VI.
January 25, 1907.
UNDOUBTEDLY the finest houses in the Congo are those at missions. The grade of living in these mission stations is also of the best. This has led to strange criticism by many travelers. One of the latest to visit the Congo State speaks with surprise, and apparently disapproval, of the English missionaries “living like lords.”
Yet it is certain that the missionaries, if any one, should live well. The state official and the company’s agent go to the Congo with the expectation of staying but a single term. The English missionary goes there with the purpose, more or less definitely fixed, of spending the remainder of his life in his field of labor. No matter how well he is housed or how good his food, he must meet with plenty of inconvenience and privation. If he is to accomplish anything for those who send him, he should be as comfortable as the circumstances will allow. More than that, the English missionary regularly takes with him his wife, and any white woman is entitled to the best that can be had; it is a poor return for what she must necessarily undergo.
There was, of course, mission work in the kingdom of Congo more than 400 years ago. It had an interesting history, it had its periods of brilliant promise, and apparent great achievement. The work was spent, its effect had almost disappeared, when recent explorations reintroduced the Congo to the world. Stanley’s expedition aroused the interest of the whole world.
The missionaries were prompt to see the importance of the new field open for their labors. In 1878 three important events in mission history took place. In February of that year Henry Craven of the Livingstone Inland Mission reached Banana; in the same month, the Catholic church decreed the establishment of the Catholic mission of Central Africa, with what is practically the Congo State as its field of operations. In the same year Bentley, Comber, Crudington, and Hartland, representatives of the Baptist Missionary Society, made a settlement at San Salvador, a little south of the Congo River, which became the center from which extended the most widely developed and influential mission work of all the country.
Since that time the representatives of many other missions have undertaken work within the Congo State—which, of course, in 1878 had not yet been established. Some of these flourished for but a brief time; others have continued. At present there are within the Congo limits missionaries of at least eight different Protestant societies—representing England, America, and Sweden—and Catholic missionaries representing five different organizations.
By far the greatest number of the Protestant missionaries are English, even though they may in some cases be representatives of American boards. They naturally carry with them into their stations the English mode of life, traditions, atmosphere. Though the currency of the Congo Free State is reckoned in francs and centimes, they talk all business and quote all prices in shillings and pence; in making out an account everything is calculated in English money, and it is with a certain air of gentle remonstrance that they will convert the total, at the request of the debtor, into Belgian or Congo currency. Their importations all are English; they take their afternoon tea; they look with mild but sure superiority upon all differing methods around them. Few of them really talk French, the official language of the country; still fewer write it with any ease or correctness.
It would seem as if one of the first requirements of a society sending missionaries into a country where the official language is French and where the vast majority of the officials, with whom the missionary must deal and come into relation, know no English, would be that every candidate for mission work should be a competent French scholar. Otherwise there is danger of constant misunderstanding and difficulty between the mission and the government. No such requirement seems to be made.
Unfortunately, there is a strained relation amounting at times to bitterness between the state officials and the English-speaking missionaries. This feeling is general, and there are curiously many specific exceptions. Thus, there are certain missionaries who, by their immediate neighbors among officials, are highly spoken of; for example, the manner, the ingenuity in devising and planning work, the promptness and energy, of Mr. Joseph Clark at Ikoko, are constant themes of admiring conversation on the part of officers at the Irebu camp, and Mrs. Clark’s dress, linguistic ability, and cookery are quoted as models to be attained if possible.
At first I thought these officials were poking fun, but soon became convinced that they were speaking in serious earnest, and that it was not done for effect upon myself was evident from the minute details into which the praisers entered. I found an almost precisely similar condition of things at Lisala camp, near the mission of Upoto, where Mr. Forfeitt’s wisdom and knowledge of the natives and Mrs. Forfeitt’s grace and charm were frequently referred to. At Stanleyville, also, one heard constant praises of Mr. Millman’s scholarship and Mr. Smith’s skill in photography.
In all three of these stations, the officials would talk dreadfully of British missionaries in general, but for the local missionary they seemed to feel an actual regard. To a less degree, and tinged, of course, with English condescension, there was frequently expressed a feeling of reciprocal regard from the missionary’s side. While the representative of the state on the whole was a frightful creature, merely to be condemned, there were usually some local officers, known personally to the missionary, who presented streaks of excellence.
While it is true that a well-built house, and as good meals as can be prepared within the Congo, operate to keep the missionary in better health of mind and body and morals, yet even he feels the disintegration due to the environment. He lives a fairly normal life. The presence of a wife and woman of culture and refinement in the household is a great blessing. Children, of course, are sent home for education and to escape disease. The result is there are no little ones in the mission homes, but, apart from this serious lack, the influence is helpful and healthful.
