"To whom do you pray?"

"I don't know, but I call Him G.o.d. I tell Him I have no friend. I say 'You see me. I am sick. I am hungry. I am good. I don't steal. I don't keep bread from any one. I don't kill. I don't speak with my mouth when my heart is far away. Have mercy upon me.'"

Mary talks to her lovingly and earnestly, and when she leaves, the heart of the wretched woman is quietened and grateful.

It is afternoon, and time for the Efik service at four o'clock, and Mary, a little tired with the heat and the strain, turns and makes for Mission Hill.

IV. THE PULL OF HOME

It was not long before she had to revise her opinion of the climate.

Nature was beautiful, but beneath its fair appearance lurked influences that were cruel and pitiless. "Calabar needs a brave heart and a stout body," she wrote; "not that I have very much of the former, but I have felt the need for it often when sick and lonely." Both the dry and rainy seasons had their drawbacks, but she especially disliked the former-which lasted from December to March-because of the "smokes" or harmattan, a haze composed of fine dust blown from the great African desert, that withered her up and sucked out all the energy she possessed. She was frequently attacked by fever, and laid aside, and on one occasion was at the point of death. But she never lost her confidence in G.o.d. Once she thought she had. It was during an illness when she was only semi-conscious, but on recovering the clearness of her mind she realised that she had given herself into His keeping and need not fear, and a sense of comfort and peace stole over her. So many attacks weakened her const.i.tution and made her think oftener of home.

She began to have a longing to look again upon loved faces, to have grey skies overhead, and to feel the tang of the clean cool air on her cheek, "I want my home and my mother," she confessed. It was home- sickness, and there is only one cure for that. It comes, however, to pa.s.s. It is not so overpowering after the first home-going, and it grows less importunate after each visit. One finds after a short absence that things in the old environment are, somehow, not the same; that there has ceased to be a niche which one can fill; that one has a fresh point of view; and as time goes on and the roots of life go deeper into the soil of the new country, the realisation comes that it is in the homeland where one is homeless, and in the land of exile where one is at home. But at first the pull of the old a.s.sociations is irresistible; and so when her furlough was due, Mary flew to Scotland as a wandered bird flies wing-weary back to its nest.

She left Calabar in June 1879 and proceeded straight to Dundee. During her stay she removed her mother and sisters to Downfield, a village on the outskirts of the city, and was happy in the knowledge that all was well with them. Friends who listened to her graphic account of Calabar tell that even then she spoke of her desire to go up country into the unworked fields, and especially to the Okoyong district, but "Daddy"

Anderson was opposed to the idea. Before returning, she wrote the Foreign Mission Committee and begged to be sent to a station other than Duke Town, though she loyally added that she would do whatever was thought best. She sailed with the Rev. Hugh Goldie, one of the veteran pioneers of the Mission, and Mrs. Goldie, and on arrival at Calabar, in October 1880, found to her joy that she was to be in charge of Old Town, and that she was a real missionary at last.

V. AT THE SEAT OF SATAN

The first sight she saw on entering her new sphere was a human skull hung on a pole at the entrance to the town. In Old Town and the smaller stations of Qua, Akim, and Ikot Ansa, lying back in the tribal district of Ekoi, the people were amongst the most degraded in Calabar. It was a difficult field, but she entered upon it with zest. Although under the supervision of Duke Town, she was practically her own mistress, and could carry out her own ideas and methods. This was important for her, for, to her chagrin, she had found that boarding was expensive in Calabar, and as she had to leave a large portion of her salary at home for the support of her mother and sisters, she could not afford to live as the other lady agents did. She had to economise in every direction, and took to subsisting wholly on native food. It was in this way she acquired those simple, Spartan-like habits which accompanied her through life. Her colleagues attributed her desire for isolation and native ways to natural inclination, not dreaming that they were a matter of compulsion, for she was too loyal to her home and too proud of spirit to reveal the reason for her action.

One drawback of the situation was the dilapidated state of the house.

It was built of wattle and mud, had a mat roof and a whitewashed interior. She did not, however, mind its condition; she was so absorbed in the work that personal comfort was a matter of indifference to her.

Her household consisted of a young woman and several boys and girls, with whose training she took endless pains, and who helped her and accompanied her to her meetings. School work made large drafts on her time at Old Town, Qua, and Akim. Young and old came as scholars. At Qua the chief man of the place after the king sat on a bench with little children, and along with them repeated the Sunday School lessons. He set them an example, for he was never absent.

