The work of Christ in Central Africa : a letter to the Rev. H.P. Liddon, D.D., D.C.L., canon of St. Paul's and Ireland professor of exegesis at the University of Oxford

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THE woRK^ OF^oims'i;

CENTRAL AFRICA

:a JLetter

TO THE REV.

H. P.LIDDON, D.D., D.C.L.

CANON OF ST. PAUL'S
AND IRELAND PROFESSOR OF EXEGESIS AT THE UNIVERSITY OF OXFORD

BY THE REV.

J. P. FARLER, B.A.

ST. John's coll., Cambridge

MISSIONARY IN CENTRAL AFRICA, AND CHAPLAIN TO BISHOP STEERE

RIVINGTONS

WATERLOO PLACE, LONDON

PlastJaleit ^tvttt, (?5vfovti; Crmiti) ^tmt, Cambrfttflc

MDCCCLXXVII]

A LETTER

Dear Dr. Liddon",

In our conversation about the Universities'
Mission in Central Africa, you expressed the
opinion that in order to attract the practical
sympathies of English Churchpeople, it was
desirable to furnish some information respecting
the work of the mission in a less statistical and
'' dry " form than that which missionary reports
are wont to assume of necessity. If you will allow
me I will try to do this, by telling you what I can
about our work, in the form of a letter to your-
self, in the hope that it may attract the attention
of young men and others with whom you are
thrown in contact in London 'and Oxford.

It is not, I hope, wrong to say, that at the
present time the Central African Mission takes
a foremost place in point of importance, at least in
one respect.

In all other missions of the Christian Church
we are contending either with heathenism and
barbarism, such as we find in South Africa,
America, and the Islands of the Pacific, which
must in time give way to civilisation and the
truths of Christianity ; or with ancient and

A 2

4 The Work of Christ

established religious systems, such as face us in
India, China, or Japan, where all active pro-
pagandism has ceased, and where Christianity
alone is aggressive.

Now in Central Africa we are fighting against
time. Islam, which is a decaying faith in other
parts of the world, is in Central Africa most active
and aggressive. Side by side with our Christian
missions, Moslem missionaries are hard at work
teaching a faith which cannot contribute anything
of value to the happiness of mankind.

The Sultan of Zanzibar and all the ruling per-
sonages in Zanzibar, are Muscat Arabs of the Ibathi
sect — a kind of Moslem puritans closely allied to
the Wahabees of Central Arabia, and the Shiias of
Persia — and they are regarded by the orthodox
Sunnis of Mecca as heterodox. On the other
hand, all the middle classes and the lower orders
belong to the orthodox Sunni, like the Turks and
Egyptians. There is a great rivalry between these
two divisions of the Moslem world in Zanzibar,
each party having its own mosques, and refusing
to worship together. The Ibathi despises the Sunni
as unclean and forsaken of Allah, because he regards
the " Sunnah," or " Traditional Law," as of equal
authority with the Kuran, because he smokes
tobacco, drinks spirits occasionally, and will touch
a dog — these things being abominations in the
sight of the Ibathi. The Sunni, for his part^ hates
the Ibathi as one who has departed from the unity
of the faith, who uses a ritual of his own at prayer,

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^ uiuc -

in Central Africa, 5

and who is incorrect in his method of ablution,
and, worse than all, who is regarded by the Sheik
of Mecca as little better than an infidel ! This
antagonism, by developing a sectarian competi-
tion, may perhaps have something to do with the
activity of the coast Mohammedans of Zanzibar
in proselytising among the East Central African
tribes.

On all sides we are met by signs that the stag-
nation of Africa is past. The trading, exploring,
and missionary expeditions, that have penetrated
into all parts of Central Africa, have opened the
eyes of the natives to their ignorance, backward-
ness and weakness. Bishop Steere's long labours
upon the languages of the coast and interior have
now become a great power for good in all ways,
and particularly for his new recruits. Ready to
our hand are books both religious and educa-
tional, especially the greater portion of the Holy
Scriptures, and the Book of Common Prayer.
Under his superintendence these have been pro-
duced by the Mission Press, and have been carried
by the English exploring and missionary parties
through the length and breadth of the land.
The Bishop's own long journeys to visit powerful
chiefs, and to prepare for mission stations, to-
gether with the journeys of the different members
of the mission in preaching tours, have set the
natives thinking, and made them feel the empti-
ness of their own rehgion, or rather the want of
religion. Even the very antagonism of the Moham-

6 The Work of Christ

medans to Christianity has done good in its way,
by arousing the natives out of their lethargic state
with regard to religion, and making them enquire
into the differences between Christianity and Islam.
At present they look upon these two systems as
rivals with equal claims to their attention. Of the
two they prefer Islam, because it will cause the
least alteration in their " desturi " or customs, sanc-
tioning as it does slavery and polygamy, requiring
no change of heart or life, but only an outward
ritual observance of the forms of prayer, and a pro-
fession of the creed of Islam, — " There is no Grod
but God, and Mohammed is the Prophet of God."
Christianity, on the other hand, completely over-
throws their " desturi,'" insists upon the abandon-
ment of slavery and polygamy, a complete change
of heart, and the keeping of the moral law of
God.

