Akom grew in grace despite her surroundings, and found strength in her contact with Christ. An amazing thing to her was that the man who had accused her of witchcraft came and made friends with her.

"Ma," she said, "see what G.o.d has wrought. The man who demanded my life comes to tell me his affairs! I sometimes wanted to take revenge, but I have got it from G.o.d, and His revenge is of a sweeter kind than that of the Consul."

It was cases like this that coloured Miss Slessor's life with joy.

Sometimes, too, she was unexpectedly cheered by evidence of the fruit of her work in past days. In 1894 a lad, an old scholar of hers in Duke Town, turned up in the village. He had made good use of his education, and wherever he went, on farm and on beach, he held worship and got the people to listen. It was not surprising that she regarded the boys as her most hopeful agents, although she was always very careful in choosing them as teachers for bush schools; she thought it belittled the message to send those who were not thoroughly fit for the work.

XXVIII. THE BOX FROM HOME

The most joyous break in the domestic life at Ekenge, both for the house-mother and the children, was caused by the arrival of boxes of gifts from Scotland. So many congregations and Sunday Schools had become interested in her and her work that there was a continuous stream of packages to Okoyong. "I am ashamed at receiving so much," she would say. Her own friends also remembered her; and on one occasion she wrote to a lady who had sent a personal contribution, "It seems like a box from a whole congregation, not from an individual."

She was specially delighted with the articles that came from the children of the Church, and many a letter she wrote in return to the scholars in Sunday Schools. None knew better how to thank them. She would give them a picture of the landing of the boxes at Duke Town, and the journey up the Calabar River in the canoe or in the steamer _David Williamson_--which they had themselves subscribed for and supplied--to the beach, and of the excitement when the engineer came over, perhaps with visitors, to announce the arrival. "White people come, Ma!" The cry by day or night always roused the household. One girl ran to make up the fire and put on the kettle, another placed the spare room in order, a third took the hand parcels and wraps, and "Ma" herself welcomed the guests with a Scottish word or two, and a warm hand-clasp.

They would give her home letters, but these she would lay aside until she was more at leisure. Then a whisper would go round that there were goods at the beach, and every man, woman, and child about the place would be eager to be off to bring them up. But the boxes would be too large and heavy to be borne on heads through the forest, and they would be opened and the contents made up into packages, with which the carriers marched off in single file. Depositing them at the house they would return for more until all were safely conveyed. Then the articles would be exposed amidst cries of wonder and delight, and the house become like a bazaar. Sometimes there would be a mix-up of articles, but the loving messages pinned on to each would clear up the confusion.

Mary dearly loved to linger over each gift and spin a little history into it, and she would pray with a full heart, "Lord Jesus thou knowest the giver and the love and the prayers and the self-denial. Bless and accept and use all for Thy glory and for the good of these poor straying ignorant children, and repay all a thousandfold."

She was careful in her allocation of the gifts amongst the people in order that they might not be regarded as a bribe to ensure good behaviour or attendance at the services. She would not even give them as payment for work done, as this, she thought, put the service on a commercial basis and made them look again for an equivalent gain.

Pictures and texts, like dolls, were somewhat of a problem, as there was a danger of the people worshipping them. But they liked to beautify their squalid huts with them, and she regarded them as an educative and civilising agency not to be despised. Also to a certain extent they gave an indication of those who had sympathy with the new ideas, and were sometimes a silent confession of a break with heathenism.

To one old woman, the first Christian, was given a copy of "The Light of the World." Holding it reverently she exclaimed, "Oh! I shall never be lonely any more. I can't read the Book, but I can sit or lie and look at my Lord, and we can speak together. Oh, my Saviour, keep me till I see you up yonder!" It was explained that the picture was an allegory, and the woman understood; but she simply saw Christ in all the fervour of her newborn love and faith, and Mary trusted to keep her right by daily teaching.

Some of the articles found odd uses. A dress would be given to a girl who was entering into seclusion for fattening; a dressing-gown would go to the chief who was a member of the native Court, and he would wear it when trying cases, to the admiration of the people; a white shirt would be presented to another chief, and he would don it like a State robe when paying "Ma" a formal visit. Blouses she retained, since no native women wore them. The pretty baby-clothes were a source of wonder to the people--they were speechless at the idea of infants wearing such priceless things. It must be confessed that there was something for which "Ma" always searched when a box from her own friends arrived.

