^OD. 
 
 
tihxaxy of t1>e Cheolo^icd ^emmarjp 
 
 PRINCETON • NEW JERSEY 
 
 •(J^D- 
 
 PRESENTED BY 
 
 Rufus H. LeFevre 
 
 BX^87S 
 
RUFUS H. LEFEV'ei^ 
 
Digitized by the Internet Archive 
 
 in 2009 with funding from 
 
 Princeton Theological Seminary Library 
 
 http://www.archive.org/details/ethipiaortwentysOOflic 
 
MAP OF THE SHERBRO COUNTRY. 
 
ETHIOP 
 
 OR, 
 
 Twenty-Six Years of Missionary Life 
 
 IN 
 
 WESTERN AFRICA, 
 
 WITH AN 
 
 Appendix Embpaeing ttie Period between 1817 § 1882. 
 
 REV. D. K. FLICKINGER. 
 
 ^'Ethiopia shall stretch out her hands to God." 
 
 DAYTON, OHIO: 
 
 UNITED BRETHREN PUBLISHING HOUSE. 
 
 1882. 
 
BOOK COMMITTEE'S RECOMMENDATION. 
 
 The undersigned having examined the manuscript copj' of a book written 
 by Rev. D. K. Flickinger, entitled, "Ethiopia ; or. Twenty Years of Mis- 
 sionary hfe in Western Africa," do hereby approve its publication, and rec« 
 ommend it to the favor of the people of the Church of the United Brethren in 
 Christ. 
 
 D. Berg&r. 
 
 1 
 
 J. W. HoTT. 1 Book 
 
 W. O. 
 
 TOBKT. 
 
 Wm. Mittendorf 
 
 I- 
 
 Committee. 
 
 Dayton, Ohio, July lo, 1877. 
 
 Entered according to act cf Congress, in the year 1877, 
 
 BY EEV. W. J. SHUEY, 
 
 In the office of the Librarian of Congress, at Washington, D. C. 
 
 STEHKOTYPKD AT THB 
 
 UNITED BRETHREN PRINTING HOUSE, 
 
 DAVTON, OHIO. 
 
INDORSEMENT. 
 
 FKOM REV. J. K, BILLIIEIMER. 
 
 The fact that the author has been for twenty years corresponding 
 secretary of the Home, Frontier, and Foreign Missionary Society of the 
 Church of the United Brethren in Christ, is sufficient to recommend 
 these pages- In this relation he has acquired, by personal visitation, 
 a complete knowledge of its missionary operations throughout the 
 Church. He knows the African mission intimately from the begin- 
 ning. Others have spent more time in that country, but his official 
 connection with the mission has remained unbroken from the time 
 it was projected to the present ; and four times has he crossed the 
 ocean, giving his personal service to that work for from one half to 
 one and a half years each time. 
 
 In this volume he makes no attempt at theories or probabilities! 
 but gives us an interesting sketch of the people and their customs 
 and habits, and of mission-life among them. I feel confident that 
 the circulation of this volume will awaken many latent hearts to 
 sympathy with the mission. Respectfully. 
 
 J. K. BiLLHBIUBB. 
 
 Dayton, Ohio, August 1, 1877. 
 
 FROM REV. JOSEPH GOMER. 
 
 Having examined carefully the manuscript pages of "Ethiopia; 
 or, Twenty Years of Missionary Life in Western Africa." I take 
 great pleasure in certifying to the correctness of its delineations of 
 the country, its inhabitants, and their modes of life. The brief and 
 vivid method the author has adopted in treating his subjects will 
 add greatly to the interest of the book, and especially will his his- 
 tory of Sherbro Mission prove a highly valuable part of the vol- 
 ume 
 
 JUSEFB QOUSB. 
 
PREFACE. 
 
 Twenty years ago a small book, entitled " Ofif-Hand Sketches 
 in Africa," was written and published by the author of 
 the present volume. It received sufficient favor to justify the 
 issuing of several editions. Most of the matter contained in that 
 volume, thoroughly revised, and with material additions, has been 
 transferred to the pages of the present book. Other portions of 
 the book, especially some of the letters from missionaries in 
 Africa, and the notes from the journal of one of their number, 
 are now for the first time given to the public. These portions 
 will be found valuable as aiding in giving a connected history of 
 Sherbro Mission. The illustrations of African scenery, im- 
 plements, and so on, with a single exception, are engraved from 
 original photographs, as are also those of the persons represent- 
 ed, and may be relied on as being essentially correct. The map 
 of the Sherbro country and adjacent regions, engraved especially 
 for this book, will be found valuable. Rev. J. K. Billheimer, 
 who is familiar with the country, testifies to its essential ac- 
 curacy. The book is sent forth with a sincere desire that by 
 contributing to the increase of knowledge of western Africa 
 and the condition of its people, it may aid in awakening Chris- 
 tian sympathy and stimulating effort for the deliverance of 
 millions from the night and chains of heathenism. 
 
 D. K FLICKINGER. 
 
INTRODUCTION. 
 
 If intimate acquaintance with the facts to be presented and 
 an intensified interest in the subject to be treated constitute any 
 part of the essentials requisite for authorship, then the writer of 
 the following pages may lay more than ordinary claims to this 
 qualification. At four different times he crossed the ocean to 
 visit the lands and the people of which he writes the first 
 voyage being made some twenty-two years ago. Since then the 
 mission at that time organized has occupied, his unceasing 
 thought and care, and no other man is so intimately acquainted 
 as he with its history through all the stages of its development to 
 the present time. Mr. Flickinger has long cultivated habits of 
 close observation, and when traveling is thoroughly wakeful to 
 everything that transpires about him. His sketches of the peo- 
 ple of western Africa, of their habits, customs, modes of life, 
 superstitions, and idolatries, are drawn from notes made on the 
 ground. His ability to acquire so close a knowledge of African 
 life was largely gained through the influence his official position 
 secured for him with the native African chiefs. The sketches 
 are vividly drawn, and frequently give us in the fewest words 
 
INTRODUCTION. 
 
 Strikingly distinct impressions of the scenes described or the 
 facts stated. The copious extracts from the letters of mission 
 aries now in the field, and of others who have served there in 
 other years, as also the notes from the journal of one of the 
 principal missionaries, form an interesting and valuable part of 
 the book. In this correspondence indeed will be found, inci- 
 dentally, drawn from strictly original sources, an instructive 
 portion of the history of the mission. The history, by means of 
 these letters, is brought down to the present time. 
 
 Having read carefully these pages in the proof-sheets, I take 
 the sincerest pleasure in commending the book to the good will 
 of others. The general reader will find it highly interesting and 
 profitable. And especially do I recommend it to the favor of 
 those having the care of Sabbath-schools as a book eminently 
 suited to the requirements of the library, and adapted to the in- 
 struction of the young. 
 
 DANIEL BERGER. 
 
CONTENTS. 
 
 Chapteh. Paqk. 
 
 I, The country and people 9 
 
 II. Towns, locality and description U 
 
 III, Houses, how furnished 13 
 
 IV. Barras ^. 15 
 
 V. Food 17 
 
 VI. Cooking, eating, bathing _. 19 
 
 VII. Dress 22 
 
 VIII. Their sleeping fixtures ^ 24 
 
 IX. Labor, farming, manufactures, trades 26 
 
 X. War „ 31 
 
 XI. Amusements 32 
 
 XII. Their physical structure 35 
 
 XIII. Dispositions, taste for music 38 
 
 XIV. Deceptions ^ 40 
 
 XV. Evangelization, its difficulties 43 
 
 XVI. Languages 46 
 
 XVII. Marking time, counting, etc 48 
 
 XVIII. Etiquette ! 52 
 
 XIX. Ancient customs 55 
 
 XX. Laws, government 57 
 
 XXI. Oaths, currency 60 
 
 XXII. Matrimony, abuse of women 62 
 
 XXIII. Funeral ceremonies, witchcraft 70 
 
 XXIV. Theology, devil-worship 76 
 
 XXV. Gregrees 81 
 
 XXVI. Creation of man 89 
 
 XXVII. Future state 92 
 
 XXVIII. Slavery, slave-trade 95 
 
 XXIX. Purrow-bush society 100 
 
 XXX. Condition and wants of the people 104 
 
 XXXI. Emcouragemeats to labor 106 
 
 XXXII. The vicious inflaence of the whites ».#. Ill 
 
CONTENTS. 
 
 Chapter. 
 
 xxxm. 
 
 XXXIV. 
 
 XXXV. 
 
 XXXVI. 
 
 xxxvn. 
 xxxvin. 
 
 XXXIX. 
 
 XL. 
 XLI. 
 
 XLn. 
 
 XLIII 
 XLIV. 
 
 XLV. 
 
 XLVI. 
 
 XL VII. 
 
 XLVIII. 
 
 XLVIX. 
 
 Page. 
 
 What justice demands, God commands II9 
 
 Measure and test of love 119 
 
 What the Gospel will do 127 
 
 Location of Sherbro Mission 132 
 
 Shengay Mission-Station 136 
 
 Dr. Witt and Rev. J. A. Williams 140 
 
 Religious awakening, first converts : 142 
 
 What was done from 1860 to 1870 146 
 
 Mr. Gomer and wife and Mr. Evans sent to Africa, 
 
 Mrs. Hadley's return _ 154 
 
 Another chapel needed, appointment of Mr. Warner 
 
 and wife 159 
 
 How two chiefs who wore at enmity became reconciled 161 
 Missionaries coming from and going to Africa, Indus- 
 trial School 163 
 
 Rev. J. A. Evan? - 166 
 
 Extracts from Rev. J. Gomer's journal - 167 
 
 Letters written by missionaries - 180 
 
 What we can and ought to have, soon, in Africa 237 
 
 Letters from Missionaries 241 
 
Missionary Life in Western Africa. 
 
 CHAPTER I. 
 
 THE COUNTRY AND PEOPLE. 
 
 On the west coast of Africa, and immediately 
 Bouth and south-east of the colony of Sierra 
 Leone, are the country and people of which 1 
 shall write, with the distinct understanding that 
 what I shall say of the people will relate to those 
 tribes visited by me in my sojournings in that 
 country, namely, the Mendi, Sherbro, and Timiny 
 tribes. 
 
 In Africa, as in other heathen countries simi- 
 larly governed, tribes living adjacent to each other 
 are materially unlike in their customs and habits, 
 as also in respect to moral character, some having 
 sunk much lower in vice than others ; and this 
 accounts, in part, for the seemingly conflicting 
 statements of missionaries who have visited tha* 
 country. 
 
10 MISSIONARY LIFE 
 
 Below the Sierra Leone mountaiiiB, and imme- 
 diately on the coast, the country is low and 
 marshy, and much of it is inundated with water 
 when the streams are highest during the rainy 
 season. The country is thickly interspersed with 
 rivers, many of which are mere tide-water streams 
 in the dry season ; or at most, above the point 
 where the tide ceases to affect them they dwindle 
 down to small creeks and rivulets. 
 
 The principal timber of the lowlands is the 
 mangrove-tree. A little of other kinds, such as 
 bamboo, palm, cotton, and so on, is to be found. On 
 the highlands the soil, timber, and general appear- 
 ance of the country is different, — the soil being ar- 
 gillaceous and more fertile than in thelow^lands, the 
 country undulating, and much of it without tim- 
 ber, and covered thickly with very tall grass. 
 
 The physical geography of Africa is full of in- 
 terest; but it is foreign to my object to enter 
 upon its consideration and with this bare allusion 
 to it I dismiss the subject. 
 
IN WESTERN AFllICA. 11 
 
 CHAPTER 11. 
 
 TOWNS — LOCALITY AND DESCRIPTION.^ ■ 
 
 On the banks of the rivers, and generally near 
 a large tree, or something of the kind to mark the 
 locality, and in villages and towns, the people all 
 live, except that occasionally a few families collect 
 together a short distance from the water-side, and 
 immediately back from a town to which they are 
 tributary. 
 
 Their towns are built without any regularity or 
 order, having no streets or regularly laid-out walks 
 in them. The houses being placed on the ground 
 without method, and so close to each other that 
 often there is barely room to pass between them, 
 a stranger finds some difficulty in winding his way 
 out of a large African town when he has ventured 
 any considerable distance from the place of en- 
 trance. The great irregularity and constant 
 windings about are well calculated to bewilder. 
 
 Some of these towns are barricaded, or fenced, 
 in the following manner: Two rows of posts 
 
12 MISSIONARY LIFE 
 
 about four feet apart, planted in the earth, and ex- 
 tending above the ground from eight to ten feet, 
 the posts being close to each other, make up the 
 entire fortification. These have from two to four 
 door-ways, which are closed at night, and often 
 guarded during the day, if danger from war, or 
 other cause, is apprehended. 
 
 If the reader has ever seen in the distance, and 
 on the borders of a wood in some of our fine 
 grazing districts, a large collection of hay-stacks, 
 which had been some time exposed to the weather, 
 he has in his mind a very proper image of an 
 African town. The houses are jumbled together 
 in a small compass. The largest town I was in, 
 having near a thousand inhabitants, did not cover 
 more ground than is usually occupied by a village 
 of one hundred inhabitants in this country. In 
 that land of wars it is unsafe to live without bar- 
 ricades; and hence the less ground occupied in 
 building, the less there will be to inclose. 
 
IN WESTEKN AFRICA. 13 
 
 CHAPTER III. 
 
 HOUSES — HOW FURNISHED. 
 
 Their houses are mere mud-huts, with ground 
 floors, wattled walls, — plastered with mud both 
 outside and inside, — and thatched roofs. Some are 
 square, others are circular, and hence, to make the 
 representation referred to in the preceding chapter 
 correct, there should be some ricks of grain as 
 well as stacks. They have no fire-places or chim- 
 neys in their houses, though they often have fire 
 in them during the night season, as then the 
 ground is very damp; and the natives are fond of 
 sleeping near the fire. The fire is placed on 
 the ground, and the smoke is left to find its way 
 out as best it can, generally having little difficul- 
 ty, however, in making its escape, because around 
 the eaves of the roof, if nowhere else, there is 
 always considerable open space. 
 
 They have one or more door and window 'pl<^ccs 
 in their houses, ordinarily — usually, however, with- 
 out windows or doors in them j but generally they 
 
14 MISSIONARY LIFE 
 
 have mats suspended above the door and window 
 places, which are dropped, like curtains, when they 
 wish to close their houses, a thing seldom done 
 in day-time. These houses, rude as they may 
 seem, afford tolerable protection in a tropical 
 'liraate, when they are well built. As might be 
 inferred, they are very damp in the rainy season, 
 and hence unhealthy to foreigners. 
 
 The best-furnished houses it Avas my privilege 
 to see in that country, among real heathens, have 
 nothing more in them than a couple of country 
 chairs, or blocks of wood to^sit upon, a couple of 
 iron pots for cooking, a wooden bowl and a spoon 
 or two, and a rudely-constructed bedstead, a de- 
 scription of which, with the bedding, will be given 
 in another part of this book. 
 
 Immediately on the coast, and where they have 
 mingled with white traders and missionaries, and 
 had access to trading establishments, some of them 
 have better furnished houses; but everywhere are 
 houses not so well furnished as those I have de- 
 scribed. 
 
IN WESTERN AFllICA. 15 
 
 CHAPTER TV. 
 
 BARRAS. 
 
 In every town or village there are also from one 
 to six barras. A barra is a mere open shed ; or 
 at best it has no more than one or two sides 
 closed, and often none at all. In these they do 
 their cooking, ordinarily; and from a half dozen to 
 a dozen families use the same one for a kitchen. 
 Some noted head-men who have many wives, have 
 a barra to themselves, which their wives occupy 
 not only as a kitchen, but as a workshop in gen- 
 eral. 
 
 One or more of these in each town are called 
 palaver-houses. These answer the same purposes 
 Avhich our court-houses do in this country, and 
 are not used for the purposes alluded to above. 
 In these palaver-houses the head-men of towns 
 meet to adjust difficulties, settle disputes, try cul- 
 prits, etc.; and when they are not thus engaged 
 they spend much of their time in the palaver- 
 houses playing the walle. 
 
16 MISSIONARY LIFE 
 
 It was my privilege several times to be present 
 when court was in session ; and I was quite as much 
 interested in the doings of the head-men who were 
 officially convened to transact business, as I ever 
 was in a court-room in America. 
 
 At one time I saw them try an adulterer. It 
 was done in this manner: The man highest in 
 authority occupied the chair. But this chair must 
 be described : A three-pronged limb of a tree, with 
 the prongs cut oft", — one a little shorter than the 
 other two, making the top incline backward, — the 
 prongs answering for legs — being about three feet 
 high, with a stick flattened on top, tied to the 
 longer legs with bark, about one foot from the 
 ground, this making the seat of the chair. On 
 this rude chair sat the old man during the prog- 
 ress of the trial. AllJ present, the chairman or 
 judge excepted, participated in pleading the cause, 
 some for and others against the accused. They 
 ppoke in order, one at a time, all showing due re- 
 spect to the one who had the floor. The counsel, 
 or attorneys, did not direct their remarks to the 
 chairman particularly, but seemed to show him 
 more deference than the others. 
 
ff^v^ -. -1.. - 
 
 
 WOMEN IN WESTERN AFRICA, 
 
IN WESTEllN AFRICA. 17 
 
 CIIArTER V. 
 
 FOOD. 
 
 The principal article of food used by the Afri- 
 cans is rice; and it does not matter lohat else they 
 have eaten, or how much, they never think they 
 have a meal until they have swallowed at least a 
 pint of rice, which, when boiled, makes two innts ! 
 They use, however, quite a variety of animal food, 
 fruits, and other vegetables besides, which they eat 
 with their rice, or between meals. 
 
 Fowls of every kind common to the country, — 
 they have chickens in abundance, but have nothing 
 with which to kill wild fowls — fish, which are found 
 quite plenty in most of the rivers, rats, 
 monkeys, frogs, alligators, ants, bugs, with what- 
 ever else the country affords, whether of the 
 creeping, running, swimming, or flying kind, are 
 all freely eaten. 
 
 The bug-a-bug, a species of the ant, is regarded 
 as a great delicacy by many. Animals found 
 dead, if not in a putrid state, are also eaten. 
 
18 MTSSIONARt LIFE 
 
 Their principal vegetables are rice, cocoa, potato, 
 sweet-potato, yams, and cassada. The latter two 
 grow in great abundance, and are highly prized 
 as articles of food. 
 
 Their fruits are, oranges, bananas, limes, plan- 
 tains, pine-apples, guavas, papaws, mangoes, 
 African cherries, grapes, pears, sour-sops, sweet- 
 sops, tamarinds, cocoa-nuts, and plums of various 
 kinds. Many of these grow spontaneously, and 
 all, as also the vegetables, are as delicious and nu- 
 tritious as the fruits and vegetables of this coun- 
 try. 
 
 Some of the oils, especially the palm-oil, are 
 freely used in the preparation of food, or mixed 
 with food after cooking. In the rainy season they 
 put a high estimate upon oil ; for, as they say, 
 the "rice stay longer and keep cold from catch 
 them," — meaning, that they do not become hungry 
 80 soon after eating with oil as without it, and 
 that they do not suffer so much from cold. 
 
IN WESTERN AFRICA. 19 
 
 CHAPTER VI. 
 
 COOKING, EATING, BATHING. 
 
 Their cooking, as .to thoroughness and cleanli- 
 ness, — when they are cleanly, — is not so objection- 
 able as are some of the articles of food used. 
 
 The only cooking-utensils they have are iron 
 pots; and ordinarily they have a large one in 
 which to boil rice, and a smaller one in which to 
 prepare animal food, or vegetables. 
 
 Before eating, they usually mix with the rice 
 whatever else they may have, often turning the 
 contents of the smaller pot into the larger, stirring 
 all together; then taking it out into other vessels, 
 if they have them, which seldom is the case, 
 they give to each his portion. They eat with 
 wooden spoons, if they have them — but this is 
 rarely the case. They stand, or sit, or lie at 
 their meals, as their inclination may prompt. 
 The}^ know nothing of the use of tables. 
 
 The more common way of eating is to gather 
 around the pot, and convey the food from it to 
 
20 MISSIONAllY LIFE 
 
 tlie mouth with the hand. They also take drink 
 out of the hand, but sometimes they have gourds 
 for that purpose. 
 
 Knives, forks, spoons, and water-cups are only 
 used by those who have learned their use from 
 traders or missionaries. 
 
 They eat but twice a day, and generally between 
 nine and ten o'clock a. m. and five and six o'clock 
 p. M. 
 
 They are the most gluttonous eaters I have ever 
 seen or heard of; and to offset this, they can go an 
 unusually long time without food, and still per- 
 form ordinary labor. 
 
 I have known workmen in the employ of the 
 mission to refuse their ration of rice — which is a 
 quart per day — and labor all day without tasting 
 food, for the jpleasure of having lohat they call a 
 good full, or tioo quarts to eat the next day ! 
 
 Boatmen will eat one and a half quarts at one 
 meal, which is three quarts when boiled. It af- 
 fords an African no little pleasure to eat his fill. 
 An old head-man who had ten wives laughed most 
 lieartily at me once on seeing me leave a plate of 
 rice, after eating about one fourth of it. He then 
 turned to the company, and said, ""White man eat 
 but little, little (mincing with his mouth as he 
 spoke); and no wonder he can have but one wife, 
 and must soon die in black man's country; but 
 
IN WESTERN AFRICA. 21 
 
 black man he can eat plenty, and full himself good 
 fashion, and then he can be strong, and have 
 plenty wife. He no go die soon like white man." 
 
 After eating they generally wash their mouths, 
 both outside and in, and sometimes their whole 
 faces, if within the reach of water. 
 
 They have no regular time for bathing, but 
 often do it early in the morning or late at night. 
 
22 MISSIONARY LIFE 
 
 CHAPTER VII. 
 
 DRESS. 
 
 The dress of the African is little better than 
 none, if we except that worn by some of the head- 
 men of towns. The aristocracy and "big gentle- 
 men pass everybody else," whose dress is hardly 
 passable for even a warm country. 
 
 The Mohammedans commonly wear the Man- 
 dingo shirt, which is a loose gown with flowing 
 sleeves. It makes not only a decent, but a com- 
 fortable covering for the body in a tropical climate, 
 and is decidedly superior to the best clothes used 
 by the other natives. With them, a country cloth 
 tied around the waist often forms the only article 
 of clothing worn by both sexes. Many of both 
 sexes have nothing on their persons but a totran- 
 ger, and young females sometimes have nothing 
 but a girdle of beads fastened around the waist. 
 And worse than all, many of the young people — 
 sometimes old ones — are in a state of entire nudity. 
 
 Children taken into the mission-schools feel 
 
IN WESTERN AFRICA. 23 
 
 asliamecl when clothing is put upon them, and not 
 unfrequently are they persecuted by their friends 
 for " turning white people." "When any dress like 
 white people, or adopt the customs and fashions 
 of the whites, others say, '■'■they done turn luhite 
 man" 
 
 Children at the schools, if not watched, will 
 throw off their clothing; and when alone they love 
 to do this, and have a good romp, then put them 
 on again — and with them along, sober face, — before 
 coming into the presence of the missionary or 
 teacher again. 
 
 Many of them, young and old, seem to have a 
 natural dislike to clothing ; for even head-men when 
 visited unawares, are sometimes found naked. 
 
 The warmth of the climate accounts for this, 
 in part ; for certainly the biting frosts of Decem- 
 ber in this country would not only change their 
 tastes in this particular, but would cause them to 
 put forth efi'ectual eiforts to procure clothing. 
 "Necessity is the mother of invention," and a 
 father to provide. 
 
24 
 
 MISSIONARY LIFE 
 
 CHAPTER VIII. 
 
 THEIR SLEEPING-FIXTURES. 
 
 Nearly every African hut has a rudely-con- 
 structed bedstead, only wide enough for one per- 
 son to lie in, and is made in the following manner: 
 Four poles placed on end constitute the posts; 
 poles tied to them with bark make the rails, and 
 other poles placed on them support the bedding. 
 Branches of trees, or grass, make the mattress, upon 
 which are placed two country cloths, one for an 
 under and the other for the upper covering ; and 
 this makes the best beds we saw among the real 
 heathen. In this bed the man of the house gener- 
 ally sleeps, while his wives, children, and slaves 
 sleep on the ground, with only a grass- mat, or 
 country cloth, between them and mother earth, 
 the covering being also a country cloth, if there 
 be any at all ! 
 
 Some houses are furnished with from one to 
 two hammocks, in which some of the household 
 Bleep, swinging above terra Jirma. 
 
IN WESTERN AFRICA. 25 
 
 Ordinarily they have fire in their houses during 
 the night ; and those sleeping on the ground lie 
 with their heads next to the fire. If they have 
 covering at all, they always cover the face, wrap- 
 ping in the whole head closely, while the legs and 
 feet turned from the fire are naked. Whether 
 awake or asleep, they prefer that the head should 
 be hottest; and we have seen them sleeping in day- 
 time with their legs in the shade, head in the sun, 
 and a stone for a pillow, while a vertical sun was 
 pouring his rays down upon them with the fierce 
 intensity of the tropics. It may be best that 
 their sleeping accommodations are no better ; for 
 as they are, they sleep too much. An African can 
 sleep sixteen hours out of the twenty-four and 
 feel none the worse for it. There are, however, 
 some exceptions to this rule, especially among 
 those who have become civilized, — some of whom 
 are wide awake sixteen hours out of twenty-four, 
 and make it necessary for those living among them 
 to keep their eyes open and watch, as well as pray, 
 lest they enter into temptation and sustain loss. 
 
26 MISSIONARY LIFE 
 
 CHAPTER IX. 
 
 LABOR, FARMINa, MANUFACTURES, TRADES. 
 
 They have no regular business or employment ; 
 and especially is this true of the men ; for, as a 
 rule, they never labor unless driven to it by neces- 
 sity. There is, indeed, little inducement to labor 
 in the present state of society. The natural pro- 
 ductions of the countrj^ arc so abundant, and the 
 wants of the people — in their estimation — so few, 
 that there is nothing to excite to industry and en- 
 terprise. 
 
 If they have no clothing they go without. If 
 they are without rice they draw from nature, both 
 from water and land, often subsisting on that 
 which is scarcely lit for animals to eat. If they 
 have no shelter in which to lodge they do with- 
 out, as in the case of clothing. The climate being 
 warm, and their houses as a general thing not 
 being proof against dampness, they suffer no great 
 inconvenience to be without them a large part of 
 the year, especially during the dry season. 
 
IN WESTERN AFRICA. 27 
 
 The country being held in common by the chiefs, 
 who are also head-men of towns, there is no 
 such thing as property in real estate; and if one 
 a little more industrious than his fellows does 
 labor and economize until he stores up a quantity 
 of rice, or anything else in the way of persona 
 property, head-men will extort from him, and 
 others sponge upon him, until the fruits of his 
 labor are gone. If one had it in his heart to lay 
 up for a time of need, or for his progeny, he would 
 not be able to do so. 
 
 What farming they do is very imperfectly done, 
 and on a small scale. Having no horses or oxen, 
 or animals of any kind, with which to cultivate 
 the soil, and being entirely without farming uten- 
 sils, save a rudely-constructed hoe, they can not 
 cultivate the soil to advantage. With the hoe 
 they loosen up the surface of the ground a little, 
 and cultivate rice, cassada, cocoa, potatoes, sweet- 
 potatoes, yams, etc. Rice and cassada are the 
 staple commodities of agriculture. 
 
 The women do most of the farming, as well as 
 every other kind of work, with the exception that 
 the men generally clear oft' the ground. This they 
 do with the ax and cutlass. An African ax is 
 some longer, but not much more than half as 
 broad as ours. It is a poor aftair to chop with. 
 But they only chop oft" the trees and bush, and 
 
28 MISSIONARY LIFE 
 
 then let them lie during one dry season, or until 
 they become so dry that they burn up without 
 further trouble, when fire is put to them. 
 
 Their superficial method of agriculture, as a 
 matter of course, soon exhausts the soil. Seldom 
 is the same spot cultivated more than two or three 
 years until it is left, and before it becomes suffi- 
 ciently replenished to be productive again it is 
 overgrown with bush and saplings of considerable 
 size. There being no winter, shrubbery grows 
 rapidly ; and it is astonishing to one who has lived in 
 a cold latitude to see the height to which it attains 
 in a single year. From one to five acres is as 
 much as a family cultivates at the same time, but 
 from two to three crops may be grown the same 
 year. 
 
 They also manufacture palm-oil, which is 
 made from the shuck or hull of the nut; and a 
 very superior oil is made of the kernel of the 
 palm-nut, which is called nut-oil. This is quite 
 as good for culinary purposes as lard, and makes 
 a very superior burning-fluid. 
 
 Country cloths are made by them from cotton, 
 which grows spontaneously. Cotton grows on 
 bushes about the size of the currant-bush, and 
 some on what is called the cotton-tree, which is 
 the largest of the forest. Some of these trees 
 measure ten feet and more in diameter at their base. 
 
IN WESTERN AFRICA. 29 
 
 The maiiiicr of spinning is somewhat ingenious 
 A spindle fastened to a long stick, put in mo- 
 tion with the fingers like a top, makes the entire 
 spinning machinery. 
 
 The thread thus made is woven in strips of from 
 four to six inches wide, and these are sewed to- 
 gether until the size desired is obtained. The 
 thread, though coarse, is tolerably even, and the 
 weaving is also passably good. 
 
 Most of these cloths are colored, and the figures 
 of some arc very tastefully executed. The indigo- 
 plant is a native of the country and is much used 
 in colorino;. These cloths make excellent bed- 
 spreads, table-spreads, piano-covers, etc., in this 
 country. They also manufacture grass-mats in 
 great abundance, and some of excellent quality. 
 These they make by hand altogether, as they do 
 their country cloths. Mats are also made of the 
 bamboo branch. 
 
 Blys, or baskets, are made from the ratan twig, 
 which is very flexible, and not easily broken, and 
 hence is well adapted to that purpose. 
 
 The only trades, or approximation to trades, 
 they have, are canoe-building and blacksmithing 
 — of the latter only enough to make iron-fast- 
 enings for canoes, and a few rude implements of 
 husbandry and of war. The canoe made from 
 the tree is raised by fastening timbers on its sides, 
 
30 MISSIONARY LIFE 
 
 and then boarding up. In this way, and by 
 spreading them a little, they make them sufficient- 
 ly large to bear from six to ten tons burden. 
 Their only modes of transportation are by canoes 
 on the rivers, and by portage overland. Neither 
 have they any traveling facilities, but by canoes 
 on the water and afoot on the land. 
 
 The reason I say they have no other trades but 
 the two referred to above, is simply because all 
 seem to understand how to do whatever else is 
 done — even to house-building — without serving 
 an apprenticeship. 
 
 I once asked a conoe-builder if the boy assisting 
 him at the time was his son. " No," he replied, 
 " I only take him to learn him canoe-sense." He 
 meant, of course, the trade of canoe-building. 
 
IN AVESTERN AFRICA. 31 
 
 CHAPTER X. 
 
 WAR. 
 
 Much of the time of the men is still taken up in 
 the prosecution of wars. They often engage in wars 
 as neighbors in this country gather in their 
 harvests ; namely, one tribe assists another. The 
 headman of the town will furnish so many men 
 for another head-man with whom he is friendly, 
 to enable the latter to do the work of destruction 
 upon an enemy. 
 
 These persons must be fed, durhig the time of 
 their service, from the stores of the tribe or head- 
 men whom they serve. While at Shengay during 
 the first three months of the year 1875, a war 
 party came close there several times, so that the 
 people of the town at different times brought their 
 goods, and came themselves to the mission-house 
 for protection. 
 
 There was also war on the Big Boom and 
 Bargru rivers during my stay in Africa. White 
 people should take to themselves much blame for 
 this state of things, as I shall presently show. 
 
32 MISSIONARY LIFE 
 
 CHAPTER XI. 
 
 AMUSEMENTS. 
 
 There is quite a variety of amusements among 
 them ; and no small part of their time is thus spent, 
 especially by the men in time of peace. They 
 practice various dances. One is called the 
 " country dance," another the " devil's dance." 
 By the way, would not the latter he an appro- 
 priate name for most all dancing, as it is now 
 practiced, both in enlightened and in heathen 
 countries ? They have their country drums and 
 fiddles, — and strange-looking things they are, — to 
 make music on such occasions. As in America, 
 the whole night is sometimes spent in dancing, 
 and both sexes participate in the amusement. 
 
 Playing the walle is a more common amusement, 
 especially among head-men, and others of note. 
 Walle is often phiycd for gain, but whether it is 
 a game of chance, or purely of sleight, I was not 
 able to discover. 
 
 This much I know, that bits of tobacco about 
 
IN WESTERN AFRICA. 33 
 
 the size of a man's hand (the tobacco in that 
 country is used in the leaf as it grows), or a few 
 needles or spoons, or whatever else may be on 
 hand as an article of commerce,^ is staked and 
 played for. When they have nothing to stake 
 they play for amusement only. 
 
 "Walles are public property, sometimes furnished 
 at the expense of the town, each town having one 
 or more of them. Ordinarily they are kept in the 
 palaver-house, where there are also hammocks 
 swung to accommodate loungers. 
 
 Between playing the walle, and sleeping in the 
 hammocks, head-men while away their leisure 
 hours, while their wives are close by in groups, 
 making mats, spinning cotton, preparing the meal, 
 or else in the field planting and looking after the 
 the crops, which are mostly cassada and rice. 
 
 Women do all the drudgery and hard work in 
 Africa, and many of them are compelled to labor 
 hard to procure a livelihood for themselves, 
 children, and husbands. With an infant lashed 
 fast to her back, the mother may be seen in the 
 iield hoeing, pulling weeds, gathering in the crop 
 of rice, carrying fire-wood from the forest, or in the 
 river Avashing clothes. Of the latter they have 
 little to do, however. The way of washing is 
 worthy of notice. This they do by going into the 
 water's edge, dipping the clothes into the water, 
 
 3 
 
34 MISSIONARY LIFE 
 
 and then beating them upon a rock, or log, which 
 is placed there for the purpose. 
 
 Our hearts sadden when we contemplate the 
 condition of the heathen female. JSTo sight was 
 more revolting to my feelings in that country, 
 than to see an infant tied fast to the back of its 
 mother, swinging back and forth, with a vertical 
 sun darting hia rays full in its face, without 
 even the covering of a bonnet or anything of 
 the kind to shield it from the heat, while the 
 mother, with every stroke of her hoe, or the cloth 
 she was throwing upon the rock to beat the dirt 
 out of it, added pain to her child. 
 
IN WEi?TEIlN AFRICA. 35 
 
 CHAPTER XII. 
 
 THEIR PHYSICAL STRUCTURE. 
 
 The physiognomical and physiological structure 
 of the people with whom I became acquainted in 
 Africa is better than that of the colored race in 
 this country. Especially is this true of their 
 physiognomy. The flat nose and thick lip are not 
 80 common as among that race of people in this 
 country ; and on the other hand, the prominent 
 forehead, the expressive eye, and the intelligent 
 countenance are as frequently seen as in any 
 country it has been my privilege to visit. 
 
 They have well-developed chests, and the most 
 erect carriage of any people of my knowledge. 
 This is especially to be remarked of the Moham- 
 medans, of whom it may be said with emphasis 
 that their dignified and independent walk, and their 
 lordly appearance in whatever position they may 
 occupy, with a self-righteousness and self-esteem 
 as prominent as their depravity is deep, make 
 them to fill up the character of a Pharisee, as 
 described by the Savior in the Kew Testament. 
 
36 MISSIONARY LIFE 
 
 They are decidedly a superior race of people, — 
 much more intelligent and enterprising than the 
 heathen proper, though no less sunken in vice. 
 We shall say more of them in another part of this 
 work. 
 
 It is true that the general appearance of the 
 most stupid Africans indicates susceptibility of 
 mental culture ; and from actual experiment, by 
 different missionaries, the evidence is conclusive on 
 this point. Their children between the ages of 
 five and fifteen years are, all things considered, 
 quite as susceptible of intellectual improve- 
 ment as are the white children of this country. 
 In the study of those branches of science re- 
 quiring the exercise of memory, mainly, such as 
 geography and history, they fully compete with 
 American children ; but in the study of those 
 branches of science which require the exercise of 
 the reasoning faculties, they are inferior to the 
 children of this country. 
 
 It requires no supernatural ken, however, to 
 discover the reason for this. Rather should we 
 wonder that these people have powers of intellect 
 at all, after suffering as the}' have for centu- 
 ries the blasting and deteriorating influences of 
 heathenism, and the tyrannical and hellish treat- 
 ment they have received from slave-traders, and 
 others who have gone among them, and are 
 
IN WESTERN AFRICA. 37 
 
 among tliem now, for worldy gain alone. Surely, 
 on African soil, " man's inhumanity to man " has 
 caused not only millions to mourn, but very many 
 to sink to depths in the pool of moral pollution to 
 which they never would have gone had they been 
 left to themselves. 
 
 It is but proper to state also, in this connection, 
 that their skill in chirography is equalled by few, 
 and not surpassed by any. They are naturally 
 great imitators in whatever direction they choose 
 to exercise their faculties. They are remarkably 
 skillful with the pen. 
 
38 MISSIONARY LIFE 
 
 CHAPTER XIII. 
 
 DISPOSITIONS — TASTE FOR MUSIC. 
 
 I do not think the Africans are naturally ill- 
 natured ; but on the contrary, they are remarkable 
 for their good nature and pleasant manners to 
 strangers. Indeed, one great obstacle in the way 
 of their Christianization is the fact that they are 
 not sufficiently excitable. I hope I am not mis- 
 understood. 
 
 They are fond of every kind of music, and sing 
 a great deal, whether at work or play. When 
 rowing me along the river and plying their oars 
 with all their strength, they would sing at least 
 half of the time, unless they had a particular cause 
 for not doing so. 
 
 "When our boatmen or workmen omitted sing- 
 ing, we took it for granted that they were vexed 
 or sick. There as here, people seldom sing when 
 in a bad humor. The common way with boat- 
 men is for one to lead the singing, making the 
 music as he proceeds, all but the chorus, in which 
 
IN WESTERN AFRICA. 39 
 
 all the party join, making perfect harmony — of 
 their kind ; and tossing their heads triumphantly, 
 with mouths wide open, the contrast between 
 the color of their skin and teeth challenges the 
 attention of the most indifferent. 
 
 The principal part of the music is sung alter- 
 nately with the chorus; and when all join in the 
 chorus a new impetus is given to the canoe. It is 
 scarcely necessary to say that they have musical 
 voices, strong lungs, and that they have not yet 
 learned to primp their mouths and mew — like many 
 of the people of this country, especially America's 
 last edition, — when they sing. 
 
 As might be expected, they are vain and fond 
 of praise. A little praise elates them much ; and 
 if the praiser should ever after reprove, he is at 
 once reminded of his former flattering opinion. 
 
40 MISSIONARY LIFE 
 
 CHAPTER XIV. 
 
 DECEPTIONS. 
 
 There is no end to their deceptions on foreign- 
 ers ; and often their pretenses have so much show 
 of reality that the most discriminating are shame- 
 fully humbugged. Sometimes their plans are laid 
 far ahead, and with so much skill, tact, and cun- 
 ning that one must be wide awake to keep out 
 of their meshes. When they set themselves for 
 guileful ends they never draw back until they suc- 
 ceed, unless absolutely compelled to do so. 
 
