pioneer who went to open up work
on the Bosira, and the value of his teaching there can
not be estimated. The results are seen to-day in the
new station opened at Longa, which was the basis
of his operations in the early days. He is a strong
preacher, and, because of his father's fame, he is always
received with hearty welcome by the chief men. He
has only to ask, "Did you know Bonkanza?" (Who,
indeed, did not know him in the old days?) When
they answer in chorus with a hearty, "Yes," he will

136 Bolenge
tell them that he was his son. More than any other, he
has the power to break their faith in the old supersti
tions, because he knew and could reveal to them the
deceit and trickery practiced upon them, and they never
doubt his word for a moment.
Njoji had a wonderful grasp of his own language, a
wide vocabulary and spoke as do the elders, in proverbs
and with pure literary style. Little time had been de
voted to the translation of the language, because little
time was left for that. When it came time for our
second furlough, in 1907, the field committee thought
it advisable to bring one of the native teachers home
to help in translation work. Many would have liked
to come, but the missionaries were unanimously in
favor of Njoji, because of his strong, sensible nature
and his proficiency in the language. He was called
and the question presented to him. Without a moment's
hesitation, he answered: "Yes, I will go, not because I
desire to see the splendors of the white man's country
or to come back and live in its glories, but if I can
thereby learn more of God and assist in giving His
word to my people, I will go." But a few weeks were
left at home, and these were spent in making provision
for his wife and his people. He had married, not from
the heathen village, but from among the mission girls.
He, of course, was a tither, and in fishing would bring
his first fish as his offering, saying he might not get
ten, but the Lord must have His share anyway." His
heathen relatives and friends now tried to dissuade him
from going, and accused him of everything they could
think of. Amba, his wife, however, stood by him and
bravely bade him go. His experiences on the ocean,

Mark Njoji and Iso Timothy 137
in England, and his first impressions of America would
fill a book themselves. Imagine what such a trip would
mean to an erstwhile heathen, whose life and the life
of whose ancestors had been confined to the narrow
limits of a small village or section of country. His
first thought of the sky-scrapers in New York City was-
that they must have grown up out of the ground. He
saw civilization from a new point of view. His de
scriptions given in his home letters were realistic and
lively. The winter which he spent in Michigan with
us was the most severe for many years. Njoji never
ceased wondering at the snow and ice and wagons
without wheels. These things were more marvelous to
him than automobiles, for he had seen launches and
steamers, and were not automobiles land launches?
For a year the broken health of the writer prevented
any work on the language. On this account Njoji was
trken to Battle Creek, where Dr. Kellogg kindly ap
prenticed him in the printing house. He had as yet
but a very limited knowledge of English, but here, away
from any one who could speak to him in his own
language, he acquired English rapidly. He became a
marvel to those with whom^he worked because of the
skill and aptitude shown in whatever he undertook.
He never learned any slang, but seemed to pick out
the best and leave the rest, so that he spoke purer
English than many others about him.
In September of 1908 we went to the Sanitarium
for the winter, and while there employed every day
possible in translation work. Njoji was now taking
the regular course in hydrotherapy, and spending every
afternoon giving treatments, in which he showed re-

138 Bolenge
markable skill. His forenoons and evenings were spent
in helping to translate the Gospels into his language.
In this he was excellent help, especially in detecting
fine shades of meaning and in the employment of
native idioms. He never became tired of this and felt
at last repaid for coming so far from home.
This last spring, after having been a year at the
"World's Greatest Sanitarium," he left to come with
us to Illinois. Here, while waiting patiently but eagerly
for the time when he should start for home, he helped
in revising the Gospel of Mark, and in the revision and
completion of a synopsis of the Lonkundo Grammar.
But for his wife^he would have stayed longer, though
he was often homesick to get back. Not homesick for
his people so much as homesick to teach and preach to
them from the store of treasures he had laid by in
his mind and heart. He seemed unspoiled by his com
ing, and, in a remarkable way, understood and made
allowances for the weakness and failings of so-called
Christians here at home. The Congo work was com
mended to all who saw him because of his fine face
and sterling character. He was devoted to us and to
the children, who returned his affection and talked
often with him of their going to Africa and seeing
him again some day when they were old enough. His
parting with us as he returned to Africa with Dr. Dye
was hard, and his farewell message will never be for
gotten. His letters since leaving have been full of
comfort and cheer, and he says as we feel lonely in
their absence, so his own heart is "broken in pieces"
at the thought that he can no longer see us. As these
words are being penned a line comes from England

Evangelist Iso Timothy
and his good wife.

Evangelist Mark Njoji,
whose father and brother were witch
doctors.

Mark Njoji and Iso Timothy 139
which he closes thus, "From one who loves you as a
very own child." He has gone back in the same spirit
in which he came, his sole desire being to more effi
ciently preach the Word of God to his countrymen.
Surely he was led of God in coming, and the same
power will make him mighty in turning many souls to
righteousness. We think of old Bonkanza and his oft-
repeated injunction to the little lad, "Always be a friend
to the white man," and wish he could have lived to
see how Njoji became not only a friend to the white
man, but also the white man's friend.
Another one of these early leaders was Iso Timothy.
He also was of the nobility, his father and uncles being
chiefs. His home was Bolenge while a little child, and
when the station was first opened, before it was taken
over by the Foreign Christian Missionary Society, he
was a bright, sunny-faced boy. He was interested in
all the wonderful new buildings and became a favorite
of the missionary; he was not afraid of the missionary.
Often he rode to the forest, where the timber was being
cut, perched on the white man's shoulder. His father
died and his mother went to be the wife of another
man away from Bolenge, taking her little son and baby
daughter. So they were moved from the influence of
the mission. When he grew to boyhood, however, his
desire was to go to work for the white people, so he went
to be general boy or servant to a State officer. In this
way he traveled the country over and learned much of
the ways of white people — the unprincipled ways of the
petty Government official and trader. Of course, Iso
fell into many bad habits. The wine and champagne

140 Bolenge
bottles were often given him to finish ; and smoking was
a virtue. Following the example of his white master,
he took no wife but lived a life of wantonness. There
were no schools to which he could go, yet he had a
craving to know what the characters meant on the
letters received by his white man. He would copy
these over and over until he could imitate the writing,
but did not know their meaning. Finally, having fin
ished his contract or "book" with the white man, he
came to Bolenge. He found children going to school
and learning just what he wanted to know. He re
mained and entered school, being at that time a young
man seventeen or eighteen years old.
He was eager for knowledge and learned rapidly.
In his wanderings he had acquired many languages; as
soon as he could read, he bought books from other
missions whose language he knew. In this way he
had access to all of the Bible that had been trans
lated into any language on the Upper Congo. His de
sire for knowledge alone led to his desire for something
deeper, and he too became one of the first converts.
From his long contact with French-speaking people he
had picked up much of their language, and also a polite
ness and polish not natural to the untutored savage.
He taught his own sister, who accepted Christ and be
came the wife of Lonkoko, the first convert at Bolenge,
who is spoken of elsewhere. For a long time he was
stationed at the Government post as evangelist, where
he did a great work. There he met and fell in love
with the sister of Ibuka, the great State chief, but she
had been legally married to a man who had since taken
other wives. She had left him, but could not be free

Mark Njoji and Iso Timothy 141
from him. For two years, to the astonishment of the
heathen, these two waited, trying every means to free
her. Their exemplary lives meanwhile greatly recom
mended their profession of religion to the heathen, who
did not deem such constancy possible. Finally they
were married, and it was a day of joy to the whole
church and community.
Iso was an ideal pioneer, possessing those qualities
that win the good-will of black and white alike. I can
think of no field now occupied by evangelists where Iso
has not gone, either to open, or to follow up and estab
lish the work. He it was who was instrumental in
God's hands in opening the wonderful work at Monyeka,
one hundred and fifty miles beyond Longa, on the Bo
sira. There he goes to spend four months at a time be
cause of the distance from here. He is as well versed in
the Catholic litany as any follower of theirs, yea, better.
He can quote to them pages and pages out of their im
perfectly translated books, and rails on them for not
even living up to their own teaching. He has been
called to have many an argument with the head priest,
whom he has worsted on every occasion, until now their
followers and catechists are warned not to argue with
him. Iso is a worthy follower of Alexander Campbell,
for in all these debates he keeps cool; is gracious and
pleasant toward all.
At Monyeka the witch-doctors banded against Iso,
seeing in his teaching the destruction of their power.
One day they came into the street and calling the crowds
together, told them they had placed medicine in the
path which would cause the death of a certain man
before night. Iso demanded to be shown the medicme,
and in the sight of all picked it up and swallowed it.

142 Bolenge
They watched to see him fall down in convulsions and
die, but to their amazement he stood right there and
preached to them of the trickery of their witch-doctors,
telling them that their only sure protection was faith
in a living God. Again we hear the voice of the Master
speaking to the apostles, "If they drink any deadly
thing, it shall in no wise hurt them." After this the
whole town gathered together and drove the witch
doctors from their village. He was soon to find, how
ever, that these men were not the only enemies of the
truth. While he was absent a week or two, the Cath
olics sent catechists who decorated the inhabitants with
their tin badges, telling them the English religion was
worthless for they had no sign, but that their badges
would save them. They were made to believe that this
new fetish would save from fire or drowning. When
Iso returned he found to his disgust and disappoint
ment a catechist calmly usurping his place. Quick as a
flash a sudden thought occurred to him, and that night
as the people were gathered around the fire, their chief
in the midst, Iso began to speak to them of their new
medals. Turning to the chief he said, "If that charm
will save you from fire, it will surely stand fire, will it
not?" In a moment the string was cut off his neck,
and, handing it to a lad, he bade him toss it in the
fire. It quickly melted before his eyes, and the nest
day every charm was gone and the catechist too.
Iso is still at Monyeka, where people are voluntarily
giving up their polygamy and seeking to follow Christ,
not by tens and twenties, but by hundreds.
"And in none other is there salvation ; for neither is
there any other name under heaven, that is given
among men, wherein we must be saved."

CHAPTEE XVI
Lokange, the Converted Tax Gatherer
As a result of the evangelistic itinerations into the
interior some of the strongest characters in the church
were developed. They were like the black diamond, the
dark exterior being the blackness of the old, sinful life.
As this was worn away the clear brightness of the
gem itself began to appear. One of the least prom
ising of all in the large inland village of Bonsole was
a man past middle life named Lokange. The wonder
ful story of his conversion, as recently written by
Dr. Dye, is as follows:
Of all the wild men of the wild cannibal village of
Bonsole, Lokange was conceded to be the wildest. They
called him "Bokol' Etaka," which means literally "the
hard nut," "the iron-wood." Always ready for a fight,
always picking a quarrel, always leading his wild can
nibal village in its bloody raids on the neighboring
forest peoples, Lokange was well chosen by his chief
to collect the taxes of their troublesome village.
Bolenge's intrepid evangelists entered that wild
village to preach, and Lokange "became one of the most
violent of their persecutors. He saw that the gospel
meant war upon their old customs and bloody life.
He did not mean to give them up, and so fought in
every way possible the message and its messengers.
143

144 Bolenge
Failing to drive them out by cursing and reviling,
he persecuted in various ways, but could make no
impression on them. Finally he came up one day
when they were preaching, and defied them, challeng
ing their message. "It's a lie. There is no God
who loves us. There is no Father such as you tell
about. There is no Savior who died for us. It's
a lie. And you are hypocrites; you haven't given up
the old life, nor your wives, nor your gambling or
cursing or lying. I am going down to Bolenge and
find out about it; and when I do, I will come back
and we will drive you out of our village." He came the
whole distance from Bonsole, fifty miles, to Bolenge
to expose the native church and find out the hypocrisy
of these teachers. He found the little native church a
remarkably transformed people, sitting peaceably by
their firesides, earning their own living, and cleaned up
from the filth of the old life. He found them trying
to be kind to one another and to love their single wives
and be true to each other. He tried men and women
with the call to the old life, and they would not answer
any of the temptations which would have been their
pleasure to have yielded to before. Finally he came to
the mission and said to the missionary, "Tell me all
about it, teacher. Make it very plain to me, for I am a
very old man." So we had the joy of making it plain
to even the wicked old Lokange. He went back home
to his people and drummed the whole village together.
"Come and hear what Lokange has to say," he called
on the great hollow log war-drum (after their own
system of telegraphy). They always had to listen to
Lokange in the old day, and they came, together and

Lokange, the Tax Gatherer 145
listened as he told them the story of redeeming love.
"You know me, do n't you ?" he shouted. Surely, they
knew Lokange. "You know why I went up to Bolenge,
don't you?" Yes, they knew that, too. "Well," he
declared, "it 's true. That religion is true !" And so
they sat and marveled at the old man's story of won
drous grace. When he had finished his message, he
turned to them and declared that he freed all of his
slaves. "You are free. Just as free as I am." Then
to his harem of wives and concubines he turned with
the startling words: "And you are not my wives any
more. I will have nothing more to do with you. I
will not ask your fathers or former masters for my
money back. You are free. Any of you who want to
go with me into this new life may come." The younger
ones said: "Not us. We will not go with a man who
has but one wife." But old Ifonda said, "Lokange, we
have lived together all these years; I will go with you
and learn, too, this way you are following." His friends
reviled him: "Look at Lokange; he is nearing the
grave ; he takes an old woman. Lokange is dead." Yes,
he was dead to the old life that had been his so long.
He was a man fully sixty years old. Such is the mar
velous power of the gospel. The young church viewed
his conversion as a very "miracle."
Over the river from Bolenge lies several fishing
villages. At one of them, when the native evangelists
preached their message and started on to the next, the
people gathered on the bank and challenged them: "If
you dare to pass us by, we will tell that God you preach
about on you. Are we not people? Why do you pass
us by?" The native evangelists had sent back this
10

146 Bolenge
startling message to the little native church, and they
sent an evangelist to answer this challenge. Who better
than old Lokange could have been chosen? He went
and he preached. The strong, powerful chief soon saw
that he had invited the destruction of his old life and
power, and so he began a very virulent persecution.
Finally, one day as Lokange was preaching, he came up,
armed with his fearful execution knife and his bloody
spear, and dared the old evangelist to bring out his
God. "Where is that God of yours? You just bring
him out here. I '11 give him the fight of his life. Why,
I will take my spear and my 'ngwolo' knife and I '11
show him what for. Why, I am a buffalo hunter. I '11
soon show that God what." He did not know what
he was saying. He was only a wild, heathen chief.
He was indeed one of the most daring and successful
buffalo hunters, and was a man of undoubted courage
and skill. What could the old evangelist do? He went
to his house and prayed. He preached about the streets
as usual, but no one listened. Why, had not their chief
challenged this God of Lokange's, and he had failed
to vindicate himself? Several days passed, and the
chief went off on one of his periodical buffalo hunts.
Soon the news was brought in that his last buffalo had
gored him to death. Immediately the heathen natives
declared, "God has killed him; he reviled God." Fear
fell upon them, and old Lokange preached on the same
loving message of God as a Father of love. They lis
tened with renewed interest to it, and, finally, after
much tears and painful suffering of persecution, Lo
kange saw the first fruits of his preaching, and alto
gether some twenty-three were baptized in that wild
village.