Like the children she was fond of sweets, and there would be a shriek of delight from more than juvenile lips when the well-known tins and bottles were discovered in some corner where they had been designedly hidden.

XXIX. AN APPEAL TO THE CONSUL

"Religious missions have worked persistently and well, and pointed out to the people the evil of their cruelties and wrongdoing, but there comes a time when their efforts need backing up by the strong arm of the law of civilisation and right."

Sir Claude Macdonald wrote this in the autumn of 1894. Perhaps he had in mind the case of Okoyong. For in that year Miss Slessor came to the conclusion that it was time to invoke the great power which lay behind her in order to put a stop to the practice of killing on charges of witchcraft.

She was busy with a twin-murder case when word suddenly arrived that a man was being blamed for causing his master's death, and that a palaver was going on. She sent some of the children at once to say that when her household had retired she would walk over in the moonlight. But a tornado came on, and the rain poured all night. As soon as it cleared she despatched a message: "Don't do anything till I come--I will come when the bush is drier." On receiving this the accuser rose: "Am I not to give him any ordeal till Ma comes? I will not be able to do it then!

She won't be willing. Unlock his chains and take him to Okat Ikan, where he will be beyond her reach."

Seizing the man his henchmen hurried him off, and the chief followed with a grunt of satisfaction at having outwitted the White Mother.

When she heard of the manoeuvre she determined not to go wandering aimlessly in the bush in search of the party. She resolved to do what she had never done before, send down to the Consulate at Duke Town and seek the a.s.sistance of the Government not only to rescue this particular victim, but to end the evil throughout the length and breadth of Okoyong.

The house-girls became aware of her intention, and the news that "Ma's"

patience, so often and so sorely tried, was at last exhausted, and that she was going to adopt stronger measures, spread swiftly through the villages. In order not to involve any native in the transaction she was the bearer of her own communication to the beach, and she was not long gone on her walk through the forest when the people concerned arrived breathlessly at the Mission House to beg her to forgive them for going beyond her voice.

"Ma is away," announced the children, "and you cannot reach her now."

Sadder and wiser they returned to their village, for they feared the Consul, who was a.s.sociated in their minds with big guns and burnt towns. She returned late at night, wearied with the journey, yet was up early in the morning again and walked six miles in intense heat to a palaver, carrying a couple of babies. When she arrived she was at the point of fainting.

The next night the slave who had been carried off succeeded in breaking the lock of his chains and escaped to the Mission House. In his baffled rage his master chained all who belonged to him, but fear of the impending visit of the Consul made him reflect, and he sent word later to "Ma" to ask her forgiveness, and to say that all the people had been freed. He asked her to go down to Duke Town and make the Consul come "in peace and not in war." She did so, taking the refugee with her. The Consul adopted her view of the situation, and arranged to visit the district and hold a conference. To this she invited all the chiefs, telling them to free their minds of fear, and preparing them for the subjects that would be dealt with.

It was Mr. Moor, the Vice-Consul, who came, and he brought a small guard of honour which paraded in the village, and gave Okoyong a greater thrill than it had yet experienced. Mr. Moor found "Ma" on the roof of her house repairing the mats which had been leaking, but she was not in the least perturbed, and received him with perfect composure. He was very patient and kind with the chiefs, but sought to impress upon them the necessity for some improvement in their habits.

Already Mary had been much impressed with the new stamp of Government official under Sir Claude Macdonald, and this representative of the cla.s.s she thought one of the best.

As a result of the conference the chiefs promised to abstain from killing at funerals, and to allow "Ma" to have an opportunity of saving twins and caring for them in a special hut. She gave thanks to G.o.d; but she knew the African nature, and did not relax her vigilance. A month after the Consul's visit a kinsman of the above chief, older and much more wealthy, died suddenly. "We trembled for their promise to the Consul," she wrote, "but we left them to themselves, believing that it was better to trust them to a great extent, and instead of going and staying with them to watch, we sent our compliments and gifts, and told them we expected they would remember their treaty and the consequences of any breach of faith. After all was over not a slave or va.s.sal was missing, and though there were not wanting idle tongues let loose by the unlimited supply of strong drink, and brawlings, and determinations to take the poison of their own accord in order to prove their innocence, not one person has died as the direct result of the dread event."