But although the African prefers Islam to Chris-
tianity as a religious system, he at the same time
greatly prefers the Englishman to the Arab. The
Arab cheats him, enslaves him, and despises him.
The Englishman treats him fairly and courteously,
and uses every effort to destroy slavery and set
him free, for no profit to himself, but only from
feelings of humanity : in short, while the African
hates and fears the Arab, he has learned to love
and respect the Englishman.

Central Africa has a great future before it ; its
soil is the most fertile in the world, and it produces
without cultivation some of the most valuable
articles of commerce. Its people are fairly intelli-

in Central Africa. 7

gent, when we consider the untold centuries of
barbarism and ignorance through which they have
passed. Many of the natives are capable, even
now, of receiving a high-class education ; and as
far as my own experience goes, they are gentle,
affectionate, grateful, and lovable.

Bishop Steere is constantly receiving appli-
cations from native chiefs for missionaries. His
character as a man of Grod has spread far into
the interior.

A short time ago — indeed, the day before I
left Zanzibar — an agent of Mirambo, king of
Unyamwezi, arrived, bringing a request to Bishop
Steere that a missionary might be sent to him,
and offering his support and assistance in intro-
ducing Christianity among his people.

Mirambo is king of one of the largest of the
central African nations ; he maintains a standing
army of 40,000 men, and has invariably defeated
the Arabs whenever they have ventured to attack
him : his name is familiar to all readers of recent
African travels.

Kibanga, the king of Usambara, and a friend of
mine, whose country adjoins Ubondei Magi la,
where I have been working, has many times asked
that we should send him a missionary ; while
the Wakalindi, Wadigo, Wazegula, Wazaramo, and
the Nyassa tribes, have all begged Bishop Steere
to send them English teachers. The Bishop
has visited Mataka, a powerful chief near Lake
Nyassa, and made the necessary arrangements for
a mission station near his capital, the largest town

8 The Work of Christ

Livingstone said he had ever seen in Africa. But,
alas ! he has not yet been able to fulfil his promise
for want of a volunteer.

The whole future of Central Africa is now
trembling in the balance. The Africans will not
remain as they are ; they are seeking for a religion,
and they will have one. They are calling to
England for teachers, even begging for men to
teach them the faith of Christ. The false faith of
Islam is at their door, they have not yet accepted
it ; but if through lack of men with the Apostolic
spirit, the English Church is unable to answer
their appeal for missionaries, they have no alter-
native, they must accept Islam. Once let the
nations of Central Africa become Mohammedan,
and in all probability they will be lost to Chris-
tianity, civilisation, and freedom for ever. It is
now for England's Church and England's Uni-
versities to decide, whether Central Africa shall be
Christian^ free, progressive, and civilised ; or
Mohammedan, enslaved, stagnant, and barbarous.
It is an undisputed fact, as so unprejudiced a
witness as Mr. Palgrave writes, in the August
number of the Cornhill Magazine, " Sooner or later
the nation that casts in its lot with Islam is stricken
as by a blight ; its freshness, its plasticity, dis-
appear first, then its vigour, then its reparative and
reproductive power, and it petrifies or perishes."

The work of every individual missionary at the
present time in the Central African Mission will
have an inconceivable effect upon the future of
Africa. There it is in the power of every true and

in Central Africa. 9

earnest Christian clergyman to be the founder of
national churches, and to be the converter of whole
nations to the faith of Christ. The nature of
the work is the most interesting I can conceive.
I have been frequently asked if I did not find the
life very dull and monotonous ; far from this
being so, the hours seem to pass only too quickly
for the day's work. Besides my direct missionary
work, I have had to fulfil the duties of doctor,
builder, farmer, magistrate, general common sense
adviser, and in some cases even banker for the
country. Let me give you some account of our
daily doings.

I left England with a party of five young
laymen in February, 1875, in obedience to what
I believed and still believe to be a decisive token of
God's will that I should enter on missionary work.
I remained a few months in Zanzibar ; and in the
following June, Bishop Steere took me to Magila
— a station rather more than 100 miles from
Zanzibar — together with a young layman, John
Henry Moss, who after two years' work of singular
devotion and earnestness fell asleep in Christ.
Magila had been attempted by previous mission-
aries, but, from various causes, with no apparent
success, and eighteen months had now elapsed
since the last missionary had left. There was not
a Christian in the place, and when Bishop Steere
had taken leave of me, I felt a sense of desolation
unlike any I had ever before experienced. How-
ever, the great interest of the work, and the sense
of Grod's protecting care, soon dissipated this feel-

A 3

lo The Work of Christ

ing ; and accompanied by Mr. Moss, and Acland
Saliera_, (a young native, educated in our schools at
Zanzibar, who acted as interpreter,) we commenced
preaching tours in the neighbouring towns and
villages. The people everywhere received us with
delight. At the first sermon, a Mohammedan chief
who was paying a visit to a friend of his in the
town, was very much struck with the doctrine of
the Atonement ; he returned with us to the mission
station, and attended our evensong, which was
said in Swahili. He said he had never conceived
such a beautiful service, and he afterwards invited
us to preach in his own town, half a day's journey
from Magila. Before we had been working a
year at Magila, our influence had extended far
beyond our own country.