Lokange, the Tax Gatherer 147
Lokange came back again and again as usual to
Bolenge to report his work. After one of these visits,
his serious illness was reported. When he was taken
sick with pneumonia, the little band of believers in
that far village to which he had gone telling the story
of God's love, said, "Let us put you in a canoe and
take you right back to Bolenge, where the doctor can
cure you." "0, no !" said Lokange, "I must stay and
preach some more." So, day after day they brought
him out of the house at sunset and sunrise, while he
told again the story he loved so well, till finally he
became too weak to speak out again. So they placed
him, fainting, in a canoe and started to Bolenge, forty
miles away. They arrived at the beach and tenderly
picked the little old man up and carried him up the
hill to the hospital. We worked over him for some
time, and then had to tell him it was too late. "0,
then," he said, "call together my brethren." And so
the little church gathered about his bedside, and he
bade them good-bye. "Do not look back on the old life,
brethren. Do n't let those filthy rags allure you again.
Be faithful to the end, and we will meet over there,"
he stammered between fainting and painful breaths. "I
am very happy, for I am going home." Ah, he was
happy! Could you have seen the wonderfully sweet
smile that lit up his old, seamed, and haggard face, as
he slipped away to the glory land, you would have
thought it worth while, too.
Old Lokange was baptized November, 1903, just
one year after the organization of the church, and died
July 29, 1905. His was an entire change of heart.
Instead of being hard and grasping as heretofore, he

148 Bolenge
became most thoughtful and sympathetic. He was the
first to offer help in every time of need, and often toiled
all night on the river that he might bring an offering of
fresh fish to the sick missionary.
In the month of March of the year he died, at a
business meeting of the church, Lokange arose and
said: "Brethren, I have something to tell you. You
know my little daughter, Nsombe. You remember that
when we came here she would curse every one, even
her own mother. Now she has learned better things,
and I never want her to return to heathenism and the
ways of the past. When I became a Christian I paid
all my debts, so that no one might ever have a claim
on her. Therefore, it is my desire, if I should die,
that she go to the mission to be under the care of the
missionaries, whoever may be here." Little did any one
realize how soon they would have cause to remember
those words.
After his death his heathen relatives did try to
keep Nsombe, but as they had no claim on her, the
church and the missionaries were true to this trust.
Nsombe was for a long time the baby of the mission, and
a dear little child she was, being then about four years
old. She is a quiet, quaint little old-fashioned girl, and
wanted to try to learn everything the older girls knew.
When she was with us a year she was useful in many
ways and had learned to sew quite well. Nsombe is
not the baby now, but quite a little woman, and beloved
of all. We hope so to train and mold her young life
that she may take up the work laid down by her sainted
father, who loved her as do few fathers in Congoland.

CHAPTEE XVII
A Wonderful Christmas
Christmas is essentially a Christian holiday. By
the widening of its usage, the real meaning and sig
nificance of the day has been lost. It seemed desirable
to restore the beautiful symbolism of the day, in bring
ing it to the new Church. All that has become asso
ciated with that day through superstitious fancy and
nationalistic customs was dropped. It was given to
the Bolenge church in a double light of a holy com
memoration and a joyful festival.
It being the day commemorating the birth of the
Christ-child, it was suggested that it would be more
in keeping with the day to bring a gift to the Christ
than to exchange gifts with each other, as they had
seen Europeans do. This idea was accepted gladly, and
for weeks before Christmas the people prepared for that
part of the celebration.
At first all the attention of the gathering hosts was
given to the new Tabernacle. It was high and broad
with a palm thatch roof. There were no walls, though
the roof extended over so far that there was ample
protection from both sun and storm. A few days
before Christmas the addition of platform and benches
gave the finishing touches. None of those who came
149

150 Bolenge
had ever seen or dreamed of the like before. Its size
amazed them, and they asked if there was anything
larger in Europe. They saw nothing of the beautiful
surroundings, the building itself filling their whole
vision. To us one of its greatest beauties was the situa
tion, so suitable in every way. A large grassy plot of
ground, a plantain and banana grove stretching across
one side, their mammoth leaves giving protection from
the sun. At the rear is the arching pathway of beau
tiful young palms, which borders the station round.
Scattered here and there, the stately old palms, with
their unique natural decorations of many varieties of
ferns and orchids, growing upon the palm itself, lend
grace and charm to the scene. The approach to the
church is beneath the overhanging boughs of the orange
grove, whose rich blossoms fill the whole air with their
fragrance. The native does not appreciate beauty in
nature, and is consequently slow in learning its lan
guage. They understood the beauty of the tabernacle,
however, and no imposing structure of stone with
steeples or domes could ever be so beautiful as this
rude building of poles and thatch, with nature's own
carpet, and rough slat seats.
The Lord's Day before Christmas the Tabernacle
was dedicated to God. It was a glorious sight to look
upon that great assembly, and to watch their faces as
they listened to the new-old story of the Christ. It
was the largest audience ever seen in Bolenge, and not
one lukewarm, indifferent church-goer in it. What a
contrast to the little, disinterested gathering of a few
years previous! Then, the few who did come, came
to show their respect to the white man, and slept

A Wonderful Christmas 151
soundly throughout the service; or else they came be
cause they felt compelled to come as workmen of the
white man. No woman in this great audience was be
decked in red complexion powder and not a babe is
disturbed in its peaceful slumber by the removing of
eyelashes. Could a greater change be imagined? Five
hundred people gathered with one accord to com
memorate the birth of their newly-found Savior!
Young men, young women, men and wives with their
children, old gray-haired grandmothers and grand
fathers, all there, clean, quiet, and attentive to every
word of the blessed message. Changed by the power
of God from rawest heathenism, fiercest cannibalism,
and unspeakable immorality, to these peaceful, law-
abiding, upright citizens of the kingdom of God on
earth. At the close of that memorable service thirty people
confessed faith in their Savior for the first time. Never
had such an impressive sight been witnessed. Among
the number there were six very old women who had
been the very bulwark of the old superstitions. Two
of these were great-grandmothers, one being almost
blind. As they made their confession of faith in
Christ as the Son of God and their Savior their voices
rang through the auditorium, and measures of applause
followed. These were as sheaves ripe unto harvest.
The "same hour" these thirty were baptized in the
river, the vast concourse of people witnessing the im
pressive scene from the hillside. Buried, buried with
Christ, arising to walk in newness of life — what a load
of sin, too black and horrible for contemplation, is buried
with some of them in the deep, dark waters of the

152 Bolenge
mighty Congo! What a depth of meaning for them
in the new life into which they have entered !
That afternoon the Bible-school had its largest at
tendance to date, four hundred and seventy-three being
present. The year's lessons on the Life of Christ had
led up to His death and resurrection. Thus the vis
iting peoples, as well as the resident members, heard
that day of the greatest events in the life of the Son of
man. They also saw them in the symbol in the bap
tismal waters, and in the celebration of the Lord's
Supper. This latter was observed after the Sunday-
school, that all might be present. The entire assembly
remained and maintained throughout, a most reveren
tial silence. Thus closed one of the history-making day3
in the Congo Mission.
All day Monday the Christian women and mission
girls were cooking and preparing for the great feast on
the morrow, Christmas day. At daybreak a devotional
service was held, which brought all into the spirit of
the day. The forenoon was consumed in arranging for
the great feast of the church. Huge tubs of antelope,
and smoked fish cooked in palm oil, were deliciously in
viting, as were all of the other native dishes, which were
crowded on the platform of the Tabernacle. About
four hundred people were seated to partake of them;
the Christians, their children, the mission orphans,
and the "strangers within their gates." A goodly sup
ply was left, which was sent to the aged and sick in the
village, making many a one happier than he had
been for years. One of the unique features of this
feast was the men eating with their wives, which is
contrary to heathen custom, where men eat first, and

Baptizing in the Congo, at Bolenge.

A Wonderful Christmas 153
women and children partake of the leavings. Chris
tianity here, as everywhere, is gradually raising women
to a higher place; and surely nowhere does she so
need it.
At five o'clock all the Christians gathered for their
special service, and none were absent, pleading poverty
as an excuse. Each one present, as his name was called,
went forward, and, having presented himself anew to
the service of the Master, then presented his offering.
All are poor, so those who had no money to offer brought
one of their few possessions which might be sold. Out
of their great poverty their offering amounted to four
thousand brass rods, as a thank offering for the won
drous gift of salvation brought to them by the Christ-
child. What more blessed commemoration of a holy
day could possibly be imagined?
At seven o'clock an evangelistic service was held,
led by four deacons, each giving an account of some
event connected with the birth of Christ. Surely there
was feasting for both soul and body that day, and who
can measure the influence, as the visiting strangers re
turned to their homes, spreading the good news every
where ?
This was followed immediately by a week of prayer,
three services being held daily, one for Christians with
the purpose of deepening and strengthening their spir
itual life; the other two being purely evangelistic.
This was concluded by a watch-night service, which was
a great uplift to the young Christians especially, and a
means of strength to all.
These unique Christmas services have been con
tinued, and every successive year has witnessed a sur-

154 Bolenge
prising increase in the attendance, and also an increase
in the glad offering to the Babe cradled in a manger
long ago. Like the Magi of old, they bring their gifts
to lay at the feet of the Christ, and though Jiey be not
gold, frankincense, or myrrh, but brass rods, mats,
plates, cloth, chickens, dried fish, belts, knives, spoons,
and garden truck, yet is their offering greater in His
sight. Everything accruing from the sale of these gifts
is used in spreading the glad tidings of the Christmas
story everywhere. They give according to the measure
of their love, and, like the widow who cast her mite into
the treasury, these who give out of their penury are
more blessed than those in more favored lands who 'fc
their abundance cast in unto the offering of God."

CHAPTEE XVIII
An Apostolic Church
The Congo is a country where animal, vegetable,
and insect life grows rank and wild; and where the
heathen in his native state is as rank and wild as his
surroundings. It is one of God's strange paradoxes
that Christianity when once implanted here grows also
with rapidity, and its depth and strength is not im
paired by its rapidity of growth.
The little church organized with less than twenty
members in 1902, has already, in less than seven years,
reached seven hundred. Other congregations are being
formed which will increase the ratio of growth. The
aim, however, has never been for numerical strength,
but rather for stability, else might the church have
passed its thousand mark long ago. Here, as every
where, the primitive gospel is sure to make progress.
The church in its workings is essentially apostolic,
especially in its observance of the ordinances and in the
grace of giving. The poorest churches are frequently
the richest in faith and consecration. Certainly few
are poorer in this world's goods than these Congo na
tives when they become Christians. As has been seen,
in becoming Christians these people give up all claim
to their heathen inheritance of slaves and plural wives,
in which their entire wealth consists. The church is
155

Year

Members

1903

48

1904

77

1905

92

1906

125

1907

301

1908

451

156 Bolenge
thoroughly evangelistic and entirely self-supporting.
Their giving is remarkable considering their wages.
The average salary of a man is ten brass rods a day.
At first many members of the church received but
twenty-five cents to one dollar a month, besides their
board. From the first all became tithers, and the fol
lowing table will give an idea of the steady growth of
the church, both in membership and benevolence: Evangelists supported
Contributions by the native oiuroh
5,035 brass rods 6
17,431 " " 8
29,700 " " 10
35,000 " " 13
50,000 " " 35
60,000 " " 52
One of these eleven-inch bits of brass wire costs
about one cent, but more than equals ten times that
amount when compared with values in America. Their
tithes are all brought and entered in a book by the
missionary, no one else ever knowing the amount of
their gifts. The total amount is reported weekly at
the regular Saturday night business meeting of the
church. In 1906 the home churches began to keep an eye
on Bolenge, and some one writing at that time called
it "Our Banner Church." He said: "If all our
churches in this country had as high an evangelistic
standard as the brethren at Bolenge, and each nine
members support a tenth as an evangelist, while the
latter gave himself to the ministry of the Word, we
would have an army of 125,000 preacliing the gospel,
and we could compass the evangelization of the world

An Apostolic Church 157
in a decade." They are apostles set on fire by their
message, and they in turn set Congo on fire.
Every two months these evangelists return from their
long itinerations, bringing with them many of the peo
ple among whom they have been preaching. These
come to verify the words of the native teacher by the
mouth of the white teacher himself. The teaching they
have heard seems too good to be true, but a week or
so at Bolenge always satisfies them as to its truth.
Once when the evangelists returned from their July
trip the church treasury was nearly empty, and funds
were needed to send them out again. A special meet
ing was called, and the matter was placed before the
church and a special thank offering asked for. The
response would have put any home church to shame.
Eemember that these were already tithers, so the extra
offering must come from a consecrated purse, which
with them is a secret hiding-place in the garden. There
was no house-to-house visitation, nor appointment of a
finance committee, nor passing of subscription blanks,
but before the week had passed four thousand rods had
been contributed voluntarily. Men, women, and chil
dren came at any time of day or night bringing their
offerings. One of the mission sawyers drew and gave
a tenth of his whole year's salary as his share. Some
little boys each gave a sixth of their small wages; and
one young man gave one-half of his hard-earned year's
pay. Nkoi, who formerly supported his own evangelist
as a living-link, had gone himself to preach, together
with his wife. They received for one trip six hundred
brass rods, and on their return they gave four hundred
back into the church treasury. Then, in addition to

158 Bolenge
this, they gave five hundred rods as a thank offering.
Several old widows, out of their extreme poverty, gave
a real Scriptural mite, bringing baskets of provisions
from their garden, which represented their whole living.
Some of the orphanage girls gave liberally from their
small earnings received for well done work. Joseph,
the cripple, gave two of his cherished fowls.
At another time the treasury was low, and either the
number of evangelists had to be reduced or some other
provision made. A special meeting was again called, for
it was not the missionaries' business, but the business of
the church. As before, the whole situation was placed
before them. Their consecration exceeded all expecta
tions. When told that the number must be cut down,
one arose and said : "White teacher, we can not do that,
we have promised to send teachers and the people expect
them. They would not understand the reason, and we
must not refuse to send them or God will hold us re
sponsible." He then said that he would go on a salary
one-third less, and let the remainder go toward another.
One after another these native preachers arose to their
feet, gladly offering to do the same. The resident mem
bers then volunteered another thank offering, so that
the following week not less but more evangelists were
sent, some going to answer fresh calls from other towns.
Besides these regularly appointed evangelists, every
member of the church is an evangelist. Wherever they
go they make it their business to preach the wonderful
gospel message that means life to them. But besides
this, as a measure of their love and joy, they give toward
the preaching of the gospel among the great unevangel-
ized tribes in the inland regions, where all can not go.

M •/¦

A class of sixty- four converts, baptized at Bolenge, March 17, 1909.

An Apostolic Church 159
This church is not characterized as apostolic for
giving alone, but because of its doctrine and ordinances
as well. They preach the "Word" and that only, and
"Christ and Him crucified" is their only theology.
They are taught that baptism is for those old enough
to be intelligent believers. Some of the most beautiful
scenes we have ever witnessed have been the symbolic
burial of such (often many in one day) beneath the
waters of the Congo. These have indeed risen from the
waters of baptism to walk in newness of life. At one
time sixty-four were baptized, and that scene is indel
ibly stamped on the memory of all who witnessed it.
As in the New Testament Church, the Bolenge
church meets together every Lord's Day to break bread ;
and this is to each and all a sacred feast. By it they
themselves testify to being kept from sin and tempta
tion through the week. They say that the thought of
meeting at the Lord's table comes ever before them in
times of sudden temptation, and keeps them from fall
ing. Often the non-resident members will come long
journeys by land and by canoe to be present at this
communion service. It is to them the inner sanctuary
where He comes to meet them. Many times they must
return to their homes as soon as the service is over,
but they feel repaid, as indeed they are. After the
communion service every Lord's Day morning, baskets
are passed and a free-will offering received, which again
is over and above the regular tithe. No offerings are
taken at regular evangelistic services, so the church is
almost entirely supported by the offerings of Chris
tians only. Occasionally those desiring to be taught
more perfectly the way of life ask for the privilege of

160 Bolenge
making systematic contributions, which, of course, they
are permitted to do.
.These Christians are all total abstainers from to
bacco, hemp, liquor of all kinds, and every other heathen
habit. They say they don't want even the smell of
old life left upon them. Any one not conforming to
the confession he or she has made before many wit
nesses is disciplined. No difference is made for rich
or poor — all observe the same rules of discipline. If
the offense is slight they are denied the privilege of
the Lord's table, and nothing causes them deeper sor
row. This is sure to bring true repentance and a speedy
return to the straight and narrow way which leads to
life. No sin or tendencies to even the appearances of
sin are passed over or winked at either by the church or
the missionary. Thus the membership is always made
up of living, active members, all others being dropped
from the regular list after many repeated warnings and
much teaching.
Thus this church strives to conform to the ideal
pattern. It has not yet attained, but "forgetting those
things which are behind and stretching forward to the
things that are before," it is pressing onward toward
the goal.

