CHAPTER XVIII.

HEATHEN RESPONSES-Modern.

1. Africa.-2. Asia.-3. Europe.-4. America.-5. New Zealand and Otaheite.

I.-Africa.

THE Heathen Responses which claim our attention in this Chapter may, in one sense, be called Modern: because they form a part of Heathen devotion at the present time; and because we have, in many instances, the testimony of living eye-witnesses with respect to them. But we must not allow the word Modern to mislead us. These Heathen Responses are modern only as the everlasting hills are modern-they exist now: but they have also existed for ages; and they might, therefore, with equal justice be described as ancient. The devotions of heathen nations are, in a very high degree, immutable. We must bear this in mind. The heathen worships which we witness to-day tell us the story of heathen devotion for thousands of years past.

(1.) The Rev. Henry Rowley, soon after his arrival at Magomero, in the Shire Highlands of Central Africa, witnessed an interesting assembly of the natives, for the purpose of praying the Supreme God [Mpambi] to send rain. The chief marched out of the village, in solemn procession, at the head of his people, to the

1 Rowley, The Religion of the Africans, pp. 16, 17.

appointed place of worship-a plot of ground which had been cleared of the bush, and fenced in, and in which a hut had been erected, called the Prayer-hut. Women as well as men took part in the act of worship which followed.

When all had entered the sacred enclosure, and had arranged themselves in due order, a woman, who acted as priestess, stood forth. In one hand she had a small basket, containing an offering of Indian-corn meal; and in the other hand, a small earthen pot containing pombi, the native beer. She went into the Prayer-hut, leaving the door open, so that she could be seen and heard. She then knelt down, and, having put the basket and pot on either side of her, she first took up a handful of the meal and dropped it on the floor, and while doing so, she cried out, "Hear Thou, O God, and send rain" ("Imva Mpambi, Adza mvula "). The whole of the people immediately responded by clapping their hands softly, and singing, "Hear Thou, O God” (Imva Mpambi"). Then the Priestess, again uttering the same prayer, dropped another handful of meal upon the floor; and the people responded as before, by clapping their hands softly, and chanting, "Hear Thou, O God." As each handful of meal was dropped upon the floor, the same forms of prayer and response were repeated. This was done several times, until the meal was expended, and the pombi was poured out on the floor of the hut. The Priestess then came out of the Prayerhut, closed and fastened the door, and threw herself on her back upon the ground. The people, following her example, threw themselves on their backs upon the ground, with their faces towards heaven, God's habitation and throne. While in this position, they all clapped their hands softly for some time, chanting in unison, "Hear thou, O God."

Then the whole congregation stood up, clapped their hands as before, and repeatedly and reverently bowed themselves. Afterwards, they concluded the ceremonies of the day by dancing around their chief.

(2.) Mr. Rowley also tells us that on the Gambia the people commenced the rice-sowing season with a solemn religious service. The chief and people went in procession to the temple. An offering of rice was then presented to God, who was represented by an idol, and honey was burnt before Him, while the people prayed in a loud voice to God, to give a blessing to their harvest.

However strange and rude some of the ceremonies of African devotion may seem to us, they are beautiful and solemn to the Africans, and are accompaniments of a really fervent religious worship, which is, in a remarkable degree, Responsive, Congregational, Reverent, Musical, and Processional. Their worship is also as Beautiful as they can make it. Nowhere is the instinct of ornamentation more rude and undeveloped-and nowhere, I may add, is it more obtrusive and powerful— than among the aboriginal tribes of Africa. The African kings and chiefs wear their finest feathers and royal robes in worship, and carry their weapons of war. The people, also, wear such ornaments as they can get, carry their weapons, and march forth in solemn processions to the sacred places appointed for worship; and by serious demeanour, dignified and graceful acts of reverence, and religious dancing, they further beautify their worship.

(3.) Worship among the Kaffirs has the same worldold and world-wide characteristics. In one case, we find their worship conducted by a Priestess or Pro

1 The Religion of the Africans, p. 31.

phetess, who chants the liturgy in a loud voice, while all the assembled host of Kaffirs respond by joining in the burden of each stanza at the full stretch of their lungs. In another case, we find Kaffir worship of a more elaborate kind. It is conducted by a priest or prophet. The men and women of the congregation are separated into two great assemblies or choirs. The Prophet begins by chanting a short prayer or invocation: then all the men chant a response; and then the women chant a response to the song of the men. this way the Prophet proceeds through the service, followed at each pause by a double response, first from the men, and then from the women. There are no musicians in the world who keep more exact time than the Kaffirs. Both in their Public Worship, and in their war-songs, great hosts of Kaffirs can join in their chants with grand effect, and in perfect harmony.1

In

(4) The Bechuanas also excel in solemn monotonous chanting, accompanied by a soft clapping of the hands.

(5.) Among the Ashango and Ishango negroes of Western Africa, the prayers and invocations offered up by the priests are listened to with profound silence, and are, at each pause, responded to by the whole crowd of worshippers, in deafening chants. As always in Africa, instrumental music and sacred dances are employed in their worship.2

(6.) All the negro tribes celebrate the new moon with religious ceremonies. The Fans, for example, come singing in procession to the place of meeting, where, with eyes and arms raised toward the moon, and hands

1 J. G. Wood, Natural History of Man (Africa), pp. 190, 200, 204,

229.

2 Ibid. pp. 323, 347, 536, 602.

clasped, they dance in a circle, uttering invocations in solemn chants, accompanied by a drum.1

After a successful day's hunting, the Fans perform a solemn act of worship, or grace, before they eat what they have taken. Suppose, for example, that an elephant is killed. They first circumambulate the carcase of the elephant in a sacred Processional Dance, while one or two of their number cut off portions of the elephant's flesh as an offering to the god. This offering is then solemnly presented in baskets to the idol, while the whole assembly perform a sacred dance, and chant prayers and praises around the idol. They believe that if this grace were neglected, they would fail in their next hunting expedition.2

(7.) I have mentioned in a previous chapter, that the Mohammedans have five appointed times for prayer each day. The several hours of prayer are announced with great regularity, in Egypt and Northern Africa, by the Moo-ed'din, or minister of each mosque, ascending the gallery of the minaret, or tower, and chanting the Call to Prayer, as follows:

God is most great! [this is chanted four times.]

I testify that there is no deity but God! [twice.]

I testify that Mohammed is God's Apostle! [twice.]

Come to Prayer! [twice.]

Come to security! [twice.]

Prayer is better than sleep! [twice. Only used at morning and night calls.]

God is most Great! [twice.]

There is no deity but God!"

Two other calls to prayer are made during the night, to arouse persons who desire to perform supererogatory 1 J. G. Wood, Natural History of Man (Africa), p. 603. 2 Du Chaillu, Adentures in Equatorial Africa, pp. 84, 272.