But to preach the love of Christ was her pa.s.sion. With every visitor who called to give compliments, with every pa.s.ser-by who came out of curiosity to see what the white woman and her house were like, with all who brought a dispute to settle, she had talk about the Saviour of the world. Sunday was a day of special effort in this direction. She would set out early for Qua, where two boys carrying a bell slung on a pole summoned the people to service. One of the chiefs would fix the benches and arrange the audience, which usually numbered from 80 to 100, She would go on to Akim or Ikot Ansa, where a similar meeting was held. On the way she would visit sick folk, or call in at farms, have friendly conversation with master and dependants, and give a brief address and prayer. By mid-day she would be back at Old Town, where she conducted a large Sunday School. In the evening a regular church service was held, attended by almost the entire community. This, to her, was the meeting of the week. It took place in the yard of the chief. At one side stood a table, covered with a white cloth, on which were a primitive lamp and a Bible. The darkness, the rows of dusky faces just revealed by the flickering light, the strained attention, the visible emotion made up a strange picture. At the end came hearty "good-nights," and she would be escorted home by a procession of lantern-bearers.

Such service, incessant and loving, began to tell. The behaviour of the people improved; the G.o.d of the town was banished; the chiefs went the length of saying that their laws and customs were clearly at variance with G.o.d's fashions. Mr. Anderson reported to the Church at home that she was "doing n.o.bly." When two deputies went out and inspected the Mission in 1881-82, they were much impressed by her energy and devotion. "Her labours are manifold," they stated, "but she sustains them cheerfully--she enjoys the unreserved friendship and confidence of the people, and has much influence over them." This they attributed partly to the singular ease with which she spoke the language. Learning that she preferred her present manner of life to being a.s.sociated with another white person--they were unaware, like others, of the real reason which governed her--they recommended that she should be allowed to continue her solitary course.

It was at Old Town that she came first into close contact with the more sinister aspects of mission work, and obtained that training and experience in dealing with the natives and native problems which led her into the larger responsibilities of the future. Despite the influence of the missionaries and the British Consul, many of the worst heathen iniquities were being practised. A short time previously the Consul had made a strong effort to get the chiefs to enforce the laws regarding twin-murder, human sacrifice, the stripping and flogging of women by Egbo-runners, and other offences, and an agreement had been reached; but no treaty, no Egbo proclamation could root out the customs of centuries, and they continued to be followed, in secret in the towns and openly in the country districts.

The evil of twin-murder had a terrible fascination for her. A woman who gave birth to twins was regarded with horror. The belief was that the father of one of the infants was an evil spirit, and that the mother had been guilty of a great sin; one at least of the children was believed to be a monster, and as they were never seen by outsiders or allowed to live, no one could disprove the fact. They were seized, their backs were broken, and they were crushed into a calabash or water-pot and taken out--not by the doorway, but by a hole broken in the back wall, which was at once built up--and thrown into the bush, where they were left to be eaten by insects and wild beasts. Sometimes they would be placed alive into the pots. As for the mother, she was driven outside the bounds of decent society and compelled to live alone in the bush. In such circ.u.mstances there was only one thing for the missionaries to do. As soon as twins were born they sought to obtain possession of them, and gave them the security and care of the Mission House. Some of the Mission compounds were alive with babies. It was no use taking the mother along with them. She believed she must be accursed, for otherwise she would never be in such a position. First one and then the other child would die, and she would make her escape and fly to the bush.

Mary realised that the system was the outcome of superst.i.tion and fear, and she could even see how, from the native point of view, it was essential for the safety of the House, but her heart was hot against it; nothing, indeed, roused her so fiercely as the senseless cruelty of putting these innocent babes to death, and she joined in the campaign with fearless energy.

She could also understand why the natives threw away infants whose slave-mother died. No slave had time to bring up another woman's child.

If she did undertake the task, it would only be hers during childhood; after that it became the property of the master. The chances of a slave-child surviving were not good enough for a free woman to try the experiment, and as life in any case was of little value, it was considered best that the infant should be put out of the way.

The need of special service in these directions made her suggest to the Foreign Mission Committee that one of the woman agents should be set apart to take care of the children that were rescued. It was impossible, she said, for one to do school or other work, and attend to them as well. "If such a crowd of twins should come to her as I have to manage, she would require to devote her whole time to them." More and more also she was convinced of the necessity of women's work among the women in the farming districts, and she pressed the matter upon the Committee. She was in line with the old chief who remarked that "them women be the best man for the Mission."

Another evil which violated her sense of justice and right, and against which she took up arms, was the trade att.i.tude of the Calabar people.