CHAPTEE XIX
Sunshine and Showers
The great difficulty which confronts the missionary
in going to Congo, and that which is an ever-present
menace to him there, is the climate. Being situated
directly on the equator, as Bolenge is, there are not
the long wet and long dry seasons common above or
below the equator. On the other hand, there are really
four seasons, these being the shadings of the two above
and the two below the equator. Eecognized by the
native himself are the long and short rainy seasons,
and the long and short dry seasons. The long rainy
season begins the last of August and extends to the
first of December, while the sun is taking its course
from the equator to the southern solstice. The long
dry season begins in May and continues until the be
ginning of the long rainy season in August. The wet
seasons are the most disagreeable, for the rains come
down in torrents by night or by day. Terrific wind
storms, hurricanes, and tornadoes become frequent. The
thunder and lightning are unsurpassed elsewhere, the
lightning coming in wonderful shoots of light painful
to the eyes. Between the storms the atmosphere is
almost unbearably sultry and humid. The sun tries to
outdo itself. One perspires profusely with no exer
tion, and when at work the clothing becomes as wet
11 161

162 Bolenge
as though immersed in water. Frequent changes of
clothing are necessary. This is the only time during
the year, however, when the nights are uncomfortably
warm, and then but seldom, for tornadoes come to cool
the air.
Every one rejoices when the rains are over for even
a short time, but gladly welcomes them again after the
dry season. The long dry season which precedes the
long wet is not hot, as might be imagined, but to the
European is the most healthful season of all. The
sun is under a cloud nearly all the time, and every
morning the sky is overcast and threatening as though
a storm were imminent. However, by noon the sky is
clear, but the atmosphere remains cool. This is the
time when the missionary's flagging energy is revived
for a time, and he feels a returning ambition to work.
The native, however, suffers most in this season be
cause of the cold, which in his unprotected state is
quite severe. Pneumonia and kindred ills are the re
sult, and the epidemics of influenza spread so that the
medical missionary gets but little rest. A cool breeze
sweeps across the river almost all the time, and to us
is very refreshing.
Although there are these distinct seasons, yet being
on the equator, it frequently rains in the dry seasons
and is often dry during the rainy season. The climate
is more bearable on this account, and a garden of Eu
ropean vegetables can be grown the year around. The
earth being much nearer the sun, the vertical rays have
an intensity not equaled elsewhere. On this account
the indispensable pith helmet is worn on the head,
which is common in all tropics, but here an abso-

Sunshine and Showers 168
lute necessity. Great care must be taken never to be
exposed to the sun without this protection. A few
moments bareheaded there would surely be followed
by sunstroke. Missionaries who are extremely careful
in this regard have been known to have been taken
down with fever, and have died in a few days from the
thoughtless exposure of the bare head to the sun.
The average temperature is not as high as might be
imagined, though when that ball of fire sends down its
most piercing rays no ordinary house thermometer
will register the temperature. A young missionary
coming out and stopping at Bolenge thought there would
be the place to test a fine new thermometer. Accord
ingly he unpacked it, and while it registered but 90°
in the house, when it was placed on the steps in the
sun it went up never to come down again. His was
not the only one spoiled in such experiments.
Bolenge is, compared with many others, a very
healthful place, but, after all, it is no sanitarium. Such
a climate is trying to any European, and there is no
such thing as acclimatization, and never can be. The
only thing which might be so called is the precaution
he learns to take. The missionary societies at work in
this part of Africa have found it absolutely necessary
to bring the missionaries home for furlough and re
cuperation at least every three years. One is always
facing imminent death and disease, and learns to take
so many precautions to avoid these that he does it un
consciously. Even after being long removed from the
Congo he still finds himself occasionally observing the
rules of that region.
Much of the insalubrity of the climate is caused by

164 Bolenge
malav-ia. Owing to this being the great swamp district,
the dread mosquito finds here a happy habitation. When
the great river is high much of the swamp country is
more like a great sea, with islands appearing on its
surface. When the river subsides the swamps are reek
ing with mosquito larvae, and soon life is made miser
able by them. That malaria is caused by mosquitoes,
or by a certain species of mosquito, the Anopheles, is
no longer questioned. Scientific investigations have
proved this beyond the shadow of a doubt. None could
be more strongly convinced of this than we who live
in this particular portion of Africa. Another menace
to health has appeared during the history of our own
mission. This is sleeping-sickness. To these might be
added dysentery, pneumonia, smallpox, enlarged liver
and spleen, boils, abscesses, and many varieties of itch.
The first and last thing one hears going to and coming
from Africa is death, until it fills one's imagination
like some horrible tragedy. But how different is the
reality! Sickness comes, to be sure; but so it does in
America or any other part of the world. As soon as
the customary habits of precaution have been formed,
the mind no longer dwells on death, but on life — abun
dant, useful, satisfying life. Once entered into with
the whole heart, the missionary would not voluntarily
exchange it for the most salubrious climate in America,
nor his vocation for the most lucrative profession in
all the world.
To be sure, he must always wear a helmet, whether
becoming to his style of face or not. He must remem
ber to keep out of draughts if perspiring freely, and
often change his clothing. He must be wary of the

A stalwart messenger who was sent a long distance to
Bolenge to ask for teachers and preachers. He represented
a fierce cannibal tribe. His people had heard the message
from a native evangelist. He said, "We will tell God on you
at the judgment day if you do not send us teachers."

Sunshine and Showers 165
languor and painful weariness creeping over him, and
hunt his quinine, or take a day in bed, if necessary, to
avoid fever. He must never work to the limit of his
strength, but conserve his strength in every way pos
sible. He must learn to be phlegmatic, and not let
the multitude of little things irritate him, though he
is somewhat of a saint if he acquires this desirable
quality. He must be content to give up and go home
every few years to renew his blood and restore his nerv
ous system for another term of service. After a time
these careful precautions are worn as unconsciously
as a well-fitting garment, and life moves on as smoothly
as at home. One of the chief necessities for health in
the Congo is suitable food, which can not be procured
in the country. Consequently food supplies are or
dered from England and America all hermetically
sealed in tin. Instead of the flour bin, sugar sack, and
butter crock, we have tinned flour, tinned sugar, and
tinned butter. Everything is "tinned," instead of
"canned," in England. To escape entire dependence
on these tinned provisions, European vegetables are
grown. The dampness of the climate precludes saving
any seed, however. This necessitates the constant or
dering of fresh, specially dried seeds, which have a spe
cial price also. No vegetable which requires much
time to mature thrives, for it rots before it ripens, but
the early spring vegetables grow to perfection. As
many kinds of fruits as possible have been introduced.
European fowls are grown as well. Goats and straight-
haired sheep provide milk and fresh meat. Some of the
native foodstuffs are also utilized.
In the early days there were weeks when the cup-

166 Bolenge
boards were bare of even tinned provisions, and ground
corn formed the essential diet, sometimes being flavored
with palm oil or hippopotamus fat. Food had been
ordered, but in the meantime the larder had become
empty and the garden was overgrown with weeds be
cause of the lack of seeds. This condition was not con
ducive to health and strength, and one of our less ro
bust number was laid low. The arrival of the mission
steamer brought assistance, and the extremity was tided
over. This has never happened since, and never will
again, for that one experience brought wisdom to last
through the years.
One of the greatest shadows under which the mis
sionary works is the appalling degradation of heathen
ism which opposes him on every side. One may even
become calloused and hardened to it, but there is a
danger of his own fine sensibilities being dulled thereby.
By day and by night it encompasses him, and he longs
to hide from it. But there is no spot so secluded as
to keep out the sounds of heathenism, even when no
longer seen. If ill and nervous, it becomes a horrible
nightmare to him. The only remedy lies in keeping
busy, every energy bent on the relief and redemption
of the people.
Because of this the missionary tries to make his
little home a haven of cheer and comfort, that within
its walls the sights outside may be for a time forgot
ten. Therefore libraries are taken to serve as pleasant
companions, and beloved faces greet him from the
walls. Easy chairs and inviting seats woo him to a
sense of peace and rest. Then the infinite blessing of
sleep descends, and all the world is shut out. He

Sunshine and Showers 167
awakes refreshed and reinvigorated, and able to go on
and on wondering at his previous depression. What
a blessing is home, sweet home! And thrice blessed
is that home in the midst of such adverse surround
ings. The nobleman's palace could not be compared
with it; and when away, the heart continually longs
to return to it.
In health there is little time for loneliness, but in
times of sickness the missionary often longs for his
friends. The greatest trial of all is to receive no mail,
no news from those dear ones left behind. With what
anticipation the mail steamer is looked for! and with
what mingled feelings of joy and fear are the letters
assorted ! Those letters from the homeland are our en
couragement and inspiration, and if there be none —
what uncertainty! And three more weeks to wait for
another mail! If one lacks, however, all the others
share their news with him, and thus come to be like
one family bound by close ties of relationship.
Many little diversions are planned to break the mo
notony of every day and to shake off the serious, solemn
moods which all too quickly settle down upon us. Every
holiday is celebrated — the Glorious Fourth, Thanksgiv
ing, Christmas, and all the rest. The weather is ideal
for the Fourth, and it is celebrated in various ways:
by games and Sports for the natives, or by an enchant
ing island picnic for ourselves and orphans. At this
time all the dainties and indigestibles are eaten, care
is thrown to the winds, and we are young again. How
refreshing is such a day, even though myriads of in
sects rebel at your intrusion and the sun beats down
uncomfortably !

168 Bolenge
On Christmas, too, though the weather be a trifle
too warm for snow, old Santa comes on an elephant,
and stockings — good, big ones — are hung on a bamboo
rack. Years have rolled off, and sleep is wakeful.
Then, before daybreak, before any are awake to witness
the surprising childishness of the white teachers, the
stockings are opened, and shouts of laughter echo
through the house. This is the best holiday of all.
Birthdays come in for their regular observance, and
each missionary must in turn make his own cake. This
is sometimes the first introduction to the culinary de
partment, but none are excused. Flour may be liberally
distributed on face and floor, but no such cake was
ever known to be a failure. The tasks laid down are
taken up again and better done because of the little
rest and recreation. Henry Van Dyke's Uncle Peter
in "Days Off," says: "Every man owes it to himself to
have some days off in his life, when he escapes from
bondage, gets away from routine, and does something
which seems to have no purpose in the world, just be
cause he wants to do it. There is a benefit as well as
a joy in finding out that you can lay down your task
for a proper while without being disloyal to your duty."
Another break in the regular routine is the arrival
of a steamer, always bringing some visitors. These may
be all missionaries; and if so, either new ones on their
way to their new life work, or older ones returning
home on furlough. There are two societies which have
stations on the Congo itself and on some of its tribu
taries above Bolenge. One is the Baptist Missionary
Society (B. M. S.) of England, which was organized

Sunshine and Showers 169
the same year as the old Livingstone Inland Mission,
and has been working in Congo ever since; the other
is the Congo Balolo Mission, which was organized by
Dr. H. Grattan Guinness when the American Baptist
Missionary Union failed to carry out his ideal for reach
ing the regions be3rond. Both these are doing a great
work, and their workers are welcome visitors at Bo
lenge. There is a singular unity prevailing among the
societies on the Congo, and this has been a great help
to the infant churches. Bolenge and the people there
are dear to many of these other missionaries, for here
some of them have been married, some have been re
stored to health, and here others have laid them down
to sleep and are resting beneath the shelter of Bolenge
palms. Joy and sorrow form ties never to be broken.
George Grenfell, for thirty years a missionary under
the Baptist Missionary Society, next to Stanley and
Livingstone the most important explorer and geogra
pher of Africa, on whose drawings all the present stand
ard maps of the Congo are based, always enjoyed his
little visits at Bolenge. He was a pioneer, and out of
his experiences all received advice and encouragement.
He died July, 1906, attended only by his faithful fol
lowers. Eev. W. Holman Bentley passed away that
same year, these two being the oldest workers then on
the field. Time and space fail us to mention all those
workers who have helped and comforted and advised
us during the years as they have made occasional visits
at Bolenge. Besides those whose home, like ours, is in the Congo
there have been from time to time consuls, vice-consuls,

170 Bolenge
travelers, reporters, and members of commissions who
have spent a day or a few days with us. These have,
without exception, had a good word for the work. Mr.
Giles, with his secretary, Sarvis, passed that way; Mrs.
French Sheldon, the only woman who has ever tramped
through Congo alone and unattended, stopped at Bo
lenge several times. Our views did not coincide with
hers on all questions, but her visits were unique and
refreshing, and afforded a subject for conversation.
Barren Wahis, the Commissaire General of the Congo,
at one time English Vice-Consul Armstrong, and also
Consul Casement, partook of Bolenge's hospitality.
Various commissions for investigations of Congo atroc
ities, and also others for research on sleeping-sickness,
called in passing, and the doctors of the latter commis
sion returned again to investigate the cases at the Mis
sion and in the surrounding villages. Professor Starr,
of the University of Chicago, stayed ten days with us,
and has often spoken in private and in public of his
high appreciation of the Bolenge work, as, in his esti
mation, surpassing that of any other station visited by
him. United States Consul Smith, in a private letter
written soon after his visit there, considered the edu
cational features to be that which recommended it most
to him, and of this he could not speak too highly.
Edgar Wallace, war correspondent of the Daily Mail,
visited all the up-river stations and said, "No battle
have I witnessed, no prowess of arms, no exhibition of
splendid courage in the face of overwhelming odds has
inspired me as the work of these outposts of Chris
tianity."

Sunshine and Showers 171
The occasional visits of these and many others have
broken in on the regular systematic duties of day after
day, and have brought a gleam of the outside world
with its ambitions and strifes. After their departure
we have settled down again, not dissatisfied with our lot,
but content to stay midst sunshine and showers under
the equator.