 They cheat in the sale of nearly every article 
 they sell to white persons, if not closely watched ; 
 and the only restraint they seem to feel in the 
 matter arises from the fear of detection and pun- 
 ishment. 
 
 An old sea-captain, who had been spending his 
 winters on the south and west coasts of Africa 
 for many years, told me he had known them to 
 manufacture a mixture of clay, water, and oil 
 which much resembled the palm-oil, and sell fo^ 
 
IN WESTERN AFRICA. 41 
 
 the jpure oil that which was three-fourth parts clay 
 and water. He has also known them, with true 
 Yankee ingenuity, to hollow out balls of bees-wax 
 and fill the vacuum with sand, closing the sand in 
 80 neatly as to avoid detection. 
 
 They also take the juice of camwood and stain 
 other wood with it, making such a perfect imitation 
 that no one suspects the deception. They have 
 been known too to manufacture an ingenious im- 
 itation of ivory, and sell it to traders for the pure 
 article. They adulterate gold, and palm off the 
 spurious article upon the trader. 
 
 I have been too often defeated while they were 
 in my employ as oarsmen to believe anything else 
 than that they possess, naturally, as much 
 mind as their paler brethren. It is their custom 
 to stop at almost every village and town on the 
 river when they travel with canoes; and in order 
 to make better speed, I would, by stratagem and 
 the exercise of dictatorial power, do my utmost to 
 prevent this. Often my attempts were vain. 
 
 If persuasion, or the promise to pull the harder 
 to make up the loss of time, or some other plea, 
 would not induce me to let them stop, before I got 
 to the next town the fire would be out, or the 
 spile out of the water-cask, or something else 
 would occur that made it absolutely necessary to 
 land. Never shall I forget the fattening laugh 
 
42 MISSIONARY LIFE 
 
 which my men took over my defeat, as they pull- 
 ed up the canoe to a certain town to get water. 
 Only two hours before we had at least ten gallons, 
 but in the nick of time all was gone. The oars- 
 man sitting next to me, and not over four feet 
 from me, managed to ply his toes on the spile of 
 the water-cask while handling the oar, and thus 
 let the water out. 
 
 Let those who deny them a rational soul, and 
 go so far as to call them brainless resemblances of 
 the human species, tell us why other animals do 
 not exhibit such skill and forethought in carrying 
 out their purposes. They exercise so much in- 
 genuity, calculation, and reason in all they under- 
 take, — mainly for wicked ends, I admit, — that no 
 unprejudiced and sincere mind can doubt their 
 rationality. 
 
 They have the elements in their nature to make 
 them an inventive, enterprising, and prosperous 
 people; but, as in the uncultivated field, weeds 
 only are produced. !N"ot until the plow of gospel 
 truth destroys the weeds of sin and prepares the 
 soil for the reception of the seed of God's word 
 can we hope for a bountiful crop of souls, purified 
 and saved. 
 
IN WESTERN AFRICA. 43 
 
 CHAPTER XV. 
 
 EVANGELIZATION — ITS DIFFICULTIES. 
 
 The greatest discouragement the missiouary has 
 to contend with in laboring among that people, is 
 the fact that he can not give them a clear appre- 
 hension of spiritual truth when first going among 
 them, or when commencing at a new point. 
 
 For want of a proper medium by which to con- 
 vey ideas, he fails, to a great extent, to place the 
 truths of salvation before them in an intelligent 
 form. To get figures which they understand by 
 which to illustrate gospel truth, and bring it to 
 bear upon their hearts and consciences, so as to 
 produce conviction of sin, and a desire to be freed 
 from it, is difiicult. 
 
 Their habits of life and modes of thinking differ 
 so widely from ours that the most simple and 
 easily understood illustrations used by us are mis- 
 understood, or fail to convey any meaning at all. 
 After making the truth as simple and plain as it 
 can be made, by the use of the most simple 
 
44 MIPPIONARY LIFE 
 
 language, we yet fail to give them clear concep- 
 tions of it. 
 
 It is highly important that the missionary learn 
 their language, become familiar with their usages, 
 manner of life, views of propriety, and their secret 
 abominations, in order that he may labor among 
 them successfully. 
 
 On a certain occasion I preached from the para- 
 ble of the vine and branches, in the 15th chapter 
 of the Gospel according to John. I showed that 
 as the branches are in the vine so we must be in 
 Christ ; that the Christian is as dependent upon 
 Christ for spiritual life as the branches are on the 
 vine, and as intimately related to him as the 
 branch is to the vine. I endeavored to explain 
 how we might become branches of the " true 
 vine," and thus be saved from sin and hell. 
 
 Though I was as plain as I could be, yet the 
 whole sermon was lost, because, as I afterward 
 learned, none of my hearers — not even my inter- 
 preter — knew what the word " in'?ie" meant ! They 
 call vines " country ropes." I refer to this to give 
 the reader an idea of the difficulty of preaching 
 intelligently to that people without a knowledge 
 of their language. 
 
 But that which should be done can be done; 
 and if we resolve in God's name that what should 
 and can be done in the way of evangelizing the 
 
IN WESTERN AFRICA. 45 
 
 iuLabitaiits of Africa shall be done, it will not 
 be long until that people will have the gospel 
 preached to them iinderstandingly. 
 
 All, it is presumed, will agree with me that they 
 should have a pure gospel preached to them ; and 
 if the adage referred to be truthful, it can be done. 
 It only remains for Christians to say when it shall 
 be accomplished. God has declared by revelation 
 that it SHALL be done. (Matt. xxiv. 14.) Will 
 we act our part in the accomplishment of this 
 great and glorious work, and thus be co-workers 
 with him in winning this world back to Christ? 
 
46 MISSIONARY LIFE 
 
 CHAPTER XVI. 
 
 LANGUAGES. 
 
 The languages and dialects of the people are 
 very defective in words, and especially in words 
 by wbicli to express abstract ideas. Hence 
 tbey fail to give definite ideas of quantity, quality, 
 time, distance, number, and so on; and in the 
 absence of any written language, or standard of 
 language, a mongrel speech of English, French, 
 and Spanish, with various native dialects, has ob- 
 tained, which is better calculated to excite laughter, 
 often, than to communicate thought. To give a 
 description of quantity they say, " not much," or 
 "little much," or "plenty much," and of quality, 
 they say, "good a little," or "good too much;" of 
 distance, "not far," "far a little," or "far too 
 "much;" and by the way of the river they say, "so 
 many points," — meaning the bends in the river, — 
 and the traveler is left to find out as he goes along 
 whether these bends are the fourth of a mile, or 
 four miles apart. 
 
IN WESTERN AFRICA. 47 
 
 Sometimes in giving the distance from one place 
 to another, they say, " if you start when sun comes 
 up, you catch when he stand so," pointing to the 
 sky where they suppose the sun will be when the 
 traveler arrives at the place, if the journey be 
 made in the common time. These examples fur- 
 nish a pretty fair illustration of how clearly and 
 definitely they express ideas, as a general thing ; 
 but some of their forms of speech are remarkable 
 for their pertinence and significance. 
 
 If they wish to tell you that a person is igno- 
 rant, — for in that country, as here, they have their 
 higher and lower classes, their aristocracy and 
 common people, — they say, " no light broke upon 
 him yet." If they wish to tell you that a judg- 
 ment has been sent upon a town, they say that 
 town — telling where the place is — "catch one God 
 flog." Though these forms of speech are awk- 
 ward, yet who can more clearly convey the ideas 
 with the same number of words ? 
 
 The English will doubtless eventually be the 
 prevailing language among the tribes on the west 
 coast. 
 
48 MISSIONARY LIFE 
 
 CHAPTER XVII. 
 
 MARKING TIME, COUNTING, ETC. 
 
 Their onl}'' way of marking time is, by the 
 moon and the seasons of the year. To tell how 
 long since an event transpired, they say, " so many 
 moons," or " so many rainy seasons," have elaps- 
 ed. They know of no division of time into weeks, 
 hours, and miuntes. They have no knowledge of 
 a Sabbath, or day of rest. If the theory of some, 
 liowever, be correct, namely, that we do not re- 
 quire the seventh part of our time in which to rest, 
 unless we work too hard the six days appointed 
 by God in which to labor, they do not need a 
 Sabbath. But away with such infidelity. 
 
 One day as I visited a town some ten miles dis- 
 tant from Good Hope Station I was forcibly im- 
 pressed with the fact that the influence of that 
 mission was being felt in establishing the sacred- 
 ness of the holy Sabbath even there. The head- 
 man of the town remarked that he was going to 
 bring iis cocoa-nuts to sell to-morrow ; but turn- 
 
IN WESTERN AFRICA. 49 
 
 ing and looking upon the wall of his hut just 
 after saying this, he continued, "No, not to-mor- 
 row, for that is Sunday-day, and mission no trade 
 on that day." 
 
 Upon casting my eyes around I saw a flat piece i 
 of wood with seven holes in it, hanging on the 
 wall, and a peg in the lowest. The topmost hole 
 in his almanac was Sunday, and by moving the peg 
 every day he knew when it came. Whether he 
 had ever been at the mission-station I do not 
 know, but from some source he had learned that 
 missionaries kept one day out of seven sacred, 
 and that it would be useless to bring cocoa-nuts 
 to sell on that day. 
 
 Many of the Sherbro people can count no high- 
 er than ten, and can not do that without splicing 
 words together, thus: "Bull— one. Ting — two, 
 Errah — three, Heall — four, Maan — Ave." Then 
 they take one and put it to five to make six, thus : 
 " Maan-bull— six, Maan-ting — seven, Maan-errah 
 — eight, Maan-heall — nine, and Wang — ten." 
 Here the counting process stops with many of the 
 Sherbros ; but the Mendi and Timiny tribes can 
 count higher, even to hundreds. 
 
 They are assisted very much in communicating 
 ideas by the great variety of gestures which they 
 use in conversation. Their gestures are very ap- 
 propriate and significant, and by no means con- '' 
 
 4 
 
60 MISSIONARY LIFE 
 
 fined to tlie use 6f the liands alone. "When an 
 African talks he talks all over — with head, eyes, 
 face, arms, and legs. They use their feet and legs 
 as freely, when necessary, as any other memher 
 of the body. I have seen them stoop forward 
 with the face half way to the ground, then again 
 bend back as far as they could, and throw their 
 bodies from side to side, to assist in the utterance 
 of their thoughts. 
 
 They are also assisted in this by the use of nu- 
 merous EMBLEMS, PARABLES, SYMBOLS, IMAGES, ETC. 
 These assist them much in showing the relation 
 of one thing to another, and the estimate they put 
 upon things and persons. 
 
 For instance, if a head-man wishes to make an 
 expression of good-will and friendship to another 
 head-man, he simply sends him a piece of white 
 cloth. If a bride wishes to let everybody know 
 that she is married, she ties a white string around 
 her forehead. If a man wishes to farm a piece of 
 land which is yet in timber, he puts on its bound- 
 aries sticks with leaves tied to their tops. If a 
 head-man wishes to announce that persons will be 
 punished for throwing water where he does not 
 wish it in his town, he puts up a stake in the 
 place with a bunch of switches tied to its top. 
 
 "While I was at Good Hope Station, Mr. Brooks 
 received from a head-man, whom he had once vis- 
 
IN WESTERN AFRICA. 61 
 
 ited, a present of a goat, a piece of soap, and six 
 country cloths. The goat, soap, and each one of 
 the cloths were emblematical of some specific 
 thing, which the messenger who brought them ex- 
 plained to Mr. B. at the time. A great variety of 
 things are thus represented, and this assists them 
 not a little to make plain what their defective 
 language alone would fail to do. 
 
52 MISSIONARY LIFE 
 
 CHAPTER XVIII. 
 
 . ETIQUETTE. 
 
 A good deal of etiquette is observed among 
 tliem, whicli, as might be supposed, is modeled 
 after their own peculiar ideas. On special occa- 
 sions, in particular places, and toward particular 
 persons, certain ceremonies must always be observ- 
 ed. 
 
 For instance, to go into a town and not call up- 
 on the head-man of the place immediately, is treat- 
 ing him impolitely. The proper way is to call up- 
 on the head-man at once, and tell him whence you 
 are and whither you are bound, and whether you 
 are going to proceed immediately on the journey, 
 or stay with him to "to cook," or for the night. 
 
 If a night's lodging is wanted, the stranger 
 must "shake the king's hand;" that is, make him 
 a present to the value of the things and privileges 
 required. In this case a house is furnished for the 
 exclusive accommodation of the traveler and his 
 men, and will not be used by any others during his 
 
IN WESTERN AFRICA. 53 
 
 stay in town. If a person stays more than one 
 night, it is expected that he call upon the head- 
 man of the town each morning, and say "How 
 you do" to him. On leaving the place the travel- 
 er must pay his parting respects to his landlord. 
 By observing these customs, head-men feel re- 
 sponsible for the safety of the traveler and his 
 goods to some extent, and will often befriend him. 
 
 To refuse a present, no difference of how little 
 value, is treating the one offering it impolitely, 
 and is considered sufficient ground for palaver. 
 Persons of note treat head-men impolitely if 
 they pass their towns without stopping and 
 paying them their respects. It is regarded as a 
 token of respect to call on persons at any time, to 
 say "How do you do" to them. 
 
 We were much amused one Sabbath morning, 
 just at the hour of worship, and while we were 
 reading the Scriptures, to see one of the workmen 
 in the employ of the mission come to the door 
 and beckon with his hand to a brother missionary 
 who had charge of that station, and who was 
 seated on the other side of the room, to come to 
 him. He went to the door, and asked him what 
 he wanted. He replied : " Oh, me only come for 
 say how do you do ; no more." 
 
 Their meeting and parting salutations are 
 strictly observed. I was taken to task several 
 
54 MISSIONARY LIFE 
 
 times by head-men for leaving them without ob- 
 serving the Ippeoway and Mogmdawa — parting 
 salutation. "When very great friends meet they 
 rub each other's arms with the hand several times, 
 and afterward shake hands a long time. 
 
 There is quite as much etiquette among them as 
 there is among us, but it is of a different kind; 
 and by the observance of their rules, so far as it 
 can be done in conscience, one may get along with 
 and among them very well. They are not a 
 dangerous people to dwell among if proper care be 
 taken. 
 
 They will beg and cheat one out of all he has 
 if they can, and if a good opportunity serves for 
 escape they will steal his goods ; but there is no 
 danger of being robbed, or injured in person, if 
 proper precaution be taken. Some of them are 
 strictly honest, however; but this is the exception, 
 and not the rule. 
 
IN WESTERN AFRICA. 55 
 
 CHAPTER XIX. 
 
 ANCIENT CUSTOMS. 
 
 They observe many ancient customs. For ex- 
 ample: They take the finest flour, best rice, 
 purest oil, and the best of whatever they use as 
 food themselves, prepare them in the best style, 
 and ofl'er them in sacrifice to their deities. Those 
 familiar with the Old Testament know that the 
 Jews were required to take the best of their 
 flocks and sacrifice to the Lord. Some of them 
 also wear sandals, as the people did anciently. 
 
 They sometimes wash the feet of strangers 
 coming to them, which is also an ancient custom. 
 If the traveler be a common person, the head- 
 man's slaves or wives wash his feet; but if he be 
 a man of note, the head-man washes them him- 
 self, to show the respect in which he holds him. 
 Wasliing feet is a custom founded upon a phys- 
 ical necessity in warm countries, as much as wear- 
 ing clothes is in cold countries ; and when spoken 
 of in the Scriptures as a religious act, it means 
 
56 MISSIONARY LIFE 
 
 nothing more than administering to others' wants, 
 and is a duty similar to that of clothing the naked 
 or feeding the hungry. 
 
 In warm, dusty countries, where the people sel- 
 dom have clothes upon the legs helow the knees, 
 and at best nothing but sandals on their feet, 
 washing the feet often, and especially after travel- 
 ing, is conducive to both health and comfort. 
 Washing feet in cold water also quenches thirst, 
 and washing the whole body does it more effect- 
 ually. I tested this several times when unable to 
 quench my thirst by drinking alone. 
 
 Their method of expressing grief and sorrow is 
 ancient. When in great grief, or trouble, they 
 put on the coarsest clothes they have, throw ashes 
 and dirt upon themselves, dishevel their hair, and 
 smite upon their breasts. When mourning for 
 the dead with their mourning habiliments upon 
 them, and their hair on end, wringing their hands 
 and smiting upon their breasts, they look like a 
 bundle of misery most ungracefully put together 
 — whether so in heart, does not always appear 
 
IN WESTERN AFRICA. 57 
 
 CHAPTER XX. 
 
 LAWS, GOVERNMENT. 
 
 It may be said that they have laws. They have 
 no written laws, however, but rules and regula- 
 tions, handed down by tradition from one genera- 
 tion to another. 
 
 There are, first, what may be termed general 
 laws, which extend to people of different towns. 
 The chiefs and head-men of a certain region of 
 country embracing a number of towns meet to- 
 gether and agree upon a code of laws by which 
 to regulate the people in their intercourse with 
 each other, especially for purposes of trade and 
 commerce. All the people of the district rep- 
 resented are required to keep these laws; and 
 if the head-man or the people of any town 
 violate them, those of the other towns have just 
 cause for palaver w^ith the offending party ; and as 
 a general thing they require so much produce, or 
 goods, as an indemnity, " to cool their hearts," as 
 they say. 
 
58 MISSIONARY LIFE 
 
 If tlie offending town refuses to pay, or to make 
 satisfaction to the others, they make war upon it, 
 and if victorious, sell the prisoners for slaves. 
 The most trifling breach of law is sometimes 
 made a cause for war upon a weak town for the 
 sake of the profits accruing from the sale of the 
 prisoners. The Africans, like enlightened people, 
 prefer to make war upon the weak. 
 
 Head-men also enact such laws as they think 
 necessary for the government of their own people. 
 These they repeal or alter as circumstances seem 
 to require, or so as to bring the greatest revenue 
 into their own coffers. Many of their laws bear 
 the impress of injustice and cruelty, and are made 
 with a view of extorting money, or its equivalent, 
 from the common people. 
 
 At Mo-Colong, when war was in progress there 
 a few years since, a law was passed that no one 
 should carry a whole bunch of bananas or plan- 
 tains into the town at once. If any attempted to 
 do so, others had a right to take all from the own- 
 er and divide it among themselves. The scarcity 
 of provisions was the alleged reason for the pas- 
 sage of such a law. 
 
 There is also what might be called the higher 
 or supreme law, which is made by a secret society 
 called Purrow, or Devil-Bush Society. Laws 
 made by this society, coming in collision with 
 
IN WESTERN AFRICA. 59 
 
 the common law of the town, have the pre- 
 eminence. We shall give a separate chapter on 
 the doings of the Purrow-bush society. 
 
 From the above the reader may infer the form 
 of government that exists. It is not a monarchy, 
 but an approximation to that form of government. 
 Not unfrequently is the country given up to an- 
 archy and confusion, and is kept in that condition, 
 much of the time, by those pretended rulers whose 
 only aim is to get possession of the earnings of 
 the people, and waste them upon their own lusts. 
 
60 MISSIONARY LIi« 
 
 CHAPTER XXI 
 
 OATHS, CURRENCY. 
 
 They have a method of administering oaths, by 
 which to secure a statement of facts from those 
 giving testimony. Upon this point, however, I 
 can not give much definite information. 
 
 I was told by a native of that country that some 
 tribes swore upon salt, and others upon snuff. So 
 far as I was able to learn, each tribe swears by 
 what it considers the most sacred thing; and or- 
 dinarily they have a great regard for their oaths. 
 
 Every article of exchange in that country 
 is called money, and besides this they have 
 no currency at all. The best currency there 
 are rum and tobacco ; and next to these may be 
 named prints, cotton goods, fish-hooks, iron 
 spoons, small mirrors, needles, and iron pots. The 
 English make a goods called blue baft, which is in 
 great demand. Hoes, axes, and such things as 
 they can use, may also be exchanged for their 
 produce, at a good profit. Owing to the fact that 
 
IN WESTERN AFRICA. 61 
 
 tlicy have no standard of money, articles of ex- 
 change often have no regular price or value at- 
 tached to them. This gives traders a great chance 
 for extortion, which they not unfrequently im- 
 prove, to the injury of the poor, ignorant people 
 among whom they transact business. 
 
 The influence of this class of men from civilized 
 countries is, as a rule, most detrimental to the 
 work of missions. They are generally wicked 
 themselves; and then they deal largely in rum 
 and tobacco, and other hurtful things. Rum in 
 Africa, as in other countries, leads to almost all 
 manner of crime. But more of this in another 
 part of this work. 
 
62 MISSIONARY LIFE 
 
 CHAPTER XXn. 
 
 MATRIMONY, ABUSE OF WOMEN. 
 
 I iK)w come to speak of a subject which, though 
 not pleasant, goes far to show the deep degrada- 
 tion of that people. I mean their customs regu- 
 lating the marriage relation, and the conduct of 
 the men toward the women. 
 
 Every man almost has his wife, or wives, and 
 ordinarily each has as many as he can aftbrd to 
 buy. Wives are bought there as animals are in 
 this country. Usually they are not consulted in 
 the choice of their husbands at all, but are com- 
 pelled to be the partners of whoever happens to 
 furnish their parents the amount of goods asked 
 for them. 
 
 Wives are often not allowed to eat with their 
 husbands, nor walk by their sides, but must walk 
 behind them to show that they are in subjection. 
 They are also often severely flogged by them, for, 
 in their own language, " they no be good wife till 
 she get one flog." I often saw the cruel welts of 
 
IN WESTERN AFRICA. 63 
 
 the flogging process on the backs of women ; and 
 one woman came to Good Hope to seek protection 
 from her cruel husband. She had been tied to the 
 ground, in which position her tongue was drawn 
 out of her mouth and burned with a red-hot iron ! 
 
 Though women are called wives, they are in 
 reality slaves, having no lights, and only such 
 'privileges as hard-hearted, superstitious, ignorant 
 heathen husbands are disposed to give them. And 
 it matters not how cruelly they may be treated, it 
 is seldom that their wrongs are redressed ; because 
 there is no appeal from the decisions of their 
 husbands except in rare and extraordinary cases, 
 when head-men are induced to put bounds to the 
 wrongs imposed upon them by their tyrannical 
 masters. 
 
 As a general thing the wife must raise the 
 husband's rice, prepare his food, row his canoe 
 along the river, do all his drudgery, and take such 
 flogging in the bargain as he is disposed to give 
 her. 
 
 A man wishing a wife goes to the parents of the 
 one selected, and makes them a present of a 
 country cloth, a few mats, or some article of the 
 kind, at the same time making known his request. 
 The man's wealth, or ability to give, regulates the 
 value of the present he makes, commonly ranging 
 in value from one half to two dollars. 
 
64' MISSIONARY LIFE 
 
 The parents and family put the applicant off at 
 first, and generally keep him in suspense as long 
 as there is hope of getting more money for the 
 girl. If the man is intent on having her he con- 
 tinues to call on her parents, carrying a present 
 each time. To go without one would destroy his 
 prospects altogethea\ Thus they keep the appli- 
 cant coming until they think they have obtained 
 all there is a possibility of getting for the daughter, 
 and then he is told he can have her. No marriage 
 ceremony is performed. "When the price is paid 
 the bride is taken away, if the husband so desires. 
 
 After men have one wife they sometimes con- 
 tinue to work until they have means to purchase 
 the second, and then they cease to work altogether 
 or do but little. Two wives are considered a com- 
 petency, or a livelihood. It is thought two 
 women ought to be able to support one man ; and 
 hence those who have them may retire from active 
 business and live upon their earnings. 
 
 A man's wealth and authority is estimated by 
 the number of his wives. He who has twenty, 
 has twice the wealth and authority of the oiie 
 who has but ten. 
 
 Wives are property to all intents and purposes ; 
 and though it is disreputable for a man to sell his 
 wife, yet they often manage to get rid of them, 
 if a sufficient compensation is offered. They have 
 
IN WESTERN AFRICA. 65 
 
 little conscience in the matter. Sometimes they 
 manage to prove an accusation against them, 
 which they make an excuse for selling them into 
 slavery, or to dispose of them in other ways. 
 
 Marriage contracts are often made for girls 
 when they are not more than five or six years old. 
 In this case the betrothment money, or most of it, 
 is not paid until near the time of marriage, — that is 
 when the girl is thirteen or fourteen years old. It 
 is considered a reproach for girls to pass twelve 
 years of age without having an offer for marriage. 
 Indeed they are frequently married at that age. 
 
 While I was at Good Hope Station a man came 
 there making inquiry for his wife. Seeing the 
 girls in the room he went to one about six years 
 of age, laid his hand upon her head, and said to 
 me, " This one my wife ; my father done buy her 
 for me long time ago." He was soon made ac- 
 quainted with the fact that he could not have 
 her then nor at any subsequent period, with the 
 consent of the missionaries. 
 
 The children taken at that station were given to 
 the missionaries to be kept until they should 
 arrive at their majority, with the condition that 
 they should then be their own masters, — neither 
 the parents nor the missionaries having further 
 control over them. 
 
 Parents are willing to give up their childrei^ 
 
 5 
 
66 MISSIONARY LIFE 
 
 thus, and give book — a written agreement — to 
 that effect. This is a very proper way, in the 
 opinion of many missionaries, to take children to 
 instruct in the truths of Christianity; for if 
 taken young, and if proper training be given, by 
 the time they are of age they become so well 
 established in the principles of Christian morality 
 that they are likely to adhere to them through life. 
 
 Daughters are emphatically the readiest cash 
 article parents have for sale, and those who have 
 a number easily get a livelihood. Parents rejoice 
 when daughters are born to them, and say, " That 
 good too much." The reason is obvious. 
 
 Another fruitful source of wife-getting arisee 
 from the decease of wealthy head-men. Soon 
 after one dies, the male members of his family — 
 relatives — meet together to make a distribution of 
 his goods and property; and his wives, in common 
 with other property, are distributed among the 
 heirs to the estate, and become the wives of the 
 legatees. If any refuse to go with those to whom 
 they fall by inheritance, they are put into a dark 
 mud-hut, and left without food or drink, or pun- 
 ished in some other way, until they acquiesce in 
 the arrangement. 
 
 Men continue to get wives as long as they have 
 means, without reference to age, or the number 
 they already have. Kissicummah, a Mohamme- 
 
 { 
 
IN WESTERN AFRICA. 67 
 
 dau chief, who was very old and frail, was still get- 
 ting wives. When visiting in his town I asked his 
 son how many wives his father had. He replied, "I 
 know not ; but he have plenty, for he commence 
 getting wife when he was first man, and he keep 
 getting wife yet, for there one he get last week," 
 pointing to a girl of about fourteen or fifteen years 
 of age. 
 
 And now, ladies and mothers of America, why 
 are you in a happier condition tlian your sex in 
 Africa? Why are your rights respected, and your 
 position in society made honorable? Why are 
 you not oppressed and brutalized, as women are in 
 Africa? Why are you not bought and sold, and 
 cruelly flogged and mistreated generally ? Simply 
 because the Bible of God is among you. Where 
 that book is not, women suffer cruel injustice. 
 
 But we would also ask, What would you take 
 to exchange your happy condition with the one of 
 those spoken of in this chapter? What would 
 you take, mothers, to have your daughters in \\\q 
 condition of young women in Africa, exposed to 
 tlie liellish cruelties, and the soul and body pol- 
 luting influences of heathenism? Aside from the 
 refining influences of Christianity, neither you, 
 your children, nor your husbands possess any 
 more moral excellence or regard for the happiness 
 
68 MISSIONARY LIFE 
 
 and rights of others than do the oppressed people 
 of the land of Ham. 
 
 "We are indebted to the Bible for all the intelli- 
 gence, enterprise, and refinement we have above 
 the heathen; and take from us the Bible and its 
 influences, and in a very few centuries our condi- 
 tion would in every respect be as wretched as that 
 of the most degraded race on the face of the globe. 
 Mankind, the world over, are much alike when 
 left to the degrading tendencies of their corrupt 
 natures; for "they are all gone aside, they are all 
 together become filthy : there is none that doeth 
 good, no, not one." " They profess that they 
 know God; but in works they deny him, being 
 abominable, disobedient, and to every good work 
 reprobate." 
 
 Could Christian women in this land, and all 
 Christians, realize how much they are indebted to 
 the gospel for the unnumbered and exceeding high 
 privileges they enjoy, surely they would make 
 greater eftbrts to give the bread of life to the 
 thousands who are perishing. 
 
 Should we not all be missionaries, in sympathy, 
 feeling, action? And should not the burdening in- 
 quiry of our life be, "How can I best promote 
 this great work?" 
 
 If the consolations and hopes of religion are to 
 us of more value than all the world, will we not 
 
IN WESTERN AFRICA. 69 
 
 have others enjoy them? Did not the first emo- 
 tions of our souls at conversion fill us with a long- 
 incr for the salvation of others? Did we not 
 feel then that we could endure any privation, make 
 any sacrifice, and perform any labor possible to 
 save others? Does not the Spirit of Christ always 
 fill the soul with yearnings for the salvation of 
 others, and impart to those who possess it a desire 
 to consecrate themselves fully to the work of the 
 world's evangelization ? 
 
70 MISSIONARY LIFE 
 
 CHAPTER XXIII. 
 
 FUNERAL CEREMONIES, WITCHCRAFT. 
 
 There are many things connected with their 
 funeral ceremonies and notions of death which are 
 both foolish and wicked. 
 
 Often as soon as persons die they are opened, to 
 ascertain whether witches killed them or not. If 
 the liver is enlarged, or any of the internal organs 
 have an unnatural appearance, — a very common 
 thing in that malarious country, — they say " witch 
 killed them." Indeed if what I saw he a correct 
 criterion by which to judge of the matter, nearly 
 all the deaths that occur are the work of witches, 
 either directly or indirectly. 
 
 At York Island, a town in which I preached 
 several times, a youth was killed by an alligator 
 while bathing in the river. The people said, "Some 
 witch turned alligator and killed him." Subse- 
 quently a man was killed nearKaw Mendi Station, 
 by a leopard, and the people there said, " Some 
 witch turned leopard and killed him." Yery 
 
m WESTERN AFRICA. 71 
 
 many tilings are ascribed to the work of witches — 
 such as sudden turns in fortune, diseases of differ- 
 ent kinds, and extraordinary incidents in life. 
 
 "When anything occurs which is supposed to be 
 the work of witches, no matter what it is, some 
 person or persons are apprehended as the guilty 
 party; and the "witch-master's" skill, — or more 
 correctly expressed, his deception, trickery, and 
 groundless assumption, — becomes the mnpire to 
 establish the innocence or guilt of the accused. 
 
 Another mode of trial is to give the accused 
 poisonous drinks, which they say are fatal if the 
 person is guilty, but harmless if innocent. If the 
 victim he an enemy of those trying him, death is 
 certain ; but if a friend, they may easily save his 
 life by making the poisonous draught very weak. 
 
 The draught generally administered is a decoc- 
 tion of the sassy-wood bark, and when strong is a 
 rank poison ; but if too large a draught is given 
 it acts as an emetic, and in this case death does 
 not result. 
 
 When persons have been convicted of witch- 
 craft they are tortured in various ways, mostly 
 until death ends their sufferings. They are tortured 
 first to ascertain whether they are guilty, and then 
 if convicted for the supposed crime, they are pun- 
 ished most cruelly. 
 
 At the town of Manyua, then an out-station of 
 
72 MISSIONARY LIFE 
 
 Mendi Mission, a man was accused of witchcraft, 
 and given the sassy-bark tea to drink, which 
 taking efiect established his guilt. A rope was 
 then tied around his neck, and by it he was 
 draorored around the town until dead. Little did 
 I think when visiting the head-man of that town 
 that he could permit such barbarity, for he seemed 
 a good natured fellow. But such is heathenism. 
 
 !N"ot far from Good Hope Station, shortly before 
 my first arrival on that coast, four persons were 
 rescued from death, which was being inflicted by 
 piecemeal. These persons were all tied to the 
 ground so as to make it impossible for them to 
 change their position, and fire was put to some 
 parts of the body. One woman had fire put to her 
 foot, another to her leg, and the only man in the 
 company had fire put to his back. Besides this, 
 they were in a state of actual starvation ; and the 
 first thing they requested of the missionary who 
 eftected their rescue was to give them food. To 
 burn to death by piecemeal, with only food enough 
 given the victim to keep life in him, is a very com- 
 mon mode of torturing persons for witchcraft. 
 
 One object in torturing so severely seems to be 
 to extort confession from the victim; and with 
 their teachings on that subject, and being distract- 
 ed with pain, some confess to a crime they never 
 committed, and for which they atone by death. 
 
IN WESTERN AFRICA. 73 
 
 Thus many annually, because of the superstitions 
 and cruelties of heathenism, fall victims to an in- 
 describably painful death. 
 
 "When a noted head-man dies the chief men of 
 the town keep it a secret until they select a person 
 to take his place, and, if possible, embezzle a part 
 of his property. After this, they make the "cry " 
 for him, which continues sometimes for months. 
 If he has relatives who live at a distance,, they 
 keep the knowledge of his death from them as 
 long as they can. This is done to save the ex- 
 pense of feeding them, — for all relatives coming to 
 the "cry" must be fed at the expense of the 
 deceased during their stay to mourn for him, — and 
 to have the better opportunity to cheat them out 
 of their portion of the inheritance. And that the 
 reader may not have too exalted an opinion of the 
 value of the estates of head-men, we will say here 
 that, leaving out their wives, under the most favor- 
 ble circumstances a few country cloths, and mats, 
 with a crop of rice, make up the amount. 
 
 On the occasion of the death of a head-man, but 
 not until after his interment, the people of his 
 town o-o to the nei2:hborinff towns to solicit aid to 
 defray the burial expenses ; that is, to buy rum 
 and powder to make merry the season allotted for 
 mourning. 
 
 "Where they have muskets and powder — as is 
 
74 MISSIONARY LIFE 
 
 the case immediately on the coast — firing is 
 kept up for several days after the burial takes 
 place, and the wives and friends continue crying, 
 or wailing, at stated times, for several weeks 
 longer; and sometimes the whole town joins 
 them. 
 
 Besides these, there are professional mourners, 
 whose business it is to go from town to town for 
 the express purpose of mourning for the dead. 
 These must also be fed, and supplied with rum if 
 it can be had ; and they go about, especially in the 
 night, moaning, crying, and making a most 
 hideous noise. They call over the virtues of the 
 deceased, often giving him more than he ever 
 had, and then they cry out, " Oh, me sorry too much 
 for my friend ; me go hang me, me go drown me, 
 me go kill me. Oh, me wish meself die instead of 
 me good friend." 
 
 While I was at Good Hope Station, a man was 
 employed to catch fish for the mission ; and one 
 night while fishing, as is common there, one of 
 those rambling, hypocritical, drunken mourning 
 parties came to where he was. He drank rum 
 with them until he was intoxicated, and in that 
 condition he came to the house at midnight, 
 waked us all up, and was intent on having a fuss. 
 In Africa, as in America, " when rum is in sense 
 is out." 
 
IN WESTERN AFRICA. 75 
 
 They " cry," or mourn, for all who die, except 
 slaves, and persons killed in war, or for crime. 
 
 Those killed for crime are also denied a burial, 
 and usually they are thrown into the woods to be 
 destroyed by whatever may chance that way. 
 
 Crying for the dead is quite a business in that 
 country ; and not a few sleepless nights do mission- 
 aries spend because of the noise made by the 
 moaning, fiddling, and drumming on such occa- 
 sions. To comfort one mourning for the dead, is 
 to " cool his heart" ; and they always expect a 
 handsome present from white persons, to assist 
 their words of comfort "to cool their hearts." 
 
 They inter their dead by simply rolling the 
 corpse in a mat, or cloth, and putting it under 
 ground, sometimes near the same depth usual in 
 this country, but often not so deep. 
 
 Just after they " pull the cry " — cease from it — 
 for a head-man, is their favorite time to make war 
 upon an enemy. 
 
 The notion is quite common that a noted head- 
 man can not die, but that he changes his iden- 
 tity, and hence they call the new head-man by the 
 same name which the deceased had. This is also 
 an ancieiit custom, so far as retaining the name is 
 concerned. The kings of Egypt were named 
 Pharaoh for many successive reigns. 
 
76 MISSIONARY LIFE 
 
 CHAPTER XXIV. 
 
 THEOLOGY, DEVIL-WORSHIP. 
 
 Their theological views are so diversified and 
 vague as not at all to constitute a system of doc- 
 trines and practice; and hence they have no fixed 
 forms of worship. Some worship images of stone, 
 which, as I suppose, were made by former gener- 
 ations, and kept as curiosities, or as hieroglyphical 
 representations. They have also some wooden 
 images. A degree of reverence is attached to 
 these images by the people, and some say that 
 they were made by God himself. 
 
 So far as I was able to learn, they all believe in 
 the existence of a supreme Jehovah, who is the 
 creator of the world, and of all things therein ; 
 that he is almighty, and just in all his ways. 
 Some believe that the earth is his wife, and hence 
 they sacrifice and pray to her. 
 
 They do not think that the great God concerns 
 himself much about the aflfairs of men, but has 
 committed the government and regulation of this 
 world to inferior deities. They say, however, 
 
IN WESTERN AFRICA. 77 
 
 that he will judge, and correctly decide the 
 "palavers" of men if they importunately and 
 perseveringly plead with him to do so when very 
 imx>ortant matters are in dispute. 
 
 They suppose that God is very comfortably sit- 
 uated in the upper world, and that he concerns 
 himself only for his own happiness, unless some- 
 thing of more than common interest, among men, 
 requires his attention and interposition. 
 
 They hold that a being whom they call devil 
 is the author of all providence, and that he 
 is able to bring good or ill luck upon them — 
 especially ill luck. They attribute to him power 
 to injure by storm, lightning, and various other 
 means, and even to take the lives of those whose 
 destruction he seeks. To keep on good terms 
 with him is the main object and work of their re- 
 ligion ; and hence they pray and sacrifice to him, 
 with the view of deprecating his wrath and se- 
 curing his friendship. 
 
 Every town has its "devil-house," or houses, 
 where they suppose he comes, and to these they re- 
 sort to offer up their sacrifices. They suppose that 
 some " devils " run at large, while others have a 
 particular locality, and generally in the neighbor- 
 hood of a cataract, a large stone in the river, or a 
 large tree in the forest. When they pass such 
 places they always manifest great reverence and 
 
78 MISSIONARY LIFE 
 
 fear; and if they suppose the "devil" there is 
 angry, they will sacrifice to him. Our boatmen 
 while passing a rough place in the water said, 
 "Devil angry too much, that make the water 
 rough." 
 
 I saw a place on the Boom River where they had 
 a "devil-house" in the woods, and on the top of 
 it was a country cloth, which was put there for 
 his use. At another time I saw them bring a 
 quantity of rice and palm-oil, and place them near 
 the "devil-house." They often take the best 
 food they have, prepared in the best order, and 
 give it, as they say, to the " devil " to eat. They 
 suppose him to be of similar tastes to themselves ; 
 and hence such articles of food as they relish they 
 give to him. At another time I saw them put a 
 quantity of rice in an iron pot, which was sunk 
 into the ground its whole depth, being near the 
 " devil-place." Upon inquiry what that was for, 
 they said the "devil " would come into the pot 
 and tell them what witch trouble their friends if 
 they get sick. 
 
