Mary Slessor of Calabar: Pioneer Missionary Part 18

The dreaded Long Juju was discovered in a gloomy defile about a mile from Arochuku. The path to it wound a tortuous way through dense bush, with others constantly leading off on both sides, evidently intended to puzzle the uninitiated. A watch-tower was pa.s.sed where sentinels had been posted. At the bottom of the valley, between high rocky banks clothed with ferns and creepers, ran a stream which widened out into a pool covered with water-lilies. In the dim light was seen a small island, and upon it a rude shelter surrounded by a fence of gun- barrels. Lying about were gin-bottles, cooking-pots, and human skulls, the witness of past orgies. At the entrance was a white goat starving to death.

Most of the chiefs had never seen-a white man, and when Sir Ralph Moor went up to hold a palaver, their interest was intense. They sat on the ground in a semicircle in the shade of a giant cotton tree, suspicious and hostile, listening to the terms of the Government, which included disarmament, the suppression of the juju-wors.h.i.+p, and the prohibition of the buying, p.a.w.ning, and selling of slaves. After much palaver these were agreed to. Over two thousand five hundred war-guns were surrendered, but sacrifices continued--and still to some extent go on in secret in the depths of the forest. Much work also had still to be done before Government rule was generally accepted. Throughout the whole time occupied by the expedition, but more particularly in the later stages, the important chiefs kept continually in touch with "Ma"

Slessor, and one official states that it was to her influence more than all the force and power of the Government emissaries that the final settlement of the country was due....

It is interesting to speculate what might have been the course of events had she been able to carry out her plan before the punitive expedition was called for. Mr. Wilkie goes so far as to say that "had she been settled in the Aro country it is doubtful whether an armed expedition would have been necessary, and it is at least possible that the suppression of the slave-trade would have been achieved by the peaceable means of the Gospel." Primitive peoples often bend more quickly before Christ than break before might of arms.

II. PLANTING A BASE

A large tract of new territory was now open to outside influences. Who was to be the first to settle in it--official, trader, or missionary?

Mary studied the situation again in the light of the new conditions, obtaining information first-hand from officials and natives. There were two stations on the west of the Cross River--Ikorofiong, which, however, was really an Efik trading town, and higher up, Unwana, which was a back-water and unfit for a base for inland work. Tentative efforts had been made from time to time to secure a footing elsewhere, but had come to nothing, and the policy of the Mission had been to continue up-river as being the line of least resistance. Her conviction was that extension, for the present at least, should take place not up the river, where the stations were cut off from the base during the dry season, but laterally across the country between the Cross River and the Niger. There were, she saw, three strategetic factors which dominated the situation--the Enyong Creek giving admission to the new territory, Itu at its mouth, and Arochuku, the religious and political centre of the Ibos. The central position of Itu impressed her; it commanded the three contiguous regions and peoples--the Ibo, Ibibio, and Efik, and her plan was to seize and hold it as a base, then one of the towns of Arochuku as the threshold of Iboland, and, if possible, Bende. Her views did not commend themselves to all her colleagues in Calabar, but how wise, how far-seeing, how statesmanlike was her policy the later history of the Mission proves.

She felt she could do nothing until help was obtained for Akpap.

Fortunately there was one lady missionary in Calabar who had the courage to prefer Okoyong to quieter stations-Miss Wright of the Girls'

Inst.i.tute, who asked the local Committee to send her there as a.s.sistant to Miss Slessor; and although the Committee approved, the matter was referred to the Women's Committee at home. As there seemed no prospect of anything being done, she began to move quietly along her own lines.

Her school lads were now old enough and educated enough to be used as advance agents, and her hope lay in these. In January 1903 she left Akpap with two boys, Esien and Effiom, and one of her girls, Mana, and canoed to Itu, and planted them there to teach school and hold services. Esien took the chief part in the latter, whilst Effiom led the singing. Mana's work was the teaching of the girls. A few weeks later she found that the results had exceeded all her dreams. The chief said he was too old to change his ways, but the younger ones could learn the new ideas--anyway G.o.d had made him, and so was bound to look after him whatever sins he committed. But the children were eager to learn, and made apt scholars, and the people crowded to the services until there was no more room for them. She went up again and selected a site on the top of the hill with a magnificent view and built a school, speeding the work with her own hands, and set the willing people to construct a church, with two rooms for herself at the end. When one of her fellow-missionaries, Dr. Rattray, heard of this he wrote: "Bravo!

