{"1": {"fulltext": "3S2=\\nspy 1", "height": "5096", "width": "3348", "jp2-path": "congorecollectio00guin_0001.jp2"}, "2": {"fulltext": "", "height": "5063", "width": "3354", "jp2-path": "congorecollectio00guin_0002.jp2"}, "3": {"fulltext": "HE\\nCONGO.\\nEdited from\\n-NqUs and Q$nmrMti(m of\\nMissionaries by\\nMrs, H. a, Guinness", "height": "5063", "width": "3354", "jp2-path": "congorecollectio00guin_0003.jp2"}, "4": {"fulltext": "", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0004.jp2"}, "5": {"fulltext": "", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0005.jp2"}, "6": {"fulltext": "", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0006.jp2"}, "7": {"fulltext": "", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0007.jp2"}, "8": {"fulltext": "", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0008.jp2"}, "9": {"fulltext": "", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0009.jp2"}, "10": {"fulltext": "UPPER CONGO FISHERMAN.", "height": "4518", "width": "3247", "jp2-path": "congorecollectio00guin_0010.jp2"}, "11": {"fulltext": "CONGO RECOLLECTIONS.\\nEDITED\\nFROM NOTES AXD COXVERSATIONS\\nOF MISSIONARIES.\\nBY\\nMRS. H. GRATTAN GUINNESS,\\nHon. Sec. of the East London Institute for Honu attd Foreign Missions\\nHarley H: Bom x E.\\nHODDER AXD STOUGHTOX.\\n2;, PATERNOSTER ROW.\\nMDCCCXC.", "height": "4586", "width": "2906", "jp2-path": "congorecollectio00guin_0011.jp2"}, "12": {"fulltext": "13; v\\n9 O OO\\nBUTLER TANNER,\\nTHE SELWOOD PRINTING WORKS,\\nFROME, AND LONDON.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0012.jp2"}, "13": {"fulltext": "PREFACE.\\nThe following recollections of some of our dear\\nCongo missionaries may serve to bring men and\\nincidents in this part of Central Africa before the\\nminds of those who are interested in the Dark\\nContinent.\\nMr. Harvey went out ten years ago, and Mr.\\nMcKittrick about six years ago. Both were con-\\nnected with the Livingstone Inland Mission, which\\nwas the first to take the gospel into this region. Its\\nearliest members landed at Banana in January, 1878,\\njust after Stanley s journey through the Dark Con-\\ntinent had made known to the world the vast entrance\\nto Central Africa from the west. This Mission\\n\u00e2\u0080\u0094which in 1884 was transferred to the American\\nBaptist Missionary Union, in Boston has borne\\nalready most encouraging fruit. Several native\\nChurches, with hundreds of converts numbers of\\nwhom are themselves preachers of the gospel are\\nnow connected with it.\\nMr. J. McKittrick has become leader in a new\\nEnglish extension of the Mission, on to the southern\\ntributaries of this mightiest river of Africa. It is\\ncalled the Congo-Balolo Mission, and its sphere of\\nlabour is the country of the Balolo-speaking people,", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0013.jp2"}, "14": {"fulltext": "PREFACE.\\nwho occupy the great horse-shoe bend of the Congo,\\nand are supposed to number about ten million. The\\nfirst party of missionaries for this new field started\\nin April, 1889. Two stations are already occupied\\non the Lulonga and Maringa rivers, and eleven mis-\\nsionaries connected with this effort are now in Africa,\\nand a third will be opened this spring. A steamer\\ncalled the Pioneer has been sent out for the use of\\nthe Mission. It is intended to found stations also\\non the Juapa, the Ikelemba, and the Bosira.\\nIt is difficult for civilized Europeans to realize\\nwhat life in Central Africa is like, and it is still harder\\nfor Christian people to conceive heathen existence.\\nWe ought however to try and understand it, in order\\nthat we may sympathise, pity, and help. May these\\nsketches enable some readers to do so\\nFurther information can be obtained from our\\nlarger work on the same subject, The New World\\nof Central Africa.\\nWho would not like to help to carry the light from\\nheaven into the darkness of Africa\\n^isUsCct Af.\\nHarley House, Bow,\\nLondon, E\u00e2\u0080\u009e", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0014.jp2"}, "15": {"fulltext": "CONTENTS.\\nMEN AND MANNERS ON THE CONGO. KING\\nKANGAMPAKA AND THE KROO-BOYS. THE NATIVE\\nMIND AND THE GOSPEL. THE CONGO TELEPHONE.\\nA WALK IN BALOLOLAND. A CHAT WITH MR.\\nRICHARDS, OF BANZA MANTEKA.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0015.jp2"}, "16": {"fulltext": "", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0016.jp2"}, "17": {"fulltext": "r", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0017.jp2"}, "18": {"fulltext": "Sketch Map to show the Locality occupied by the Ealolo People, and the First Two Stations of the Nf;\\nA Third will (d.v.) be opened on the Juapa River in 1890.", "height": "2360", "width": "3362", "jp2-path": "congorecollectio00guin_0018.jp2"}, "19": {"fulltext": "CHAPTER I.\\nKING KANGAMPAKA AND THE KROO-BOYS.\\nThe following chapter contains\\nrecollections by Mr. Charles\\nHarvey, of Lukunga, who first\\nwent out in 1880, and is still on\\nthe Congo. He was married\\nto a missionary, Miss Harris,\\nand had the sorrow of losing\\nhis wife.\\nThe name of the old chief\\nof Palabala was Kangam-\\npaka or Nkangampaka.\\nHe was a very shrewd\\nman, apparently about\\nsixty years old, but,\\nlike most Africans, he\\nhad no idea of his own\\nage for once, when\\nasked how old he was,\\nhe said that he believed\\nhe was about twenty.\\nHe was very polite to all white men in fact, his\\npoliteness was pushed so far as to be an annoyance to\\nany one unacquainted with the ways of African chiefs.\\nWhen visited by a white man, he would send a\\nA CONGO KING.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0019.jp2"}, "20": {"fulltext": "io CATCH HIS SPIRIT! CATCH HIS SPIRIT!\\nslave for a chair for the guest, while he would sit on\\nan empty gin box. He would then bring out some\\npalm wine, or malava mamputu (trade gin) if his\\nvisitor would take it, inquiring in the meantime, with\\nmuch apparent concern, respecting his health, etc.,\\netc. and as it was contrary to etiquette to ask him\\nto state the purpose of his visit, the guest could\\nchoose his own time for this, and could speak as\\nlong as he chose without fear of interruption, unless\\nanything was mentioned that required explanation.\\nThe old man, however, broke down signally on one\\noccasion, and completely forgot his dignity.\\nIn company with Mr. Picton, I was paying him\\na visit, after a long absence. An elderly man, a\\nstranger to me, was present in the courtyard, seated\\nnear to the chief. Kangampaka was making a speech\\nto this man, full of nauseating compliments respecting\\nmyself, when suddenly the old stranger fell forward\\non his face in an epileptic fit. The king became\\nat once very excited, and, invoking the aid of his\\nnkissi, or fetish, he cried out loudly again and again,\\nCatch his spirit catch his spirit The courtyard\\nin a few minutes was filled with men all armed with\\nguns, whilst on the outside of the fence were women\\nand children with terrified faces trying to peep over\\nand ascertain the cause of the disturbance. Kangam-\\npaka at once told the men who ran in that the wicked\\nold stranger who was lying struggling on the ground\\nhad endeavoured to work evil upon him, but that his\\nown nkissi was too powerful for him, and had found\\nhim out. I could easily see, by the way he was look-", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0020.jp2"}, "21": {"fulltext": "A VISIT TO KANGAMPAKA.\\ning at the man, his face being full of horror and hatred,\\nthat he meant mischief to the stranger I therefore\\nrose, and, addressing the king, told him that the man\\nwas only ill, and was not necessarily a bad man. The\\nold chief here interrupted me, saying, very rudely,\\nthat it was none of my business, but that this was a\\nmatter that must be settled Fiote fashion. I knew,\\nof course, that this would mean death to the poor old\\nstranger, so I insisted upon being heard, telling the\\nking that in our country we knew all about that\\nsickness, for we had plenty of people who were taken\\nill in the same way, and some of them were very good\\npeople. I further told him that God would be angry\\nif he took away the man s life because he was sick,\\nand not only would he have to answer to God in the\\nother world, but to man in this world, if he did not let\\nthe poor fellow alone. I could see that he felt him-\\nself in a dilemma, but he thought for a minute or\\ntwo, and at length said,\\nYou say you know all about this sickness in your\\ncountry well then, if so, give him medicine to cure\\nhim, and then we shall know that it is a sickness.\\nI at once accepted the challenge, believing that the\\nfit could not last very long, and that a little brandy\\nwould do him no harm. Leaving Picton to watch\\nevents, I started off to the mission house to procure\\nit, and in the meantime the man came to, and was\\nallowed to depart unharmed.\\nKangampaka was of a very revengeful disposition,\\nespecially towards those he considered to be the\\nenemies of his town.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0021.jp2"}, "22": {"fulltext": "12 A CONGO DYNAMITARD.\\nOn one occasion he came to me and asked for\\nsome of that stuff like Bula Matari (Stanley) used\\nin blowing up some rocks near Vivi dynamite, of\\ncourse. Being curious to know why he wanted it, I\\nasked him, and he said Those Noki people are\\nbad people. Give me some of that stuff like Bula\\nMatari has, and I will put some under their hill, and\\nblow them all into the air.\\nHe laughed very incredulously when I told him\\nthat I had none, and added that if I had, I should not\\ndare to give it to him for such a dreadful purpose, as\\nGod had told us to love our enemies not to blow\\nthem in the air He looked hard at me, as much as\\nto say, Do you white men really believe in loving\\nenemies I fancy that he had a difficulty in recon-\\nciling such a creed with the big cannon of which he\\nhad heard\\nThe old man had a very great veneration for a\\nbook or anything written. I was obliged to take\\nadvantage of this one day.\\nIt happened that we had cut down some trees in\\na sacred wood near the station, which displeased the\\nchiefs very much. My first intimation of this was by\\na messenger, who said, The chief is angry, and is\\ncoming to see you. Soon afterwards the old man and\\ntwo other chiefs arrived. He tried very carefully to\\nexplain that he was my friend, and not at all displeased\\nwith me, but that a number of other chiefs were very\\nangry, not only with me, but also with him, for not\\nbeing angry with me in the matter of the desecration\\nof the sacred wood.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0022.jp2"}, "23": {"fulltext": "HENRY CRAVEN, OF LIVERPOOL,\\nTHE FIRST MISSIONARY TO THE CONGO.\\nSAILED IN JAN., 1878 DIED AT KABINDA, OCT. 14TH, 18\\n13", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0023.jp2"}, "24": {"fulltext": "H DON T WRITE ANYTHING, WHITE MAN!\\nI replied that I was so glad he had not sided with\\nthe other chiefs, for now the matter would be very\\nsimple, for if he would only tell me their names, I\\nwould see about it. So getting a large sheet of paper\\nand pen and ink, I asked him to tell me the name\\nof the first, that I might write it down. This\\nevidently caused much consternation, for there was a\\ngood deal of whispering among them. They had not\\ncalculated upon this. Who could foresee what might\\ncome about if names were put in a letter After a\\nfew minutes, the king said, Don t write anything\\ndown, white man. The matter is settled And I\\nnever heard any more of it\\nKangampaka was very fond of Craven, and would\\ndo anything for him, except give his heart to God, and\\nthis of course was what Craven desired most of all.\\nAt times there seemed to be a probability that he\\nwould yield, for undoubtedly more than once he was\\nunder serious concern for his soul but there was one\\nthing that hindered, and that was the white mans\\ndrink\\nLong before he knew the missionary the old man\\nhad acquired a craving for the fiery spirit sold by the\\nlower river traders, and no inducement could per-\\nsuade him to give it up. On this point he was all\\nalong openly at variance with the missionaries, and\\nhe considered that Craven s only fault was refusing to\\nsupply him with gin. Craven made very earnest and\\npersistent efforts to reclaim him from the power of\\nthis curse, and often sent coffee to the king s house\\n(when he had promised to try and give up the drink),", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0024.jp2"}, "25": {"fulltext": "I.- v\\nAN AFRICAN GRAVE, WITH BROKEN CROCKERY.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0025.jp2"}, "26": {"fulltext": "1 6 KANGAMPAKA S FUNERAL.\\nhoping that it would be substituted for the wretched\\ngin but, alas the demon prevailed, for up to the day\\nof his death, twelve months ago, he was, body and\\nsoul, the slave of drink.\\nIn accordance with Congo custom, his body was\\nkept for a long time in the house in which he had\\ndied, until sufficient cloth had been given by his\\nrelatives and friends to wind around the corpse, and\\nbury with him. After months had elapsed, and an\\nenormous quantity been contributed, the funeral took\\nplace; but by this time the body with its multitu-\\ndinous wrappings resembled a large hogshead, painted\\nover with a number of strange devices. He was\\nburied in a great pit which was dug close to the spot\\nwhere he had so long conducted both his court and\\nhis revels.\\nPoor, guilty, and yet victimized Kangampaka\\nHe could never bear to hear of the resurrection of the\\ndead, yet rise again lie mast But who in that great\\nday would not rather be the drunken heathen chief\\nthan the so-called Christian trader, with blood-guilti-\\nness for the ruin of that old man, among thousands\\nof others, upon his soul Beyond all doubt trade-gin\\nwas the stumbling-block that kept him from Christ.\\nThe fascination of the drunkard s delirious paradise\\nwas too great for the morally weak and helpless\\nheathen to resist. Woe to those who lured him,\\nand are daily luring thousands like him to degrada-\\ntion, ruin, and death, for the sake of selfish gain", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0026.jp2"}, "27": {"fulltext": "C. R.\\nAN N GANGA, OR MEDICINE-MAN.\\nT7", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0027.jp2"}, "28": {"fulltext": "1 8 frail tenements.\\nHouses at Palabala.\\nThe first house put up at Palabala was built of\\nnative material almost entirely, the only exception\\nbeing the doors and windows, which were made out\\nof Morton s provision boxes\\nThe roof was thatched with dried grass, but the\\nthatching was not well done, and there was consider-\\nable leakage in various places during the tornadoes\\nwhich occurred at least every other day in the wet\\nseason.\\nWhen the first sound of a storm came, waterproofs\\nground sheets, and mackintoshes would be brought\\nout to cover everything that could spoil or be\\ndamaged by wet, such as beds, blankets, and books.\\nWhere the leakage was very bad, pails would be\\nplaced underneath, to prevent large pools forming\\non the floors of the various rooms. But what was to\\nbe dreaded more than tornadoes was a fog or Scotch\\nmist, such as frequently enveloped the Palabala hill,\\nwhich was 1,700 feet high. The walls of the house\\nbeing made only of papyrus-mats, were more useful\\nfor ventilation than for protection from the weather.\\nIt was no unusual thing to go to bed, the stars shin-\\ning brightly outside, and to wake very early in the\\nmorning, feeling shivery and uncomfortable. If the\\nmatches were not too damp, a light would be struck,\\nand then the cause of the trouble would be only too\\napparent, for the room would be seen to be full of a\\nthick fog which would chill one to the bone. During\\nthe night the clouds had gathered, and one black,", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0028.jp2"}, "29": {"fulltext": "COMFORTLESS CONDITIONS.\\n19\\ndense rain-cloud had struck the hill and penetrated\\neverywhere. In the morning, boots, socks, trousers\\nBible, everything, would be clammy and damp.\\nWhat wonder therefore that we all, without excep-\\ntion, had many fevers, or that some of our number\\ndied That so many escaped, although usually with\\nbroken health, was the surprising thing. Such risks\\nas we ran by living in so poor and unsuitable a house\\nshould, if possible, be avoided, even at the begin-\\nning of a local work, and, with sufficient resources,\\nexperience, and due foresight, they can and ought\\nto be.\\nSome little time before the present iron house was\\nput up, matters began to assume a very bad appear-\\nance as regards the safety of the old house and of\\nthe out-houses.\\nOne day, while a tornado was raging, we heard", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0029.jp2"}, "30": {"fulltext": "20 TROPICAL TORNADOES.\\nabove the storm a loud noise succeeded by screams\\nof terror from the children.\\nThe cook-house must be blown down/ said\\nCraven.\\nI ran to the nearest door, but I was an invalid and\\nnot strong at that time, and as it faced the storm and\\nopened outwards, the storm completely mastered me.\\nTry all in my power, I could not open that door In\\nthe meantime Craven had got through a side door,\\nand was overjoyed to find that although the cook-\\nhouse had indeed fallen, it had fallen over and round\\nthe poor frightened children, and had not hurt a\\nsingle one of them. Our evening worship that day\\nbecame a service of praise\\nThe next tornado after this nearly brought the\\ndwelling-house down about our own ears. It was a\\nvery wild storm. The lightning was terrible, flash suc-\\nceeding flash with hardly any intermission. The wind\\nroared and shrieked among the trees of the plantation\\nclose by, while the thunder boomed and crashed in-\\ncessantly. The wall on the storm side of the station\\nbegan to sway. It seemed as if any moment might\\nsee us buried beneath the ruins of the house. Craven\\ncalled to me, shouting at the top of his voice because\\nof the storm, We had better get into the store it s\\nsafer there Where is Johnson I found Johnson\\nin his room watching with dismay the swaying wall\\nI laid hold of him, and said, Come along but he\\nprotested, Wait, wait I believe the house will\\ncome down. As this seemed to me to be an urgent\\nreason why we should not wait, I pulled him for-", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0030.jp2"}, "31": {"fulltext": "J A CAT- OF- ALL- TRADES.\\n21\\ncibly out but just then one of the sudden lulls pecu-\\nliar to tropical tornadoes came, and we were saved\\nfor that time.\\nSoon after this the old house was propped and\\nshored up, which proved sufficient to keep it from\\nbeing blown down until it was superseded by a good\\ncorrugated iron structure, built on a site a little dis-\\ntance away. In this there is no need to fear rain, fog,\\nor storm, although it is built in a much more exposed\\nposition than was the old house.\\nThe Kroo-Bov.\\nIn the early stages of\\nthe mission s history the\\nnatives could not be de-\\npended upon for labour of\\nany kind, so it became ne-\\ncessary to hire Kroo-boys\\n(or Kroo-men, for they are\\nusually full-grown men)\\nfrom the Guinea Coast,\\nand these have proved\\nthemselves to be the best\\nkind of black labourers a\\nwhite man can employ.\\nThe Kroo-boy gene-\\nrally has the most profound veneration for his white\\nmaster, and if ordinarily well treated, becomes much\\nattached to him, and will go through fire and water\\nto serve him.\\nHe will work from sunrise to sunset at the hardest", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0031.jp2"}, "32": {"fulltext": "12\\nCONGO CARRIERS.\\nCARRIERS CROSSING A RIVER.\\nkind of labour, such as carrying stones to make the\\nfoundation for a house, or puddling clay to make\\nwalls. He will work quite cheerfully, and will be\\nthoroughly satisfied with about a pound of rice, or a\\nfew heads of maize, and some plantains per day, with\\nthe addition of some fish or meat once or twice a", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0032.jp2"}, "33": {"fulltext": "SOLVING A PROBLEM. 