Mrs. Weir once spent a week-end at Okoyong, and accompanied her to a village two or three miles away where she was in the habit of going to conduct a service. When they arrived they found that the head of a house had died, and was being buried, according to custom, inside the house. They were taken to the place and saw the dead man's possessions --his pipe, snuff-box, powder-flask, and other articles--placed in the grave in order that they might be useful to him in the other world.

Mrs. Weir could not help wondering at their superst.i.tion after all the teaching that they had been given. She said nothing; but Mary, with her keen intuition, read her thoughts and said. "You will be thinking they are not very different yet, but when I came to Okoyong, do you think I would have seen men and women moving freely about like this? They would have all been refugees in the bush, and those who had been caught would have been in chains, waiting to be put to death, so that their spirits might accompany the chief."

Towards the end of the year she had what she called one of her descents into the valley of the shadow, and was removed to Duke Town. "Daddy"

Anderson, who had retired, but had come out again to Calabar on a visit, walked over to see her; he said very little, but just sat and held her hand. He, himself, was pa.s.sing into the shadow, but not to return. She was with him at the last, and did her best to comfort him.

"Dear Daddy Anderson!" she wrote; "Calabar seems a strange land to me now. All the friends are strangers to the old order. The Calabar of my girlhood is among the things of the past."

Her scepticism regarding the promise of the people was justified, for the killing of twins went on as usual; and in the following year she brought up Sir Claude Macdonald himself to renew the covenant. Sir Claude was all kindness and courtesy, a.s.suring the chiefs that he did not come to take their country, but to guide them into a proper way of governing it, that all, bond and free, might dwell in safety and peace.

What he insisted on was their recognition of the claims of justice and humanity. The spokesman, an old greyheaded man, said they wished to retire, in order to consult together. On returning he naively excused their conduct by stating that when they only heard words once they thought the matter unworthy of their consideration, but when they were repeated, they thought there must be something in them, and so they would obey the requirements of the Government this time. As regards twins, they were doubtful, "We are not sure that no evil will happen to us if we obey you; we have our fear, but we will try." They would not, however, consent to keep them in their own homes, and again Mary said that if they would notify her of the births she would be responsible for their welfare.

She had been acting as interpreter, and as the palaver lasted from early morning until after dark she was much fatigued. Her last words were to encourage the chiefs to keep their pledge, and they would enjoy the benefits when she might be no more with them. The very suggestion of farewell alarmed them. "G.o.d cannot take you away from your children," they exclaimed, "until they are able to walk by themselves."

x.x.x. AFTER SEVEN YEARS

Africa is slow to change: the centuries roll over it, leaving scarcely a trace of their pa.s.sing: the years come and go, and the people remain the same: all effort seems in vain. Could one weak woman affect the conditions even in a small district of the mighty continent?

It had been uphill work for her. At first there had been only a dogged response to the message she had brought. When some impression had been made she found that it soon disappeared. In ordinary life the people were volatile, quick as fire to resent, and as quick to forgive and forget, and they were the same in regard to higher things. They went into rapture over the Gospel, prayed aloud, clasped their hands, shed tears, and then went back to their drinking, sacrificing, and quarrelling. They kept to all the old ways, in case they might miss the right one. "Yes, Ma," they would say, "that is right for you; but you and we are different."

But she never lost hope. "There is not much progress to report," she was accustomed to say, "and yet very much to thank G.o.d for, and to lead us to take courage." She was quite content to go on bringing rays of sunshine into the dark lives of the people, and securing for the children better conditions than their fathers had. "After all," she would say, "it comes back to this, Christ sent me to preach the Gospel, and He will look after results." She was always much comforted by the thought of something she had heard the Rev. Dr. Beatt, of her old church in Aberdeen, say in a sermon: she could recall nothing but the heads, and one of these was, "_Between the sower and the reaper stands the Husbandman._" But results there were of a most important kind, and it is time to take stock of them. Fortunately she was induced at this time to jot down some impressions of her work, and these, which were never published, give the best idea of the remarkable change which had been wrought in the life and habits of Okoyong. It will be noticed that she does not use the p.r.o.noun "I." Whenever she gave a statement of her work she always wrote "we," as if she were a co-worker with a Higher Power.