CHAPTEE XX
Onward, Forward
Much has already been said in these pages of the
manner in which the Bosira was opened to the gospel,
and the conflicts and persecutions through which the
evangelists passed. In April, 1907, a trip was made
by Dr. Dye and Mr. Hensey, when the full consent of
the chiefs and elders of the village of Longa was ob
tained to plant a station in their midst. They helped
choose the site, and it was surveyed and a chart made
of it. There were already five Christians at Longa as
a result of the evangelists' preaching, and upon this
visit nine more were baptized — the first to be bap
tized in the waters of the Bosira Eiver. This beautiful
ceremony of baptism broke down much prejudice. This
prejudice was caused by the false statements of Cath
olics, who had told people that we kept the candidates
under the water for hours, and that many had died
during the ceremony. No argument was needed after
the ceremony was witnessed.
On their return to Bolenge a visit was made to the
Commissaire of Equator District to present the matter
of the new station. He seemed quite willing to do all
he could, and suggested the insertion of a clause stating
that it was the policy of the Foreign Christian Mission
ary Society to send a doctor to every station. This
petition, with a plat of the grounds, was sent by him
172

Onward, Forward 173
to Boma to the Governor-General. He also approved
of it and forwarded it to the Secretary of State at Brus
sels. Dr. Dye, on his way home in August of the same
year, made a trip to Brussels from England and con
ferred with the Belgian officials concerning the grant
ing of the land. They promised to do what they could,
but no definite answer was made to the proposal. Some
months passed, and finally in December of that year
a letter was sent to Dr. Dye offering Longa on a twenty-
year lease. This was accepted and a cablegram was dis
patched to Congo to proceed to Longa. The last
months of 1908 saw Mr. Eldred, accompanied by the
new medical missionary, Dr. L. F. Jaggafd, leave Bo
lenge to open the new station one hundred miles away.
They lived in a temporary store house until a dwelling
house could be built. They had no stove, so they
cooked on an open fire and baked in an empty oil drum.
They were happy to thus begin the work of the Master
in that needy place. A church of fifty members was
soon organized, and more have been added since, mak
ing the membership nearly one hundred already. This
was our first great forward step in Africa.
We are now ready to plant the blood-stained banner
of the cross a third time as soon as a location can be
found. The situation at Bonyeka — or Monieka, as it is
often called — one hundred and fifty miles beyond
Longa, is strategic, as is also that of Mbala, two hun
dred miles up the Momboyo branch of the Bosira.
The chief of Monieka and all the elders of the people
are anxious for us to settle there, and steps have been
taken to secure a site. This is at present indefinite,
but hopes are entertained of its near accomplishment.

174 Bolenge
This is the key to the most populous region yet vis
ited, where the population of the villages is thousands
instead of hundreds.
Last January the first trip was made there by the
missionaries, who found seven hundred people intensely
in earnest about the words of God. Iso Timothy had
then been in charge of that work some time. A little
later Mr. and Mrs. Hensey made a second trip, and
his description of it in the Missionary Intelligencer of
April, 1909, is inspiring. He says: "The work at
Monieka is beyond description. Our entrance was a
triumphal march, and we were soon surrounded by
hundreds of welcoming natives, the greater part of
whom had never seen a white woman. Some who came
after we had gone into the house set apart for our
use, fought for a peep into the doors and windows, and
it seemed for a time that they would break down the
flimsy walls.
"Then they sounded the great wooden drum, and
the people assembled to hear God's message. Picture
if you can a great spreading-branched palaver tree,
and you can see the auditorium nature had provided
for us. Within the ample shade of this African temple
sat a great circle of red-painted natives. In the center
of one side sat the chiefs and old men, each in his own
chair of state, with a curious broad-bladed knife in his
right hand ; to their left sat the young warriors, uneasy
with the spirit of those who are more used to the
battle-ground than the temple, and beyond them the
boys, as fidgety as the boys of any land. To the right
the women and girls were huddled in a shapeless mass,
as full of giggles and gossip as might be expected.

BOSIVAWiUNANE.
NORTH CaKbOPOSED S^aJ

The territory for which the missionaries of the Foreign
Christian Missionary Society are responsible. The stars indi
cate stations and proposed stations; the dots, points where the
native evangelists preach.

Onward, Forward 175
The other side of the circle was made up of those who
are more earnestly seeking for the light. These sang
with much zest if little tune, 'There's Not a Friend
Like the Lowly Jesus,' and then came the message.
"In this concourse sat more than eight hundred
people; it was the moment of a lifetime, and so knew
our Bolenge evangelists. I wish some who doubt the
wisdom of missions could have seen one of these,
Iyokansombo, as I first saw him — the longest, lankiest,
awkwardest boy who ever struck a mission station —
and then could have seen him as he stood at the su
preme moment. As if conscious of the hour and the
dignity of the message, he seemed to stand a little
straighter and taller, and as he 'reasoned of righteous
ness and self-control, and the judgment to come,' and
pressed home the claims of Jesus Christ as the Savior
and King of men, the whispering and the fidgeting
died away, and in tense eagerness they leaned forward
to catch every word.
"The service over, the elders remained. Then rose
Lonjataka, the hereditary chief, who in his town is
as autocratic as the Czar, ponderous in the dignity
befitting a man who has two hundred and ten wives
and forty houses in which they live. Thus said he:
'White man, the words of God which you have spoken
to us feel very good in our stomachs. If our young
people agree to them it will be good for Monieka. At
Bolenge there are other missionaries. Why don't you
and mamma stay here with us? We will build you a
home, and you shall teach us of your new "witch
doctor," whom you call Jesus, and perhaps even we
old men will agree to him.'

176 Bolenge
"We explained to them the present impossibility of
a mission station there, but they agreed to build at
once a large house in which to worship God. I do
not think I ever stood in the presence of a great oppor
tunity so tinged with sadness. Here is this great
population — twenty. times as great as that of Bolenge;
their hearts are open; neither the vices of civilization
nor sleeping sickness have reached that far. If we
could but strike while the iron is hot ! But to secure
a mission site there means a wait of probably two
years, and Monieka is two hundred and fifty miles
from Bolenge, making frequent itineration impossible.
0 for a steamer, be it ever so small ! You would not
believe me if I should tell you the number of people
that could be reached by the gospel by the means of a
suitable steamer.
"We are so few that the vastness of our fields casts
always a shadow over us — the darkness which comes
over the heart as we see all these people without the
changing power of the One who is the fairest among
ten thousand. As you pray, will you remember to
pray 'for us also, that God may open unto us a door
for the Word,' that these two millions of people may
be saved both for the life that now is and for the life
yet to be?"
In a recent letter from Mrs. Jaggard, she tells of
a recent trip to Lotumbe or Mbala on the Momboyo.
She says: "I had the pleasure of making this trip.
The people up the Momboyo have never seen a white
woman. They have asked the missionary, 'Where did
you come from? Have you no mother? We have
never seen a white woman.' About one day up from

Onward, Forward 177
Longa we stopped at a village and the people said,
Tiet her get out of the canoe and walk,' while others
said. 'Come shake hands with a spirit.' We were
two and a half days on the journey, reaching Lotumbe
Friday evening. We stayed there until Monday, two
being baptized on Sunday. Tuesday morning Dr. Jag
gard and I started overland to visit some of the inland
villages four or five miles farther. Here the people
so earnestly desired teaching that two teachers were
left there. I certainly enjoyed the trip very much,
although it is very hard and tiresome to ride in a
native canoe. 0, we do long for the steamer!"
Evangelist Efoloko, the "bishop of Mbala," is lo
cated here. He is one of the strongest characters we
have ever met in Congo. He was a personal servant
for us, doing our washing and ironing ever since our
first year in Congo. He was ever an energetic, tire
less, willing worker, and after his own work was done,
ever seeking for some other useful employment for his
time. He was not a boy, though he had the spirit and
enthusiasm of a boy, but was a man grown even at
that time. He was devoted to us and especially to the
baby, but he had no desire for Christianity. We knew
that when that energy was once consecrated to the
service of God, there would be few like him. It was
long years in coming. Finally it was a dream which
turned the entire current of his life and brought him
to the feet of the Master, an empty vessel ready to be
filled and fitted for His use. After the day or week
he was never too tired to go many miles to preach to
his people, and how they listened to him ! He wanted
to go as an evangelist, and we wanted him to go, but
12

178 Bolenge
long days and months of sickness followed and he
would not leave. He is as true to every missionary
as to us. He accompanied us as far as Matadi on the
way home, enjoying his first ride on a railway and his
first sight of the ocean steamer. He returned to take
up the work he so longed to do, and all rejoice in his
great success. "He that is faithful in that which is
least is faithful also in much."
For a mission steamer to reach these farthest out
posts and to penetrate the curtain which still hangs
beyond, the cry has been loud and long. At the very
time letters were on the way from Congo begging for
one, the consecrated band of people at the Oregon State
Convention, in the summer of 1908, made that heroic
pledge of $15,000 to build the needed steamer. Thus
before the call had reached America, the answer had
been made according to promise. These pledges were
made in earnest, but it has been no easy task to reach
every chureh and inspire them to do their share. Much
is due to Geo. C. Eitchey, evangelist and busy pastor
at Newberg, Oregon, who has stood behind the enter
prise loyally, and with great self-sacrifice has kept up
the interest and gathered in the funds. This loyal
little band of disciples in Oregon are setting a worthy
example for the other States. California has followed
by pledging to open one or perhaps two new stations
up the Bosira. The steamer is at the time of this
writing an assured fact, and the contract has been let.
It is singularly fitting that it be built in this our
Centennial City of Pittsburg, where all who go up to
this great convocation may see it. The dedication of
this steamer will be a worthy celebration of the first

'•^HiTiwwT^&Mn ,

_jf  *&•

The first chapel at Bolenge.

If, I;

'-'•'¦4' r '""" ^'^^^^-I^SB&^Iksw^-. ^gr " -¦

Sleeping sickness patients at the Isolation Camp.

The "Oregon," the new mission steamer for the Congo.

Onward, Forward 179
decade of the work in Africa. But this is not the only
anniversary memorial, for the Bible College, a train
ing school for evangelists, at Bolenge, is now an as
sured fact. These will be two of the great undertak
ings of this memorable year. From some articles by
Mr. Hensey on the need of this college, notice this:
"It may be that it will be a hundred years before the
churches, born only yesterday out of the grossest hea
thenism, are ready for self-government. So be it —
the longer the time it is going to take to bring to pass
independent churches of Christ in Africa, the more
imperative the need to establish this college at once.
Every vestige of civilization these interior peoples
have, must be taken to them by the Bolenge and Longa
evangelists. The Government will do nothing. Not
only will there be no imperial universities, but there
will be no large number of State schools. The sole
hope of Congoland is in the gospel of Jesus Christ,
which is ever the gospel of civilization. A Bible Col
lege at Bolenge will make possible the proclamation
of this gospel in every village and every hamlet."
Each of these enterprises will cost more than the
sums pledged, and every loyal Disciple of Christ who
reads these pages is asked to have a share in making
these great projects possible. This will duplicate one's
life and perpetuate one's memory in a most noble way.
This is but the beginning, for soon the steamer will
make possible the opening of many new stations and
necessitate the sending of many new missionaries.
0, let us be ready to press onward and forward, and
thus hasten the coming of the Son of man!

CHAPTEE XXI
Why We Love Them
This question, "Why do you love them?" is often
asked; perhaps more often than any other. It may
arise in the minds of many who may read this book,
so in anticipation it will be answered here. We, who
take the Bible for our only rule of faith and practice,
will find the answer there. Christ, that Son sent of
God because of His love for the world, says, "This is
My commandment that ye love one another, even as I
have loved you." Therefore, the first answer would
be, "We love them because the love of God and His
Son Jesus Christ constraineth us to love the ungodly
and sinner, and because Christ has given us the com
mandment. Without this prerequisite of love for the
people, no missionary should ever go to the field. The
first sight of the heathen is not conducive to love; but
pity is akin to love." The heart of the God-sent
teacher goes out to the heathen with an intense yearn
ing; he knows that they may become transformed by
the love of God. He sees in the ugly, bloody cannibal
a true, valiant soldier of the cross; in the idle, disso
lute youth the zealous, consecrated standard-bearer,
marching throughout the land carrying life and re
demption to his people. His wife sees in the most
hopelessly degraded woman the ideal wife and mother,
180

Why We Love Them 181
in whom the heart of a husband may safely trust; in
the babe, besmirched with oil and camwood, the clean,
shining face of a winsome child, drawing all hearts
by its innocent purity. They see all this and more;
they love them until their dreams are more than ful
filled. Then they love them not for what they may
become, but for what they are. Pity has changed to
admiration. Day by day this admiration increases as
the people, so shortly before in deepest degradation,
heroically give up all for Christ. Poverty and perse
cution are accepted joyfully for the gospel's sake.
These young converts merit admiration and respect
because of their devotion and noble development. Lit
tle by little admiration is strengthened into a strong at
tachment. This is the stepping-stone to a real affection
which they return. They have come to appreciate the
true meaning and purpose of their white teacher's life
among them. They understand how the missionary
has surrendered home ties to come to them. Their
hearts go out to these leaders sent to them by God,
and they love them unselfishly and devotedly.
"Heaven is not reached at a single bound.
But we build the ladder by which we rise
From the lowly earth to the vaulted skies.
And we mount to its summit round by round."
This is true of the missionary's love for the heathen.
It is by these ofttimes slow steps that undying friend
ships are formed between the missionary and his peo
ple. It is doubtless difficult for others to realize the
possibility of such love when hearing the statement
made for the first time. Only those who have expe-

182 Bolenge
rienced it can fully appreciate it. Some instances,
however, may help to make plain the reason for this
deep personal affection.
During many months the orphanage girls were
without any woman to superintend them. They then
proved their sterling worth by keeping in good be
havior and doing their tasks faithfully. One of these
girls, Inkondo, became a nurse maid. She practically
lived in the invalid's room for months, sleeping in the
dining-room at night. Her services were in constant
demand, but never by look, action, or word did she
intimate her weariness or desire to be freed from the
task. Though a young girl, she assumed charge of the
younger girls in the orphanage. When a few mo
ment's opportunity afforded, she taught them to cut
and sew. She became like a matron to the girl's school,
a position she still holds. She had in earlier days
been the most unpromising of all the girls. We now
love her as a daughter, and long for her sweet com
panionship when away from her.
At one time the writer seemed sufficiently recovered
for Dr. Dye to safely leave her to the care of his med
ical colleague, Dr. Widdowson, for an evangelistic
journey up river. A few days after his departure,
however, a serious relapse occurred. It was in the dead
of night. A messenger was dispatched to the native
village for volunteers to go for the absent husband.
The whole village volunteered and a crew of the strong
est paddlers was chosen. Hurriedly they embarked in
the little log canoe and set out on their long journey
up river. On and on they paddled, stopping for noth
ing. Through storm and merciless sunshine they went,

Why We Love Them 183
scarcely stopping for food. For two days and nights
they paddled, reaching the place where they expected
to find the itinerating party. But Dr. Dye was not
there ; he had promised, however, to return that night,
so these messengers impatiently awaited his coming.
At sundown the tunk-tunk-tunk of the native canoe
drum was heard, and the party came into the beach.
Fear seized them as they saw the line of messengers
from home. A note was handed the Doctor ; their fears
were confirmed. Every moment was priceless, and
these noble paddlers offered to return at once, that the
husband might not get home too late. They chose a
small, swift canoe in which he could scarcely sit, and a
few of the strongest paddlers started at midnight to
paddle home. The smaller canoe could make better
time. The down river current increased their speed.
The full force of their strong muscles was put into
every stroke of the paddle. No unnecessary words were
spoken, for they were making a race with death. At
four o'clock in the afternoon of that same day they
quietly swung into the beach at Bolenge. Their com
ing had been noted, though the drum was now silent,
and as they sank exhausted on the ground they thanked
God they had not been too late. Do we love them?
After such proofs of affection and devotion to us, the
very rocks would cry out against us did we not return
their love. Were it necessary they would willingly lay
down their lives for us, and we would as willingly lay
down our lives for them and the gospel.

