The Return of the Trappists

by Hylda M. Richards

(This is Part 2 of the history of the Trappists in Rhodesia. Part 1, in Rho-

desiana No. 28, July 1973, told of the arrival of the first Trappists early in 1896

and their departure in October of the same year on account of the Rebellion.

Twelve years later they came back.—Editor.)

When the Trappists left Triashill in 1896, the African population resumed

its normal life. In a letter to the Surveyor General, dated 7th February 1901, Father Sykes, S.J. wrote: "I have been endeavouring for the last three years to induce the Trappists to come back to the farm and have at last obtained a conditional promise that they will do so." The Trappists were then granted six month's extension within which to occupy the property. The British South Africa Company paid up the quit-rent from mid-1896 (£67 12s. 6d., being £10 per annum, including stamps).

In reply to this the Abbot Gerard and Brother Nivard (one of the 1896 party) now en route for Europe, broke their journey at Beira and visited Trias-hill to see if it were possible to start a mission there. But ifthe site had been too far from Old Umtali, it was now still further from the new township. The Abbot decided that it was "too far from the railway, too inaccessible, too mountainous to form a suitable base for mission work. Our first care therefore was to secure, nearer the railway, a piece of land that would better repay the toil of the brothers than the rocks and boulders of Triashill. A tract of land of 5,000 acres on the Fairfield Estate near Macheke, answered our purpose well.”

Brother Leopold, described as “a wonderfully ingenious monk who knew everything there was to be known about gardens and farms" and who “was full of devices for overcoming difficulties," was sent up from Mariannhill, Durban, to take charge. This mission was called Monte Cassino. Brother Leopold found the soil very rich but in need of draining. He cleared the bush, stumped the trees and ploughed the land. Shortly afterwards he was joined by Father Hyacinth (of the 1896 party), Father Amadeus and Brother Zacharias, who was to play so big a part in founding the Trappist missions in Rhodesia. He was a self-taught bricklayer, carpenter and jack-of-all-trades. Monte Cassino is a very pleasing spot. The land runs down a gentle slope to the Macheke river, and on the far side is a range of hills almost mountains. On one of these the monks erected a great white cross. When visited in 1969 only the upright remained. These hills are full of caves and the baboons living there used to watch Brother Leopold plant his crops and then, when they were ready to harvest, they would come leaping down to enjoy them.

On 21st April, 1902, six months after his arrival, Father Amadeus died of fever. His grave lies in a corner of the little cemetery. Then, two months later, Father Hyacinth had become so weak with fever that he had to go back to Mariannhill where he died on 12th April, Fathers Odilio and Robert Dunzenhoser were sent up to replace them. Still Triashill remained unoccupied and on 11th January, 1908, the Administrator wrote to the Father Superior at Mariannhill asking why the farm should not be "resumed" under the Ordinance. Three months' extension was granted in February. No promise of occupation being received, the Secretary of the Estate Offce wrote on 6th June, 1908, to say that the farm would be gazetted as derelict and would be resumed by the Company in six months' time. Before a reply could be received, Father Robert Dunzenhoser of Monte Cassino wrote promising to occupy Triashill. Living at Monte Cassino, the Trappists had realised that Triashill was not nearly as inaccessible as they had thought. It was only 29 miles from Rusape station and goods for Triashill could be railed there. Rusape would be a halfway- house between the two missions. In September, 1908, Father Robert set off with four African catechists, Johankim Kurida, Alphonse, Robert Tsuro and another. Father Robert decided on a central site for the mission. It was on an escarp- ment overlooking a thickly populated valley, beyond which could be seen the three distinct peaks of the original site.

This site slopes back from the edge towards a running stream. Halfway down the slope he found an abandoned stone building which had been erected by a Portuguese trader called by the Africans Chumbya. He had employed a native to run it for him and there was an identical trading-hut on St. Faith's Mission which had been demolished. This hut, a long, dark building 34 ft. x 12 ft. (still standing, see picture in Part l) was a great boon to Father Robert as it provided shelter, while pole-and- daga buildings were erected. The season was too near the rains to make brick- making possible that year. Further down the slope a Methodist teacher, Faranisi from Old Umtali, had established himself. He had taught Christianity to a few natives but none had been baptised. Father Robert had some difficulty in persuading the Methodists that this was a "Catholic area". The Methodists had been given Old Umtali by Cecil Rhodes. Rhodes's idea in giving large tracts of land to the various churches was that they might form Christian villages where their converts could live safe from the opposition, often victimization by their families. These were like the Reductions in Paraguay where, years before, the Jesuits had established places of refuge for the Indian Christians. William Bingura, who was a child at the time and who helped put up the temporary buildings, says that the first Mass was said under a huge musamba tree which can still be seen sprouting out in many branches from a cluster of rocks.