"In these days of high pressure," she says, "men demand large profits and quick returns in every department of our commercial and national life, and these must be served up with the definiteness and precision of statistics. This abnormal and feverish haste has entered to some extent into our religious work, and is felt more or less in all the pulses of our Church. Whatever may be the reasons for such a course in regard to worldly callings, its methods and standards are utterly foreign to the laws of Christ's kingdom, and can only result in distortions and miscalculations when applied to His work. While thanking G.o.d for every evidence of life and growth, we shrink from reducing the throes of spiritual life, the development and workings of the conscience, or the impulse and trend toward G.o.d and righteousness, to any given number of figures on a table. Hence it is with the greatest reluctance that we endeavour to sum up some tangible proof of the power of G.o.d's Word among our heathen neighbours. While to our shame and confusion of face it has not been what it might, and would have been had we been more faithful and kept more in line with the will and spirit of G.o.d, it has to the praise of the glory of His grace proved stronger than sin and Satan.

"We do not attempt to give in numbers those who are nominally Christian. Women, lads, girls, and a few men profess to have placed themselves in G.o.d's hands. All the children within reach are sent to the school without stipulation. One lady of free birth and good position has borne persecution for Christ's sake. We speak with diffidence; for as no ordained minister has ever been resident or available for more than a short visit, no observance of the ordinances of Baptism or the Lord's Supper have been held and we have not had the usual definite offers of persons as candidates for Church membership, We have just kept on sowing the seed of the Word, believing that when G.o.d's time comes to gather them into the visible Church there will be some among us ready to partic.i.p.ate in the privilege and honour.

"Of results as affecting the condition and conduct of our people generally, it is more easy to speak. Raiding, plundering, the stealing of slaves, have almost entirely ceased. Any person from any place can come now for trade of pleasure, and stay wherever they choose, their persons and property being as safe as in Calabar. For fully a year we have heard of nothing like violence from even the most backward of our people. They have thanked me for restraining them in the past, and begged me to be their consul, as they neither wished black man nor white man to be their king. It would be impossible, apart from a belief in G.o.d's particular and personal providence in answer to prayer, to account for the ready obedience and submission to our judgment which was accorded to us. It seemed sometimes to be almost miraculous that hordes of armed, drunken, pa.s.sion-swayed men should give heed and chivalrous homage to a woman, and one who had neither wealth nor outward display of any kind to produce the slightest sentiment in her favour. But such was the case, and we do not recollect one instance of insubordination.

"As their intercourse with the white men increased through trade or otherwise, they found that to submit to his authority did not mean loss of liberty but the opposite, and gradually their objections cleared away, till in 1894 they formally met and bound themselves to some extent by treaty with the Consul. Again, later, our considerate, patient, tactful Governor, Sir Claude Macdonald, met them, and at that interview the last objection was removed, and they promised unconditional surrender of the old laws which were based on unrighteousness and cruelty, and cordial acceptance of the just and, as they called it, 'clean' code which he proffered them in return, Since then he has proclaimed them a free people in every respect among neighbouring tribes, and so, placing them on their honour, so to speak, has made out of the roughest material a lot of self-respecting men who conduct their business in a fashion from which Europeans might take lessons. Of course they need superintendence and watching, for their ideas are not so nicely balanced as ours in regard to the shades and degrees of right and wrong, but as compared with their former ideas and practice they are far away ahead of what we expected.

"No tribe was formerly so feared because of their utter disregard of human life, but human life is now safe. No chief ever died without the sacrifice of many lives, but this custom has now ceased. Only last month the man who, for age, wealth, and general influence, exceeded all the other chiefs in Okoyong, died from the effects of cold caught three months before. We trembled, as they are at some distance from us, and every drop of European drink which could be bought from all the towns around was bought at once, and canoes were sent from every hamlet with all the produce at command to Duke Town for some more, and all was consumed before the people dispersed from the funeral. But the only death resulting has been that of a man, who, on being blamed by the witch-doctors, went and hanged himself because the chiefs in attendance--drunk as they were--refused to give him the poison ordeal.

