Nikanor, Erastus "Erastus of Otjihaënena" * 1873 ca. ?, ? † .1914, Windhoek Confusion with Tjipumua, Erastus (22.doc) Nikanor Hoveka, belonged to the "Kral" of Hoveka. Sundermeier writes about him: "Allthough he became most important at a later stage, but at this time (ca. 1880) he was still young and without importance."1 The father of Nikanor Hoveka was Kaivara.2 Mentioned by Baumann (Heimatkalender 2000 p. 56) as evangelist who helped Wilhelm Diehl in POW campOtjihaënena. Baumann calls him Erastus Nikanor, although the text of Büttner does not clearly state that he was a Nikanor. It just mentions that Erastus' nephew was related to the former chief of Otjihaënena, who was Nikanor. The chronic of Otjimbingwe, p. 145, describes the first days of fighting in Otjimbingwe on 23.01.1904. After the men of Zacharias were finally drawn into the war, the German trader Kronewitter was killed on the station in Otjimbingwe. When Mrs. Kronewitter tried to protect her husband she was also attacked by "an unknown heathen Herero". [...] At theis moment the councillor Nikanor had interceded by knocking the flintlock away and shouting: 'Is this not our old Frau Kronewitter?, she is not to be harmed.' She had clutched at him and he protected her whilst he led her away fro the scene of the tragedy to my house."3 Further reading: Büttner, F. (Friedrich) (Belgrad a. Persante) Erastus von Otjihaënena. Ein Bild aus der neuesten Herero-Mission in Deutsch-Südwest-Afrika. Verlag des Missionshauses. Barmen, 1914. "[...] In front of the mission house in Otjihaënena, the mission station at the upper course of the White Nosob which was later abandoned by the Rhenisch Mission Society, stood a young Herero of about thirty years, with a Kirri in his hand on the alert. It was in the first days of the uprising an his decisive posture left no doubt in his intentions that he would carry out his threat that he would smash the skull of the first person who would dare to touch his Muhonge or any of his family. He could not prevent that the heathen Herero, drunk with the spoiled blood, frightened and pestered the mission people with true and fictitious messages of disaster; he had to watch with helpless wrath who strangers amongst the Herero had driven the cattle of missionary Viehe away and how they carried a number of items of his household away: but he prevented, together with a few other followers, that force was used against the mission people. This man was baptized in the year 1896 by missionary Lang and given the name Erastus. Erastus was a committed Christian, who embraced the Christian believe with his whole soul, like everything that he undertook. In spite of his young age did he become his fosters fathers right hand and faithful co-worker very soon. It was due to his influence in the years before the uprising that there was a rush towards the Christian teaching and baptism which had never been seen in the Herero mission before. Missionary Lang was able to baptise 225 Christians in the year 1900, which means that one third of all the baptised Christian in that year were from this one station. Although this number of baptism was not reached in the following years, the work at Otjihaënena had increased so much that the mission board found it necessary to send a younger missionary, Hammann, to support missionary Lang in his work. With his willing helpers, who were taught by Lang but not systematically trained, it was not possible to support the station with its seven outposts. During the difficult year, in which Lang had to endure alone on Otjihaënena - his sick wife had to travel to Europe for a treatment - Erastus was a true helper and assistance for the isolated missionary. It seemed as if a time of real flourishing was to be expected for Otjihaënena. It happened in the year before the uprising that the sum of money contributed by the indigenous Christians for church- and school purpose increased from 739,50 Mark to 6680 Mark, something which was never heard of in the Herero mission. Now the horrific storm of the uprising had broken in over this promising, flourishing work field. The mission people were cut off from the outside world and kept like prisoners in Otjihaënena for 14 frightening days, during which their daughter was born. When the message was spread that German soldiers had forged ahead up to the Nosob, even the black Christians could no longer be held back at Otjihaënena. From the smallest child to the oldest man fled and left the missionary with his family, together with the few white refugees who had joined them, back at the station. The Christians had reason enough to be worried that the Whites, embittered by the evil deeds of the rebels, would make no difference amongst the Blacks, but would take revenge on all. It is known that in those days the excitement blew the top on both sides. A word of protection by the missionaries, who were outrageously blamed by the embittered traders and farmers to be in league with the rebels, would not have help a black man during that time. Additionally the national consciousness of the Herero Christians did not allow them to be separated from their heathen countrymen. The Hereros considered