He points out the actual bare surface which was used as an altar. He says the early morning sun used to shine on it but now it is overshadowed by great gum trees. He confirms that the stone building was used as the first chapel and points to the tiny cross on top of the thatch. Father Robert who knew the native language perfectly, immediately started a school and classes were taken in the open air. There were sixty pupils, both boys and girls. A month later, in October, Brother Flavian came from Monte Cassino and put up a circular mud hut for the fathers and brothers to sleep in and a two- roomed hut for a refectory. Mr. Ambrose Majongwe, a former member of the Rhodesian Parliament who grew up on the mission and still lives in the district, translated the answers put to William Bingura, Raymond Potsikayi, Noah Tenda and Bonaventure. Mr. Majongwehas a good grasp of the English language and so the evidence of the four elderly Africans is not in the simple words they would have used. William said that he still remembered Father Robert "at that starting stage when during the day, every day, all the old people used to come to visit the Father here to see him, some ofthem, even the Chief himself would bring a fowl or a goat and Father in return would give a blanket or a piece ofcloth to any or all of the men if he thought they were poor or needed them."

Mr. Majongwe mentioned one of the pioneer girls, Ida, who attended school who, he said was "Head girl when I was a young boy at the mission." Ida, who is now a pensioner on the Mission and who creeps up with the aid of a stick to Mass every morning, says that she remembers hearing from her parents and elders that before the coming of the white people they dressed in skins only, and the children went naked. She said that during the Matabele raids they "could only make very small fields" and grow very little maize so that they lived chiefly on cooked wild roots and hunga (munga?). She says that the traders were the first Europeans to come to these parts and that the people were very frightened as they thought these newcomers would eat them, but later on they were glad because, from them, they learned to wear clothes and how to use money. The first building ofimportance was a provisionary church. This was made ofpole-and-daga and the foundations have been cemented and preserved so that the position can still be seen. This was finished by Christmas 1908 and though the inside was still rough, it was used for Christmas Mass which was attended by hundreds of natives who had walked from a large kraal (Chimonga's) some four hours away. In this mountainous district distance was measured not by miles but by walking hours. Early in 1909 the Missionaries were joined by two Brothers, Zacharias and Aegidius. Brother Aegidius was a highly educated man and had taught Latin at Mariannhill. He spent his life visiting and helping the Africans.

The four elderly Africans answered questions about this brother eagerly, "Yes, we clearly remember Brother Aegidius." Mr. Majonjwe summed it up like this: "Brother Aegidius was known to all the Manica. He was the man who really established the Faith in this part ofthe country. He was living according to my peoole . he spent months in Manica- land, even went into Portuguese territory itself. He pioneered most of the places which are now our Missions. Brother Aegidius would spend six months away from the mission and there was anxiety among the people as to whether he was alive or dead. On several occasions he was carried back on a stretcher. His first catechists were Michael Nyamamba and Paul Majonjwe (Ambrose's father) . he would take them and leave them in the hands ofthe headman or chief to start the nucleus of the Faith there, while he proceeded further with Paul Majonjwe mostly. . . . and Brother Aegidius would give to the children possibly the only piece of bread he had, and then his food was sadza. He would sit with the old men and women. That's how he used to live in our country. A well known fact about Brother Aegidius is that, when his catechists went with him to carry things he would pull off his sandals to give them if their feet were sore. At nightfall, they would either share the same blanket or the Brother would surrender his blanket and sleep in his habit. "All these years of God's service were spent on foot. He used to carry a big sack with blankets and food from the mission. The food would not go very far, barely to the end of the day before it was finished." Brother Aegidius was the most beloved of all missionaries and he is remembered to this day. Ask any elderly African if he remembers him and his face will light up. "Ah! Brother Aegidius!" Even the younger Africans will say "Yes, our fathers have told us about him."

