(Continued from page 55).
FROM the outset the question of having the Psalms in metre translated into Kafir occupied the minds of the Church generally, but none more so than those in Matabeleland, especially Mr. Radasi’s. Special emphasis is laid on this fact because the enemy was not slow in accusing the latter of using uninspired hymns in divine worship. This, of course, he stoutly denied. We might here state that the praise amongst the uncivilised and when the people could not read was led chiefly in the Gaelic fashion, without instrumental music, by a precentor who “read” the line. The native congregation then joined in heartily and melodiously, singing the four parts, in a fashion that might well put some of our Scottish congregations to shame.
Already the Bible in Kafir (Zulu), Appleyard’s Version, was in print, and Mr. Radasi had this at his disposal with the English Bible, Psalter and Catechism. He was yet to make the discovery that the Shorter Catechism was printed in Kafir, and also that when it later went out of print an equally faithful and intelligible version was to be issued as a reprint. He did not, however, survive to see the ‘questions and formula for native elders at ordination’ simplified and translated into Kafir by his successor, Rev. John Tallach, and approved by the Synod in 1927. It might be said also that, whether it be in English or in Kafir, our native deacons always attend a five days’ course in the Confession of Faith before being asked to subscribe their name to it. Appleyard’s translation as now used is in isiXosa.
To begin with, there were plenty of Kafir hymns, but portions only of nine Psalms in Kafir were found in the Wesleyan hymn book. Later on portions of thirty-three Psalms were discovered in the Presbyterian hymn book. To these attention was drawn by a number of Fingo Christians who in 1907 joined our Church, and for this thanks are due to them. But the use of those hymn books was both unsatisfactory and distasteful. In 1903 the Church approached a Bible Society; that source, unhappily, proved to be hopeless. The next step was taken by Mr. Radasi who wrote to Dr. Stewart of the Lovedale Missionary Institution and here there was hope for some time but soon after Dr. Stewart died and nothing was accomplished. This move was then followed up by Rev. (now Prof.) J. R. Mackay during his visit to the Mission, when he wrote to Principal James Henderson, M.A., of the same Institution. At last a beginning was made. The Revs. John Knox Bowke of the United Free Church and William Kobe Ntisikana of the Free Church did the translations while Inspector MacLaren, M.A., a Hebrew scholar, and the Rev. Brownlee Ross, M.A., a Kafir scholar did the revision. Rev. John Lennox, M.A., also assisted Principal Henderson in the work.
The first tangible fruits of this labour were seen in the publication of the first twenty-four Psalms in a booklet by themselves. These were readily bought up by nearly all the Protestant Churches in Kaffraria. The final result was that in 1922, after a wait of nineteen years, a thousand copies of the Psalms in metre were printed and published in Kafir, and the copyright secured by the Free Presbyterian Church of Scotland. Anyone interested in a specimen of this work will find in the Free Presbyterian Magazine, Vol. XVII, 101, specimens of the first two Psalms rendered in parallel fashion. Not only are the lines different in number but the accent falls differently as well. The translation, however, following the English and Xosa revised version of the Psalms is easier to read than the Lovedale Catechism.
In carrying on the work of bringing the message of the gospel to the heathen they are visited at their kraals or huts, and there influenced to attend the public preaching of the gospel. That wonderful results have followed, both individually and collectively there is ample proof when we turn to the large communion roll and see there the name of Ingelwana. This man was once a noted witch doctor. These results were not long in appearing, in fact, such were the fruits of Mr. Radasi’s labours that in 1908 we find quite a few had received the Sacrament of Baptism, whilst Church tokens were asked for from the Synod for the orderly celebration of the Lord’s Supper.
(To be continued.)