themselves not as rebels, but as freedom fighters. Certainly the Christians amongst them did not approve of the bloody atrocities that were performed by the heathen. Yes, they prevented them, wherever they could. In the German Parliament the official telegram of governor Leutwein of the 9. Mai 1904 was read: "Justness commands to add, that the rescue of white women was done by indigenous Christians." But they were a too small minority and felt too closely bound through the bonds of nationality that they could have separated themselves. Who can blame them? This explains, why the Herero Christians were to be found nearly without exception in the camps of the rebels. Under unutterable difficulties and under constant threat of their lives, the occupants of the mission house together with the refugees who escaped to them, finally reached Hohewarte after a trip of eight days on the 4. February, in a state of total exhaustion because of the strain and permanent excitement. At Hohewart they found protection. Together with his heathen countrymen, also Erastus had moved to the North of the country. It is known that the German Government was not strong enough at the beginning to brake the force of the uprising. Weeks and months passed before enough reinforcement arrived from Germany. Finally the decision fell at Waterberg. The force of the rebels was broken. The survivors were pushed into the terrible Omaheke. Thousands and thousands died in the waterless plains of the Kalahari desert. Only a small crowd managed to cross the desert and find shelter on English soil together with their chief Samuel Maharero. To save the survivors from a certain extinction and from despair and to clear the colony of marauding bands of robbers, the Government was prepared to spare the life and give freedom to those who handed over their weapons and surrender, unless they had proven themselves unworthy of this because of their evil deeds. But who should bring the scattered Hereros the message? The Government turned to the missionaries as the only whites who were trusted by the Hereros. But the first attempt did not bring any immediate success. Missionary Dannert, who tried to get in contact with the Hereros in the Omatako mountains had to turn back without having achieved anything. Instead, one of his envoys, the Herero Christian Nathanael, who wanted to bring the message of peace by the Government together with the pastoral letter of the missionaries to the rebels, was shot dead together with his company by the embittered and mistrusting people. But the letters, which were collected from the corpses, had their effect afterwards. A few days later a number of Herero Christians surrendered to missionary Dannert in Omaruru and asked him for his intercession on behalf of them. They reported that the majority of their countrymen did not trust the peace proposals that were made to them. They mend, that it was only a trick to catch them. But they had answered them: "We know our Omuhongo. He is not working with tricks. If he has searched for us, then we do not have to fear." When the Herero who were still in arms in the field, heard how mild the Germans had treated those who surrendered, big crowds of Herero handed over their weapons. Amongst the first ones who surrendered in Windhoek, was Erastus. Missionary Meier met him there and was chocked who down-at-heel the poor man was. He resembled a walking skeleton. Hunger and thirst must have had terribly tortured this poor man. Added to this was the horror about the suffering, which the uprising had brought over their peoples. Their was no doubt that their case was hopelessly lost. They wanted to get rid of the bondage of the whites but have brought themselves under a much heavier yoke. The Christians additional felt the heavy sense of guilt. Even if they kept themselves clean of the heaviest atrocities, nevertheless - they shared the sins of others. It was specially the serious and introspective people, like Erastus, who had to carry heavily under this burden. Although the people lapsed with what they did because they were lead astray and blinded, the atonement was so terrible, that everybody who kept a place in their heart for them, could only feel deep pity with the poor peoples. Since no suit was filed against Erastus, missionary could take care of the unlucky. Under the thoughtful care of him, Erastus did recover very soon. But the memory of the awful time, depressed his soul gravely. When Meier asked him once about his experience, Erastus requested him: "Muhongo, leave it, do not ask me about it. It was too terrible. I don't want to think of it." Missionary was a good judge of human nature and therefore knew that Erastus could only be helped by giving him the opportunity to help relieving the sufferings of his peoples and thereby helping, to the best of his ability, to right the wrongs he had committed. In the mean time it turned out that the peace work which the missionaries had started had been much more successful then anybody had expected. After the first attempts of missionary Dannert, many hundreds of Hereros had surrendered and handed over their weapons. Now the peace work was continued on a