 Near the "Wela Falls, on the Jong River, Mr. 
 Brooks and I w^ere passing a " devil-house," un- 
 der which, among other things, lay a beautiful 
 round stone, about the size of a potato, which I 
 took up to look at. For doing this I was called 
 to an account by the head-men of Wela; and after 
 
IN WESTERN AFRICA. 79 
 
 much "palaver" with them, Mr. B. bought me off 
 for the value of forty-eight cents, and a piece of 
 lead, which they said they would give the "devil" 
 to appease his wrath, who was now very angry 
 because of what I had done. They wanted silver; 
 but that being refused, they said lead would do 
 if they would cut off the outside and make it 
 shine like silver, for the "devil" would then 
 think it was silver, and would not know the dif- 
 ference. "We thought with them, that lead would 
 do as well as silver, and be cheaper for us. 
 
 These "devil-houses" are mostly mere open 
 sheds, being from three to four feet square, and 
 of about the same height. Under them they oft- 
 en have pieces of china-ware, and glass, or some- 
 thing of the kind. If they can get from white 
 men what they can not make themselves, if only 
 broken glass, they regard it so sacred as to be 
 worthy a place in the " devil-house," which seems 
 to be a favorite depository for things which they 
 regard as beautiful and valuable. 
 
 They are emphatically devil-worshipers; and 
 they are most profoundly selfish in their worship, 
 as in most other things. "We must not forget, 
 however, that in their present condition they are 
 not capable of exercising other than selfish motives. 
 They have no systematic form of worship, but 
 differ in this as much as people do in America. 
 
80 MISSIONARY LIFE 
 
 They evince most clearly that " man is a relig- 
 ious animal," and, as might be supposed, in the 
 absence of divine revelation or any guide to di- 
 rect them, they are deeply sunken in idolatry, 
 superstition, and seliishness. They demonstrate 
 the declaration that the thoughts and the imagina- 
 tions of men are evil continually. 
 
 The only reason why our theological views are 
 not as foolish and corrupting as theirs, and that we 
 are not believers in witchcraft, devil-worship, and 
 a thousand other foolish things, is simply because 
 the light of Heaven shines upon us. How soon 
 would all the impositions and cruelties found among 
 heathens be practiced by us, were the restraints of 
 Christianity removed. "Without these, ours would 
 be a more powerful and efficient machinery for the 
 promotion of all that is debasing and cruel. 
 
 The time was when people were killed in this 
 country for the imaginary crime of witchcraft, 
 and by those, too, whom we are proud to call our 
 forefathers. But as light increased belief in 
 witches ceased, and with it the cruelties growing 
 out of that belief. Witches and hobgoblins never 
 flourish in the light of a pure gospel. Were the 
 day and Sabbath schools in the "United States 
 closed, religious services discontinued, and Bibles 
 removed from our midst, a half century would not 
 pass before witchcraft and numerous other super- 
 stitious practices would be common here. 
 
AFRICAN GREEGES. 
 
IN WESTERN AFRICA. 81 
 
 CHAPTER XXV. 
 
 GREGREES. 
 
 The superstitions of the people afford them a 
 ready explanation for many things otherwise mys- 
 terious to them, and yet explainable upon natural 
 principles by an enlightened mind. They believe 
 that the power of the gregree, the work of witches, 
 and the doings of evil spirits produce many phe- 
 nomena in the physical world which are the re- 
 sults of natural causes. 
 
 Gregrees are of different sizes and shapes, and 
 of various kinds of material. Mohammedans 
 make a great many, though they are made by 
 pagans also. A Mohammedan gregree is a piece 
 of paper, with a few Arabic letters and characters 
 upon it, incased in leather or cloth. "When used 
 it is suspended to some part of the body, usually 
 the neck. A pagan gregree is a few leaves, or a 
 little clay, or sand, or a pebble, or bark of a tree, 
 incased in a cloth, or tied together. It is fastened 
 to the wrists, ankles, and other parts of the body. 
 
82 MISSIONARY LITE 
 
 They suppose these will keep off disease, and the in- 
 tended injuries of enemies; preserve from poison- 
 ous serpents, and wild animals; keep off all evil, 
 and secure all good. 
 
 Gregrees are so common that few persons are 
 without at least one ; and sometimes ten, and even 
 twenty are found upon the same individual. Or- 
 dinarily each one has a particular office to fill, in 
 the way of averting evil and producing good; 
 but some of them, like patent medicines of this 
 country, are good for everything. Confidence in 
 them is most degrading to the intellect ; and he- 
 sides, it gives great scope to the impostures of 
 those who make them. Exorbitant prices are 
 demanded ; sometimes the value of several slaves 
 for one. Once I asked an intelligent heathen 
 what good he derived from his gregrees. He 
 said those on his ankles would keep snakes from 
 *'bite" him, and those on his wrists and neck 
 would keep "bad sick from catch him." 
 
 At Baily, after staying over night, the com- 
 pany consisting of four missionaries, the head-man 
 of the town asked us to give him a piece of silver. 
 He had treated us kindly, had given us presents, 
 and we could not well deny his request. After we 
 •had given him the silver we inquired what he in- 
 tended to do with it. He told us he wanted to 
 make "war sarica" with it — which is a charm that 
 
IN WESTERN AFRICA. 83 
 
 secures from war. He said that all the people of 
 the town would meet together and lay their hands 
 upon the money, and in the meantime one of his 
 great men would make a speech, showing the ben- 
 efits of the charm. The money would then be 
 incased in cloth, and deposited in a safe place; 
 " and this," said he, " make that no war come to 
 my town." 
 
 They also have " war cooks," whose business it 
 is to tell where war may be carried on successfully. 
 Sometimes they get their power of divination by 
 putting different vegetables and various kinds of 
 leaves into a pot of water, and boiling them. 
 Then by looking into the stained water they pre- 
 tend to tell — whether by the color of the water or 
 otherwise I can not tell — where an army will be 
 victorious. 
 
 These cooks are generally Mohammedans; and 
 as they mostly speak, read, and write Arabic, by 
 correspondence with each other they can easily 
 defeat or make victorious the party they may 
 select, for they have the entire control of the 
 armies of the people who employ them, and being 
 more intelligent than head-men generally are, they 
 impose upon them shockingly. 
 
 The Mohammedans, by the power of these " war 
 cooks," and various other stratagems, not a few 
 in number, have acquired the ascendency in many 
 
84 MISSIONARY LIFE 
 
 places which but a few years since were under the 
 control of real pagans. Indeed all the Moham- 
 medan chiefs in the Sherbro and Mendi countries 
 are usurpers, and hold their towns not by right, 
 but by might. They manage to put down or out 
 of the way — by administering poison, if nothing 
 else will do, — those who have much influence in the 
 country. It is thought that King Peer-Charly, 
 and others, who died while I was in Africa, were 
 poisoned by their doctors who were Moham- 
 medans. 
 
 Gregrees afford security from all evil, and give 
 the necessary instruction in all cases of emergency. 
 They are emphatically their light in darkness, 
 their wisdom in ignorance, and their strength in 
 weakness. In them they find a balm for every 
 wound, and a remedy for all the ills of life. In 
 short, they put more coniidence in them than many 
 professors of religion do in the Bible, and the God 
 of the Bible. 
 
 Once I asked the head-man of a town what he 
 would take for a witch gregree, which at the time 
 was hanging near the door- way of his hut. He 
 looked at me with surprise, and said, with his 
 voice elevated, "You loant to take my witch-medicine 
 away so witch come and kill me one time." 
 Another time, when on the river, my men seemed 
 much alarmed upon the water growing rough, 
 
IN WESTERN AFRICA. 85 
 
 because of au approaching storm, and when I in- 
 quired the cause of their fear, one replied they had 
 no gregree for storm on water. 
 
 I brought several kinds of gregrees witli me to 
 this country, and one "country fashion." The 
 country fashion is about four inches long, three 
 inches wide, and two inches thick. It is covered 
 with cloth, and has some Arabic characters in it. 
 Tliis is used for a variety of things — such as driv- 
 ing evil spirits out of town, trying convicts, curing 
 the sick, and keeping oft' sickness. 
 
 To try convicts, the gregree-man rubs this on a 
 piece of board, or wood, back and forward, and 
 so long as he can keep it going, the accused is ac- 
 counted innocent, but if it stops he is guilty. 
 They believe that some supernatural power holds 
 back, or makes powerless the hand of the opera- 
 tor, so that he can not continue to move the country 
 fashion, if the accused be guilty, while the truth 
 is he may cease to move it at pleasure. Surely 
 that " people is destroyed for lack of knowledge." 
 
 I must give some account of a few of the gre- 
 grees I brought from Africa. Two of them were 
 taken from a slave canoe which was captured, and 
 the slaves liberated. One was to tell whether 
 slave-canoes could pass places where there was a 
 liability to be captured. They have a way of con- 
 sulting them to learn such things from them. The 
 
86 MISSIONARY LIFE 
 
 captain of the canoe here spoken of was told by 
 his gregree that if he would take a little girl, and 
 hold her foot in a pot of boiling water, he could 
 pass a point of danger safely. Just after passing 
 tliat place he and his slaves were taken, with the 
 little girl still on board; but the flesh had all fallen 
 off the boiled foot ! She died subsequently. The 
 gregree also told him that after he had passed the 
 place he must sacriflce a slave to the devil, for 
 granting him such good luck. This victim had 
 already been selected, and but for the capture 
 of the canoe would have been killed in a short 
 time. The other gregree taken from that canoe 
 " was good to keep sick from catching the cap- 
 tain." 
 
 The third one is simply an old padlock covered 
 with cloth, having some of the virtue-giving 
 Arabic writing inclosed. This will cause its own- 
 er to have plenty of money, and no one would re- 
 fuse to trust him if he wished to buy anything. 
 In that country it is customary to pay part, at 
 least, in advance for labor and goods; but this 
 gregree would give others such confidence in its 
 owner that they would trust him for all. Doubt- 
 less the old lock was begged or stolen from some 
 trader, and because it served as a safeguard to 
 keep money in a chest, house, or wherever they 
 saw it used, they concluded that it would, with a 
 
IN WESTERN AFRICA. 87 
 
 little Arabic writing, be good to bring money in, 
 and cause others to wait for money due them. 
 
 Another of these gregrees is simply a roll of 
 splinters, with some of the efficacious writing in 
 the inside ; and " this good " to keep witches out 
 of houses, and from hurting persons anywhere. 
 This class of gregrees is very numerous. "With 
 but few if any exceptions, all feel the need of 
 protection from the injury which witches are 
 sure to bring upon them unless they are thus 
 secured. 
 
 It is truly remarkable how confidently they be- 
 lieve these gregrees will produce the results for 
 which they are used ; and though they have been 
 deceived by them scores of times, they still cling 
 to them most firmly. 
 
 If any one makes a new discovery, performs an 
 extraordinary feat, or is very skillful in any re- 
 spect whatever, they say "he have some gregree 
 for show that." I heard one say that the reason 
 white people know so much, and make so many 
 fine things, is because they have "one big, biq 
 gregree for show them." 
 
 The English consul of Sherbro Island, Rev. 
 Mr. Ilandsen, some years since, captured two 
 slave-canoes at the same time, having only his 
 boatmen, some six or seven men, to assist him. 
 Tie shot the leader of the canoes, and then rushed 
 
88 MISSIONARY LIFE 
 
 suddenly upon the others, frightening them into 
 non-resistance and submission. 
 
 After the slaves were released, a number of 
 them gathered around the consul's boat, looked 
 upon him with admiration and surprise, and said, 
 *Big, BIG medicine live in that boat." They 
 thought what he did was by the power of the 
 gregree, supposing that such success could not at- 
 tend him without one. 
 
IN WESTERN AFRICA. 89 
 
 CHAPTER XXVI. 
 
 CREATION OP MAN. 
 
 "What has been said in the preceding pages 
 concerning gregrees will prepare the mind of the 
 reader to form some idea of the views of the work 
 of creation in general, and the creation of man in 
 particular, entertained by the Africans. 
 
 On this subject I need here only narrate a 
 legend current among the Mendi tribe, illustra- 
 tive of the order God observed in man's creation, 
 and the reason of the difference existing between 
 different tribes of people. The story runs thus : 
 " God made white man early in the morning, and 
 take plenty time to show him book palaver [how 
 to read], and God palaver [a knowledge of the 
 gospel], and how to make plenty fine things. 
 Then he tell him to go. 
 
 " Next he make Mohammedan man, and show 
 him little book palaver, and how to make some 
 fine things [most all that is manufactured in that 
 
90 MISSIONAKT LIFE 
 
 country tliat exhibits skill, Mohammedans make] ; 
 and then he tell him go to. 
 
 " After thia he make Mendi man, and showed 
 him how to farm, make country cloth, mats, 
 canoes, and such like things ; and then he tell him 
 to go. 
 
 " In the last place, he make Sherhro man ; and 
 wh^n he get him done the sun go down, and lie 
 had no time to show him anything but make salt 
 and catch fish, but promised to come back and 
 show him more things. But he forgot to do so, 
 and that the reason Sherbro man know so 
 little." 
 
 Some of the Timiny tribe say that the reason 
 why white people are superior to their race in this 
 world is, because they choose their good things 
 here, but black man choose his good things in the 
 next world. God offered both happiness in the 
 next world, if they would be content to brook 
 hardships in this; but white man said he want- 
 ed his good things now, and hence God gave 
 them. 
 
 Dear reader, ought not you and I to praise God 
 with our lips, and in our lives, that we may have 
 good things in the present and in the future world ? 
 "No good thing will he Avithhold from them that 
 walk uprightly." Oh ! the unspeakable goodness 
 of God, and the condescension of Christ "in giv- 
 
IN WESTERN AFRICA. 91 
 
 ing himself for us, that he might redeem us from 
 all iniquity and purify unto himself a peculiar 
 people zealous of good works." -Are we that 
 peculiar people, and are we zealous of good works ? 
 If so we will not hold our peace, nor rest, until the 
 darkened sons and daughters of Africa, who think 
 they are necessarily compelled to drag out lives 
 of wretchedness, enjoy the same opportunities of 
 being happy that we possess, both in this and in 
 the world to come. 
 
92 MISSIONARY LIFE 
 
 CHAPTER XXVII. 
 
 FUTURE STATE. 
 
 Africans generally believe in a future state of 
 being ; but their views of that state are very differ- 
 ent. The Timinies speak of " good die," and " bad 
 die" meaning that some die happy, and others 
 miserable. They also speak of "good live, and "bad 
 live" in eternity — meaning that some will be happy 
 there, while others will be unhappy. 
 
 Some of the Mendi tribe believe that persons 
 will sustain the same relation to each other in 
 eternity that they do in this life'; that those who 
 are head-men here will be head-men there, and 
 those who are slaves here will be slaves in the 
 future world. In view of this belief, a head-man 
 on the Boom River, during my stay in Africa, sent 
 a company of men to make war upon a town to 
 kill slaves for his son, who had been killed in 
 a previous engagement by the people of that 
 town. His people met with a second defeat; and 
 when they came back and told the old man what 
 
IN WESTERN AFRICA. 93 
 
 liad happened he flew into a rage, and said to his 
 men, " Me no care if you no go kill my enemies to 
 be slaves for my son, then let my enemies kill you 
 and you go and be slaves for him." The main ob- 
 ject was to get persons to serve his son in eter- 
 nity, and he would a little rather have his enemies 
 killed for that purpose; but if that could not be 
 done, then he was willing his own people should 
 be sacrificed for that object. 
 
 Some suppose that those who die return into the 
 world again in a state of infancy. In that case 
 the gregree-man is called upon the birth of a 
 child, to say who has returned to be an inhabitant 
 of earth again ; and when this matter is settled, 
 the child is named after that person. The}' all 
 seem to think that the spirit of the deceased lingers 
 for some time near the spot where the body was 
 when the spirit left it, and some have a great 
 dread to enter the house where a person has re- 
 cently died. 
 
 Some also think that the soul, like the body, 
 requires food until it undergoes some change, 
 which change they say does not take place until 
 some time after death. 
 
 Because of this belief they cook rice, and what- 
 ever else they eat themselves, — which is mostly 
 rice and palm-oil, — and place it upon the graves of 
 their deceased friends. I saw this done at York 
 
94 MISSIONARY LIFE 
 
 Island, and at other places. They believe that the 
 spirits of the deceased come out of their graves 
 and eat the food put there. The country abounds 
 with birds and fowls, and many hungry children 
 are always on the alert for something to eat, and 
 hence the food disappears in a short time; and 
 those stupid creatures take this as evidence that 
 their departed friends eat it. They think they 
 are conferring, a great favor upon them in furnish- 
 ing them food. 
 
IN WESTERN AFRICA. 95 
 
 CHAPTER XXVIII. 
 
 SLAVERY, SLAVE-TRADE. 
 
 Slavery deserves notice as a African institution. 
 This institution in Africa, as for more than two 
 centuries in America, is " the sum of all villainies,' 
 and to such an extent is this system of villainy 
 carried on, that it is supposed by some that two 
 thirds of the entire population of that country 
 are slaves to the other third. 
 
 Slavery and the domestic slave-trade in Africa, 
 as they were in America, are the prolific sources 
 of infinite suffering; alike in their general features, 
 cursing both master and slave. 
 
 When slaves are taken from one place to an- 
 other, they are packed into canoes as sacks of 
 grain are put into wagons in this country ; and 
 thus, with little or no food, they are often left for 
 sevci-al days together. 
 
 The customs and laws of that country, as in 
 slave states, hear the cruel impress of slavery, and 
 certain classes of free people have no security that 
 
96 MISSIONARY LIFE 
 
 their liberties will be continued tbem. Is one 
 poor, or in debt, or unfortunate, or a tliief, or 
 surety for another and can not pay ; or does one 
 curse the king — speaking against him, though it 
 may be justly, is cursing him, and punishable just 
 as speaking against slavery, though ever so mildly 
 and justly, was punishable in the South, and by 
 the laws of slave states, when slavery existed in 
 them ; or is he found in suspicious circumstances ; 
 or does he profane a sacred place, or a religious 
 rite, — for any of the above named things he may be 
 sold into slavery, unless he has the uncommon 
 good fortune to have friends to interpose in his 
 behalf. Is a wife untrue, she is often sold into 
 slavery. Is a father in straightened circumstances, 
 he pawns his child, with no hope, often, of being 
 able to redeem that child. 
 
 The system of involuntary servitude is an evil, 
 socially, intellectually, politically, and morally, in 
 Africa, as in every other country where it exists. 
 Out of it grow fearful cruelties; and perhaps a 
 more fit appellation can not be given it than to 
 call it the emblem of hell. 
 
 The Soosoos, who occupy the country north of 
 Sierra Leone, are the great slave-traders and slave- 
 owners. They often stint their slaves in food, and 
 work them very hard on their ground-nut plan- 
 tations. The country south-east of Sierra Leone, 
 
IN WESTERN AFRICA. 97 
 
 for many miles on the coast, is to them what 
 Virginia formerly was to the sugar-growing states 
 of this confederacy, namely, the slave-growing 
 region. It was thought that in the year 1855 not 
 less than seventy slave-canoes, with cargoes, pass- 
 ed through the lagoon which divides Sherbro 
 Island from the mainland, en route for the Soosoo 
 country. A number of canoes were also taken ; 
 but as they travel mostly by night, and have a 
 great many places in which to secrete themselves 
 by day all along the coast, many avoid detection. 
 
 From twenty to forty are packed into one canoe 
 — put into the closest possible space as a matter of 
 course. In this condition they often get sick; but 
 they are not cared for any more than a sick dog 
 would be of the same value. How similar to the 
 treatment of slaves by white men. 
 
 In evidence of this, we will give the treatment 
 which a cargo of slaves taken on board in that 
 country, and landed at the West Indies, received at 
 the hands of white men, and a white captain. We 
 have this from the captain's own lips. In two 
 hours eight hundred slaves were put into the ves- 
 sel — in his own words, " tumbled into the hold like 
 sacks of grain." On the passage, three hundred 
 died. The only attention paid to the sick was to 
 remove the dead from among them every morn 
 ing. Some mornings thirty were thrown over- 
 
98 MISSIONARY LIFE 
 
 board. So great was the atench coming from the 
 hold when the hatches were opened that noiie 
 could endure it long. Perhaps none but crews of 
 slave-vessels would have endured it at all. On the 
 passage a man was kept at the top of the main- 
 mast all the time to look out for cruisers and other 
 vessels, so as to avoid detection. The vessel came 
 neq|^being taken by a man-of-war on the American 
 coast, and was kept from taking on board the 
 cargo of slaves for six weeks, by a man-of-war on 
 the African coast. 
 
 After the slaves were landed, the vessel was 
 burned ; but with the loss of it, and of the three hun- 
 dred slaves on the passage, five thousand dollars 
 were still cleared for the owners. The captain 
 was offered great wages to make a second trip, but 
 refused, giving as a reason, that he could not be 
 80 inhuman, so utterly sold to cruelty, as those of 
 necessity must be who traffic in slaves on the high 
 seas. He also told me that he was closely pursued 
 by officers in this country, and would have been 
 taken in all probability had he not fled to another. 
 
 The only reason why I refer to this circum- 
 stance is to show that cruelty is inseparably 
 connected with the system of slavery, and that for 
 gain white men are quite as inhuman as are 
 African heathens. The love of power and money, 
 connected with the system of slavery, has wrung 
 
IN WESTERN AFRICA. 9d 
 
 groans, tears, and blood from many who were 
 "created in the image of God." "Man's inhu- 
 manity to man causes countless millions to 
 mourn." 
 
 Through the influence of the Mendi and Sher- 
 bro missions and the vigilance of the officers of 
 the colony of Sierra Leone, and of traders and 
 missionaries generally, the traffic in slaves has 
 been largely suppressed — on the west coast 
 especially, in the country where our own mission 
 IB located. It has of late become so difficult to get 
 their slaves away without being detected, arrested, 
 and punished, that few persons are now willing 
 to take the risks which are necessarily connected 
 with It. 
 
100 MISSIONARY LIFE 
 
 CHAPTER XXIX. 
 
 PURROW-BUSH SOCIETY. 
 
 Next a chapter will be giveu on the doings of 
 the " PuiTow-bush," sometimes called " Devil-bush 
 Society." Of all the doings of this society I am 
 unable to speak ; but this I know, that it is a secret 
 society, and among its distinguishing peculiarities 
 are sworn opposition to every system of religion 
 and government contrary to their own, and the 
 promotion of idolatry and amuletism among the 
 people. As before stated, the people are " devil- 
 worshipers;" and there can be little doubt that 
 this society was organized for the more systematic 
 and zealous worship of Satan. It holds its meet- 
 ings near the spot where Satan is supposed to have 
 at least a temporary residence, or a favored stop- 
 ping-place, and over which he exerts, as they 
 suppose, a powerful influence. 
 
 A certain initiatory ceremony is observed, and 
 the name of the applicant is altered when admitted 
 into the society. 
 
IN WESTERN AFRICA. 101 
 
 This mystic order, besides regulating the wor- 
 ship of the i^eople, commerce, and the value of 
 things generally, infuses into the minds of the 
 common people sentiments detrimental to the 
 spread of Christianity. To my certain knowledge, 
 the "purrow society" prevented the Mendi mis- 
 sionaries from commencing a mission-station at 
 Wela. The head-man of that town, its inhab- 
 itants, and a large portion of the people im- 
 mediately thereabouts, wished it done. By per- 
 mission of the head-man and of the people most in- 
 terested in the place, the brethren of that mission 
 had some vegetables and fruit-trees planted there, 
 and a man employed to take care of them. But 
 this society put "purrow law " upon the place, the 
 substance of which is, that no one must do any- 
 thing there, either directly or indirectly, unless 
 they do it " by strong,'^ — by resisting and overcom- 
 ing the forces of those putting the "purrow laws" 
 there, or by war. 
 
 Tliis society engenders pride and selfishness, 
 and is the means in the hands of Satan of leading 
 its members and advocates farther into wicked- 
 ness. When one joins the purrow he looks down 
 with contempt upon those who do not belong to 
 the society. A negro who helped navigate our 
 boat a number of trips became a member of this 
 society while in our employ, and the cliange in his 
 
102 MISSIONARY LIFE 
 
 conduct toward myself and others was so marked 
 that we often spoke of it at the time 
 
 Women are not allowed to belong to the society, 
 or to be on the ground where it meets ; and when 
 they walk out of the town during the society's 
 meetings they are required to clap their hands 
 together, so as to make a noise, that they may be 
 warned by the sentinel on guard not to go farther 
 in the direction leading to the place of meeting. 
 
 Had one of their own women done what I did 
 at the " purrow-bush house," near the falls of 
 Jong River, — which was simply to take into my 
 hands a round stone which lay in the house, — she 
 would have lost her life; and for the same offense 
 one of their own men who is not a member of the 
 society would have been sold into slavery. 
 
 Mr. Brooks, who had an excellent faculty for 
 the investigation of such matters, being a man of 
 quick perception and keen insight into human 
 nature, and Avho had long resided in that country, 
 and had obtained a great influence over the peo- 
 ple in general, and the members of the "purrow 
 society " in particular, and who had taken special 
 pains to collect facts concerning this society, 
 sketched a history of its doings, from which we 
 extract the following concerning their meetings : 
 
 "One of the members of this association acts in 
 the capacity of a devil. He speaks through a 
 
IN WESTERN AFRICA. lOS 
 
 trumpet, made of a bottle with a liole in the neck 
 like a flute. He also has an interpreter, who is 
 privy to all the wishes of the " purrow ;" and he 
 speaks what they wish, and not what is spoken by 
 the trumpet. "What the man with the trumpet 
 says must be done is done, even to the taking of 
 life. No woman is allowed to see either the 
 trumpet or the man using it; and if she should, 
 she must die. A boy who strolls into the woods 
 where they meet is generally detained, and in- 
 troduced into all the superstitions of the purrow. 
 All the people in the purrow, or devil's belly, as 
 they call their place of meeting, must ' cook for 
 the devil." 
 
 It is a remarkable fact that circumcision is also 
 one of the rites of this order. My antisecret, as 
 also my antislavery, principles were strengthened 
 by an acquaintance with these institutions in 
 Africa. The church and the world would be bet- 
 ter without them. 
 
 There are several other secret societies in that 
 country, some composed of men solely, and others 
 of women. Their names and operations are 
 briefly given in a subsequent chapter of this 
 volume. 
 
104 MISSIONARY LIFE 
 
 CHAPTER XXX. 
 
 CONDITION AND WANTS OF THE PEOPLE. 
 
 It is almost impossible to conceive of a condi- 
 tion more wretched, and more to be deplored, than 
 that of the people of western Africa. It is in 
 every way wretched, physically, intellectually, and 
 morally, and still, alas! their course is steadily 
 downward; and this downward tendency is greatly 
 accelerated by influences emanating from men 
 hailing from enlightened and professedly Christian 
 nations, as we shall see in a subsequent chapter 
 of this volume. 
 
 They need an entire set of new institutions, 
 social, educational, political, and religious — a com- 
 plete regeneration ; and that this may be eflected 
 it is essential that good and wise people go among 
 them, to lay the basis of correct society, and in- 
 troduce the arts and sciences. 
 
 I would not be understood to convey the idea 
 that this end should be aimed at in any other way 
 than by the introduction of the gospel in their 
 
IN WESTERN AFRICA. 105 
 
 midst, but rather as the result of the gospel, which 
 result always follows when its truths are received 
 and obeyed. 
 
 The Africans possess, in an eminent degree, the 
 following two prominent features of character, 
 namely, faith and obedience. With them the 
 mysterious and miraculous enter largely into the 
 character of the Supreme Jehovah ; and hence, 
 when they obtain an intelligent view of Christian- 
 ity the glorious miracles of the Bible are readily 
 believed, and are highly appreciated. It is com- 
 paratively easy for them to believe the Holy 
 Scriptures, and exercise faith in the Savior of 
 men. By faith here I do not mean presumption, 
 but real, living, soul-saving faith, such as God re- 
 quires as a condition of justification. 
 
 They are also a submissive people, and are sus- 
 ceptible of the deepest feeling, which, when reg- 
 ulated by the grace of God in their hearts, makes 
 them zealous in the cause of Christianity. But 
 they must be taught the way of salvation; and 
 this will infuse, more than anything else, energy 
 and enterprise, and thus cause temporal prosperity 
 to spring up among them. 
 
106 MISSIONARY LIFE 
 
 CHAPTER XXXI. 
 
 ENCOURAGEMENTS TO LABOR. 
 
 From the experiment already made in the 
 colony of Sierra Leone, we are fully warranted in 
 the assertion that missionaries have a great influ- 
 ence over that people for good, and that they may 
 do much to elevate them from a state of degrada- 
 tion to a state of moral purity. True, there yet 
 remains much to be done where missionaries have 
 operated for years ; but is there not also much to 
 be done yet among the people of this country, who 
 have heard the gospel, and have had its restrain- 
 ing and purifying influences thrown around them 
 from childhood ? 
 
 Some half-hearted religionists, and wicked per- 
 sons who neither fear God nor regard the rights 
 of man, there will be, in despite of all that Chris- 
 tianity can do to prevent it. Were all the clergy- 
 men of Ohio to concentrate their ettbrts in one 
 county, and were they all much better men than 
 
IN WESTERN AFRICA. 107 
 
 most of them now are, still some of the people of 
 that county would live and die in sin. 
 
 Paul understood this ; and hence, when he had 
 planted a church and fully declared the whole 
 gospel in one place he went to another; and thus 
 he continued to go about much of his time, kind- 
 ling up the glorious light of the gospel that men 
 might be saved if they would. The argument that 
 we have sinners enough at home, " stay here and 
 preach instead of going to Africa," is worth noth- 
 ing at all. True, we must keep up the institutions 
 of Christianity at home, or in a few centuries we 
 should be what the Africans are now in point of 
 moral degradation ; but we must also do our duty 
 in sending the gospel to those who have it not. 
 We should be encouraged in the prosecution of 
 this work, 
 
 First : From the success which has attended the 
 labors of those who have been and are still em- 
 ployed in it. In the colony of Sierra Leone many 
 of the colored people have comfortable and well- 
 furnished houses — dress decently, and even ele- 
 gantly. An ample fortune has been attained by 
 numbers, by their own exertions. A knowledge 
 of such trades as are needed in that country has 
 been obtained. Among them are found shoe- 
 makers, tailors, blacksmiths, carpenters, masons, 
 painters, watch-makers, and others. 
 
108 MISSIONARY LIFE 
 
 The colony is well supplied with week-day and 
 Sabbath-schools, conducted by colored teachers; 
 and it has also quite a number of clergymen who 
 were raised up in it, some of whom reflect honor 
 upon their calling. I am not blind to the mani- 
 fold wants still existing within the colony, but 
 when it is compared with those places where 
 heathenism reigns undisturbed, there is reason 
 for rejoicing in the great work that has been 
 effected. Many sincere Christians are there ; 
 and some have died in the faith, and have gone 
 to heaven. We might refer to other places on 
 the coast. And indeed we need not go outside of 
 Sherbro Mission to obtain abundant proof that 
 the labor of missionaries among that people is not 
 in vain. 'No one can go into the schools of that 
 mission without being strongly impressed with 
 the improvement the j)upils have made in the ac- 
 quisition of knowledge, and in the change of man- 
 ners. Ajid then there are some whose conver- 
 sion from heathenism to Christianity has been 
 shown to be genuine by their consistent, upright 
 lives for years past. 
 
 Second: The promises of God afford great en- 
 couragement to missionary effort in Africa. 
 "Ethiopia shall stretch out her hands to God." 
 "Ask of me, and I shall give thee the heathen 
 for thine inheritance, and the uttermost parts of 
 
IN WESTERN AFRICA. 109 
 
 the earth for thy possession." " Lo, I am with 
 you alway, even unto the end of the world." 
 God has not only promised to be with his servants 
 when they go to show the heathen the way ot 
 salvation, but he has also promised them success. 
 Where have the servants of the Most High labor- 
 ed perseveringly without reaping a harvest of souls 
 of precious value? 
 
 Judson and others toiled and waited for years 
 before they saw the fruit of their labors; but such 
 was their faith that they felt assured that God 
 would in his own time water the seed sown, and 
 cause it to bring forth fruit in the salvation of souls. 
 God is faithful concerning his promises, and he 
 will most assuredly fulfill them. " Faithful is he 
 that calleth" us to the prosecution of this great 
 and glorious work, and he will do it ! "Who can 
 doubt the certain accomplishment of the work 
 which God has so positively declared should be 
 done ? 
 
 Third: We ought to be encouraged to labor to 
 enlighten heathens, not only because of past suc- 
 cess, and the promise of this in the future, but also 
 because it is our bounden duty to do so. " Go ye 
 into all the world, and preach the gospel to every 
 creature." An important part of the work of the 
 church is to enlarge her borders, — give those the 
 light of the gospel who have it not, and bring 
 
110 MISSIONARY LIFE 
 
 them under the saving influence of the grace of 
 God. " Let your light so shine before men, that 
 they may see your good works, and glorify your 
 Father which is in heaven." We can not let our 
 light shine before men in Africa unless we go 
 there. Admit the Bible as our guide, and our 
 duty is plain. 
 
m WESTERN AFRICA. Ill 
 
 CHAPTER XXXII. 
 
 THE VICIOUS INFLUENCE OF THE AVHITES. 
 
 I shall now show that the treatment which that 
 people have received from the people of Europe 
 and America places us under lasting obligations 
 to them. If restitution is a part of repentance, 
 which we most firmly believe, when it lies in the 
 power of the trespasser to make it to the injured, 
 then we can never receive pardon at the hands of 
 God for wrongs inflicted upon the African race, 
 except we make to them all the restitution which 
 lies within our power. What has been our con- 
 duct toward that race? 
 
 First: We had, up to the commencement of the 
 last century, robbed Africa of no less than twenty- 
 five millions of people by the inhuman slave-trade 
 alone. The history of the slave-trade is written in 
 characters of blood ! Could the dead on the shores 
 of Africa, and those who found a watery grave in 
 the briny deep, and many on American soil, who 
 came to a premature death by the slave-trade, 
 
112 MISSIONARY LIFE. 
 
 testify of the sufferings they endured, we would be 
 filled with horror, and almost hate our race. But 
 the injury done them involved vastly more than 
 loss of life and physical sufferings. Other results, 
 :][uite as prolific of suft'eriug and injustice, grew 
 out of the slave-trade. 
 
 To get a cargo of flesh, bone, and blood the 
 trader would say to the head-man of a town, or 
 the king of a country, "You get me so many 
 slaves, and I will give you so much powder, to- 
 bacco, and rum." To obtain them, war was made 
 upon some weak, defenseless town in the night, 
 and the required number captured. 
 
 Thus petty wars were instigated, which to this 
 day are carried on by some of the tribes for the 
 procurement of slaves. By slave-traders the ele- 
 ments of hell were introduced ; and they have been 
 kept in motion, and still cause murder and rapine, 
 with cruel and bloody hands and insatiate maw, 
 to walk through that dark land, difi'using every- 
 where distrust, hate, and misery. 
 
 I will not further detail the injuries done them 
 by the slave-traffic, for their name is legion. But 
 if the blood of Abel cried to God from the ground 
 for vengeance, surely the tears and blood which 
 have been shed, and which are still being poured 
 out in Africa on account of this inhuman traffic, 
 are crying to God with a voice louder than thun- 
 
IN WESTERN AFRICA. 113 
 
 der. And think you, reader, that this catalogue 
 of crimes, so fearful and black, will go unpunish- 
 ed? "Will not the Judge of all the earth do 
 right?" Guilty one, rest not easy. "Because sen- 
 tence against an evil work is not executed speed- 
 ily," do not " have your heart fully set in you to 
 do evil." " Vengence is mine; I will repay, saith 
 the Lord." If you have, either directly or in- 
 directly, by your influence or by your vote, en- 
 couraged the holding of slaves or the traffic in 
 them in any shape whatever, are you clear of the 
 blood of men ? 
 
 Second: Much has been done to degrade the 
 people by the use of ardent spirits among them. 
 Go where you will in heathen countries, and you 
 may find the white man's rum and tobacco, and 
 indeed, almost every vice, and vice-producer of 
 enlightened countries. 
 
 Let those who try to screen themselves from the 
 guilt of making ardent spirits, and who take to 
 themselves praise because they do not keep a rum- 
 shop on the ground where they distill the liquor, 
 but barrel it up and send it to market without hav- 
 ng any drank, or any injured by it, remember that 
 the damning effects of their distilleries are fearfully 
 felt in Africa and all heathen countries, as well as 
 in others. Think you that the Africans are better 
 
 qualified to handle such a dangerous article with 
 
 s 
 
114 MISSIONARr LIFE 
 
 discretion, and without abusing it, than you are ? 
 If with all the restraints of the Bible and the 
 frowns of public sentiment against the habitual use 
 of ardent spirits as a beverage there is danger of 
 being overcome and destroyed by it in this land, as 
 multiplied thousands are, then the liability of being 
 ruined by it, soul and body, where all these checks 
 are unknown, must be vastly greater. Is not a 
 dangerous weapon safer in the hands of an en- 
 lightened person, who at least should have control 
 over himself, and whose position in society throws 
 around him a powerfully restraining influence, 
 than m the hands of one who is already low in 
 vice, and who has nothing to lose by a misuse, or 
 the careless use of that weapon ? 
 
 Third : The frauds and cruelties practiced by 
 traders from enlightened countries have done 
 much to increase the wickedness of the people. 
 New ways of sinning have been taught them, and 
 new temptations have been placed before them. 
 All know how wicked and designing men wrong 
 their fellows in this country, and how trying it is 
 to the better and finer feelings of our nature to be 
 imposed upon and cheated. 
 
 "We may conceive how easily advantage may be 
 taken of the ignorance and weakness of a super- 
 stitious people, and that tlie most shameful frauds 
 may be practiced upon them. Numerous instances 
 
IN WESTERN AFRICA. 115 
 
 miglit be mentioned to show that this has been done ; 
 but we shall dismiss the subject by saying that up 
 to this time, though there is more competition now 
 than ever before, and the people have more 
 knowledge of the value of all articles taken there 
 in exchange for their produce than at any former 
 period, yet on some articles the trader makes a 
 profit of many times the original cost of them. 
 
116 MISSIONARY LIFE 
 
 CHArTER XXXIII. 
 
 WHAT JUSTICE DEMANDS, GOD COMMANDS. 
 
 Now, if those from enlightened couutriea and 
 of our own color have done so much to debase 
 that people, ought we not to do something to 
 elevate them ? Can justice demand less than this 
 at our hands ? And is it not a reasonable demand ? 
 Fellow-citizen, philanthropist, and Christian, 
 what response do you make to these interroga- 
 tions ? If there is a race of people on earth that 
 should draw from us sympathy and benevolent 
 deeds, that race is the African. For my part, I 
 can not explain how we can be guiltless in the 
 Bight of high heaven unless we put forth our 
 hands to raise them from the dreadful condition 
 into which we placed them ? Is it not to be feared 
 that the Savior will say to us, "Inasmuch as ye did 
 it not unto one of the least of these, ye did it not 
 unto me ? " 
 
 We are commanded to do good to all men as 
 we have opportunity; and our opportunity to do 
 
IN WESTERN AFRICA. 117 
 
 that people good is favorable. But to accomplish 
 that good, sacrifices must be made, not only of 
 money, but also of friends, health, and life it may 
 be. Many must leave their native land and go 
 among them. Persons of different vocations 
 should go. The farmer and the mechanic, as well 
 as the school-teacher and preacher, if they be 
 God-fearing persons, may do valuable service in 
 the great work contemplated. If we are " cruci- 
 fied to the world, and the world to us," if we are 
 denying ourselves and following Christ, or if we 
 are Christians, we will be willing to go to Africa 
 if the Lord so direct us. 
 