23\\nweek. If required (and of course he is not by mis-\\nsionaries), he is quite willing to shoulder a gun and\\nfight his master s enemies with much bravery if his\\nmaster will only lead him or he will without a\\nmurmur (or, at the most, with a murmur) throw down\\nhis spade or pick, and within a quarter of an hour\\nstart on a journey of a hundred miles, carrying a load\\nof sixty pounds weight, with the addition of his own\\nrations for the journey. All this he will do for about\\n6d. or gd. per day and his food.\\nThe Kroo-boy usually discards his own name, and\\nadopts one given to him by the purser of the steamer\\nor others, probably on account of the unpronounce-\\nability of the Kroo-names by the unfacile English\\ntongue. The distribution of these names is often\\nvery facetious, and not unseldom positively ludicrous.\\nSometimes when a Kroo-boy is asked his name, he\\nwill give Jim Crow, Snowball, Red Herring, or\\neven Frying Pan or Pea Soup. It sounds very\\ncomical when a messenger comes and tells you that\\nJim Crow has been pitching into Pea Soup, or\\nthat Frying Pan won t give up the cooking pot, or\\nhas insulted poor Tea Kettle by calling him a black\\nbushman.\\nAlthough he is intelligent, the Kroo-boy is by no\\nmeans highly civilized, and appliances puzzle him.\\nAt a certain station a quantity of earth had to be\\ncarried from a pit to make a foundation for a house,\\nand a wheelbarrow was introduced to save time and\\nlabour. The Kroo-boy loaded the barrow very care-\\nfully, and then stood still, scratched his head, and", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0033.jp2"}, "34": {"fulltext": "24\\nKROO-BOY PARAPHRASE OF\\nKKOO BOYS IN THE WATER.\\nlooked completely mystified. What was to be done\\nnext In a minute or two he had solved the pro-\\nblem, and walked away with the loaded wheelbarrow\\non the top of his head\\nThe Kroo-boy is very ready to listen to Christian\\nteaching, but his language is the great hindrance to a\\ncommunication of the gospel message to him, while\\nhis own knowledge of the English tongue is extremely\\nimperfect. The medium generally employed is a kind\\nof pidgin English, which hardly answers the pur-\\npose of conversing upon the ordinary affairs of life\\nconsequently when the sublime truths of the gospel\\nare the subject, its poverty and imperfectness is but\\ntoo apparent nevertheless some eternal impressions\\nhave doubtless been made upon the hearts of these\\npoor simple-minded heathen servants. The mis*", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0034.jp2"}, "35": {"fulltext": "THE PRODIGAL SON. 25\\nsionary, indeed, has a choice between speaking good\\nEnglish to one of their number, who understands\\nbetter than his neighbours, and can translate into\\nKroo and speaking in broken English, such as the\\nKroo-boys themselves use. The latter is usually\\npreferred, as the interpreter cannot be followed, and\\ncannot be detected when he has misapprehended and\\nmisrepresented truth but the difficulties are very\\ngreat either way.\\nThe following is a specimen of Kroo-boy English,\\nand is, as will be seen, a paraphrase of the Prodigal\\nSon.\\nOne man live for dem other country, he catch two\\nboy.\\nDem young boy he say to him father, I no fit to\\nstop here. I fit to go far way give me cloth.\\nHim father he feel sick for heart he no want m\\ngo, but dem boy he say, I go.\\nDem boy, he go for road, he sleep plenty night for\\npath, den he see one town, he say, I fit to stop here.\\nDem men for dat town sabby (know) plenty cheat,\\ndem boy he buy palm wine, he buy gin, he buy pig he\\ngive dem men. Every night, plenty, plenty dance.\\nOne day he look in box, no see cloth; cloth finish.\\nDem men for town dey say, We no catch cloth\\nfor you. Go way.\\nDem boy he no catch kwanga, no catch plantain\\nhe live for die (i.e. he is about to die).\\nHe see one man, he say, I fit to work for you,\\nmassa. Dem man he say, All right. Pigs dere, live\\nfor field, go keep m.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0035.jp2"}, "36": {"fulltext": "26\\nPARAPHRASE OF THE PRODIGAL SON.\\nDem boy he go, he see pig s chop (pig s food),\\nhim tummack too much sick (faint with hunger), he\\nchop m (ate some).\\nDem boy he say, All dem Kroo-boy (servants) for\\nmy father catch plenty chop. I no fit to stop here.\\nSpose I stop here, den I live for die (I shall die).\\nHe sleep plenty nights for road, den he see dem\\nhouse for him father. Him father he look, he look,\\nhe say, My boy he live for come (just coming).\\nHe run plenty he look dat boy, he kiss m.\\nDem boy he say to m father, I be bad too\\nmuch I no be chile for you any more* I fit to be\\nKroo-boy (servant) for you/\\nHim father he say to dem boy, You come long.\\nDem father he tell dem Kroo-boy, You go catch\\ncalf. Make plenty chop (food). You sabby (know)\\ndis boy come back All same spose he come back\\nfrom grave. We fit to dance plenty to-night/\\nCENTRAL AFRICAN POTTERY.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0036.jp2"}, "37": {"fulltext": "CHAPTER II.\\nTelephonic com-\\nmunication is by no\\nmeans one of the new things under the sun, especially\\nunder the tropical Congo sun for the various tribes\\ndwelling on the banks of the Congo, both on the upper\\nand lower river, have for ages had a very complete\\nsystem of telegraphing by sound, or telephoning as it is\\ncalled. They are perfectly able to communicate in this\\nway any word or sentence anything, in fact, which\\nthey are able to speak themselves, they can transmit\\nto towns a long distance off, but which are within\\nhearing distance.\\nThis communication is effected by means of a kind\\nof drum, which is made of very hard wood, hollow\\nthroughout, and varying in thickness so that when\\nstruck from the inside, as many as four different tones\\nor sounds can be produced.\\nThe operator holds in each hand a drum-stick\\nand by varying the intervals between the beats upon\\nthe different toned sides of the drum, an almost", "height": "4966", "width": "3247", "jp2-path": "congorecollectio00guin_0037.jp2"}, "38": {"fulltext": "28 NATIVE TELEPHONIC COMMUNICATION.\\ninfinite variety of signals can be conveyed to the ear.\\nUsually the natives take this drum down to the\\nwater s edge, as they know by practical experience\\nthat sound travels much farther over water surface\\nthan over land. The town is first called, and w r hen\\nreply is made the message to be conveyed is beaten\\nout syllable by syllable. But its uses are by no means\\nconfined to communication with neighbouring towns,\\nbut far more frequently it is employed for local\\npurposes for instance, the drum will suddenly sound\\nout the name of some individual who belongs to the\\nsame town and who is perhaps in the forest hard by,\\nor at the mission station and he is told that his chief\\nwants to speak to him, or his wife may intimate that\\ndinner is quite ready, or a trusting friend will publicly\\nadvise him that he will be very glad of repayment\\nof the fifty brass rods borrowed in the more or less\\nremote past, and so on.\\nIn the Cataract Region, in towns away from the\\nriver, the natives communicate with other towns\\nchiefly at night, when everything is so still and quiet\\nthat the cry of the jackal or the hooting of the owl\\ncan be heard many miles away.\\nAt Palabala they carry the drum to the side of the\\nhill when they wish to send a message to Nokki, a\\ntown on a neighbouring hill, but which is six to seven\\nmiles ofif as the crow flies. After some amount of\\nbeating in a peculiar irregular way, they pause and\\nthe sound of an answering drum at Nokki can be\\ndistinctly, though faintly heard. Then some words\\nor part of message is telephoned, and the answering", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0038.jp2"}, "39": {"fulltext": "pfam\\n1 Thirty-two Cataracts\\n8 J J\\nAN\\nD Ra\\nPIDS OF THE\\nLower Congo.\\n29", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0039.jp2"}, "40": {"fulltext": "THE PREACHING DRUM.\\nsignal u all right is given after each pause. Then\\nthe Palabala drum will stop, and the Nokki drum\\nbeat out some reply, to which the responses will be\\ngiven in due order.\\nThese drums are especially valuable in time of dis-\\npute or war for an international question can be\\nargued under the very best possible conditions, when\\nevery one is calm, and the wit and wisdom of each\\ntown fully available to assist negotiations. In case\\nof an attack being intended upon a neighbouring\\ntown, due notice would be given as a matter of course\\nby means of the drum, and the day and the time of\\nthe day (or position of the sun) duly notified when\\nthe attack might be expected\\nThe missionaries at the Equator Station had once\\npractical evidence of the usefulness of the telephone\\ndrum, and of the fulness and accuracy of the news\\nconveyed by it.\\nBefore starting upon an expedition to towns not\\npreviously visited, Mr. McKittrick had engaged the ser-\\nvices of a drummer. This man would take his station\\nin the fore part of the canoe, and some time before\\nthey got to a town he would tell the people all about\\nthe missionary, how peaceable his errand was, and the\\ngood things he had to tell them. Consequently, instead\\nof an armed, suspicious crowd to meet them at the\\nlanding-place, the chiefs and the people would be\\nwaiting to accord them a hearty welcome. In this\\nway quite a number of towns were visited without\\ndanger to the missionary or the people who accom-\\npanied him. One day, while returning to Equator", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0040.jp2"}, "41": {"fulltext": "THE LANGUAGE. 31\\nville, but. several miles away, the drummer conveyed\\nto the natives at the station tidings of the doings of\\nthe expedition, the names of the towns visited, the\\nsubstance of what the chiefs said, the shooting of a\\nhippopotamus, and other incidents. All this the\\npeople told the missionary left in charge of the sta-\\ntion before his colleague arrived, and it was found by\\ncomparison to agree in every particular with the facts.\\nWho can say to what other uses this valuable\\nmeans of communication may yet be brought May\\nit not reasonably be hoped, that in time to come other\\nmessages than those of dispute and war will be con-\\nveyed, and the wonderful story of God s love to man,\\nas shown by the gift of His only begotten Son, be the\\nsubject of many a message to many of the towns yet\\nunevangelized, and especially to those which would\\nnot be disposed at first to permit a missionary to go\\namong them. In this way not only an entire town,\\nbut often a number of towns, might at the same\\ntime listen to the glad tidings of great joy, sounded\\nforth on some Gospel Telephone Drum.\\nLinguistic Difficulties.\\nThe curse of the Tower of Babel is very specially\\nrealized by those whose duty and privilege it is to\\npioneer in a perfectly heathen and uncivilized country\\nwhere the language has never been reduced to writing\\nand where there are no interpreters of any kind.\\nIf an Englishman travels abroad, in most parts of\\nthe world he is able to secure the services of an\\ninterpreter he can carry a pocket dictionary, and", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0041.jp2"}, "42": {"fulltext": "32\\nTHE WHITE BOGIE.\\nby help of the literature of the country he can soon\\nmake himself understood. But in a land absolutely\\nwithout dictionaries, grammars, or interpreters, the\\ncase is very different\\nWhen we first landed on the Congo, communication\\nwith the natives was principally by pantomime, and\\nthe acquisition of the first little vocabulary was diffi-\\ncult and slow work.\\nTHE CEREMONY OF MAKING PRESENTS, OR DASH.\\nLet us suppose the missionary has just reached\\nthe country fresh from Europe his tent has been\\npitched not far from a Congo village, with a view\\nto cultivating amicable relations with the people.\\nAt first the natives seem very timid, and hardly\\ndare to approach nearer than to be able to com-\\nmand a distant view of the camp. But the mission-\\naries are both inside their tent, which emboldens", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0042.jp2"}, "43": {"fulltext": "BABEVS CURSE. 33\\nsome of the more venturesome of the people to hazard\\nthemselves a few yards nearer; but suddenly the can-\\nvas door of the tent is flung on one side, and out steps\\nthe man with the bogie-looking white skin (the native\\nbogie is always white). Instantly there is a general\\npanic, and young and old scamper away in terror, and\\nhide themselves in the long grass. In a few minutes\\nhowever they recover somewhat and a few of the\\nmen, feeling a little ashamed of themselves, begin to\\ncuff the small boys and demand very indignantly why\\nthey ran away from the white man.\\nBut now the fowl-merchant makes his appearance,\\ncarrying on his head a long basket made of palm\\nbranches full of fowls. He ranks in public estimation\\nas a very dreadnought, for he for years has made\\nperiodic excursions down the country right into the\\nwhite man s lair for purposes of trade, and has always\\nreturned triumphantly, bearing rich spoils in the\\nshape of handkerchiefs, beads, and bottles of the white\\nman s palm wine {inalavu mamputu) y or gin. But\\neven he keeps at a respectful distance, and places\\nhis fowls on the ground about a dozen yards from the\\ntent. The missionary goes over to him, and at once\\nthe native addresses him in what is to him an un-\\nintelligible jargon. Which of that jumble of sounds\\nis a word\\nHow impossible it seems to be, even to make a\\nbeginning with such a language\\nThe poor missionary shakes his head and looks\\nhelpless.\\nBut one of the Kroo-boys, just fresh from the\\na*. 3", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0043.jp2"}, "44": {"fulltext": "34 YOU FIT BUY DEM FOWL t\\nGuinea Coast, sees the situation, and although he does\\nnot understand a word of the native language, offers\\nhis services as interpreter.\\nAny port in a storm/ 5 thinks the missionary.\\nBesides, the responsibility of failure will be shifted,\\nor at least divided, so he makes no objection.\\nSnowball, the Kroo-boy (who by the bye is\\nunusually black even for a Kroo-boy) says,\\nYou fit to buy dem fowl, massa\\nYes, Snowball, I want to buy them.\\nHow much massa fit to give\\nOh, that depends. How much does he want\\nSnowball sidles over towards the native who\\nshrinks away a little, and looks as if he wishes he\\nhadn t come he then shouts in his ear Look ee,\\nyou black bushman dem fowl how much?\\nThe native scratches his head and looks puzzled,\\nthen rattles away at a great rate in his own language\\nas a kind of self-defence, which makes Snowball\\nlook perplexed in his turn. However he tries again,\\nand taking four fowls out of the basket, he hands\\nover a piece of cloth, which the native carefully exa-\\nmines, then proceeds to ascertain for how many\\nfowls he is supposed to have been paid. He slowly\\ncounts twice over, Imosi^ toie, itatii, ia, one, two, three,\\nfour. These are evidently some of the numerals, so\\nthe missionary repeats after him, as if counting him-\\nself, Imosi) iole^ itatu, ia, to the delight of the native,\\nwho thinks he must know more of the language than\\nhe pretends. He consequently breaks forth in quite\\na tornado of eloquence but his auditor by this time", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0044.jp2"}, "45": {"fulltext": "IMOSI, /OLE, ITATU, IA\\n35\\nis carefully noting down imosi, iole y itatii, ia and\\nfeels that whatever the four fowls may eventually cost\\nhim in cloth, they will be cheap with these adjectives\\nthrown in.\\nBut the fowl-merchant is evidently dissatisfied, for\\nhe takes up one of the fowls and puts it back in the\\nbasket, still keeping the cloth in his hand, repeating\\nagain and again, Nsusu zitatio, nsusu zitatu? The\\nitatii is three, can nsusu be the word for fowl\\nIt is put to the test, and after almost as much ex-\\npenditure of breath as would be sufficient to capture\\nan African butterfly, the word is\\ncaught, and duly transferred to the\\nnote-book always kept handy for\\nthat purpose.\\nIn the mean-\\ntime the other\\nnatives have ap-\\nproached nearer\\nand nearer, being\\nunable to resist\\nthe temptation of\\nseeing a bargain\\nstruck for next\\nto the pleasure of\\nbuying and sell-\\ning personally,\\nthe Congo native\\nenjoys looking on\\nwhile others trade.\\nThe business is\\nKROOBOY.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0045.jp2"}, "46": {"fulltext": "VALUE OF SCOLDING IN ENGLISH.\\nnow at last completed, and the fowls sold at the rate\\nof three for one piece of cloth and finally all parties\\ngo away satisfied, but none more so than Snowball,\\nwho feels that he is getting on well with the native lan-\\nguage, or, as he himself calls it, dem bushman talk.\\nStill better opportunities of acquiring the language\\noccurred during school teaching. The quick boys of\\nthe school soon discovered that the highway to favour\\nwith the teacher was to help him to get hold of words\\nin their language and, indeed, the pleasure of being\\nthe teacher of the teacher and that teacher a white\\nman too was so highly appreciated that it was freely\\nindulged in by all.\\nBut the teacher was compelled to be judicious in\\nhis employment of words and phrases thus acquired,\\notherwise it would neither minister to the edification\\nnor to the discipline of the school. It was early dis-\\ncovered that the missionary would act wisely if he did\\nhis scolding in English if not, he was in danger of\\nbreaking down in the middle of his expostulations in\\na ludicrous manner or he would perhaps express him-\\nself so funnily, that not only would the whole school\\nbe put in a roar, but even the culprit under reprimand\\nhas been known to fall from his seat and kick about\\non the floor in a fit of uncontrollable laughter, the\\nunintended effect of solemn exhortations in broken\\nFiote. On the other hand, a little declamation in\\nEnglish usually produced an awed hush throughout\\nthe school, and the misdemeanant would look as if he\\nnever would dare to do the like again\\nCommon nouns were comparatively easy to get,", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0046.jp2"}, "47": {"fulltext": "TRANSLATION WORK. 37\\nbut verbs and words expressing abstract ideas very\\nfar from easy. Many of these last were only acquired\\nafter years of patient endeavour after them, or wait-\\ning for them to turn up. Even some quite ordinary\\nwords were not obtained until they had been sought\\nfor weeks. One missionary very soon got the word\\nto-morrow, but try all he would for a long time he\\nwas not able to get hold of .yesterday, until one\\nday quite accidentally he heard it, and was able to\\nsecure it.\\nThe tenses of the verbs were puzzling and easily\\nmistaken. One of the missionaries, through systema-\\ntically using a past tense which should only be used\\nfor things that have just happened, unwittingly gave\\nthe natives the idea that in some mystical sense Christ\\ndied for us every day.\\nThe discovery of any but the principal and ele-\\nmentary rules of the grammar was a painfully slow\\nprocess. The first attempt at a grammar was an\\nelementary one by Rev. H. Grattan Guinness, which\\nwas published in 1882. This was soon after followed\\nby a vocabulary of some three thousand words of the\\nPalabala dialect by Rev. H. Craven, and two years\\nago Rev. W. Holman Bentley, of the English Baptist\\nMission, published a dictionary of the language as\\nspoken at San Salvador, as well as some copious\\ngrammatical notes of very great value.\\nSome translation work has also been accomplished.\\nBesides Peep of Day (an outline of Bible history for\\nchildren), the four Gospels, the First Epistle of John,\\nmost of Genesis, and twenty chapters of Exodus, have", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0047.jp2"}, "48": {"fulltext": "38 MOTHER OF THE LAST BLUE BEADS.\\nbeen translated by various members of the mission\\nand quite recently the Acts of the Apostles has been\\nrendered into Fiote by a native convert now studying\\nin a college in America.