bigger scale. At the deserted mission stations Omburo and Otjihaënen assembly camps under the direction of a missionary were set up. All costs were covered by the Government. A number of natives, which the missionary could choose according to his own discretion, were assigned to the missionary. They had the partly the task of protecting the exposed Europeans at this forward position, partly were they to guard the blacks that surrendered. Their main task was however to search for the hiding Hereros in the field and invite them to surrender. Since they themselves were exposed to all kind of dangers by their own countrymen, the military administration allowed them to carry a number of guns. 2600 Hereros surrendered in the first four weeks in the two assembly camps. The camp in Otjihaënen was under the control of the young missionary Diehl. A great number of men were assigned to him. Together with 94 natives, men, women and children he was escorted to his destination. Enough food and the complete equipment was supplied by the Governor. Amongst the helpers of Diehl was also Erastus. How must he have felt when he came home after nearly 2 years! The once blossoming mission station was deserted. Shortly after missionary left, the station was looted by marauding Herero bands. They had left the house in a terrible mess. No single window pane was intact. The doors were smashed and everything which seems to have had any value was robbed. The missionary and his escort tried to make themselves at home. Then the soldiers left. Now missionary Diehl rang in the Sunday with the church bell. It was the 25th of December. How must Erastus and the other Christians of the station, who came with Diehl, have felt when they heard the solemn sound of their home bells rang from Otjihaënen, high up in the mountains, down over the wilderness - after the two wild and chaotic years, full of misery and heartbreaking despair. Because it was Christmas for which the bells rang. The bells proclaimed that peace has returned for the poor peoples and the country. The next morning, while Diehl was celebrating a church service with his people, a group of soldiers arrived at the station, because they wanted to rest for a day before continuing their march to Windhoek. [...] In appreciation of the help they received, the soldiers left the much admired Christmas tree decorations for the blacks. With it Erastus and the teacher Kamatoto, who had also returned to his home with Diehl, decorated the Christmas tree for the black congregation. Both of them spoke to the native congregation after the sermon of the missionary and their speech showed the fullness of their hearts. [...] After the days of celebrating Christma, the serious work began. While the women started with garden work and began constructing native pontoks for their war-weary countrymen, part of the men started to repair the collapsed roofs of the remaining buildings. Erastus and some other blacks left into the field to contact the countrymen who were still under arms. Already on the 28th of December he returned, beaming with joy, with 7 delivered guns and 212 persons. They knew of other war-weary countrymen who only needed the invitation before they would also surrender and report in Otjihaënen. This was work full of joy for Erastus. His advantage was, that he was related to the chief Nikanor of Otjihaënena. That was the reason why his advice was considered very much to all who belonged to this tribe. This explains the extreme success of the collection work. Altogether 1664 Herero had surrendered in the assembly camp of Otjihaënena up to the 18th of February: 472 men, 604 women and 588 children. They handed over 77 guns. Off cause not all of them remained on the station. After they had rested and were strengthened by the good care they enjoyed, they were to work as tracklayer on the rail road or were led to one of the prisoner camps. Off cause, all those who were fit for work, had also to work in Otjihaënena. It can be imagined that the success of the next weeks was much easier after the first mistrust was overcome. The peace messengers don't had to move far away, as they now only searched for the former well known settlements and water places. There they normally found people to whom they had any kind of personal relationship. It was natural that the Hereros, after their might had been blown up, moved to their former homes. Their they got tired of the misery, and those with the least burden of guilt were the first ones who were willing to lay down their weapons and surrender to the Withes. But there were also desperate characters amongst the Hereros, those who did not want to hear anything about peace. Mostly they were those who had loaded the biggest guilt on them and who had to fear a just punishment. Additional there were those amongst the chiefs who rather wanted to live a free life than serving the Withes. Others could not control their mistrust towards the Germans. In this they were supported by ill-disposed Hereros. They had spread the news, that all men who were fit for military service and had surrendered to the Germans would be shot by them. All others were forced to do heaviest slave work