CHAPTEE XXII
Congo Animals, Birds, and Insects
Even- the present-day books on Africa have illus
trations representing an ideal scene with palms, huge
trees, and a river; all the trees are filled with birds of
every kind; elephants, hippopotami, and zebras are
scattered here and there. A canoe load of natives
hunting all this game is also usually a part of this
picture. It is needless to say that such an ideal scene
has probably never been known. Although Central
Africa teems with animal and bird life, yet in jour
neys by water or overland few of these beasts and
birds of the forest are seen save as they are hunted.
The forest inhabitants, however, are many, the
larger animals being the elephant, the buffalo, and
numerous kinds of antelope. Then there are the mon
key, the gorilla, the chimpanzee, the baboon, the wild
boar, hedgehog, the leopard, the striped hyena, the
wild cat, and other feline animals. Besides these there
are a multitude of little animals uncommon and inter
esting. Lizards, iguana, and chameleons are fre
quently seen. The little house lizards are quite at
home with us, under our pillows and in our clothing.
These are harmless, however, and welcome destroyers of
vermin. Eeptiles abound, but they avoid the habitation
of man. Pythons occasionally carry off fowls, and
184

Congo Animals, Birds, and Insects 185
when shot afford fifteen to eighteen feet of fine round-
steak for the natives. Many smaller poisonous rep
tiles inhabit trees and underbrush, but are seldom trou
blesome in the cleared spaces of habitation. Frogs and
toads and bats, both the common house bat and the
horse-headed bat, are in this region of Congo; while
the scale armadillo inhabits both the ground and the
treetop. The latter is held in superstitious awe by the
natives, for a stroke of lightning is always attributed
to a spirit in the form of this animal, which is sup
posed to disappear in the ground instantly.
Birds of many kinds inhabit these forests, but not
many of brilliant plumage. Parrots abound and pass
over in large flocks to and from their feeding grounds.
Vultures, heron, fishing eagles, and large birds fre
quent the rivers, and wild ducks are numerous. Guinea
fowls are wild, but have been domesticated by some.
Hosts of weaver birds destroy the beauty of the palms,
stripping them to build their nests. Perhaps the most
beautiful of all the birds is the snowy aigrette with
its plumy feathers, so valuable in this country.
The hippopotamus and the crocodile are monarchs
of the rivers, and these are always in evidence, though
they disappear quickly at the least sound. Myriads
of fish of many kinds and many sizes fill the rivers
and afford a fine addition to our diet.
This is a hasty and incomplete survey of these deni
zens of the forest, but we are more familiar with the
insect tribes, which are our nearer neighbors, and of
whose close proximity we are painfully aware. The
one deserving first mention, because of its attractmg
first attention, is the mosquito. This has become such

186 Bolenge
a menace to life that its original vocation of purifying
water of decaying matter is lost sight of. If, as they
are supposed to do, they purify the water and thus the
atmosphere, Congo should be remarkably healthful,
for surely every species known is there and in super
abundance. These range from the giant magarinus to
the tiniest one, which resembles a gnat in size, but
gives evidence of its presence in a multitude of ways,
defying all attempted means of protection against it.
In certain seasons the natives are driven out of their
houses by the mosquitoes, and sleep on top of scaf
foldings built over a smoldering fire. Even inside the
mosquito canopy the European is not safe, for the
finest mesh is not always proof against the entrance of
these tiny pests, and night often becomes a horror.
Cockroaches are almost as numerous as the mos
quito and of many varieties. They feast in secret upon
our food, our clothing, our books, our shoes, and even
become cannibalistic and feast on us. They owe their
safety and increase to their nocturnal and light-hating
habits. A constant war must be carried on against
them in the house. They attain formidable size, the
winged male often being two or three inches long.
These insects frequently waken the newcomer, who
thinks some one is knocking outside, and often calls to
find what is wanted. There is no response save the
continued rap, which is explained to him later as due
to the roaches. There are some people who seem to
be savory to them, and in the dead of night they come
and nibble at the fingers or face, awaking the victim
with their attacks. It becomes necessary to thoroughly
rid the bedstead of them every day and administer

Congo Animals, Birds, and Insects 187
doses of poison to kill them. Even these pests are
somewhat welcome when they are found to keep the
house free from bedbugs. The weevil destroys the corn
and infests the flour, tins often being full of them
when supposed to be hermetically sealed. They defy
all attempts at their destruction.
The earwig is here as everywhere a dreaded in
sect, though the popular superstition that they creep
into the ears has not been verified. They creep into
little crevices and holes in the native headrests, and
then, when the head or neck is resting on them, bite the
unsuspecting sleeper. We can settle any doubts con
cerning these from personal experience.
By far the greatest insect plague to be endured is
that of ants. These are of all sizes, colors, and varieties
of habitat. Several species are quite domesticated, and
seem to have found here ample scope for their indus
trious disposition. They quickly dispose of any food
left within their reach, and where can they not reach ?
Table legs are set in tins of water, but they form
ingenious bridges and cross over. Wire screen cup
boards are suspended from the roof by wires, which
they descend like a toboggan slide until cups of kero
sene are fastened to the wires, over which they refuse
to pass. But oil evaporates and they are ever on the
watch. One almost despairs of their riddance when the
soup and coffee swim with them, but if a few remain
they are insignificant anyway and have been steril
ized. Another band delights to locate in some box or
drawer of choice ribbons, or in a box of rare specimens
and there deposit their eggs. These do no harm except
to stain everything on which they deposit, and make

183 Bolenge
themselves a public and private nuisance. Still an
other tribe lives in the roof, climbs up and down the
rafters, and eats holes in all curtains and available
draperies. These leave a peculiar odor, and are
tenacious of life. Of the other varieties which live as
parasites about the house nothing need be said. The
peculiar manner in which the leaves of the mango and
orange trees are often clustered together attracts one's
attention, and on closer investigation they are discov
ered to enclose an army of small black ants. One will
not care to make the investigation very minute, for
suddenly he feels a sting like the prick of a red-hot
needle, and on looking finds he has ventured too near
the trunk of the tree, which is alive with these tiny
warriors. It is amusing to see some native walk slowly
up the path, stick his spear in the ground, and seat
himself with his back to the tree to wait for the white
man to buy his fowls. Suddenly with a shriek he
jumps up in a most undignified manner, and, grabbing
at his back, wildly looks around to see what has dis
turbed him thus. The boys who climb these ant-
infested trees are brave, indeed. One of the most ter
rible species of ants known in the Congo is the driver
ant, though known by others as the foraging or ranger
ant. This is also the most interesting and remarkable
of all. These are organized in an army with com
mander, guides, and scouts, who are larger than the
common soldier and walk beside them to keep the
column in perfect order, or to send a detachment out
on a foraging expedition. The army is several inches
to a foot wide, and sometimes miles long. They always
travel by night or on a cloudy day, as they can not

Congo Animals, Birds, and Insects 189
endure the sun. If forced to move in the sun they
dig a trench -underground. Their sole purpose seems
to be to destroy other insects, and no animal of the
jungle can withstand them. The elephant and python
flee before their approach, for in an instant the whole
army covers the victim and by their venomous sting
quickly destroys him. They ford streams by making
pontoon bridges of their own bodies, over which the
army marches. When a colony of these establishes
itself near the house an effort is made to destroy it
immediately, which can usually be done with plenty
of boiling water poured into their cleverly disguised
habitation in the ground. Bolenge is noted for their
many depredations, so much so that when the pioneer
workers landed they were warned to keep their shoes,
stockings, and dressing gowns always beside them to
make escape expeditious.
One of the number had a painful experience with
these ferocious pests. He had been sleeping soundly
when a sound as of rain wakened him. He wondered
what it could be, but dropped to sleep again, to be
wakened this time by severe bites on different parts
of his body. He jumped out of bed, suffering more
at every step, lighted a candle, and found the whole
room, floor, walls, and furniture black with these ants.
He swept them off a chair and climbed upon it. He
remained in this uncomfortable position for an hour
or two, keeping them with difficulty from the chair,
when they took their departure.
Even when the head and body of these ants are
torn apart, each is tenacious of life and lives for one
or two days, the >head burying its formidable mandibles

190 Bolenge
in whatever approaches it. These must be pulled out
with great care. They will remain firmly imbedded in
the flesh, though it may be through several thicknesses
of clothing. They carry away heavy loads, the whole
column lifting it up and carrying it off. If too large,
it is first torn into desirable sections.
One night the sheep began to bleat most pitifully,
and when this continued for some time, becoming more
distressing every moment, a lantern was lighted, and
by this time some natives had been aroused by their
cries. The door of the sheep cote was opened and the
reason quickly seen. The whole whitewashed interior
was literally black with drivers and the poor sheep
were nearly mad. Each one had to be caught and the
most of the ferocious insects removed before letting
it go, or else all the sheep would soon have been dead.
There was a similar experience when one night they
entered the fowl house, the inhabitants flying about
wildly in an endeavor to escape them. Every fowl
would have been destroyed before morning had it not
been released.
At one time an army of these ants entered one of
the bungalows every night at midnight for several
successive nights. Each night the missionaries resid
ing there had to make a hasty escape to the opposite
side of the station, where the door of another home was
left on the latch and a bed ready for them. The offer
of a leather belt to the lad discovering their nest caused
a mad rush for the surrounding bush, and the habita
tion was soon found and destroyed. For some time
after this we were free from these visits, when one
cloudy day before we were aware, they had entered unan-

Congo Animals, Birds, and Insects 191
nounced and taken possession of our house. We decided
to go for a visit with our fellow missionaries and stay
for dinner, which just suited their plan also. By the
middle of the afternoon they had departed, having
rid the house of every roach, spider, and insect in it.
Often after that they attempted to come, but when
ever they were seen approaching, fire was put in their
path, which made them reconnoitre and change their
plan. A couple of years ago, just before the writer re
turned home, a colony of these ants was seen climbing
the pillars of the new house where we were then sleep
ing. Inkondo was set to watch them, and to seize our
bedding and sleeping garments if they entered the
room. They soon made their way in, and we decamped.
At supper, where all the missionaries ate together, it
was decided to have a little farewell midnight lunch.
The mosquito curtains were hung up in the large
living room of Mr. and Mrs. Hensey's house and all
was in readiness. A small room off from this was
used as a dark-room, and Dr. Dye went in to develop
some pictures. On coming out he was picking at ants
on his ankles, and thought he must have stepped on
one of their columns somewhere in the path. A light,
however, discovered their presence in the dark-room
in large numbers. The party was broken up, the nets
untied, and bedding hurriedly bundled up. Mr. and
Mrs. Hensey decided to sleep in the hospital, so the
girls went across to make the bed ready. Screams
were heard amid shouts of laughter, for the drivers had
taken possession of that too. It was about midnight
already, so Mr. and Mrs. Hensey accompanied Mr.

192 Bolenge
Eldred home across to the other side of the station,
while Dr. Widdowson and ourselves ventured to return
to the new house, which the ants were leaving by this
time. It was a lark, indeed, not the kind planned for,
but doubtless more memorable.
Of great interest also is the termite or so-called
white ant. The name is a misnomer, for it does not
belong to that family at all nor bear any resemblance
to them. The white ants feed upon decaying vegetable
matter, thus securing to the tropical forests its never-
ceasing verdure. They permeate every twig, branch,
and giant tree which is broken off or felled in the
forest and reduce it to a powder, thus keeping the for
est cleared and fertilizing the soil. All but the king
and queen are blind, and all avoid the light. The
white ant is a small insect with a bloated, creamy-col
ored body, most repulsive to look upon, and quickly
detected by a peculiar odor not like that of any other
insect. To carry on their work and still avoid the light
of day they make an outside tunnel, each worker bring
ing a tiny bit of clay which is covered with a gluey sub
stance to add to this wonderful work of masonry. This
tiny tunnel is made as fast as they travel, and it is
surprising how fast they can go and how much damage
they can do in a single night. They burrow through
the pillars on which the houses are raised, and if these
be not of ironwood the house will begin to settle in
places. An investigation will prove the pillars to be
but hollow shells, waiting for a touch to reduce them
to powder. If the pillars be of ironwood they will
follow it to the top beneath their clay tunnels and

Congo Animals, Birds, and Insects 193
build a small hill on the top in which to live while
working up through the floor into the house above.
Doors and windows will be entered and soon the glass
will rattle and seem to be loose, but examination will
show the frame to be hollow and ready to fall. One
of the houses at Bolenge had long been empty when
the station was taken over, and several doors were seem
ingly perfect to look at, but really only a shell. One
of these doors still stands, though much disfigured.
At one time a wooden box containing a few choice
pieces of dress material was entered, and in passing
through the ants had eaten every piece completely in
two, to the sorrow of the owner. These had been care
fully saved to make warm clothing for the white mis
sionary baby's voyage back to America. At another time
the writer was wearing her last pair of shoes, which were
needing half soles badly, when a box from home came
containing some new ones. These were put away for a
few days in the bath-room, and on going to get them
out again to wear they were found to be completely
filled with the clay nests of white ants. The lining and
insoles were all eaten away and the shoes completely
ruined. It was six months before another pair could
be procured from home. A medical library was being
moved from one house to another, and the valuable vol
umes were laid on the floor over night. When morn
ing came and the work of arranging them began, half
of them were found to have been indexed by the white
ants during the night. In passing over them they had
eaten chunks out of the sides and ends, leaving them
looking much as though a crude attempt had been
made at an alphabetical index arrangement on the
13

194 Bolenge
edges. These and many similar tricks have they played
upon us. Now a scheme has been devised of capping
each ironwood pillar with tin, through which they
can not eat, and their depredations have ceased.
In the forests these tiny creatures build huge
mounds, bringing every bit of clay from beneath the
surface as they build. In the very center is a secluded
room where the queen and king consort reside, both of
whom have eyes. Eventually the queen is enclosed by
a clay wall, and never leaves her chamber again, but
spends her whole lifetime of two years in laying eggs,
during certain periods at the rate of forty or fifty a
minute, some fifty millions being laid before her death.
Workers are standing ready who carry these eggs to
various secluded parts of the great incubator, where
they are left to hatch. These workers also feed the
queen. These clay built citadels are not friable, but hard
as cement, and in many instances resemble good-sized
hills on which summer houses have been built. A
traveler often climbs to the top of one to view the sur
rounding country. The material of these ant hills is
most valuable in making bricks, and is utilized wher
ever possible. Around Bolenge and in the marshy sec
tion these hills are small compared with those on
higher land, but they are more numerous. These seem
to do for the tropical soil what the earthworm does
for the temperate in renewing and fertilizing, and are
certainly one of the great agencies for preserving beau
teous nature by removing decaying timbers.
A word should be said of the ambulatoria or walk
ing insects, called sometimes the devil's walking stick.

Congo Animals, Birds, and Insects 195
These are held in superstitious awe by the natives, who
call them gods. Like the mantis family they all raise
their forelegs as in adoration, which the world over
has given rise to their being looked upon with super
stition. When a native child meets one of these he
falls down in front of it, and, imitating its move
ments, says, "Fafa ngone, ngoya ngone, nkoko ngone,
we ngone;" which is, "Papa this way (bringing his
hands together in front of his face), mamma this way,
grandfather this way, you this way." These ambula
toria grow to a large size, one specimen which we
brought home being ten inches long. The whole insect
looks like a dead twig, and only when its beautiful
wings are unfolded could the difference be detected, so
great is the provision of tropical nature for the pro
tection of its inhabitants. Its wings are folded like
a fan upon its back and completely hidden.
Spiders here must outdo the rest of the world in
size, curious shapes, beautiful markings, and deadliness.
Scorpions, centipedes, chiggers, and other deadly and
annoying insects deserve mention, as do some of the
gorgeously beautiful butterflies and moths, but space
forbids, and entomologists will be left to tell the rest.
There is a field for the scientist in equatorial Congo
such as the world at large has never dreamed of. There
are hosts of insects unseen and unknown save to the
natives which will excite the wonder and admiration of
the approaching scientist.