\\nAs the language has been reduced, it has been\\nfound to be exceedingly rich in inflexions and owing\\nto the native rule requiring all speakers at their\\npalavers to employ only the highest class Fiote\\nof which they are capable, the purity and integrity\\nof the language has been remarkably preserved, at\\nleast in the interior.\\nThere are many difficulties in translation peculiar\\nto Africa, or to a tropical climate. For instance, the\\npeople have no idea of ice or snow, and consequently\\nhave no words for them. Their sheep, as a rule have\\nno wool, but hair and those which do have wool are\\nblack. In the interior they have not the least notion\\nof the sea, and the only word that approaches the idea\\nmeans the wide part of a river. They know, more-\\nover, nothing of coin as currency, therefore Mr.\\nRichards, in his version of Luke, has had to render\\nthe word talents in the parable as pieces of cloth.\\nAnd in the verse where our Lord says Verily I say\\nunto thee, Thou shalt in no wise come out until thou\\nhast paid the uttermost farthing, uttermost far-\\nthing has been rendered mother of the last blue\\nbeads, which is the exact equivalent in the Congo\\nlanguage\\nIt is somewhat discouraging to remember, that\\nmuch as has been done towards giving the gospel to\\nthe African, it is almost nothing to what yet remains", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0048.jp2"}, "49": {"fulltext": "AFRICAN DIALECTS.\\n39\\nto be accomplished. On the banks of the Congo and\\nits tributaries alone, a considerable number of lan-\\nguages are spoken, as distinct as French and Italian,\\nand requiring separate translation work. It is true\\nthat the mastery of one language will assist greatly\\nin the reduction of the rest, as they all belong to the\\ngreat Bantu family; but each requires separate study,\\nand hence the\\nneed of many\\nstudents. May\\nGod thrust forth\\nmore labourers\\ninto this great\\nharvest field\\nH", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0049.jp2"}, "50": {"fulltext": "The natives have usually passed\\nthrough three distinct\\nstages in relation to the\\ngospel before they have accepted it viz. indifference,\\ncuriosity, and opposition. Each of these stages may\\nhave been of longer or shorter duration, and their\\norder may not always have been exactly the same\\nbut as far as our observation extends, the work at\\neach of the stations has passed through them all\\nbefore there has been anything like a general appre-\\nciation of the truth.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0050.jp2"}, "51": {"fulltext": "foolishness: 4 i\\nThe first stage, indifference, extended over a long\\nperiod of the early history of the Mission, and the\\ncause is not difficult to discover.\\nHere were a few white men, for some time unable\\nto communicate their message except in a poor broken\\nFiote much of their time taken up in house-building,\\ntravelling, transport of goods, etc. often very sick,\\nand seldom quite well knowing little of the manners\\nand customs, modes of thought and prejudices of the\\npeople foreign in speech, dress, ideas upon every-\\nthing, and especially upon religion of course un-\\nbelievers in the traditions of their forefathers handed\\ndown from past generations, and wishful to supersede\\nthem by a religion that apparently forbad indulgence\\nin almost all the chief pleasures and gratifications of\\nlife And when perhaps a little progress had been\\nmade, the white man s God had little attraction to\\nthe native mind for not only was He unable to\\nkeep them from being sick (the chief object of their\\nown superstitious rites), but many of them had even\\nbeen allowed to die. Where then was the advantage\\nof such a religion as that, which was unable to help\\neven its own propagators\\nAt first, indeed, apparently, interest was displayed\\nbut it was only apparent, or rather, it was in the\\nwhite man, and not in his message. There was the\\nutmost desire to be on good terms with him, but\\nthe greatest indifference as to his God. They would\\nmeet and listen patiently while he discoursed in such\\nbroken, strange Fiote, that sometimes they thought\\nthat it must be the language of the white man s", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0051.jp2"}, "52": {"fulltext": "42 GOD AND MAMMON.\\ncountry to which they were listening They would\\nshut their eyes while he talked with his own eyes shut,\\ninto the air it seemed, but the white man said it was\\nto Nzambi, the great God and they would say Amen\\nat the end of it all, with much unction and fervour,\\nbut no further would they go. And, indeed, many of\\nthem believed that this was as far as they were\\nexpected to go, and would relate to the missionary,\\nas quite commendable, that on the previous Saturday\\nnight they had attended a fetish dance, but that\\nthis did not make them neglect the meetings for the\\nworship of Nzambi, evidently thinking it possible to\\nserve God and Belial at the same time. (Not the\\nonly people who have made this mistake since the\\nworld began\\nBut when at length they began to understand that\\nGod claimed nothing less than themselves, and would\\nnot be satisfied with anything they could do, they\\nsaid quite candidly that that might be a good religion\\nfor the white man, but it was not suitable for the black\\nman, w r ho had different customs altogether, and zvas\\nin himself different.\\nIt was almost heart-breaking at times to go into\\nthe towns to preach, knowing that men, women, and\\nchildren were hiding away, or to hear them make any\\nexcuse rather than listen to the word, or to see them\\nstanding listlessly by, as they patronisingly assented\\nto the most heart- searching truths. Some would\\nconfess they were sinners, declare that they had re-\\npented, believed in Jesus, that they loved God with\\nall their heart and soul, and were keeping all His", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0052.jp2"}, "53": {"fulltext": "KNOWN BY OUR FRUITS. 43\\ncommandments and all the time we were morally\\ncertain their hearts were as dark as Satan and super-\\nstition could make them.\\nAfter this came the next stage curiosity.\\nThe unanimity of the testimony of the Mindele\\nmia Nzambi (God s white men a name they gave\\nto the missionaries) was one of the causes of this.\\nYou all speak the same thing, they said on more\\nthan one occasion. It doesn t matter which mission-\\nary it is that comes here, all tell us the same story.\\nThen the lives of the missionaries, in contrast with\\nthose of many of the traders and others, impressed\\nthem. In Africa there must of necessity be very little\\nprivate life. The white man has to be a living\\nepistle, known and read of all men, and it was\\nespecially so in the early history of the mission. Then\\nalmost every little word or act was watched, noted,\\nand interpreted. Very little escaped their notice.\\nWherever we went, and whatever we did, there was sure\\nto be a number of curious eyes and ears always open\\nand ready to find in us anything inconsistent with our\\nprofessed object in coming amongst them. And did\\nwe never fail then Our pitiful Father in heaven,\\nwho knoweth our frame, knows how often. So often,\\nindeed, that the remembrance should cause much\\nhumbleness of mind and yet withal we have much\\ncause to praise the grace that on the whole did keep\\nus faithful and consistent under very trying condi-\\ntions of bodily and spiritual life.\\nThere w r as also another cause of native curiosity\\nwhich should not be left out of the account. It was", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0053.jp2"}, "54": {"fulltext": "44\\nTHE WHITE MAN IS\\nt^^^^^m\\nNATIVE WOMAN HOEING.\\na sign given by God\\nHimself, rain sent in\\nansiver to prayer, and it\\nattracted much atten-\\ntion.\\nThe rainy season had\\ncome, but no rain The\\nwomen had sown their\\nseed, and the blade had\\nappeared but as one\\nmonth and then nearly\\nanother passed over, and\\nnot a shower visited the earth and watered it, the\\ngreen shoot began to turn yellow, and the young\\ncrops flagged and drooped. Another month or two\\nof such drought, and famine would be the consequence.\\nIn their distress they tried the rain fetish.\\nOne evening, as one of the missionaries was taking\\nhis usual walk, passing through the town, he heard\\nthe beating of a drum, and seeing one of the mission\\nschool lads, he asked what it meant, and was told\\nthat the people were to assemble that night and dance\\nfor rain.\\nThe missionary said to the lad But you know\\nthat will not bring rain, don t you\\nOh, yes, teacher, it will.\\nNonsense How can beating a drum and dancing\\nmake the rain to fall If God wants it to rain, it\\nwill, but not otherwise.\\nAh, well, teacher, you will see. Just notice now\\nif it does not rain before to-morrow morning.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0054.jp2"}, "55": {"fulltext": "STOPPING THE RAIN! 45\\nThat evening walk was saddened by the conversa-\\ntion held with the lad. How dark everything seemed\\nAfter years of toil and prayer, not only were the\\npeople as much wedded to their superstition as ever,\\nbut even hopeful scholars of the mission school\\nwere still in gross darkness and believing lies. Alas\\nthis heathenism What a dreadful, real power it\\nseemed to be When would the people be delivered\\nfrom the bondage of its yoke O God groaned\\nout the missionary, forbid that Thy rain should fall\\nin apparent response to their invocation of devils\\nKeep back Thy clouds until they seek the blessing\\nfrom Thee.\\nThat night and many others passed, and no rain\\ncame. Notwithstanding all the drumming and danc-\\ning, the clouds were obstinate, and w r ould not obey\\nthe most powerful spells. More than two months of\\nthe rainy season had now gone by, arid no drop of\\nrain had fallen. Scarcity, disease, and death, such as\\nthe old men said had come upon the land in former\\ndays, seemed to be impending. But why was it?\\nWho was the cause of the drought who was it that\\nwas hindering the rain from coming? The conver-\\nsation of the boy with the white man was reported.\\nYes, that was it That was why their medicine-men\\ncould do nothing. The white man mas stopping the rain\\nThe news soon spread, The white man it is who\\nis stopping the rain, and the rage of the people\\nespecially the women was very great. Had it been\\none of themselves, and not a white man, his life would\\nnot have been worth many hours purchase. But a", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0055.jp2"}, "56": {"fulltext": "46 TESTING THE WHITE MAN S GOD.\\nwhite man was different To kill him would mean\\nbringing unknown dangers upon the whole com-\\nmunity. And, moreover, the king protected him\\nLet Kangampaka protest then against this bad con-\\nduct to the white man himself, and perhaps when he\\nknows that he is found out he will let the rain come.\\nThe king thereupon sent his headman to the sus-\\npected missionary, and told him that all the people,\\nA CONGO WOMAN.\\nespecially the. women, were very angry with him, be-\\nlieving him to be keeping back the rain from them.\\nThe missionary replied that it was not he, but the\\npeople themselves.\\nHow was that\\nJust this way. God owns all the clouds, for He\\nmade them. Season by season He has sent the rain\\nto you unasked, and you have had plenty to eat in\\nall your towns. But who among you have ever once", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0056.jp2"}, "57": {"fulltext": "AN ANSWERED PRAYER. 47\\nthanked Him Instead of doing that, you have\\ndone that which He abominates in praising and\\nthanking your rain fetish.\\nWhat then shall we do, white man\\nHere was a most practical question How ought\\nit to be answered There seemed to be but one way,\\nand that to take up the challenge of the heathen chief\\nin God s name.\\nTell Kangampaka, replied the missionary, to\\nappoint a day for all the people to come together,\\nand wait upon God to give them rain and if they\\ncome to Him with sincere hearts, and put away their\\nfetishes, He will hear them.\\nThe answer came back very soon. The words\\nof the white man are good. The king appoints\\nto-morrow.\\nThe morrow came, and the people flocked in large\\nnumbers to the little church, which was full to over-\\nflowing chiefs and people from all the adjacent towns\\nwere there. After some exhortation prayer was offered,\\nand the people dispersed.\\nAll through the rest of that day the missionaries\\nagonised in prayer to God, and towards evening the\\nanswer seemed to be at hand, for thick, black clouds\\nrolled overhead, but, alas dispersed again.\\nIt was a sore trial of faith, but still they prayed on,\\nand gave the Lord no rest. Through that night they\\nwatched and prayed, and before the dawn of the next\\nday the clouds came overhead again, and this time\\ndid not disperse until a glorious, refreshing shower\\nhad fallen upon the thirsty land.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0057.jp2"}, "58": {"fulltext": "4 8\\nINGRATITUDE.\\nIn -the morning the king himself came to the station\\nand asked, What shall we do now\\nCome together again to thank God for what He\\nhas sent, and ask Him for more, was the reply.\\nThey came, but not nearly in such large numbers\\nas at first. Alas poor human nature However\\npublic prayer was offered once again, and within a\\nfew hours more rain fell. During the evening how-\\never the missionaries heard the noise of a drum in\\nthe town. What could it be Upon inquiry they\\nfound it was a dance in honour of the rain fetish\\nIt was some weeks before another shower of rain\\ndescended upon that plateau, but they had received\\nan unmistakable sign from the Lord, unmistakable\\nto all but the wilfully blind and now sufficient rain\\nwas sent to give them a second crop and prevent\\nstarvation.\\nA W Ml\\nNATIVES COMING FOR MEDICINE TO THE MISSIONARY S TENT.", "height": "4518", "width": "3247", "jp2-path": "congorecollectio00guin_0058.jp2"}, "59": {"fulltext": "THE RAIN FETISH.\\n49\\nCHAPTER IV.\\nT Banza Manteka a few weeks after-\\nwards a like event occurred but\\nin that case the natives them-\\nselves asked to be allowed to\\nmeet and pray for rain, having\\ndoubtless heard what had taken\\nplace at Palabala. They met\\nat the mission house, when Mr.\\nRichards exhorted them to re-\\nceive the truth of God. Nkoiyo,\\na converted scholar, and Lutete,\\nthe first Banza Manteka convert\\n(and the only one then), gave\\nearnest exhortations to various\\nlittle groups of the people both\\nbefore and after the address. The\\npeople subsequently dispersed, and soon after the\\nthree missionaries and the two converts met in a\\nroom for united prayer to God for the rain and while\\nthe last prayer was being offered down it came, ful-\\nfilling that promise, While they are yet speaking I\\nwill hear.\\nAs at Palabala however, that night the people\\ndrummed and danced in honour of the rain fetish,\\nand it was long before another shower fell in that\\ndistrict.\\nC. R, 4", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0059.jp2"}, "60": {"fulltext": "So PERSECUTION.\\nIn pondering these cases, it should be remembered\\nthat this drought came on in the wet season, when it\\nusually rains at least every other day that at Pala-\\nbala two months preceded and one month followed\\nthe two showers of rain there, while at Banza Manteka\\nthree months preceded and one month followed and,\\nabove all, it should be noted that the two showers\\nin three months drought and the one shower during\\nfour months drought came at the time that special\\nprayer was made for rain.\\nBut what was the spiritual outcome At the time\\nperhaps nothing more than to lead the people from\\nindifference to the gospel to curiosity with regard to\\nit. But that was a great gain\\nThe stage of opposition to the work is a most\\nhopeful one, for when the natives oppose, it is a sign\\nthat they are conscious of the power of the word\\npreached, and dread its effect upon them should they\\ncontinue to listen to it. As the harpooned whale\\nrushes away from its intending captors and dives\\nto the bottom of the sea, so at first the native under\\nconviction of sin will go farther and farther away\\nfrom the truth and sink deeper than ever into iniquity\\nuntil at last, wearied of self and of sin, he gives up\\nhis struggling, and yields himself to the Lord.\\nThe opposition of the chiefs is usually of an\\ninsidious character. As at Palabala they will some-\\ntimes pretend to be very desirous for the people to\\nattend the preaching, but in reality will give them\\nsecretly to understand, that it is only those specially\\npermitted who may attend the meetings.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0060.jp2"}, "61": {"fulltext": "TRIAL BY POISON. 51\\nAt Mukimbungu however, where the first con-\\nverts were baptized, the opposition has always been\\nstrong, and quite open, amounting at times to posi-\\ntive persecution.\\nOn one occasion when I passed through Mukim-\\nbungu, I found the brethren discussing what they\\nshould do in the event of the station being attacked.\\nIt appeared that the native chiefs had been raging\\nagainst the converts, had actually put some of them\\nto death, and had declared that on the following\\nSunday they would burn down the mission station\\nand kill the missionaries. The ferocious character of\\nthese chiefs made it appear to be something more than\\nan idle threat. However they were not allowed to do\\nthe Lord s servants any harm for Sunday passed by,\\nand many another day, without anything more being\\nheard of such an attack.\\nThe chiefs have seldom been known to kill the\\nconverts ostensibly on account of their religion, but\\nthey usually effect their purpose by a charge of\\nwitchcraft. Any one who displeases the chief, or who\\nmay be disliked in the town, is in danger of being got\\nrid of in this way. One young man, an earnest\\nChristian, lost all his relatives in this w r ay in a com-\\nparatively short time, and himself only escaped the\\nsame fate by removing to another district.\\nA noble instance of self-sacrifice occurred at\\nMukimbungu. Two sisters were very constant in\\ntheir attendance of the meetings, and were hated by\\nthe heathen in consequence. At length the elder was\\naccused of witchcraft, and had to take the poison", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0061.jp2"}, "62": {"fulltext": "52\\nMURDER OF TWO SISTERS.\\nwater. She was a very weakly woman, and the\\nprobability was that she would not survive the ordeal,\\nwhether she vomited it (and thus established her\\ninnocence) or not. Knowing this, her younger sister\\ncame forward, and asked to be allowed to drink it\\ninstead of her sister. This, after some demur, w r as\\npermitted. She drank, and vomited it but, alas\\nit did not save either of them, for on some slight\\nthe natives seemed excited.\\npretext they were both afterwards killed Cruel,\\ncruel heathenism\\nOn some rare occasions the missionaries lives have\\nbeen threatened when they have gone to a town to\\npreach, especially at Mukimbungu. Mr. Westlind\\nwent on one occasion to one of the towns there,\\ntaking with him several converts to give their testi-\\nmony. A\u00c2\u00a7 t soon as they entered the place they sa\\\\y", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0062.jp2"}, "63": {"fulltext": "J\\nMR. WESTLIND,\\nOf MukimbungU) Swedish Mission Station on tJie Congo.\\n53", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0063.jp2"}, "64": {"fulltext": "54 I WILL KLLL YOU.\\nsomething was wrong, for the people were running in\\nevery direction for their guns, and the chief made his\\nappearance fully armed, and used very threatening\\nlanguage. The converts became excited, and a col-\\nlision seemed imminent, when Mr. Westlind called\\nout to the chief to know w r hat was the matter. He\\nreplied, I will not have you preach in my town if\\nyou do, I will kill you.\\nMr. Westlind at once replied that he was told in\\nGod s book not to force people to hear if they did\\nnot wish, but to go away and leave them, shaking\\nthe very dust off from their feet as a testimony\\nagainst them. The next time I come will be when\\nyou send for me, said Mr. Westlind, and he left\\nthem. When I passed through Mukimbungu some\\nlittle time after this, these people were debating\\namong themselves, whether they should not send for\\nthe white man, to visit them once more.