and were treated with merciless cruelty. Towards those who had spread this news, the peace bringers had a difficult position. It was known that at certain places the opinion among of the Herero was extremely divided. While some of them were prepared for subjugation, others were not willing to submit for anything in the world. It was in their interest that the peace message would not reached their settlement. From this wild lads the peace patrol had to fear the worst. One Herero chief Andreas, who was guilty of many things, resided with his people to the north of Otjihaënena in the Onjati mountains. Erastus went there with a strong escort. Erastus had heard from those who had surrendered, that Andreas had spread the gossip, that Erastus and his nephew Nikanor had been tortured and killed by the Germans, to whom they had trustingly surrendered. To scotch this gossip, Erastus and his 10 men directly went into the enemy lines. But the deceitful chief Andreas was clever enough to know that his influence would vanish if his people would discover his lie by hearing the peace message from their own people. This is why he waylaid the peace messengers with some of his fanatic supporters. In one of the gorges of the mountains they were ambushed. For their own protection they were armed. But Erastus wanted to prevent any bloodshed and he also realised that he and his people could not be a match for the superior strength of the others. This is why he made his people to flee. But 2 men of the patrol were caught up with and beaten down. The enemy who assumed they were dead, left them behind. When Erastus returned to pick up the corpses, he found to his big relieve that the 2 men were in pretty bad shape, but still alive. He managed to get them out of danger and brought them to Otjihaënena. Others of the peace messengers were even worse of; they were first kindly taken up by the people of Andreas only to be attacked treacherously and killed. But the guilty ones later had to pay dearly for their bloody deeds. Many of Andreas' supporters left him because they were disgusted because of this sacrilege. Some of them surrendered in Otjihaënena, others took up arms against Andreas. The Governor, His Excellency von Lindequist could write: "I see it as a success that, additional to the many Hereros who surrendered, they are now fighting against each other. By this a lot of German blood is spared." The Governor himself visited the assembly camp in Otjihaënena and expressed his recognition for the work that was accomplished there. The peace work was continued during the whole summer. Diehl reported that 4200 men had surrendered up to August. But the work from Otjihaënena was getting more and more difficult, because the messengers who were send out, had to march out into the country further and further to contact the scattered Hereros. It was Diehl who suggested that the assembly camp was moved further to the east to its new position in Okomitombe. Also there Erastus proofed his reliable strength a worked faithfully at the side of the missionary. Not the smallest part of the merit must be attributed to Erastus when Diehl was able to report that 5581 prisoners with 293 guns were handed over to the Government from the assembly camp under during the year. After the collection work was also completed at Okomitombe, Erastus returned to Windhoek. But in spite of the strain and excitement of the last months, he was not allowed to have a break. The Government, who took notice of this capable man, required him in the service as a policeman. This offer would have been a big attraction to many natives. But it did not serve Erastus' interests. But it seemed as if the wish of the White man was taken like an order by the Black man. Therefore Erastus requested missionary Meier to intervene on his behalf and save him from this duty. Meier, however ordered him: "You may not refuse. Take the post out of God's hand. We don't know for what it may be good. What you learn now, may help you later." This argument was not at all convincing to Erastus. Obediently he however started his duty and did it faithfully. He was employed as a guard over the prisoners. Many times Meier saw him when he escorted the hordes of prisoners through the streets of Windhoek with a gun over his shoulder, a pistol in the belt and a Schambock in the hand. Next to his work he was a faithful member of the black congregation in Windhoek, who soon elected him as one of their elders. All the more Meier was surprised, when he heard that Erastus was discharged from his post as policeman. Meier required if Erastus had done anything wrong, and found out that the man otherwise behaved very well and proofed himself, but when it was a matter of punishing the prisoners with the Schambock, he was useless, because "he never hit hard enough" in spite of all admonitions. "Als die Sammelarbeit zu Ende war, fand sich Erastus wieder in Winhuk ein und wurde eingeborener Polizist, eine Stellung, die ihm manchmal recht sauer geworden ist. Niedergeschlagen kam er zu mir, ob ich ihm nicht helfen könne, daß er diesen Posten nicht bekäme. Ich sagte ihm: "Nein, Erastus! Nimm ihn aus Gottes Hand hin! Du darfst Dich