Uganda was evangelised by this means, and the teachers there could only read the gospels and could not write or count; the Mission understood its business to be to spread the Gospel, and all who could read taught others and spread the news. Perhaps we educate the people too much, and make them think that education is religion."

When in February she heard that the Roman Catholics were intending to settle at Bende her heart was heavy. "The thought that all that is holiest in the Church, should have been shed to create an opening for that corrupt body makes me ill. And not even a station opened or the hope of one! Oh, if I were able to go or send even a few of my bairns just to take hold. The country is far from being at rest, but if the Roman Catholics can go so can I.... There is a great future for Nigeria; if only I were young again and had money!"

She wrote to Dr. Adam, a Government friend in Bende, a soldier of the Church as well as a servant of the King, and he supplied her with all the information she needed. Bende, he said, was not the place it was supposed to be; the population numbered from two to four thousand; it was not likely to become a trading centre; whilst the overland transport was a disadvantage. The journey was by launch to Itu, by steel canoe up the Enyong Creek, thence by foot or hammock to Arochuku and Bende. He stated that Bishop Johnston of the Church Missionary Society was already in Bende prospecting.

When she received his letter she said to herself, "Shall I go?" She did not wish to compromise the mission in any way, and proposed to go about the matter quietly, at her own expense. She would travel if necessary in a hammock, as she was not so sure of herself as of old, and would find rest at wayside huts, and she would take Iye to act as interpreter where the women did not know Efik. "I would do what I like, and would come back to my work rested and refreshed. But--I want G.o.d to send me."

What was influencing her also was the conviction that the end had come for her at Akpap. Again she had the consciousness that it was time for the station to be taken over by an ordained missionary, who would build up a congregation. "I shall not say that I shall leave my home without a pang, but I know that I can do work which new folk cannot do, and my days of service are closing in, and I cannot build up a church in the way a minister can." She believed that in the special conditions of West Africa women were better than men for beginning work in the interior. And she still retained her faith in the home-trained domesticated type--girls who had brothers and sisters and had learned to give and take and find duty in doing common things, rather than those turned out by the training schools, who were, she thought, apt to be too artificial and full of theories. Her ideal of a man missionary was Dr. Rattray, who was a good carpenter and shoemaker and general handy-man,--"far better accomplishments than a college education for the African field." She did not, of course, depreciate culture, so long as practical qualities of heart and hand went with it.

The proposal regarding Miss Wright going to Akpap having been agreed to, she began to look forward to her advent as an event that would determine the future. Seldom has one been so eagerly watched for; for months it was nothing but "When Miss Wright comes," "Wait till Miss Wright comes," so on. For days before she appeared the household were in excited mood, every morning fresh flowers were placed in her bedroom, the boys and girls kept themselves dressed and ready to receive her. When she did arrive it made all the difference that was hoped. She was a capable, unselfish, plucky girl; she knew the language, and was experienced in the ways of the people. Very quietly she slipped into the method of the house, taking the school and dispensary off "Ma's" hands, and looking after the babies with the same pitying sympathy. The girls became quite at home with her, in the long nights she would sing to them, recalling the times in the bush when Mr.

Ovens used to entertain them. "She is a right sisterly helpmate," wrote Mary, "and a real help and comfort in every way. Things go as smoothly as on a summer's day, and I don't know how I got on alone. It seems too good to be true."