CHAPTEE XXIII
Native Home Life and Crafts
We have seen how strong, earnest, capable Chris
tian men and women have been developed out of the
most degraded of people. But to appreciate fully this
change, more of their real home life must be known.
Their houses are long, low huts. A foundation or
floor is made first by placing logs about the spot where
they desire to build, and filling this enclosure with
mud, which is then packed hard by the whole village
tramping it with their feet. The mud is taken from
some spot near the proposed site, and the hole thus
made is left to fill with water and debris — an ad
mirable place for mosquito larva?, and emitting a most
obnoxious odor. The foundation laid, the next step
is to procure poles for the superstructure. Two larger
and taller forked poles are placed, one at each end.
In the fork of these the ridge-pole is laid. The house
frame consists of a double layer of small poles or split
bamboo. Between these dried banana and plantain
leaves are packed, serving the purpose of building-pa
per. The larger and better houses now built by the
Christians are filled in with clay, neatly plastered in
side and out, and whitewashed with pipe clay.
The roofs of these primitive structures are made
of grass or palm leaves, according to the region in
196

Native Home Life and Crafts 197
which they are built. To obtain both the poles and the
thatch, several canoe trips must be made across the
river where the material grows. The men procure these
materials whenever they take a notion and when they
can persuade several friends to assist. Then the women
must plait the bamboo leaves or grass into a kind of
mat. These are tied to rattan poles running parallel
with the ridge-poles. These overlap each other like
shingles, and the whole is covered with a bamboo mat
over the ridge, to keep it all in place in time of wind
and storm. These houses usually have two doors, one
front and one back. These are about two feet high
and eighteen inches wide, with a high door-sill. It
requires much practice to enter one of these doors
gracefully, without precipitating oneself unexpectedly
into the open fire or sprawling on the earth floor. The
occupants run back and forth through these doors with
ease. It looks like a very simple thing to do. It is
not so easy. After repeated failures it will be found
that the only way is to put one foot over the sill, then
quickly bend together- like a jack-knife, dart through,
and pull the other foot in after you. Care must be
taken not to unbend too quickly, or one's indispensable
tropical helmet will be crushed by coming too abruptly
in contact with the rafters overhead. To stand in these
huts one must assume the "straight front, forward
poise;" to sit, the conventional squat is desirable. The
doors afford the only opportunity for the entrance of
light and the exit of smoke, save what may enter or
escape between the chinks in roof or wall. There may
be a tiny room partitioned off at one end, where any
valuables or extra provisions are stored. Another style

198 Bolenge
of architecture has an open living-room at one end.
Here the people visit, eat, and talk their palavers.
A chief or head of a family is supposed to provide
a house for each of his wives, but as they accumulate
it proves too great an effort, and several must occupy
one house. This naturally occasions much quarreling
and jealousy. The furnishings of these abodes are very
simple. A low bamboo pallet — sometimes two or three
— stands against the wall. These are raised a few
inches from the ground and are quite comfortable. A
grass mat and a wooden pillow constitute the bedding.
In one corner of the house a hanging shelf is suspended,
upon which the pottery is placed and fish and meat are
dried, a fire being kept smoldering beneath it. A stool
or two, each carved from a solid piece of wood, may
stand near the fire. For the most part, however, they
sit on the bed or on bits of firewood when inside the
house. A fire is built in the center of the room because
of the damp chill of the nights, but most of the food
is cooked out of doors. The houses are so tiny that
children and grown people are often badly burned by
rolling into the fire when asleep.
The native village in our section of Congo is one
long street, the houses being built on both sides facing
each other. There may be several sections of a village,
separated by spaces overgrown with weeds, or a small
bog. Originally all the inhabitants of a village were
related, and never intermarried. The oldest chief
would be the supreme authority, and to him all ques
tions would be referred. Their laws are transmitted
orally; the sum of precedents is usually well estab
lished and suited to the purpose for which they were

A native hut.

One of the little chapels built by the natives themselves in
one of the distant out-stations.

Native Home Life and Crafts 199
intended, though the purpose might not always be the
best. These laws mostly relate to polygamy, with its
many complications, though some have reference to vice
and crime. A child is taught to steal, but punished
severely if caught. It is not necessary even for the
offender in a case to be sought out, the family or sec
tion of a village to which the guilty party belongs as
suming the responsibility and paying the fine exacted.
If a woman runs away to some man in another village,
the man to whom she has gone is not considered in
the attending trouble, but the whole village which has
harbored her. Most intertribal wars have this insig
nificant beginning, and may be carried on indefinitely,
many lives being lost on both sides in consequence.
The law of succession of property is hereditary, but not
from father to son, because of their lax system of po
lygamy. A man can not be sure of his own legitimate
offspring, but claims all children born by his wives
and slaves as his. The only certain relationship is that
of the mother ; hence the inheritance passes, where pos
sible, from brother to brother. In this way a man's
sister might receive more inheritance than a daughter,
and should there be no younger brother, she would be
come a chief or head woman. Such cases, however, are
rare. Every custom and law seems indissolubly linked
with polygamy. There is no limit to the number of
wives a man may have, provided he can find them and
produce the means to buy them. A man's prominence
and authority in the village and community is esti
mated by the size of his harem.
The strifes, jealousies, and real degradation which

200 Bolenge
are an outgrowth of this system can not be written.
It might seem that a custom so manifestly evil would
be easy to uproot, but such is not the case. The break
ing up of this system causes a complete upheaval in
their whole life and customs. When one such man or
woman decides to become a Christian it is a matter of
great moment, requiring the renunciation of all that
had before meant life and the severing of every tie
binding them to the past.
Under the baneful influence of polygamy there can
be little pure, mutual affection. A polygamous hus
band is truly henpecked, for he must exercise great tact
to keep all his wives in good humor and make them
think he loves them all equally. When he gets out of
humor with them, or they with him, he refuses to eat
until they have all clubbed together and brought him
a peace-offering. It is convenient when he is in debt
to have one of these sulky spells.
It is an amusing spectacle to see the husband of
many wives come to buy a mirror, a belt, or a dish,
and his manner of deciding to which one he shall give
it. He knows it is funny, and laughs the hardest of
all while trying to conjure up some new way to avoid
showing partiality. Usually, if unaccompanied by any
of his wives, he hides it in his shoulder-bag and lets
chance decide. When he goes home, the first one who
runs to meet him and investigate his purchases will
claim whatever she likes best, and he will put on an
air of resignation. If, however, one accompanies him,
to carry the necessary currency, eggs, chickens, or a
duck, she is the one, of course, who proudly wears the
new European belt home or who makes her toilet with

Native Home Life and Crafts 201
the aid of the new mirror. Thus life is made miserable
for the unfortunate husband until hens and ducks are
sacrificed to procure the rest a belt also. Many such
incidents afford rich amusement for the populace, but
the sequel is pathetic.
As long as health and strength remain all goes as
well as could be expected in a heathen household, but
let sickness or disease attack a woman, and then is
her life not worth the living.
The heathen women do all the drudgery — cultivate
the fields, carry all the burdens, and keep the house.
With a short, broad-bladed knife they clear away the
brush, plow, cultivate and harvest their gardens, the
men only assisting in felling any large trees. Some
of the women are also fortunate enough to possess a
rude hoe with a handle about a foot and a half long.
These take the place of horse and machinery. When
the garden is harvested the husband or master de
mands the proceeds, with which to pay his debts or
buy a new wife. Their main crops are plantains, corn,
and cassava; though sweet potatoes, peanuts, squashes,
and a few other vegetables are grown in small quan
tities. A woman goes to her garden early in the morning
and comes home with a basketful of cassava roots or
corn, or with a huge bundle of firewood strapped on
her back. She may often be carrying a child astride
her hip as well.
The preparation of their food is a long, tedious
process; so they have but one good meal a day, and
that at sundown. The wives take turns in serving
the husband's food. When ready, the one having pre-

202 Bolenge
pared it takes it to him, and he calls any male friends
or relatives who may be there or passing by to come
and eat with him. The wives eat together after the
husband has eaten, or go and eat with some other
woman across the street. The children eat whatever
may be left, though a good mother divides to. them
a separate portion. A child soon learns to cook for
himself or herself, otherwise he does not get enough
to eat. The women are usually fine cooks and very
neat in their cooking, as each tries to outrival the
others in preparing the food for the husband.
The Nkundo people are in their way hospitable,
and will share their meager meal with any number.
At the same time the sick and aged and sickly chil
dren may shift for themselves. The grace of hospi
tality is developed in our Christians to a wonderful
degree. When the hosts of strangers come in to spend
a week or two and hear the preaching, the few resi
dent members take them all in and provide for them,
with such unsolicited assistance as the missionaries
provide. The sick from neighboring and far-distant
villages are received into their homes when the little
hospital overflows, and gladly cared for.
The women manufacture all the pottery, though
this art is confined to certain tribes. In this they are
exceedingly clever and can imitate easily any Euro
pean bottle or jug. They are the basket-makers as
well, and in this show good taste and much skill. They
weave mats, though the men also do this.
The men are specialists in some crafts and indus
tries. Some of them are expert blacksmiths, and the
knives, spears, arrows, and brass ornaments turned

Native Home Life and Crafts 203
out cause no little surprise. Their workmanship is
wonderfully clever, and experts in America have mar
veled at it, considering the crude instruments with
which they work. Their anvil is a block of iron sharp
ened and driven into the ground. The hammer is an
other massive piece of shaped iron. Their forge is
the open fire, blown by a bellows hewn out of a block
of wood. This has two holes in the top, covered with
tanned hide, and provided with handles, which are
pumped up and down and produce the required draft.
Brass is run into hollow reeds to mold it for the spiral
bracelets and anklets. Most of the knives and war
implements and jewelry are ornamented with carvings,
faces decorating their battle-axes.
The woodcarver or hewer stands next to the black
smith in skill, but he is becoming a rarity. These
artisans hew canoes out of trees? They also make pad
dles, many varieties of stools, and chieftains' seats,
head rests, spoons, and handles for all their imple
ments. Such a man is in great demand, and could
soon become rich if he chose. However, he does not
care to work all the time, ease and leisure being more
to his liking.
As the men do the sewing, so also do they do the
weaving of raffia cloth. This art, too, is falling into
decay as European cloth takes its place. The native
is a good reader of men and things, and already ex
orbitant prices are asked for this native cloth, which
could be procured a short while ago for a few brass
rods. It will be but a few years before the Congo
curios will be as rare as those of the American Indian
and far more valuable.

204 Bolenge
This raffia cloth is woven in a loom and with a
shuttle. The weaver puts in many intricate patterns,
marked only by bits of bamboo. No patterns are ever
drawn or threads counted, yet the designs are very
symmetrical, and each has a history.
Besides the weaver of cloth is the maker of shields.
These marvelous pieces of weaving show great artistic
talent, intricate geometrical patterns being woven in
with strands of dyed rattan. The whole is securely
bound together, and is so tight and strong and closely
woven as to turn any spear or arrow hurled against it.
These skilled artisans are not numerous, and the
ordinary man spends his time in hunting and fishing,
for both of which he uses large nets. As already men
tioned, the complicated law-suits and endless palavers
consume much time, which to us would seem wasted.
In their own home village they seem quiet, but when
aroused can be extremely wild and fierce as in the ex
citement of war. Though quick to take offense, they
are as quick to forget. They are proverbially polite,
their rules of etiquette being well observed, and defer
ential respect is always shown to a chief. They are
quick to discern between justice and injustice, and gra
ciously submit to any deserved punishment. They are
naturally light-hearted, delighting in the song and the
dance, and never worry about to-morrow. They are
on this account improvident, but if they are obliged
to fast for days, they feel they will surely feast some
day and make up for it, as they always do. They are
self-respecting, often haughty and arrogant, but quick
witted and intelligent. Though cheerful and quick to
see a joke, they do not often joke, because of their ten-

Native Home Life and Crafts 205
dency to take offense and get into a fight with the
would-be jester. The end of this proves to be any
thing but a joke. Bolenge has one born clown, who
provides amusement for the whole populace, because
he is well known, and none consider seriously anything
he says or does. When Bakonzo goes to another village
and begins to cut up his capers as at home, he is al
ways considered a lunatic, and strangers run away
from him, to his great amusement and satisfaction.
It was never thought that he would become a Chris
tian, but he did, and was in earnest for once in his life.

CHAPTEE XXIV
Advance on the Congo During 1910
A Statement and Appeal
" We live in deeds, not years ;
In thoughts, not breaths ;
In feelings, not in figures on a dial.
We should count time by heart-throbs."
Nowhere are these words more truly exemplified
than on the Mission Field. They seem strangely appro
priate to the rapid development of the work in Congo
this past year. To adequately write the history of this
one year would require many chapters. A brief glimpse
of the changes taking place and advance being made will
suffice for now.
There are three things which are especially worthy
of mention: The transportation and reconstruction of
the Oregon, the marvelous growth of the outstation at
Monyeka, and the opening of Lotumbe. Those who at
tended the Great Centennial Convention at Pittsburg,
and were present at the dedication of the Oregon, will
never forget that unique and impressive service. Soon
after the convention closed, this boat was taken down
and shipped in sections to the Congo, where it was to
be reconstructed and completed. Mr. E. S. Wilson had
206

Advance on the Congo During 1910 207
been in Pittsburg for some time assisting and watching
its construction, that he might be better qualified to
supervise its reconstruction in Congo. In December,
1909, the little party of three — Mr. and Mrs. Wilson
and Miss Edna Eck — left America for the work toward
which they had been looking for so long. The steamer
was shipped about the same time. The freight steamers
are much longer in transit; so the missionaries had
some time to spend getting acquainted with the land,
people, and language of their adoption before the
steamer arrived. For several months Messrs. Moon and
Wilson remained at Stanley Pool rebuilding this steam
ship. It had been carried in sections on the ocean liners
to Matadi, thence by rail to Stanley Pool, where it had
to be set up before proceeding to Bolenge. It is a tre
mendous task to reconstruct a steamer 9,000 miles from
the docks in which it was built. One seemingly insig
nificant section lost or broken would necessitate waiting
many months for its replacement. Both Mr. Wilson
and Mr. Moon were eminently fitted for this great task,
though it was undertaken by them with many fears and
misgivings. Eagerly and anxiously their fellow- workers
on the field and at home watched for the news of its
progress. The steamer was launched in August, 1910,
and soon after completed. It has been pronounced the
strongest and best-shaped steamer on the Congo Eiver.
It would be difficult to even imagine its arrival at Bo
lenge, at Longa, at Lotumbe, and Monyeka. Standing-
room on the beach will be at a premium. This will
mark the beginning of a new era in the Congo work.
The dark, impenetrable curtain which has shut out the
vast interior is about to be rent in twain. God speed

208 Bolenge
this messenger of life and light to the uttermost parts
of that land !
While preparing this means for carrying the gospel,
God was also preparing the hearts of the people far dis
tant for the message. At Monyeka, where such an auspi
cious beginning was made two years ago, there has been
a marvelous development. It is like a new chapter of
the Acts of the Apostles. Our hearts are thrilled as
we learn of the soul-hunger cf those people. Monyeka
is a city in population. As has already been cited in
a previous chapter, this town is 250 miles from Bolenge
and 150 miles from Longa. This work, begun by Iso
Timothy, has increased until now twenty-six more teach
ers and evangelists are supported by the native church.
There is a church of over two hundred, a Sunday-school
of two thousand, and day schools where hundreds of
children clamor for teaching. The occasional visits of
the missionaries are heralded far and wide by the na
tives. They are hungry to hear the message from the
lips of the white teachers. They do not think of food
nor sleep while they can feast on the bread of life.
Often the missionary is kept steadily preaching to them
from morning till late at night. One sermon is ended
only to be followed by a plea or demand for another.
It is like administering food to the starving.
At one time this past year eighty were baptized in
one day at Monyeka. It was a most deeply impressive
service. The banks were black with people, and those
who could not see climbed into the trees overhanging the
beach. What a contrast the quiet reverence of that vast
audience bore to the wild fierceness, so lately their chief
characteristic.