One day two men came to see me from Bamba,
a country two or three days' journey to the north
of Magila, to enquire about our Grod. Their
brother, who had been ill for many years, had
lately had a relapse, and when they brought the
Uganga (medicine) man to beat the pepo (spirit)
drum to frighten away the evil spirit which was
supposed to be tormenting him, he protested, and
said he only wanted to know the true Grod which
the white men preached. We told them the story
of the Cross, and asked them to keep Sunday holy,
and pray every day to God through Jesus Christ.
They replied, *' It is good news^ this love of Grod
for us poor people ; our sick brother will be very
happy."

Shortly afterwards, a messenger came from the

in Central Africa.

II

king of Usambara, whom I had never seen, saying
that he and his half-brother the king of Ukalindi,
had been fighting since the death of Kimweri, their
father, ten years ago ; they were tired of war, and
both wished for peace ; but mutually distrusting
each other, they did not know how to meet, and
arrange the terms of peace. They both trusted
the missionary ; and if I would come and meet
them, my presence would be a guarantee against
treachery on either side. I appointed to meet
them at Msasa, a border town of Usambara. We
arrived in the evening after a long day's walk,
but from the beauty and variety of the scenery
and flora, a very delightful one. On all sides
towered the mountains from 3000 to 4000 feet
above us, and clothed with trees to their very
summits ; down their sides dashed waterfalls
sparkling in the sunlight, and strewing the air as
though with diamond dust. Through the valleys
rushed the rivers with waters clear and cold ; and
on their banks were fields of yellow rice and golden
maize. Here and there were villages embowered
in graceful palm trees ; and everywhere we saw
beautiful ferns, trees, and flowers, unknown to
Europe. We found Msasa situated on the summit
of a high mountain ; the view was 'magnificent,
and the sharp mountain air most invigorating,
while the scent from the blossoms of the numerous
orange trees was very sweet.

Next morning the grand council was held. In
a circle outside of it, great numbers of people as-
sembled to know whether at last they were to have

A 4

1 2 The Work of Christ

the blessing of peace. After a little conversation, I
made a speech to the chiefs. I said that God
must be very angry to see brother fighting with
brother, and spoke about the wickedness of war,
and the misery it caused. The people shouted,
" True, most true." After the terms of peace had
been settled, the chiefs shook hands, and then
everyone sat down to a feast. Later, I preached
to them of the life to come, and the love of God.

Before leaving, Kibanga, the king of Usambara,
asked us to send a mission to his people, and
invited us to go for a tour through the country
with him, and select a suitable place for a mission
station. I was obliged to tell him that we had
neither the man to send, nor the funds to support
a mission in his country. He is still ready to
receive a missionary, if a clergyman will offer
himself for the work.

One day, after I had been preaching at a town
called Kilimani, the chief arose and said to his
people, " You know that I am a Mohammedan, and
have been so for a long time, yet the Mohammedans
of Pangani taught me very little about their re-
ligion ; now the Englishman comes and tells us all
about his religion, and although we do not do as he
wishes, yet he still comes. He must be in earnest,
and his religion a good one. I shall go next
Sunday, and listen to his words, and learn all I
can about it." This man, although not yet a
Christian, has so far broken with Islam, that he
will sit at table with us, and eat meat killed and
cooked by Christians. Another Mohammedan,

in Central Africa, 13

living at the same town, came the next morning
to the mission station, and offered himself as a
catechumen. He and all his children are now-
baptized Christians.

About this time we were constantly annoyed
by some Mohammedans who lived at a large
frontier town called Umba, between us and the
coast, in which they had built a mosque.

As our people went backwards and forwards to
the coast, these Mohammedans insulted them, and
mocked at Christianity. We determined therefore
to hold a three days' mission there. So we went
and pitched our tent in the middle of the town,
and announced our intention of staying there
three days, and preaching to them every evening.
The old chief, who was very friendly, said we
might do so ; but as it was the full moon, every-
one would be dancing, and he did not think we
should have anyone to listen to us.