nicht weigern, und wer weiß, wozu es gut ist. Was Du jetzt lernst, kann Dir noch mal sehr zustatten kommen usw." So wurde Erastus denn Polizist. Das Gewehr über die Schulter gehängt, im Gürtel den Revolver und in der Rechten den damals noch unvermeidlichen Schambock, - von dem er aber wenig Gebrauch machte; denn bei ihm arbeiteten die Leute auch ohne Schläge, wie oft habe ich ihn so mit seinen Gefangenen, meist zum Straßenbau, dahinziehen sehen! Mehrere Jahre hat er so Dienste getan, als es ihm endlich gelang, nachdem inzwischen die Gefangenschaft aufgehoben war, von der Polizei loszukommen. Er wurde entlassen. [...]" Erastus bekommt von der Polizei das beste Zeugnis ausgestellt über seine Arbeit, nur bei dem Vollzug einer Prügelstrafe an einem Gefangenen wäre er nicht in Betracht gekommen, weil Erastus nicht fest genug zuschlagen würde." Ich stellte ihn als Wanderlehrer für die Farmen ein, [...] Es war für ihn kein leichter Anfang, zumal die Arbeit noch völlig neu war. Um so dankbarer nach er jeden Rat und jede Weisung an, die ich ihm mit auf den weg gab." Er müsse die Arbeiter zum Arbeiten anhalten und, um bei den Farmern Eingang zu finden auch selber mit zugreifen. Ein Farmer hätte sich so über Erastus geäußert: "Das ist ein Mann, den können sie brauchen. Gleich als er kam, habe ich ihn im Brunnen angestellt - eine schwere Arbeit - 10 Tage lang; aber ich kann Ihnen sagen, der Mann hat mir Freude gemacht." "Gehorsamkeit, Pünktlichkeit und auch einen gewissen Schneid hat er da [bei der Polizei] gelernt, und wer hätte damals daran gedacht, daß er das auch einmal in unserem Dienst verwenden könnte!" [Meier] (BRMG 1911:273). Von Lang in Otjihaenena 1896 getauft. "Ein Mitarbeiter, wie ich mir besser keinen wünschen kann." Meier bezieht sich auf die Geschichte nach der Erastus mit dem Kiri in der Hand vor dem Missionshaus in Otjihaenena die Missionarsfamilie beschützt hatte. "Nachher hat er, wie auch Gottlieb, alle Schrecknisse des Krieges mitdurchgemacht und, wie das übrige Volk, unendlich viel Jammer und Not durchkosten müssen und ich glaube, daß es gerade (ist es) es ihn zu einem solch ernsten Charakter gemacht hat." [Meier] (RMG 2.533a:73-75r) When this was the reason why Erastus was not found to be suitable for the police service, then it was his thoughtfulness towards the blacks that qualified him as a "wandering teacher". This was a new task in the Herero mission, unknown beforehand. But the need of the time had created it. After peace returned to the country, the conditions were different then before. Previously the mission worked amongst nomadic peoples whom the mission tried to settle down. Now the Herero had be made dispossessed day labourers, who had to find their living by working for the White man. Enough opportunities for that existed. In contrary, everywhere was a need for workers. At the rail- and road construction, in the mines and on the farms, which increased in number all the time, there were more then enough working opportunities. This was the reason why the Herero, Bergdamra, Bastards and Ovambo, of which every tribe and nation lived separate, now started to get mixed over the vast country. The mission was compelled to follow those who were now scattered, so that the Christians could be served with the Word of God and the Non-Christians be won for the gospel. It was however impossible that the few missionaries could solve this task alone. At the same time it was clear that the mission board would never be able to employ enough white mission workers to cope with the work. Blacks, who had been trained as helpers on a seminar, were rare. Therefore every missionary had to help himself as far as possible. The most able congregation members were selected to work as helpers. This new arrangement - to use unqualified Blacks for the mission service - was eyed?? with serious objections, not so much by the Blacks, but by the Whites. They feared that through the work of the wandering teachers, discontent ion would be spread amongst the White man's workers. It is known, that the mistrust and ill feelings - fired by the uprising amongst the white farmers - only slowly eased off. This was the reason why the missionaries had to be specially careful in the selection of their wandering teachers. Missionary Meier was convinced that he found a suitable man in the person of Erastus. He eagerly took up the post and turned down an offer as a shopkeeper by a trader, a job for which he would have earned a high salary. What Meier had to offer him, was less attractive. He was supposed to go to those farms where they allowed him in and work together with his countrymen, without any payment, except free quarters. In the free time, before and after the work, he would foster the natives intellectual and spiritual by all means to his disposal. After a stay of a few weeks he would take to the road again and start the same work on another farm. The task of the missionary was to control the completed work of the black wandering teacher, and to examine and baptize the candidates who have had their previous training by the wandering teacher. As policeman, Erastus had an easier and better paid job. But he accepted the offer by the