Both Brother Zacharias and Brother Aegidius deserve mention in the history of Rhodesia. In June of that year, 1909, Father Robert returned to Mariannhill and his place was taken by Father Mayr who saw at once that if the children were to learn civilised habits there must be boarding-schools. One could not be built for the girls until Sisters arrived from Mariannhill, but by the dry season 20 000 bricks were made and a boarding-school was built for the boys early in 1910. Unfortunately the East Coast fever which had been killing cattle over the country now spread to the Inyanga district. On their way to Rusape to fetch building-materials, one ofthe oxen drawing the waggon died and the authorities seeing that the others were infected ordered them to be shot. This was done and the Brother in charge had to send to Triashill for young men to carry the material back. The Africans now showed their willingness to help. One hundred and fifty ofthem, boys and girls, volunteered to walk to Rusape and carry back loads. This was done in the cool ofthe night and the carriers were of course paid for their work. Some of them could not manage their loads and left them by the wayside, but others, a hundred, volunteered for a second journey and by the next week the job was done. The elderly Africans mentioned were among the volunteers also two ofthe women living there, one of which was Ida. Ambrose Majonjwe, although only two years old at the time, remembers his father Paul Majonjwe telling him about the epidemic.

He said "I remember well the East Coast fever for the reason that my father was one, who according to law, was compelled to look after his cattle in quarantine. I remember this because it was almost a legendary stow among my people, because my father had two head of cattle and would not herd them in quarantine because he was teaching catechism (in the outstations). He decided to kill his cattle rather than break up the catechumen classes. That's how I remember. The people used to mock me even when I was a boy. 'Because of the faith your father killed the only two cattle he had. When you grow up what are you going to use as lobola?' " The Trappists then exchanged their wagon for a smaller lighter one and bought six donkeys for EIO. A few weeks later, four Sisters of the Precious Blood were sent up from Mariannhill. They journeyed from Rusape in the light wagon. Sister Olympia describing the journey, many years later, said that there was not enough room in the wagon for all the Sisters, so one of them rode on a mule. She added: "That Sister fell off many times" (herself). They took possession of the original stone hut and this had to serve as dormitory, dining-room, kitchen and laundry. A lean-to brick kitchen with a chimney was added and this made things easier. (This can be seen in the picture.) They found everything very difficult and for the first few months were practically starving. Sister Olympia said "Everywhere we dug to try to make a garden was rock and stone . . it was literally like trying to turn stone into bread." However they persevered and soon had a flourishing garden down by the river.

When they opened the boarding school for girls some of the parents were bitterly opposed to their daughters attending school but the girls, instead of running away from school, ran away from home to school. One day, old Ida relates, an angry crowd of Africans armed with spears and arrows crowded outside the room where the Sisters were teaching. But she says that when they saw the brave way in which the Sisters stood still waiting to be attacked they stopped. Later, when the fathers spoke to them they went away and the next day sent word that they thought it better to leave their daughters at school. Ambrose Majonjwe said: "I was almost brought up in Sister Polycarp's arms." Of Sister Dulcissima, he said, "When she came to see that we were fed, I would put my hand in the pocket ofher habit to see if she had any biscuits for me. Sister Olympia," he said, "is well known and remembered as the mother of all the orphans of our people here." Pointing to Noah Tenga, he said that his son had married one of the orphans. On 3rd June of the next year, 1911, William Bingura was down at Rusape station with the donkeys fetching building material. During the night the donkeys strayed on to the railway line and were run over by a train. William said that he remembers the tragedy vividly and will never forget it. Mariannhill had sent up an expert builder, Cassian, and an expert carpenter, Paphnutius, to build a convent for the Sisters, but they said they would prefer to have the permanent church built, they could manage as they were, and were far better off than the fathers and brothers who only had a mud hut.

Brother Cassian made 10 000 bricks and blasted the rock on a site towards the edge of the escarpment. Built on a slope, the foundations had to be dug very deep and filled with rock. As the church was 120 R. x 25 ft., walls 20 ft. high, it took many months to build and Brother Cassian was a very sick man. The only help he had was from a few picannins who of course knew nothing of building. It was a wonderful achievement because the walls are 20 ft. high and there is an archway between the chancel and the nave. The roof was on by Christmas and then Brother Paphnutius the carpenter, took over. Brother Cassian, instead of resting, then started on the Sisters' convent on the left side of the church. The priests' house was to be built later, on the opposite side. In 1913, the Trappists were given a plot of one acre near the railway at Rusape. This has always been called the Trappists' Site. A brick cottage and tiny chapel were built and opened early in the fateful year of 1914.