In the evening we lit a fire before the tent, and
commenced by singing a hymn. This attracted a
few people, and we preached to them on the Im-
mortality of the soul, the Judgment, and the Life
to come. The numbers gradually increased, even
the Mohammedans listened attentively, and after
we had finished, several remained until eleven
o'clock asking questions. The next evening many
more attended, and we preached on the Fall and
the Eedemption. The statement that '* Christ is
God," created quite an uproar on the part of the
Mohammedans, but the elders ordered them to be
silent. At the end of the sermon many said they

14 The Work of Christ

believed our words. Upon being asked whether
they only said this with their mouths, or whether
they believed it with their hearts, they replied,
"with our hearts." A large number remained
for several hours asking questions about the life of
Jesus.

On the last evening no dancers were left, all
came to the preaching. The interest was intense,
many people having come from other towns ; for
we had annouDced as the subject, " A contrast
between the lives of Jesus and Mohammed."
Whilst the evil and impure life of Mohammed was
being contrasted with the holy and blessed life of
Jesus, not a sound was heard. When we had
finished, a man stepped forward and said, "We
became Mohammedans because we had no religion,
and the beach people came and taught us theirs ;
but we don't like them, for they cheat us, and if
Christianity is better than Islam we will follow
it." Acland Sahera my young native catechist,
and myself, remained until past midnight answer-
ing questions, for nearly the whole of the people
had remained to hear more. The next morning
before leaving, the chief and principal men came
to us and begged that we would send a teacher
to live with them, and instruct them in the faith
of Christ. One of our English laymen volunteered.
At the present time the mosque is in ruins, and
near it stands a Christian church, where prayers
and praises to our Saviour daily ascend^ and where
on Sundays a devout congregation assembles- to
hear the Word of God.

m Central Africa. 15

In a letter I have just received from Magila, the
Eev. H. W. Woodward tells me that he has recently
visited Umba, and there he found a congregation
of fifty natives assembled in the church for even-
song, although it was a week-day evening only.
Mr. Yorke is working well, and gaining a great
influence over the people.

The wife of the chief, who had become a cate-
chumen, was very ill ; the Uganga man came to
exorcise " Shetani," but Mr. Yorke withstood him
at a great risk to himself, and drove him out of
the house.

With some difficulty he procured the consent of
the woman's relatives for her baptism. She was
then baptised by the name of Maria. Shortly
afterwards she died, and was buried as a Christian.
This was the first Christian funeral seen in
Umba.

In my note-book I find the following : — " Nov.
19th^ 1876. Admitted to-day four catechumens.
Poor Nyungu, who was to have been admitted to-
day, did not appear at the service. At the
eleventh hour he drew back. * I cannot,' he said,
* give up my charms.' After this second lapse I
fear his case is very doubtful."

Nyungu is an old man, the chief of a town
called Ndumi, very near the mission station ; and
he was a very important man in the country,
being the great medicine man and charm-maker.
I sent for him the next morning, and asked him
why he had not come to the service. He then
said he could not become a Christian, he could

1 6 The Work of Christ

not give up his charms. He was the great
Uganga man of the country; he cast out evil
spirits, beat the drums for sickness_, made charms
and witchcraft against war; he was a chief be-
cause he was the Uganga man ; the people gave
him large presents of goats, sheep, fowls, and
cloth, and showed him great respect. If he be-
came a Christian all this must be given up, he
would get no presents, and he would become poor
and despised. The Christians were laughed at by
their friends, and called sons of the white-man.
He did not like that, he did not know what to do.
I spoke to him very seriously, and he was moved.
He promised that he would still attend the mission
services and classes. I told him that after this
second lapse I could not admit him to be a cate-
chumen until he had shown his steadfastness by
giving up his wicked trade, throwing away his
charms, and publicly telling his people why he
did so. Nyungu, after one more lapse through
the opposition of his children and relations, was
made a catechumen, and last February was bap-
tised by the name of Solomon. He has been
since then most earnest in denouncing the folly
of trusting in charms and believing in witchcraft.
All this has had so much effect upon the people
that now a large part of the population of his
town are either hearers or catechumens, while
several are baptised, including one of his sons with
his wife and all his children.

Finding that our Christians and catechumens
were suffering a social persecution, and what is

in Central Africa. . 1 7

far worse to an African, ridicule, being called
" waana mzungu " (children of the white-man), I
went with Acland. Sahera to the place where the
chief offenders lived, and after gathering a large
number together, told them that the Christians
were not " waana mzungu,' but " waana Muungu,''
which means, children of Grod. These words have
a very similar sound, and the idea was eagerly
caught up by the Christians. After that they did
not at all mind being called " waana mzungu^'
because it gave them the opportunity of explain-
ing that they were " waana Muungu" The people
were very attentive, and repudiated the mockers.
The village blacksmith translated our words into
the purest Bondei vernacular, so that everyone
should thoroughly understand them. After this,
a much better feeling towards the Christians
sprang up, and they were again received into
favour by all except the Mohammedans.