 At least all ministers are willing to go who 
 have entered the ministry with a clear understand- 
 ing of the import of the commission Christ gave 
 the. apostles just before his ascent into heaven, 
 which commission is just as binding on the pres- 
 ent ministry as it was on the apostles. When the 
 Savior said, " Lo, I am with you alway, even to 
 the end of the world," he could not have meant 
 that the apostles should live to the end of time, 
 but he meant that after their decease others should 
 be called to the ministry, and still others, and that 
 to the end of the world there should be a Christ- 
 attended ministry. Hence it is as much our duty 
 to "go and teach all nations, baptizing them in 
 the name of the Father, and of the Son, and of 
 
118 MISSIONARY LIFE 
 
 the Holy Ghost," as it was the duty of those who 
 heard these words fall from the lips of the blessed 
 Christ. But in order to teach the nations we must 
 go where they are. If we are the willing servants 
 of the "Most High," we are ready to go where 
 the providence of God directs. We had better 
 be in Africa with the fever six months out of 
 twelve, than to be out of the line of duty. "We 
 will be happier in suffering the loss of all things 
 for Christ's sake, than in the possession of all 
 things if disobedient. 
 
 External circumstances have little to do with 
 happiness ; for God can and does overrule priva- 
 tion and affliction, and make them sources of 
 happiness to his faithful servants. No man can 
 be unhappy while he obeys God. 
 
IN WESTERN AFRICA. 119 
 
 CHAPTER XXXIV. 
 
 MEASURE AND TEST OF LOVE. 
 
 I must be permitted to dwell for a few moments 
 upon a subject on which the Scriptures are 
 plain and unequivocal; but it is a subject which 
 the Christian world is slow to comprehend and 
 appreciate. It is the relation which money and 
 personal sacrifice sustain to the evangelization of 
 the heathen. Turn to I. John iii. 16, 17. 
 
 In the sixteenth verse the idea of self-sacrifice is 
 presented, and a sacrifice is required which is 
 more valuable than all the wealth that it has ever 
 yet been the fortune of any mortal to possess, — for 
 "all that a man hath will he give for his life;" and 
 here he is called to give his life, if the promotion 
 of Christ's cause demands it. 
 
 In the seventeenth verse worldly goods are 
 spoken of, and the strong implication is that those 
 who withhold them can not enjoy the love of God. 
 
 Connect this with a parallel passage in Ephe- 
 sians, v. 5, where it is said that the covetous man 
 
120 MISSIONARY LIFE 
 
 — who 19 an idolater — "hath no inheritance in the 
 kingdom of Christ and of God ;" and the case is 
 fully made out that covetous persons are not 
 the subjects of the kingdom of grace on earth, 
 nor will they be possessors of the kingdom of 
 heaven above. 
 
 Those ministers of the gospel, then, who send 
 covetous people to perdition land them not far 
 from the place where the Bible lets them (low w, 
 and if the Bible is reliable testimony in the case, 
 then the'idolater has as good a chance for heaven 
 without praying as the covetous professor of re- 
 ligion has without paying, with all the praying 
 and weeping he can do. One of the texts quoted 
 denies him the love of God in this world, and the 
 other denies him admission into heaven ; and more 
 than this can not be denied the thief, or the 
 profaner of God's name. " If any man love the 
 world, the love of the Father is not in him." 
 
 Kow read slowly and reflectingly. "Hereby 
 perceive we the love of God, because he laid down 
 Ms life for us : and we ought to lay down our 
 lives for the brethren. But whoso hath this 
 world's good, and seeth his brother have need, 
 and shutteth up his bowels of compassion from 
 him, how dwelleth the love of God in him ? " 
 
 Some say we ought to give the tenth ; and Avhat 
 an improvement in our contributions would be ap- 
 
IN WESTERN AFRICA. 121 
 
 parent if all would give this much ! But the New 
 Testament knows no such definite rule, no such 
 exact limit. It does not intimate that we may 
 stop at the tenth. The gospel idea is, tliat we are 
 to give when objects of need present themselves 
 to us, as our ability will allow. 
 
 " Whoso hath this world's good." E^othing is 
 said of the amount he has, or of the proportion he 
 is to give. If a man has two farms and sells one, 
 and gives the proceeds thereof to benevolent pur- 
 poses, and an object of charity — a "brother in 
 need" — then presents himself to that man, and he 
 can give without impoverishing his family, or 
 those dependent on him for support, he is still 
 bound to give. Many ivho have no real estate give, 
 — and as a general thing those are the most be- 
 nevolent. Surely, then, the man with one farm^ 
 though he may have given twenty farms away 
 before, should still give. The only questions are, 
 Has he " this loorlcVs good?" and, 7s there a " brother 
 in need f — in need of temporal or spiritual bless- 
 ings, whether he be white, black, or red, living 
 in America, Asia, or Africa. If there is, he must 
 give. 
 
 If we take the primitive Christians for a stand- 
 ard by which to regulate giving we shall iind 
 ourselves wofully deficient, for they sold all that 
 they had and laid the proceeds at the apostles' 
 
122 MISSIONARY LIFE 
 
 feet; and distribution was made unto every man 
 according as he liad need. If it be true that all 
 that we have and are is Christ's, might it not also 
 be our duty to give all for the promotion of his 
 kingdom ? 
 
 But if we take the Savior as an example of be- 
 nevolence, we will carry on the work of evange- 
 lization at any and every cost. He left a better 
 residence, in a better country, and better friends 
 than it is possible for us to leave, and came into 
 as bad a place, and among as bad a people 
 as is possible for us to find; for nowhere would 
 the people do worse than kill us. He gave up his 
 wealth in heaven, and then his life a ransom for us. 
 
 Concerning the African mission, many reason 
 thus : 
 
 "It will cost too much; and besides, it will do 
 no good. They are a stupid, degraded people any- 
 how, and there can nothing be made out of them. 
 Go among them and do all you can to teach them 
 better, and they will rob you of your goods, and 
 keep on doing as they now do. God has placed 
 them over there in Africa, and he will do right 
 with them. Stay at home and do good here, and 
 don't go over there and get sick and die." 
 
 l^ow the blessed Savior in heaven could have 
 said as bad things of the people living on earth 
 just before he came to this world, as can be said 
 
IN WESTERN AFRICA. 123 
 
 of the Africans; but still he came, and let them 
 abuse and kill him, and rob him of all he had for 
 the sake of unbarring heaven's gate to them. 
 Had he done as many do toward the heathen, we 
 would have sunk to utter ruin. 
 
 We are absolutely commanded to do to others 
 as we would have them do to us; and were we in 
 their condition, and they in ours, would we not 
 desire them to give us the gospel? And b}'' so 
 doing we will at the same time enhance our own 
 happiness, both in time and eternity. It is a truth 
 established by experience, observation, and script- 
 ure that those who do most for the extension of 
 Christ's kingdom among men enjoy most of the 
 Divine presence in this life ; and that such will be 
 very happy in death and in heaven there can be 
 no doubt. 
 
 Dying men have complained, and even those 
 who were thought to be excellent men and devoted 
 Christians, that they had not done enough for God 
 and his cause ; but we have never heard of one 
 who regretted that he had done too much. 
 
 As Christians, we are to improve the talents 
 God has given us, and the money talent of the 
 Church is of such a character that, if improved by 
 us, we may under God accomplish an important 
 work in the great enterprise of evangelization. 
 The Church has the means and men, which if con- 
 
124 MISSIONARY LIFE 
 
 secrated and used are able to spread the gospel far 
 and wide, but which if unconsecrated and unim- 
 proved may be taken away. 
 
 The history of the church in every age of the 
 world is evidence to the point. Take as an ex- 
 ample the Jewish people. They were prospered 
 only so long as they were faithful to the charge 
 intrusted to them, but when they became penurious 
 and offered blemished sacrifices to God, instead of 
 the best of their flocks, as they were commanded 
 to do, their glory departed from them, and they 
 became poor, — and especially poor in religious life, 
 as is now the case with the close-fisted professor of 
 religion. He that soweth sparingly shall also reap 
 sparingly, but he that soweth bountifully shall 
 also reap bountifully. God can cause a certain 
 spot of ground, or business, to yield a hundred 
 dollars profit, which if given to Him will secure 
 the donor at least one thousand dollars worth of 
 happiness; but if withheld from him, He will 
 withhold the happiness, and may afterward with- 
 hold the increase or gain. 
 
 There are wicked men whom the Lord lets alone, 
 as he did Ephraim. They are joined to the idol of 
 wealth ; and the Lord permits them to make all the 
 money they can, and do with it what they please. 
 And many such become rich. God knows they will 
 have a hard time of it in the world to come, 
 
IN WESTERN AFRICA. 125 
 
 where, like the rich man spokeu of by the Savior, 
 they may be denied water to cool their tongues ; 
 and he lets them enjoy their idol while here on 
 earth. 
 
 But the case is different with persons of en- 
 lightened consciences, who have tasted that God 
 is good, and who, though they may have lost it, 
 once possessed the pardoning love of God in their 
 hearts. Such persons are prepared to appreciate 
 the blessings of salvation to some extent, at least ; 
 and hence they must feel the importance of 
 " giving as the Lord hath prospered them," to send 
 the gospel, with its untold blessings, to those who 
 have it not. Such will be cursed often in their basket 
 and store, if they withhold. Why is it that so 
 many people, though they make money, and never 
 give any away, still do not prosper ? 
 
 IIow often do professors of religion say that 
 they would not give their hope of heaven for 
 all the world, and yet refuse a very small amount 
 of their part of the world to give others that same 
 hope of heaven. If the hope of heaven is so valu- 
 able, and puts them in possession of joy inex- 
 pressible and abiding, think you not that it will be 
 of as much value to that dark African, whose 
 mind is still darker than his skin, as it is to them? 
 That a well-grounded hopu of heaven is of more 
 value to an individual than all the world would be, 
 
126 MISSIONARY LIFE 
 
 is certainly true ; but that those who are so close- 
 fisted as to refuse a respectable portion of their 
 means, to put within the reach of the heathen 
 the same hope, are in possession of a well-founded 
 hope of heaven, is certainly a mistake. 
 
 "I'speak as unto wise men; judge ye what I 
 say." 
 
IN WESTERN AFRICA. 127 
 
 CHAPTER XXXV. 
 
 WHAT THE GOSPEL WILL DO. 
 
 I assume what I suppose will not be denied by 
 a Christian, that the gospel will do for all heathens 
 what it has done for us ; and hence I shall only give 
 a brief sketch of the blessings flowing from the 
 gospel to us, as a nation, to show what it will do 
 for those who have it not. That we are indebted 
 to Christianity for all that we possess above hea- 
 thens, no Christian will deny. To it we are indebt- 
 ed for a free government, which in itself is an in- 
 estimable blessing when founded on right princi- 
 ples. Among the inalienable rights spoken of in 
 the "Declaration of Independence" are life, lib- 
 erty, and the pursuit of happiness; and who can 
 estimate the importance of being protected in 
 these ? To bring this home to the reader let me 
 ask. Would you have your brother, sister, father, 
 mother, or child exposed to the cruelties practiced 
 daily in Africa and other heathen lands, for 
 any earthly consideration? Would you have 
 
128 MISSIONARY LIFE 
 
 them where they would be liable to be burned to 
 death by piecemeal for the supposed crime of 
 witchcraft, and exposed to a thousand such cruel- 
 ties, and without security of life, or rights of any 
 kind, from one hour to another, for the wealth 
 of America? 
 
 We are largely indebted to the influence of the 
 gospel for progress in the arts and sciences, for 
 mechanical and agricultural enterprise, for the dis- 
 covery of the power of steam, electricity, hydros- 
 tatics, and their application to a thousand useful ob- 
 jects. How wonderfully labor is lessened by their 
 use, and how they add to the convenience and 
 comfort of the people of enlightened countries, 
 only those can fully appreciate who have resided 
 among heathens. We are indebted to the same 
 cause for all the refinements of society. The 
 gospel develops and ennobles the nature of man, 
 and greatly elevates even those who do not adopt 
 it as a rule of action, but still enjoy its light and 
 influence. 
 
 The influence of the gospel in our midst 
 greatly adds to our wealth as a nation. Why is it 
 that land in some localities in this country is worth 
 from one to two hundred dollars per acre, while 
 plenty of just as good land, and naturally as well 
 located, in Africa is not worth a dime per acre? 
 And why is it that a day's labor in this country 
 
IN WESTERN AFRICA. 129 
 
 is worth from one to ten dollars, while the same 
 amount of labor there is worth from one to two 
 dimes? The reason of this difference is found in 
 the fact that we have the Bible, and they have it 
 not. The Bible fosters invention, enterprise, and- 
 refinement wherever it goes; and wealth follows 
 in its train. 
 
 In a very important sense the Bible has made 
 our turnpikes, canals, and railroads, as well as the 
 cars and boats and wagons used upon them. It 
 has made our good houses, steam-mills, factories, 
 ships, our trades, professions, and books. It has 
 made our telegraph lines, by which we converse 
 with each other thousands of miles apart. But 
 these are the less important blessings it confers 
 upon us. Our feeble powers are inadequate to 
 enumerate the spiritual benefits it lavishes upon 
 us. Take from us the Bible, and with it 
 must go the holy Sabbath, the preaching of the 
 sanctuary, the institutions of the church, the 
 liberties, social, civil, and religious, which we en- 
 joy, and our hope of heaven. 
 
 And what would be the result were we deprived 
 of all its restraints from vice and inducements to 
 virtue ? Why, idolatry would regain its lost as- 
 cendency, superstition would stalk forth in oui* 
 midst, and barbarity in its most cruel forms — such 
 as burning persons for witchcraft, and sacrificing 
 
130 MISSIONARY LIFE 
 
 human beings by thousands to some imaginary 
 deity, as is now done by some of the tribes of Af- 
 rica, with an innumerable multitude of enormities 
 such as only those can conceive who are en- 
 shrouded in the darkness of heathenism, and "led 
 captive by the devil at his will," — would roll upon 
 us like a devouring flood ! 
 
 We must support our home institutions, espe- 
 cially those which are good, and modify and make 
 good those that are not in accordance with the 
 Bible. If we do not sustain the institutions of 
 Christianity in our midst it will not be two centu- 
 ries until we shall be where Africa now is, in point 
 of moral degradation, and long ere that period 
 bloodshed and carnage will fill this pleasant land 
 constantly. 
 
 But while we support the gospel at home, we 
 should not fail to send it abroad. To do good, 
 next to becoming good, is the great work of life, 
 and if for no other reason than to ameliorate the 
 condition of the heathen physically, we ought to 
 give them the gospel of reconciliation. Had you 
 a neighbor starving for want of food, and 
 freezing for want of fuel, as a Christian, you 
 would feel it your duty to alleviate his wants. 
 Well, thousands in heathenism are now siiftering 
 daily quite as much as this man in his destitution, 
 — we mean in a physical sense. The introduction 
 
IN WESTERN AFRICA. 131 
 
 of the gospel among them is the only remedy for 
 their physical sufferings, as well as for their spiritual 
 maladies ; and we have the means in abundance 
 to give them a preached as well as a written 
 gospel. Why, we can aflbrd to give to benevolent 
 purposes half of all we have, and be more wealthy 
 then than we would be to keep all we have and 
 be without the Bible ; and yet this is their sad con- 
 dition. 
 
 Do not say I am speaking at random when I 
 say that the gospel will do for the heathen what it 
 has done for us; for physical, social, moral, intel- 
 lectual and natural elevation are the legitimate re- 
 sults of its introduction everywhere. To have 
 doubts as to whether it will atiect the hearts and 
 consciences of any people, when it is preached 
 clearly, perseveringly, and in the demonstration 
 of the Spirit, is to doubt the veracity of God's 
 word. What God has promised he will most 
 surely accomplish, as the history of our mission in 
 Africa so abundantly shows, and to the consider- 
 ation of which several chapters will next be given. 
 
132 MISSIONARY LIFE 
 
 CHAPTER XXXVI. 
 
 LOCATION OF SIIERBRO MISSION. 
 
 The first missionaries to Africa, sent there by 
 the United Brethren in Christ, were Kevs. "W. J. 
 Shney, D. C. Kumler, and the writer, wlio landed 
 in Freetown, Sierra Leone, February 26th, 1855. 
 After remaining there a few days, they sailed 
 down the coast about one hundred and twenty 
 miles to Good Hope, on Sherbro Island — the name 
 of a mission-station in charge of the AmericiCn 
 Missionary Association. This, by mutual agree- 
 ment, became their temporary home, and they at 
 once commenced ^^I'ospecting the country along 
 the Little Boom, Big Boom, Jong, and Bar- 
 groo rivers, to find a suitable place at which 
 to open a mission. Mo Kelli, on the Jong River, 
 being a large toAvn, and near to a number of other 
 towns having a large population, Avas thought to 
 be a good point at one time ; but it ])eiiig diflicult 
 to reach, owing to the falls in the river, eleven 
 miles below, over which canoes and boats could 
 
IN WESTERN AFRICA. 133 
 
 not pass, tliis project was abandoned by the mis- 
 sionary remaining in the field, after the other two 
 returned to America. He next attempted to ob- 
 tain a place in or near the town of Shengay, 
 where the principal station of Sherbro Mission 
 now is, and frequently visited Mr. Caulker, the 
 head-man of that place, for this purpose. Keceiv- 
 ing but little encouragement that permission 
 would be given to commence a mission there, two 
 trips were made up the Big Boom River, a dis- 
 tance of one hundred miles, to seek a location up- 
 on its banks. The last time, a selection was made ; 
 and the chiefs and head-men interested agreed to 
 meet the missionary, to arrange terms upon which 
 the site selected should become mission property. 
 After waiting several days, he was compelled to 
 abandon this project also, because the parties who 
 alone could give the right to open the mission 
 failed to meet as they had promised. This was 
 late in December, and but a few days before the 
 missionary was prostrated by his second severe 
 attack of African fever, from which he never re- 
 covered sufliciently to do much until after he re- 
 turned to America the following May. Just be- 
 fore leaving Africa he purchased, by the advice of 
 the Executive Committee of the church mission- 
 ary board, a mission-residence in Freetown, for 
 the purpose of affording a comfortable place 
 
134 MISSIONARY LIFE 
 
 for our missionaries when there, which neces- 
 sarily is more or less frequent, as that is the 
 place at which laborers land in going to the 
 mission, where they embark when they return, 
 and where they receive and mail letters, do 
 more or less trading, and frequently go for 
 medical treatment. This would have been of 
 great service could we have retained it; but owing 
 to straitened circumstances, it had to be sold a 
 few years afterward, to enable the Board to meet 
 the current expenses of the mission. 
 
 For over six months there were no missionaries 
 on the ground. In January, 1857, Rev. J. K. 
 Billheimer, Dr. William B. Witt, and the writer 
 landed in Freetown, the two former as permanent 
 laborers and the latter for the special object of in- 
 ducing, if possible, Mr. Caulker to consent to the 
 establishment of a mission in or near the town of 
 Shengay. Several years before, Mr. Caulker had 
 been driven out of his town and country by his en- 
 emies in war; and he knew he could return only at 
 the peril of his life. lie finally granted permis- 
 sion to commence a mission near his town, more 
 for the reason that this would give him security 
 there than from any other consideration ; and in 
 this he realized his expectations, for soon after 
 the mission was opened he returned to Shengay, 
 and there was permitted to end his days in peace. 
 
IN WESTERN AFRICA. 135 
 
 Mr. Caulker's consent was obtained in tlie month 
 of March ; but the rainy season being close at hand, 
 nothing was attempted until the beginning of the 
 dry season, about seven or eight months afterward. 
 Pending the negotiations with Mr. Caulker the 
 writer went to Liberia and spent near a month 
 there, visiting the chief points of interest in that 
 young republic, especially places along the St. 
 Pauls River, as far as it is navigable. He fully 
 satisfied himself that Shengay was more healthy, 
 and in other respects preferable to it as a mission- 
 field; and this is true of all the country he was 
 permitted to see during the four different times he 
 was in Africa, embracing the entire coast from 
 Goree to Liberia. God greatly favored us in 
 giving us so good a location. And no less marked 
 was his goodness shown us as a church in raising 
 up when he did the gifted, zealous, and eloquent 
 Rev. J. C. Bright, corresponding secretary of 
 our Board of Missions at the time the African 
 mission was commenced, through whose untiring 
 and efiJective labors the Church was aroused to 
 engage actively in the work of missions, both at 
 home and abroad, and who never allowed any 
 obstacle to weaken his zeal in favor of projecting 
 and prosecuting the mission in Africa. 
 
136 MISSIONARY LIFE 
 
 CHAPTER XXXVII. 
 
 SHENGAY MISSION-STATION. 
 
 A brief description of Shengay Station, which 
 has been and will doubtless continue to be head- 
 quarters of Sherbro Mission for years to come, 
 with some of its surroundings, will be both in- 
 teresting and profitable to all who read this book. 
 It is a cape on the mainland, containing about one 
 hundred and fifty acres of land, lying between the 
 seventh and eighth degree of north latitude, and 
 about sixty miles south from the city of Freetown. 
 Its altitude is about twenty feet above ocean at 
 high tide, which, with the fact that it is surround- 
 ed on three sides by salt-water, makes it quite a 
 healthy and beautiful place. A few rods to the 
 west of the northern point of the cape lies 
 ^Williams Island, and about three miles to the 
 north-west are the Plantain Islands, three in num- 
 ber, the largest having been the head-quarters of 
 Mr. John Newton, a daring and cruel slave-trader 
 at one time,'_and afterward a noted and successful 
 
IN WESTERN AFRICA. 137 
 
 minister of the gospel. The ruins of his slave- 
 pen are still there. 
 
 The mission-land, and that occupied by the 
 Sherbro tribe, is mostly well adapted to the 
 growth of coffee, cotton, sugar-cane, arrow-root, 
 ginger, rice, yams, cocoa, sweet-potato, cassada, 
 oranges, bananas, plantains, figs, olives, cocoa-nuts, 
 African grapes, plums, tamarinds, guava, papaws, 
 pine-apples, sour-sop, sweet-sop, and other varieties 
 of fruits and vegetables. There are on the mission- 
 premises an abundance of rock and timber for 
 building purposes, among them many palm and 
 other valuable trees. It is altogether a desirable 
 place, and of easy access. 
 
 The town of Shengay, where the principal chief 
 of the Sherbro tribe resides, is but one half mile 
 from our mission-buildings. It being the metrop- 
 olis of the Sherbro country, and so near the mis- 
 sion, it is superior to ordinary African towns, es- 
 pecially the newer portions of it, where there are 
 streets, which is quite an unusual thing in native- 
 built towns. ITear its center is Zion Chapel, a 
 house built for the mission by Chief Caulker 
 and his people, in which both a day and Sab- 
 bath school, as well as regular religious services, 
 are held, the only place where these could be con- 
 ducted properly, in or near Shengay, before the 
 completion of the new stone chapel on the mission- 
 
138 MISSIONARY LIFE 
 
 ground two years ago. This excellent church ed- 
 ifice, 30 by 45 feet, with the missionary residence 
 32 by 40 feet in size, equally as substantial, both 
 having stone walls and slate roofs, with several 
 native-built houses occupied by boatmen and la- 
 borers, constitute Shengay mission-station build- 
 ings. The first building erected was a frame 
 chapel, 24 by 30 feet, which was shipped there 
 from New York City, all ready to be put up, in 
 the fall of 1857. This was put upon stone pillars 
 about seven feet high, under the supervision of 
 Mr. Billheimer, he lodging in a native-built mud- 
 hut while it was being done. The space was divided 
 into three apartments, one room, 20 by 24 feet in 
 size, being used for school and meeting, and the re- 
 maining space divided into two rooms of equal size, 
 the one for the missionary bed-room and the other 
 for the store. The cooking was done in a native- 
 built house close by, the hours for eating then, as 
 now, being from 9 to 10 o'clock and from 5 to 6 
 o'clock; and the day-school was in session from 11 
 to 3 o'clock ,This building was intended to be 
 used exclusively for chapel and school-room as 
 soon as a residence could be erected, which was 
 commenced by Mr. Billheimer the following year ; 
 but the society not receiving the money with which 
 to proceed, it was not finished for several years 
 afterward. This house, put up amidst much dis- 
 
IN WESTERN AFRICA. 139 
 
 couragement upon the part of Mr. Billheimer, is 
 admirably adapted to the use for which it was 
 erected, and with the kitchen and veranda since 
 added furnishes excellent accommodations for 
 from four to six missionaries. With care and 
 some repairs, it will be a comfortable house for 
 the next fifty years. The same is true of the new 
 stone chapel. These substantial, commodious, and 
 well-arranged buildings, with the grand scenery, 
 both on land and the sea, make the mission-prem- 
 ises an exceedingly lovely spot. "Beautiful for 
 situation, the joy of all who behold it," is Shengay 
 Mission-Station. The patient, persevering, and 
 self-sacrificing labors of those who gathered the 
 material, and had it prepared and put together so 
 as to constitute these good houses, deserve to be held 
 in remembrance by those, both in America and 
 Africa, in whose behalf they were built. To Mr. 
 Billheimer belongs the honor of superintending 
 the erection of the first chapel, and the only mis- 
 sionary residence we have ever had at Shengay, 
 which he did well. 
 
140 MISSIONARY LIFE 
 
 CHAPTER XXXVIII. 
 
 DR. WITT AND REV. J. A. WILLIAMS. 
 
 Dr. Witt, who accompanied Mr. Billlieimer to 
 Africa, spent most of his time at one of the stations 
 of the Mendi missions and in Freetown, during the 
 year and a half he remained in that country. 
 Being well skilled in the science of medicine, a 
 fluent preacher, and a warm-hearted Christian, he 
 had the qualifications in a pre-eminent degree to he 
 useful in any country, both to the bodies and souls 
 of men, which he was to the degraded sons and 
 daughters of Africa. At the time he received his 
 appointment to Africa he was practicing medicine 
 in Cincinnati, and held a professorship in one of 
 its medical colleges. He also found time to preach 
 frequently, and was in a pre-eminent sense a zeal- 
 ous doer of good works. 
 
 Mr. Billheimer having been alone at Shen- 
 gay from the commencement of the work 
 there till the beginning of the year 1859, 
 he souo-ht and obtained the services of Rev. 
 
KJ-V \V[LLI\M lURlON \M 1 I 
 
IN WESTERN AFRICA. 141 
 
 J. A. Williams, a native of Africa, who had heen 
 educated in one of the mission-schools in Free- 
 town. This man rendered valuable service for 
 over ten years. He was left in charge of the 
 entire work a number of times, varying in length 
 from six months to two years. But for his faith- 
 fulness and diligence in caring for the welfare of 
 the mission, and preserving the mission-property, 
 when the society could neither find laborers nor 
 money to carry forward the work properly, the 
 probability is that the buildings as well as the 
 reputation of the mission would have been injured 
 to such an extent as to have led to the abandon- 
 ment of that work. In this and a number of 
 other instances equally striking, the leadings of 
 providence may be seen in a very remarkable 
 manner. 
 
 In the month of May, 1859, Mr. Billheimcr was 
 compelled to return to America to recruit his 
 health ; and while here he did good service for 
 Sherbro Mission, lecturing on Africa. He remain- 
 ed until June, 1860, when he returned to Africa ; 
 and his return was hailed with expressions of great 
 joy by his former associates and acquaintances 
 there. Mr. Williams was in charge of the work 
 during his absence, and was the only laborer there. 
 He taught the school, and kept up regular religious 
 services most of the time with good results. 
 
142 MISSIONARY LIFE 
 
 CHAPTER XXXIX. 
 
 RELIGIOUS AWAKENING, FIRST CONVERTS 
 
 For some time^before Mr. Williams commenced 
 work at the mission, and up till the time Mr. 
 Billheimer returned to America, in the summer 
 of 1859, there existed a religious awakening 
 among some of the young people who attended the 
 day and Sabbath schools, and sanctuary services. 
 Mr. Billheimer reported a class of ten persons who 
 were seeking the Lord, some of them very earnestly. 
 Among the number were Miss Lucy Caulker and 
 Mr. Thomas Tucker, who were happily converted. 
 Thomas was a young man, twenty or more years 
 of age. Lucy was the daughter of the chief of 
 Shengay, and about fourteen years of age. Her 
 parents both opposed her, and at times bitterly; but 
 she was steadfast in her adherence to Christ. It 
 was not long until her father sold her, to become 
 the wife of a white man, who took her sixty miles 
 from Shengay, to his trading-station. It is 
 thought the old chief did this to cause her to 
 abandon a religious life ; but whether this was so 
 
IN WESTERN AFRICA. 143 
 
 or not, she contiuued to hold fast her profession 
 of faitli, without wavering, and does to this day. 
 Chief Caulker himself became a Christian a 
 few years afterward, and died. A few months 
 after his conversion Lucy (then Mrs. Reamy) em- 
 braced the opportunity to free herself from what 
 she regarded as an unholy alliance. She proposed 
 to her so-called husband that they should now be 
 married according to Christian usage or she 
 would return to her native town, which she did 
 while he was on a visit to his friends in England. 
 She went to work in earnest to build her a com- 
 fortable house, which by her good management and 
 industry was soon accomplished, and in which 
 she lived until about one year after the death of Mr. 
 Heamy, which took place the first of the year 
 1875, when she was married again. From the 
 time she left Mr. Reamy until his death he gave 
 her a little financial help, to enable her to educate 
 their four children, which she was attending to 
 well. She was an excellent Christian worker 
 while at Shengay ; and since her removal the last 
 time she is reported as being faithful and earnest 
 in her endeavors to lead others to accept of Christ 
 as their Savior. 
 
 Mr. Thomas Tucker, who when he first came 
 to the mission was an exceedingly ignorant 
 and unpromising youth, has from the first been a 
 
144 MISSIONARY LIFE 
 
 devoted friend of the mission; and for some years, 
 especially the last four or five, he has been a con- 
 sistent, energetic, and influential Christian. He 
 had severe persecution to endure and bitter op- 
 position to overcome at the beginning of his 
 Christian life, which thoroughly tested the gen- 
 uineness of his religion. Though not without 
 fault, he certainly has done Veil, and is now an ex- 
 emplary Christian. His services as foreman of the 
 mission-hands, and as captain of the mission-boat, 
 have been very reliable. As these names, and es- 
 pecially Mr. Tucker's name, will be mentioned 
 commendably several times in the succeeding 
 pages of this book, in extracts from letters writ- 
 ten by missionaries, nothing further will be said 
 respecting them here. 
 
 As these two persons were the only ones who 
 were fully brought to Christ during the first relig- 
 ious awakening, and the only converts in connec- 
 tion with Shengay Mission- Station from its 
 commencement, in 1857, till about six or seven 
 years ago, it may be well to inquire why there 
 were no others. It will be remembered that at 
 that time there were quite a number of anxious 
 persons so far awakened as to cause them to man- 
 ifest an earnest desire to know what to do to be 
 saved ; that there was but one missionary 
 there, whose labors were frequently interrupted 
 
IN WESTERN AFRICA. 145 
 
 by sickness, and who was compelled to return to 
 America to recruit his health soon after such relig- 
 ious interest was commenced. Had there been a 
 sufficient force there to carry forward the 
 work so well begun, doubtless there would have' 
 been q[uite a number brought to Christ. At 
 different times subsequently there were excel- 
 lent prospects for a glorious revival of religion, 
 but on account of the absence of the missionary for 
 weeks together, and sometimes of his wife also, be- 
 cause of his severe illness, the field so ripe for a 
 glorious harvest of souls was not reaped. This 
 was a source of deep regret upon the part of a 
 number of our missionaries, and oft repeated by 
 one of them in his letters from Africa, and 
 frequently after he returned to America, 
 when he often remarked, and almost with his 
 dying breath, "Don't send any missionaries to 
 Africa again until you are able to keep from three 
 to four there all the time." 
 
 One thing is clearly established, namely: much 
 was lost because we had so few laborers in Africa, 
 and so little money to sustain them during the first 
 fifteen years of our occupancy of that field. With 
 but one missionary in the field, and part of the time 
 a native helper only, much of the good done was lost. 
 The responsibility of having so small a force there 
 must rest with those who might have prevented it. 
 
 10 
 
146 MISSIONARY LIFE 
 
 CHAPTER XL. 
 
 WHAT WAS DONE FROM 1860 TO 1870. 
 
 Ill the year 1860 Rev. Charles 0. "Wilson accepted 
 au appointment to Sherbro Mission, and reached 
 it in the month of November. After spending a 
 short time at Shengaj he returned to Freetown on 
 business, and became seriously ill with the African 
 fever, which kept him there for about one month, 
 when he so far recovered as to be able to come 
 home, which he did on the recommendation of 
 his physician, who declared it to be necessary to 
 save his life. This was a great disappointment, 
 both to Mr. "Wilson and the Board of Missions, 
 and an additional discouragement to the friends 
 of that mission. For fear that the Church would 
 be dissatisfied with his course, and withhold money 
 and sympathy from that work on account of his 
 returning without rendering any service, he gener- 
 ously proposed to pay all the expenses of the trip, 
 which he did. 
 
 This left Mr. Billhcimer and Mr. Williams, the 
 
IN WESTERN AFRICA. 147 
 
 native helper, alone again, which, with other dis- 
 couraging features connected with the work, 
 caused Mr. Billheimer to write the following: 
 " Mr. Wilson is compelled to return home. We 
 owe Mr. Heddle a large sum of money. My own 
 health is so precarious that I shall have to leave 
 soon ; and altogether, the news to you is sad. I 
 fear and tremble." Mr. Billheimer's health im- 
 proved some, and he was enabled to remain a year 
 after the date of this letter before coming to 
 America. 
 
 Owing to a lack of money to meet the expenses 
 of the mission, and our place near Shengay proving 
 to be more healthy than was expected, there was 
 less necessity to retain the Freetown property, 
 and much need for the money in it. Mr. Billheimer 
 was accordingly instructed to sell it. He soon 
 found a purchaser; but owing to the technicalitiea 
 of Sierra Leone law, and the unwillingness of some 
 interested parties to do right, he was unable to 
 give a good title for it. After doing all that his 
 legal advisers suggested, he still failed to satisfy 
 the purchasers. Early in the year 1861 he wrote 
 home that he had done his utmost, but could not 
 adjust the difficulty; and in a few months after- 
 ward he came to America to recruit his health, 
 again leaving the misson in charge of Mr. Williams. 
 
 To make some disposition of this property so as 
 
148 MISSIONARY LIFE 
 
 « 
 
 to get money, and to take care of other interests 
 connected with the mission, the writer made a 
 third voyage to Africa in the fall of 1861, return- 
 ing the next spring. This trip cost the Church 
 no money. It was attended with much peril by 
 sea, and vexation and trial in Africa, but proved 
 entirely successful in accomplishing the end for 
 which it was made. The conspiracy in Freetown 
 (for such it was) to defraud the mission of the 
 property there, by the interposition of a kind 
 Providence did not succeed. The property was 
 sold, and the money obtained with which to pay 
 most of the debts of the mission, and to make ar- 
 rangements for future operations. 
 
 In the summer of 1862 Mr. Billheimer was 
 married to Miss Amanda L. Ilanby, daughter of Ex- 
 bishop Hanby, and the following September himself 
 and wife sailed for the field he had left the pre- 
 vious year. They were permitted to pursue their 
 labors about two years, when failing health 
 compelled them to return to America. Again the 
 work was left in charge of Mr. Williams for nearly 
 one and a half years. During this time several 
 persons received and accepted appointments to 
 go to that field, but for various reasons none of 
 them went. 
 
 In the fall of 1866 Rev. Oliver Hadley and wife 
 were appointed to go, and reached the mission the 
 
IN WESTERN AFRICA. 149 
 
 following December. Tliey found the buildings in 
 bad condition ; and there was also strong opposition 
 to our operations there upon the part of Chief 
 Caulker and other influential citizens of Shengay, 
 and the neighboring towns. Various reasons were 
 assigned for this, chief of which they evidently did 
 not mention, namely, a desire to see the mission 
 fail. Then, too, they soon found out that the influ- 
 ence of Mohammedanism, purrowism, polygamists, 
 slave-holders, and the advocates of the liquor- 
 traffic were against them and the work they 
 sought to accomplish. These combined, with the 
 deep degradation of the people, constituted 
 altogether an unfavorable state of affairs. The 
 traffic in ardent spirits is held in high esteem there 
 by many, and for the same reason as here, name- 
 ly, the money that is in it. Slave-holders, there 
 as elsewhere, know that when slaves become edu- 
 cated and enlightened they are not so easily kept 
 in bondage. Polygamists can not see the wrong 
 there is in one man having from two to twenty 
 so-called wives so long as they may be used as 
 slaves, to labor and procure for him a livelihood. 
 Purrowism, which has exerted such a wonderful 
 influence over the people, must continue its secret^ 
 cruel, and diabolical work; and African Moham- 
 medans, as they can read the Arabic, and allow 
 Buch abominations as slavery, polygamy, gregree- 
 
150 • MISSIONARY LIFE 
 
 worship, aud uearly all the evils proliibited in the 
 decalogue, do not find it hard to make the 
 people believe that their religion is as good as that 
 of Christians. With all these things before him, 
 Mr. Hadley saw clearly the sad condition of tho 
 heathen, and the obstacles to be removed to win 
 them to Christ. 
 
 "With a firm faith in the power of the gospel, 
 he and his wife, who was his equal in eliective 
 evangelical labor, commenced, and continued their 
 labors about a year and a half, when he wrote the 
 following hopeful letter: " Our Sabbath-school is 
 more interesting, and numbers now from twenty- 
 five to thirty persons. Our prayer-meetings and 
 Bible-class have been very good. Five persons 
 whom .we had hoped to see converted soon are 
 for the present out of our reach ; but another has 
 lately given evidence of distress, on account of 
 sin. We rejoice at every indication that the 
 Holy Ghost is working in the dark hearts of this 
 people." 
 
 The labors of this excellent missionary ter- 
 minated at the end of two and a half years, when 
 his rapidly-declining health compelled him to re- 
 turn to America in the spring of 1869. He and 
 his wife reached their home in Indiana, April 
 2l8t, and one week afterward he died. During the 
 few days they remained with us in Dayton, Ohio, 
 
IN WESTERN AFRICA. 151 
 
 he conversed freely respecting tlie future of Slier- 
 bro Mission, as far as strength permitted him to do 
 so. He knew he must die soon ; and though his 
 words were always spoken with great sincerity, 
 yet now they were more so than usual, and pos- 
 sessed great unction. He insisted on keeping from 
 three to four laborers in the field all the time; show- 
 ed how much of the good that is done is lost with 
 but one or two there, who on account of neces- 
 sary absence on business, and on account of sick- 
 ness, could not work to advantage. The dying 
 testimony of this devoted Christian missionary, 
 with the fact that he died so soon after his return 
 to America, were regarded by some as evidence that 
 Sherbro Mission ought to be discontinued, instead 
 of a loud call for greater zeal and liberality in its 
 prosecution. Several years previous, a considerable 
 number of our people demanded its discontinuance, 
 and now it looked as though this might be done. 
 With a divided feeling as to what disposition to 
 make of this mission, the question was carried to 
 the General Conference of 1869, which, after care- 
 ful investigation, advised that the door be kept 
 wide open for its continuance, and that it be 
 manned again as soon as men and money could 
 be obtained to do it. 
 