missionary with joy. With the new post he was able to serve his saviour and bring the gospel to his countrymen. Where it was possible, Meier personally introduced his "wandering teacher" on the farms. Where it was no possible, he supplied him with a letter of recommendation. Erastus was not welcomed everywhere. Meier received the following notice from one of the farmers in the vicinity of Windhoek: "I hereby prohibit the activity of the mission on my farm, and request, not to send any more native teachers to my farm." At other places Erastus was not treated with much sympathy and purposely given the hardest work of all. Other farmers were however honest enough to admit that their own prejudice was excellently disproved. One of them, who original did not want to hear anything about the work, wrote already in the first week to missionary Meier: "This is a man who you can use. Immediately after he came I had him work in the well for 10 days, a hard work. But I can tell you: this man gave me pleasure." Another farmer told the missionary: "How difficult was it previously before my men appeared for work! Nowadays they all jump out of their huts if called for work. All this I owe to your Erastus." It was Erastus, as Meier later found out, who reproached the blacks very energetic and told them: "Listen, I am very surprised over you. I was a policeman. There the whistle was blown only once and immediately everybody lined up. Your Baas stands there and whistled and called you two, three times and still no one appears. If you want lessons from me, this is the first thing that must be changed. Do you understand?" - Another farmer came by noon to inspect his people who were busy building a dam. He was very much surprised to find the work already completed. "I thought, you would at least be busy till the evening" is his reaction. - The reply: "Yes, Baas. This is how it would have been. But in the mean time somebody came and helped us." By this they pointed to Erastus who now handed over his recommendation letter. No question that the farmer accepted him willingly. Yes, missionary Meier experienced the satisfaction that the biased farmers now changed and asked for the visit of the "wandering teacher". One of these farmers wrote: "A few months ago, the Herero teacher Erastus came to the farm Ondekaremba of farmer Rust, to teach the Herero in religion. As far as I heard, the lessons had the best possible result. An instruction in moral and spiritual behaviour would also be most desirable for my people. I therefore request, as your obedient servant, also to send your native teacher here once. Amongst the Blacks the demand for the gospel and Christian instructions grew. Where they receive both, they are inclined to stay; otherwise they change their workplace very easily. This is why the farmer are keen, that the gospel is proclaimed to their people. This can be noticed in the way the wandering teacher and the missionary are treated, when they are on their journeys to visit the farms. In the early times, not only the classes of the "wandering teacher", but also the examination and baptism by the missionary had to be very early before, or late in the evening after the work. Many times the missionary had to celebrate baptism- or Holy Communion services under the night sky, when the chilly wind was blowing over the plains, at a camp fire or in a cowshed which was provisional cleared for the service. But this has changed very soon. The farmers realised, that the mission work - even if it was performed only by a black wandering teacher - was not only for the benefit of the blacks, but also for themselves. An owner, for example, testified to the missionary: "On Saturday your wandering teacher Erastus arrived here. It gave me a lot of pleasure to see my natives being together on Sunday for devotion. It looked as if they nevertheless showed interest, and it would suit me, if these moments could be repeated very frequently. Because the people are taught good habits through this and they turn out to be different people." As a result of this it turns out, that not only the missionary, but also the wandering teacher are accepted with open arms on most of the farms. Whenever possible, the farmer sets his workers free, if not generally for the Christian lessons general, then at least for the baptism classes. Yes, some farmers find their honour in making this day as a special festive day. As a rule, the farmer and his family - many times also the neighbours who have been invited - are present at the examination and the baptism. "I look at the natives as my children", explained a farmer to missionary Pardey. "When the missionary comes to proclaim the Word of God, the Baas must also be present, otherwise they will say, he doesn't believe in Gods Word. Naturally, a farmer who thinks like this will find another place for the services and sacramental celebrations then the cowshed. Because also the farmer's house is too small for a meeting with many people, some of the people have started to build small chapels, mostly they were encouraged and supported by their masters. Off cause one must be careful not to get a misconception which exaggerates the