The missionaries, probably all of them, are abstainers. There is no question that their refraining from wines and liquors is a physical and mental advantage. In the nature of the case, they are constantly subjected to moral restraints, which are lacking to the state official and the company agent. For all these reasons the missionary stands the country much better than any other group of white men.
A white missionary is rarely if ever the sole representative at a station. With a definite continued work, in its nature inspiring, with congenial companions, and the encouragement of others working in the same cause, his lot is often a happy one. But even the missionary has fever, dies of hæmaturia, or must hasten back to England with incipient sleeping-sickness; he, too, becomes anæmic and nerveless; he becomes irritable and impatient; the slightest provocation upsets him, and he magnifies every little grievance, as do his white neighbors in other lines of work.
On the whole, the missionary is the only white man in the country who seriously learns the language of the natives among whom he works. He devotes himself with eagerness to its acquisition. A newcomer in the country, his first desire is to gain sufficient knowledge of the language to teach and preach to the people in their own tongue. Many of these missionaries have written extended grammars and dictionaries of native languages, and the number of translations of portions of the Bible and of religious teachings into these languages is large.
It is true that the mere stranger is sometimes doubtful as to the reality and thoroughness of the missionary’s knowledge of his people’s language. He hears the missionary give a distinct order to the native, and, behold, the boy does the precise opposite. This has happened too often for one to be mistaken. The missionary shrugs his shoulders and says in explanation that the blacks are stupid or cuffs the boy for inattention. The fact probably is that the missionary gave a different order from what he thought. The black is really shrewd and quick to grasp the idea which the white man is trying to convey to him.
Whether it is true that the white man often gains sufficient control of the language to make himself completely understood by the natives or not, it is absolutely certain that much of the reading of translations into his own language by the native is pure fiction. At one mission which we visited, it was the custom after breakfast for the houseboys of the mission to come in to family prayers. Each was supplied with a translation to be read in the morning’s exercise. The boys, seated on the floor, read brief passages in turn. They might, through mistake, skip a whole line or completely mispronounce a word, indicating a total lack of understanding of the passage read, and yet it was done with the same air of satisfaction that would accompany a task well done. My own boy, Manoeli, used to cover whole sheets of paper with meaningless scrawls in pencil, and with an air of wisdom, which he unquestionably thought deceived me, he would at my request proceed to read line after line, and even page after page, of stuff that had no meaning. And even if I stopped him and turned him back to some earlier point, he would begin and go on as if it really meant something. I was constantly reminded by these boys at prayers of Manoeli’s pretended reading of fake writing.
On the Kasai River steamer many of the Baluba boys and girls had books from the Luebo mission. These were mostly elementary reading books. Nothing pleased them better, especially if any one seemed to be paying attention to what they were doing, than for a group of them to gather about one who played the teacher. With an open book before him and a cluster of six or eight about him, looking carefully at the syllables to which he pointed, they would call out in unison the sounds represented. It was done with gusto, with rhythm, almost with dancing. It seemed to show remarkable quickness in recognizing the printed syllables.
After I had seen the thing three or four times I myself took the book in hand and centering the attention of the group upon one syllable to which I pointed, I would start them by pronouncing a syllable several lines below; once started, though distinctly looking at the thing to which I pointed, they would call out the complete list, one after another, in proper order, but never the ones, of course, to which my finger pointed and which they pretended to be reading. In other words, these Baluba boys and girls knew their primer by heart and repeated it like parrots, with no reference to the actual text. I must confess that I have little confidence in the ability of most Congo mission boys and girls to read understandingly the simplest of the books with which they deal.
There are different types of Protestant missions. At Leopoldville there would probably be no mission but for the fact that it is the terminus of the railroad and the place from which the river steamers start. The natives directly reached by its work live for the most part on the mission property, in quarters much like those upon the old plantations of the South. They receive their rations weekly and are paid a monthly wage. Early in the morning the rising bell is sounded and morning prayers take place. Work begins and all are kept busily employed upon the grounds and buildings. Noon hours of rest are given, and at evening work for the day stops. There are various religious services and classes meeting after supper on different evenings of the week. The presence of great numbers of workmen and soldiers of the state at Leopoldville introduces conditions not helpful to mission labor. It is necessary, however, to have a force at hand able to help missionaries going up or coming down the river, transporting their baggage and freight, and doing other service constantly called for at a point of receipt and shipping like Leopoldville.
The mission’s work is not confined, however, to the town, and teachers are sent to neighboring villages to teach and conduct classes.