The year 1877 opened with an invasion of
Magila by the Wazegula, a tribe to the south of
Ubondei. All mission work was stopped, for the
men had to go to meet the enemy. In a few days
theWabondeis came back; they had been completely
defeated, and now the women and children com-
menced flying for safety into the forests. The
towns were deserted^ and the chiefs begged us to
leave the mission station and go with them ; for
they said the enemy were rapidly approaching,
and would be upon us in twenty-four hours.
I told them that I should not leave the mission
station; that the God whom we served would

1 8 The Work of Christ

protect us; and I was greatly surprised to see
what little faith they had in the power of their
charms and witchcraft against war, of which I
saw so much at the entrance of all their towns.
They looked very foolish, but still begged me to
fly, for, they said, *"many Wakalindi are with the
Wazeg-ula, and some of them whom we have taken
prisoners have told us that they are coming to try
and get the boxes full of dollars which they believe
you have in the house." I replied, " I shall not
run away, for I do not fear them." The next
morning my people were in a state of great terror,
for tbe enemy, after capturing a few stockaded
towns in their route, were within six miles of the
mission station, and there was nothing to prevent
them from attacking us in a few hours. I told
them that they should not be hurt, for I felt
convinced that it would be possible to overawe
these savages in some way, although I had not yet
decided what to do. We now spent a short time
of great anxiety, and I do not think any of us
enjoyed our breakfasts that morning. Suddenly
we heard firing in the distance, which sounded like
a battle, although our people had so dispersed, that
we could not imagine who could be engaging with
the foe. At last a native came, and brought the
good news that our friend Kibanga had suddenly
fallen upon the enemy with a large force of Wasam-
bara, and that they were already disheartened, and
a few more hours would see their destruction or
dispersion. Towards night we heard that Kibanga
had completely defeated the Wazegula and Waka-

in Central Africa. 1 9

lindi, who were in full retreat, and that he had
captured a large quantity of arms. The same
messenger also said that Kibanga intended paying
me a visit next morning.

Early the following morning, Kibanga arrived
with his brother Mkange, and 200 men his body
guard. The chiefs and their servants stayed at the
mission station ; the men were quartered in the sur-
rounding villages. I presented them with sheep,
goats, and bags of rice, and they made a great feast.
They then treated us to a war dance, which was
very interesting, as they apjDeared to attack each
other with immense fury. Next morning, which
was Sunday, they arrived just after the celebration
of the Holy Communion, and again began dancing.
Crowds of people came up to look on^ but I felt
such a desecration of Sunday could not be allowed.
I asked one of my catechists to stop them ; but
they were so furious that he was afraid. Next I
asked Kibanga to do so ; but he said they were
intoxicated with their victory, and while they
remained in that state they would not listen to him .
As I could get no one to stop them, and the native
Christians were looking on curiously to see what I
should do, I determined to try myself, and went
into the midst of the dance, and told them it was
God's day ; that it was not right to dance on it,
but it must be kept holy to God. I invited them
to a special service to hear God's word, and told
them they should dance as much as they pleased the
next day. They cried " Vyedi " (" very good "), and
at once stopped ; and upon my invitation followed

20 The Work of Christ

me into the church. It was a striking scene. These
fierce wild men thronged the church, and piled
their weapons — guns and spears and swords —
that had been so recently dyed with blood, against
the sides of the church, while they attentively
listened to the Gospel of Peace on earth, and good-
will towards men. The strange words they then
heard have without doubt been carried back to
many a lonely village in the midst of primeval
forests, there to be discussed over and over again
around the village fire, and in time perhaps to
produce fruit.

After the war was over, I heard the most grati-
fying accounts of the bravery of the catechumens
and Christians in the battles ; they put to shame
the heathens, and much surprise was expressed
that while many of the heathens who wore the
most powerful war-charms were killed, not one of
the Christians had been killed, although they wore
no charms. This had the effect of somewhat
shaking their faith in the power of charms to
protect them.

We had now been living nearly two years at
Magila, and had completely gained the confidence
of the people ; so much so, that all the Bondei
chiefs held a council, and then sent a deputation to
ask me to be the king of the Wabondei. They said
they would not ask me to go to war if I thought it
wrong, but only to give them counsel in war. The
Bondei country originally formed part of the
dominions of Kimweri, king of Usambara ; but at
his death, ten or eleven years before, his sons

in Central Africa, 21

quarrelled among themselves for the succession,
and the empire was broken up, each son taking as
much as he could get. Several of the outlying
provinces, which had been conquered either by
Kimweri or his father Mkande, among which was
the country of Ubondei, declared themselves inde-
pendent ; and up to the present time the govern-
ment has been a kind of republic. I told the chiefs
that I was very pleased to find that they had such
a good opinion of us as to offer me such a perma-
nent and high position in their country ; but that
I had come there to teach them about Grod and His
Son Jesus Christ. I said I had more work to do
than I could manage, and if I became their king
I must leave some of God's work undone ; and
that was impossible.

