I remember being out once with one of the Christian boys. We came to a garden where a woman and her daughter were working, and we sat and talked with them about Christ our Savior. This was the first time they had had an opportunity to hear. Years passed and the incident was about forgotten by both the Christian native and myself. That girl later, out of much tribulation found her way into the Kingdom. Her father was a hardened old heathen, and had sold her to an old man. He was going to force her to marry the old man, but she escaped and fled to Matopo Mission where, with Elder Steigerwald's help, she was set free. She returned home, and later an European offered oxen and wagon to her father for her. She steadfastly refused and kept herself pure. Today she is the wife of a native evangelist and one of our most valued helpers. She says her first knowledge of Christ was at that little meeting in the garden, where she and her mother were working, and her present husband and I stopped to speak with them.
[CHAPTER ELEVEN]
Some of Their Religious Ideas
Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.—Acts 14: 17.
The above quotation may apply to the African's idea of God in general, but it seems especially applicable to the Batonga and kindred tribes. Among these the word for God and rain are one and the same, Leza. This does not necessarily imply that they have no conception of God apart from the Rainmaker, but that conception is closely allied to rain and kindred elements in nature. They understand the name Mubumbi (Moulder or Creator) and Chilenga (Originator of Customs), but when speaking of the earth and vegetation, they will say, "Leza [God] made these things, because when leza [rain] comes, grass and vegetation spring up and grow, so Leza made them."
Of course their conception of Him, like that of all Africans, is very remote. He is their Creator, but to approach unto Him is like reaching out in the dark, in a vague sort of way, after something more powerful than themselves, something or some one they know not what. In times of great trouble, as in famine, fear, or when there is an earthquake or an eclipse, they will worship God, not necessarily by word of mouth, but by clapping their hands in reverence. They generally, however, like the Matabele, feel that they cannot approach God. He is too great and terrible, so they approach Him through mediators, such as departed spirits, prophets, and prophetesses.
Mr. Eddy, in "India Awakening," says: "Joined with these is the worship of dead parents, where spirits are dependent on their survivors for comforts, and who will avenge neglect or any deviation from custom. This belief is (1) a religion of fear, since most spirits are malicious; (2) a religion divorced from ethics, since spirits have no regard for moral ideas; (3) a religion of custom, since the worship rests on tradition and the spirits are apt to punish all departure from custom." This statement in reference to India can be as truthfully said of the pagan African.
The Batonga, many of them, build roofs or small huts over the graves of their dead. In them they will place skulls of animals and some of the property of the deceased. Their descendants come to this place, bringing beer and even water, and pour it out upon the grave in worship. If one has been considered powerful while alive, has been a great rainmaker, many people will gather around his grave in time of drought and pray for rain.