 From the time Mr. Hadley and wife left Africa, 
 in 1869, until the death of Mr. Williams in July, 
 
152 MISSIONARY LIFE 
 
 1870, he had the entire charge of it again. The 
 last two missionaries dead, and none ready to take 
 their places, it looked as though the demand to 
 abandon that field had become a necessity. As 
 long as we had a trustworthy native worker on the 
 ground we had something, but now that he is gone, 
 and no one to take his place, we had better quit, 
 said those who wished it discontinued. These 
 gloomy days in the history of Sherbro Mission, 
 and especially the fact that by the death of Mr. 
 "Williams we were without a single representative 
 in that dark land, with its multiplied millions of 
 deeply degraded heathen, affected others quite dif- 
 ferently, who now had a greater zeal for the con- 
 tinuance of the mission than they ever had before. 
 Among: this number was one of the officers of the 
 society, who urged the appointment of a man and 
 his wife to go with him to Africa, which proposi- 
 tion resulted not in his going then, but in their 
 being sent in ISTovember, 1870. Their names were 
 first presented to the committee soon after the intel- 
 lig-ence reached us that Mr. "Williams was dead ; 
 but owing to the fact that the brother was not a min- 
 ister, and with little evidence that they would make 
 Bnccessful missionaries, the committee had deferred 
 action until the month of October. This man is 
 now an ordained minister in the United Brethren 
 Church, and has proved to be among the most 
 
IN "WESTERN AFRIOA. 153 
 
 successful missionaries it has. The same is true 
 of his wife, whose services have done much to 
 make Sherbro Mission so highly successful daring 
 the last few years. 
 
154 MISSIONARY LIFE 
 
 CHAPTER XLT. 
 
 MR. GOMER AND WIFE AND MR. EVANS SENT TO AFRICA, 
 MRS. HADLEY'S return. 
 
 Mr. Joseph Gomer and wife, whose appointment 
 to Africa was referred to at the close of the last 
 chapter, did not reach the mission until January, 
 1871, having heen detained a short time in 
 Liverpool. They found that the buiklings and 
 premises were damaged for want of attention. Mr. 
 Williams, who had left the mission for a month or 
 two previous to his death, to attend to some busi- 
 ness engagements down the country, was never 
 permitted to return to Shengay. He left the build- 
 ings and grounds in charge of a native, who paid 
 but little attention to them. 
 
 While Mr. Gomer was discouraged at finding 
 these things in such sad plight^ he yet was greatly 
 encouraged by a much more friendly feeling of the 
 people to the prosecution of the mission than thoy 
 liad formerly shown. God had been working 
 among the people in a marked manner witliout a 
 
IN WESTERN AFRICA, 155 
 
 missionary, or it may be by the death of the two 
 who ^ast labored in their midst. At all events, 
 they showed a greater willingness to listen to the 
 preaching of the gospel and a higher appreciation 
 of its benefits than ever before. In a few months 
 Mr. Caulker, the chief of the country, and head- 
 man of Shengay, requested tliat meetings be held 
 regulary in his town as well as at the mission- 
 house, which — owing to the destruction of our 
 first chapel by bug-a-bugs— was now the only place 
 on our premises in which to hold them. He at- 
 tended them himself when held in Shengay, even 
 while so feeble as to have to be carried to the 
 place ; and instead of forbidding his people, espe- 
 cially slaves, from being present, as he once did, he 
 now advised, and sometimes required them to at- 
 tend the meetings and the Sabbath-school. The 
 result was, large numbers were present to hear Mr. 
 Gomer preach, and to witness all the exercises at 
 Bible-class and prayer-meeting. Mr. Caulker him- 
 self became a sincere inquirer after truth, and in 
 due time an earnest penitent, as well as Christian; 
 and he, with a number of others, publicly renounc- 
 ed heathenism and professed faith in Christ. Some 
 went back to the world, but not a larger per cent 
 than is usual under similar circumstances in 
 America. The chief only lived a few months 
 after his conversion, he being quite old. He died 
 
15G MISSIONARY LIFE 
 
 August 15, 1871, in the faith of the gospeL His 
 last words spoken in English were, "Salvation only- 
 through Jesus Christ, who is merciful." A few 
 moments before his death he spoke of God, and 
 prayed in the Sherbro language. 
 
 Mrs. Hadley, who continued to manifest much 
 interest in the mission ever since her connection 
 with it, now indicated her willingness to return to 
 it, which proposal met with the hearty approval of 
 the Executive Committee, who also appointed Eev. 
 J. A. Evans to that field shortly afterward. They 
 reached Shengay, December 9, 1871. Their safe 
 arrival there was a source of much comfort to Mr. 
 and Mrs. Comer, who now had much more to do 
 than they could possibly attend to properly. 
 Equally great was the joy of Mrs. Hadley to have 
 the privilege of meeting the people again for whom 
 she had labored so zealously in other years, and 
 for whose welfare she felt such deep solicitude. 
 The following, taken from her first letter after 
 landing at the mission, shows how she felt in view 
 of the marked change which had taken place 
 during her absence: 
 
 " I am thankful to God for permitting me to see 
 the wonderful change which has taken place liero 
 since I left for America. The speaking and pray- 
 er meetings, and the Sabbath-school, are very 
 interesting. I am encouraged to hear some bear 
 
IN WESTERN AFRICA. 157 
 
 witness that the seed of other years' planting has 
 not been entirely lost. Brother Gomer has scat- 
 tered much religious truth broadcast, a good deal 
 of which is taking root in good ground. My 
 heart has been filled with joy and gladness while 
 hearing these new converts speak and pray." 
 
 Ten days after she reached the mission, Mr. 
 Gomer wrote, "There were sixty-five scholars at 
 Sabbath-school yesterday. We have determined 
 to build a country chapel in Shengay. Mr. Caul- 
 l^er — a son of the old chief who died six months 
 previous, and his successor in office, — and his peo- 
 ple will help do it. Our plan of operation is 
 not yet perfected. Brother Evans and I will 
 preach alternately here. He will keep books and 
 accounts, and I will have charge of the laborers. 
 Mrs. Gomer will have charge of the mission-res- 
 idence, and Mrs. Hadley and Thomas Caulker 
 will manage the school; and she will have a sewing- 
 class." 
 
 The four missionaries found plenty to do — 
 Messrs. Gomer and Evans giving some attention to 
 the new chapel which was building, and Mrs. Had- 
 ley and Mrs. Gomer frequently conducting the 
 meetings, which they did successfully. At times 
 a remarkable religious interest pervaded all who 
 came within the bounds of the mission. This 
 divine influence extended to neighboring towns, 
 
158 MISSIONARY LIFE 
 
 and a few were induced to observe for a time 
 some of the institutions of Christianity, such as 
 keeping the Sabbath. Occasionally they got 
 things so mixed as to observe Saturday or Mon- 
 day in place of Sabbath, until they were set right 
 by some one who knew the time correctly. 
 
IN WESTERN AFRICA. 159 
 
 CHAPTER XLII. 
 
 ANOTHER CHAPEL NEEDED, APPOINTMENT OF MR. 
 WARNER AND WIFE. 
 
 A year or two previous to this time the Ex- 
 ecutive Committee had determined to erect a new 
 stone chapel, and appealed to the friends of Africa 
 to forward, as a special contribution, the amount 
 needed for this purpose. Funds for this object had 
 accumulated until nearly enough were in the hands 
 of the missionary treasurer, and now the chapel 
 w^as needed. The one just finished in Shengay be- 
 ing a country -built house, would need repairs every 
 year or two, and would only serve a temporary 
 purpose at best. Besides, something might occur 
 to make it impracticable to hold school and meet- 
 ings in the town of Shengay, and with a perma- 
 nent chapel upon the mission-premises our 
 operations could not be interfered with. Every- 
 thing indicated that the new chapel ought to be 
 put up soon as possible. 
 
 The four missionaries already there having all 
 that they could do, especially in view of com- 
 
IGO MISSIONARY LIFE 
 
 menciiig a second mission-station about fifteen 
 miles to the south of Shengay, at which place they 
 had been preaching as frequently as was consistent 
 with other duties, there was a necessity for addi- 
 tional laborers. Accordingly, Rev. Peter Warner 
 and wife were appointed in September, 1872, and 
 sailed the following month. Mr. Warner's special 
 business was to superintend the erection of the 
 new chapel, which was the principal work he did 
 while there. The building is 30 by 45 feet in size, 
 and cost about $3,000, including the expense of 
 sending Mr. "Warner, and seating and painting, 
 which was not done till the spring of 1875, "when 
 it was dedicated. 
 
 The promptness with which funds were given for 
 this house showed that a larger number of people 
 in the United Brethren Church were interested in 
 the African mission than was generally supposed. 
 The call made by the Executive Committee, 
 asking for voluntary contributions, was published 
 in our church papers. Contributions were sent, 
 varying in amount from twenty-five cents to five 
 dollars; and in a very few instances larger amounts 
 were sent — a single congregation, or Sabbath- 
 school, not unfrequently giving from twenty to 
 thirty dollars. It is within the bounds of truth 
 to say that from thirty to forty thousand people 
 contributed money to build that house. 
 
IN WESTEBN AFRICA. 161 
 
 CIlAPTEli XLIII. 
 
 HOW TWO CHIEFS WHO WERE AT ENMITk BECAME 
 RECONCILED. 
 
 Besides the wonderful work of grace at Slien- 
 gay during the year 1872 another remarkable 
 event took place near its close, which exerted a 
 favorable influence in behalf of the mission, and 
 gave the missionaries, especially Mr. Gomer, more 
 power over the people than they ever had before. 
 Mr. George Caulker, and Mr. Richard CJiulker his 
 cousin, are the principal chiefs of the Sherbro 
 tribe ; but they had been bitter enemies for 
 about six years. This kept the country in con- 
 stant unrest and trouble. Other sub-chiefs and 
 influential head-men had taken sides in this quar- 
 rel, and hence large numbers of the people were 
 in opposition to each other. The result was, fre- 
 quent wars, and rumors of wars, and difliculties 
 of smaller import, between the contending parties. 
 
 Mr, Lefever, a colored man, a subject of the 
 colony of Sierra Leone, and Mr. Gomer, feeling 
 II 
 
162 MISSIONARY LIFE 
 
 that the cause of humanity and Christianity de- 
 manded that the unhappy strife should end, un- 
 dertook to reconcile these belligerent spirits. In 
 the face of numerous and seemingly immovable 
 obstacles, and much delay and peril, they finally 
 succeeded in getting them together, and to agree to 
 bury their past difterences and be friends. This 
 was done in the presence of several hundred peo- 
 ple, who rejoiced exceedingly, even the women 
 clapping their hands for joy, and often thanking 
 Messrs. Lefever and Gomer, especially the latter, 
 whom they justly regarded as the chief instrument 
 by which so glorious a change had been wrought. 
 This event favorably^ impressed the people in 
 behalf of the mission, and gave Mr. Gomer great 
 influence over them. They were now more than 
 ever convmced that the missionaries were good 
 men, and the mission a good institution, notwith- 
 standing Mohammedans and others had taught 
 them differently. This entirely destroyed the 
 power of Mohammedanism over Richard Caulker 
 and others who had been considerably under its 
 influence, and who were regarded as hopeful 
 subjects to be proselyted to that faith. 
 

 A^ymm 
 
IN WESTERN AFRICA. 163 
 
 CHAPTER XLIV. 
 
 MISSIONARIES COMING FROM AND GOING TO AFRICA, 
 INDUSTRIAL SCHOOL. 
 
 Failing health compelled Mrs. Hadley to come 
 home in June, 1874, and in the month of l!^ovem- 
 ber following the writer sailed for Africa, going 
 by way of Germany for the purpose of ac- 
 quainting himself more fully with the condition 
 of our missions in both countries, — especially 
 to make some important improvements in Africa ; 
 to organize United Brethren societies a{ Shen- 
 gay and Bomphetook stations, and otherwise ren- 
 der assistance in enlarging and prosecuting our 
 work there. This being done, he returned at the 
 end of six months. 
 
 Mr. Gomer and wife having been there five 
 years, they greatly needed a change ; and to relieve 
 them, Rev. J. Wolfe was appointed in August, 1875, 
 and sailed the following October, reaching the 
 
164 MISSIONAKY LIFE 
 
 mission in December. Mr. and Mrs. Gomer re- 
 mained until April, when they sailed for America, 
 leaving Mr. "VVolfc in charge of Shengay, and Mr. 
 "Williams of Bomphetook. Mr. Gomer and wife 
 returned in November, 1876, having been in this 
 country six months, during which time they did 
 much to awaken interest in behalf of our African 
 mission, especially Mr. Gomer, by the numerous 
 lectures delivered by him at annual conferences 
 and other places. Meantime the Executive 
 Committee decided to re-enforce the mission by 
 the addition of two more laborers, to accompany 
 Mr. Gomer and wife and to open an industrial 
 school at Shengay, — which means to have agricult- 
 ural and mechanical departments connected with 
 the ordinary mission-work. To meet the expense 
 of this school, a call was made for special contribu- 
 tions. The matter being presented to most of 
 the conferences, the money was secured; and our 
 people were more fully interested in the African mis- 
 sion than ever before. The implements needed for 
 commencing the industrial school were bought 
 just before Mr. Gomer and wife, Miss Beeken, 
 and Miss Bowman sailed for Africa. These ladies 
 were sent as teachers — Miss Beeken to be support- 
 ed by the Woman's Missionary Association, which 
 has determined to sustain a lady teacher in 
 
IN WESTERN AFRICA. 165 
 
 Africa. This company of missionaries reached 
 Shengay, December 21st, 1876. 
 
 "With seven laborers in the field, besides native 
 teachers, and the industrial school in opera- 
 tion, greater results for good are anticipated than 
 have yet been realized. 
 
166 MISSIONARY LIFE 
 
 * CHAPTER XLV. 
 
 REV. J. A. EVANS. 
 
 Mr. Evans was born in Mies, Michigan, May 
 28th, 1848. He was converted in 1864, and united 
 with the church of the United Brethren in Christ 
 at Gaines, Michigan, in 1870. In October 1871 
 he became a member of the Michigan Conference, 
 and was ordained to the office of an ekler at the 
 same time, and soon afterward sailed for Africa. 
 He continued his labors in connection with Sher- 
 bro mission until August, 1873, when he returned 
 home. The following month he was appointed 
 to go to Virginia and labor among the freedmen, 
 which he did acceptably for several years, and 
 then again, by order of the Executive Committee, 
 re-entered the service in Africa. While in Vir- 
 ginia he married Miss R. L. Allen, who accom- 
 panied her husbtnid to Africa, where they expect 
 to remain for years, life and health permitting. 
 
 Mr. Evans served as financial, or business man- 
 ager, during Mr. Comer's late visit to America. 
 He is a good preacher, and well adapted to mis- 
 sion-work in Africa. 
 
IN WESTERN AFRICA. 167 
 
 CHAPTER XL VI. 
 
 EXTRACTS FROM REV. J. GOMER'S JOURNAL. 
 
 The following extracts, taken in separate para- 
 graphs from Mr. Gomer's journal, will be found 
 interesting as. illustrating some of the phases of 
 h >:.tben life in Africa, the nature and strength of 
 the superstitions which prevail, and the kind of 
 work the missionaries have to perform ; 
 
 Shortly after our arrival at Shengay, in company 
 with Mr. and Mrs. Thomas Caulker, I went to 
 Mocabba to visit one of our old boat-hands who 
 was sick, and also to talk to the people. When 
 they heard that we were come to talk to them 
 about God they were very glad, and made prepa- 
 rations to hold meeting out doors. They brought 
 seats and mats to sit upon. The old man of the 
 town, who is said to be a very bad man, and a 
 leader of the Purrow Society, was present and 
 listened very attentively; and the meeting was 
 interesting. 
 
 A great cry has been going on at Tassoh for the 
 
168 MISSION AllY LIFE 
 
 death of ttie old king, Ciudker, from the 12th of 
 January till to-day, February 16th, aud uow it is to 
 be continued at Shengay. At night they have a 
 grand time dancing and making merry. It is a 
 fine thing for a king to die, so that the people 
 can make merry. But the people are fast learn- 
 ing better here. The blessed Bible is doing its 
 work slowly but surely. 
 
 Going up the river for the purpose of buying 
 lumber, we stopped for the night at a town called 
 Mocabba. Here I made a great blunder by telling 
 the woman who presided over the town how. wrong 
 it was to work on the Sabbath. Then I asked 
 permission to call the people together to talk to 
 them. She said, " she could not agree for dat," 
 as I would tell them not to work on Sunday. 
 
 Mr. Caulker told me that he is informed that 
 men are disguising themselves as leopards, and 
 killing people in several villages back in the coun- 
 try. 
 
 On the 22d of August, 1872, the first Christian 
 marriage that ever took place in this part of the 
 country among natives was performed in the mis- 
 sion-house. Rev. J. A. Evans united together 
 Mr. Williams and Elizabeth Caulker; also, Mr. 
 Thomas Tucker and Miss Polly Caulker. Al- 
 though the rain came down in torrents, quite a 
 number of persons were present, who enjoyed the 
 
IN WESTEliN AFRICA. 1G9 
 
 occasion much, and also the cakes and candy which 
 came afterward. 
 
 Among tJie many places of interest which we 
 visited was Fort Caulker, on Plantain Island, 
 where llev. John ISTewton spent many years of 
 his life, first as an extensive merchant and slave- 
 trader, then as a Christian, and an eminent minis- 
 ter of the gospel. 
 
 Thomas Caulker, Mrs. Hadley, Mrs. Gomer, the 
 school children, and myself went to a town called 
 TooniLo, seven miles from Shengay. This town 
 ib the seat of government for one of Mr. Caulker's 
 sub-chiefs, Mr. McCockle. He is head-man of the 
 celebrated Tomo medicine. This is a native pro- 
 duction, and its merit is said to be that it can cut 
 a person's nose. The members of the Tomo so- 
 ciety worship the spirits of their dead, and cook 
 for them. They wear odd costumes, and claim to 
 have dealings with the devil, which doubtless is 
 true. The Tomo dance is a favorite amusement. 
 
 One Mr. Sangster came to Shengay with his 
 daughter Yamekiah, from Tassoh. He had sold 
 her to "VYilliam Bangoora, or Soorie, one of our 
 boatmen, for a wife, two or three months previous- 
 ly ; but when they were to be married the mother 
 objected to her daughter's " swearing that bad 
 American swear." Of course they could not mar- 
 ry then. But the mother became sick, and finally 
 
170 MISSIONARY LIFE 
 
 gave her consent to the " swear." Sister Hadley, 
 who like Dorcas is full of good works, dressed 
 the heathen bride from her own wardrobe. Soorie 
 was called, and Brother Evans performed the cer- 
 emony, after informing them of the nature of the 
 oath they were about to take upon themselves. 
 
 January 9, 1873, 1 commenced making out the 
 annual report of the condition of the mission. 
 The report shows a very encouraging state of 
 things. God has blessed our labors abundantly. 
 The war-cloud which for many months hung over 
 our horizon has been dispersed by Him who doeth 
 all things well. 
 
 With Mr. Warner and wife, and Mrs. Hadley, 
 we went on a trip up the Cockburrow River, and 
 landed at Gendahmah. We then went up to 
 Molacket, a town near by. Here we found a 
 curious medicine. It is called " sengby," and is 
 made up of a calabash, some goat-horns, small 
 shells, old rags, and a small bell. This medicine is 
 hung up in a pan ; and powder is then placed under 
 it, which is set on lire. Of course, the powder ex- 
 plodes. In their palavers the people must swear by 
 this medicine ; and they believe that if any person 
 is guilty of perjury he will explode like the powder. 
 
 A young man is here who has for his god some 
 leaves. He promised to bring them to me, and I 
 am to give him a Bible in their stead. 
 
IN WESTERN AFRICA. 171 
 
 January 24, 1873. The missionaries and school- 
 children met at the new stone chapel. Rev. Mr. 
 Evans read portions of scripture. After singing and 
 praying he laid the corner-stone. 'Next day, with 
 my wife and Willie Caulker, I went to Bomphe- 
 took, and on the 27th we opened a school, "beginning 
 with eight scholars. We are living in a low mud- 
 hut. Several of the people come in the evening 
 to learn the alphabet. 
 
 Twoomah and his wife Deah came to see us, 
 bringing with them their son, who is to attend 
 our school ; hut the little fellow soon ran off. I 
 talked with an old man who seemed quite ignorant 
 of his Creator, and everything else. The state of 
 ignorance to which the people are reduced is most 
 distressing. 
 
 To-day I visited Bowmah, and asked permission 
 to hold a meeting; but the head-woman refused. I 
 then went to Domingo's town. He was very will- 
 ing. We had a very pleasant meeting here. I 
 also had a talk with the old chief, Bah Matty. 
 He has a quantity of gregrees and sabbas. I tried 
 to get them from him but failed. 
 
 We received several presents from the people. A 
 few of them are very friendly, and kind to us, 
 while others are bitter enemies. Especially is this 
 true of slave-holders and polygamists who know 
 that we oppose them in their practices. We are 
 
172 MISSIONARY LIFE 
 
 visited by many of the country people, who seem 
 very anxious to look at our stereoscopic pictures, 
 while Mrs. Gomer and I improve the opportunity 
 to tell them of Jesus. We called &n the old chief 
 again, and while reading the Scriptures to him 
 several came in to listen. May God bless the 
 seed thus sown. The Shengay boys gave him a 
 concert. He is a cripple, and can not attend service. 
 
 March 17, I visited Shengay to talk to the peo- 
 ple. Two young men gave me their names for the 
 seekers' class. I visited several of the converts 
 for the purpose of encouraging them. Our Bible 
 class is becoming very interesting, and I trust good 
 is being done. I feel that our labor is not in vain 
 in the Lord. There is a young man in Shengay 
 who wishes to be a Christian ; but he is a slave, and 
 his master will not allow him to attend meeting. 
 "When Mr. George Caulker called at the mission I 
 questioned him on the subject of slavery. lie at- 
 tempted to defend it, but finally admitted that it 
 was wrong. This evening all the missionaries 
 united in earnest prayer to God for the destruction 
 of slavery and the spread of the gospel. 
 
 I found a great variety of medicines in Sissy's 
 box. These were made by Murry-men. One of 
 them is called a thief medicine ; and they claim 
 that the owner can steal anything without being 
 discovered. I had them thrown into tlie sou. 
 
IN AVESTERN AFRICA. 173 
 
 Brother AYiUiams and myself went to Lower 
 Kibbe. It is a miserably dirty place. From here 
 we went to another town called Upper Ribbe, 
 where resides the newly-created king. This is a 
 nice town. We were kindly received, and the 
 people gave us good quarters. On the next morn- 
 ing Daddy John presented us to the king. He is 
 a very intelligent looking man of near sixty years 
 of age, and very dignified in appearance. He s^nt 
 for all his chief men. We were very well cared 
 for by the people, who cooked rice, fowl, cassada, 
 fish, etc., and then met us in the barra to hear 
 what we had to say. 
 
 The following is the prayer of an old man who 
 lived away in the country. He had heard about 
 God a long time ago, when Mr. Billheimer wai=; 
 laboring at our mission. He tried to keep the 
 Sabbath, but he had forgotten the day on whicli 
 it came. But he had one prayer, which he prayed 
 
 morning and evening. 
 
 "0 God, you must remember me. You must 
 
 make my heart clean ; make me no hate nobody ; 
 
 you made me ; all my mind there to you. Please 
 
 God, you must show me how for pray, because I 
 
 don't know how." 
 
 To shoot any person is a declaration of war. 
 
 If you kill with a sword or ax it is no war; 
 
 but it is murder, for which the perpetrator must 
 
174 MISSIONARY LIFE 
 
 be burned. A fire-stick is kept stuck overhead, 
 in the barra where they have the trial, with which 
 they must be lighted. 
 
 Joseph T. Mason was a British subject, and a 
 trader up the Cockburrow River, who trusted Boon- 
 gamy for some rum and tobacco. After waiting 
 several months, and Boongamy did not pay. 
 Mason, with his laborers, went to the town where 
 Boongamy lived, and as he was not at home they 
 carried oli" all his household goods, and his 
 daughter and her two children. Boongamy report- 
 ed the affair to the king, who summoned Mason 
 and the parties concerned to Shengay, where the 
 palaver was talked. Both parties were required 
 to swear on the Bible. The chief, upon hearing 
 the evidences, decided that the children must be 
 held as security until the debt was paid. The 
 children were left at Shengay for safe keeping, 
 while Boongamy and Masou returned to their 
 homes — Boongamy to raise rice and make palm- 
 oil to redeem his grandchildren from slavery, 
 and Mason to sell rum and tobacco, and spread 
 misery through the country. Meantime the 
 children were put into school at Shengay and 
 were learning fast, both to read and sing. Little 
 Mary Ann Boongamy was a very interesting child 
 of about six or seven years of age ; but alas ! fate 
 was against her. Her grandfather soon took sick 
 
IN WESTERN AFRICA. 175 
 
 and died. The people said that bad swear that 
 he swore on the Bible, that white man swear, 
 had caught and killed him. Poor little Mary 
 Ann was sold or traded to the Soosoo people for 
 a cow. Oh, how very sad we felt when we heard 
 of it. 
 
 Piomi is chief of the Turtle Islands. Although 
 these islands — twelve or fifteen in number — belong 
 to the British, they allow the natives to manage their 
 own affairs, religiously and politically, as there is 
 not enough trade here to make it profitable to 
 keep a government official. Piomi is a man 
 between fifty and sixty years of age. In 1871 he 
 came over to Shengay on a visit, and to see a 
 girl that had been given him for a wife when she 
 was yet a child. She was given him by the old 
 king ; but she was left with her mother until she 
 was old enough to become his wife, so he returned 
 to his home to wait two years longer. Mission- 
 aries were now in Shengay. Susannah — for that 
 was the girl's Christian name— became interested 
 on the subject of religion. Mrs. Iladley, one of 
 the missionaries, took a great interest in her. She 
 obtained pardon and was happy in her Savior's 
 love. But time fiew, and the old heathen chief, 
 who already had a great number of wives, came 
 for his young bride. This was a sore trial to poor 
 Susannah, for she had no love for the old man ; 
 
176 MISSIONARY LIFE 
 
 and then there were "no missionaries on the islands, 
 and she would be among the lowest of heathens. 
 She protested against going, and begged her 
 mother to save her. This her mother could not 
 do, as the old king had given her to this man ; and 
 now that the king was dead they must respect 
 his acts. The poor girl came to the mission, cry- 
 ing as though her heart would break, to tell the 
 missionaries good-by. After committing her to 
 God in prayer, Mrs. Hadley gave her a Bible and 
 Biie left for her new home. Here she led a 
 wretched life, as the other wives did. She had 
 been there about a year when the missionaries 
 went over to one of the islands. Susannah soon 
 heard that the missionaries had come, and crossing 
 the island upon which she lived, on foot, she 
 came by canoe to see the missionaries. Her meet- 
 ing with Mrs. Hadley will not soon be forgotten. 
 Next day she brought one of her sister-wives with 
 her,^ also the Bible given her by Mrs. Hadley, and 
 desired that she should read to them. Her hus- 
 bandj'if he may be called such, told us that ofttimes 
 she would take this Bible upon her lap and sit for 
 a long time crying, and would say that her good 
 friend had given it to her. Some months after 
 this Susannah got sick, and the old chief sent her 
 to her mother. ^She soon recovered, and was again 
 attending meetings in Shengay. Her husband 
 
EST WESTERN AFRICA. 177 
 
 came for her, and again the mother tried to save 
 her; but the king said she must go. They went 
 fifteen miles down the coast to take a boat. Here 
 she met one of her brothers, who was a convert. 
 lie took her from the old chief and brought her j. 
 back to Shengay ; but the old chief recaptured her 
 and took her back. Shortly after, he was arrested 
 by the British government on suspicion of dealing 
 in slaves, and sent to Freetown and there confined 
 in jail; and while there, Susannah made good her 
 escape and went with her mother to the Bomphe 
 country, where Piomi can not get her. While with 
 her husband she received no support from him 
 whatever, but had to feed and clothe herself as 
 bjst she could. 
 
 Many native Africans, in their heathen state, 
 are given to thieving on a small scale. Especially do 
 they steal something to eat whenever they can 
 find it, unless it is protected or watched over by 
 what they call medicine. There is a great variety 
 of this medicine. It is frequently made by Murry- 
 men, or country-fashion men, as they are called. 
 The Murry-men are Mohammedans, who write in 
 Arabic. They write sentences of the Koran and do 
 it up in difierent forms, either in horns, in cala- 
 bashes, or in shells, and sometimes in cloth. A little 
 hut is built, usually at the entrance of the tarm, and 
 the medicine is put there in a conspicuous place, so 
 
 12 
 
178 MISSIONARY LIFE 
 
 as to be seen by all. It is claimed that whoever 
 steals anything from this farm, the medicine would 
 catch him ; he would get bad sickness. The coun- 
 try-fashion men get stones, shells, bug-a-bug hills, 
 and many other foolish things, and set them up as 
 medicines, to watch farms. Yery few natives 
 would dare steal where they see any of the above 
 named medicines. Our converts are not allowed 
 to put any kind of medicines on their farms, and 
 frequently they suffer severely from theft. The 
 thieves seem to search for the farms of the God 
 people, as they call Christians, knowing that they 
 do not put medicines on their farms. The Murry 
 or medicine men also have smooth boards ; and if 
 any one is sick they write, with a piece of chalk, 
 passages of the Koran. They then wash it oft in a 
 bowl of water and give the water to the patient to 
 drink. I once saw a Murry-man give a patient 
 this Avater to drink. The patient died. I said to 
 the Murry-man, " Daddy, your medicine no use." 
 He replied, " Medicine use, but that daddy head 
 too stronger ;" that is, the man had no faith in the 
 medicine, and hence died. 
 
 Mr. Ream3% Lucy Caulker's husband, was an 
 Englishman, and an agent for an English trading- 
 house on York Island. A native from the country 
 got in debt to him, and having nothing to pay he 
 gave his son in pawn for security. lie turned the 
 
IN western" AFRICA. 179 
 
 boy over to Lucy, and afterward went to England 
 for his health. Lucy moved to Shengay, and 
 took the boy, whom she called John, with her. 
 Here she might have held him as her slave if she 
 chose. But instead of doing this she sought 
 work for him, and encouraged him to buy 
 clothes and books and learn to read. He became 
 a regular attendant at the Sabbath-school. He is 
 now twenty years old, and concluded that he 
 would like Chooca, a young girl who is living 
 with Mr. Williams, at Bomphetook, for a wife ; 
 but her parents were not willing for her to be 
 married like white folks. Kext, Lucy tries to get 
 Karry Myalls' daughter. John says "he likes the 
 girl, and the girl likes him, but her father and 
 mother will not consent for their daughter to 
 marry white- folks' fashion ; and furthermore, the 
 missionaries have spoiled his medicines, that he 
 had to mind his farms." But Lucy persevered, and 
 found another girl for John, whose parents agreed 
 that she might marry Christian fashion. John is 
 very industrious, and is working hard to earn 
 money to build him a house in which to live. 
 
180 MISSIONARY LIFE 
 
 CHAPTER XL VII 
 
 LETTERS WRITTEN BY MISSIONARIES. 
 
 The following extracts from published letters 
 written by missionaries w^ile in Africa during the 
 last four years are interesting and instructive. 
 They will appear in the order in which they were 
 written as to time, accompanied with the name of 
 the writer, except those written by the author of 
 this volume. 
 
 WORK IN A HEALTHY CONDITION. 
 
 I am happy to say that the work here and at 
 Bomphetook is in a very healthy state, and we 
 thank God for the prospect. John Caulker, the 
 Mohammedan, who has done much harm to the 
 work, got himself into trouble. Mr. Caulker 
 called all the chief men together at Shengay, and 
 John was arraigned on many charges, preferred 
 against him by Mr, Caulker, the chief, which were 
 l)roved. Among the charges was one of trying to 
 hinder the spread of the gospel, the only thing 
 
IN WESTERN AFRICA. 181 
 
 calculated to elevate the country. He told the 
 story of the king of Abyssinia sending to Queen 
 Victoria to know what made her country so great, 
 and how she sent him a copy of the Bible. The 
 missionaries are here to teach us. They are our 
 friends. If you want to drive any one from the 
 country (John had tried to have the people at 
 Shengay and Eomphetook drive the missionaries 
 from the country, saying they were spoiling it), let 
 it be the traders, who are spoiling the country with 
 rum and tobacco. We don't need their rum or 
 tobacco. The chief has been very friendly of late, 
 sending us presents of fruit and vegetables from 
 his garden. A few weeks ago a child died in 
 Shengay. He had her taken to the chapel, called 
 all the school-children, and as many adults as 
 would come, and delivered an address to them on 
 the certainty of death and the blessings of the 
 gospel ; admonishing all to prepare for death. 
 
 Joseph Gomer. 
 
 purrow, toomah, bundoo, and yassa. 
 
 On the 24th of January, 1875, Mr. Gomer and 
 myself were at Bomphetook. At 6 o'clock a. m. 
 we had prayer and class-meetings, at 11 o'clock I 
 preached, at 2 o'clock p. m. Sabbath-school, and at 
 7 o'clock Mr. Gomer preached. All these meet- 
 ings were poorly attended. Upon making inquiry 
 
182 MISSIONARY LIFE 
 
 as to the reason why, the reply was, " The Bundoo 
 Society done met close by last week, and the peo- 
 ple, especially women, go th6re." 
 
 The Bundoo is a women's secret society, and at 
 this time was in session within six or eight miles 
 of Bomphetook, and had created a good deal of ex- 
 citement among the people in all the towns, some 
 five or six in number, between Shengay and Bom- 
 phetook. The particular event which produced 
 this was the fact that one of Chief Caulker's girls, 
 and one or more of the girls of each head-man 
 in all these towns, had run away to join the Bun- 
 doo. Our chief 's head-wife, and the head-wife of 
 another town close to Bomphetook, were after 
 their runaway daughters on this day. Chief 
 George Caulker, and his father before him, with 
 other head-men in the Sherbro country, are opposed 
 to all these secret societies, and this explains why 
 their daughters ran away to join the Bundoo, and 
 why the mothers of these girls were after them to 
 prevent them from uniting with the society. 
 
 All we have been able to learn of the Bundoo is, 
 that it is among the women about the same that 
 the Furrow is among men. Both practice circum- 
 cision, and are institutions having some age, and 
 exerting considerable influence. Especially is this 
 true of the Furrow Society. 
 
 The Furrow and Toomali are composed of men 
 
IN WESTERN AFRICA. 183 
 
 exclusively, and the Bundoo and Yassa of women. 
 The Toomah and Yassa are of recent origin. 
 
 Rev. B. Root, an educated native of that coun- 
 try, stated to the writer the following in regard to 
 the Furrow Society : 
 
 " It exerts a wonderful influence over the civil 
 and religious institutions of that country. The 
 three particular things it teaches are, resolution, 
 reticence, and endurance; and it is composed mostly 
 of freemen, and the better or smarter members of 
 society. The chiefs are generally Purrow-men, 
 and the society controls them and indicates the 
 policy they must pursue in most matters of impor- 
 tance. There are but three degrees, two of which 
 are not regarded as very important, but the third 
 is all-important and binding. When the Purro w 
 decides a matter, it is as though the Supreme 
 Court did so in our country. It is the highest 
 authority known ; and woe to the man who goes 
 contrary to its requirements. 
 
 "This society impresses the uninitiated and lower 
 classes with a fear which is remarkable, and makes 
 them easy victims to any oppression or injustice 
 which it may impose upon them ; and yet it often 
 conserves the peace and purity of society, and es- 
 pecially of its own members. There are times 
 when to use an impure word is a punishable of- 
 fense, and those who do it are made to feel the 
 
184 MISSIONARY LIFE 
 
 power of the Purrow. It is of great antiquity, 
 coming to the west coast of Africa from Egypt." 
 
 That it puts out of the way, by assassination, 
 objectionable chiefs and head-men there is no 
 doubt, — sometimes by a party of men going out 
 and murdering outright, or by administering 
 poison through persons who are regarded as 
 fast friends of the party to be disposed of. 
 It is, in short, a powerful organization, 
 and one which, like slavery and polygamy, will 
 require time to destroy. It stole one of our first 
 converts, and carried him away and concealed 
 him, at two different times, and the last time, by 
 force, made him a Purrow-man, and put him 
 through a severe drill. He finally saw a way of 
 escape, and left the Purrow-ground, a dense 
 thicket, and came back to the mission, where he 
 still remains. 
 
 DEDICATION OF A CHAPEL AT BOMPHETOOK. 
 
 Brother Flickinger dedicated the first house of 
 prayer in this, one of the strongest citadels of the 
 devil, within one hundred yards of the great Pur- 
 vow-bush, last Sunday, the 28th of March. It was 
 a most interesting and refreshing occasion. The 
 congregation was unusually large. All the benches 
 were filled, and others had to be brought in from 
 the neighboring huts. The text was, " My house 
 
IN WESTERN AFRICA. 185 
 
 shall be called the house of prayer." The chief, 
 George S. Caulker, interpreted. The congrega- 
 tion then stood up while I read a part of Solomon's 
 dedicatory prayer, which was also ably interpreted 
 by the chief, sentence after sentence. At the close 
 of the reading Brother Flickinger ofiered the 
 dedicatory prayer. The Sabbath-school scholars 
 then chanted the one hundred and thirty-sixth 
 psalm. 
 
 After this I baptized three persons, and we ad- 
 ministered the Lord's-supper to eleven individuals. 
 Evidently the Lord was with us. It was a time 
 never to be forgotten by any who were present. 
 Though the service was unusually long, yet none 
 seemed tired. There were absent, from unavoid- 
 able causes, three candidates for baptism and 
 seven for church-membership. 
 
 At the close of the Sunday-school in the after- 
 noon, a church, composed of eight members, was 
 organized. 
 
 The house is 30 by 20 feet, and capable of com- 
 fortably seating one hundred and twenty people. 
 It will cost about £20 when quite completed and 
 inclosed. J. M. Williams. 
 
 WHAT THINGS COST IN AFRICA. 
 
 To support a mission in western Africa costs 
 materially For instance, we paid five dollars per 
 
186 MISSIONARY LIFE 
 
 hundred for lumber in Freetown, and on the 
 ground here it cost seven dollars per hundred. 
 Missionaries must have lumber to build houses in 
 which to live, teach, and preach. "We also bought 
 native lumber, which is quite irregular in thick- 
 ness, and green, for four dollars and a half. We 
 paid thirty-six cents for a lamp-chimney, worth 
 eight or ten cents ; and everything in the furniture 
 line is very costly here. 
 
 Missionaries must have boats. To keep the 
 boats and buildings in repair is a constant bill of 
 expense; and to run a boat, five or six men are 
 needed, who cost, in this country, from six to eight 
 dollars a month. 
 
 The cement sent here to fix the bank cost in 
 !N^ew York a dollar and sixty cents per barrel ; to 
 bring it to Freetown cost two dollars and fifty 
 cents, and from Freetown to Shengay one dollar. 
 Then to get it from the vessel to the schooner, and 
 from the schooner ashore, cost about forty cents 
 more per barrel. Some extra charges were made 
 for cooperage, etc., so that it cost here about six 
 dollars per barrel. 
 