A few days afterwards they returned, and again
urged me to be their king, but I definitely declined.
They then asked me if I would give them counsel in
their difficulties, and decide great cases of dispute,
and of " law " (so to call it), for them. I told
them that my advice they were always welcome
to. Once more they came, and said if I would be
their king they would make all the people follow
our religion.

I replied, that it was useless for a man to follow
the Christian religion outwardly only, but he must
believe it from his heart. They left me very dis-
appointed. After this we were enabled to prevent
injustice, and frequently to protect innocent people.
In one or two cases men who had unjustly been
condemned to death by their chiefs, fled to us

22 The Work of Christ

demanding haki (justice), and our judgment in the
case was final.

The following incidents will give you some idea
of the social condition of the people who have not
yet been brought under the influence of Chris-
tianity. A lad, named Baruti, came to me for
justice. He said that he and his mother, returning
one night from a journey, were benighted some
distance from their own town. They went into
one of the little field huts to sleep, and being very
hungry picked two maboga, a sort of cucumber, to
eat. In the morning the owner of the shamba or
farm, who was also a chief, came with his slaves,
and accused them of stealing. They offered to pay
for the maboga, worth about one halfpenny, but
this was refused. A goat and a cloth were then
offered ; so they seized the mother, and sent the
boy for the goat and cloth. When he returned
and offered them these things they refused them,
saying they were not sufficient. They then sold the
mother for a slave, and would have sold the boy,
only he escaped for the moment. So they pro-
ceeded to the home of the poor woman, seized a
younger son, whom they at once killed, and a
daughter whom they sold. They then pursued the
lad Baruti from place to place, until at last he fled
to me as his only hope of safety. A chief, Mkonge,
father-in-law of Michael Kifuugiwi, who is a
Christian, and son of the old king, Kimweri, was
with me at the time. A letter had been sent to
me by Kibanga to warn Mkonge that the Wabondei
were determined to kill him, as they were sus-

in Central Africa, 23

picioTis that he would help the Wazegula and
Wakalindi to invade the country again, and to tell
him to fly to the mountains, where Kibanga would
welcome him. Mkonge knew the lad's story, and
corroborated it, but excused the wickedness of it by
saying that, according to their " desturi^' a thief
was entirely in the power of the person from whom
he had stolen. The lad said if I would give judg-
ment in his favour he should be safe, for his enemies
would not dare to touch him. I rather doubted
this, as they lived a long way off, on the western
borders of the country ; but Mkonge said the boy
was right, for all the people would be afraid to
disobey my command. I indignantly denounced
the murder, slavery, and destruction of a whole
family, for no crime whatever. I asked Mkonge
to protect the boy, and he most willingly promised
to do so. I found that among the surrounding
crowd the enemies of the lad had been standing,
ready to seize him if I did not interfere in his
favour.

Some time after this a slave, also named Baruti,
came to Magila and begged my protection. He told
me that he had fled from Tanga, where his master,
an Indian British subject, named Ibrahim, had ap-
prenticed him to a Swahili to learn blacksmithing.
When Dr. Kirk freed the slaves of British subjects
residing in Tanga, in 1875, Baruti, through living
away from his master's house, was overlooked, and
remained in slavery. His master, fearing to keep
him, tried to sell him ; but wanting a hundred
dollars for him on account of his knowing a trade

24 The Work of Christ

(the usual price of ordinary slaves being twenty
dollars), he had a difficulty in finding a purchaser.
One day the master of a dhow, who fortunately
happened to be a friend of Baruti, received orders
to take him over to Pemba, as Ibrahim had sold
him to a Pemba Arab. He at once told him that
if he wanted to escape that fate he had better run
away to the Mzungu (European). Baruti there-
fore came to me, and I took him under my pro-
tection. I found him a hard-working, inteUigent
blacksmith, earnest both in his work and in his
prayers, for he was a Mohammedan. I took a
.great interest in him, and succeeded in showing
him the folly of Islam, creating in him the desire
to become a Christian. When I went down to
Zanzibar I took him with me, that I might get his
freedom declared, and also that he might seek a
wife at our freed-slave village Mbweni, about four
miles from the town of Zanzibar.

On arriving at Pangani I sent him, with a
native boy, to buy food for the voyage. In a
short time the boy ran back, saying, ** Ee Baba !
Waarabu wamemkamata Baruti." (" Oh, father !
the Arabs have caught Baruti.") I immediately
went with him to the spot, and found Baruti lying
on the ground, bound hand and foot, covered with
dirt, blood running from his mouth, and four
Tanga Arabs, armed to the teeth, beating him,
and preparing to carry him off, while numbers of
people stood round.