III. On To Arochuku

On a morning of June 1908 she left Akpap for Itu, tramping the forest path to Ikunetu in order to pick up the Government launch on its weekly journey to the garrisons up-river. The Government, as usual, gave her every facility for carrying on her new work, granted her free pa.s.sages, took charge of her packages and letters, placed their Rest Houses at her disposal, and told her to ask for whatever she wanted. She did not care to trouble them unduly, but was very grateful for their consideration. On arriving at Ikunetu she went into the teacher's house to rest, charging the boys to call her as soon as they sighted the launch. They did not notice it until it was too late for her to signal, and it pa.s.sed onwards and out of sight. But she was not put out; her faith was always strong in the guiding hand of G.o.d; and she turned and tramped back the same long road. When she reached the Mission House tired and weary, she a.s.sured Miss Wright that all was well--G.o.d had not meant her to travel that day, and she must have been kept back for some purpose.

Next week she set out again, and when she joined the launch at Ikunetu, Colonel Montanaro, the Commander of the Forces, was on board on his way up to Arochuku. In the course of their conversation he gave her a pressing invitation to go there, and to accept his escort. She was almost startled by what seemed so direct a leading. But she was not prepared for a longer journey; she had no change of clothing or supply of food. She thought and prayed over the matter all the way. "Here is the challenge to enter that region of unbroken gloom and despair," she mused. "If it is not entered now, the Roman Catholics will come in, and the key position to the whole territory will be taken out of our hands, and only the coast tribes be left to the Mission. If I go now we shall be the first in the field, and it will not be discourteous to the Roman Catholics--as it would be if we came in afterwards." Before the end of the journey she consented to go.

When she arrived at Arochuku she found herself in the old slave centre of the Aros, a densely populated district, some 80,000 people living within a radius of a few square miles. It was a strange experience to walk over these roads that had been trodden for centuries by countless feet on their way to the pens of the coast and the horrors of the "middle pa.s.sage," and latterly to the Efik slave-market, and to gaze on the spot where the secret iniquities of the Long Juju had taken place; stranger still to receive a welcome from the men who had been responsible for these evils. The chiefs and traders, many of whom she knew, were delighted with her courage and touched by her self- sacrifice, and promised to do all they could to a.s.sist her work. Making arrangements to come up later and start a school, she left, profoundly thankful for the privilege she had been granted, and praying that the Church at home would have a vision of the grand opportunity opening up before it.

The officials of the Church, of course, knew of the opportunity, but the members at large were not interested. Dr. Robson, as Convener of the Calabar Sub-Committee, pointed out how the situation was practically a crisis--no ground had been broken west of the Cross River, no teachers had been sent to the east. For a quarter of a century the supply of men had not sufficed for the existing needs of the Mission, and extension had been impossible. The givings of the Church for foreign missions had been far below the urgent requirements.

Either, he said, the staff and income must be largely increased, or they would have to step aside and invite others to divide the field with them. No adequate response was made to this and similar appeals, and the lonely pioneer was forced onwards upon her solitary path.

A short time afterwards she went back to Arochuku, taking two lads, and a school was opened in the palaver shed of Amasu, one of the towns nearest the Creek, A hundred children crowded into the building along with women and men, and not a few of the old slavers, and the scholars were soon well on in the first book. In one village which she visited she found a young trader who had brought news of the Christ religion from the Niger, and was anxious to introduce a church and teacher. When she left the district again, the people came to the landing-beach and cried after her, "Don't be long in coming back, Ma! If you don't care for us, who will care for us?"

As her canoe was paddled down the creek, she lay back enjoying the beauty of the scene. The water was as smooth as a mirror, and like a mirror reflected the delicate tracery of the overhanging foliage; bright birds sailed hither and thither, gorgeous b.u.t.terflies flitted about, and brilliant blossoms coloured the banks. She had pa.s.sed in succession two snakes attempting to cross the stream, and was watching the efforts of a third when a small canoe shot out from behind a clump of bushes and b.u.mped into her craft. She apologised to the man in it, but standing cap in hand he said, "I meant it, Ma; I have been waiting for you; my master at Akani Obio sent me to waylay you and bring you to his house." Taking a letter from his cap he handed it to her.