 Mr. Gomer took his sick wife to Freetown to 
 obtain medical attention. He rented a house for 
 thirteen dollars a month. In less than a week 
 the doctor told him he must take his wife to 
 Regent, a mountain-town five miles away, if she 
 
IN WESTERN AFRICA. 187 
 
 was to be benefited. To make her comfortable, 
 he must rent a house there at ten dollars a month, 
 but a whole month's rent must be paid for the 
 first house ; so you see he paid twenty-three dollars 
 ho.use-rent for that month. Then it cost five dol- 
 lars to get his wife and things to Regent; then he 
 had to hire a cook and nurse at six dollars a 
 month, and the doctor's bill was ten pounds and 
 thirteen shillings, or over fifty dollars. The entire 
 cost of this trip was not less than one hundred and 
 fifty dollars during the two months that she was 
 away; yet this outlay of money could not be 
 avoided. 
 
 Many things seem cheap here, as labor, for in- 
 stance, but still they are much dearer than in the 
 United States. We pay our carpenters and masons 
 from twelve to fifteen dollars, and the common 
 laborers from six to eight dollars a month; but 
 one good mechanic in America will do as much 
 as four or five of these, and so of the laborers. 
 Then you must be with them here much of the 
 time, showing them how to do the work, and 
 when it is done, you feel sad to think that both 
 they and yourself had so little sense. 
 
 Kot less than five hundred dollars are annually 
 required for repairs, to keep the mission-residence 
 and the chapels and boats in good condition. 
 Then, to keep four missionaries, with the school- 
 
188 MISSIONARY LIFE 
 
 teachers necessary, and the common laborers for 
 
 manning boats and doing other necessary work, 
 will require at least three thousand more. In case 
 
 of much sickness, or having to go abroad in search 
 
 of health, from four to five thousand dollars are 
 
 needed every year. 
 
 NUDE AFRICANS. 
 
 On my return from Shengay to America I 
 spent several days in Freetown, awaiting a vessel 
 in which to sail. There is a great deal of 
 living out-doors. The weather is always warm, 
 and during one half the year there is no rain ; and 
 many of the people are quite indifterent as to 
 whether they are in or out of doors, as well as to 
 whether they are in or out of clothing. Their 
 habits of going naked there, especially boys and 
 girls until they are ten or twelve years old, out- 
 rages one's sense of propriety. But this is com- 
 mon all along the west coast of Africa. To put a 
 stop to naked boys and girls coming to the mis- 
 sion-house, they had to be punished. We publicly 
 and privately preached the gospel of dress, and 
 showed the people that their licentious practices 
 could never be corrected until they dress- 
 ed. Nakedness is a crime against humanity, and 
 contrary to the law of God, and should be pun- 
 ished severely. The great curse of Africa, — that 
 
IN WESTERN AFRICA. 189 
 
 which causes more converts to backslide than all 
 other evils, - is licentiousness; and nakedness con- 
 duces much to it. 
 
 DEDICATION OP THE CHAPEL AT SHENGAY. 
 
 " Thanks be to Grod which giveth us the victory." 
 "We are organized at last, and our beautiful new 
 chapel is dedicated to Grod. We have labored un- 
 der great disadvantages, many of our people being 
 away. The whole country is in a state of excite- 
 ment. One John Caulker has a party of Kossoo 
 warriors, who are committing serious depredations 
 in the country, in consequence of which it is 
 in a state of confusion. On the 3d, 4th, and 
 5th of April three villages were plundered by the 
 robbers. 
 
 On April 2d we met a few of our members in 
 the country chapel at Shengay. Mr. Flickinger 
 told them that we intended to organize a church 
 on the following Sabbath, and stated what would 
 be required of those who united with us, namely, 
 that no one owning slaves, or who is a member of 
 the Purrow Societ}^, or apolygamist, or who sells or 
 drinks intoxicating liquors as a beverage, could bo 
 a member of our church. On the morning of the 
 4th the chapel was pretty well filled. Mr. Flick- 
 inger preached, taking for his text Psalm xxvii. 4, 
 and after the sermon Rev. J. M. Williams, of 
 
190 MISSIONARY LIFE 
 
 Bomplietook, read the seveuth chapter of II. 
 Chronicles. Next the dedicatory prayer was 
 offered. A class of sixteen members was organ- 
 ized. Others had given me their names to unite 
 with us, but because of sickness, and for various 
 other reasons, they were not present. At 7 o'clock 
 in the evening the new chapel was brilliantly 
 lighted by the new lamps that were donated by 
 the Hicksville Sabbath-school. Many thanks to 
 those dear friends of poor, degraded Africa. Rev 
 J. M. Williams delivered a very pointed and 
 practical discourse from Matthew xxvii. 23, after 
 which twenty-seven partook of the sacrament. 
 
 A few words about the new chapel before I 
 close, it is plastered inside and out, and has had 
 the walls strenghtcned with iron rods. The wood- 
 work is all painted nicely ; and good, substantial 
 scat3, that will comfortably seat two hundred and 
 twenty persons have been provided. Thanks be to 
 God who put it into the hearts of those good peo- 
 ple in America to build a house for God here in 
 this dark land. 
 
 Joseph Gomer. 
 
 Slicngay, AVcst Africa, April 6, 1875. 
 
 SUICIDE BY AN AFRICAN. 
 
 I have received five members since you left, one 
 month ago. Our meetings and Sabbath-schools 
 are good, and the Bible-class is very large. A 
 
IN WESTERN AFRICA. 191 
 
 man came to me, a few days ago, and professed to 
 have been converted, gave a very good- expertence, 
 and wished to join the Church ; but he had two 
 wives. "One of them had had four children by 
 him, but she hold no God-palaver; the other 
 •one hold God-palaver long time, but she no have 
 any children." J^ow which one can be left so he 
 can join the Church. He says he must join ; but 
 this is a difficult matter to settle. 
 
 The chief is doing well. He has sent three men 
 to Bomphetook to assist Brother "Williams with 
 his house. Yesterday we received word that one 
 of the villages which John Caulker's men had 
 plundered was bringing a war party to Shengay. 
 David's father had a palaver at Bomphetook on 
 last Sabbath. Brother Williams happened in at 
 the chief's house when they were talking. He 
 told them that if God sent trouble upon them very 
 soon, they would know what it was for. Before 
 the morning meeting was over a cry was heard, 
 and, on inquiring the cause of it, it was found that 
 one of the chief's children had been drowned in 
 the sea. Afterward, Cosambo, David's father, 
 loaded his gun heavily, put the muzzle in his 
 mouth, and blew his brains out. The palaver had 
 gone against him. The people said he had "some 
 bad thing in him, what made him do so ; maybe 
 witch live there ; " and they cut him open to see, 
 
192 MISSIONARY LIFE 
 
 but found no witch. Thus you see how the devil 
 is working, and we must be up and doing. 
 
 Joseph Gomer. 
 
 Shengay, West Africa, May 17, 1875. 
 
 GODS DELIVERED TO MISSIONARIES. 
 
 We have great cause to be thankful for the per- 
 manency of the sea-wall and the church. I claim 
 success for botli. I thank God that in the spirit- 
 ual work we have nothing to complain of. The 
 leaven is working. Our Bible class is well attend- 
 ed by both old and young, who seem to take a 
 deep interest. I received six into the Church lately, 
 and dropped one. There are many of the poor 
 slaves that would unite but for the proud Pharisees 
 who stand in the door. But we are praying ; and 
 God hears prayers. Our meetings are good. 
 Tassoh, Shooney, and Cattah, are now having 
 preaching every Sabbath. They give us a house 
 at the two former places, and at Cattah they have 
 built a very small barra. We shall add Tissannah 
 as soon as the rains slack a little. 
 
 The children are all improving rapidly in writ- 
 ing, arithmetic, and grammar. 
 
 I spent a Sabbath at Bomphctook, a few weeks 
 a ;'o, but the rains were very heavy, and few peo- 
 ple came out. However, it is very evident we are 
 gaining ground there. Mr. Cole, the teacher, gave 
 me a large maugro god that he got from Contam, 
 
IN WESTERN AFRICA. 193 
 
 the chief's mouth-piece, and he now sends his boy 
 to school. Rev. Mr. Williams brought me another 
 large wooden god, which the owner had got tired 
 of. 
 
 I saw the governor in town. He says he thinks'* 
 Shengay will be annexed to British Sherbro. 
 
 Lucy Caulker is a great help to us in our work ; 
 and she deserves great credit for her zeal in put- 
 ting down evil and standing up boldly for Christ. 
 Mrs. Neal: has a class of adults, and is doing well 
 in the Sabbath-school. Lucy and Betty Caulker 
 take the infant class, numbering from thirty to 
 forty, and teach them scripture lessons and to sing. 
 You see, native help is already doing considerable. 
 God is for us, and we are on the winning side. 
 
 After having gone to bed last night, some man 
 came from Tassoh in great haste for the mission- 
 boat — a canoe having been upset at sea, and one 
 man was already drowned, and another was cling- 
 ing to the canoe. It was the time of high water, 
 and a gale had been blowing for several days. I let 
 the boat go, and our captain with it ; but they were 
 too late to save the man. This man had often at- 
 tended our meetings, but had never made a pro- 
 fession of faith in Christ. There are thousands in 
 this country driven by the devil out in the great 
 ocean of sin. The storm has been raging for 
 many years, and many precious souls have dropped 
 
 13 
 
194 MISSIONARY LIFE 
 
 ■unprepared into eternity because tlie gospel ship 
 was not there to rescue them. The cry comes 
 from villages about us, " Bring us the gospel ; we 
 are sinking; we are perishing; we are swamped in 
 this ocean of sin ; bring us the Bible. We want a 
 safe religion — a religion with which we can feel 
 secure. These charms, these gregrees, these sab- 
 bas, these wooden and stone gods, these bug-a-bug 
 hills are not able to save us. The sea is rough. 
 "We want, we must have, the gospel ship. Bring 
 it to us." But precious souls, redeemed by the 
 blood of Christ, must perish, because our numbers 
 are too small ! Joseph Gomer. 
 
 Rhengay Mission-house, July 20, 1875. 
 
 YESTERDAY A BLESSED DAY. 
 
 Yesterday was a blessed day — a day of such 
 joy that we wept for gladness. The cause is that 
 it can now be said of our head-man Bah Matty, 
 " Behold, he prayeth." Our Jesus is the conrpier- 
 or. Satan's kingdom is already shaking at Shengaj^ 
 and Bomphetook. Yesterday afternoon Bah 
 Matty sent to ask us to come and pray for him in 
 his house. Joyfully we accepted his offer. After 
 the regular evening service, a large number ac- 
 companied us to the chief's house. Again I spoke 
 briefly to him. Nearly all the prayers were ofi'ered 
 by our native brethren and sisters. The chief 
 
IN WESTERN AFRICA. 195 
 
 weptlikc a cliild. Finally, he fell on his knees 
 and cried, " O Ogbatukeh" (0 God), and contin- 
 ued praying, while we all bowed too. Some wept, 
 while others, who understood the burden of his 
 petition, loudly said, "Konay, Ogbatukeh" (Do, 
 God). Another has cried to God, also. The last 
 two Sabbaths our congregation has been unusually 
 large. Among those added to our regular hearers 
 is Kong Tom, the next man to Bah Matty in 
 Bomphetook. A few months ago he was so en- 
 raged that he threatened to bring myself and 
 "Daddy" Williams to their " barra," or court of 
 justice, for erecting the barra without order from 
 the chief. He did all he could to oppose the work. 
 ISTow, when at home, he is both a regular and at- 
 tentive hearer of the word. He is now a good 
 friend of ours. Two interesting youths from Kai 
 and a woman were added to the number of be- 
 lievers in the Lord. Two others were baptized, 
 and three were added to the Church. At a church 
 meeting held June 23d it was agreed that this 
 
 chapel be named Otterbein. 
 
 J. M. Williams. 
 
 TRIP UP THE BOMPHE RiVER. 
 
 Thomas Caulker, Thomas Tucker, and myself 
 started on a trip up the Bomphe River, for the 
 purpose of preaching and to buy some rice. We 
 
196 MISSIONAllY LIFE 
 
 toucbed at Mammoo, and slept at Conollo. Next 
 morning we passed on to the town of Bomphe. 
 Here we found King Richard. The king says if 
 we will furnish a school-teacher, he will give us 
 the grounds and put up a country-house for school 
 and dwelling. From here we passed on to Pho- 
 Phi, and Candobee, a few miles further up the 
 river. As we entered the town we were met by a 
 very old woman, who ran to meet me, clasped my 
 hand in both of hers, then danced and capered 
 about like a child. When this first outburst of 
 joy was over, she told me that " before time when 
 Mr. Billheimer been in the mission she been live 
 there and cook for them boatmen, and that time 
 she been hear 'bout God, but she no been hear 
 good, for she no been go inside the meeting ; she 
 been shame ; she want to go back to the mission 
 again, but she done loss all her teeth." When we 
 told her that we were going to keep a meeting 
 there that night, she took another dance. There 
 is a small barra here, where the Mohammedans 
 pray and teach some children to read and urite 
 Arabic. We got permission to occupy this barra, 
 and soon all the people in town were a8seml)led 
 at the meeting. I never saw better attention 
 paid anywhere. Early next morning I heard a 
 man crying at the top of his voice something in 
 the Timiny language; and he was walking all 
 
IN WESTERN AFRICA. 197 
 
 tlirough the town, hallooing as he went in a very- 
 angry manner. On inquiring, I learned that some 
 one had stolen a fowl from him, and he was pub- 
 lishing to the town that if this was repeated he 
 would go and swear " on one bad medicine, and if 
 any one steal from him again bad sickness must 
 catch them, and swell their belly, and all their 
 bones must hurt um so they can't sleep; sores 
 must come all over their skin, and bad sick must 
 eat their noses ; and that some sick must come on 
 all their family; and whoever sorry for them must 
 get all same sick." 
 
 From here we went to a new town not named 
 yet, as there were but few people in it. Our stay 
 was short. About 4 : 00 p. m. on the 8th we landed 
 at Gondohoe, and walked to Senehoe, a short mile. 
 In population it would make four of Shengay. 
 The people are mostly Mendis, with a few Timi- 
 nies, and a sprinkle of Sherbros. This is where the 
 chief, Banyah, or Ilanyah, resides. He was not 
 at home, however. The chief is a raw heathen ; 
 and they say he has one hundred and eighty wives. 
 He is not an old man, and has more power over 
 his people than any other king in the country. He 
 furnished many soldiers for the Ashantee war. I 
 talked to them from John i. 12, 13. A young 
 man from Freetown who knows book tried to in- 
 terpret in Mcndi, but my English was too strong, 
 
198 MISSIONARY LIFE 
 
 as tliey say; so Mr. Parker, wlio interprets for the 
 chief, did it. J. Gomer. 
 
 September 6, 1875. 
 
 EVILS OF THE LIQUOR TRAFFIC IN AFRICA. 
 
 To say that liquor kills more than the sword is 
 putting it very weak. It not only kills more, but 
 worse ; for the sword only kills the body, but this 
 kills pockets, reputation, mind, soul, and body, 
 and not unfrequently wife and children. It is 
 more to be dreaded than small-pox, or cholera, or 
 any known epidemic. It is the concentration of 
 everything that is degrading and ruinous. No 
 kind of devilish, low business can well get along 
 without it. It is the scourge of all Christian and 
 heathen lands. Having made four trips to Africa, 
 the cargo upon each vessel, with one exception, 
 was principally rum. Rum and missionaries — 
 but hundreds of barrels of rum to one missionary 
 — go to heathen lands. In western Africa it is 
 tlie curse of curses now. In other days it did 
 much to carry on the slave-trade. One barrel of 
 rum has been known to purchase quite a number 
 of slaves; and often by getting the people 
 drunk slave-traders carried them away without 
 giving any remuneration, which was indeed but 
 little worse than to get them by giving the rum to 
 head-men, who would make war upon some small 
 
IN WESTERN AFRICA. 199 
 
 unprotected town and steal them and deliver tliem 
 to the slave-merchants. Going there I encounter- 
 ed several severe gales and storms, and a few times 
 ivas in danger of being lost at sea; but the great- 
 est danger I ever encountered was on account of 
 a drunken captain, 
 
 I was in a town in Africa, where it was told that 
 a drunken head-man had a man beheaded for pick- 
 ing up two or three of his palm-nuts and eating 
 them ! The poor fellow had lost himself the morn- 
 ing before, and wandered about most of the daj and 
 all night without anything to eat, and found his 
 way home early in the morning. Passing by the 
 head-man's palm-nuts, he picked up and ate a 
 couple, but was reported to the head-man, who 
 ordered him killed outright, and it was done. This 
 head-man had not yet sobered up fully from his 
 drunk the day before on American rum. 
 
 Among the first things I saw in Africa when 
 landing there, twenty-two years ago, was a num- 
 ber of barrels of rum from a whisky-rectifying 
 establishment in Cincinnati, Ohio. Some Christian 
 farmers had raised tlie corn, it may be, that made 
 that rum. Could they, and all lovers of good 
 morals and religion, know the evils of the liquor 
 traffic in Africa, they would not only not sell grain 
 to make it, but would labor to put down the 
 traffic. 
 
200 MISSIONARY LIFE 
 
 WORK AT BOMPHETOOK. 
 
 The sudden outbreak of war not only stopped 
 me from itinerating, but threatened to suspend our 
 work at this station. Bomphetook and surround- 
 ing towns were depopulated by the flight of their 
 inhabitants before the enemy. Bah Matty and 
 other chiefs fled over to British Sherbro. This 
 greatly afteoted our congregations and schools, 
 and that just when there was a necessity to add 
 to our benches to accommodate the increasing 
 number of the congregation. 
 
 Bah Matty and many of the people returned 
 from their hiding-places last Friday and Saturday. 
 Myself and Brother Wolfe called on him on Sun- 
 day morning. On my asking him, " What news ?" 
 he said, "No news; only I done send word, and 
 the people are washing themselves to get ready to 
 go to pray." At the eleven o'clock service the 
 barra was more crowded than ever. All the 
 benches in the neighborhood, besides those we 
 have, were insufficient to contain the people who 
 came out to worship the Lord our God. At out- 
 last quarterly meeting two persons were added to 
 the Church. 
 
 Mrs. Williams commenced a children's weekly 
 prayer-meeting soon after her return to the sta- 
 tion. It is held in the barra every Friday evening. 
 It is very interesting and encouraging to hear the 
 
IN WESTERN AFRICA. 201 
 
 heathen children speaking to God and praying in 
 the name of Jesu8. We feel it our duty to labor 
 all we can and pray more for success among the 
 young. "We begin to see signs of spiritual life 
 among the children. God be praised. The num- 
 ber of members on the list since our organization 
 is twenty-one; removals to other parts of the 
 country, three ; dismissed from membership, four. 
 The number on the list of the inquirers' class 
 during the year 1875, not admitted into the 
 Church, was twenty-two; removed and carried 
 away to the interior, fifteen; number in attend- 
 ance, six ; under the watch-care of the Church, 
 one. The number on the day-school list is twenty- 
 five. 
 
 A Yassa dance was got up and kept Bomphe- 
 took noisy for a week, by an elderly woman, just 
 at the time I expected a favorable result. The 
 Purrow devil was out twice, the destruction of the 
 cassada farms by wild hogs and of several 
 lives by sharks being believed to be the work 
 of human beings transformed to wild hogs and 
 sharks. I lost no opportunity for several weeks, 
 in public and private, to battle against such 
 heathenish beliefs, and to show that these, with 
 the unsettled state of the country, were the voice 
 of God to their chiefs and people. Just when 
 signs of success began to show themselves, a 
 
202 MISSIONARY LIFE 
 
 " country doctor," or " medicine-man," from the 
 Mperreh country visited Bomphetook, and called 
 upon the people and surrounding chiefs to " make 
 the devil-heart lie down," that he may drive awa}'' 
 all bad from the country, and prove (expose the 
 individuals who were transforming themselves 
 into) the wild hogs and sharks. This fetich-man 
 sold a great quantity of his medicines, and on the 
 21st ultimo he called a general meeting, which I 
 attended with Mr. Cole, with our Bibles. Wo. 
 found this deceiver bowing down in a state of 
 perfect nudity, the people standing around, while 
 he spoke to a stone on which was spilled the blood 
 of several white fowls, and to which was oftered 
 rice boiled with palm-oil and the fowls. 
 
 The chief of Sammah is among those who are 
 persuaded to pray in the name of Jesus. The 
 chief of Compah called himself to see me, and 
 begged that I would call again to speak to them 
 the word of God. J. M. "Williams. 
 
 October 1, 1875, 
 
 WAR PARTY ON BARGROO. 
 
 I thank God that we are still in good health, 
 and that no war has disturbed us here. As soon 
 as the Ramadan Fast was over, contrary to ex- 
 pectation, the war party made a raid into British 
 Bargroo, near Mr. Burton's saw-mill. Several 
 
IN WESTERN AFRICA. 203 
 
 towns were plundered and many people carried 
 oft' — among them one of Mr. Burton's sawyers 
 and the husband of his school-mistress. Mr. 
 Davis, the commander at Bonth, mustered his 
 police force and went to the war barricade and. de- 
 manded the prisoners. They would not open the 
 barricade. Mr. Davis ordered his men to cut 
 through it. He w^as shot through the neck, hand, 
 and in the .breast, and four policemen were killed 
 on the spot. Davis' men retreated, carrying him 
 away badly wounded. The Kossoos, it is said, 
 now killed all their Sierra Leone prisoners, among 
 them Mr. Burton's sawyer. They then evacuated 
 the barricade and started for the Kossoo country. 
 In their hasty march they threw away their baby 
 prisoners in the bushes. One was picked up alive, 
 and others were found dead. Word was imme- 
 diately sent to the governor, who took eighty 
 soldiers, and I believe about sixty policemen, and 
 went to Bonth. 
 
 I landed at Freetown on the night of December 
 I3th, and found Brother Wolfe there. We are 
 preparing to start for Shengay on the 16th. Small- 
 pox is still raging in and about Shengay and Bom- 
 phetook. The governor has caught John Caul- 
 ker. Commander Davis is improving. 
 
 On the 22d I sent Tom up the Cockburrow for 
 Bome rice. He landed 'at one of the towns not 
 
204 MISSIONARY LIFE 
 
 yet plundered, but it was full of Kossoo warriors. 
 A number of the Kossoos were there, aud seized 
 the boat before it had fairly landed. One, in at- 
 tempting to take the rudder from Tom, got worst- 
 ed ; for Tom clinched him; and Tom says, " I show 
 him someting." It so happened that there was a 
 big head-man in the town who was a good friend 
 to the mission. He knew Tom and the mission- 
 boat. He interfered and all was restored a2:ain. 
 They gave him two men to guard him and his rice 
 while he was there. The same day Brother Wil- 
 liams came from Bomphetook. "We went up the 
 river to Tom. 
 
 On the lltli the plundering commenced, aud was 
 kept up, at intervals, until the 24th. I have not 
 felt any fears that they would trouble us at the 
 mission. We will do all in our power to protect 
 the property, and leave the rest with God. The 
 people are saying, already: "Look how God 
 great; he stop dem Kossoos from plunder Bomphe- 
 took and Shengay." Joseph Gomer. 
 
 November, 1875. 
 
 THEY HAD NEVER SEEN GOD. 
 
 It was 6 o'clock in the evening, January Slst, 
 1876, when Rev. A. Menzies and myself shoved 
 out in the little mission-boat Sandusky for Seneho, 
 at the head of the Bomphe Biver. By 10 o'clock 
 
IN WESTERN AFRICA. 205 
 
 we were in the river, and by 2:00 a. m. we were at 
 Condobee, wbere there is a large trading-establish- 
 ment belonging to a Mr. Zizer. It sits high up on 
 a side hill. The night was dark, but the faithful 
 watchman had a bright lire burning to warn off 
 wild animals, sneak-thieves, and war-parties. He 
 met us at the wharf. "Is Mr. Zizer at home?" I 
 asked. "No," said the watchman; "he go one 
 town, but he come to-morrow." "Well, tell Mr. 
 Brown, the clerk, strangers come to see him." 
 "He no deh; he done go he country." "Is Mrs. 
 Zizer here?" "I^o." "Well, open the house, 
 then ; we wish to sleep here until morning. Our 
 boat is too small to sleep in, and the dew is 
 heavy." "Wait iirst," said he; and wait we did, 
 about five minutes, when he returned with Mr. 
 Zizer, who gave us a hearty welcome. 
 
 Seneho is at the head of navigation on the 
 Eomphe River. We wish to go to Tyami, a largo 
 town in the Mendi country. But we can not pass 
 through a town without the chief's consent. He 
 is not at home, but is sent for. Toward evening 
 his head-man comes, bringing a duck as a present 
 from the chief, who says we must wait for him ; 
 he is coming just now. So we have to wait. Mr. 
 Parker, the head-man, gives us a large board 
 liouse to stay in, in which we hold a meeting at 
 night. Next morning the chief was still absent. 
 We waited until 3:30 p. m., when we left. 
 
206 MISSIONARY LIFE 
 
 At 7:30 p. M. we reached Yeaiiyeamali, about 
 twelve miles from Seneho. Here we found the 
 king of Tyami and several of his chiefs. They 
 were met together here to consult each other and 
 devise the best means for catching one Karryba- 
 hum, who had assisted in plundering some towns 
 in British Sherbro. The English governor had 
 demanded him of these chiefs, as he was hiding 
 in their territory. These chiefs were also trying 
 to get their people together in order that they 
 might collect from them ten thousand bushels of 
 rice — a fine put upon them by the governor. 
 When we landed the news spread that the govern- 
 or had come again, and many of the people ran 
 away. The chiefs said they could not let us go to 
 Tyami, as we had already spoiled their work. 
 
 In answer to a question if they knew anything 
 about God, they said they had never seen him, 
 as he had never been to their town, but if he would 
 come there they would be glad. 
 
 We must go back; and when this palaver is 
 done they will ncnd us word, and we may go to 
 Tyami — but not now, because the people would 
 become frightened at us. Joseph Gomer. 
 
 February, 1876. 
 
 '< BIG-BIG WITCH-BIRD." 
 
 I had a long talk with Sateah-Kate about her 
 
IN WESTERN AFRICA. 207 
 
 children. She had recently left Martin, a village 
 up the Mamboo River, where she said a "big-big 
 witch-bird eat all her pikins " (babies). Two of 
 them had recently died, and she believed that a 
 large bird which lived in the bush and made a 
 Btrange noise had caused the death of her children ; 
 and she would not go to live there again. I tried 
 to show her that these birds have no power over 
 people. I told her that I believed God was 
 very angry with her because she tied charms and 
 gregrees on her children, and when they were sick 
 trusted in them and in the country-fashion man to 
 cure them ; so God took them. She says tliat I 
 have got a 'big devil, and turn the people's heads. 
 She will not believe what I tell her. I return to 
 the mission. I see a sail far out at sea. It heads 
 toward the mission. It is the church missionary 
 boat, and Rev. Mr. Menzies is in it. 
 
 "Next morning, with Thomas Caulker, and four 
 school-bo3^s to sing, we go by way of the sandy 
 beach to Tassah. I look into the huts to say good- 
 morning. In one a man is lying on a mat spread 
 on the ground. His face and body are smeared all 
 over with clay. On inquiring the cause, he said 
 " he yet yanger sick." "Yanger" means gentry, 
 or genteel. The natives will not speak the word 
 " small-pox," — that was what ailed him. They 
 must speak well of the disease, and call it by nice 
 
208 MISSIONARY LIFE 
 
 names. A woman in one hut is sitting on a mat 
 by the fire, her body, limbs, and face covered with 
 Bores. She would come to meeting, but "sick 
 won't let her." She wants us to give her some 
 tobacco. We hold a short meeting ; there are only 
 nineteen present besides our own party. We go 
 to Shooney. The tide is up, and we have to cross 
 a creek, one at a time, in a very small paddle- 
 canoe. The boys swim. After meeting, one man 
 wants to see me privately in his hut. He gets his 
 god, gives it to me, and says : "Take um; I no 
 want um again." It was the tooth of some large 
 animal, perhaps a hippopotamus. From here we 
 went to Cattail. Here Daniel Party, one of our 
 former school-boys, has built for us a small barra. 
 At the former places our meetings were in the 
 open air. By 10:00 a. m. we are all back to the mis- 
 sion, having held three meetings. 
 
 Joseph Gomer. • 
 
 March, 1876. 
 
 "GOD DONE TAKE THE COUNTRY." 
 
 With the beginning of the year it seemed as 
 though Satan had awakened out of a sleep, shook 
 himself, and set to work in earnest, putting forth 
 every effort in his j)ower to hinder the progress of 
 the gospel in this field of labor. He selected for 
 his prime agent John Caulker, a Mohammedan. 
 It would have been very difficult for him to choose 
 
IN WESTERN AFRICA. 209 
 
 a more energetic or daring person. But, thanks 
 be to God, he has given us the victory. John 
 Caulker and his accomplices are to-day in Free- 
 town jail, and all his eflbrts to put out the fire 
 which the gospel has kindled have only acted as 
 so much oil thrown into the flames. I can not 
 describe to you the effect produced upon the minds 
 of the people throughout the country by the 
 capture of John Caulker and his war party by the 
 Sierra Leone government. The Purrow beast has 
 received a death-wound in its forehead, while 
 slavery in this immediate vicinity is gasping for 
 breath. We missionaries and our little band of 
 converts are filled with joy and gladness, because 
 our ears are constantly being greeted with the 
 Bound, ^^ Allah hoc barro" (God is great). From 
 the beginning Ave told the people that this was 
 God's war, and that he would mind all of his peo- 
 ple and bring them good out of it. jN'ot one 
 Christian to our knowledge suftercd except the 
 women of Kooloug. Quite a number of slaves 
 have lost their masters, and three masters who 
 were professors of religion have lost their slaves. 
 The small-pox has been raging in Shengay and the 
 surrounding villages for two months, and is still 
 prevalent. Many have died. As soon as they are 
 taken with it they are carried into the bush, to a 
 farm-house. Many people come from the villages 
 
210 MISSIONARY LIFE 
 
 to attend worship, both at Shengay and Bomphe- 
 took. The people confess freely that the Purrow 
 is of no use. They say, " God done take the 
 country." 
 
 Ten were received into the Church this quarter. 
 We have at Shengay thirty-nine members, all told. 
 Seven are under watch-care. Five of these are 
 women who profess religion but who are the wives 
 of polygamists. Two are men who profess, but 
 we thought best to take them on trial. There are 
 nine in the seekers' class. Two of our members 
 have died this quarter, namely, Peter Stafford and 
 Hannah. When Brother Stafford could no longer 
 speak, he raised his hand and pointed upward, at 
 the same time looking up and smiling. 
 
 Joseph Gomer. 
 
 A whole town put to flight. 
 
 A week ago yesterday Brothers Gomer and 
 "Williams and myself started for Turtle Islands to 
 see what opportunity we might find there for do- 
 ing good. And truly the opportunities are great; 
 for I think I never saw or heard of human beings 
 more degraded than they. At the first two islands 
 at which we stopped there were but few persons 
 living. We talked with them some about God 
 who made them, and Jesus their Savior. From 
 this place we went to the largest town and island 
 
IN WESTERN AFRICA. 2ll 
 
 of the group. When the people of that place 
 saw me, and saw that we were landing at their 
 town, they all — except one girl who had been to 
 Bomphetook, and had become acquainted with 
 Brother Williams, — became so frightened that 
 they gathered up what things they could carry and 
 ran and hid themselves in the bush, leaving their 
 cassada over the fire cooking. This is the first 
 time I ever knew I was such a terrible-looking 
 object as to put a whole town to flight — especially 
 one having two devil-houses, and medicine hang- 
 ing at every door and on every tree about the 
 town for the purpose of taking care of them. 
 After considerable search the hoatmen found the 
 young chief, or head-man of the town, and got 
 him to come back. We gave him a quenanny, and 
 told him we had not come to harm him or his 
 people, but to do theiTi good, to tell them of God, 
 and that we wanted to stay in his town that night. 
 He gave us permission to stay. We selected a 
 barra as our place for the night, and put up our 
 hammocks to sleep in. We would have had a 
 very comfortable place had it not been for the fleas 
 and the mosquitoes. We set our cook to work to 
 get us something to eat, and sent the chief in 
 search of his people. About eight o'clock he suc- 
 ceeded in getting the greater part of them back, 
 after which we each did some talking. I never wit- 
 
212 MISSIONARY LIFE 
 
 nessed better order or better attention than they 
 gave. The next day we went to another island, 
 about seven miles farther at sea. Here we found 
 a few persons who were in a state of entire nudity. 
 At this place we anchored a little distance at sea, 
 and slept in our boat. The next day about noon we 
 started for home, and got there at dusk Thursday 
 evening. These scenes and this experience makes 
 my soul cry within me. Why is it that there are 
 so few Christian workers here in this dark, be- 
 nighted land? Oh, why is it? Truly the harvest 
 is great, and the laborers are few. Lord, send forth 
 more laborers. Trusting in God, I will do the 
 best I can. Joseph Wolfe. 
 
 March, 1876. 
 
 DAVID CASSAMBOE. 
 
 On the north bank of the Yaltucher River, 
 about two miles from its mouth, in the midst of 
 the thick bush, is the little village of Mosam. It 
 was in this village that the hero of this story was 
 born; and they called him Kong, because that was 
 his name. It is the custom in that country to call 
 every first boy by that name; and every first girl 
 is called Bwoy. 
 
 One day, when little Kong was large enough to 
 run about and get into mischief, his father took 
 him to the Purrow bush and gave him to the Pur- 
 row devil. Now the Purrow devil is not that 
 
IN AVESTERN AFRICA. 213 
 
 cloven-footed evil spirit that you cliildren dread so 
 much, but a man, one of the chief officers of the 
 society. He took little Kong, anointed him all 
 over with oil, and rubbed him with what they call 
 "lacah," a kind of white clay; and he said his 
 name must be Contam. He is now returned to 
 his mother, with his new name. 
 
 Shortly after this Kong's parents heard that 
 some missionaries had come to Shengay, about one 
 day's walk from their place. These missionaries 
 were from America, and had come to teach chil- 
 dren to read books, and to sabba (know) God. The 
 parents thought they would like for little Kong, or 
 Contam, to learn to read books and to know God ; 
 for you must know that they were both heathen 
 at this time, and knew nothing about God. The 
 mother had visited Shengay and attended the 
 meetings held by the missionaries ; so she urged 
 that little Kong, or Contam, should be given to the 
 missionaries altogether. The father brought him 
 and gave him to them, and, knowing that mission- 
 aries are not Purrow-men, he supposed that a 
 Purrow name would not do; so he asked the king's 
 son what name he must give the boy, and it was 
 agreed that he be called David Cassamboe, as the 
 father's name was Cassamboe. 
 
 Little David commenced at once to attend 
 school, and learned very fast to speak English and 
 
214 MISSIONARY LIFE 
 
 to read. After he had got so he could read in the 
 Bible he attended the boys' Bible-class, taught by 
 Thomas Caulker, Tuesday nights. On our way 
 home from the class, one night, in answer to my 
 question as to what their lesson was about, he said 
 they "been read 'bout where dem people keep 
 meetin' dey get one gate name Beautiful, an' dem 
 carry one man what no liable for walker and lay 
 him dere to beg dem people for copper [tliey 
 call all money copper]; and when Peter and 
 John want for go in, he say, ' Come, gie me cop- 
 per, now.' Peter say, ' I no get, but dat ting what 
 I get I go gie you ; get up walk, now.' So he be- 
 gin for walker." Joseph Gomer. 
 
 THE BOYS AT SHENGAY. 
 
 Among the boys at Shengay, some are very in- 
 teresting and some have very interesting names. 
 Very often children, when only a few months old, 
 are given to persons living in another village, to 
 be raised, and seldom see their mother or father, — 
 in fact, the father is very little thought of by 
 many. Numbers of the people believe that 
 strangers can raise their children better than the 
 parents. They say that the children will mind 
 strangers better ; and this, in many cases, is true, 
 because the parents do not know how to gain their 
 children's love, but say they must whip them to 
 

IN WESTERN AFRICA. 215 
 
 make them fear them. Some have one name and 
 some liave two. 
 
 Garilla is a real smart little fellow, just about a 
 yard high. He can read the Bibl-e, and takes great 
 delight in committing verses to memory and in 
 singing, " We are toiling up the way." Little 
 Garilla is a faithful Sabbath-school pupil, and a 
 great favorite with all who know him. 
 
 Harry Yarn is a big boy. His father is the 
 head-man for a country village, and carves wooden 
 gods for the heathen to worship. He carved one 
 which is in the mission-rooms in Dayton, Ohio. 
 Sometimes the school-boys in Shengay laugh at 
 Harry and make fun of him because his father 
 makes wooden gods ; but Harry says nothing, for 
 he is a good boy and is trying to be a Christian. 
 He, too, is a dear lover of the Sabbath -school. 
 His father sent him to Shengay to attend the mis- 
 sion-school and to " learn white man's fashion." 
 
 Little Tommy Reader was a dear little boy, and 
 his mother is a good woman. She taught Tommy 
 to say his prayers, morning and evening, and to 
 usk a blessing before eating. He used to say he 
 wanted to be a missionary. He would go all 
 through the village and enter the huts and barras, 
 and if he saw people eating he would ask them if 
 they prayed first ; if they had not, he would tell 
 them they must pray first and then God would 
 
216 MISSIONARY LIFE 
 
 like them, but if tliey eat without praying God 
 would not like them. Frequently on meeting- 
 nights he would go through the village asking the 
 people to come to the meeting and pray, so the 
 war could not spoil the country. But poor little 
 Tommy was taken sick very suddenly, one day, 
 while playing on the sand-beach, and in a few 
 hours his spirit was with God. 
 
 Joseph Gomer. 
 
 WHAT have we IN AFRICA? 
 
 We have at Shengay a large day-school and a 
 still larger Sunday-school, an organized society of 
 over forty members, and quite a number of others 
 who profess religion, — some of whom are Chris- 
 tians, but are not entirely free from polygamy, 
 slavery, and the Purrow, — who in due time will 
 become members of the Church. There is also 
 here an excellent mission-residence ; and there are 
 two chapels, — one in Shengay, which will accom- 
 modate one hundred and fifty people, and the neat 
 new stone chapel, on the mission-ground, which 
 accommodates two hundred and twenty. Tlie one 
 ^hundred and fifty acres of land which we own here 
 constitutes the healthiest and most accessible place 
 on the west coast of Africa, among the heathen 
 proper. At Bomphetook we have an excellent 
 country chapel, and a church of about twenty 
 
IN WESTERN AFRICA. 217 
 
 members. Here too, is both a day and Sunday 
 school. This place is also on the coast, and but 
 fifteen miles farther down than Shengay. A few 
 towns still farther on, and the seven or eight 
 between Boraphetook and Shengay, may all b6 
 easily reached; and most of them have been visited 
 occasionally by our missionaries. What have we 
 in Africa ? A small but good beginning made, 
 with scores of open doors of usefulness inviting us 
 to enter and convert the people from the error of 
 their ways. We have in Africa thousands of souls 
 to enlighten and save. 
 
 Among the number who joined the Church at 
 its first organization in 1874 was a woman named 
 Hannah, a convert who did it amid keen opposi- 
 tion. Her husband beat her severely for joining 
 the Church; but having found Christ precious as 
 a Savior from sin, she continued faithful until 
 death, which occurred nine months afterward. 
 In the beautiful and touching words of Rev. J". 
 W. Hott, how true it was of her that " while 
 her body sunk down into death, her soul 
 rose up higher and higher until it shook hands 
 with Christ and the angels. From the shaded 
 shores of Africa pure spirits are l>eing caught 
 up to God, washed in the blood of the Lamb, 
 Oh, it must be wondrously glorious to get 
 right up out of heathenism, and shake oft' all ii;3 
 
218 MISSIONARY LIFE 
 
 misery and superstition and death, and burst 
 right into the heavenly mansion ! I should like 
 to see these poor souls when they first open their 
 eyes on the beauty and bliss of that blessed city of 
 Jesus." 
 