\\nAs stated before, it was at Mukimbungu that the\\nfirst baptisms on the Congo took place. It would not\\nbe easy for us to forget the memorable day of the\\nsimple but most significant ceremony. The baptism\\nof those first five converts from heathenism was a\\ncause of joy, not only because of their individual\\ndeliverance from the bondage of darkness, but also\\nbecause they were regarded as firstfruits, after the\\nlong years of toil, firstfruits to Christ from Congo-\\nland.\\nIt was a day we had longed and prayed for, while\\nyet it seemed to be distant. We knew a blessing\\nwould come, but not whether we should be permitted", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0064.jp2"}, "65": {"fulltext": "FIRSTFRUITS. 55\\nto witness it, or only our successors, when we were\\ngone for ever. But now it was come\\nHow would the dear pioneers who sleep in Jesus\\nhave rejoiced to see that day Telford and Petersen,\\nLanceley and McCall, and others Was it certain\\nthey were not present with us At least they\\nrejoiced, for there was joy in the presence of the\\nangels of God over these penitent sinners, as they\\nturned from their devil worship to God, and publicly\\nconfessed their faith in the gospel.\\nIt seemed to us the dawn of a new epoch Hence-\\nforth the conversion of multitudes of the heathen\\nwould be only a question of time The seed had\\nbegun to germinate, there would in due season be a\\ncrop. Each of these converts w T ould be a missionary,\\nand all converted through them would in turn become\\nmissionaries too How much easier would be the\\nwork in time to come, when each w 7 hite missionary\\nmight be assisted by earnest native evangelists, men\\nof the same colour and language as the people them-\\nselves The heathen could not then regard the\\ngospel as exclusively the white man s religion. In\\nthe salvation of these five converts from heathenism\\nwe had the earnest of Congo for Christ, and saw a\\nmarvellous work begun We praised God for what\\nwe believed He was going to do, as well as for the\\nglad sight which our eyes witnessed.\\nWithin twelve months of this time a great awaken-\\ning took place in the district of BANZA MANTEKA-\\nMr. Henry Richards, who had founded the mission\\nthere, and had been sowing the good seed for years", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0065.jp2"}, "66": {"fulltext": "MR. HENRY RICHARDS,\\nOF BANZA MANTEKA.\\n56", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0066.jp2"}, "67": {"fulltext": "AN IMPORTANT STEP IN ADVANCE. SI\\nwith no slack hand, noticed a special interest in the\\nword preached. The arm of the Lord had awoke.\\nHe was conscious that the Spirit of the Lord, in\\nanswer to much prayer, was upon him, to preach the\\ngospel in such a way and with such success as he\\nhad not before seen in Africa. One reason for the\\nchange was possibly that his greater familiarity with\\nthe language enabled him to use it more freely and\\nforcibly, and his more perfect knowledge of Congo\\nlife put him in a position to employ Congo illustra-\\ntions, as windows to let the light in. He saw that in\\nproportion as he did this his meaning was grasped,\\nand his teachings felt as they had not previously\\nbeen.\\nWhen he went into the towns to preach, large\\nnumbers came to listen, and often when he had\\nfinished an address of an hour or an hour and a half\\nin length, they would ask him not to go away, but\\ntell them more. The interest increased and spread,\\nuntil the people almost besieged the station from\\noutlying districts they came also, bringing provisions,\\nthat they might stay and hear the word of God con-\\nstantly. From morning till night Mr. Richards w r as\\nengaged in preaching, teaching, and examining con-\\nverts and this went on for w r eeks. So busy was he\\nthat he often had not opportunity even to eat. He\\ncontented himself with two daily meals, reluctant to\\nspare time for a third.\\nThe conversions which took place seemed to be\\nsound and satisfactory. A son of the old king\\nMakokila was one of the first, and this greatly", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0067.jp2"}, "68": {"fulltext": "58 THE CONVERTED MEDICINE-MAN.\\ndispleased the nephew of the king, who, according\\nto Fiote custom, would succeed the chief when he\\ndied.\\nWhatever is the matter with you he said very\\nangrily I can t make it out and he went dow*n\\nto the meeting in the evening in a great rage, intend-\\ning by his presence to prevent any more conversions.\\nBut the Spirit of God convinced him so powerfully\\nof sin, that he too had to plead for mercy there and\\nthen, and soon found peace in believing in Jesus.\\nThe king s son was delighted, but could not help\\nrallying him a little, saying in his turn, Well, and\\nwhatever is the matter with you Oh replied he\\nu I am so happy I understand it all now.\\nSoon after this the gray-haired old chief himself\\n(Makokila) surrendered his heart to God, and became\\na humble follower of the Lord Jesus for the power\\nof the Lord was present to heal, even in very\\nobstinate cases.\\nOne man had been exceptionally vile. He was a\\nmedicine man, and had been a great deceiver of\\nthe people. Clearly stamped upon his face were the\\nmarks of the villain. He openly opposed the gospel,\\nand tried to persuade the people not to listen to it,\\nand often when Mr. Richards passed by him, on his\\nway to preach, this man would spit after him in con-\\ntempt, and curse him horribly.\\nWhen I was visiting Banza Manteka, soon after\\nthe revival had begun, I saw this man on the path\\ncoming towards me. I knew him very well by sight,\\nand said to myself, Can this be the same man?", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0068.jp2"}, "69": {"fulltext": "Tom, one of the Christian lads of the Mission, wearing the\\nhead-dress of a Congo witch-doctor.\\nHe hastened towards me, his face aglow with a light\\nnot of earth. From being one of the ugliest old men\\nI ever saw, he had so changed as to be positively\\nbeautiful. Formerly he might have sat for one of\\n59", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0069.jp2"}, "70": {"fulltext": "6o YOU ALSO WILL LOVE JESUS\\nDore s demons but now the peace of God that\\npasseth all understanding lit up his countenance, and\\njoy in the Holy Ghost made it radiant. He seemed\\nto have saved body as well as soul, and I marvelled\\nat the power of the grace which had transformed\\nhim,\\nAnd not only men, but women and boys and girls\\nin considerable numbers were brought under great\\nconcern for their souls. It was pitiable to hear the\\nconfessions that were made from time to time by\\nmere lads, showing how old in vice they had already\\nbecome Strange to say, some young cliildren gave\\nthe clearest and brightest testimony of having\\nreceived salvation.\\nOne day a woman brought a very little girl to be\\nexamined as a candidate for baptism. Mr. Richards\\nand I were surprised that one so young (she could not\\nhave been more than six or seven) should be brought\\nas a candidate.\\nDo you think she understands asked Mr.\\nRichards. Try her, said the mother quite confi-\\ndently and we both plied her with questions, and were\\nastonished at her answers. How wonderful it was!\\nOnly a few days before both mother and child were\\nin heathen darkness and ignorance now a wonderful\\nwisdom was given to this poor little lamb Some\\nof the worldly-wise might have sat at her feet and\\nlearned lessons of priceless value. We said to each\\nother in amazement, This is the doing of God He\\nis revealing His truth to babes heathen babes\\nWe commended the woman for endeavouring to", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0070.jp2"}, "71": {"fulltext": "BANZA MANTEKA CHRISTIANS. 61\\ntake her. children with her to heaven. She looked\\nradiantly happy, and said, Not only this one, but\\nyou also (apostrophising an infant at her breast), you\\nalso will give your heart to Jesus when you are old\\nenough to know, won t you\\nMuch care had however to be exercised in the\\nreceiving of candidates for baptism. Mr. Richards\\nfelt the responsibility to be very great. He knew\\nhow easy it was to be deceived by those who were\\nreally in earnest, but who were perhaps at the same\\ntime to some extent self-deceived.\\nHe decided to baptize at first only those of whom\\nhe was thoroughly confident, and of these to form\\na small Church, Afterwards they would help in the\\ndecision of the cases of other candidates, at least to\\nthe extent of judging of their outward conduct. This\\nplan has been found to answer remarkably well, and\\nit is the practice followed at each of the stations.\\nNo foreigner can know a native as well as a fellow\\nnative can. Their knowledge of each other is al-\\nmost complete, as even domestic life is lived quite\\nopenly, and there is no such thing as reserve or\\nprivacy.\\nThis carefulness in receiving candidates for baptism\\nhas made the Church growth slow. The Banza\\nManteka Church numbers now only a little over two\\nhundred baptized believers, though the number of\\nconverts is much larger. At Mukimbungu, Lukungu,\\nand Palabala there are also smaller Churches, bring-\\ning the number of baptized members to above five\\nhundred. It might have been double this, but purity", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0071.jp2"}, "72": {"fulltext": "62\\nWILLINGLY OFFERED THEMSELVES:\\nand future usefulness have been sought rather than\\nnumbers, and rightly so.\\nIt will be asked, Of what quality are these con-\\nverts Do they stand well Are they zealous for\\nGod Do they provoke one another to love and\\ngood works The answer is cheering.\\nThere have up to the present been w r onderfully few\\ncases of backsliding or falling into open sin. The\\nChurches in this respect will compare very favourably\\nwith average European or American Churches.\\nThe converts are also self-denying and zealous.\\nThey will go away for days from their homes and\\nfamilies to take the gospel to outlying districts,\\nwithout any fee or reward, and entirely at their own\\ncharges.\\nSome little time ago\\nDr. Gordon s Church, of\\nBoston, Mass., U.S.A.,\\ngave an iron building\\ncapable of holding six\\nhundred people to the\\nBanza Manteka Church,\\non the condition that\\nthe members of the\\nChurch would carry it\\nfrom the lower river.\\nThis they have done by\\na great amount of self-\\nsacrificing toil. The\\nloads numbered about\\nseven or eight hundred,", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0072.jp2"}, "73": {"fulltext": "CHARACTER OF THE CONGO CHRISTIANS. 63\\nand some of them were very heavy. The able-\\nbodied men of the Church went down five or six\\ntimes to Underhill, a distance of fifty-five miles, and\\nbrought back on their heads each time loads of at\\nleast sixty pounds weight The women and children\\nof course were not able to do this, so they worked in\\ntheir fields, sold their surplus stock of vegetables, and\\nwith the cloth gained they engaged other men to\\ngo and share in the transport on their behalf. The\\naverage value of the labour that each of these converts\\ngave thus to the Lord would be between three and\\nfour pounds, no small contribution from poor native\\nCongoese\\nThe converts as a rule are simple-minded and\\nsingle-hearted. They sincerely love their Lord, and\\ntry heartily to obey Him. The contrast between\\ntheir former heathen state and their present condition\\nis so great, that they are constantly full of wonder\\nand gratitude to God. They are not troubled with\\ndoubts and fears, but rely with the simplicity of chil-\\ndren on the sweet promises of their Father God.\\nOne of the chiefs in a district near Lukungu (where\\nthere is a Church of believers) became converted\\nthrough a man who was our cook for about twelve\\nmonths. He had himself been led to Christ durine\\nthe stir that took place at Lukungu on the news of\\nthe awakening at Banza Manteka. The cook spoke\\nto his chief about his soul and about the Saviour,\\ncreating an interest which brought him soon after-\\nwards as an inquirer to the station, and resulted\\nin his becoming a decided Christian. This chief in", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0073.jp2"}, "74": {"fulltext": "64 A CHILD HEALED BY FAITH.\\nturn has been the means of the conversion of several\\nothers in his own town. He is, thank God a burn-\\ning and shining light wherever he goes. He en-\\ndeavours to live out the Lord s command, As ye go,\\npreach, for he is notorious as one instant in season,\\nout of season in testifying for the Lord.\\nA short time ago I received a letter from one of\\nthe converted lads, telling me of a remarkable circum-\\nstance that had just happened in this man s town.\\nHis child was very sick, and it seemed to be unto\\ndeath. Mayala, the chief, being much concerned,\\nwent to the mission station and procured medicine\\nfor him, and administered it, but without any satis-\\nfactory result. At last some of his people came to\\nhim, and Pegged him to take the child to the fetish\\nhouse, but he refused. Still the child did not get\\nbetter, but rather grew worse. At length the people\\nfetched the medicine-man, but Mayala positively\\ndeclined to allow him to interfere with his child,\\nsaying that he believed in the power of God. The\\npeople somewhat derisively replied, We should like\\nto see this power of God You shall see it re-\\nsponded Mayala. So entering his hut, he shut to\\nthe door, and prayed, and his Father which seeth\\nin secret, rewarded him openly.\\nThe sick child was outside the house under the\\nverandah, and while his father was in the hut praying\\nfor him, he fell into a deep sleep. Still the father\\nwrestled with God in prayer for his child, and the\\npeople gathered round in curious wonderment. At\\nlast Mayala received the ^ssurange he wanted, and", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0074.jp2"}, "75": {"fulltext": "The Last shall be first: 65\\nhe went outside his hut to the people. They were\\nall expectation, and so zvas he and God, who has pro-\\nmised that the prayer of faith shall save the sick,\\nraised the child up. He awoke, got up, and was\\nsoon playing about as if nothing had been the matter\\nwith him.\\nWho taught Mayala this healing by faith The\\nHoly Spirit of God. No one had taught him the\\ndoctrine. It was his own childlike interpretation of\\nsuch promises as what things soever ye desire when\\nye pray, believe that ye receive them, and ye shall\\nhave them. They led him to take his child s case to\\nthe Lord Himself, instead of to the medicine-man\\nand the more so as he had already been to the dis-\\nciples, and they could not render him any help. He\\nfelt too that the very existence of Divine power had\\nbeen challenged, and he asked God to show forth that\\npower in the sight of the people.\\nSometimes when I have seen such men as these\\nliving earnest, consecrated lives, and walking by\\nsimple faith, I have thought Shall what the Lord\\nhas prophesied indeed come to pass, that the last\\nshall be first, that the poor, dark, downtrodden\\nAfricans shall yet be called into the kingdom of\\ngrace, and through their child-like and whole-hearted\\nreception of God s eternal truth become bright illus-\\ntrations of faith and devotion, in these last days of\\nscoffing unbelief and Laodicean selfishness\\nC. R.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0075.jp2"}, "76": {"fulltext": "MR. JOHN McKlTTRICK, OF BELFAST,\\nLeader of the Congo- Balclo Mission.\\n66", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0076.jp2"}, "77": {"fulltext": "CHAPTER V.\\nA WALK IN BALOLOLAND.\\nRecollections by Mr. J. McKittrick.\\nFor several months after reaching Wangata I\\nwaited in vain a favourable opportunity to visit a dis-\\ntrict said to be large and populous, twenty miles east\\nof our mission station. The people told me of big\\ntowns up the Juapa, Ikelemba, and Lulonga rivers,\\nand of Welu, a strong chief/ 5 residing at a place\\ncalled Bonsole. They would also often tell me of the\\nland from which their fathers came, saying with an\\nair of pride, We are few and weak here, meaning\\non the banks of the Congo between Wangata and\\nIkengo but we are very many and very strong\\naway yonder, pointing southward.\\nWishing to know more of the Balolo, I decided to\\nvisit Bonsole, and made arrangements to have our\\ncanoe cleaned and prepared for the trip. Whilst\\nBojuela was engaged in making ready the canoe, I\\nwent to see how he was getting on. A man came to\\nthe landing stage and asked where the white man was\\ngoing returning, he told his townsfolk, most of whom\\ncame out a few minutes later to hear the news.\\nWhere are you going, Bondele inquired a\\n67", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0077.jp2"}, "78": {"fulltext": "68 A JOURNEY TO BON SOLE.\\nspokesman of the people, a good-natured fellow called\\nNgolo, observing the preparations.\\nTo Bonsole, I replied.\\nAll right, Bondele if you bring your rifle, and\\nagree to fight with the Boluke, we ll go with you but\\nif not, we won t, said Ngolo frankly.\\nI ll take my rifle, but I can t fight you know that\\nI am a man of peace, I replied decidedly.\\nWe know you are a coward, Bondele said he\\nlaughing so we won t go by water. But we ll go\\noverland with you if you like, and carry your things\\nfor you.\\nAll right that will do just as well. We will get\\noff to-morrow morning.\\nThey occupied themselves the rest of the day in\\nmaking ready, and next morning we started. Taking\\nthe Inganda road, which led us through a large\\ndistrict of the same name, and keeping down the\\nright bank of the Congo for about five miles, we soon\\nturned off into the Bonsole and Bolenge track.\\nI was pleasantly surprised at the size of the towns\\nand the number of their inhabitants in the prosperous\\ndistrict through which we walked, and could not help\\nsaying to myself, Here I have lived at Wangata all\\nthese months ignorant of the thousands of this highly\\nfavoured Inganda But till one has more or less\\nof the language, even local exploration is difficult.\\nWe wended our way over elevated land, through\\nlarge plantations and clearings, covering a vast tract\\nof country, which must have taken many years to\\nreclaim from the virgin forest and bring under cul-", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0078.jp2"}, "79": {"fulltext": "GAME AND WILDFOWL ON AN AFRICAN RIVER.\\n6 9", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0079.jp2"}, "80": {"fulltext": "FOREST COVERED BANKS OF THE CONGO.\\ntivation. Then we descended into a dense wooded\\nswamp, where I had to divest myself of boots and\\nsocks, and splash through water and mud several\\nheavy tornadoes, a day or two before, having so\\nflooded the road that in some places the water was\\nknee deep. Yet even here, strange to say, though\\nthe trees grow thick and tall, w r ith innumerable\\ncreepers and thick underbush between, I perceived\\nnone of the offensive malarious odour, so common in\\nthe thickets of the Lower Congo.\\nSwampy valleys like this alternated with ridges\\nthroughout our twenty-mile walk. We were going\\nsouth, so the watery vales we kept crossing ran\\nparallel to the Congo, and some of them were of\\nsufficient depth to form tortuous channels of water.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0080.jp2"}, "81": {"fulltext": "WANDOU! HAIL, KING!\\n7i\\nAccording to native report, one of these channels\\nleads from the Juapa River to Lake Matumba, and\\nby it the Boluke traders are said to go down to Irebu\\nand Ngombe, when there is war in the neighbourhood\\nof, or at the mouth of the Juapa. I have little doubt\\nthat such a channel exists, and if so Wangata is\\nbuilt on a great island, and not on the mainland.\\nAbout noon we reached a town called Bompafu, an\\noutlying portion of Inganda, where resides an old and\\ninfluential chief. We did not halt here, but, seeing\\nthe old man as we passed, my men saluted him, bow-\\ning almost to the ground, and clapping their hands\\nas they cried out, Wandou Hail, king\\nOn again through the forest after a lunch of dried\\nfish and cassava. About four in the afternoon we\\nreached the outskirts of Bonsole, where I found the\\nmain entrance to the place barricaded and carefully\\nguarded by a few watchmen. The barricade, which\\nconsisted of the end of a house placed across the\\nentrance and secured to a number of upright poles,\\nwas owing to hostilities with the people of another\\nYALULINA NATIVES.