I at once sprang into the midst of them,

in Central Africa. 25

thrusting the Arabs aside, lifted up Baruti, and,
turning to the bystanders, indignantly demanded
a knife ; after some hesitation one was handed to
me, and in a moment he was free. Then, turning
to the Arabs who had seized him, and telling
them I would reckon with them hereafter, I
carried Baruti away to my house, put him into
an inner room, and loading my rifle, stood sentry
at the front door, determined, if a rescue were
attempted, to resist it to the utmost.

All this time I had been alone, for my people
were all walking about the town. A great crowd
collected before the door, the native black slaves
rejoicing, and expressing their delight at my action,
while the Arabs and Swahili slave-owners scowled
fiercely, threatening what they would do unless I
at once gave up the man to them. I remained,
outwardly, calmly indifferent ; but as soon as some
of my people returned, I sent a messenger to the
native chief — a friend of mine — who lived just out
of the town, to tell him that perhaps I should
want his assistance ; and that he was to have a
force ready to help me if the Arabs molested me.
Another I sent to the Arab Wali, to complain
of the outrage. An officer soon returned, and
begged me to go with him to the Wali, for some
Arabs were there demanding that Baruti should
be given up to their friends. As I was leaving,
Baruti earnestly begged me not to give him up.

When I arrived at the Governor's house the
Arabs said Baruti was their slave, and that they

26 The Work of Christ

had had him for many years. This I flatly contra-
dicted, and said, that although I had come before
the Wali, I did not intend to give him up ; that
now he was under British protection, and that if
they took him it must be by force. The Wali,
who has been recently appointed, supported me,
and told them if they wanted to obtain Baruti
they must apply to Dr. Kirk for him. They then
began to abuse and threaten me, declaring they
would have him back, but were promptly turned
out of the Court.

The next morning, before daybreak, I sailed
for Zanzibar. The Arabs never appeared to claim
Baruti ; and by the advice of Dr. Kirk, H.M.
Agent and Consul-General, I asked my friend, the
Eev. Chauncy Maples — who was just starting to
join Mr. Johnson at Masasi in the Nyassa country
— to take him with him, for there he would be in
his own country ; so by this time he is restored a
free man to his native land, where, as a Christian
and a good artisan, he will be of great value to our
new freed-slave settlement in the Nyassa country.

When I arrived at Zanzibar I found that
Dr. Kirk had five freed slaves, natives of Usam-
bara, who had been captured by one of H.M. boats,
while being taken to Pemba. These I was enabled
to send back at once to their homes. At the end
of the month, when I returned, I took with me
eight freed slaves, four of them natives of Magila,
who had been stolen by Tanga Arabs when they
were carrying their produce to the beach markets.

in Central Africa. 27

These have asked me to let them live at our
station. I have given them land, and they have
built houses for themselves.

It is impossible to describe the joy of the meet-
ing again between these poor freed slaves and
their long lost parents or wives and children, who
had long given up all hope of ever seeing them
again. They brought their presents of sheep and
goats to the Mzungu, who had restored to them
their loved ones ; and their thankfulness amply
repaid us for all the trouble and expense this
restoration had cost.

Several Mohammedans have become Christians.
In fact our first two converts were Mohammedans,
sons of a Swahili Arab father and a native mother.
These young men had to undergo persecution
whenever they met their father's relatives on the
coast. They were called apostates, and threatened
with imprisonment until they recanted. They
both stood steadfast in the faith of Christ ; and the
younger, Laurence Kombo, boldly preached Christ
to his people, and argued with such effect with
the Mualim, or leader of the prayers, that the
Mualim was silenced, and had to retire defeated,
while, strange to say, the relatives of Laurence
were even proud of his knowledge. Khatibu, one
of the principal men, told me afterwards, " that
boy Kombo knows more of Islam, and the religion
of Isa ibn Miriam, than our Mualim, and is
evidently a Christian from conviction " — a fact
which I think he previously doubted, thinking it

28 The Work of Christ

impossible that any Mohammedan could become a
Christian unless he were well paid for it.

From the intense respect a father demands and
receives from his sons, there is frequently a great
difficulty in baptising the converted sons of bigoted
parents, A few days before I left Magila, one
of the native Christians told me that Alfred
Mahuto's father was furious with him for being
baptised and following the religion of Isa ibn
Miriam. He said, " I am your father, and I won't
have it; you shall take off that bit of ivory (a
small cross), and have nothing more to do with
the Mzungu. Their religion is all nonsense, and
you are a fool to follow it." Alfred replied, " I am.
your son, I know, but I am a man now, and I
have a right to follow God according to my con-
science ; but you, father, are living in sin, you are
lost in your sins, you have no Saviour. Oh, do
you join with me, and let us walk the road to heaven
together." His father said, *' What ! you, my son,
whom I brought into the world, you try to teach
me, your father! Hold your tongue." Alfred
replied, " Yes, father, I can teach you the way of
God, I can tell you of a Saviour who died to save
you." The father shouted, "Hold your tongue.
I will not have you follow their religion ; I will
make you give it up." Alfred said, '' Father, I
will never leave it. Do what you will with me,
nothing shall ever make me give up my Saviour."
I won this young man in the first place by curing
him of some wasting disease. He is one of the

m Central Africa. 29

gentlest and most fervent of our converts. He
never misses one of the three Sunday services, and
is always at the Sunday school ; he cultivates as
much land as anyone, and he is a pattern of in-
dustry.