reality. But it is a proof how important the service turned to be, not only for the natives, but also to their masters. Such a change in the attitude of the people and the judgement of the mission work could not have been expected 5 years ago. Amongst the Blacks, who have brought about this change, Erastus deserves the first place. It is a fact that he prepared 425 heathen for baptism within 2 years and 9 months. How many else have been erweckt?? and stirred up through him, is off cause beyond our controll. The Lord should be thanked that in the last 8 years roughly twice as much heathen have been baptized as in the 60 years before that, this means that the number of Herero Christian has increased from 5538 in the year 1904 to 17588 in the year 1921. Amongst the Blacks he used Erastus as one of his most important tools. May God give more of this national helpers to our Rhenish brothers, so that the word of believe, that was spoken by missionary Diehl (father) in times of need may find it's fulfilment. Diehl, as the chairperson of the Herero mission, was asked by Governor Leutwein during the days when the gruesome uprising swift through the country: "What will you do if all your work is completely destroyed by this war?" Diehl had answered very calm: "Then we will start our work anew." Erastus Nikanor became the prototype of the new Evangelist. The procedure of his work is described in BRMG 1909: When he arrives on a farm he introduces himself with a letter of recommendation by his missionary and requests the farmer to attend to the farm works, at the same time offering his workforce during his stay on the farm. For his labour on the farm he receives food. After working hours he collects the farm workers for baptism classes, and for a service on Sunday. Normally he stays on a farm for 10 to 14 days before moving on in his district, which can reach up to 60km from his home congregation. Erastus Nikanor is praised by the farmers on the farms which he visited.4 Meier berichtet in BRMG 1910 von einer Farmreise, die er zusammen mit Erastus Nikanor über die Farmen Otzohorongo (45km von Windhoek), dessen Besitzer ein ehemaliger Kapitänleutnant ist, und der die Taufe auf 6 Uhr morgens festlegt, damit die Arbeiter nichts von der Arbeitszeit verlieren. Von dort fahren sie nach Otjizewa, ein ehemaliges Filial von Okahandja, 1910 gehört der Grund und Boden "einem Herr v. B." Anschließend besuchen Meier und Nikanor noch Ondekaremba die Farm von Rust. "Von einem andern [sic] Farmer erhielt Miss. Meier unlängst einen Brief, mit folgendem Wortlaut: "Im vorigen Fahre war der Hererolehrer Erastus einige Zeit zum Unterricht der Herero in Religion beim Farmer Rust in Ondekeremba [sic]. Wie ich nun erfahren habe, hat die Belehrung durch diesen die denkbar besten Erfolge gezeitigt. Auch meinen Leute wären in sittlicher wie in geistiger Beziehung eine Belehrung sehr zu wünschen, weshalb ich sehr ergebenst ersuche, den eingeborenen Lehrer auch einmal hierher zu senden.""5 Erastus started to work in Windhoek district on the farms in March 1909. (This seems obvious from a remark by Meier in his article: "Zwei "Wanderlehrer" in Deutsch-Südwest-Afrika"6 Meier describes another visit with Erastus Nikanor during October 1911 in BRMG 1911 "Von der Evangelisations-Arbeit auf den Farmen in Deutsch-Südwest-Afrika": Von Winhoek fährt Meier und Erastus Nikanor auf die Farm Eharui (ca. 20km entfernt). "Da saß er [Meier] am Abend - draußen wars bitter kalt - noch lange mit den Leuten in einem großen Pontok zusammen, wo beim Schein eines brennenden Holzscheites und der Wagenlaterne noch manch ernstes Wort gesprochen werden konnte, während zugleich die nötigen Notizen für das Kirchbuch gemacht wurden." Am nächsten Morgen wurden 18 Erwachsene und 2 Kinder bei einem Gottesdienst auf der Veranda des Farmhauses - im Beisein des katholischen Farmehepaars bei denen oft der katholische Padre auf der Reise von Gobabis nach Windhoek zur Quartier ist- getauft. Von hier ging die Reise am gleichen Tag weiter nach Neudamm (Regierungsfarm). Wegen reger Beschäftigung aller Betroffenen auf der Farm, findet der Taufgottesdienst erst am späten Abend statt. Diesmal in einem leergeräumten Pferdestall, trotz Bedenken des Evangelisten, dass der Raum nicht einer gottesdienstlichen Feier würdig sei. Nach der Prüfung der Katechumenen, wurden im Gottesdienst 39 Erwachsene und 10 Kinder getauft. Am nächsten Tag reisten die Beiden weiter auf die Farm Frauenstein. Hier bekamen die Arbeiter den Nachmittag frei und um 16 Uhr fand der Taufgottesdienst mit 44 Taufen im Garten unter einem großen Baum statt. Im Garten liegen die Gräber der ehemaligen Farmbesitzer, die während des Hererokrieges umkamen. Nach dem Gottesdienst brechen Meier und Nikanor auf um am gleichen Abend noch auf der Farm Ongombo anzukommen. Hier wurden am nächsten Tag 15 Erwachsene und 13 Kinder in einem Gottesdienst "am Flusse" getauft. Am nächsten Tag ging es nach Otjituezu, "einst ein volksreicher Platz und Filial der früheren Missionsstation Otjihaënena. Das Farmhaus, jetzt mit Veranda, ist noch als die ehemalige Kirche an dem weithin sichtbaren Turm zu erkennen. Der Farmbesitzer (der mit Frau und zwei Kindern auf