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0081.jp2"}, "82": {"fulltext": "72 UNDER THE PALM TREES.\\ndistrict, which were fortunately suspended for the time.\\nAn aperture in the end of the house thus placed in\\nthe road was the only entrance, and by no means an\\neasy one, measuring about three feet by one and a half.\\nAfter exchanging presents with an elder, we walked\\nthrough the town. The people were very civil the\\nchildren flocked out to see the white man the little\\nfellows would run past me, and then wait in the path\\nto take a good look at my white face as I came for-\\nward, and then hastily scamper off. I do not know\\nthat I have seen finer or more lively boys, bright,\\nsmiling, well fed, and clean, just what all lads should", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0082.jp2"}, "83": {"fulltext": "A ROYAL AUDIENCE.\\n73\\nbe It was near sun-down when we reached Welu s\\nresidence. He was absent when I arrived; but his son\\nhastened to give me a kind welcome, and to show me\\nthe hut in which I was to stay. Here I was glad to\\nrest my weary limbs but, alas it was not for long.\\nYoung Welu soon came to say that it was a custom\\namong them that strangers should sit outside, so that\\nall the people may have an opportunity of looking at\\nthem. Yielding to his persuasive eloquence, I went\\nout, and took up my seat beneath the palms, and re-\\nsignedly made myself\\na public gazing stock\\nfor fifteen or twenty\\nminutes.\\nI then learned that\\nI was to receive a\\npresent from the king,\\nand was of course\\nexpected to make a\\nhandsome one. in re-\\nturn. For this I was\\nprepared. After tak-\\ning a little food ac-\\ncordingly, I was sum-\\nmoned forth once\\nmore, but this time\\nto a very formal and\\nimposing audience,\\nfor which elaborate\\npreparations in the\\nway of hair-dressing\\nHAIR-DRESSING/", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0083.jp2"}, "84": {"fulltext": "74 AN AFRICAN ALBINO.\\nand personal decoration had evidently been made. I\\nwas seated in the midst of a large, representative\\nassembly of men and women, which had been sum-\\nmoned by drum. A goat was brought (bound), and\\nlaid at my feet fowls, palm nuts, plaintains, and a\\ndish out of which to take food were also given. Welu\\nmade an effective speech. When it was over I pro-\\nduced my dash, a brass helmet and a piece of\\nsavelist. Welu looked gloomy I then produced\\nsome beads and cowries, some spoons and forks, and\\na plate and forthwith the cloud was replaced by the\\nbroad grin of satisfaction, so often seen on similar\\noccasions on the countenances of these children of a\\nlarger growth in Central Africa\\nStrolling later on through the town, I was told that\\nin one quarter of it there resided a white woman just\\nlike myself On reaching the place, I saw an albino\\nwith a child in her arms. Is she not white said\\nthey like the Englese wo talu-tale (the English-\\nman of length, a name by which they called me owing\\nto my stature).\\nShe was an unnatural looking creature, like neither\\nAfrican nor European, with light complexion, red\\neyes, and a peculiar expression of face. She did not\\nenjoy being likened to the white man, and soon re-\\ntreated into a house.\\nI had my accordion with me, and it quickly\\ngathered a crowd. Seating myself on a log of wood,\\nI played a few hymn-tunes. Our boys who were\\nwith me would sometimes sing the hymns, but on\\nthis occasion the little fellows were shy. An old", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0084.jp2"}, "85": {"fulltext": "A SUPERABUNDANCE OF CHOP. 75\\ndame called out to her little grandchild in the crowd\\nCome away come away from the spirit Some\\nof the men laughed, but some looked serious. It\\nwould never do to have the story that I was a\\nspirit go abroad, as it would block my way every-\\nwhere. But how disprove the assertion I pulled\\nup my jacket, unbuttoned my shirt sleeve and bared\\nmy arm. Then extending it I said Feel that is it\\nnot flesh and bone? A spirit has not these! A\\nlaugh against the old lady went round, and the people\\nwere re-assured. It was hard to get away from them.\\nOn my way back I was stopped at the house of an\\nold chief, and entreated to begin again to play the\\ninstrument. The kind women had ready for me on\\nour return such an abundance of dainty dishes of\\ntheir own preparation, that I had an emb arras de\\nrichesses. Matron after matron arrived, each bearing\\na vessel carefully covered with a plantain leaf, bound\\non with a cord, to exclude dust and insects. There\\nwas food enough for a week and to spare. What was\\nI to do My men, seeing such a superabundance of\\nchop, volunteered their services, and I was saved\\nall further trouble The vessels were speedily ready\\nto be returned to their owners.\\nAs I was anxious to see the whole district, I started\\nagain the following morning, accompanied by Bojuela\\nand one or two of our schoolboys, in the opposite\\ndirection. Our way led, for the most part, through a\\nsuccession of villages, without any protection from the\\nsun. By the time we reached the extreme end of the\\ntown our clothes were tolerably well saturated!", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0085.jp2"}, "86": {"fulltext": "76 NATIVE INDUSTRIES.\\nThe villages of this part of the country are situated\\non a high ridge of land. The soil, which in the forests\\nis of deep alluvium, is exceedingly rich and fertile, as\\nseen by the luxuriant abundance that everywhere\\nmeets the eye. Food is much cheaper hereabouts\\nthan at Wangata, for the people attend more to agri-\\nculture than do those nearer the river. Maize and\\nmandioca are the principal crops, and flourish every-\\nwhere. Much attention is given to the cultivation\\nof the sugar cane, which grows to an extraordinary\\nheight and thickness, and is exceedingly sweet and\\njuicy. Large patches of it are met with near the\\ntowns for convenience, the other fields being as a rule\\nfarther removed from the dwellings.\\nEven the old people are not without a local indus-\\ntry they engage in grinding camwood, which is\\ncarefully prepared and forwarded to Ikango, Inganda,\\nand other places, whence it is taken by native mer-\\nchants to tribes as far down the river as Stanley Pool.\\nThis wood is found in great abundance in the forests\\nof the interior, and when ground into powder and\\nprepared, is used for dyeing purposes it imparts a\\nrich and beautiful crimson. It is used by the natives\\nas a cosmetic also.\\nOn the whole, the people in this neighbourhood\\nseemed more superstitious than their neighbours, and\\nless kindly disposed towards Europeans. This may\\nhave arisen from the losses that they had sustained\\nfrom their recent battle with the Bandaka. One of\\nthe deceased warriors had been a man of considerable\\nstanding in his town, so they were about to have a", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0086.jp2"}, "87": {"fulltext": "HEARING THE GOSPEL FOR THE FIRST TIME. 77\\nhuman sacrifice at his funeral. But the chief, whose\\nguest I was, brought the matter before his counsellors,\\nand it was decided to postpone the ceremony till I\\nwas gone for, said he, the white man does not like\\nto hear of people being killed. The victim was\\nmarked out and possibly bound but the execution,\\nwhich they carry out w r ith terrible barbarity, was post-\\nponed in deference to me, an illustration of the effect\\nof the mere presence of a white man among these\\npeople.\\nOn reaching what is called the ntiindu, or the end\\nof the village, I was led a little way beyond the houses\\nto a high palisade, which securely fastened and\\ncarefully guarded at night is used as a sort of citadel\\nin case of attack. The people soon flocked round me;\\nbut, oh how miserable they seemed when compared\\nwith the inhabitants of other villages how timid\\nand fearful\\nIn Africa the state of uncertainty and insecurity\\ncreated by war ruins a village very quickly. Owing\\nto the frail nature of the houses, from the perishable\\nbuilding material used, decay sets in immediately,\\nunless the buildings are kept in constant repair.\\nDilapidated houses, and others fast falling into ruin,\\nmeet the eye on all sides in this unhappy place.\\nTo the best of my ability I tried to tell them of\\nthe Friend and Saviour of sinners. They seemed inte-\\nrested, the story was new to them. It was the first\\nand only occasion on which they heard the name of\\nJesus, but the gospel which Christ committed to His\\ndisciples will, please God, before long overthrow all", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0087.jp2"}, "88": {"fulltext": "7% THE CHARM OF MUSIC,\\ntheir superstitions, and save them from their sins and\\nsorrows Such is our hope and expectation.\\nOn our way back I stopped at a place where a\\ngoodly number of leading men had assembled to\\ndiscuss a question, which, judging from the numbers\\npresent, must have been of some considerable import-\\nance. They were seated in a quiet spot by the wayside\\nunder the shade of a few friendly banana trees. Most\\nof them were well armed, as is usual in this part of the\\ninterior, where all men when travelling are armed\\nto the teeth. I was again called upon to kunda\\nu sauge play the instrument and taking my seat in\\nthe midst of the wise men of Bonsole, I succeeded in\\ninteresting them for a considerable time. One big\\nfellow was captivated with the music, and insisted on\\nhandling the accordion for himself, to see that there\\nwas nothing supernatural about it.\\nWe inspected afterwards several of the troughs in\\nwhich the sugarcane is reduced to a pulp. The\\ntrough is divided into two parts, the smaller is narrow\\nat the bottom, and in this the sugarcane is pounded\\nthe other is much larger, and as wide at the bottom\\nas at the top. In this the cane is steeped for some\\ntime before pressing and straining into huge earthen\\njars, in which it is carefully covered up. The remains\\nof the woody substance create fermentation, and in\\na few days it is ready for use. When fresh it is a\\npleasant and wholesome drink, and not intoxicating.\\nFarther on we came to a part of the village which\\nhad evidently once been more thickly populated. On\\nthe site of a house there were heaped up a number of", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0088.jp2"}, "89": {"fulltext": "a n guma-bayansi.\\nb NATIVE OF URINDI.\\nC TYPE OF MABUNGU.\\nd, d MEN SMOKING ELAND-HORN PIPES.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0089.jp2"}, "90": {"fulltext": "8o MURDER OF SLAVES AT KING S FUNERAL.\\nearthenware vessels. They looked red, as if the house\\nhad been burned over them. A solitary and large\\nhut stood near in front of it, on the other side of the\\nstreet, was a pole about three feet high, with a human\\nskull of extraordinary size on the top.\\nThe earthenware, the burned hut, the skull, and the\\ndeserted appearance of the place, all combined to tell\\nthe sorrowful tale. The chief had been carried off by\\ndeath, and the skull on the pole was that of the poor\\nvictim who had been sacrificed at his funeral. These\\nhuman sacrifices used to be of frequent occurrence at\\nWangata, but are now forbidden by the Congo Free\\nState. They are continued still, however, at Inganda,\\nand all over the interior.\\nMy men were by this time anxious to start home-\\nwards, and though Welu would fain have detained\\nus longer, I thought it best to leave the interesting,\\ngood-natured people of Bonsole. I had proved that\\na missionary would be welcomed in that district, and\\nthat the people would even be proud to entertain\\nhim. I had learned that the banks of the great river\\nare by no means the most populous or desirable\\nlocality for mission stations, though in some respects\\nthe most convenient. But they give access to the\\ngreat interior, and oh the immensity of that field\\nMy men got the start of me, and at a forest village\\non the outskirts of the Bonsole district were stopped\\nby an attempt of the local chief to levy blackmail.\\nBut even in these wild regions there is a measure of\\nlaw, and this man Eanga knew that he, in trying to\\ndemand a price for permission to pass, was breaking", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0090.jp2"}, "91": {"fulltext": "A CONGO FOREST.\\nSi\\nnative Law. It was only a\\nfowl he wanted but without\\nthis tax he would not let my\\nman carrying the goat pass.\\nI resolved not to pay what\\nwas an unfair demand so\\nleaving the goat and all the\\nrest of Welu s presents, I\\nordered him to carry them\\nback to the chief and explain.\\nWe had not got far on\\nour way before, first young\\nWelu and then his father,\\ncame up breathless, angry,\\nexcited, apologising for the insult, and threatening\\nthat unless I would overlook it and take the present\\nwith me, Eanga and all his must perish Of course\\nwe yielded, obtaining a promise that no harm should\\ncome to the culprit.\\nAfter parting from Welu, we continued for some\\ntime crossing densely wooded high land, but then\\ngradually descended inwards to a forest swamp a\\ndismal swamp indeed The path was thick with\\nmud and dead vegetation we felt the slippery net-\\nwork of roots underneath, making the road most diffi-\\ncult, while stately forest monarchs towered high over-\\nhead, creating a perpetual semi-darkness. Young trees\\nand bushes strove for the mastery below, and owing\\nto the thickness of the foliage the sun s rays scarcely\\never penetrate this grim solitude. Here the eagle, the\\nhawk, and other large birds make their homes, and\\nC R, 6", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0091.jp2"}, "92": {"fulltext": "82 DISCOURTEOUS TREATMENT.\\ntheir voices alone, as they are roused by the foot-\\nsteps of the traveller, disturb the stillness. The place\\nis such that the leopard could scarcely make his lair\\nin it, as the ground is for the most part under water.\\nWe were thankful to emerge on drier ground.\\nAs we approached Wangata, the men tried, before\\nentering the town, to make themselves as neat and\\nclean as circumstances would permit. I resolved to\\npass the night at the house of an old chief, whom\\nI had met on a former occasion at our station. He\\nseemed somewhat disconcerted by my arrival at first,\\nand proposed giving me very poor accommodation for\\nthe night an old cook house, which, though it had a\\ngood roof, boasted no walls. Telling mymen to have\\nmy things placed inside, I sat down among the\\npeople but my two confidential friends, Boyela and\\nEakola, soon came and whispered, White man, these\\npeople are thieves, and if you stay in this place you\\nwill lose your things.\\nWell, I replied, the chief told me to stay in it.\\nYou had better tell him that if anything is stolen I\\nshall hold him responsible.\\nHe soon returned and said, Come along, Bondele\\nyou shall stay in another house, and I was pleased\\nto find that a room in the chiefs own house had been\\nappointed for me. His residence consisted of three\\nrooms, one of which was occupied by the mother and\\nlittle ones, the other one by the father and older\\nmembers of the family, whilst the centre apartment\\nwas appointed for me.\\nWhen it grew dark bright fires were lighted outside.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0092.jp2"}, "93": {"fulltext": "ONLY ONE WHITE MAN AMONG SO MANY! 83\\nthe surroundings were illuminated by bonfires, and\\na torch of gum-copal, which had been placed in the\\ncentre, served as a flambeau. The people all engaged\\nin the dance, and one of my men was the leading\\nspirit of the revel, his song could be heard above all\\nthe rest. I was watching them, and overheard one of\\nthe onlookers say to his fellow in the crowd, How is\\nit that this man is not afraid he is only one white\\nman among so many It was the very town where\\nBolesi the slave, whom I had ransomed five or six\\nmonths before, had been so cruelly treated but I\\nwas about my Master s business, and feared no evil.\\nGiving my host a fathom of cloth in return for his\\nkindness, we were starting early next morning, when\\nto my surprise several of the principal men grouped\\nthemselves on the street in front of us. They ap-\\npeared anxious to make a lasting friendship, and\\ninsisted on my accepting a present of three or four\\ngoats. I told them I had nothing in the shape of a\\nreturn present, and therefore could not take their\\ngift but as they insisted, I arranged that they should\\nbring their presents to Wangata, which they did most\\nwillingly.\\nThis place is called Upper Wangata, and must con-\\ntain I think not less than two thousand inhabitants,\\nThe houses are oblong in shape, fairly and well built\\nand arranged on either side of the street in admirable\\norder. The country between this town and the\\nCongo is not swampy, but covered with a dense\\nforest. Half a day s brisk march brought us to our\\nown station.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0093.jp2"}, "94": {"fulltext": "8 4 N KO JOL\\nThe cannibalism of the Balolo is not quite so\\nrevolting as that described on the Mobangi, and in\\nother parts of the Congo Free State. As far as I\\nwas able to observe or ascertain, human flesh is not\\nbought and eaten merely for food. It is eaten, but\\nmainly as a superstitious rite connected with funerals.\\nWhen an old chief thinks his end draws nigh, he\\ncalls together his family relations and slaves, appoints\\nthe disposition of his wives and property, and men-\\ntions the slaves who are to be slain at his interment.\\nAs each name is called aloud, the destined victim of\\nsuperstition replies, N ko joi (I care not). Then\\naddressing himself to his nearest relation, the old\\nman, striking one hand on the other, adjures them to\\ncarry out this last injunction, saying, If these die\\nnot, may ye all die 5)\\nSuch is the force of custom and the cruelty of\\nsuperstition, that the poor, ignorant people feel as if\\nthey had no voice. The murders must follow the\\ndeath.\\nAs soon as the old man is gone, and before any\\ndeath wail is raised, a quiet search is made for the\\nforedoomed men or women, who are bound fast in\\na place of safety and starved till the day of execution,\\nthe mode of which we have described elsewhere.\\nThe body of the victim is at once divided, cooked,\\nand eaten. The head is taken down from the tree,\\nsoaked till the skull is cleaned of flesh, and stuck up\\non a pole before the dead man s house.\\nIn the case of great chiefs, children are killed and\\nburied in the grave. The Balolo are in this respect", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0094.jp2"}, "95": {"fulltext": "CANNIBALISM.\\nfearfully cruel. The boys are stuffed with food,\\nespecially prepared by the relations of the late chief,\\nand led forth to the slaughter. Strong creepers like\\nropes from the forest are secured round their necks.\\nA man climbs a tree when high enough he seeks a\\nfirm foothold, and then raises the victim from the\\nground higher and higher, till the rope is suddenly\\nlet go and the child killed by the fall, or not killed,\\nas the case may be. If not, the mangled victim is\\nbrutally beaten to death\\nIt would be considered a proof of the utmost\\ndisrespect to omit these horrible customs the family", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0095.jp2"}, "96": {"fulltext": "S6 HABITATIONS OF CRUELTY:\\ndoing so would lose all social standing, and become\\nthe jest of the community.\\nConceive it if you can, English Christians All\\nthrough the towns and villages of the ten millions\\nof Balolo, these horrors are being continually enacted,\\nand worse horrors still in many parts of the Congo\\nFree State. Death is bad enough anywhere but\\ndeath in Congoland when the deceased is above the\\nrank of slave is invariably followed by murder, and\\noften by many murders. Tens of thousands of such\\nmurders must take place each year. The law forbid-\\nding them in the Congo Free State can be enforced\\nas yet at comparatively few points only.