And yet a work which promises snch victories
for our Lord's kingdom, seems likely to be
abandoned for want of clergy. Surely a love of
souls must burn sufficiently in the hearts of some
men to induce them to give a portion of their
lives for this work. I have been in Central Africa
for rather more than three years, and I have found
it necessary to return to England for the bracing
effects of an English winter. Since my departure
Magila has had to be left in the charge of a young
deacon just ordained : there can therefore be no
celebration of the Holy Communion unless the
Bishop can go there. Is there no earnest priest
willing to go out there for a time, and nourish
these souls for whom Christ died ?

Out of a staff of seven clergy, three are now in
England, two to recruit their health, and one
through the illness of his wife. The Bishop is left
with one priest and three deacons to work the
mission. That one priest, the Rev. Chauncy
Maples, is now working at Masasi, a freed-slave
settlement in the Nyassa country; but he will
shortly have to return to England for a change.
Will no one volunteer for a time to take his place ?

The Bishop has three churches to serve in
Zanzibar, and there is no priest to help him.

30 The Work of Christ

Numbers of young laymen offer for the work ; but
we want clergy, or graduates, whom the Bishop can
ordain immediately they arrive in Zanzibar. You
can well imagine the grief of our good Bishop, when
he is forced to tell the native chiefs that he cannot
do what they have asked at his hands. It is also
a great grief to us, when we see souls dying for
want of that Saviour they are longing and asking
for, because there are no men to bring Him to
them.

The work has many charms, the country is
delightful, and the climate is not more unhealthy
than India. I promised Bishop Steere to work
three years in the mission ; but I have found the
work so interesting, and the affection of the people
so great, that I cannot leave it or them, and next
year I hope to return to Zanzibar. The language
is not difficult now, and it is a very copious one.

But here I remind myself that before I conclude
it is requisite to emphasise one point which I
touched upon in the beginning of my letter. I
have heard it said by one of my predecessors who
accompanied Bishop Mackenzie at the outset of
this mission, that when they first met Dr. Living-
stone at the mouth of the Zambesi river in 1861,
one little incident made his heart sink within him.
In answer to an inquiry about the native languages,
the old traveller said, '' If you men have sufficiently
reduced the language in twelve years so as to be
able to preach to the natives, you will have done
good work." It would be curious to trace out this

in Central Africa, 31

dictum through the varied fortunes of the mission,
but I suspect something akin to a true prophecy
lay within it. It is sufficient to say that nothing
short of many years of hard, earnest labour with
pen and printing press has brought about the
desired end.

And what a glorious end it is ! None should be
so quick to appreciate it as those who find that
they are even able to commence the study of
Swahili and Yao before leaving England for
Central Africa.

I know that many are deterred from taking up
mission work to the heathen from the intolerable
thought that however the heart shall burn within
them from the very outset, it must nevertheless be
weary years before they are at last able to speak
with their own tongue ! Their spirit sickens at
the thought of the pile of note-books, and the
slowly accumulating vocabularies.

Month by month they have heard that the life
of a detective must be led if they hope to seize
subtle idioms of native speech or drag forth from
those depths where euphony hides them_, par-
ticiples and prefixes which are indispensable if
the language is to be properly reduced.

It is impossible to value too highly the fact that
in Bishop Steere the man has been found par-
ticularly fitted for this Herculean task, nor can
one be too thankful that he has been upheld
throughout his tremendous work.

Those who join us now have an advantage over

32 The Work of Christ in Central Africa.

former recruits, which it seems only right to lay
great stress upon, and so I have reverted to this
subject of Swahili and Yao literature.

I trust you will pardon my apparent egotism in
writing so mucli about myself, but as I wanted to
give you as vivid a picture as possible of the work
I have myself witnessed, I have been obliged to
describe my own doings, and it was therefore
unavoidable. It would indeed be a subject for
great thankfulness if we could find six graduates
or clergy who would volunteer for three years to
work in the Universities' Mission to Central Africa.

It is possible that these words may meet the
eye of some to whom God will speak as He spoke
to me ; and, in any case, I am sure of your sym-
pathy in connecting your name with this effort to
extend our work, or rather to keep it from going
to pieces.

I am.

Dear Dr. Liddon,

Yours most sincerely,

J. P. FARLER.

Choir House,

Dean's Court, E.G.,

October, 1878.