Some chiefs, gathered for palaver at our house on the day of his death, in commenting on the wonderful change said, 'Ma, you white people are G.o.d Almighty. No other power could have done this.'

"With regard to infanticide and twin-murder we can speak hopefully. It will doubtless take some time to develop in them the spirit of self- sacrifice to the extent of nursing the vital spark for the mere love of G.o.d and humanity among the body of the people. The ideals of those emerging from heathenism are almost necessarily low. What the foreigner does is all very well for the foreigner, but the force of habit or something more subtle evidently excuses the practice of the virtue among themselves. Of course there are exceptions. All the evidence goes to show that something more tangible than sentiment or principle determines the conduct of the mult.i.tude, even among those avowedly Christian. But with all this there has dawned on them the fact that life is worth saving, even at the risk of one's own: and though chiefs and subjects alike, less than two years ago, refused to hear of the saving of twins, we have already their promise and the first instalment of their fidelity to their promise in the persons of two baby girls aged six and five months respectively, who have already won the hearts of some of our neighbours and the love of all the school children.

Seven women have literally touched them, and all the people, including the most practical of the chiefs, come to the house and hold their palavers in full view of where the children are being nursed. One chief who, with fierce gesticulations, some years ago protested that we must draw the line at twins, and that they should never be brought to light in his lifetime, brought one of his children who was very ill, two months ago, and laid it on our knee alongside the twin already there, saying with a sob in his voice, 'There! they are all yours, living or dying, they are all yours. Do what you like with mine.'

"Drinking, especially among the women, is on the decrease. The old bands of roving women who came to us at first are now only a memory and a name. The women still drink, but it is at home where the husband can keep them in check. In our immediate neighbourhood it is an extremely rare thing to see a woman intoxicated, even on feast days and at funerals. None of the women who frequent our house ever taste it at all, but they still keep it for sale and give it to visitors. Indeed it is the only thing which commands a ready sale and brings ready money, and their excuse is just that of many of the Church members at home, that those who want it will get it elsewhere, and perhaps in greater measure. But we have noted a decided stand being taken by several of the young mothers who have been our friends and scholars against its being given by husbands or visitors to their children. We have also thankfully noted for long that on our making an appearance anywhere there is a run made to hide the bottles, and the chief indignantly threatens any slave who brings it into our presence.

"All this points to an improvement in the condition of the people generally. They are eager for education. Instead of the apathy and incredulous laugh which the mention of the Word formerly brought, the cry from all parts is for teachers; and there is a disposition to be friendly to any one who will help them towards a higher plane of living. But it brings vividly before us the failures and weaknesses in our work; for instance, the desultoriness of our teaching, which of necessity stultifies the results that under better conditions would be sure to follow. School teaching has been carried on under great difficulties owing to the scattered population, the family quarrels which made it formerly a risk to walk alone, the fear of sorcery and of the evil spirits which are supposed to dwell in the forest, the denseness of the forest itself, which makes it dangerous for children to go from one place to another without an armed escort, the withdrawing of girls when they have just been able to read in order to go to their seclusion and fattening, and the consequent drafting of them to great distances to their husbands' farms, the irregular attendance of boys who accompany their masters wherever they go, and who take the place of postmen and news-agents-general to the country.

"There have been difficulties on our own side--the distances consume time and strength, the multifarious claims made on the Mission House, the household itself which is usually a large one having in addition to servants those who are training for future usefulness in special spheres--as the Mission House has been until quite lately the only means of getting such training--and having usually one or more of the rescued victims of heathen customs. The Dispensary work calls also for much time and strength, nursing often having to accompany the medicine; the very ignorance and superst.i.tion of the patients and their friends making the task doubly trying. Then one must be ever at hand to hear the plaint of and to shelter and reconcile the runaway slave or wife or the threatened victim of oppression and superst.i.tion. Visitors are to be received, and all the bothersome and, to European notions, stupid details of native etiquette are to be observed if we are to win the favour and confidence of the people.