\\nObserving grown men suddenly hiding themselves\\nbehind trees, under bushes, or otherwise, without any\\napparent reason, I one day inquired the cause, and\\nfound it was because the man s mother-in-law had\\ncome in sight. But why should a big man hide\\naway from a woman I asked. O Bondele he\\nashamed Ashamed of what He afraid\\ntoo Afraid how so? Then I learned that for\\na man to face his mother-in-law is esteemed a breach\\nof the Balolo laws of marriage, and that a woman so\\ninsulted would bring a charge against her son-in-law\\nbefore the elders of the town, who would inflict heavy\\ndamages Bondele, said Bompole to me one day,\\nsoon after his arrival at Harley House, doctor s\\nmother-in-law come here, he run away No,\\nmy boy, no said I, laughing at the idea. Oh you\\nno do so he replied gravely then catching the fun\\nof the notion, he laughed too. But many of our", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0096.jp2"}, "97": {"fulltext": "BALOLO MARRIAGE CUSTOMS.\\n87\\ncustoms seemed as strange to him as Balolo usages\\nhad done to me.\\nUnless for a very serious offence a husband does\\nnot put away his wife, if she is a free woman. Her\\nfriends possess the dowry or price he paid for her,\\nand unless he can get that back he will not part with\\nher If she wishes to leave her husband, and her re-\\nlations consent, the dowry is returned, and she is free.\\nEven in the case of a slave wife one bought with\\nmoney, not betrothed with dowry the husband can-\\nnot, without some grave charge against her, sell her\\nagain. The elders of the town expostulate, if they\\nhear he has any desire to do so, try to moderate\\nhis displeasure, and show that she is really valuable\\nto him. He may not be persuaded, but few care to\\noppose the chief men of the district, and thus many\\ndisputes and misunderstandings are settled without\\nseparation.\\nThe Balolo quite understand family life, and the", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0097.jp2"}, "98": {"fulltext": "88 FAMILY LIFE.\\nwomen are really industrious and domestic. Their\\ndaily life is simple and natural. The wives and chil-\\ndren start early for the fields or gardens, often at\\na distance from the village, and work diligently till\\nnoon, clearing, weeding, hoeing, planting, or reaoing,\\nas the case may be. At noon they take a mid -day\\nmeal, and rest, resuming toil afterwards. Towards\\nevening they return to their houses, carrying large\\nbundles of firewood, should there be a scarcity round\\nthe village, and then they prepare the evening meal,\\nUnlike the people on the Lower Congo, each father\\ntakes his seat in the centre of the family group c\\nwives and children, frequently with the younges\\nchild on his knee, and he divides the fish or meat,\\nwhile the wives distribute the other food. I have\\noften shared such pleasant evening meals with Balolo\\nfamilies.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0098.jp2"}, "99": {"fulltext": "CHAPTER VI.\\nA CHAT WITH MR. RICHARDS, OF\\nBANZA MANTEKA.\\nWANT you to tell me something about the\\nAfrican Christians. You were labouring\\nsome years, I think, before you had any\\nconverts\\nYes six years more or less Of course\\nI had at first to build and plant and get\\nacclimatized. Then I had to learn the lan-\\nguage\u00e2\u0080\u0094no easy task when you have no\\nteacher and no books. It was years before\\nI could understand and enjoy hearing it,\\nand before I could use it with any power.\\nYes, of course And you had illnesses\\nand deep sorrows\\nI had. God blessed them to me. On my\\nfirst visit to England on account of health\\nras greatly exercised about the apparent lack\\nI felt I must be blessed\\nAnd when I got\\nA great\\nI w\\nof blessing in Africa,\\nf I was to be made a blessing.\\nback my one desire was for converts.\\nearning for souls took possession of me. I could not sleep\\nfor it sometimes, and had to pray God to take it away, for it\\nwas consuming me. But there was no sign of blessing. I\\nresolved to go elsewhere if the word bore no fruit at Banza\\nManteka. But first I asked myself what was the fault I\\nwas preaching the truth, and the people listened but they\\ndid not seem to feel in the least.\\nYet you were in earnest, were you not\\nDead in earnest But as I read I began to see I had been\\n8 9", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0099.jp2"}, "100": {"fulltext": "90 THE MISSIONARY S FIRST WORK.\\ntrying the wrong way to do good to the heathen. I had been\\nmuch occupied with many things, and the one great thing to\\nwhich a missionary should devote himself mainly, if not exclu-\\nsively, preachings had not been made prominent enough. It is\\nso easy in Congo to get distracted. There is so much to do.\\nBuilding, planting, ordinary business of various sorts, learning\\nthe language, teaching, writing, travelling, all these things are\\napt to squeeze the preaching into a corner.\\nI can easily understand that Congo is like England in that\\nrespect.\\nAy but the consequences are more serious there. Preaching\\nthe foolishness of preaching is God s one great ordinance\\nfor the salvation of men. When the revival came I was no\\nlonger satisfied with occasional services and regular Sunday\\nwork. I gave myself to preaching daily\u00e2\u0080\u0094 twice a day. One\\nyear I preached seven hundred times. And the people don t\\ncare for short sermons. They like a full hour or hour and a\\nhalf, They have so much to learn.\\nBut surely people could never attend so many and such long\\nmeetings\\nAh but they do. I asked them to choose their own time.\\nThey fixed one o clock, when all their field work is done and\\nthey have had their mid-day meal. And again, later in the\\nevening, they come freely and eagerly. But they like to hear\\nthe same teacher. Changes put them out very much, for they\\ndo not gain confidence all at once. They want the same voice,\\nand the same thing taught over and over again. They learn\\nonly from the preacher, at first at any rate not, as here, from\\nbooks and from intercourse. The preaching consequently should\\nbe daily, and, if possible, two or three times a day. Weekly\\npreaching is no use it is all forgotten before the next service.\\nBut a missionary must do other things. He must teach the\\nschool, for instance.\\nNo that is mere waste of time at first. When the people\\nare converted, then have schools for the Christians, that they\\nmay learn to read the word of God and teach it in their turn\\nBut preaching with a view to conversion, immediate conver-\\nsion, this is God s commandment and this is the missionary s", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0100.jp2"}, "101": {"fulltext": "CONVERSION, THE FIRST STEP. 91\\nwork\u00e2\u0080\u0094 his prime, principal, paramount, peculiar duty. If you\\nwant schools, send out teachers but missionaries go to make\\nconverts.\\nBut when people are converted they need teaching\\nUndoubtedly. That is the object of our incessant meetings.\\nWe have to teach them to observe all things that Christ has\\ncommanded and I assure you it takes a lot of teaching to do\\nthat among the Congoese We want to get the converts ready\\nto be in their turn teachers and preachers as quickly as possible.\\nAs regards the Christians, it is teach, teach, teach, all the time.\\nThey soon learn more than you would think. The Spirit of\\nGod seems to make them intelligent. They learn to read fast\\nthey open little schools in other villages to teach their own\\ntownsfolk to do the same. They send their children to school\\ntoo fast enough as soon as they are converted though before\\nwe had actually to ransom slave children in order to get a\\nschool at all. The heathen want to be paid for coming to\\nschool.\\nYes conversion makes all the difference. What truths did\\nyou find most fitted to awaken attention and touch the heart\\nAh that is the core and kernel of the whole thing. I went\\nto work the wrong way at first. My first idea was to teach the\\nheathen the folly of idolatry and superstition, the nature of\\nGod, about His will as expressed in the law, about duty and\\nmorality and such things, as well as about Christ, His words,\\nHis miracles, and parables, His death and resurrection. But\\nI found it all no use. At the end of six years I had not a\\nconvert.\\nWell\\nThen in bitterness of spirit I prayed and searched the Scrip-\\ntures, and noted what the apostles did, and began to follow\\ntheir example.\\nBut surely they did all the things you just named.\\nAfterwards But they did something else first. They\\npreached Christ and Him crucified they made people feel\\ntheir guilt in killing and rejecting Him, in not resembling Him,\\nin not caring for and coming to Him. They kept to the one\\npoint, and Christ Himself bade them do so. They were to", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0101.jp2"}, "102": {"fulltext": "92 EVIDENCES OF THE NEW CREATION.\\nproclaim repentance and remission of sins through Him Not\\na hundred things. One thing Christ and Him crucified.\\nYes, and you were trying to lead up to that, to prepare the\\npeople to appreciate the gospel.\\nAy But when I gave up all leading to it, and preached that^\\nday by day and week by week, then I speedily saw a glorious\\nchange Then I had proof that Paul was right, when he said\\nthat it is the gospel itself that is the power of God to salvation.\\nI don t go into the philosophy of the thing, but I saw the facts\\nand I think facts are more convincing than philosophy. When\\nonce I took this ground, and charged the people with sin for\\nnot believing in Christ, and urged that He was the only Saviour,\\nand ready to save them then and there, then I felt clothed\\nwith power, and that it was the Spirit of God who spoke through\\nme.\\nAnd what were the results\\nHeart-cheering Marvellous The stolid, stupid people\\nwaked up. I saw looks and whispers, and nudges between\\nneighbours, astonishment, eager interest, and soon conviction\\nand shame, tears of penitence restless desire to hear, more\\nshame, alarm, and very soon I was assailed on all sides with\\nthe question, What must I do to be saved I was alone\\nmost of the time, and positively I had no time, no, not so much\\nas to eat some days. The whole place and the country-side\\nwas in a stir. I had to neglect all else I was preaching, and\\ndealing with inquirers all day long. And soon the converts\\nwere numbered by hundreds.\\nWhat proof had you they were real converts, that the move-\\nment was not one of mere excitement\\nEvery proof I could desire, or that you would desire here.\\nThe people loved Christ and obeyed Him. They began to\\nlove their Bibles, or rather such portions of Scripture as they\\nhad. They cared for nothing compared to worship and prayer.\\nThey began to bear witness for Christ among their people.\\nThey cheerfully endured persecution, and risked their lives for\\nthe sake of their new faith. The thieves and they are all\\nthieves to begin with became honest the liars and lying was\\ncustomary became truthful the women became modest, and", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0102.jp2"}, "103": {"fulltext": "THE CLOTHES QUESTION. 93\\nwanted dresses directly they were converted. I remember one\\nwho, as soon as she had received Christ and was rejoicing in\\nHim, said to the sister who had been evangelizing her, But\\nnow I want some clothes I don t like having my skin outside n\\nPoor dear woman But do the Christians then dress like\\nwe do\\nOh, no we should be very sorry to urge that. I greatly\\nobject to any attempt to Europeanise Africans. Africans they\\nare, and Africans they must continue in all their habits and\\ncustoms. But the dress of the heathen is not sufficient either\\nfor decency or comfort, and the Christians, poor as they are,\\ninvariably manage to cover themselves. The husbands do all\\nthe sewing in Congo, and Christian husbands soon make their\\nwives a dress, or get them a cloth. The women like dresses j\\nthat is, garments made like a nightgown with a good deep yoke\\nfor the neck and a band, and coming down to the ankles.\\nWhen we have such, we give them, but we get very few My\\nwife is very anxious to take back a good stock. They should\\nbe made of strong stuff like dusters, blue checked cloth which\\nwe call domestics and use for trade.\\nDo they like that better than dark prints of various colours\\nWell, at present the women have not seen those, and, like ladies\\nhere, they wish to be in the fashion, not peculiar. They don t\\nlike to be looked at. If everybody wore print they would. like\\nit. If you can get us a number of dresses made, all alike, it\\nwould not much matter what sort of calico was used. Only\\nas the women sit at times on the ground, light or white dresses\\nwould soil quickly.\\nWhat do the men wear\\nGenerally a cloth round the legs and waist, and a loose jacket\\nor smockfrock, something like a shirt, outside. We often sell\\nthem shirts for the purpose. I hate to see an African in\\ntrousers They suit us, but they spoil them And they never\\nkeep them in good order.\\nDo they feel the heat as you do\\nYes, so much so that when carrying toiling in the sun up steep\\nhills with loads on their heads they perspire most copiously.\\nThen of course they divest themselves of their garments, as", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0103.jp2"}, "104": {"fulltext": "94\\n\u00e2\u0080\u00a2DIFFERENCE IS ONLY SKIN BEEF.\\nCARRYING.\\ndo the women while they work in the fields. But the mornings\\nand evenings are chilly, and garments are a comfort. If the\\nthermometer does not stand above jo\u00c2\u00b0 the people shiver and\\nsay, How cold it is\\nThose dear converts of whom you speak, can you love them\\nand feel to them as you would to English fellow Christians\\nOh precisely. They ai e exactly like us inside; the dif-\\nference is only skin deep They are intensely sincere. What\\nis in comes out There are no restraints of any kind no\\ndelicacy or consideration or deference to public opinion or con-\\nventionalities, of course. A man in the audience, if he does", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0104.jp2"}, "105": {"fulltext": "1 WHITE PEOFLE A CTUALL Y LOVE EA CH THER 95\\nnot agree with my conclusion, or follow my explanation, will\\nexclaim,- Oh, I don t think so, or, I don t see that at all\\nor if one is teaching any special duty, he will object, Then\\nwhy did you do so and so But that is a matter of custom\\ntheir hearts are just like ours.\\nBut are they affectionate, kind, grateful, faithful to those they\\nlove, like Europeans?\\nThat is just what they ask about white men My dear wife\\nwas very ill one night I was up with her and anxious, and I\\nsuppose I looked pale next day. Lydia, a woman who kindly\\ncame in to help, observed it, and I overheard her saying to a\\nneighbour, What do you think These white people actually\\nlove each other like we do She is ill, and he looks pale. It\\nwas evidently a new discovery to her that white folks had\\nhuman feelings I have come to the conclusion that there is\\nlittle difference in reality. There is a mutual want of apprecia-\\ntion at first.\\nWell, but how treacherous and unkind they often are to\\nwhite people, and how awfully cruel to each other at times,\\nkilling the innocent, burning and drowning, and selling into\\nslavery\\nTrue. But all that is easily accounted for. As to the mission-\\naries, remember that they knew white men before they knew mis-\\nsionaries/ It is not long since slavery was done away. Traders\\nand officers are not always so kind as they should be. Any\\nway, the African idea of a white man is that he is a devil j and\\nit takes a good deal of intimate association with one who obeys\\nthe law of love, and treats him as a brother and an equal, before\\nhe begins to feel that a white man can be a human brother\\nThen their cruelty to each other is the fruit of love, blinded and\\nmaddened by superstition. It is love to each other that makes\\nthem seek out and kill those they believe to be witches\\nNothing else. I once thought that they cotild not in their hearts\\nbelieve the nonsense of the medicine-men, or that the accused\\npersons were really guilty of death. But I assure you they\\nactually do, and it is equally useless to ridicule them and to\\nblame them. I once said to Lutete, our first convert, a former\\nnga?iga, Surely you did not really believe all that I did", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0105.jp2"}, "106": {"fulltext": "96 BARN ABA AND LYDIA.\\nindeed, he replied, thoroughly. The devil deceived me as\\nmuch as that If he believed it, how much more the common\\npeople Their cruelty is indeed base and cowardly, but it is\\nborn of superstition, and superstition is a terrible tyrant.\\nThe Christian of course gives up all that superstition after\\nconversion\\nEntirely. His superstitions never once seemed to trouble\\nLutete after he trusted in Christ. Our house had a ceiling of\\nmats, forming a kind of loft of which no use was made under\\nthe roof. The natives however believed that in that loft we\\nkept the spirits of all that died of the strange sad sleeping\\nsickness, which has carried off large numbers in our neighbour-\\nhood lately, including twenty of our Church members. It was\\nin vain we tried to show them the folly of the notion, and that\\nthere was nothing there. No, not in the day time, but at\\nnight ah After Lutete s conversion he came to live near us,\\nbecause his life was in danger in his own place. But his wife\\nwould not come she was afraid of these spirits, out of which it\\nwas alleged we got some profit. Lutete was accused of being\\na traitor to his people, for the sake of sharing in these fabulous\\nprofits After a while he tried to persuade his wife to come\\nand live with him again. I ve been there for weeks, and I ve\\nseen no spirits. Come And I promise you that, if you see\\nthem, we will move away. She came, heard the gospel daily,\\nand the Lord soon opened her heart and took away all her\\nfears. We baptized her before long under the name of Lydia.\\nHer husband was called Barnabas, because as my first Chris-\\ntian brother among the natives he was such a comfort to me, a\\nreal son of consolation The people cannot pronounce a ter-\\nminal s, so they call him Barnaba.\\nWhy do you change their names on baptism in that way\\nThey wish it themselves. They feel they are new creatures,\\nentering on a new life, and they want a new name. Besides\\nmany of their names have bad meanings\u00e2\u0080\u0094 associated with evil\\nheathen customs. They give us fresh names too, for very often\\nthey can t pronounce our English ones. Mine\u00e2\u0080\u0094 Richards is\\na regular puzzle to them. Both the initial R and the final s\\na/e beyond them. They call me Uguankasi or uncle, and my", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0106.jp2"}, "107": {"fulltext": "CHURCH GOVERNMENT. 97\\nwife Mundele Nkentu (white woman), or simply Mama.\\nLydia was a -thoroughly intelligent woman, and quite under-\\nstood the difference between flesh and spirit, faith and works,\\nand so on. She was a great help among the women inquirers\\nwhen my wife was in England.\\nDo you ever have occasion to excommunicate any of your\\nChurch members\\nYes, we have done so four or five times. I do not initiate\\nsuch action myself. I leave all questions of receiving and reject-\\ning to the Church, because I don t want to make them like\\nchildren depending on me. I am intensely anxious to develop\\nthem as rapidly as possible into a self-governing and self-\\nextending Church. They cannot become this till they have the\\nScriptures, and can read them. That is why we are pressing\\non as much as possible with translations. But I teach them to\\nrefer everything to Scripture, and decide every case according\\nto its precepts. They perfectly understand that all wicked\\npersons must be put away from among them, and they are\\ninclined to be rather severe. But it is a good fault at first.