Advance on the Congo During 1910 209
G. H. Waters, of Pomona, California, has made pos
sible the opening of this outpost as a permanent station
as soon as the grant is received from the Government.
This is a strategic point, commanding a vast populous
country on all sides, easily reached by means of the new
steamer. The permission to occupy it is expected at
any time. Supplies have been sent that work may be
gin at once upon receiving the formal grant from Brus
sels. It would seem that everything was ready, but when
we were watching with expectancy for this station, the
Government suddenly gave permission to proceed to
Lotumbe. This site was asked for some time after the
request for Monyeka was made. Lotumbe is situated
on the Momboyo branch of the Bosira Eiver, about
ninety miles above Longa. Efoloko,- our intrepid evan
gelist, had done faithful work in this district.
The Foreign Society has been sadly in need of funds .
even to carry on the regular established work; so when
the grant unexpectedly came, no means of maintenance
had been assured. To refuse the station seemed out
of the question. On its acceptance and maintenance de
pended and still depends the further granting, not only
of Monyeka, but of any other sites desired in the future.
It was a critical situation and has been met on the field
as would be expected of those who have given their lives
to that work. Without hesitation Mr. and Mrs. Herbert
Smith, less than a year on the field, volunteered to go
alone and hold this outpost. Their faith was strong
that God would provide the means of maintaining this
station. Accordingly Bolenge and Longa gave what
they could spare of their meager supplies, and this
14

210 Bolenge
heroic young couple set forth. It was a step in the dark,
but they were willing to walk with God in the dark, be
lieving he would lead them into the light.
As Mr. and Mrs. Smith had been so brief a time
in the country and knew so little of the language, Bo
lenge gave of her very best to help and sustain them.
Inkondo, the most capable girl in the orphanage, who
has been like a matron over the younger girls for years,
and on whom all the missionaries' wives have depended
in this department of their work, was willingly given
up to accompany Mrs. Smith. This was no small sacri
fice for Bolenge, for Inkondo's place will not soon be
filled by another. An added burden of care and re
sponsibility was thus laid upon Mrs. Moon, who had
charge of the girls. Still Bolenge's offering was not
complete. Mark Njoji was asked if he were willing to
go. His reply was characteristic of him. Wherever he
was most needed there he would go. Upon Njoji's re
turn from America to his native land he was received
as one brought back from the dead. His arrival at Ma-
tadi, Stanley Pool, and at every stage of his up-river
journey was heralded by his fellow-countrymen. His
reception at Bolenge, as he arrived with Dr. Dye, was
not unlike that accorded our ex-President on his re
turn from Africa. It was a far more wonderful escape,
to their minds, for Njoji to return after two years'
absence, unharmed, on that mysterious, dangerous jour
ney to the white man's land, than for ex-President
Eoosevelt to escape from the wild beasts of the African
jungle. And who shall say that the spiritual perils and
dangers which confronted and surrounded Njoji in
Christian America were not truly the greater? Many

Advance on the Congo During 1910 211
watched with interest, and some hearts were anxious as
to whether he would escape unharmed. Our fears were
needless, for he was armed with the sword of the Spirit.
His life since his return has proved his sterling worth.
Back from the comforts and luxuries enjoyed in America
to his little mud hut and bamboo pallet, he took his
place in the village life. His faithful wife, Amba, looked
forward to his coming eagerly, though perhaps with
some misgivings. But to Njoji no elaborately dressed
girl in all the world could possess the charms of his
Amba. Theirs was a glad Teunion. Njoji's training
while away has made him most useful. His knowledge
of printing and nursing make him an efficient assistant.
He went right into the printing house with Mr. Hedges
and has helped in setting up type for translations which
his trip to America made possible. Thus has he been
the means of helping to give the gospel to his own peo
ple in their own language. In the day school Njoji has
been just as efficient, superintending the teachers in the
many classes. Thus in every way, at all times, has he
by precept and example proved his fidelity both to his
teachers and to his profession of faith. This, then, is
the one who so willingly left the home of his forefathers
to go together with his wife to stand by Herbert Smith
in their great task of opening work at Lotumbe. Longa,
too, contributed her share, for Mr. and Mrs. Smith had
gone to be associated with Dr. and Mrs. Jaggard at
that place. On the departure of Mr. and Mrs. Smith,
Dr. and Mrs. Jaggard were left alone at Longa. Dr.
Jaggard had already done much toward the establishing
of the new place by itineration and supervision of the
evangelists in that district. So Bolenge and Longa con-

212 Bolenge
tributed their best to insure the success of the new ven
ture. " There is a tide in the affairs of men,
"Which, taken at the flood, leads on to fortune ;
Omitted, all the voyage of their life
Is bound in shallows and in miseries ;
And we must take the current when it serves,
Or lose our ventures."
It seemed at the time that these brave workers had
gone into Lotumbe on the flood tide. They worked
zealously to clear the site ready for temporary mud
buildings. At first Mr. and Mrs. Smith occupied a tiny
apartment, partitioned off from the native chapel. A
small mud house was built, which had "a fine glass win
dow in the front and as fine a board one in the rear."
The native chapel was moved to a more favorable situ
ation, and enlarged, and ether necessary buildings
erected. This done, their hearts began to be cheered
as delegates poured in from the back country begging
for teachers for their villages. The first Lord's day
seventeen were baptized; so the church was organized
with seventy members, mostly the result of the faithful
native evangelist's work.
There are several things which conduce to make this
the turning point in the development of the Congo work.
For many years other societies have been refused the
privilege of occupying stations in this central Congo
field. It is plainly evident to us that the permission
given our Society is because of the services of our med
ical missionaries. They not only serve the natives, but
always treat the Government officers and traders when
ever called upon. These other societies have not been

Advance on the Congo During 1910 218
able to get fully qualified medical men even for their
old-established posts. It would be almost a disgrace
now if we, who have received this special privilege, were
not able through lack of funds to take advantage of it.
To hold back now may mean to block the way for all
future advance.
Those on the field and those on furlough have put
their lives into this great work. In length of days their
lives will be shortened, but "that life is long which an
swers life's great end." There must be those who will
put their lives into it without shortening their days, by
giving of what the Lord has entrusted to their care.
Ten thousand dollars is imperatively needed to
maintain Lotumbe and send two new families to the
undernamed stations. A doctor must be found. The
present force has signified its willingness to strive to
hold the situation if five thousand dollars can be raised
to Bustain Lotumbe.
Hear the voice of God saying, "And it shall come to
pass, that before they call I will answer ; and while they
are yet speaking, I will hear."

APPENDIX

Those Who Have Toiled at Bolenge
At the close of this year, 1909, twenty-six mis
sionaries will have been connected with our African
mission for a longer or shorter period.
In the iate fall of 1896, E. E. Faris, son of G. A.
Faris, of Texas, was appointed to open that work. He
was a graduate of Add-Ean University. He had
wanted to go to Japan, but consented to be the pio
neer to Africa. He was accompanied by Dr. Harry
Nicholas Biddle. Dr. Biddle was born January 17,
1872, in Cincinnati, Ohio. Before entering high
school it had been his boyhood plan to become a mis
sionary. To this end he completed his high school
course and entered a medical college, graduating in the
spring of 1896. He volunteered for Africa, but the
board not being ready to accept him then, he went
into the practice of medicine. This he soon left to
take post-graduate work in medicine. In November
of that same year he received his appointment. In a
letter home he said, "God willing, I shall yet see
Africa." A. McLean, in sending him notice of his
appointment, said: "I congratulate you upon this ap
pointment. It is a reward of your fidelity and devo
tion." Before leaving America, Dr. Biddle was mar
ried, February 20, 1897, to Edith M. Sparks, whom he
217

218 Appendix
left in America to await the selection of a home in
Africa. From shipboard, March 4, 1897, he wrote:
"Even if I should fall, God forbid that any one should
grieve. It would only make our separation a trifle
longer." These two, Dr. Biddle and Mr. Faris, proceeded to
the Congo. The American Baptist Missionary Union
had already offered to turn over one or more of their
stations, but it was thought advisable before accepting
this offer to search for some unoccupied territory.
For this reason these two missionaries traveled over
much of the accessible country, but a location would
not be granted them anywhere. At the end of the
first year Dr. Biddle wrote to his brother, saying:
"Day after to-morrow will be one year from the time
of our leaving home. It does not seem that I have
accomplished as much as I set out to in that time, but
I am sticking to it. During this year I have traveled
some thousands of miles, been exposed to some ap
parent dangers, and I doubt not, to many unseen
ones, but the good Lord has kept me secure from them
all. I should have been tortured with suspense had
I not had faith in my Lord and Master."
Dr. Biddle and Mr. Faris had many slight fevers,
which seemed to weaken the doctor very much. Ee-
peated attacks of dysentery made it necessary for him
to return home immediately. He was put on board
the Antwerp steamer September 22, 1897, at Matadi,
having made the railway journey alone save for a
native boy. The first night while at Tumba his mind
was wandering. On board- the steamer he grew rap
idly worse, and October 6th he was taken into the

Those Who Have Toiled at Bolenge 219
English hospital at Las Palmas, Grand Canary Island,
very ill, and two days later he passed away among
strangers, but tenderly cared for. They buried him
in a beautiful cemetery beneath the flowers and palms.
A message from the hospital said: "He was quite con
tented and never murmured, and I must say I never
saw such a peaceful death in my life." Dr. Biddle
was "called thus early from the heart of the Dark
Continent to the radiant light of the Eternal City."
It having now been proved that a station in new
territory was an impossibility, and one life having
been laid down in consequence, negotiations were begun
with the American Baptist Missionary Union looking
toward the purchase of one of their stations. While
these arrangements were being completed Mr. Faris,
now alone, remained at Stanley Pool, occupying his
time by studying French, which is the Government
language. In 1899 he left for Bolenge, arriving there
in March, and was kindly received by the former mis
sionaries who were still there.
Four years before this a young man from Ionia,
Michigan, had gone to New York City to prepare him
self for a medical missionary. Two years later a young
woman entered the Missionary Training School in
Brooklyn, to prepare also for missionary work. These
two had consecrated their lives to the evangelization
of the world. They desired to go where the need was
greatest, and where others were least willing to go.
Their eyes had been turned toward Africa. On
Thanksgiving Day, 1898, the young man, Eoyal J.
Dye, was riding on a street car in New York City, on
his way to prayer-meeting, when he heard two ladies

220 Appendix
discussing the news of the sad and sudden death of
Dr. H. N. Biddle, which had been received by cable
that day. This was a call to service. He volunteered
and was accepted in December. He and the young
woman in Brooklyn, Eva Nichols, were natives of
Ionia, Michigan, and thither they returned to be mar
ried, January 16th, leaving home the next day for
Africa. They arrived at Bolenge April 17, 1899, and
joined Mr. Faris. Mr. Faris spent his time studying
the language so as to begin preaching, and at the
same time opened the day school. Dr. Dye began the
medical work and took charge of the manual labor of
the station. There was much of this latter needing
to be done. His wife kept house, training bush boys
to do the work, and also teaching about thirty or forty
raw heathen lads to sew and make themselves clothes.
The work was carried on eighteen months through
many vicissitudes, discouragements, disappointments,
vexations, sorrows, wants, sickness, and fevers, in all
of which the workers 'were kept up by the power of
God. Meanwhile, in 1897, Mr. and Mrs. Frank T. Lea
had gone out to Angola under the Philafrican Lib
erators' League. He was a native of Maryland, but
converted in the city of Washington, where he had
been baptized by F. D. Power. Mrs. Lea was born
in France, but her home for many years had been in
Grand Eapids, Mich. Both were graduates of Bethany
College, and had instituted and conducted a successful
mission in the slums of New York City. While in
college Dr. Dye had been associated with them in that
work. The Leas found themselves under such restric-

Those Who Have Toiled at Bolenge 221
tions in Angola that they resigned their connection
with the League and began an independent work. The
Vermont Avenue Church, Washington, of which he
was a member, desired to support them and asked the
Foreign Christian Missionary Society to take up their
work. In October, 1900, Mr. Faris was ordered to visit
their work in Angola on his way home for his first
furlough. It was thought if Angola afforded better
opportunity for aggressive mission work than Bolenge,
the workers would unite there; but if not, Mr. and
Mrs. Lea were to join the forces on the Congo. Dr.
and Mrs. Dye and their baby daughter, Polly, were
left alone at Bolenge. Little Polly, the pioneer baby
in the mission, had been born November 3, 1899. She
was called Okuke for the mother of old Bonkanza, who
had been noted for her remarkable kindness of heart
and generosity. For eight months these workers were
alone, doing what they could. These were days of
suspense, for no news came of the decision of Mr. Faris
and Mr. Lea as to the possible change of situation
until a letter was received, saying the Leas were on
the way to Bolenge. Suspense was then turned into
joyful anticipation.
Mr. and Mrs. Lea and baby, Isabelle, arrived at
Bolenge, May 19, 1901, after having been four years
in Angola. Little Isabelle was the first baby ever
brought into the Congo Free State from outside.
Words can not express the joy of this reunion. Okuke
had never seen a little white girl before, and imme
diately appropriated her, being offended if her own
mother took her. Mr. Lea began the industrial work

222 Appendix
and Mrs. Lea a class in sewing. However, the trials
and privations of the four years in Angola, where
they had lost a little boy, the terrible trip across
country to the coast, and the inhospitable climate of
the Congo had undermined Mrs. Lea's health, so it
was doubtful whether or not she could remain.
In December, 1899, Mr. and Mrs. Edwin A. Lay-
ton, of Chicago, received their appointment to Africa.
He was taking a medical course ; at the same time Mrs.
Layton was a teacher in the city schools. It had been
their prayer for many years to go to the mission field.
Dr. Layton completed his medical course, and they
started on the day of graduation for Congo. They
reached Bolenge August 29, 1901. A month later it
was the opinion of both doctors that Mrs. Lea should
return home. She was suffering from nervous pros
tration and failing rapidly. During those few months
they had endeared themselves to the natives as well
as the missionaries, and though they have never been
able to return, their influence still lives ; they will never
be forgotten. So after only four months' association in
the work at Bolenge they were compelled to go. Mrs.
Lea has never recovered her health, but they have
always, in every way, exerted their influence to help
the work they so reluctantly resigned. They have
always provided the support of an orphan boy to
whom they were attached. They now live in Los An
geles, California.
Dr. and Mrs. Layton were eminently capable people
and well qualified for mission work in Congo. They
entered immediately into it and studied the language
diligently. Mrs. Layton was splendidly qualified for