Although they had settled on the coast only by grace of the Ekois, they endeavoured to monopolise all dealings with the Europeans and prevent the inland tribes from doing business direct with the factories. Often the up-river men would make their way down stealthily, but if caught they were slain or mutilated, and a bitter vendetta would ensue. She recognised that it would only be by the tribes coming to know and respect each other, and by the adoption of unrestricted trade with the stores that the full reward of industry could be secured. She accordingly took up the cause of the inland tribes. When Efik was at war with Qua, sentries were posted at all the paths to the factories, but the people came to her by night, and she would lead them down the track running through the Mission property. At the factory next to the Mission beach they would deliver their palm oil or kernels, and take back the goods for which they had bartered them. In this way she helped to open up the country. It was not, perhaps, mission work in the ordinary sense any more than much of Dr. Livingstone's work was missionary work, but it was an effort to break down the conditions that perpetuated wrong and dispeace, and to introduce the forces of righteousness and goodwill. In all this work she had the sympathy of the traders, who showed her much kindness. She was a missionary after their own heart.

VI. IN ELEPHANT COUNTRY

The spirit of the pioneer would not allow her to be content with the routine of village work. She began to go afield, and made trips of exploration along the river. The people found her different from other missionaries; she would enter their townships as one of themselves, show them in a moment that she was mistress of their thought and ways, and get right into their confidence. Always carrying medicine, she attended the sick, and so many maimed and diseased crowded to her that often she would lose the tide twice over. In her opinion no preaching surpa.s.sed these patient, intimate interviews on the banks of the river and by the wayside, when she listened to tales of suffering and sorrow and gave sympathy and practical help. Sometimes she remained away for nights at a time, and on these occasions her only accommodation was a mud hut and her only bed a bundle of filthy rags.

A larger venture was made at the instance of a chief named Okon, a political refugee whom she knew. He had settled at a spot on the western bank of the estuary, then called Ibaka, now James Town, and had long urged her to pay the place a visit. It was only some thirty miles away, but thirty miles to the African is more than two hundred to a European, and Old Town was in a state of excitement for days before she left. Nine A.M. was the hour fixed for departure, but Mary knew local ways, and forenoon found her calmly cooking the dinner. The house was crowded with visitors begging her to be careful, and threatening vengeance if anything happened to their "Ma." At 6 P.M. came word that all was ready, and, followed by a retinue comprising half the population, she made her way to the beach. Women who were not ordinarily permitted to be viewed by the public eye waited at every yard to embrace hers and to charge all concerned to look well alter her comfort.

A State canoe sent by the King lay at the water-side. It had been repainted for the occasion in the gayest of colours, while thoughtful hands had erected a little arch of matting to seclude her from the paddlers and afford protection from the dew, and had arranged some rice-bags as a couch. The pathos of the tribute touched her, and with a smile and a word of thanks she stepped into her place and settled the four house-children about the feet of the paddlers. More hours were lost in one way or another. Darkness fell, and only the red gleam of the torches lit up the scene. Alligators and snakes haunted the spot, but she had no fear so long as the clamour of the crowd continued.

At last, "Sio uden!" The command was answered by the "dip-dip" of thirty-three paddles, and the canoe glided into the middle of the river and sped onwards. In her crib she tried to read by the light of a candle, while the paddlers extemporised songs in her honour, a.s.signing to her all the virtues under the sun--

_Ma, our beautiful, beloved mother, is on board, Ho! Ho! Ho_!

The gentle movement, the monotonous "tom-tom-tum" of the drummer, and the voice of the steersman, became mingled in a dreamy jumble, and she slept through the night as soundly as on a bed of down. Ten hours'

paddling brought the craft to its destination, and at dawn she was carried ash.o.r.e over golden sand and under great trees, and deposited in the chief's compound amongst goats, dogs, and fowls. She and the children were given the master's room--which always opens out into the women's yard--and as it possessed no door a piece of calico was hung up as a screen. The days were tolerable, but the nights were such as even she, inured to African conditions, found almost unbearable. It was the etiquette of the country that all the wives should sit as close to the white woman as was compatible with her idea of comfort, and as the aim of each was to be fatter than the other, and they all perspired freely, and there was no ventilation, it required all her courage to outlast the ordeal. Lizards, too, played among the matting of the roof, and sent down showers of dust, while rats performed hop, skip, and jump over the sleepers.

Crowds began to pour in from a wide area. Many of the people had never looked upon a white woman, and she had to submit to being handled and examined in order to prove that she was flesh and blood like themselves. Doubtful men and women were forcibly dragged to her by laughing companions and made to touch her skin. At meal times she was on exhibition to a favoured few, who watched how she ate and drank, and then described the operations to the others outside.

Day by day she prescribed and bandaged, cut out garments, superintended washing, and initiated women into the secrets of starching and ironing.