\\nWhat sort of cases do you put away\\nOne man was put out for marrying a second wife, while his\\nfirst was alive. The other cases were for immorality. This\\nsin is very common on the Congo, and Christians sometimes\\nfall into it. They will come spontaneously and with tears and\\nshame confess their sin. But the Church is very firm, and puts\\nthem away, and keeps them away a long time. They sometimes\\nneed to be urged to accept evident contrition and restore the\\noffender. We have had three or four such cases.\\nHow do you manage about polygamy?\\nIf a man is a polygamist when converted we do not make\\nhim put away any of his wives. To do so in Africa would be\\nvery wrong. But we don t allow a Christian to marry more than\\none of course. They see the benefits of having only one wife,\\nand say, Ah it is the devil misleads our people about this.\\nThey see that we are far better off with one wife than they are\\nwith several. One day an unhappy fellow who had three had\\nsomehow offended them all. When he went to the first house\\nfor a husband builds a separate house for each wife the door\\nC R. 7", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0107.jp2"}, "108": {"fulltext": "98 SEE, THOSE TWO ARE ONE!\\nwas rudely shut in his face. He tried the second, only to be\\ngreeted with Go away, I don t want you Nor was the third\\nany more willing to admit him. So he bewailed himself to me\\nand said, I have three wives, and yet none of them will let me\\nin They see our ways, and say When you go home, your\\nife get you cup of tea, make you lie down if tired, nurse you if\\nsick kind good Why does she respect you and be so kind\\nto you We wish our wives were like that. Then I explain\\nthat they must first respect and love their wives and treat them\\nas I do mine. I may say that the Christians do so. One of the\\nfirst things I observed when Lutete was converted was that\\nhe was helping his wife in the field The people were much\\nstruck when they first saw us walking arm in arm. See I\\noverheard them saying, see those two are one\\nAre they kind to their children\\nThe mothers are very much so, and the fathers too, if they\\nare free men, and the children are their own. But so often the\\nfather is a slave. Then the children belong to his master, and\\nhe does not care much about them. But the mothers are very\\nkind, as a rule. In order to keep the public meetings quieter\\nby dispensing with the babies I once proposed a creche, in\\nwhich one or two women might mind all the infants. But the\\nidea was laughed to scorn. What leave their babies to other\\npeople f Impossible\\nDo the Christians take any part in public worship\\nOh, freely They pray in public men and women, using\\nat times of course curious expressions. I remember one man\\nwhen pleading earnestly for holiness said, Lord, make our\\nhearts pure, make them clean as clean as a white man s\\nplate I could not but smile but our washing up dishes, and\\nkeeping them bright and clean is strange to them, and had\\nstruck this man. As to preaching, the converts are some of\\nthem really gifted, and speak with great power.\\nMr. Ingham wrote to me lately of a boy who has been con-\\nverted since I left, who can hold in rapt attention an audience\\nof hundreds. Yet Congo folk are like people here they won t\\nstay in a meeting unless they are interested.\\nWas that lad one you knew\\nJ", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0108.jp2"}, "109": {"fulltext": "CONGO MOTHERS\\n99\\nAy and one I had prayed for, and striven with, and taught,\\nand longed for many a year A good, bright boy, bat an\\ninveterate thief. We could not trust him out of our sight. He\\nseemed to steal for the sake of stealing, even when he could\\nmake no use of the thing stolen. Now all is changed. Mr.\\nand Mrs. Ingham are pretty slow to believe in the natives but\\nthey write that this lad is so good, so earnest, and so gifted,\\nthat he ought to be sent to America for a good education at\\none of the Southern colleges. I hope he may be.\\nThen you believe in educating Congo lads in Europe and\\nAmerica\\nNo, not as a rule. I think it generally\\nmakes them very troublesome. But there\\nexceptional character. We must have some\\nteachers and preachers by-and-by, to be\\ncolleges, and so on. I would prepare a few such lads who can\\nstand it without getting spoiled. Tommy is such a nice bright\\nfellow, that I never could help loving him, even when he was\\nalways giving me trouble by his dishonesty. He would be\\nutterly ashamed when convicted or caught, but seemed as if he\\ncould not help it. Now\\nspoils them, and\\nare cases of an\\nhigh-class native\\nheads of native\\ngrace has altered him he\\nis honest and trustworthy,\\nand so gifted, that he\\nquite eclipses Lukoke of\\nLukunga.\\nHave you many such\\npreachers\\nNot so good but we\\nttfC", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0109.jp2"}, "110": {"fulltext": "FLOGGING AS A PUNISHMENT.\\nhave many. Indeed, all the men feel it their duty to testify\\nfor Christ, and some of the women. And they do it to white\\nmen as well as black sometimes for they always ask about\\nany one they meet, Is he a child of God? If we cannot say\\nyes, they conclude at once that he is a child of the devil for\\nthey have no conception of a neutral condition, and I am not\\nsure but they are right in that They perfectly distinguish be-\\ntween the two classes, and that the whites differ just as much\\nas they do among themselves. One of our Christians began\\nevangelizing a young officer once. This man wrote and asked\\nme: What has come over your Banza Manteka men? I can t\\nunderstand what has changed them so wonderfully. Do tell\\nme. Ah the grace of God is a wonderful power\\nWhat do you think about flogging as a punishment\\nI altogether and unhesitatingly object to it, even for boys. I\\nconsider it quite as ungodly to beat an African as an English-\\nman. What right have we missionaries, traders, or travellers\\nto beat men None whatever. I have seen horrid, blood-\\ncurdling cruelties of this kind perpetrated on helpless natives,\\non women, ay, and on young women too, by traders. But it\\nis wicked, unprincipled, and unjust We have no more right\\nto commit a personal assault on a naked black man who is\\nwilling to work for us, than on a white labourer employed here.\\nIt is a remnant of slavery, and a detestable crime. There is no\\nneed for it, only selfishness and passion in possession of un-\\nbridled power lead to it. Other punishments might be annexed\\nto crime. The natives themselves never thrash anybody. They\\nare very angry if they are struck, and feel it to be a gross insult.\\nI made it a principle never under any provocation to strike man\\nor boy. I believe that Africans should be treated precisely like\\nEuropeans; kindly, respectfully, and in a brotherly, manly way.\\nPatronage they hate We may think ourselves superior, but\\nthey do not see it. They often think white men uncommonly\\npoor creatures. We can t do many things they can do, and\\nthey don t understand the assumption of Europeans. A white\\nman who strikes a native loses influence with them at once,\\nand can never do them any good. They must be won by\\nlove, just like Englishmen. We must forget that they are", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0110.jp2"}, "111": {"fulltext": "JOSEPH CLARKE, OF PALABALA,\\nAND TWO CHRISTIAN LADS.\\nblack, it makes no real difference. They are men. Even with\\nchildren, we punish some other way never by striking.\\nBut what would you do with a naughty boy\\nWell, I had trouble with one who had been in England. He\\nwas cross and sulky, and wanted toilet soap, if you please, and\\nbetter food, and I caught him domineering over other boys,\\nand even beating them and making them cry. I took him into\\nmy room, reminded him he was only a slave to the king, and\\nof all I had done for him and taught him, upbraided him for\\ningratitude, and told him decidedly I would have no nonsense.\\nIf I see any more such conduct, I take off your clothes and\\nsend you away back to the town to be a slave again. The boy", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0111.jp2"}, "112": {"fulltext": "102 NATIVE QUICKNESS +N LEARNING,\\nwas quite broken down, ashamed, and grieved, and I had no\\nmore trouble with him. After the revival I got the king, who\\nset a high price on the lad, to set him free. He is married now,\\na good Christian man.\\nAre the children in the schools fairly quick in learning\\nNot the little ones. But after five or six years old I should\\nsay they are remarkably so. N snuda, a girl of nine or ten,\\nlearned to read well in about eight months so did Wamba\\nand N kimba, younger boys, and to do some arithmetic also.\\nOne week N snuda learned by heart perfectly the first, third,\\nand fourth of John. David, a young fellow of twenty, learned\\nto read in public right well. He preached, too, so well that an\\nAmerican lady who heard him said, If I had known you had\\nsuch evangelists as that, I do not think I should have come to\\nAfrica\\nAnd you hope to be able to leave the Church at Banza\\nManteka some day, commending its native elders to God and\\nto the word of His grace\\nI do indeed as soon as they shall have the word of His\\ngrace, or the greater part of it. But as yet they have not this\\nby any means. We have the gospels, and parts of Romans and\\nGenesis and other books but there is very much yet to be done\\nin translation. The language is a most rich and complicated\\none. Very few missionaries understand it thoroughly yet. The\\npeople need much instruction before they will be able to stand\\nalone. But really if they had the Bible I should scarcely fear\\nto leave them even now The Lord would lead them on\\nThey have set apart some of their number as evangelists,\\nand they strongly realize their joyful duty to spread the glad\\ntidings.\\nThat sleeping sickness seems sadly prevalent Can it not\\nbe cured\\nNo patients invariably die. The nature of the complaint\\nis not well understood. I think it is a brain disease, from a\\nstrange look in the eyes, which I have always noticed as pre-\\nceding it. The victim becomes stupid after a time, and loses\\nmemory and power of motion. Many die too from small-\\npox. But the State Government has done good by introducing\\nvaccine, and forbidding sick carriers to enter the towns. The\\npeople have learned to vaccinate themselves, and villages have\\nbeen saved from attack by this. But we have lost many\\nmembers from both diseases. Not unfrequently w r hen a name\\nis mentioned in calling over the roll at a Church meeting the\\nanswer comes, Balukidi v \u00e2\u0080\u0094gonz up", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0112.jp2"}, "113": {"fulltext": "APPENDIX A.\\nList of present Missionary Agencies\\nin the Congo Free State.\\nEleven different missionary agencies are already at work in the Congo\\nFree State\u00e2\u0080\u0094 three Roman Catholic and eight Protestant.\\n1. The Mission du Saint Esprit, at Banana and Boma, under the\\ncare of Mgr. Carrie. Four priests and two lay brethren are connected\\nwith this mission, which has small schools, and gives some industrial\\ntraining to the children.\\n2. The Belgian Mission, established only in 1888 at Kwamouth, on\\nthe Upper Congo, and hoping to plant a second station at Luluaberg,\\non the Kasai, shortly.\\n3. There is a mission worked by the Peres o? Alger ie (or Algerian\\npriests) in the south-east part of the Free State. It has two stations at\\nMpala and Kibango, on Lake Tanganyika, but it does not seem to be\\nhaving much success. The Romanists are showing more activity in\\nPortuguese territory than in the Free State.\\nThe Protestant missions are\\n1. The Livingstone Inland Mission of the American Baptist Mis-\\nsionary Union, with seven stations Mukimvika, opposite Banana on\\nthe coast, Palabala, Banza Manteka, and Lukunga, in the Cataract\\ngorge and Leopoldville, Bwemba, and Wangata on the upper\\nriver. This mission has now about thirty missionaries, and has many\\nschools and chapels, with some hundreds of baptized Church members,\\nincluding many native preachers. It has a steamer on the upper\\nriver, and has prepared, in the various dialects spoken through seven\\nhundred miles of country, many translations from the Scriptures,\\nbesides vocabularies, grammars, and school books. It has also medical\\n103", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0113.jp2"}, "114": {"fulltext": "104 PROTESTANT MISSIONS\\nmissions at Mukimvika and Kinchassa. It has been working for the\\nlast twelve years, and exerts a good deal of influence among the natives.\\n2. The English Baptist Missionary Society has seven stations\\nTundwa, on the lower river, St. Salvador (Portuguese territory),\\nNgombe, or Lutete, in the Cataract region, and Kinchassa, Bolobo,\\nand Lukolela, on the upper river. The steamer Peace belongs to this\\nmission, and in it Mr. Grenfell has done much good service by ex-\\nplorations of many of the tributaries of the Congo. Mr. Bentley, of\\nNgombe, is the author of the best dictionary extant of the Ki-kongo\\nlanguage and several translations have also been prepared. Mrs.\\nBentley is endeavouring to teach the natives the working of the tele-\\ngraph, in preparation for the time when the railway will require young\\ntelegraphists. She took back with her from Europe a miniature tele-\\ngraph line for teaching purposes. Many native converts are connected\\nwith this mission, which has also been working twelve years in the\\ncountry.\\n3. The excellent Swedish Missionary Society s work was originally\\nconnected with the Livingstone Inland Mission, and occupied its\\nstation of Mukimbungu, between Isanghila and Manyanga but when\\nthe transfer of this Mission to the American Baptist Missionary Union\\ntook place in 1884, it was arranged that the Swedes should work an\\nindependent mission from that station as a centre, supported and directed\\nfrom their own country. They have now about twenty missionaries,\\nand have formed two additional stations on the north side of the Congo\\nDiadia and Kibunzi. They have many converts, Mr. Westlind is a\\nremarkably good linguist, and has translated John s Gospel.\\n4. Bishop Taylor* s Mission was formed to work on the great southern\\ntributary of the Congo, the Kasai but though commenced four\\nyears ago (in 1886), with an unusually large first party, consisting of\\ntwenty-four missionaries, under the bishop s own leading, it has not\\nyet reached its field of labour, or commenced any missionary work\\nproper. The peculiar plans which were adopted have proved totally\\nunsuited to the country. Very large sums of money were expended\\non a raft and traction-engine, brought from America, and subsequently\\non a steamer, so constructed that its heavier portions could not be\\nlanded at Vivi or carried up country. None of this machinery has\\nbeen of any use as yet. The principle of self-support was attempted\\nand as a result the agents of the mission have suffered great privations,\\nmany having died, and others have left the Congo. The rest are scattered\\naround Banana, Vivi, and Isanghila, and are making a brave struggle", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0114.jp2"}, "115": {"fulltext": "IN THE CONGO FREE STATE. 105\\nto sustain life by shooting hippopotami, and selling the dried flesh to\\nthe natives, in exchange for the produce of the country. Four of the\\nparty are occupying an old State station at Kimpoko, on Stanley Pool,\\nand attempting a little agriculture and trade but none of the would-\\nbe missionaries have been able to devote much time to studying the\\nlanguages, or teaching the people. None of their stations exert as yet\\nany spiritual influence over the neighbouring districts, and consequently\\nno converts have been made. But the mission has not been long at\\nwork.\\nNew plans are not always an improvement on old ones Nothing\\ncan exceed the bishop s cheerful courage and confidence in the ultimate\\nsuccess of his methods, nor his enthusiastic desire to do good in Africa.\\nWe hope that he may yet by somewhat modifying his plans, and\\nadapting them to the backward state of development in the country\\nsucceed in planting his mission on the Kasai. He has come to the\\nconclusion that he will have, like others before him, to found a chain\\nof stations before he can launch a steamer on the Pool, and that the\\nheavy one first taken out is no use for this purpose. He intends to\\nreconstruct and use it on the lower river, where however trading\\nsteamers are now plying.\\n5. A second American agency has tried to follow somewhat on these\\nlines, The Missionary Evangelical Alliance but its operations, at\\npresent, consist only of one small attempt near Vivi, where the mis-\\nsionaries reside in a little native hut, and live by hunting buffalo and\\nantelopes. They smoke the flesh of these animals, and sell it to the\\nnatives. It is clear that men who have to support themselves and\\ntheir families in Africa will never have much time for either study or\\nteaching The Congo country is not one for colonists its climate\\nrenders it totally unlike South Africa in this respect. For European\\nteachers to live in it at all is difficult, and every working hour of their\\nlives ought consequently to be devoted to direct missionary work. It\\nis a pity if the Church of Christ, which gives such large sums to\\nsustain its ministers at home, cannot afford to sustain its ministers\\nabroad, and thus liberate them from the necessity of wasting their\\npriceless time and risking their precious lives in order to procure them-\\nselves food.\\n6. In the south-east part of the Congo Free State, among the sources\\nof the Congo in the Garengange country, Mr. F. S. Arnot has estab-\\nlished his mission. After years of weary peregrinations through the\\nZambesi and Barotse districts he found this location suitable for the", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0115.jp2"}, "116": {"fulltext": "106 MISSIONS IN THE CONGO FREE STATE.\\nresidence of Europeans. The mission is still in its infancy, though\\nMr. Arnot has not yet succeeded in making his way back to his station\\nwith his wife and new helpers, and in rejoining his colleagues there.\\nIt is one of the most interesting and heroic of missions, very far\\nremoved from all communication with other Europeans, and hundreds\\nof miles distant from any base of supplies. The climate of Garangange\\nis fairly healthy, and the king of the country friendly. But the immense\\ndistance from the coast, and the absence of a connecting chain of\\nstations, make the difficulties, dangers, and expenses very great.\\n7- The London Missionary Society s Mission, on Lake Tanganyika,\\nis also in the Congo Free State. Their stations are Kavala Island\\nand Fwamboon, the southern extremity of the lake. This mission,\\nlong under the care of Captain Hore (who is now in England), has\\nendured severe trials, and has felt the immense difficulties arising from\\nits remote position a walk of 800 miles from Zanzibar being involved\\nin getting to the lake. The only other means of access {via the Zam-\\nbesi, Shire, Lake Nyassa, and the Stevenson Road) being, though easier,\\ntoo precarious to depend upon, and frequently blocked by Arabs. This\\nmission has the steamer Good News 011 the lake, and has done some\\nexcellent work in schools and preaching the gospel but the sphere is\\na hard one.\\n8. The Congo-Balolo Mission, on the Upper Congo our own mis-\\nsion born last spring has selected for its sphere the six southern\\ntributaries of the Congo beyond Equatorville, the Lulonga, Maringa,\\nLopori, Ikelemba, Juapa, and Bosira, presenting together about 2,000\\nmiles of navigable water-way, with towns and villages on both banks.\\nIt has eleven missionaries. The first party reached their destination\\nabout six months after leaving England, though taking with them a\\nconsiderable amount of material for the construction of their first\\nstations. They have the use of the A.B.M.U. steamer Henry Reed,\\nkindly lent for a year, before the expiration of which it is hoped their\\nown steamer, the Pioneer sent out in December, 1889, for recon-\\nstruction will be ready for the use of the mission. Mr. and Mrs.