Peace being made in 1839, a part of the missionaries returned to Natal and resumed their labors. But a revolt of one half the Zulus in 1840, under Umpandi, led to another war, in which the new chief and the Boers succeeded in overthrowing Dingaan. His death by the hand of an old enemy, into whose territory he fled, left the Zulus under the rule of Umpandi. This chief allowed the mission in his territory to be renewed in 1841. But, in 1842, a war broke out between the Boers, at Natal, and the British; who, to prevent the Boers from organizing an independent government, had taken possession of that place. In this contest, the Boers were forced to submit to British authority, and British law was extended to the population around Natal. This led to large desertions of the Zulus to Natal, to escape from the cruelties of Umpandi; and he, becoming jealous of the missionary, attacked the mission and butchered three of the principal families engaged in its support. Thus, a second time, was this mission broken up and the mission family forced to retreat to Natal.
Here, then, at the opening of 1843, nearly eight years after the missionaries reached Africa, they had not a single station in the Zulu country, to which they had been sent; and they were directed, by the Board, to abandon the field. From this they were prevented, by the timely remonstrances of the Rev. Dr. Philip, of the English mission at the Cape.
A crisis, however, had now arisen, by which the conflicting elements, hitherto obstructing the Gospel, were rendered powerless or reduced to order, by the strong arm of Great Britain. The fierce Boers had destroyed the power of both Mosilikatsi and Dingaan, and taught the Zulu people that they could safely leave the standard of their chiefs; while the Boers, in turn, had been subjected to British authority, along with the Zulus whom they had designed to enslave. The basis of a colony, under the protection of British law, was thus laid at Natal, which afforded security to the missionaries, and enabled them to establish themselves on a permanent basis. An attempt was also made to renew the mission in the Zulu territory, but Umpandi refused his assent, and the strength of the mission was concentrated within the Natal Colony.
Owing to the continued cruelties of Umpandi, the desertions of his people to Natal increased, until the Colony included a native population, mostly Zulus, of nearly 100,000.
No serious interruptions have occurred, since the British occupied Natal; and opportunities have been afforded for studying the Zulu character, and the remaining obstacles to missionary success among that people. Time has shown, that the tyranny of the chiefs, and the wars of the tribes with each other, or with the whites, are not the most obstinate difficulties to be overcome.
From the Report of the Board for 1850, we learn, that though there were then, in this field, 12 missionaries, 14 assistants, 6 native helpers, 18 places of preaching, and 8 schools; there were but 78 church members and 185 pupils. The Report attributes the slow progress made, to the extreme moral degradation of the population; and, in mentioning particulars, names polygamy as the most prominent. As among the native Africans generally, so is it here, superstition and sensuality are the great barriers to the progress of the Gospel.
But these difficulties do not deter the American Board from persevering in their great work of converting Africa. The men composing the Board know, full well, that the evils existing in all mission fields can only be removed by God’s appointed means, the Gospel; and, that to withdraw it from Africa, would be to render its evils perpetual. Hence, as obstacles rise, they multiply their agencies for good: and, in view of the consistent conduct and piety of the native converts, the Report of 1850, recommends the establishment of a Theological school for training a native ministry for that field. The Reports for 1851 and 1852 are more encouraging, and show an increase of 86 church members, 16 children baptized, and 15 Christian marriages solemnized. The Report for 1853 is less encouraging. The whole number of church members is now 141, of whom only 8 were received during the year. Family schools are sustained at all the stations; but none of the heathen send their children. Three day-schools are taught by native converts, in which the children of those residing at the stations, where they are located, receive instruction. One girls’ school, consisting of about 20 pupils, is taught by Mrs. Adams.[[45]] The Christian Zulus are advancing in civilization and in material prosperity; but the heathen population are manifesting more and more of stupid indifference or bitter hostility to the Gospel. This is more particularly indicated in their refusal to send their children to school.
The passage of this mission from the class beyond the protection of the Colonies, to that of those deriving security from them, released it from the annoyances occasioned by native wars, and left it to contend with the obstacles, only, which are inherent in heathenish barbarism. It had, consequently, begun to progress encouragingly. But a new element of disturbance has recently been introduced, which threatens to be no less hurtful than the old causes of interruption and insecurity. We refer to the immigration of the English into the Natal Colony, and their efforts to dispossess the Zulus of their lands.
Before taking any further notice of this threatening evil, we must call particular attention to another point, the importance of which has, perhaps, been too much overlooked. In January, 1853, the Rev. Mr. Tyler thus wrote:
“I have many thoughts, of late, concerning the great obstacle which lies in the way of elevating the Zulus. It seems to me that it is their deep ignorance. We find it exceedingly difficult to throw even one ray of light into minds so darkened and perverted by sin. * * Of the great mass who attend our services on the Sabbath, but few, probably, have any clear knowledge of the plan of salvation through faith in Christ. Especially is this true of the female sex, whose condition, both temporal and spiritual, seems almost beyond the reach of improvement.”