The canoe was turned and entered a still creek, a picture of delicate loveliness, with mult.i.tudes of lilies and other aquatic plants, which made her feel as if she were moving through an exquisite dream. A s.h.i.+ngly beach, evidently a busy trading-place, was reached, and there stood a young man and young woman, handsome and well-dressed, who a.s.sisted her to land. They led her into a good house and into a pretty room with concrete floor, a European bedstead, clean and dainty, with mosquito curtains and all the appointments that indicated people of taste. The man was Onoyom Iya Nya, a born statesman, the only one in the district who had not been disarmed by the Government, and the one who had been chosen President of the Native Court, and was shaping well as a wise and enlightened ruler.

It was a moving story that Mary heard from his lips, while his wife stood by and listened. It went back to 1875 when he was a boy. One day a white man appeared in the Creek, and all the people decamped and hid.

He, alone, stayed on the beach, and in response to a request from the white man, offered to lead him to the chief's house. During the palaver that ensued he lingered by, an absorbed listener. When the white man left he was tried by the heads of the town and severely punished for having acted as guide. The stranger was the Rev. Dr. Robb, one of the ablest missionaries in the Mission, then stationed at Ikorofiong.

The boy never forgot the incident. But he grew up a heathen, and went to the cannibal feasts at Arochuku. When his father died, ten little girls were slaughtered, and five of the bodies were placed beneath the corpse, and five above, that they might occupy the position of wives in the spirit world. He married, but misfortune seemed to dog him. His house was burned down, and then his child died. Seeking for the man who had wrought these things by witchcraft, in order to murder him, he met a native who had once been a Mission teacher in Calabar, but who had fallen into evil ways and was now homeless and a drunkard.

"How do you know," the latter said, "that it is not the G.o.d of the white man that is angry with you? He is all-powerful."

"Where can I find this G.o.d!" the chief queried.

"I am not worthy to say, but go to the white Ma at Itu, and she will tell you."

"I will go," was the reply.

He took a canoe and watched for Mary on the Creek, but missed her. In his impatience he engaged the old teacher, who had still his Bible, to come and read _Iko Abasi_ to him. Again he sent for "Ma," but she had gone on to Arochuku. Then he kept a man on the look-out in the Creek, and it was he who had intercepted her.

"And now," he said, "will you show me what to do?"

As he told the story several big, fattened ladies had come in, and a number of children and dependants. She prayed with them, sent for the teacher's Bible, and talked with them long and earnestly. The chief's wife made her a cup of tea, and she left, promising to come later and see what she could do to develop a station.

The detour had made her late, and the canoe ran into a sudden storm of wind and rain, but her heart was jubilant, and kept singing and praying all the way to Itu. For G.o.d was good, and He was leading her, and that was perfect happiness.

IV. A SLAVE-GIRL'S TRIUMPH

The problem was how to follow up so promising a beginning. It occupied her thoughts day and night, but she came to the conclusion that she could not conscientiously leave Miss Wright alone at Akpap. The station was too isolated for her, and if she became ill it might be weeks before any one knew. An alternative was to remain herself at Akpap, and allow Miss Wright to go to Itu, where she would be in touch with the Mission, and could canoe down to Calabar if anything went wrong. The plan she liked best was to hand the station over to a minister, so that both she and Miss Wright could establish themselves at Itu and work the Creek between them. As the months went by and she paid flying visits to the infant causes at Itu and Amasu, she became more and more convinced of the magnificent opportunity lying to the Church's hand in these regions. At Itu the congregation had grown to one of over three hundred intelligent and well-dressed people meeting in a church built by themselves. In August at Amasu she found a school of sixty-eight on a wet day, and of these thirty-eight could read the first book. That they had been brought under discipline was shown by the fact that as she entered all rose silently and simultaneously, as if they had been years instead of weeks at school.

The same month witnessed an event which gave her unbounded happiness.