Now that the East Coast was over, the Mission possessed 35 head of cattle and so the land could be ploughed for better crops. They also had milking cows, hens, pigs, a flourishing garden and fruit trees. Of the thirteen outschools, the Sisters visited the six nearest once a week and those further away once a month. All was going well when Father Fleischer brought the news that war had keen declared between England and Germany and nearly all the fathers, brothers and sisters were German. This was a terrible blow because all their money and supplies came from helpers in Germany. These were immediately cut off and eleven of the catechists wete recalled because they could no longer be paid. These, having been taught a trade found work in Umtali. Brothers Aegidius and Zacharias walked hundreds of miles closing down the schools because the missionaries were all confined to their own property. Early in 1917 when the war was going against Britain, there was an outcry against Germans living in the country. The fathers and brothers were sent back to Natal and the sisters, both of Triashill and Monte Cassino, were interned in Salisbury. They say they were treated very kindly. During the 'flu epidemic, the sisters asked if they might help nurse the sick of Salisbury. They did wonderful work and when it was over they were allowed to go back to their missions and publicly thanked. The priests and brothers were not allo',ved to return for some time but Father Ignatius, a Pole, was allowed to do so in 1919. He found that the inhabitants of Triashill and the surrounding districts were dying of 'flu. He was a natural recluse and student, loved and reverenced by the Africans but he now "flung his energy into caring for the sick, journeying, here, there and every- where, through rough and rugged country, curing those he could and preparing those in danger of death." He eventually caught the disease and when he had staggered back to Triashill, he collapsed and died. When the fathers and brothers were allowed to return, the little community bravely picked up the threads but many of them had been broken beyond repair.

In 1924, Brother Zacharias was sent far out into the Keterere country, ninety miles from Triashill, to start a mission farm at Nani. He was to build a school and a chapel. On the night of 25th September, 1925 a leopard took one of his heifer calves and partially devoured it. The brother poisoned the remains and with it baited a trap. Paul Majonjwe was with him at the time and he related the story to his son Ambrose, who says: "The following day they found that the gun (of the trap) had fired. My father advised Brother Zacharias not to track down the wounded animal until he had fetched some older men who were familiar with the tactics ofthe animal and had spears. But unfortunately, when my father had gone, during the day, the brother was impatient and went with two boys in pursuit ofthe leopard. The leopard suddenly sprang on the poor brother and mauled him." Another account says that Zacharias, although sixty years old, had the strength of a young man and grappled with the leopard, seizing it by the throat until one of the Africans split its head with an axe. Paul Majongwe sent a runner back to Triashill and Father Arnoz, a Pole who had taken the place of Father Ignatius, borrowed a cart and set off with the Sister Infirmarian. By urging the horses to their uttermost they made the journey in two days and taking Brother Zacharias aboard they journeyed thirty-four miles back, stopping at the farm of Mr. Miene. There they nursed him until he had gained sufficient strength to be carried to Triashill, but it was some days before he was fit enough to be taken to Rusape where he was put on the train and so to hospital. His arms were terribly mauled and he never regained the use of his hands. He was sent back to Mariannhill. Early in 1921, the Trappists learned that Rome had decided that the Zam- besi Mission was to be divided into two jurisdictions. Those Jesuits who were settled in Matabeleland, were to come up to join the Mashonaland community while the Trappists in Triashill and Monte Cassino were to leave and join those in Matabeleland.

This change was a bitter blow for the missionaries. It is said that thousands of Africans wept when they heard that Brother Aegidius was leaving. Before he left, the brother walked ninety miles to Umtali to visit the parish priest, Father Quin, S.J. Father Quin wrote: "I found Brother Aegidius here, very heartsore he seems to have got the idea that I am taking over Triashill and came to see if I could offer him work as a catechist, but of course I can do nothing of the sort, the old chap is heartbroken at leaving after twenty years there and I can feel for him." So for the third time the Trappists had to leave Triashill and this time for The Jesuits took over Triashill, St. Barbara's, Monte Cassino and St. Benedi Ct' s. In 1945 Bishop Chichester, S.J., finding the whole of Mashonaland and Manicaland could not be covered by his Order, invited the Irish Carmelites to take over, which they did. Monte Cassino was left in the hands of the Jesuits until January, 1971 when it was transferred to the Precious Blood Sisters and the mission is now served by the Irish Franciscan Fathers. It is now a flourishing mission and, though many new buildings have been erected, the first church is still in use. A new and bigger cross has been erected in the same place as that planted by the first Brothers and is visible for miles around. Trappist gave way to Jesuit and Jesuit to Carmelite but the Sisters remained, gwmg over sixty-three years of faithful service, nursing and teaching the African people. They are now geared to continue for many more useful years.