\\nMcKittrick, Messrs. Whytock, Haupt, Howell, Todd, and Blake,\\ntogether with Miss de Hailes, formed the first party of this mission.\\nThey were reinforced early in 1890 by Messrs. Adamson, Luff, and\\nCole. The two former went out in charge of the new steamer and\\nthe latter as missionary agriculturist to assist on the Lulonga. The\\nmission has already two stations, Mulonga and Ikau.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0116.jp2"}, "117": {"fulltext": "UNEVANGELIZED AFRICA. 10?\\nWhen wg remember that all this country was unknown eleven years\\nago, and that the Congo Free State itself dates only from 1885 such\\nan array of agencies, scattered over its vast area already, is a most\\nhopeful sign. Christianity, even in its least pure form, is a vast ad-\\nvance on the cruelties and fetish of Central Africa. In its pure form\\nit is life from the dead.\\nWhen the Livingstone Inland Mission began its operations in January,\\n1878, it stood alone; now it is, thank God! one among a dozen dif-\\nferent organizations having the spread of Christianity for their object.\\nWe hear also that the American Presbyterians intend to enter the field,\\nwhich is vast enough being as large as all India to welcome a dozen\\nmore agencies.\\nAll these missions together only muster about a hundred effective\\nworkers, and there are about fifty millions to be evangelized in the\\nCongo Free wState alone, and probably five times that number in the\\nrest, of unevangelized Africa.\\nFrom the last mission station on the Upper Congo, a journey of a\\nthousand miles would be needed to reach the nearest stations on the\\neast those on the great lakes. Seventeen hundred miles to the north-\\neast lies the Red Sea, and there is no mission station between Two\\nthousand two hundred miles due north is the Mediterranean, and no\\nmission station between while two thousand five hundred miles to\\nthe north-west are the stations of the North African Mission, but no\\nsingle centre of light between Seven hundred miles to the west is the\\nCameroons Station, but the whole intervening country is unvisited and\\nin the south-west the American Mission at Bihe is fully a thousand\\nmiles distant.\\nOur Lord Jesus Christ said, If ye love Me, keep My command-\\nments. His last commandments were\\nGO YE INTO ALL THE WORLD, AND PREACH THE GOSPEL TO\\nEVERY CREATURE. And\\nYE SHALL EE WITNESSES UNTO ME UNTO THE UTTER-\\nMOST PARTS OF THE EARTH.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0117.jp2"}, "118": {"fulltext": "", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0118.jp2"}, "119": {"fulltext": "THE EAST LONDON INSTITUTE\\nFOR HOME AND FOREIGN MISSIONS.\\nFounder and Hon. Director\\nH. GRATTAN GUINNESS, D.D., F.R.G.S.\\nHon. Secretary:\\nMRS. H. GRATTAN GUINNESS.\\nTreasurer\\nSIR ARTHUR BLACKWOOD.\\nBankers\\nLondon and South-western Bank (Bow Branch).\\nHon. Auditors:\\nArthur J. Hill, Vellacott Co., Finsbury Circus.\\nTrustees\\nTheodore Howard, Esq., Westleigh, Bickley, Kent.\\nCapt. the Hon. R. Moreton, Hamilton, Ontario.\\nRev. J. Stephens, M.A., Somerset Villa, Dartmouth Park Hill, N.\\nJ. van Sommer, Esq. 13, New Inn, Strand, W.C.\\nSir Arthur Blackwood, K.C.B., Shortlands House, Shortlands,\\nKent.\\nHon. London Director:\\nH. GRATTAN-GUINNESS, M.R.C.S.\\nThis Institute was founded in March, 1872, with a\\nview to increase the number of ambassadors for Christ\\namong the heathen, and in the darker regions of\\nChristendom.\\nTHE WORLD S POPULATION, according to the best\\nestimates, is at present about 1,400 millions. Only\\nabout 400 millions are, even in name, Christians, and\\nthe remainder of over a thousand millions are conse-\\nquently non-Christians, and for the most part heathen.\\nThe greater part of this almost inconceivable mass\\nhave never heard of Christ, and have little chance of\\ndoing so, for Protestant missionaries are scattered\\namong them only in the proportion of ONE to every\\niog", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0119.jp2"}, "120": {"fulltext": "no THE EAST LONDON INSTITUTE\\nthree or four hundred thousand. No single indivi-\\ndual could possibly minister the word of life to such\\na multitude, even in Christendom how much less in\\nheathendom\\nThe supply is clearly inadequate, and yet\\nthe evangelical Churches at home are rich both in\\nmen and money. There is no reason why it should\\nnot speedily be doubled, trebled, multiplied tenfold.\\nThere are in our home Churches thousands of con-\\nverted and devoted young men and women suitable\\nfor missionaries, and willing to become such and\\nthere is wealth enough in the hands of Christians to\\nsend them forth and sustain them among the heathen.\\nSome of these are educated, and have already engaged\\nmore or less in the service of God in this land, and\\nhaving means of their own, can go forth into heathen-\\ndom when they will. Others hear the call of God,\\nand desire to obey, but lack the needful education,\\nand have neither leisure nor means to acquire it, nor\\nthe ability to go forth at their own charges.\\nOur Institute seeks to arouse men and women\\nof this latter class, to hear and heed the last great\\ncommand of Christ it helps them to fit themselves\\nfor service in heathendom, or in other needy spheres,\\nby offering them, freely, a course of suitable study\\nand practical training. It then introduces them to the\\nfield for which they seem best adapted, and, if need\\nbe, sustains or helps to sustain them in it. It seeks\\nalso, and in order to all this, the diffusion of informa-\\ntion by press and platform as to the world s wants\\nand the Lord s work, so as to deepen in the hearts of\\nChristians at home practical compassion for the heathen\\nand a sense of responsibility to give them the gospel.\\nTwo COLLEGES, each adapted for fifty men one\\nin East London and the other in North Derbyshire", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0120.jp2"}, "121": {"fulltext": "FOR HOME AND FOREIGN MISSIONS.\\nare connected with the Institute, which has also a\\nTraining Home for thirty young women stu-\\ndents preparing for missionary work. The course\\nof study and practical training is adapted to afford\\nthe students such help as they are capable of receiv-\\ning, and as will fit them for future usefulness in the\\nsphere to which they may seem best adapted. It\\nextends over three years, and, in the case of regular\\nmedical students, over a longer time. All the stu-\\ndents receive a certain measure of medical preparation,\\nboth theoretical and practical.\\nAn extensive Home Mission work, in which\\nthe students receive practical training, is carried on\\nin connexion with the Institute, among the working\\nclasses in East London. Its operations comprise a\\nmedical mission with a numerously attended dispen-\\nsary, and a maternity department worked under a\\ncertificated lady by the young women students\\nmothers meetings night schools for men, for lads,\\nand for factory girls a soup kitchen Band of Hope\\nand temperance meetings house-to-house visitation,\\nopen-air preaching, tent meetings in summer, Sunday\\nschools and Bible classes, and gospel preaching.\\nTwo mission halls in Bow and Bromley, with school-\\nrooms and classrooms attached, are worked directly\\nand exclusively by the Institute, and the students\\nhelp in a large number of other mission halls, and\\npreach also in churches and chapels.\\nThe Institute is broadly catholic in its\\nPRINCIPLES AND PRACTICE it trains men of all\\nevangelical denominations, of all nationalities, and of\\nall classes and it trains them for all societies, all\\nlands, and all spheres of Christian effort. It is as\\ncomprehensive as it is possible to be, within the limits\\nof evangelical truth. It seeks to be GODLY and\\npractical in character and in methods to cultivate", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0121.jp2"}, "122": {"fulltext": "ii2 EAST LONDON INSTITUTE\\ndevotion, dependence on God, self-denial, self-support\\nas far as possible, and self-sacrifice and it aims\\nespecially at the regions beyond, or neglected and\\nunevangelized fields at home and abroad.\\nThe students have been of various nation-\\nalities not only English, Scotch, Irish, and Ame-\\nrican, but French, German, Italian, Spanish, Swedish,\\nDanish, Russian, Bulgarian, Syrian, Egyptian, Kaffir,\\nNegro, Hindu, Parsi, Kurdish, and Jewish. They\\nhave also been of various denominations. The large\\nmajority of those who have gone out as missionaries\\nare now connected with about twenty different so-\\ncieties and associations, while a number are working\\nndependently as self-sustaining missionaries, medical\\nor otherwise.\\nMore than five hundred missionaries,\\nformer students in the Institute, are now labouring in\\nChina, India, Syria, Armenia, Egypt in France,\\nSpain, Portugal, Italy; East, West, North, South, and\\nCentral Africa, in Natal and Cape Colony in Prince\\nEdward s Isle, Cape Breton, Canada, and the Western\\nStates of America in the West Indies, Brazil, and\\nthe Argentine Republic in Australia and New\\nZealand as well as in various parts of the home\\nmission field. The object of the Institute is especially\\nto send evangelists to the regions beyond those\\nalready evangelized.\\nOne hundred and twenty students are now\\nin training, and some of their number are continually\\npassing out into the great world-field. One every\\nweek, on an average, enters on active missionary life.\\nContributions in aid of any of the objects of the Institute may be\\nsent either to the Treasurer, Sir Arthur Blackwood, K.C.B.,\\nShortlands House, Shortlands, Kent or to the Secretary, Mrs. H.\\nGrattan Guinness, Harley House, Bow, London, E., from whom\\nfuller information can be had on application.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0122.jp2"}, "123": {"fulltext": "AND CONGO BALOLO MISSION. 113\\nGbe CongoBalolo fllMasion\\nis formed for the evangelization of the millions of Balolo people\\ndwelling in the great horseshoe-shaped territory of the Upper Congo,\\nand accessible by its southern affluents, the Lulonga, Lopori, Maringa,\\nIkelemba, Juapa, and Bosira.\\nIt is a continuation and extension of the Livingstone Inland Mission,\\ncommenced in 1878, and now occupying and working a chain of seven\\nStations from the Coast to the Equator.\\nIt was founded in the spring of 1889, and has eleven Missionaries,\\ntwo Stations, and the steamer Pioneer.\\nDIRECTORATE.\\nThe Managers of the East London Institute.\\nTREASURER.\\nSir Arthur Blackwood, K.C.B., Shortlands House, Kent.\\nBANKERS.\\nThe London and County Banking Company, Limited,\\nLombard Street, E.C.\\nHON. AUDITORS.\\nArthur J. Hill, Vellacott Co., Finsbury Circus.\\nHON. SECRETARY.\\nH. Grattan Guinness, Jun., M.R.C.S., Harley House, Bow, E.\\nADVISORY COUNCIL.\\nRev. Archibald G. Brown, 22, Bow Road, E.\\nP. S. Badenoch, Esq., Mildmay Conference Hall, N.\\nRichard Cory, Esq., Oscar House, Cardiff.\\nDr. H. Grattan and Mrs. Guinness, Cliff House, Curbar, via\\nSheffield.\\nMr. and Mrs. H. Grattan Guinness, Jun., Harley House, Bow, E.\\nMiss L. Guinness, Cliff House, Curbar, via Sheffield.\\nRichard Hill, Esq., 3, Lombard Court, E.C.\\nE. J. Kennedy, Esq., Exeter Hall, W.C.\\nDr. Macrae, i, Bow Road, E.\\nW. Seagram, Esq., 86, Piccadilly, W.\\nC. R. 8", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0123.jp2"}, "124": {"fulltext": "Just Published, Second and enlarged Edition of\\nColoured Map, Portrait, and numerous Illustrations. In cloth, price\\n5^*. Direct from Harley House, post free, y. 6d. In boards,\\n45 post free, 2s. 6d.\\nInstinct with life. Yet all is told so gently and with such effusive\\nness of love for the work, that many, we hope, may be led to recognise\\nthe beauty of individual self-devotion, animated by a principle so lofty\\nas to be able to sustain itself undaunted, in view of difficulties that, to\\nhuman sight, might well be deemed invincible. The volume is beauti-\\nfully illustrated. Scottish Guardian.\\nA beautifully prepared and tastefully illustrated book on Chinese\\nmission work. The evident sincerity breathed in every line, and the", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0124.jp2"}, "125": {"fulltext": "spiritual needs of the vast Chinese empire lying as a heavy burden on\\nthe writer s heart, find constant expression in burning words of self-\\nconsecration and appeal. Methodist Recorder.\\nVery bright and graphic letters, charmingly got up, 5\\nunder skilful editorship altogether most attractive. The\\nveiy thing to read aloud. Church Missionary Intelligencer.\\nA choice and dainty volume, beautifully illustrated with pictures\\nof Chinese life and scenery. The letters are worthy of the setting,\\nbeing natural and picturesque descriptions of missionary travel, life,\\nand work, bringing China and its millions home to us in all their need.\\nThe tone is high and earnest. Church of Scotland Mission Record.\\nI have been dipping into your so beatctiful i In the Far East, with\\nmy dim, dim eyes. Dr. Davia Brown.\\nThank you most sincerely for sending me this book. I have read\\nit with great interest, and will do what little is in my power to make\\nits burning pages known. Professor Henry Drummond.\\nThe best account of the first experiences of China to a traveller\\nand missionary that I have ever met with altogether beside their\\nvalue for deep piety. The extreme taste and beauty of the illustrations\\nand general get up of the volume leave nothing to be desired. Rev.\\nF. B. Meyer, M.A.\\nI have greatly enjoyed l In the Far East. God blessing it, the\\nbook should send armies of believers to invade the Flowery Land.\\nYour sister is happy in her editor. God bless you, and all the beloved\\nhousehold. Yours heartily. C. H. Sfiurgeou.\\nThe gift of writing well for the great cause of missions, joined\\nwith the consecrated art of working well therefor, we see admirably\\nexhibited in this little volume. The earlier letters of the collection we\\nwere privileged to hear read in the English home from which the\\nbeloved daughter went forth, and to which she sent back these glowing\\nrecords of her evangelistic journeyings and labours. We were deeply\\nimpressed then, as we have been in the re-reading, with the graphic\\nbeauty and evangelical richness of these missionary epistles. They\\nare worthy of publication for the spirit which is in them, for the in-\\nformation which they convey, and for the fire which they are sure to\\ncommunicate to Christian hearts by the burning zeal which kindles ic\\ntheir every word and sentence. A. J. Gordon.\\n5", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0125.jp2"}, "126": {"fulltext": "The following works, in various Congo languages, have been prepared,\\namong others, by members of the mission\\nA SMALL DICTIONARY OF THE LANGUAGE (English-Congo and Congo-\\nEnglish) together with a list of useful sentences for Missionaries and Travellers\\nin the Congo Cataract Region. By the late Henry Craven and John Bar-\\nfield, B.A. 248 pages.\\nTHE FIRST EPISTLE OF JOHN, EXODUS XX., AND GENESIS I.-III. Trans-\\nlated into Ki-kongo. By T. H. Hoste.\\nA VOCABULARY OF KILOLO, as spoken by the Bankundu, a section of the\\nBalolo tribe, at Ikengo (Equator), Upper Congo. With a few Introductory\\nNotes on the Grammar. By J. B. Eddie. 200 pages.\\nA GRAMMAR OF THE CONGO LANGUAGE, as spoken 200 years ago. Trans-\\nlated from the Latin of Brusciotto. Edited by H. Grattan Guinness, D.D.\\n112 pages.\\nA GRAMMAR OF THE CONGO LANGUAGE, as now spoken in the Cataract\\nRegion below Stanley Pool. By H. Grattan Guinness, D.D. 267 pages, 8vo.\\nMOSAIC HISTORY AND GOSPEL STORY, Epitomised in the Congo Language.\\nBy H. Grattan Guinness, D.D. 87 pages, 8vo.\\nTHE CONCORDS OF THE CONGO LANGUAGE. Being a Contribution to the\\nSyntax of the Congo Tongue. By John Barfield, B.A. 160 pages, small 8vo.\\nTHE PEEP OF DAY, translated into the Ki-kongo Language. By J. B. Eddie.\\nTHE PEEP OF DAY, translated into N Kundu, a dialect of the Kilolo Language,\\nas spoken at the Equator, Upper Congo. By J. B. Eddie. 120 pages.\\nTHE GOSPEL OF ST. MARK, translated into the Ki-kongo Language. By\\nC. H. Harvey. 98 pages.\\nRIBANGI VOCABULARY. By A. Sims, M.B. hi pages.\\nYALULEMA VOCABULARY. By A. Sims, M.B. 35 pages.\\nCONGO READING BOOK. 96 pages.\\nTHE GOSPEL OF ST. LUKE, translated into the Ki-kongo Language. By H.\\nRichards. 154 pages.\\nST. MATTHEW V.-VII. (Mataiona), translated into Ki-kongo.\\nEXODUS (Wavaikttiti), translated into Ki-kongo. By Chas. E. Ingham. 89\\npages.\\nTwo Reading Books, compiled by C. E. Ingham, consist of the\\nfollowing\\nNo. 1. HOME LESSONS, by Mrs. Ingham. Short Sentences, etc. Collection of\\nCongo Fables.\\nNo. 2. HOME LESSONS. Genesis i.-iii. Romans i., ii. Luke i., ii. Sermon on\\nMount Romans viii. Hymns.\\n1. GENESIS I.-XXII. By C. E. Ingham.\\n2. MATTHEW I.-XI. By H. Richards.\\n3. JOHN S GOSPEL. By Westlind, S.M.S.\\n4. MARK S GOSPEL. By Cameron, of B. M.S.\\n5. THE ACTS OF THE APOSTLES. By Nkoiyo, A.B.M.U.\\n6. KITEKE VOCABULARY. By A. Sims, M.B. As spoken by the Beteke and\\nkindred tribes of the Upper Congo. 190 pages.\\n7. THE EPISTLE TO THE ROMANS. By H. Grattan Guinness, D.D.\\nassisted by Nkoiyo.\\n8. THE FIRST EPISTLE OF JOHN. By H. Grattan Guinness, D.D., assisted\\nby Nkoiyo.\\n9. JOHN S GOSPEL. By A. Sims, M.B. Translated into Kiteke.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0126.jp2"}, "127": {"fulltext": "f^EGIOJ^S\\nBEYOJME).\\nMONTHLY ORGAN OF THE\\nCast \u00c2\u00a3on)on institute for lome an)\\njfcretgn ifflfesions,\\nAND OF THE\\nBalolo JHfeKtoit to tbe \u00c2\u00a9pper Congo*\\nEDITED BY\\nMRS. H. GRATTAN GUINNESS.\\nCONTAINS\\nLeading Articles on Missionary Questions.\\nNotices of Unevangelized Nations and Newly Opened Spheres.\\nCurrent Missionary News, and Special Notice of all Advance in\\nAfrica.\\nTidings from former Students of the East London Institute, now\\nworking in various parts of the World.\\nThe Record of the Congo-Balolo Mission.\\nLetters from Miss Guinness in China.\\nAccounts of Home Mission Work, especially that of the East London\\nInstitute.\\nPoetry, Music, Portraits, Maps, and Illustrations.\\n3Lon 0tt\\nS. W. PARTRIDGE CO., 9, PATERNOSTER ROW, E.C.\\nAmerica\\nTREMONT TEMPLE, BOSTON, MASS.", "height": "4518", "width": "2891", "jp2-path": "congorecollectio00guin_0127.jp2"}, "128": {"fulltext": "Works by Dr. Mrs. H. GRATTAN GUINNESS.\\nTHE DIVINE PROGRAMME OF THE WORLD S\\nHISTORY. By Dr. and Mrs. H. Grattan Guinness. Demy\\n8vo, cloth, 7j. 6d. Direct from the Authors, post free, for 6s. 2d.\\nLIGHT FOR THE LAST DAYS: a Study, Historical\\nand Prophetical. By Dr. and Mrs. H. Grattan Guinness.\\nIn 8vo, cloth, with two Coloured Diagrams, price *js. 6d. Direct\\nfrom the Authors, post free for 6s. 2d.\\nROMANISM AND THE REFORMATION. From\\nthe Standpoint of Prophecy. By Dr. H. Grattan Guinness.\\nIn cloth, crown 8vo, price $s. Direct from the Author, post free,\\nfor 4s. 2d.\\nTHE APPROACHING END OF THE AGE. Viewed\\nin the Light of History, Prophecy, and Science. By Dr. H.\\nGrattan Guinness, F.R.G.S. Tenth edition, in one large\\nvolume, with four Diagrams, crown^ 8vo, 700 pages, cloth, price\\n7 J. 6d. Direct from the Author, post free, for 6s. 2d.\\nFALLACIES OF FUTURISM. By Dr. and Mrs. H.\\nGrattan Guinness. 93 pages, demy 8vo. For distribution,\\n3d. each. Single copies, post free, price 6d.\\nTHE WEEK AND ITS ORIGIN. By Dr. H. Grattan\\nGuinness, F.R.G.S. A Reply to the Article of the Bishop of\\nCarlisle in the Contemporary Review. Price, post free, 3d.\\nTHE HERESY OF THE REV. G. O. BARNES\\n(the Kentucky Evangelist Exposed and Answered. By H.\\nGrattan Guinness. Price, post free, 2d.\\nSHE SPAKE OF HIM. Being Recollections of the loving\\nLabours and Early Death of Mrs. Henry Dening. By Mrs.\\nGuinness. Seventh Edition, with nine Illustrations. 256\\npages, large 8vo. Price, in cloth, post free, is. 6d.\\nLEAFLET PACKET {New Edition). Containing Twenty-\\nfour Assorted and Illustrated MISSIONARY LEAFLETS. By\\nMrs. H. Grattan Guinness. Suitable for inclosing in letters.\\nPrice, post free, 6d.\\nTHE NEW WORLD OF CENTRAL AFRICA: Its\\nCondition and Claims on Christians. Including a History of the\\nLivingstone Inland Mission. With Maps, Portraits, and\\nIllustrations. By Mrs. Grattan Guinness. 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