 Another one of our members there died, who 
 was saved in the kingdom of grace, and of whom 
 Brother Gomer wrote, "Brother Williams and 
 myself on yesterday attended the funeral of the 
 old mat-maker, !N"a Yan Kin. She was nearly 
 eighty years of age, and a slave. She died in the 
 faith, trusting in Jesus. When I have more time 
 I wish to write to you of her life, and of her 
 daughter who died a few months ago ; how Yan 
 Kin died ; how they wrapped her in a mat, tied 
 her to a pole, and buried her two feet deep." 
 This old woman would not attend meeting for a 
 long time, because she had but one eye ; but over 
 three years ago she was converted, and abandoned 
 work on the Sabbath-day, and lived a Christian. 
 *'From that far-off land souls are going to dwell 
 with Jesus. Some of our missionaries, who were 
 once in Africa, but are now in heaven, must rejoice 
 to see the converted heathen coming to sit down 
 in the kingdom of God." In short, we have a good 
 deal in Africa, and a few souls in heaven, as tlie 
 results of our labor among the Sherbro people. 
 
IN WESTERN AFRICA. 219 
 
 TWENTY YEARS AGO. 
 
 On the third day of December, 1856, seven mis- 
 sionaries sailed out of New York, bound for the 
 west coast of Africa, and after a long and tedious 
 passage they arrived in this far-off" land. One of 
 the number died in less than three months, 
 another returned home in a short time, anotlier 
 continued here some fifteen, months and also re- 
 turned home, another died and was buried in mid- 
 ocean. Two are now in the United States, one is 
 in Scotland, and your humble servant is now in 
 •Africa. 
 
 Twenty years ago this part of the Sherbro coun- 
 try was without the gospel. Very few had ever 
 heard of a Savior. The grounds upon which the 
 station is built were in bush. The large cotton- 
 tree in front of the mission-house was unapproach- 
 able, because " Medicine live deh." I said, '^Non- 
 sense; cut away the bush; prepare the way for the 
 mission ; make the place clean." To-day flowers 
 and fruits are growing on the borders of the walks 
 in the shade of this cotton-tree. 
 
 Twenty years ago the town of Shengay was the 
 scene of cruelties such as are common to a heathen 
 people. The Purrow was in full force. The Pur- 
 row devil lived like a prince until your humble 
 servant frightened him out of his wits one night, 
 
220 MISSIONARY LIFE 
 
 when lie ran into the bush. To-day the Piirrow 
 does not control the common people. 
 
 Twenty years ago the Christian Sabbath was 
 not known. 'No religious services had been held ; 
 Christ had not been preached to the people. To- 
 day the Sabbath is better observed there than 
 in France, or even in portions of New York City. 
 To-day men, women, and children assemble for 
 morning prayers and services at 10:00 a. m., Sun- 
 day-school at 3:00 P. m., and services again in the 
 evening. The "tom-tom," or African drum, is 
 not heard on the Sabbath as it was twenty years 
 ago. 
 
 Eighteen years ago, while building the mission- 
 house, I had a law forbidding any one in the em- 
 ployment of the mission to go to Shengay on the 
 Sabbath to " beat drum " or dance. That law was 
 violated by one Bgannah. On Monday morning 
 " Tong " came and told me what had been done. 
 I called all the people and explained again why 
 the law had been made, and wherein it had now 
 been violated. I felt it to be a very serious case, 
 and by the aid of the Holy Spirit was enabled to 
 so impress the wrongfulness of this violation of 
 mission-law on the minds of the young men 
 that they not only asked my forgiveness, but 
 also begged God's mercy. Eleven young men 
 gave their names, expressing a willingness to 
 
IN WESTERN AFRICA. 221 
 
 receive the truth. Among the number was 
 " Tong," a heathen boy, now Thomas Tucker, a 
 Christian man. Oh, what a transformation ! 
 From Tong to Thomas is nothing, but from 
 
 heathen Tong to Christian Thomas is something. 
 This Thomas is not only a Christian in name, but 
 in fact. This is the^most wonderful and best part 
 of it. Twenty years ago the dark night of igho- 
 rance covered the minds of the people. To-day 
 pen, ink, and paper, newspapers and books, are in 
 requisition. J. K. Billheimee. 
 
 Shengay Station, West Africa, January 3, 1877. 
 
 MISSION STOCK, VISIT TO MAMBO AND MASSAMA. 
 
 The canoe, with the mission stock of six head 
 of cattle, iive sheep, and one horse, landed at the 
 mission on the 10th. The sea was rough, and one 
 of the cattle got sick crossing the bay and died in 
 the night. The rest are now doing well. "We 
 put the yoke on the oxen yesterday for the first 
 time. They are like many of the people — do 
 everything wrong, and do not want to work. 
 This part of the work I have to trust wholly to 
 Mr. Keen, an American colored man that I have 
 hired. When I came from Freetown last week I 
 brought with me Mr. Hero, a man fifty -two years 
 of age, and an ordained minister. He has been 
 preaching nineteen years ; was eleven years a mis- 
 
222 MISSIONARY LIFE 
 
 sionary on McCarthy's Island, and tauglit scliool 
 thirteen years in Sierra Leone in his early life. 
 He has been with us two Sabbaths. He preaches 
 well. He is a native African. He — with his 
 wife's assistance, who is a good Christian woman, 
 — is to teach school and preach at Mambo, the mis- 
 sion of the Dayton, Ohio, Summit Street Sabbath- 
 school. He came with me just to see how he 
 liked the place, and how we should like him. 
 
 Yesterday I went uj> with him to Mambo. 
 Our chief, George Caulker, gave me a letter to 
 Prince William, but he was not at home. The 
 Purrow devil had caught his young brother — the 
 one that came to see us about the school — and had 
 him in the Purrow bush. The house the chief is 
 building is not finished, but Bannah Boom, the 
 head-man of the town, promised to give Mr. Hero 
 a house until the chief returns. 
 
 When we went to Massama, in the Great Scar- 
 ces River, in the Timiny country, in search of 
 cattle for the mission. King Bey Farmer received 
 us very cordially. A curious kind of brass imago, 
 and one of clay, stood at the entrance of his hut. 
 These were made by the French, and sold to the 
 king. The people here are a mixture of Moham- 
 medans and Kaffres. The king is a Mohammedan. 
 I gave him an Arabic Bible. His brother is a 
 priest. I preached in the mosque at night. The 
 
IN WESTERN AFRICA. 223 
 
 place could not contain all the people. After speak- 
 ing a short time on the creation of man, his fall, 
 and Christ the Savior, they all shouted, "Talk 
 more. We can't deny the word. Talk again. 
 "We are glad for this word. Tell me plenty!" 
 The king himself arose and made quite a speech. 
 Early the next morning — Sabbath morning — the 
 king came to my house and asked me to go with 
 him to the grave of his son and kill a cow, — all 
 cattle are cows with the Africans, — and help to 
 make sacrifice at the grave. As I was a big foda 
 I must olFer the sacrifice. His son had been dead 
 twenty days. He was a stranger in the place 
 where he had gone. The people there would ask 
 him where he came from, and what he bring to eat, 
 and a lot of such talk. I saw plainly this was a 
 trick of the devil to spoil my meeting here to-day. 
 The Mohammedan priests present at the meeting 
 saw the situation, and this sacrifice was a trick of 
 theirs. At 11:00 a. m. I had a meeting, and but 
 few were present. Most of them went with the 
 king. In the afternoon I went by land to Gambia, 
 distant about five miles. The old king, San Ali- 
 mammi Labare, received me very kindly. This is 
 a very large town; not less than 2,000 people. 
 They got up a large meeting in the king's yard. 
 He begged me hard to hold meetings there all the 
 time. J. Gomi:r. 
 
224 MISSIONARY LIFE 
 
 RECEPTION OF MISSIONARIES, 
 
 As all the other missionaries have written of our 
 journey, I come in last. We are now at the end 
 of our voyage. "We left Freetown on Friday, De- 
 cember 22d, and when nearing the mission cannon 
 were tired in Shengay. The king has two brass 
 cannon, and four salutes were fired from them. 
 Brother Wolfe having preceded us had the large 
 American flag run up, and also a small one, dis- 
 playing their beautiful stars and stripes from the 
 top of the oleander-tree. A large crowd of men, 
 women, and children met us at the wharf, and 
 we were borne ashore amid deafening shouts, 
 hurrahs, and cheering. It made us think of the 
 reception we received on our return to America, 
 minus the refreshments and speeches. 
 
 Sabbath morning Flickinger Chapel was well 
 filled. People were there from Shooney, Cattah, 
 and Tissanah. We were welcomed on entering 
 with a song by the school-children. The Sabbath- 
 school and evening services were also well attend- 
 ed. Our service on Christmas was very interest- 
 ing. We had a Christmas-tree at night, with a 
 present for most of the people, and speaking by 
 the children. Mr. Gomer and myself attended 
 two meetings last Sabbath morning, one at 
 Shooney and one at Cattah. Brother Wolfe 
 
IN WESTERN AFRICA. 225 
 
 preached at Shengay at 11:00 a. m. MrrBillheimer 
 arrived at our mission-wharf yesterday ahout 9:00 
 A. M., remained during the day, and conducted the 
 prayer-meeting in Shengay at night. "We are 
 having a week of prayer. "We have just returned i 
 from prayer-meeting. The subject for to-night 
 was woman's missionary work, and missionary 
 work generally. We are all enjoying good health, 
 except Brother Wolfe. He is sutferihg very much. 
 Ixemember us ever in your prayers. 
 
 Mary W. Gomer. 
 
 about things in africa. 
 
 You would laugh to see what queer little houses 
 the people live in. They are built of sticks and 
 daubed with mud. I have seen some not larger 
 than ten feet square. People seem to live in them 
 peaceably and happily ; indeed, they must be peace- 
 able or such a wee bit of a house would not hold 
 them. You will be surprised when I tell you that 
 the women do most of the building. The men 
 put up the frame-work of sticks and the women 
 do the daubing or plastering. 
 
 The other evening I went out for a walk; and 
 what do you think I saw ? A great stream of 
 ants that the people call " drivers." The reason 
 they gave them such a strange name is, they driv 
 out everything where they are, such as rats, mice, 
 
 15 
 
226 MISSIONARY LIFE 
 
 lizzards, centipedes, etc. Even elephants'and boa- 
 constrictors fear them. It is said that they will 
 kill and eat up the largest animals. One alone can 
 not do so much ; neither can two, nor half a 
 dozen ; but they club together, and in that way ac- 
 complish what a few could not do. It would be 
 well for us, in doing good, to follow their ex- 
 ample. 
 
 How would you like to be drawn in a baby-car- 
 riage wherever you go ? "Well, that is about the 
 way we travel in Africa. "We do not have baby- 
 carriages, but something almost like them; we 
 have " sedan-chairs," and they are drawn by the 
 natives. The sun shines so hot here that we can 
 not walk as much as we can in a colder country. 
 
 Only about two hundred feet from the mission- 
 house, near the sea, stands a grand old cotton- 
 tree. Just now it is covered with beautiful white 
 cotton. The people here do not like the cotton 
 that grows on trees. They think if they use it in 
 pillows, and sleep on them, it will make them 
 crazy. 
 
 Not long ago I visited the school at Shengay, 
 and saw a monkey in an oleander-tree. As soon 
 as he saw me he scampered down and came 
 right to me. When he saw that I had nothing for 
 him he ran away, climbed up on the back of a 
 bench where one of the children was standing, 
 
IN WESTERN AFRICA. 227' 
 
 and commenced picking in her hair as if looking 
 for something. 
 
 "We have eleven goats here. Sometimes they 
 supply us with milk. Just now they give none. 
 
 A. Lizzie Bowman. 
 
 SHENGAY NIGHT-SCHOOL, BOMPHETOOK, ROTUFUNK. 
 
 This school was organized early in February, in 
 the dining-room of the mission-house, with twen- 
 ty-one scholars. The second night the room was 
 crowded — chairs and benches all full ; and many 
 sat on the floor, so that it was difiicult to get about 
 to teach them. So many continued to attend that 
 it was necessary to remove the school to the 
 chapel. There are now sixty scholars enrolled. 
 Willie Caulker, the chief's son, is assistant teach- 
 er. His wife is in one of my classes, and is an 
 interesting woman. Several Avomen attend the 
 school. Some bring their babies with them. 
 These are placed on the floor and left to amuse 
 themselves while their mothers study. Tlic little 
 ones are usually very good, and seem as luippy in 
 school as their parents. Could the friends of tbc 
 Woman's Missionary Association witness these 
 Sherbro women poring over their books, they 
 would no doubt feel greatly encouraged to press 
 on in their efforts to enlighten and save them. 
 
228 MISSIONARY LIFE 
 
 The school was opened for the purpose of teach- 
 ing the people to read the Bible for themselves. 
 Many who are obliged to work during the day, 
 and others too old to attend the day-school, are 
 glad to avail themselves of this opportunity. 
 Gospel seed is sown every school-night. I read a 
 portion of scripture, which is interpreted into 
 Sherbro, as is also the prayer. Sometimes Mr. 
 Thomas Tucker, who is a member of the school, 
 leads in prayer in the Sherbro language. 
 
 I came to Bomphetook on the 1st of May, and 
 found an interesting day-school and Sunday- 
 school. There are between twenty and thirty 
 pupils in the day-school, and, I think, over thirty 
 in the Sabbath-school. I have charge of the 
 night-school four nights a week. It is in a flourish- 
 ing condition. I have .a sewing-class of eight. 
 They meet to sew for about an hour four days a 
 week. On Wednesday evening we have prayer- 
 meeting, which is usually well attended, twenty - 
 eight being there last night. So also is the meet- 
 ing Sunday evenings. There is a boy by the name 
 of John Williams, thirteen years of age, who has 
 helped me much in the night-school, bringing in 
 scholars. Sometimes he takes part in the prayer- 
 meetings. We have another John, whose father 
 is a rum-seller. He is one of the best scholars in 
 school. lie has also prayed in meeting 
 
IN WESTERN AFRICA. 229 
 
 If we succeed in getting established at E,otu- 
 funk, the ladies will have the finest station of the 
 Sherbro Mission. The prospect is bright for ac- 
 complishing a great work at that place. 
 
 E. Beeken. 
 
 May 31, 1877. 
 
 PULLING THE BUNDOO. 
 
 A country-woman who is the mistress of a 
 white trader at Boonth came here and asked the 
 chief, George Caulker, that the Bundoo women 
 might pull her, as they call it, out of the Bundoo. 
 Some years ago she was put in the Bundoo-bush 
 and was rubbed with the clay, but was never 
 properly pulled, which is quite a long ceremony 
 of singing, dancing, and drinking rum. The head 
 Bundoo-woman must carry a hamper of the medi- 
 cines on her head, in the procession. The head- 
 woman for these parts lives at Shengay and is a 
 faithful member of our church. You received her 
 when you dedicated the chapel here. The chief 
 said he would not allow anything of the kind in 
 Shengay. She then went to Debia and got per- 
 mission from the head-woman to be pulled three. 
 Debia, you know, is but a short mile from Shen- 
 gay. She then came here for Keffay Mehany, the 
 old head-woman, to carry the " blie," or hamper. 
 Keffay refused to go, saying she had no business 
 there again, as she had " done lefi" dat long time." 
 
230 MISSIONARY LIFE 
 
 She got others to try to persuade her, but in vain. 
 The woman then returned to Debia, got a party 
 of women, and came and took her by force. This 
 was on Thursday afternoon, the 18th. At the 
 prayer-meeting that night the women discussed 
 the matter, and after the meeting was over they 
 went to Debia and brought her back by force. 
 Keflay was frightened, and was very much afraid I 
 would turn her out of the meeting. She got some 
 of the members to go into the chapel and pray 
 for her. This woman was what they call only a 
 half Bundoo, and if she should die without being 
 pulled could only go half way to where she wants 
 to go. In the next world she could see her people, 
 but could not go to or talk with them. 
 
 Yours truly. Joseph Gomer. 
 
 SUNDAY-SCHOOL WORKERS IN AFRICA. 
 
 Bro. F. : — As one of the first-fruits of our chil- 
 dren's weekly prayer-meetings, our Sunday-school 
 is perhaps one of the most interesting gatherings 
 we have on the Sabbath. The children under our 
 instruction for the past two years are rendering us 
 very valuable help. They are to be seen every 
 Sunday morning or afternoon in the huts, telling 
 of Jesus to the children, inviting them to school, 
 reproving Sabbath-breaking, and pleading witli 
 parents to send their children with them to Sun- 
 
IN WESTERN AFRICA. 231 
 
 day-scliool. They are even inviting adults, and 
 have been successful in bringing in both young 
 and old. A few weeks ago some of them got into 
 Kabby's hut, and invited him and Kong, his com- 
 panion, to come to Sunday-school. After finding 
 they would take no denial, to get rid of them both 
 men promised to come out. The children offered 
 to wait for them. After waiting, and further talk 
 with them, Kabby and his companion accompanied 
 them. "While preparing to leave the house for the 
 school, I heard a noise at the barra gate. In look- 
 ing out I saw several boys very good-humoredly 
 holding to Kong and pulling him. On inquiring 
 as to the cause, I was informed that Kong had 
 promised to come to Sunday-school, and came 
 thus far to "fool" them, and they do not " gree 
 for that ;" so I settled the pleasing palaver by 
 deciding that since Kong had promised them, and 
 came this far, the boys had got the best, and he 
 should go in. Both Kabby and Kong then went 
 in. They came back the following Sabbath, and 
 since then Kabby has attended regularly, while 
 Kong was from home. Last Sabbath Kabby said 
 to Mr. Campbell, the teacher: "I like to come 
 here ; put down my name ; I shall attend every 
 Sunday." He comes to see me every day. He is 
 here now, helping to re-roof the barra. I have 
 hope in him. Yours in Christ. 
 
 J. M. Williams. 
 
232 MISSIONARY LIFE 
 
 BOMPHETOOK, MAMBO, AND SHENGAY. 
 
 We all reached the mission, December 23d, in 
 good health. The following week we held a meet- 
 ing to lay plans. On the 6th, Mrs. Gomer and 
 myself went to Bomphetook. The school exam- 
 ination was good. The children have made fine 
 progress in grammar, arithmetic, and writing. 
 Mr. Lefever, who was one of the examiners, was 
 80 well pleased that he laid eight silver half crowns 
 — one pound — on the table for the benefit of the 
 school. Brother Williams and Mr. Campbell, the 
 teacher, deserve credit. They have a very good 
 school. On the 9th, my wife and I went to Good 
 Hope, where we saw Mr. Eoot and Mr. Menzies, 
 and talked about the industrial school. I am 
 just from Mambo, where the chief showed me 
 one of their places of worship. The skulls of the 
 African buffalo, baboon, deer, bush-cow, and 
 bush-hogs, and other bones, were all in a heap. 
 Persons with "bad sickness" come to this place, 
 offer a sacrifice, and then they will get well. 
 Hunters also worship here that they may have suc- 
 cess. 
 
 Children are born with the following names: 
 The first son is called Cho ; the second, Tong ; the 
 third, Saw ; the fourth, Barkey ; the fifth, Eicah ; 
 the sixth, Kotong. The first girl is named 
 
IN WESTERN AFRICA. 233 
 
 Bay; tlie second, Yameki, or Yarkio ; the third, 
 Conah ; the fourth, My-hen ; the iifth, Kebang, 
 the sixth, Maniieh. The Purrow, Bundoo, or Yas- 
 sa always change these names, and we often 
 change their names. A head-man sent me a large 
 bundle of witch-medicine recently. The bell for 
 Boraphetook is up, and does well. There are twen- 
 ty-three laborers and seven children who attend 
 morning worship and take part. Miss Bowman is 
 teaching a sewing-class and managing the missioa- 
 children, and Miss Beeken is at Bomphetook. 
 The schools at both Shengay and Bomphetook, 
 and the work generally, are doing well. We 
 greatly need help. Another minister should be 
 sent out immediately. J. Gomer. 
 
 SHENGAY MISSION-HOUSE, WEST AFRICA, 
 
 We have seventeen and one half acres of ground 
 cleared, and nearly all is planted in cassada, corn, 
 cocoa, yams, arrow-root, and cotton. The stock is 
 all looking well. Both yoke of oxen do well, 
 hauling logs in clearing the farm. We have one 
 milch cow, seventeen sheep and goats, and two 
 hogs. The fishing-seine is a good investment. 
 Tom went out one afternoon, and came back next 
 morning with three hundred and seventy-four 
 pounds of nice fish. 
 
 May 18th we received six into the Church 
 
234 MISSIONARY LIFE 
 
 — four males aud two females. There are 
 now thirteen on the seekers' list. The 
 Sahbath-school average for the quarter was 
 seventy-nine; day-school, thirty eight. We have 
 now in the mission at Shengay ten boys and two 
 girls. They work from 6:15 to 9:00 A. M., and 
 from 3:30 to 5:30 p. m. I had to stop work on the 
 boys' home to clear ground and plant, but will re- 
 sume again next week. At present they occupy 
 rooms in the laborers' houses, which are finished. 
 
 May 28th, Rev.^Mr. Hero went up to Mambo to 
 labor as a school-teacher and a preacher. I was up 
 there on the 16th instant and visited three of the 
 villages near there. On account of the Purrow 
 being in session, not much could be done in the 
 way of teaching and preaching. A little boy, 
 a son of the chief, told me that the devil came 
 into the meeting one Sabbath. 
 
 "We have made out a plan for itinerating in the 
 villages near Shengay — the farthest not more than 
 twelve miles away. The plan includes ten villages 
 outside of Shengay. Five of our young men, 
 members of the Church, have volunteered to go 
 out, each taking their regular turns. When I 
 have more time I will send you the plan. 
 
 At Mambo the woman's work is prospering, 
 though the school is small and the teacher has 
 no proper house to live in. The people are 
 
IN WESTERN AFRICA. 235 
 
 real buugiy for the gospel. Kine have joined the 
 seekers' class, and the meetings are very encour- 
 aging. Mr. Allen was there last Sabbath, and re- 
 ports a very interesting meeting. I think we have 
 nothing to fear but much to hope for in the future. 
 Though discouragements arise, they shall vanish 
 away. Joseph Gomer. 
 
 May, 31. 1877. 
 
 MAMBO, WEST AFRICA. 
 
 This is a native town about ten miles from 
 Shengay. The chief, Mr. Caulker, and Mr. Hero, 
 our missionary at this place, came to meet us at 
 the wharf. Mrs. Hero was with me. 
 
 We do most of our traveling in boats ; and it is 
 quite a pleasant way, especially when the wind 
 and tide are in our favor. 
 
 It is customary to give a present to the chief or 
 head-man on entering a place — "to shake his 
 hand." Meantime the " strangers " go to the " bar- 
 ra," and wait till he comes. He sends his people 
 to empty a house, which is given to them to use 
 as long as they stay in the place. On leaving the 
 tow n a " good-by " present is given to the 
 "stranger;" which consists usually of rice, fowls, 
 and occasionally a sheep, goat, or bullock, where 
 they have these. I did not think it necessary to 
 give a present on coming here; but the head-man 
 told the chief that the white woman had come, 
 
23G MISSIONARY LIFE 
 
 but she had not given them anything to shake 
 their hand. I got the present at the " eleventh 
 hour," and gave it to him. 
 
 The " Purrow " is in full operation at present. 
 On Tuesday the boys were brought out of the 
 "bush " where they had been kept for nine months. 
 There were one hundred and fifteen in all who 
 were initiated. These boys are not allowed to see 
 their friends during the time they are in the 
 "bush ; " and it is a fearful thing for any one who 
 is not a Purrow-man to enter it at all. 
 
 Two of our boys want me to say " good-how- 
 do " for them, to the boys and girls away over the 
 sea. One asked me why no white children ever 
 come here from America. 
 
 A. Lizzie Bowman 
 
 June 1, 18T7. 
 
IN WESTERN AFKICA. 237 
 
 CHAPTER XLVIIL 
 
 WHAT AVE CAN AND OUGHT TO HAVE, SOON, IN AFRICA. 
 
 In this chapter we propose to sketch in a brief 
 manner the work we ought next to accomplish in 
 Africa. The implements, and all that was thought 
 to be necessary for the purpose of putting the in- 
 dustrial school into successful operation, were 
 sent to Africa early this year. The preparatory 
 work — such as clearing the ground, building 
 houses for shops and lodging-rooms, obtaining 
 seeds and plants, and making arrangements to 
 furnish suitable labor for girls, as well as for boys, 
 — has already been largely done. This has given 
 our missionaries much additional care ; and but 
 for the fact that there exists a real necessity for 
 such an enterprise, it ought never have been un- 
 dertaken. But it is absolutely necessary to fur- 
 nish employment for our advanced pupils in the 
 schools, and for converts who wish to make a re- 
 spectable living in some legitimate business. If 
 they must pursue some heathen occupation, and 
 do this as they do it, and among them, a largo 
 
238 MISSIONARY LIFE 
 
 per cent of them will go back to heathenism. 
 Besides, to show the people that there is a better 
 way will be a great inducement to them to for- 
 sake their heathenism. The introduction of agri- 
 cultural and mechanical pursuits, such as will 
 develop the resources of the country and the 
 skill and industry of the people, and in- 
 crease their wealth, will tend much to give them 
 nobler views of life, and in every way quali- 
 fy them to both produce and consume profitably 
 more than they now do, or even know of. They 
 have numerous real w\ants, physical, intellectual, 
 moral, and religious, which they will be made to 
 realize only as civilization and Christianity cause 
 them to see them. These will develop the re- 
 sources of soil and brain found in that country, 
 and contribute largely to the growth of commerce, 
 science, and literature. The world is beginning 
 to recognize this fact, and appreciates the worth 
 of Christian missions, because they have contrib- 
 uted so largely to these. It would know but little 
 of the geography, languages, and real condi- 
 tion of the people of most heathen lands but 
 for the knowledge which it has obtained througli 
 missionaries. 
 
 The primary object of Christian missions to tlio 
 heathen is to teach them their duty to God, and as 
 far as possible induce them to discharge it; but other 
 
IN WESTERN AFRICA. 239 
 
 important ends should be and mostly are accom- 
 plished, such as have been alluded to in this chap- 
 ter. It should be our aim to make thorough work 
 in Africa, and not allow it to be but partially or 
 imperfectly done. To do this will require time, 
 effort, money — especially the latter; and if this be 
 forthcoming as the demands of the work require, 
 the amount of eftbrt and time necessary to bring 
 about the end desired will be much less than if 
 the work has to be carried forward under constant 
 financial embarrassment, as has been the case often 
 in the past. 
 
 "With the rich country we have there, — rich in 
 material resources, and richer still in its mental 
 and moral possibilities, — we ought more rapidly 
 to subdue that land to Christ. To plead inability 
 is to excuse ourselves upon false grounds. Did all 
 act their part as well as some do in contributing 
 funds, at least threefold more would be secured. 
 To withhold or to give parsimoniously while 
 millions are wholly destitute of the gospel of 
 Christ, and the command to preach it to every creat- 
 ure stands unrepealed, is certainly a sin against 
 God. 
 
 The discouragements growing out of our not 
 having money to man the African mission pro[)cr- 
 ly have been the greatest we have had to contend 
 with in its entire history. True, there have been 
 
240 MISSIONARY LIFE IN WESTERN AFRICA. 
 
 serious obstacles in the way, and at times it looked 
 as though they were such as would crush it. 
 More than once, when without any protection, 
 Avar parties came near it, who could have destroyed 
 its buildings, as no one was there to resist them 
 Truly a wonderful providence has watched over 
 that mission from its origin. The change that 
 came over Chief Caulker, who was induced to give 
 us so favorable a location, after refusing it for 
 nearly two years, and which caused him at his ad- 
 vanced age, and after having been so much op- 
 posed to the mission and Christianity, to become 
 a Christian himself, and its warmest friend, is 
 indeed remarkable. 
 
 The leadings of Providence certainly indicate 
 that there should be great energy shown in the 
 prosecution of the work in Africa. 
 
IN WESTERN AFRICA. 241 
 
 APPENDIX. 
 CHAPTER XLIX. 
 
 [The autlior has visited Alriea twice since 1877, and most of what follows 
 was written by the missionaries and himself while there. The account 
 given of the progress of the work, including the woman's mission, with the 
 author's report to the Board in May, ISX'Z, show what has been and what 
 still needs lo he done in that dark land.] 
 
 WHAT THE CHIEF SAID. 
 
 Sourie Cassabe the chief at Rotnfuiik told me 
 several times that if I would come and sit down 
 close to him he would "hold all the word what I 
 tell him, because he see it good." When Brother 
 Wolfe and myself were iirst there he asked how 
 he must do to be saved. He says if I were there 
 I conld shoAvliim"all how to mind them people." 
 And many others say they would be glad to have 
 the word, if they could get any person to show 
 them. It does me good to show them. Mr. 
 Green is hauling stone with tlie oxen on a sled 
 which Mr. Wolfe had made. The stones are to 
 protect the bank where the wall is broken again. 
 Yesterday some natives from one of the rivers, 
 after watching the cattle for some time, said, 
 "Dem cow him work. Oh, I hear say dem kin 
 dig ground. I want to see um." I told thein it 
 
 16 
 
242 MISSIONARY LIFE 
 
 was not the time now to dig ground. The leop- 
 ards got among our goats and killed several ; also 
 one pig. A calf was attacked just in front of the 
 mission-house one night. It made so much noise 
 that it awoke us all. So with a lantern in one 
 hand and a revolver in the other I started to the 
 rescue; but fearing the leopard might prove 
 more than a match for me, I tired at it before I 
 reached it. This frightened it off; but the calf 
 was so badly bitten that we had to kill it. The 
 cow got sick, and we had to kill hei. The goats, 
 pig, and calf were all killed inside of two weeks, 
 
 and the sow and two pigs died. 
 
 Joseph Gomer. 
 
 August 6, 1877. 
 
 AFRICAN INCIDENT. 
 
 The lesson was Acts xiv. 8-20. " I asked my 
 class why Paul and Barnabas did not accept of 
 the honors the people wished to bestow upon 
 them ; could they think of any one mentioned in 
 the Bible who accepted of praise or honor ? One 
 remembered a king who wore his fine clothes and 
 made a speech to the people, and they said he was 
 a god. Ilumphi said he remembered one fine 
 gentleman who got one bad sick that he not liable 
 to cure, and been one little gal there with his wife, 
 what come out far country. She tell his wife dey 
 one man in her country what liable for doctor 
 
IN WESTERN AFRICA. 243 
 
 um. So he take pleuty of money and he come to 
 the man. The man tell um, say, Go wash your- 
 self; and he vex for tliat. And his servant tell 
 him, say, Wliat matter you no want to wash ? So 
 he wash, and he get better just now." 
 
 The head-man of Tissanna sent, last week, to 
 tell me that if they die and God asks them why 
 they do not keep meeting there on Sundays they 
 will tell him that we Shengay people were to 
 blame for that. At Sandoo, Senehoo, Bonthe, and 
 Mambo they sent, saying that we must come to 
 them all the time. Joseph Gomer. 
 
 September, 1S77. 
 
 TWENTY-FIVE YEARS IN AFRICA. 
 
 I have been much interested in the new indus- 
 trial work that is being begun by Mr. Gomer at 
 Shengay. That has been my idea of missionary 
 work in Africa for a quarter of a century. Though 
 laboring under great discouragements, I have been 
 permitted to experience gratifying results. Of 
 the twenty-four children — twelve boys and twelve 
 girls — taken into the industrial school at Good 
 Hope twenty-two years ago, four have died, leav- 
 ing the best of evidence that they were converted 
 and have gone to heaven. One of them gradu- 
 ated with honors at an American college and 
 returned to his people as a Christian minister, 
 
244 MISSIONARY LIFE 
 
 and till the day of liis death maintained the char- 
 acter of an educated Christian gentleman. One 
 young man from that family was emplo3'ed by 
 Mr. Gomer as teacher at Shengay, and for a num- 
 ber of years was often spoken of by Mr. Gomer 
 as a valuable assistant. Another young man from 
 that family has been for many years, and is still, 
 a faithful and efficient teacher in the Mendi mis- 
 sion-schools. All the boys of the family were 
 taught the use of tools, and several of them be- 
 came very skillful mechanics. With their help 
 alone, and the heathen laborers, I was enabled to 
 build a saw-mill, — a picture of which you once 
 gave in the Missionary Visitor. From that time, 
 to the present the mill has held a prominent place 
 in the industrial department of the mission. Five 
 of the girls of that family were respectably mar- 
 ried, and settled near the mission. Three girls 
 were sent home to their friends because of immor- 
 al conduct. One boy was sent to his father for 
 inefficiency. All the girls of the family were 
 taught all branches connected with housekeeping, 
 and in needle-work they excelled, both in i)laiu 
 and fancy sewing; and from the time that they 
 became large enough to do the work, no other 
 help was employed in the house. I would say to 
 your people, Keep on, and sustain Mr. Gomer in 
 his industrial work. God will bless it, and eter- 
 
IN WESTERN AFRICA. 245 
 
 iiity will show that it is hibor well spent. Yours 
 for tlie blessed cause. 
 
 I). W. Burton. 
 
 Plymouth, Illinois, Septembers, 1877. 
 
 BISHOP HAVEN AND LIBERIA. 
 
 Bishop Haven, of the Methodist Episcopal 
 Churcli, who visited Liberia November 1877, says 
 of that people, who are only two hundred miles 
 south of Shengay : 
 
 "There are about twenty thousand colored 
 Americans. The native population is about four 
 hundred thousand. The American population is 
 found chiefly in about six towns on the coast. 
 The natives are heathens, of course. They bave 
 no forms of civilization. They go in a nude state. 
 There is no relation between the natives and the 
 colored Americans. They are just as industrious 
 as any class of people who live in the tropical 
 countries. The frosts of the North give north- 
 erners a start ahead of southerners. The Liberi- 
 ans I met are quite industrious, and in business 
 transactions are quite shrewd. Some of the larg- 
 est merchants are colored men. They own farms 
 up the St. Johns and St. Paul's rivers. Hundreds 
 of acres of land have been cleared and cultivated. 
 Liberia, like all other countries that are poor, 
 needs money. There is a clause in the constitu- 
 
246 MISSIONARY LIFE 
 
 tion prohibiting white men from owning any land. 
 They were afraid that the white man would run 
 them out. They want his money, but do not 
 want him. I think that he will eventually be 
 allowed to buy land there. They want and must 
 have industries and railroads there; therefore some 
 person must furnish the capital. Africa is a beau- 
 tiful and wealthy country. I think the African 
 mind is susceptible of the highest forms of educa- 
 tion. Of course, all people- in warm countries 
 sufl'er from the heat, but they are not necessarily 
 incapable of an advanced degree of culture. Africa 
 will be civilized by religion, commerce, and poli- 
 tics. The means of communication with the 
 outside world are increasing all the time. It only 
 takes fifteen days from Monrovia to England." 
 
 AN IMAGE MOHAMMEDAN. 
 
 "We are all in very good health this morning. 
 Miss Beeken, Mr. Campbell, and myself left here 
 on the 2d for Rotufunk. I spent the night with 
 Richard Caulker, at Tangahnahma (that is, sweet 
 cassava). Miss Beeken went on and slept at Ca- 
 nolo (that means, under a sassy-tree). Xext day 
 at 8:00 p. m. we were at Rotufunk. At night we 
 had a very interesting meeting. The Mohamme- 
 dans were having a big meeting also. It is a fast- 
 month with them. They must fast until they see 
 
IN WESTERN AFRICA. 247 
 
 the new moon, which will be about the 8th or 
 9th. The king of the Quiah country, Fouray- 
 Dugoo, and Mahara, was here. He is a great man 
 in the country. lie was sent here by the gover- 
 nor of Sierra Leone to settle some war-palaver. 
 He is a Mohammedan and a good Arabic scholar. 
 His son, a line young man, is not a Mohammedan, 
 and received an English education in Freetown. 
 He invited the people to the meeting, and inter- 
 preted for us. Mr. Campbell spoke well from I. 
 Tim. ii. 5. I followed, speaking on the birth of 
 Christ. Next morning King Allemammy sent to 
 know if we would liold a meeting at his place. 
 So when he had sent the Mohammedans away, 
 except a few, and four of his wives, together with 
 a few of the towns-people, we all went over and 
 explained to them the sufferings and death of 
 Christ — after which they sent us letters, which I 
 forward to you. Eight of the king's wives were 
 there in the town, but only four attended the 
 meeting. 
 
 Early the next morning after we reached Rotu- 
 funk, I was standing in front of the house. A 
 girl passed, going toward the river, with an image 
 ornamented with beads in her hand. I asked her 
 to show it to me, and offered to buy it. She said 
 it was a woman's child, and she was going to 
 wash it. She refused to sell it. I spoke to the 
 
248 MISSIONARY LIFE 
 
 king, asking liim to get it for me. He sent for 
 the woman, who said that she gave Lirth to twins, 
 and one died. She had this image made, and 
 believed that the spirit of the dead child now 
 dwelt in it and minded the family. She could not 
 part with it. I had taken my revolver with me 
 — the one presented to me in I^ew York. I 
 showed it to the king, and told him if he would 
 get the image for me I would give him the re- 
 volver, and an Arabic Bible for his friend, who 
 wanted one. He saw the husband, and they be- 
 gan making country fashion and otferiug sacritices, 
 I suppose to get the spirit out of the image. By 
 two o'clock next day Foora Boandoo, the king's 
 son, brought it to me. He had worked hard to 
 get it for me, and I promised to send liim an 
 English Bible. This was his greatest wish. I 
 send the image to you just as I saw it in the girl's 
 hands. Joseph Gomer. 
 
 October 2, 1877. 
 
 ROTUFUNK, WEST AFRICA. 
 
 I came here yesterday and found the buildings 
 about the same as Mr. Gomer represented them 
 as being when he left hero seven weeks ago. Mr. 
 Gomer left one of his carpenters here then, to 
 make the window-cases and shutters. The latter 
 only are made. You see how slowly work will 
 go when left to native discretion. 
 
AFRICAN IMAGE. 
 
IN WESTERN AFRICA. 249 
 
 The chief went to work hist Saturday morning 
 with a strong force, putting the roof on and 
 daubing the house. lie works the same as any 
 of his people — in the mud to his knees. I was at 
 the house this forenoon, and saw him at work. 
 So I gave him " Tankie, tankie." He said he 
 would not daub a house for himself, but this 
 house was for God and he would work for him. 
 I was up to the house just before night, and 
 found the roof all on and the lirst coat of mud. 
 I fear the carpenter-work will keep us back most. 
 I shall try and get them at work building the 
 Ibarra in a day oc two. I do not intend leaving 
 here until the buildings are ready to use, if my 
 health does not fail. I use my hammock for my 
 bed, as otherwise I would have to use the ground- 
 floor. 
 
 I had a very large and attentive congregation 
 liere. Two chiefs attended it, and quite a num- 
 ber of Mohammedans, who gave their sanction 
 to much that I said. A son of one of the chiefs, 
 'W'^ho was educated in Freetown, interpreted for 
 me. 
 