Day by day she held a morning and evening service, and it was with difficulty that she prevented the one from merging into the other. On Sabbath the yard became strangely quiet: all connected with it were clothed and clean, and in a corner stood a table with a white cloth and upon it a Bible and hymn-book. As the fierce-looking, noisy men from a distance entered they stopped involuntarily and a hush fell upon them.

Many heard the story of Christ for the first time, and never had she a more appreciative audience. In the evening the throng was so great that her voice could barely reach them all, and at the end they came up to her and with deep feeling wished her good-night and then vanished quietly into the darkness.

The people would not allow her to walk out much on account of the presence of wild beasts. Elephants were numerous--it was because of the destruction they had wrought on the farms that fishing had become the main support of the township. Early one morning a commotion broke out: a boa constrictor had been seen during the night, and bands of men armed with clubs, cutla.s.ses, and muskets set off, yelling, to hunt the monster. Whenever she moved out she was followed by all the men, women, and children. On every side she saw skulls, rudely carved images, peace-offerings of food to hungry spirits, and other evidences of debased fetishism, while cases of witchcraft and poisoning were frequent.

One day she noticed a tornado brewing on the Cameroon heights, and kept indoors. While sitting sewing the storm burst. The wind seized the village, lifting fences, canoes, trees, and buildings; lightning played and crackled about the hut; the thunder pealed overhead; and rain fell in floods. Then a column of flame leapt from the sky to earth, and a terrific crash deafened the cowering people. Accustomed as she was to tornadoes Mary was afraid. The slaves came rushing into the yard, shrieking, and at the same moment the roof of her hut was swept away, and she was beaten to the ground by the violence of the rain. In the light of the vivid flashes she groped her way through the water, now up to her ankles, and from her boxes obtained all the wraps she possessed.

To keep up the spirits of the children she started a hymn, "Oh, come let us sing." Amidst the roar of the elements they caught the tune, and gradually their terror was subdued. When the torrent ceased she was in a high fever. She dosed herself with quinine, and as the shadow of death is never very far away in Africa she made all arrangements in case the end should come. But her temperature fell, and in two days she was herself again.

There was a morning when her greetings were responded to with such gravity that she knew something serious had occurred. During the night two of the young wives of a chief had broken the strictest law in Efik, had left the women's yard and entered one where a boy was sleeping, and as nothing can be hidden in a slave community their husband knew at once. The culprits were called out, and with them two other girls, who were aware of the escapade, but did not tell. The chief, and the men of position in his compound and district, sat in judgment upon them, and decided that each must receive one hundred stripes.

Mary sought out Okon and talked the matter over. "Ma," he said, "it be proper big palaver, but if you say we must not flog we must listen to you as our mother and our guest. But they will say that G.o.d's word be no good if it destroy the power of the law to punish evildoers."

He agreed, however, to delay the punishment, and to bring the judges and the people together in a palaver at mid-day. When all were a.s.sembled she addressed the girls:

"You have brought much shame on us by your folly and by abusing your master's confidence while the yard is in our possession. Though G.o.d's word teaches men to be merciful, it does not countenance or pa.s.s over sin, and I cannot shelter you from punishment. You have knowingly and deliberately brought it on yourselves. Ask G.o.d to keep you in the future so that your conduct may not be a reproach to yourselves and the word of G.o.d which you know."

Many were the grunts of satisfaction from the people, and the faces of the big men cleared as they heard their verdict being endorsed, while darker and more defiant grew the looks of the girls.

With a swift movement she turned to the gathering:

"Ay, but you are really to blame. It is your system of polygamy which is a disgrace to you and a cruel injustice to these helpless women.

Girls like these, sixteen years old, are not beyond the age of fun and frolic. To confine them as you do is a shame and a blot on your manhood: obedience such as you command is not worth the having."

Frowns greeted this denunciation, and the old men muttered:

"When the punishment is severe, neither slave nor wife dare disobey: the old fashions are better than the new."

Much heated discussion followed, but at last she succeeded in getting the punishment reduced to the infliction of ten stripes and nothing more. She had gone as far as she dared. Under ordinary circ.u.mstances salt would have been rubbed into the wounds, and mutilation or dismemberment would have followed. She thanked the men, enjoined the wives and slaves to show their grat.i.tude by a willing and true service, and went to prepare alleviations for the victims.

Through the shouting and laughing of the operators and onlookers she heard piercing screams, as strong arms plied the alligator hide, and one by one the girls came running into her, bleeding and quivering in the agony of pain. By and by the opiate did its work and all sank into uneasy slumber.