Jean, and Mana the slave-girl, Iye the twin-mother of Susie, Akom the first-fruit of Ekenge, and Esien the teacher at Itu, were baptized, and sat down at the communion-table. Many others were there, and joined in spirit in the celebration, but owing to difficult native complications could not take the step, and Mary never cared to force matters. Esien's mother had been very unwilling for her son to come under Christian influence, and now she was not only present, but actually sat beside two twin-mothers. Akom's face was transfigured. Jean's adopted child, Dan, was also baptized on the occasion, and it was a great and solemn joy to Mary to see her oldest bairn give him to G.o.d, and promise to bring him up in His fear.

In October she was at Itu watching the building of the house for herself and teacher, and nothing delighted her more than the way in which the women worked along with the men. "I wish Crockett had been here to gather the shafts and sparks of wit and satire that flew with as much zest as ever obtained in a Galloway byre or market fairin'. It is such a treat to me, for no intercourse is permitted between the s.e.xes in Okoyong, except that of the family, and then it is strained and unnatural, but here they were daffin' and lauchin' as in Scotland.

How wholesome are G.o.d's own laws of freedom and simplicity." The house was to, have six rooms--three for herself, one for Miss Wright or other lady missionary, one for Mana, and one for Esien and Effiom. "I'm afraid that is too much for you," she said, thinking of the mats which were not easy to obtain. "It's not too much, Ma; nothing can be too much. We will do it." One woman came and insisted on was.h.i.+ng her feet in hot water. She had to give in, and as she sat down the woman said, "Ma, I've been so frightened you would take our teacher away because we are so unworthy. I think I could not live again in darkness. I pray all the time. I lay my basket down and just pray on the road."

This woman sometimes prayed in the meetings, and electrified the audience, and she had begun to have devotions in her own home, though her husband laughed at her. There were many others of the same type, and it was a black slave-girl who had been the one behind it all. Mana taught and nursed and trained them, quietly and modestly, as a mother might. It was an inspiration to Mary to see her; as she looked upon such results she cried, "Oh! if only the Church knew. If only it would back us up." To her friends she wrote, "Prayer can do anything; let us try its power."

Returning to Akpap with two of the girls and some small children, she was caught in a tornado and made her way over the six miles of bush- road through pelting rain. The darkness was lit up by almost continuous lightning, but they lost their way, and she had at last to commandeer an old native to lead them. Such experiences were now part of her ordinary life again. On her trips up and down the Creek she was constantly drifting into strange situations, and being reduced to sleeping on mud floors, or on straw in the open, drinking tea made in empty milk tins, and subsisting for days on yam and oranges. And always she was treated by the natives with as much gallantry and courtesy as if she were a queen, and always she was singing in her heart psalms of thanksgiving and grat.i.tude.

But she was not able as formerly to resist the effects of such exposure, and was often weary, and her weariness brought nervousness and lack of sleep. At times she was afraid of the unknown future opening out before her, and appalled when she thought of all the details of labour, supplies, and management that were coming upon her shoulders. In the dark she would rise and cry, "Calm me, O G.o.d, and keep me calm." Then she would go and look at the sleeping children and comfort herself with the sight. "Surely," she would say, "I have more reason to trust G.o.d than childhood has after all the way He has led me."

V. A BUSH FURLOUGH

She at last determined to give up her furlough in Scotland, now drawing near, and spend the time instead in prospecting in the new country. All her hopes and aims were expressed in a definite and formal way in the following doc.u.ment, which she sent to be read at the November meeting of the Committee--now the Mission Council--at Calabar:

I think it is an open secret that for many years the workers here have felt that our methods and modes were very far from adequate to overtake the needs of our immense field, and, as the opportunities multiply and the needs grow more clamant, the question grows in importance and gravity. The fact that only by stated consecutive work can a church be evolved and built up, and a pagan nation be moulded into a Christian people, cannot be gainsaid, and yet there is an essential need for something between, something more mobile and flexible than ordinary congregational work and methods. The scattered broken units into which our African populations are divided, their various _jujus_ and _mbiams_ and superst.i.tions which segregate even the houses of any common village, make it necessary for us to do more than merely pay an occasional visit, even if that visit results in a church or a school being built.