Those Who Have Toiled at Bolenge 223
the school work, which she soon raised by most ad
vanced methods to a much higher standard. Dr. Lay-
ton assisted in the medical and surgical work, but took
advantage of every moment to work on the language,
as they were soon to be left alone.
No visible fruits of these years of toil could be
seen save the little prayer-meeting instituted by Jo
seph, which was most spontaneous in its character.
Before the departure of the Dyes for home on furlough,
ten boys came, bringing their names on a slip of
paper, with the request that the white people in Amer
ica pray for them. In February, 1902, Dr. and Mrs.
Dye and Polly left for America, leaving the Laytons
alone, after but five months on the station. It was
eight months before they received reinforcements
except for one of "divine appointment," a baby daugh
ter, Evelyn Azalia, born June 24, 1902. Another baby
joined the mission force that year — Eva Dorcas Dye,
born in Ionia, Mich., August 30th. These eight
months saw the wonderful development in interest, not
only in that little prayer-meeting, but also in the
country round about. Dr. and Mrs. Layton did the
best they could to foster this spirit, and with remark
able success considering their short acquaintance with
the language. He also began a slip system of arrang
ing words for a Lonkundo vocabulary. Mr. Faris re
turned to the Congo, accompanied by his young wife,
arriving at Bolenge October 2, 1902. Mr. and Mrs.
Eldred, a newly appointed couple, also were of the
same party. Mrs. Faris had been Miss Bessie Holman,
also of Texas, and a talented young woman. Mrs.
Faris helped in the school and took charge of a

224 Appendix
women's weekly meeting. Mr. Eldred is a native of
Michigan, while his wife was from Indiana. He was
a graduate of Kentucky University, being also well
equipped to take charge of the Industrial Department,
which was greatly enlarged under his careful supervi
sion. He found ample scope for all his talents. A
series of protracted meetings were held by Mr. Faris
and Dr. Layton, after which the first baptisms were
witnessed in November, 1902, and in March following,
the church was organized with twenty-four charter
members. In September of that year Dr. and Mrs. Layton
left for home, having little hope of their baby's life.
The Congo climate is well nigh impossible for white
children. Dr. and Mrs. Dye were on their way back,
having consigned their two little girls to the care of
Mrs. Amanda Preston, a foster sister of Mrs. Dye.
They had stopped in London, where Dr. Dye was at
tending for a short period the London School of Trop
ical Medicine. Dr. and Mrs. Layton met them there,
where for a few days they enjoyed congenial fellow
ship. Little Lita, as the natives had called Evelyn,
was some stronger, though for days after leaving the
Congo her life was despaired of. Then these workers
separated, the Laytons proceeding to America and the
Dyes to the Congo. They were destined never again
to be associated, for later that same year Dr. and Mrs.
Layton were transferred to China, where they are
still laboring. Their transfer was China's gain, but
Congo's loss. Their leaving is still deeply regretted
by natives and missionaries of all societies, by all of
whom they are held in high esteem.

OUR WORKERS

Dr. Royal J. Dye. Mrs. Royal J. Dye. Chas. P. Hedges.

R. Ray Eldred. Mrs. R. Ray Eldred. Dr. W.C. widdowson.

A. F. Hensey. Mrs. A. 1\ Hensey. Miss Edna Eck.

ON THE CONGO.

Dr. L. F. Jaggard. Mrs. L. F. Jaggard. Herbert Smith.

R. S. Wilson. Mrs. R. S. Wilson. Mrs. Herbert Smith.

Dr. H. N. Biddle. Miss Ella Ewing.
Who gave their lives for Africa.

Those Who Have Toiled at Bolenge 225
Dr. and Mrs. Dye were accompanied by Dr. Dye's
father on their return to Africa. The father was alcne
in the world, save for his only son, and decided to go
with him to his African home rather than live alone
in America. After a pleasant voyage out with Mr.
and Mrs. Alfred Stonelake, of the Baptist Missionary
Society, they reached their little home at Bolenge in
February, 1904. During their absence many changes
and a rapid advance in all the work had been made.
They soon found plenty to do. In May a son was born
to Mr. and Mrs. Faris, and in July they left for home,
subsequently withdrawing from the work and remain
ing in America. .At present they reside in Waco,
Texas, where Mr. Faris is teaching in Texas Chris
tian University. Thus in one year two families were
lost to the Congo. During his seven years' service Mr.
Faris made some valuable notes, which assisted in the
later completion of the grammar. He also translated
the Gospel of Mark, a leaflet of stories of the life of
Christ for the school, and collected a large number of
native proverbs, which were also printed.
For fifteen months the work made steady progress
under the combined oversight of Dr. Dye and Mr.
Eldred. On June 22, 1904, little E. Eay Eldred, Jr.,
joined the force, and his companionship became a
source of happiness to all. In February, 1905, Mr.
Dye, Dr. Dye's father, went for a trip to Stanley Falls
with Mr. and Mrs. Stonelake, the friends with whom
he had traveled from England to Congo. He had thus
far stood the climate fairly well, and enjoyed the trip
to the falls. He never became tired of telling how he
appreciated the kindness and courtesy shown him every-
15

226 Appendix
where by the missionaries of other societies. Just one
day before reaching home he fell ill with fever. These
friends traveled night and day to bring him home.
They felt it was a serious matter at his time of life, he
being nearly sixty-five years of age. They arrived at
9.30 P. M., March 12th, and the sound of the steamer
whistle brought dark forebodings to every heart, for
except in great emergency steamers never travel by
night on the Congo. He was carried to the house in a
hammock. After but three short days he passed away.
He had been ideally happy with his children there, and
had taken unusual interest in all the mission work.
He was known as Nkoko, grandfather, to all the
country round. Crowds of people came to see the
father of Dr. Dye, the grandfather of their own little
white spirit Okuki (Polly) whom they never forgot.
His age and life recommended Christianity to the old
people, to whom he always showed the greatest defer
ence and consideration. Thus his short life in their
midst bore fruit which shall remain. He rests beneath
the shadow of the palms, his spirit having entered unto
more abundant life on the sixty-fifth anniversary of his
birth. On August 22, 1905, a second son, Philip Ward,
was born to Mr. and Mrs. Eldred, and the next month
they left for a much-needed rest in America. Once
more Dr. and Mrs. Dye were unavoidably left alone,
and three months later Mrs. Dye's life was despaired
of. For more than a year little hope was entertained
for her recovery. While thus alone and unable to
attend to the station or church work, the little band of
Christians proved faithful. They grew in grace, their

Those Who Have Toiled at Bolenge 227
faith being strengthened as they prayed without ceas
ing for the recovery of the mission mother. They
believed the answer would be given. It was c furnace
of affliction, out of which they came refined as pure
gold. While anxiously awaiting reinforcements from
America, God sent help from a most unexpected quar
ter. About two years before, Eben Creighton, a pastor
at Newberg on the Hudson, had thought much of Af
rica's unredeemed peoples. After the death of his wife
and only child he went to England, and thence to
South Africa. After a few months spent there he took
ship for Uganda, in East Central Africa, where he
spent some time, everywhere bringing a new spirit
into the churches. From there he traveled two months
through the great pygmy forests, arriving at Stanley
Falls on Christmas, 1905, after a journey attended by
perils, privations, and dangerous fevers. There he
heard for the first time of the American mission at
Bolenge, and decided to stop if possible on his way
toward the Soudan. This he did, arriving in Bolenge
early in January, where he found he was so much
needed that he recognized it was the voice of God, and
stayed. His coming was like a benediction, and the
native church begged him to remain. Three weeks
after his arrival, A. F. Hensey came from America.
He is a native of Ohio, receiving his first college train
ing at Hiram, afterwards entering Kentucky Univer
sity, from which he graduated as valedictorian of his
class in 1905. He had been for three years a student
volunteer, not particularly drawn to any special field.
He would have gone gladly to Japan ; but when the call

228 Appendix
came from the opposite side of the globe, he responded
just as gladly. He came with a ministry of cheer to
that home where the angel of death seemed often
about to enter. During the year that followed he spent
many patient hours with the suffering invalid, reading,
writing. He studied the language together with Mr.
Creighton, and made himself indispensable to every
one. He manifested great capacity, and that first year
laid the solid foundation for the language work and
translations made since. He has made greater prog
ress in the language than any other missionary during
his first term. October of the same year saw the
arrival of Dr. W. Charles Widdowson, of Pennsylvania.
By inheritance from grandfather and father he was an
architect and carpenter, in which he had become pro
ficient. He learned electrical engineering, and not
being satisfied to take any of these for his life work, he
entered Hiram, and later the medical department of
Kentucky University, from which he graduated in
June, 1906. He was led to volunteer for foreign
service, and left that fall for Bolenge to relieve Dr.
Dye that he might return home. Dr. Widdowson made
a quick trip, reaching Bolenge October 30, 1906, where
a hearty welcome awaited him. He lost no time in
going to work and in studying the language. He
superintended the building of the great tabernacle, and
made plans for a house for single ladies. Mr. Creigh
ton had spent the year itinerating and preaching with
the help of the evangelists. These trips told on his
health, so he left for home, meeting the new party on
their way up the Congo Eiver. Mr. Eldred, accom
panied by Misses Ella Ewing and Alice Josephine

Those Who Have Toiled at Bolenge 229
Ferrin, reached Bolenge February 9, 1907. Mrs.
Eldred remained in America with their three little
sons, Joseph Paul having been born December 17, 1906.
Mrs. Eldred's enforced stay in America was a great
renunciation for them both, and impossible save for the
grace of God.
Miss Alice Ferrin was to become the wife of Mr.
Hensey. They had met years before when Mr. Hensey,
a student preacher, was holding evangelistic service in
a Western town. One night a beautiful young girl
made the confession and was baptized. That face was
ever before him, mingling with his future plans. The
stalwart young preacher had won her heart, so with a
courage born of love she started out on that ten thou
sand mile journey to unite with him in their chosen
life work. Mrs. Hensey was born in South Dakota, but
after her mother's death moved to Illinois. She had
become proficient in several languages, so made excel
lent progress in Lonkundo.
Miss Ella Ewing was the first single woman sent
to Congo by the Foreign Christian Missionary Society.
She was born in Jacksonville, 111., February 13, 1883.
As a child she was strong and always the companion
of her brothers in every sport. She was a good student,
ambitious and conscientious in all her school work.
When a little child she stood by her mother's side
one day and said, "I'll be a missionary when I grow
up." This was the master motive and purpose of her
life from thenceforth. Her mother taught for many
years in a Negro Sunday-school where Ella accom
panied her. When but a young girl she would always
take her mother's class when the mother was obliged

230 Appendix
to be absent. She graduated from Jacksonville (111.)
High School in 1902, and went the same year to Eu
reka College, completmg a four years' course in three
years. During these years she learned every useful
accomplishment possible to fit herself more fully for
her chosen work. She never had a wish for or thought
of any other vocation. Her greatest desire was to go
to Africa, and when at last she received her appoint
ment her joy was beyond measure. Her mother's
prayer for years had been that the Christian world
might be brought to realize the condition of the black
race, and that she might in some way be used to help.
Her prayer was answered, but in a way she little
dreamed of — by giving her own daughter for their re
demption. Miss Ewing and Miss Ferrin entered at once into
the work and study of the language. The Dyes ex
pected to go home as soon as the new student arrived,
but hindrances to the marriage of Mr. Hensey and
Miss Ferrin were made by the Government, so the
Dyes were delayed. During the preparations of the
Hensey wedding in May, Miss Ewing was taken down
with fever and, despite all that could be done for
her, rapidly failed. The marriage was set for May
15th, and was quietly consummated. Early on the
morning of the 17th Ella was called to a heavenly
service, after having been but three months on the
field of her choice. The sublimity of her faith was
beautiful. The few months of her service were the
happiest of her life; yet she was willing to go. Soon
after her arrival she had written home, saying: "I love
Africa. I love the people, and am more glad every

Those Who Have Toiled at Bolenge 231
day that I have been permitted to come to Africa."
Already her deep consecration, as her life burned out
for Him, has led others to go and take up the work
she laid down.
Early in July Dr. and Mrs. Dye left for home,
where it was hoped Mrs. Dye would regain health and
strength. Prospects were bright for opening another station,
and a call had been made for a doctor. Dr. L. F. Jag
gard answered the call and was accepted. He was
married to Miss Annella Marsh, of Des Moines, and
left for Bolenge, arriving there July, 1907. Dr. Jag
gard was a graduate of Drake University, Iowa, an
exceptional student, and well qualified for his work, as
also was Mrs. Jaggard. They were preceded one month
by Miss Kathryn Blackburn, of Chicago. Miss Black
burn is a most consecrated young woman, and the hand
of God was with her in her going to Africa to teach the
people of her own race. She has entered upon her
duties there with her whole heart, and is doing a good
work. Dr. and Mrs. Jaggard have gone with Mr. Eldred
to open the new station at Longa, one hundred miles
from Bolenge, on the Bosira. Mr. Eldred has recently
had some alarming fevers, which have so reduced his
strength that he has been ordered home and is on his
way at this writing. So Dr. and Mrs. Jaggard are
left alone at Longa, though reinforcements will soon
be there. In August, 1907, Mr. Charles P. Hedges, of Ken
tucky, sailed for Congo, arriving there in October.
He is a graduate of Bethany College, West Virginia,

232 Appendix
which school and church are supporting him on the
field. He was a fine student. He is a carpenter and
experienced printer as well. He is just the kind of
man for the Congo, where a variety of talent is neces
sary. At the Oregon State Convention last year, June,
1908, Mr. and Mrs. E. E. Moon volunteered. They
desired to go immediately to Congo. Their support
was raised in Southern California by Mr. H. C. Waters
and the Pomona Church, of which he is a member.
On November 21st they sailed for Bolenge, arriving
there January 26, 1909. He is a graduate of Eugene
Bible University, of Eugene, Oregon. He is a car
penter, and just the man for Congo. Mrs. Moon is a
capable young woman and an able helpmeet for her
husband. Mr. and Mrs. Hensey spent a busy, active term of
service, being left with all the responsibility of the
work at Bolenge when Mr. Eldred left to open Longa.
Besides the school and printing, teaching the evan
gelists, and the general supervision of all the work,
Mr. Hensey found time to make a new copy of all the
grammar notes to leave for the others. He also trans
lated the Epistle of Philemon, story of Job, eleven
chapters of Luke, compiled a hymn-book, prepared ele
mentary lessons for the school teachers, besides many
other smaller helps for the school. Mrs. Hensey was
in charge of the orphanage and women's meetings, and
assisted Mr. Hensey in the school. After this strenu
ous term of service they left for home on furlough,
January 6, 1909, meeting Mr. and Mrs. Moon on their
way up the Congo Eiver.

Those Who Have Toiled at Bolenge 238
This has left Dr. Widdowson in charge at Bolenge
with the Moons, Miss Blackburn, and Mr. Hedges,
none of whom have become proficient in the language
yet, but all of whom are doing their best to lighten
his burden. He is due to come home in October of
this year and should leave sooner, as his health is not
reliable and he is having numerous small fevers.
June 26, 1909, Dr. Dye, accompanied by Mr. and
Mrs. Herbert Smith and Mark Njoji, sailed for the
Congo, and hope to reach their destination by the
middle of August. Mr. Smith is a native of England
and is visiting his aged mother in London on his way
to Congo. He is a graduate of Bethany College. Mrs.
Smith is a native of West Virginia and was also a stu
dent at Bethany. Their passage money was raised by
the churches of Chicago, and they were married and
ready to sail for Africa within ten days after the money
had been raised to send them. Their hearts have been
in Africa for years, and all their preparation has been
for that service for which they are exceptionally well
qualified. The author was not sufficiently recovered to return
with her husband to Africa, but desires to join him
there as soon as she is able. She remains in America,
but her heart is with him and with the Bolenge work.
In September of this year another party will sail
for the Congo, Mr. and Mrs. E. S. Wilson, of Sulphur,
Ky., and Miss Edna Eck, of Charleston, 111.

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