der Farm lebt) hatte vor einiger Zeit folgenden Brief an Meier geschrieben: "Am Sonnabend traf Ihr Wanderlehrer Erastus hier ein, und es hat mir große Freude bereitet, am Sonntag meine Eingeborenen in der Andacht versammelt zu sehen. Mir scheint's, als ob sie doch Interesse dafür zeigten, und es wäre mir sehr lieb, wenn sich diese Stunden recht oft wiederholten; denn die Leute werden dadurch zu guten Sitten erzogen und werden ganz andere Menschen etc." Auf dieser Farm werden 21 Erwachsene und 2 Kinder getauft. Auf der nächsten Farm [dessen Name im BRMG nicht genannt wird] schreibt Meier, dass der Besitzer noch nicht lange im Land ist und folgenden Brief an Meier geschrieben hatte. "Hiermit verbiete ich die Tätigkeit der Mission auf meiner Farm und ersuche keinen (eingeborenen) Lehrer wieder nach hier zu senden usw." Meier erklärt die Unstimmigkeit mit der Gegenwart eines Bur, der als "Art Inspektor", dagegen war, dass die Arbeiter von Erastus Nikanor besucht wurden. Auch hier findet eine Tauffeier statt, an der der Farmbesitzer sogar teilnimmt. Auf dieser Farm beobachtet Meier ein Ereignis, das er in einer der Hütten der Arbeiter miterlebt hatte. Erastus Nikanor hatte aus der Bibel den Text: "Will mir jemand nachfolgen, der verleugne sich selbst und nehme sein Kreuz auf sich und folge mir nach" vorgelesen und hielt nun sinngemäß folgende Ansprache: "Ihr habt heute Nachmittag [während der Tauffeier] versprochen, dem Herrn Jesu nachzufolgen. Wißt Ihr auch, was das heißt? Jesu Nachfolger sind Kreuzträger, und ein jeder hat sein besonderes Kreuz. Euer Kreuz ist der Bur, und ich sage nicht, daß es ein leichtes Kreuz ist. Aber ich frage Euch, tragt Ihr es Jesu nach, der noch ein viel schwereres für Euch getragen hat? Ihr könnt Gott bitten, daß er dieses Kreuz von Euch nimmt, und es ist ein leichtes für ihn, das zu tun, z.B. das Herz Eures Herrn Euch geneigt zu machen, daß er Euch hört. Ihr dürft Gott alles sagen. Aber so lange es ihm gefällt, Euch dieses Kreuz tragen zu lassen, murrt nicht, sondern tragt es und denkt an den Herrn Jesu und seht auf sein Kreuz usw." Die Reise ging über Okatumba zurück nach Windhoek. In Okatumba hatte Nikanor noch keinen Unterricht gehalten und Meier führte ihn dort ein. In Seeis waren viele Schwarze im Dienst der Truppen; diese wurden von einem Ältesten unterrichtet. Auf der Reise lag noch Ondekaremba, wo zwei Gottesdienste gehalten wurden. In den Tagen der Reise waren 265 "Heiden" getauft worden.7 "Official report [...] of 1 December 1917" "Headman Ovambandero Nikanoor Hoveka" cit. bei Gewald 2007:89 in Fußnote mit folgendem Inhalt: "8NAN, NAW 2, Subfile Native Headmen. Letter Native Affairs Windhuk and district 10/7/18 to the Secretary for the Protectorate. Headman Ovambandero Nikanoor Hoveka; Herero Headman Petrus Hosea; Sub Hd, Hugo Kanjii, Silpans Mungunda; Herero Klein Windhoek Gottlieb Makono" 1926 kommt es in Okahandja zu einem ernsthaften Konflikt zwischen dem Vorstand der RMS Missionare (es treffen sich zu einer entscheidenden Sitzung am 05.07.1926: Inspektor Olpp als Präses, Wulfhorst als Vize-Präses, Meier und Vedder, als Gast Brockmann) einerseits, und Kühhirt und den Ältesten der Gemeinde Okahandja auf der anderseits. Es geht um die Anstellung "eines gewissen Herero", Nikanor (kein Vorname genannt) als Evangelisten in der Gemeinde Okahandja. Der Vorstand überbringt Kühhirt die "bestimmte Weisung", dass der Evangelist vom Vorstand abgelehnt wird, weil seine Ehe zerrüttet ist. Die Angelegenheit, und die Gefahr, dass der Konflikt evtl. auf die ganze Gemeinde Okahandja "übergreifen" würde, veranlasst Olpp dazu, die Gehilfenkonferenz, die für den 05.07.1926 in Okahandja angesetzt war, kurzfristig abzusagen.9 Married: Children: Education: Other family members connected to RMS: 1926 besucht Irle (jun.) die Herero im Reservat Epukiro. Dort trifft er am "Windmotor Nr. 1", an der Grenze des Reservates, die Angehörigen vom "Werftältesten Nikanor. Es waren Herero, die aus den "Windhoeker Reservaten" kamen und nun in Epukiro lebten. Sie wollten nicht zu Gobabis und der RMS Gemeinde Gobabis gehören.10 Auf der Evangelisten-Konferenz von 1936 geht es um die Frage, ob die RMS Missionare oder die Evangelistenkonferenz an die Herero "Großleute" schreiben solle um eine Veränderung in den hohen Kosten von traditionellen Eheschließungen zu erreichen. Murangi sagt, "[...] Hosea Kutako (Aminuis) und Nikanor Howega (Epukiro), die beiden Hauptkapitäne, würden sich in beiden Faällen nur ärgern und erzürnen und sich um nichts kümmern; er wolle selbst, wenn dieselben nach Windhuk kämen, mit ihnen mündlich sprechen und dann durch Missionar Kühhirt betreffs des Ergebnisses Nachricht geben."11 Erastus Nikanor ist Mitarbeiter von Gottlieb Murangi in Windhoek.12 Mission Stations: History with the RMS: 1 Sundermeier 1977:34. 2 Sundermeier 1977:66. 3 Gewald 1999:166. Footnote 132, translation by Gewald. 4 BRMG 1909:181. 5 BRMG 1910:138. 6 BRMG 1911:274. 7 BRMG 1911:85-88. 8 Gewald 2007:89. 9 RMG 2.619:97. 10 BRMG 1926:71. 11 RMG 2.642:122. 12 Kühhirt 1951:20. --------------- ------------------------------------------------------------ --------------- ------------------------------------------------------------