 In the afternoon I went to quite a large town 
 «ome distance up the river. Here I met a num- 
 ber of people; but the chief would not allow me 
 to speak until he had given me a present of some 
 rice and a fowl. Then he said I could speak. I 
 
250 MISSIONARY LIFE 
 
 told him my errand, and he called the people 
 
 together. There were upward of a hundred, who 
 
 listened very attentively. When I left, the chief 
 
 urged me to come again. 
 
 Joseph Wolfe. 
 
 November 25, 1877. 
 
 EXTRACTS FROM A LETTER TO A SABBATH-SCHOOL. 
 
 I have not time to tell you all I know ; but the 
 Purrow-devil — I must tell you all ahout that. 
 They have a devil-bush at a town a few miles- 
 from here. They dress up men to represent 
 devils, and send them out to catch men and boys. 
 They will not have women. The children at 
 Shengay all look anxiously forward to Christmaa 
 as a great gala-day ; and all like to dress up on 
 that day. For several weeks the boys have been 
 begging for work to do, that they may buy clothes 
 to wear. Some want shirts, some jumpers, some 
 hats. Four or five shillings will buy a suit such 
 as they want. I gave a job to two of our Sab- 
 bath-school boys, that they might get jumpers to 
 wear Christmas. Just as they had finished the 
 work one of the devils came and caught them 
 and several other of our Sabbath-school children^ 
 and carried them to this bush, where they must 
 stay perhaps for several mquths. The king was 
 at Bendoo. I went to see him and protested 
 against such unlawful proceedings. lie said he 
 
IN WESTERN AFRICA. 251 
 
 had no power over the Purrow. I told him that 
 then we must appeal to a King who did have 
 power over it. This we are doing every day. 
 We are praying to the King of heaven and earth, 
 to put a stop to these heathen practices. "Will 
 you not unite your prayers with ours that God 
 may put an end to the Purrow-devil. This is the 
 first we have had so close here for five years, and 
 the people do not wish it. It is only a few wick- 
 ed men, who hate the mission and everything 
 that is good, that have brought it here. 
 
 Joseph Gomer. 
 
 December 17, 1877. 
 
 HELP NEEDED. 
 
 It is time for my quarterly report ; hut I beg 
 you will excuse me this quarter, and I hope Mr. 
 Wilberforce will be here by the time the next is 
 due. I am just as busy as I can be from early in 
 the morning until late at night. We are clearing 
 and plowing for our full crops. We are now 
 plowing with two yoke of oxen. I am head 
 plowman. It takes three of us, — one to hold the 
 plow and two to drive, — as the cattle are not well 
 broken. In the schools and religious department 
 all is going as well as could be expected. At 
 Shengay our day-meetings are thinly attended. 
 The day-school has an attendance of from thirty- 
 five to fifty. Birds must be driven from rice. We 
 
252 MISSIONARY LIFE 
 
 might have a good night-school but for the ex- 
 pense. Of the nine that we received into the 
 church lateh', six were mission -bo3's between 
 twelve and sixteen years of age. There is, I am 
 happy to sa}', quite a religious interest among the 
 boys in the mission. Every Saturday night the 
 boys have their own pra3'er- meeting in their 
 house. I have never attended their meeting. It 
 is purel}' their own. It has been going on for 
 several months. At Boniphetook the work is at 
 a stand-still. At Manoh it is very encouraging. 
 Two weeks ago I spent a Sabbath there and at 
 Thumbah. Mrs. Curtis has a large and interesting 
 class of seekers, who meet every Sabbath morn- 
 ing and once a week for prayers. Our meetings 
 there were well attended; twenty-seven attended 
 the Sabbath-school ; the daily attendance at day- 
 school is from twelve to sixteen. She has a 
 night-school for adults tluit is well attended, only 
 they do not come regularly. The people are very 
 kind to Mrs. Curtis, and help her much with 
 food. At Mambo we have much to be thankful 
 for. Both church and school are doing well. My 
 health is very good. Mr. Saw^'er is performing 
 well his part of teacher and preacher. My great- 
 est need now is for some one who can manage a 
 farm and who understands cattle. I am so tired 
 when night comes; but relief will come. The 
 
IN WESTERN AFRICA. ' 253 
 
 school-children have several bushels of kernels to 
 pay for their Visitors again. 
 
 The spiritual work of the mission has never yet 
 had a better prospect than it now has. Early at 
 the commencement of the dry season there were 
 several Purrow-bnshes established throughout the 
 different villages by a few wicked men who hate 
 the gospel, for the one purpose of retarding its 
 progress; and they succeeded, in a measure, in 
 lessejiing the attendance at the meetings. Many 
 of the school-children were caught and forced 
 into the Purrow-bush ; and in some cases some of 
 the members had been taken by force and put 
 there, even from their houses. Sucli extreme 
 measures have done harm to their own cause. 
 A¥e frequently hear some of their own people 
 say, " This tiling pass mark; " and many of them 
 speak openly against it, saying, "I never wish to 
 see Purrow here again." A few years ago it was 
 their glory to belong to the Purrow ; ])ut of late 
 years, and even now, many are ashamed to be 
 associated with it. 
 
 All through the country the people are willing 
 to come and keep meeting oil Sunday. Truly, 
 the people are hungry for the gosi>el ; but we 
 have not force enough to send it to them. We 
 are doing all that we can to give it to as many as 
 possible. 
 
254 MISSIONARY LIFE 
 
 I feel that we must open two more schools in 
 connection with our work here, — one at Manoh 
 and one at Thumbah. At both of these places they 
 have given us good houses. For the present they 
 will not cost over one hundred dollars a year for 
 each school. I know that you are hard pushed 
 for means ; but if I can have my health to go 
 about after Mr. Wilberforce comes I can raise the 
 money here. If none of the Sabbath-schools in 
 America will support these schools, we will vol- 
 unteer to do so. By the time the Board meets 
 these schools will be in operation, God willing. 
 
 I am just on the eve of starting to Freetown 
 now for the doctor, but hope to be back in a 
 week or ten days. My sickness began with ery- 
 sipelas and terminated in yellow jaundice. For 
 ten days I have been helpless. My wife has done 
 her best in the way of doctoring, but to no pur- 
 pose. All medicines seem to have lost their 
 power. 
 
 I forgot to state in the proper place that we 
 have dropped six members from our church-rolls 
 for participating in the Purrow, and six were dis- 
 missed for other causes. "We now have fifty-eight 
 members at Shengay. There are eight members 
 in the church at Bomphetook. The field looks 
 very inviting, if we can only get the help. I 
 trust we shall yet gather many precious sheaves. 
 
IN WESTERN AFRICA. 255 
 
 I am longing for Mr. Y/ilberforce to come and 
 help me. Joseph Gomer. 
 
 April, 1878. 
 
 FIFTY YEARS AGO. 
 
 After crossing Yahrah. Bay, the first point and 
 the most westerly of the mainland of the Sher- 
 bro country is Shengay, where the Sherbro Mis- 
 sion is located. About two miles west of the 
 mainland are the famous Plantain Ishmds, — fa- 
 mous for having once been the fortified residence 
 of the late King Caulker. Fifty years ago the 
 foreign as well as the domestic slave-trade was in 
 full operation on this- part of the coast. King 
 Oaulker was largely engaged in this business. 
 Out of the money he obtained from the sale of 
 Ms people he built a handsome and substantial 
 stone structure on the largest of these islands, as 
 well as a fort of no mean pretensions, upon which 
 were mounted cannon. Here the unfortunate 
 wretches who were taken in war and in other 
 ways were confined until a suflicient nundjer had 
 been collected to constitute a cargo for the slave- 
 trader. But King Caulker is dead and gone, and 
 his works do follow him. The island was louff 
 since deserted. Time, wind, and tide have demol- 
 ished houses and fort. The writer himself had 
 some of the stones removed from the king's pal- 
 
256 MISSIONARY LIFE 
 
 ace and had them pUiced in the walls of the mis- 
 siou-house at Shengay. The steps on which the- 
 people ascend to the residence of onr missionaries 
 at Shengay were hnilt from stones removed from 
 these ruins. J. K. Billheimer. 
 
 INDUSTRIAL FARM — MRS. GOMER's CLASS. 
 
 This industrial farm is a pretty hig undertakings 
 — larger than I had expected, — and it requires 
 very close watching of both the men and the 
 boys; hut I believe we shall make it pay tliis- 
 year. I iind we must have fences — and only live 
 fences will dp liere. I am planting Bahama-grass^ 
 to pasture the cattle, as none of the other seed 
 grew. Our blacksmith has made a cart that we 
 work the oxen to. We use it to do our hauling,, 
 and it saves much labor. The smith proves to be 
 a very prohtable num. Besides doing all our work 
 he does a great deal for outside parties, from 
 which we get a profit. Beople come from far 
 away to get work done. Our mission is becoming- 
 very popular in the country. I do very much wish 
 that you could come out with Mr. Will^erforce.. 
 I would be willing to contribute a good part of 
 the expenses out of my own salary. If you can 
 not come yourself, let some other person come 
 who understands farming, and who would visit 
 all the stations. And it .would be nice if while- 
 
IN WESTERN AFRICA. 257 
 
 here you would organize the Church at Marabo. 
 There will be material there. On my return from 
 Rotufunk, I sto}»pe(l at Bomphetown. The cliief 
 is still calling for a school at his town. I think 
 there should be one somewhere in that vicinity. 
 The rain came ver^^ early this year, before the 
 people got tlioir farms burned. 
 
 The box of clothing and books sent from Lew- 
 isburg was received in gciod order. We were 
 truly thankful, especially for the clothes, as they 
 were all made up ready tor the children. Mrs. 
 Gomer has had her hands full since Miss Bowman 
 left. Slie, with what little help one of the girls 
 could give, has done all of the sewing for all these 
 children. Besides, ahe has organized a class of 
 seven little girls, Avliich is called the Lewisburg 
 Class. All are dressed from the box above re- 
 ferred to. Every Sabbath she teaches them in 
 the Sabbath-school. Jlave are their names: Han- 
 nah Curtis, Dorcas John, Moro, Choco Myany, 
 Mima, Bay, and Mayhen. You will see that all 
 luive not got English names yet. Every Sabbath 
 plenty of children Hock to her class, but she sends 
 them all away but her seven. Dorcas John and 
 Hannah Curtis live in the mission. Every morn- 
 ing and evening Dorcas prays for her mother and 
 her mother's brother, for Brother John Try, who 
 lives at Manoh, for tlie people who are taking 
 
 17 
 
258 MISSIONARY LIFE 
 
 care of her, for her teacher, and for all the good 
 people ill America who send them hooks and 
 clothing. She is ahout six years old. Words can 
 not express our thanks for the clothing sent. 
 
 Joseph Gomer. 
 
 Shengay, West Africa, June 7, 1878. 
 
 WHAT OUR AGENT SAID. 
 
 Rev. W. Wicklethwiiite, who with his wife 
 visited Shenga}' some time last month on the oc- 
 casion of the anniversary, had given such glowing 
 accounts of the progress of the work there that 
 others besides myself to whom he described things 
 he saw there could not but be highly and agree- 
 ably interested. I hope it will so continue, and 
 be furthered on, and that Mr. Wilberforce, who is 
 reported as coming out, will soon be here, to ena- 
 ble Mr. Gomer to extend his work, as he seems 
 determined to do ; for in its worldly as well as its 
 spiritual aspect the mission is silently taking hold 
 upon the people and changing their habits for 
 good. It can not stop there ; and your mission 
 appears to me to be destined to accomplish still 
 greater results in this part of Africa. 
 
 I. FiTZJOHN. 
 
 Sierra Leone, West Africa, July 10, 1878. 
 
IN WESTERN AFRICA. 259 
 
 SHENGAY SNAKE, RAT, AND CAT STORY. 
 
 [Written to Sunday-school children.] 
 
 Childreu usually like stories; so I will give you 
 a snake and cat story, with a few rats mixed in. 
 The rats were very bad in our rice-store, so I sent 
 for a dozen cats to catch them. Tom brought 
 home three the first day and put them in the 
 store. One refused to stay there, and came over 
 to the mission-house. The next morning one of 
 the laborers, while sweeping the store, looked 
 under the rice-bin, and gave a fearful yell and ran 
 out of the store, saying there was one "boom, 
 boom uker" (big, big snake) there. Soon a crowd 
 gathered, with pitchforks, boat-hooks, hoes, axes, 
 and two double-barreled guns. Several shots 
 were fired at it. It disgorged three fowls. I 
 missed my cats, and began looking for them ; but 
 they were not to be found. The men skinned the 
 snake, — they always skin them, — and when they 
 cut it there were my two cats. The snake was a 
 boa-constrictor, just eleven feet long. People 
 who eat them say they are as sweet as pork. 
 Eats are also eaten by many of the people. Bats 
 are quite a luxury, — not the small bats you have 
 in America. These are much larger. Mr. Flick- 
 inger has a cap made from bat-skins. 
 
 "VYe have one little boy in the mission by the 
 name of Scipio Africanus. He is just forty-five 
 inches high. In the Sabbath-school he is in the 
 
260 MISSIONARY LIFE 
 
 infant class, taught by Sister Betty Caulker. He 
 often comes to tell me what his teacher tells the 
 class. He gets his English fearfully mixed up. 
 A few Sabbaths ago he told me, " Yearn [mammy] 
 Betty been say dat time when Jesus been born 
 persons been there for mind sheep and koolang 
 [goats]. One angel came to um. He shine like 
 sun. Dem people 'fraid de angel; so he tell um^ 
 'No for 'fraid; I no go hurt you. I come for 
 bring you good news.' That time there been 
 some people come out far country. Them ask 
 the king which side Jesus dere, Dat time when 
 he been born him mammy put him in dat place 
 where dem cow can eat." This little boy has a 
 wonderful memory, and is very fond of learning. 
 He says he wants to see his mother, but he wants 
 to know book lirst. 
 
 All (nir children who were carried otf by the 
 Purrow-devil are back again. Their backs and 
 breasts are cut in the regular heathen style. At 
 first some of them tried to hide it from me. 
 
 Joseph Gomer. 
 
 industrial school in africa. 
 
 You ask for my jilans a])0ut the industrial 
 school, or farm. I jjropose to pusli it, and make 
 it pay for the keeping of every child. That is all 
 I am aiming at. We are not well lixed yet, but 
 
IN WESTERN AFRICA. 261 
 
 ^ve are making all our own palm-oil ; and when 
 it rains so that the children can not work on the 
 farm I have them cracking palm-nuts. We sell 
 the kernels at hve shillings per bushel, in cash. 
 My next report will show a few shillings for 
 kernels ; and when we get fixed we will make 
 palm-oil soap, and sell it. Next dry season I 
 shall sell some arrowroot and some ginger ; also, 
 some cassava. We have sold some cassava al- 
 ready. Everything on the farm looks well, except 
 the corn and cotton. I do not count much on 
 them this year, but I shall not give them up. We 
 shall get some cotton. I liave sent a sample to 
 England, to see what it is worth there. Our 
 children are living almost altogether on farm- 
 products — cassava and sweet-potatoes. We have 
 a good lot of sweet-potatoes. 
 
 I am now setting hedge-fence, — setting posts 
 and tying palings to them to protect the hedge 
 until it grows. I am planting the Bahama-grass 
 for pasture. I shall keep sheep and cows as soon 
 as the fences are completed. I keep a watchman 
 now, who carries a gun, and looks after things 
 generally at night. The leopards are still very 
 numerous. 
 
 I think you need have no fears about the indus- 
 trial farm being a failure. How long does it take 
 to get a farm so that it pays in America, where 
 
262 MISSIONARY LIFE 
 
 you have practical farmers, and horses and oxen 
 that are broken to work, and no one 'to humbug^ 
 you. Joseph Gomer. 
 
 July 13, 1878. 
 
 MR. GOMER's appeal TO SUNDAY-SCHOOLS. 
 
 As for opening new schools, I shall not open 
 any until I am fully persuaded that it is right to 
 do so. 
 
 I can not understand why it is that so many of 
 the Sabbath-schools in America are so fearful to 
 undertake to support a school here. They should 
 give their money and their prayers at the same 
 time; and if they have faith like old Granny 
 Aunt Kate — the old lady received into the church 
 here at dedication — they would have no fears. 
 She is over eighty years old, and walks out to 
 Flickinger Chapel and attends the six o'clock 
 Sabbath-morning class. It is a wonder how she 
 gets her living; yet she always wears a smile,. 
 and seems to trust God for ever3'thing. 
 
 But perhaps the people fear they will not be 
 able to raise the money. Did not Dr. Cullis — one 
 man — buy grounds and put up a very large hos- 
 pital in Boston, on iaith, — by trusting God for 
 the money? Will not God perform all that he 
 has promised ? I believe it to be sin not to trust 
 him. 
 
IN WESTERN AFRICA. 263 
 
 But I am not complaining. The people have 
 done nobly for Africa. Did not the good people 
 about Otterbein Station and Green Hill send a 
 good lot of nice clothes for our poor, naked chil- 
 dren ? The good people at Westerville also sent 
 their full share of clothing ; and before they are 
 all gone we get another good supply of nice, 
 ready-made clothing, for both girls and boys, 
 made to lit as nicely as though a tailor had taken 
 the measure. Surely, God is helping us right 
 alone:. Then whv not trust him ? Last Sabbath 
 I dressed up two little boys, from the Lewisburg 
 clothes, and they were the happiest little fellows 
 you ever saw. Surely, these Christians have 
 made unto themselves friends of the mammon 
 of unrighteousness. It is the privilege — I had 
 nearly said the duty — of many others to follow 
 the glorious example set l)y these good people. 
 And when they fail they would be astonished to 
 see some of the descendants of Ham standing on 
 the shining shore and bidding them a hearty wel- 
 come. 
 
 But I must close. I wish you could send a 
 good man and his wife out here, he to manage the 
 farm and his wife to have cliarge of the children ; 
 then I could put in ail my time laboring among 
 the people in the villages. There should be some 
 one to visit them in their homes. Our itinerants 
 
264 MISSIONARY LIFE 
 
 just visit tliem on Sunday, and spend only an 
 hour at each place. They can not do justice to 
 the cause. Joseph Gomer. 
 
 July 17, 1878. 
 
 REV. DANIEL F, WILBERFORCE. 
 
 This is the boy who came from Africa in the 
 spring of 1871, entered school in Dayton in De- 
 cember of the same year, graduated from its 
 high-school with special honor in June, 1878, be- 
 .came a minister and a member of Miami Confer- 
 ence in August, was married to Miss Lizzie Har- 
 ris of Dayton, October 17th, and with his wife 
 sailed from New York in the brig Liberia for his 
 native land November 6th, 1878. Early in the 
 year 1872, after being in Dayton but a few 
 months, he became a Christian and a member of 
 the United Brethren Church, of which he is now 
 a missionary. Mr. and Mrs. Wilberforce were 
 happily converted to God, became members of 
 the Third United Brethren Church,— he in 1872 
 and she previously, — and at its altar they were 
 married, and from its communion they went forth 
 to their far-distant Held of labor. 
 
 Mr. Wilberforce, while in New York, wrote a 
 letter, from which we extract the following : 
 
 Our trip to New York was made pleasant in 
 many ways. In the first place, the conductor 
 
w 
 
IN WESTERN AFRICA. 265 
 
 with wliom we left Dayton looked after us kindly. 
 He not only introduced us to several persons on 
 board the train, but when the train stopped for 
 supper he took us into the dining-hall and paid 
 for our suppers. We were much surprised at 
 tliis, for it is not often that we find conductors so 
 ready to oblige; and we wondered, too, how he 
 knew us and all about our future work. He was 
 not only kind to us, but he had a pleasant smile 
 for everybody who spoke to him. 
 
 On the train w&t^ Dr. Hoyt, editor of the West- 
 ern Christian Ach'ocate, from Cincinnati, on his 
 way to IsTew York. lie dropped in a pleasant 
 word here and there, and gave me a pamphlet to 
 read. 
 
 We traveled all Wednesday afternoon and 
 night, and reached New York City late on 
 Thursday night. But Mr. Flickinger was at 
 the depot to meet us, and I was very glad to see 
 him. It would have been almost impossible for 
 ■us to get along without him, for a boarding-place 
 had to be secured. 
 
 By the way, the prejudice against color has not 
 been taken out of the minds of the people, par 
 ticularly in this city. New York, with all its 
 educational facilities, its many churches, its tal- 
 ented ministry, — yes, metropolitan New York, — 
 needs missionaries to enlighten its people. We 
 
266 MISSIONARY LIFE 
 
 find every kitchen, dining-room, — in short, every 
 place, — filled with colored servants ; but when 
 Mr. Flickinger made application for our accom- 
 modation, out of four hotels there were none that 
 that could keep us. 
 
 "We are in a private boarding-house kept by a 
 colored man. We like the place, and would 
 rather stay here than in a hotel ; but it is a long- 
 distance from the business part of the city. Mr> 
 Flickinger came on Saturday evening to board 
 with us, as he preferred to be with us while we- 
 were in the city. He is still boarding with us. I 
 believe he eats as much, walks as fast, does bis 
 business as well, sleeps as sound, — even though 
 he boards in a house owned and kept by a colored 
 man, and eats at a table surrounded by colored 
 people. 
 
 We finished our work of preparation at 4:00' 
 p. M. to-day, when Mr. Flickinger said, "Now, I 
 can make the 5:30 train ; " and he did. We have- 
 orders to be aboard at 9:00 a. m. to-morrow, and 
 if all goes well we will be out of sight of laud. 
 twenty-four hours hence. Truly, we have much 
 to thank the Lord for, as well as the good people 
 of Dayton and elsewhere, and especially I, who 
 have been snatched from the degradation of hea- 
 thenism through their kind interposition. 
 
IN WESTERN AFRICA. 267 
 
 GOOD NEWS FROM AFRICA. 
 
 Mr. Wilberforce and wife landed in Freetown, 
 West Africa, December 17th, after a voyage of 
 forty days from New York. They suffered but 
 little with sea-sickness, and were in good health 
 and spirits when they landed. Mr. and Mrs. Go- 
 mer, who liad been in Freetown several days 
 awaiting their arrival, accompanied them to Shen- 
 gay on the 23d. Mr. Gonier says of the condition 
 of the work : 
 
 In all of our stations where we have held meet- 
 ings or taught school — Otterbein excepted — the 
 hand of God has been manifest. Meetings have 
 been held every Sabbath, with few exceptions, at 
 Shooney, Senehoo, Kattah, and Tissannah, vil- 
 lages near Shengay, and at Thumljah, JJendoo, 
 Bonthe, Tiama, and Manoh, also at IScnehoo, 
 Bowmah, and Tissannah, near Bomphetook. Bro. 
 Hero has held meetings occasionally at Martin, 
 Moyah, and Mo C'a:mo, near Mambo. 
 
 At Shengay the meetings have not been as well 
 attended as we could wish ; yet there has been a 
 good interest in the seekers" meeting, held Sunday 
 morning at s.x o'clock. Fourteen from it have 
 been received into the Church, nine of whom 
 were mission-boys. There are still twenty-three 
 names on the seekers' class-book. The average 
 attendance at the Sunday-school is about seventy, 
 
268 MISSIONARY LIFE 
 
 and at the daj-scliool about forty. We have now 
 in the industrial school nineteen boys and live 
 girls. 
 
 The meetings at Otterbein Station have not 
 been well attended. 
 
 At iSenehoo and Bowmah, near here, the meet- 
 ings are encourao^ino-. The averao-e attendance at 
 the day-school is only eighteen. 
 
 The work at Manoh Station is very encourag- 
 ing . Mrs. Curtis, the teacher, has a large seekers^ 
 class. There are four whom she believes are con- 
 verted. One is the head-man of the town, two 
 others are among the chief men, and the fourth 
 is an old wonuin. I visited the school a few 
 weeks ago. There were twenty-six children m 
 attendance ; but Mrs. Curtis says that several of 
 them do not attend regularly. She also teaches 
 a night-school for adults, with an attendance of 
 from twenty to thirty-live. 
 
 We have a good start at Thumbah Station, The 
 chief, Kong Cottle, is a line nnm, and encourages 
 the work. He attends the meetings regularly 
 when at home. There is a regular daily attend- 
 ance at the school of fourteen scholars — all boys. 
 
 We are truly thankful to God for tiie prospects 
 at Mambo. 
 
IN WESTERN AFRICA. 26^ 
 
 ANOTHER LETTER FROM SHENGAY. 
 
 Kev. J. B. Elliott, manager of Western District, 
 in the colony of Sierra Leone, was twice called to 
 go to Shengay in the month of Octoher, 1878, 
 While there he wrote the following to our treas- 
 urer, Rev. J. K. Billheimer. The letter is dated 
 Shengay, October 7th. 
 
 From the above yon will see where I am while 
 writing this, and will l)e pleased to hear something 
 of the place where you once labored and suft'ered 
 much. The seed was not sown in vain, nor are 
 your labors as the pioneer of your missionary so- 
 ciety unrewarded. 
 
 What a great contrast, when comparing the 
 past with the present. I^Tow you have tirst-rate 
 day-schools and Sabbath-schools equal to any at 
 Freetown, Bible and other classes well attended, 
 church-services well crowded with anxious wor- 
 shipers, and an industrial school in good working 
 order. 
 
 There are very good cassava, corn, and })otato 
 farms, growing beautifully, worked })artly Ijy the 
 children before and after school. I was wonder- 
 fully surprised at the answers tlie children gave 
 to the questions in geography, grammar, and 
 arithmetic. 
 
 I preached to a crowded assembly in the church 
 
270 MISSIONARY LIFE 
 
 yesterday morning and on a night previous, 
 through an interpreter. 
 
 Brother and Sister Gomer work very hard, 
 without complaining or making any fuss. Punct- 
 uality and economy are strictly carried out; and 
 without doubt they are the hardest-working mis- 
 sionaries I have yet known. I wish you had 
 many such whom you could send over here. 
 
 MORE WORK FOR CHRIST. 
 
 I have been very busy since my arrival, and 
 things are going on nicely here. More work for 
 Christ is our motto. We ought to open another 
 station soon. You must not disappoint us. I 
 want one in the Cockborough liiver country 
 soon. Let the Redeemer's kingdom extend. Let 
 no consideration of dollars and cents hinder the 
 progress of our work. I visited Tom Tucker's 
 town. He wants a school there ; the people also 
 desire a school. You know Tom is really head- 
 man of the place; and he calls himself an Ameri- 
 can, therefore his town must be ours. I took the 
 small boat the other day and went to look at the 
 place. The people received me gladl}'. At night 
 I held services, and there were upward of forty 
 present. The people were very attentive. This 
 was the iirst meeting ever held in the place. It 
 was somewhat amusing, when we knelt to pray. 
 
IN WESTERN AFRICA. 271 
 
 to hear those who had caught the idea, calHng 
 to the others to kiieeL Of course all through the 
 •congregation they were calling upon each otlier. 
 •Quiet must be restored before we could proceed ; 
 but those who were trying to quiet the others 
 made so much noise doing it that it was just as 
 bad. The people thanked us very kindly. When 
 ^we were about to leave that night they gathered 
 on the bank, uttering their regrets at parting. 
 And so affected was I by this mark of God's 
 favor on my work that evening that I resolved 
 by his grace to do something for this people. I 
 can not bear the thought that they must die in 
 their present condition. Let us have a school 
 bere. Let us win the country for Christ. Tom 
 Tucker's people must be saved. We owe a debt 
 to Tom that has never been paid. More than all, 
 we owe humanity, we owe God, a delit that must 
 be paid, or he will call us shortly to account. 
 Tom Tucker's town for God ! should ring forth 
 ss the watch-word from every Sabbath-school i*n 
 the land. Had I the power I would write in 
 flaming characters these words. I would write 
 them over every pulpit, in every Sunday-school. 
 I would point to them continually, until every 
 one would be made to feel as did Belshazzar be- 
 fore the handwriting on the wall in the Babylo- 
 nian palace. Some Sabbath - school ought to 
 
272 MISSIONARY LIFE 
 
 respond at once. Now let us have immediate 
 response. Let not one school wait for another. 
 Ever yonrs. 
 
 Daniel -F, Wilberforce. 
 
 Freetown, West Africa, April, IST.K 
 
 THOMAS TUCKER. 
 
 Thomas Tucker was picked ujj on Sherhro 
 Island, twenty-live years ago. His heathen or 
 "country" name was " Tong."' 
 
 Tongwas a genuine heathen boy, without learn- 
 ing, not only not knowing the lirst letter of the 
 alphabet, but not knowing that such a thing ex- 
 isted. He soon became interested in the iiiis-sion- 
 work, and proved himself a truthful and devoted 
 servant. There are in the character of Thomas 
 Tucker several elements that are not common. 
 One is honesty; another, gratitude; and another^ 
 humility. 
 
 In Africa, Christianity means elevation, removal 
 from a lower to a higher position or station in 
 life. As this does not come as the result of merit, 
 either entailed or acquired, but from the unsellish 
 lal)ors of Christian men and women, one would 
 natural]}' look for gratitude, at least; and when 
 we fail to lind honesty, humility, and gratitude,' — 
 as is too often the case, — it is discouraging. 
 
 What used to be Tong, the ignorant heathen 
 
IN WESTERN AFRICA. 273 
 
 boy, is now Thomas, the enlightened Christian 
 man. He is a liome evangelist, a kind of local 
 preacher, without qnarterly or annual conference 
 license. He speaks the Sherbro dialect. 
 
 "a side-door." 
 
 We have also entered at a small side-door, so to 
 speak. This door was mdocked in 1857, and for 
 nnn-e than twenty years it has been standing open 
 night and day. It opens to us a field — not a har- 
 vest-field of rijte grain ready for the reaper, but a 
 field all covered with a dense growth of the vilest 
 passions, the darkest deeds, and the grossest su- 
 perstitions of which the lowest order of mind is 
 capable — waiting for the sharp-edged sword of 
 the Spirit to clear the ground and prepare it for 
 the seed of the word of God. 
 
 Sherbro Mission has already assumed propor- 
 tions of no mean dimensions. Twenty -two years 
 ago a little fire was kindled on the western shores 
 of upper Sherbro. At first it burned slowly, and 
 tlirew a very faint light against the dark back- 
 ground of heathen life. At one time the fire 
 came very near going out; and but for an over- 
 ruling Providence it would have gone out. Deep 
 and important interests were placed in the bal- 
 ances at the> sixteenth session of this Board, and 
 at the General Conference at Lebanon^ Pennsyl- 
 
 18 
 
274 MISSIONARY LIFE 
 
 vania, which made them quiver. Had the inter- 
 ests of this mission been left entirely to the wis- 
 dom of men, it would have been abandoned ; but 
 God himself came to the rescue and saved to the 
 Church this important field. 
 
 J. K. BiLLHEIMER. 
 
 February, 1879. 
 
 LETTER FROM MRS. GOMER. 
 
 My health is not the best. The house-work in 
 the mission, with nine heathen children, is no easy 
 task. No person but those who have been placed 
 in the same situation can form the slightest idea 
 of the amount of patience required. My Lewis- 
 burg class of seven little girls has grown to fif- 
 teen or twenty. There are some little boys in it; 
 and it is no use to try to send them away. I teach 
 them in Thomas Caulker's gate-house. You know 
 how it is arranged. Last Sabbath, just after 
 service commenced in Flickinger Chapel, — which 
 was well filled, — a woman with her babe went 
 and sat on the front steps. A snake came and 
 bit her on the foot. She screamed, and nearly all 
 the people left the church. They killed the snake. 
 For several hours the woman was in great pain, 
 but she will recover. M. W. Gomer. 
 
 Freetown, West Africa, May 10, 1879. 
 
IN WESTERN AFRICA. 275 
 
 LETTER FROM MR. WILBERFORCE. 
 
 I found my people at Borithe, British Sherbro, 
 my birthplace, all well. Father, mother, and sis- 
 ters wept when they saw me. They had almost 
 given up the hope of ever seeing me at home ; 
 and now that they saw me with their own eyes 
 their joy was unbounded. When my father heard 
 I was coming home from America — I wrote just 
 as we were leaving New York — he began prepa- 
 rations for a grand dinner. A few days after my 
 arrival the dinner was given. There were killed 
 many fowls and ducks, and two pigs. "We had a 
 grand time. The mission -house was used for the 
 missionaries and those of my friends \^ho had 
 been my former school-mates. The country peo- 
 ple and others preferred to have their dinner at 
 my sister's house. With plenty of rice and soup, 
 there was nothing that could mar the enjoyment 
 of my country relatives. Father gave me a sheep, 
 and I took it to Shengay. It was quite a pet. I 
 called it " Dick." It was a pet with all the mis- 
 sion-children. I^ot long ago I went to visit my 
 uncle, and while I was gone poor " Dick " sick- 
 ened and died. Mr. Gomer ordered the men to 
 throw the sheep into the sea, but instead they took 
 it to Shengay, and I suppose had a grand feast. 
 You know everything possible is eaten here — 
 snakes, rats, and things that make one almost sick 
 
276 MISSIONARY LIFE 
 
 to mention. When you came to Africa last, you 
 went to see my father. My uncle was there at 
 the time. He has a vast territory, about half a 
 day's walk from Avery Station, Mendi Mission. 
 When I went there uncle was not at home ; but 
 I met with a hearty reception. Across the river 
 from my uncle's place is the site of my grand- 
 mother's town. The people asked me if I had 
 come to rebuild the town. I said no, not just 
 tlien, because my work for the present was at 
 Shengay. They seemed very much disappointed. 
 I am the only boy left in our family, and to me 
 they look to rebuild the place. I pray God the 
 time may come when I shall be able to do some- 
 thing for them. My uncle is getting old. He is 
 in religion a Mohammedan. Our family is called 
 a Mohammedan family. But for the grace of 
 God, I too might this day be calling on the 
 Prophet Mohammed. I never said anything 
 while in America of my family, or of the place 
 that properly belongs to us. To be an African 
 chief is no honor. I do not see any of the chiefs 
 here whose position can be envied. A man in 
 authority here might do very much for the exten- 
 sion of the Redeemer's kingdom, and thus bring 
 credit to himself and honor to his God. The 
 country in which my uncle lives is an excellent 
 one. A saw-mill might be built there with fair 
 
IN WESTERN AFRICA. 277 
 
 prospect. Mr. Burton years ago tried to get the 
 place, but one of my uncles, now dead, refused. 
 
 At my uncle's place they have some cows, and 
 he gave me one. While I was there I remarked 
 that we use our cattle to plow our lields, instead 
 of having them run about through the town as 
 theirs were doing. The people who heard me 
 wondered how oxen could be made to plow the 
 ground. Some suggested that they used the feet 
 in plowing ; others advanced ideas as ridiculous. 
 Finally, I told them that we had one big, big hoe 
 (plow); that the oxen were tied to this, and the 
 man holding the hoe walked behind them, while 
 the big hoe dug its way through the ground. 
 Their surprise was unbounded. Clapping their 
 hands over their mouths, they exclaimed, '■'■Ah! 
 a-po-tho! a-po-tho!" (Ah! white people ! white 
 people ! ) 
 
 I am glad to say that the meetings are still in- 
 teresting, though on account of the rains they are 
 not so largely attended as formerly. Our class- 
 meeting was very good last week ; though the 
 night was dark, many came. On Thursday night 
 we had a rousing prayer-meeting. The Spirit of 
 God was there. It is not often we have such 
 meetings here. Our people are just taking hold 
 of truth and righteousness — not as rich in experi- 
 ence as those in Christian lands. We are striving 
 
278 MISSIONARY LIFE 
 
 to impress the true ideas of civilization both by 
 word and example. We want to stir up more in- 
 terest among the young people. To do this we 
 had a debate last night on the subject, " From 
 whom has mankind received the most benefit, the 
 agriculturist or the merchant." Both sides were 
 well argued. It was quite an enjoyable time. 
 We ought to have a small printing-press here, 
 and a monthly paper edited by the missionaries. 
 At any rate, we should have a press, 
 
 Daniel F. Wilberforce. 
 
 Sherbro Mission, West Africa, May 19, 1879. 
 
 CHIEF GEOBGE CAULKER. 
 
 Mr. Caulker is not an ordinary chief of a town • 
 his jurisdiction and authority extend over a large 
 part of the Sherbro country of Avest Africa. He 
 succeeded his father, the late Thomas Stephen 
 Caulker, chief of the Plantains, Shengay, etc.^ 
 and at his instance signed the deed of conveyance 
 to the missionary society of the lands now known 
 as Shengay Station. 
 
 When a young man his father sent George to 
 England, where he received a fair education, and 
 in this respect has a great advantage over his fel- 
 low-chiefs. Having a good understanding of the 
 English language, as well as a perfect knowledge 
 of the Sherbro dialect, he makes one of the most 
 
IN WESTERN AFRICA. 279 
 
 efficient interpreters we can find; and we are glad 
 to say he very frequently attends the Sabbath- 
 services at Shengay, interpreting the scripture les- 
 sons and sermons, though not a Christian himself. 
 He was our interpreter at the dedication of Bom- 
 phetook Chapel, at which time there was read 
 the sixth chapter of II. Chronicles — part of it 
 before and the balance after the sermon. This 
 was not only ably interpreted by Mr. Caulker, 
 but so impressed was he by Solomon's grand ut- 
 terances in that prayer, by which the temple was 
 consecrated, that he had much to say of its beauty 
 and power afterward. He was frequently deeply 
 affected by the truth of God, and during his last 
 illness prayed much. 
 
 He died September, 1881, and his brother, 
 Thomas iSTeal Caulker, became chief. 
 
 LUCY CAULKER CURTIS. 
 
 Mrs. Curtis is one of our teachers in Africa. 
 Lucy is one of the numerous daughters of old 
 King Caulker. She was one of the first to come 
 to our school at Shengay, and was one of the 
 three first converts. She was at a verly early age 
 given to a white trader as a "country wife." 
 Against this she protested, although it was usu- 
 ally considered a great honor. We missed her 
 from the mission-school and the inquirer's class. 
 
280 MISSIONARY LIFE 
 
 She had gone, and was living a life of sin. "Was 
 it her sin, or that of her father? With Lucy the 
 separation from the man who was called her hus- 
 band was only a question of time. Heathen 
 children are taught to obey their parents, not 
 only while tliey are children, but after they have 
 grown up to manhood and womanhood. Lucy 
 patiently submitted to her condition while her 
 father lived. Shortly after his death she insisted 
 on boino; married accordino; to Eno-lish law to the 
 man with whom she had lived, and thus legiti- 
 mize their chiklren, or she would separate from 
 him. This he refused to do, and she at once left 
 him. During all these years of trial Lucy kept 
 her Bible near her, and did not forget the lessons 
 taught her at the mission. She returned to Shen- 
 gay and built herself a house midway between 
 the town and the mission-station, thus becoming 
 a kind of link between her heathen people and a 
 Christian mission. 
 
 Lucy has for some years been employed by the 
 mission as a teacher and helper in our general 
 missionary work in Africa. Her relation to the 
 people, owing to her birth, and her firm stand for 
 the principles of Christianity have given her 
 great influence among the Sherbro people. For 
 some time she has had charge of Manoh Sta- 
 tion, about ten miles distant from Shengay, where 
 
IN WESTERN AFRICA. 281 
 
 she teaches, and conducts prayer-meetings. She 
 also has a Sabbath-school, and is under God do- 
 ing- an excellent work at Manoh. 
 
 CANNIBALS AND IDOLATORS. 
 
 One year ago the people would kill and eat 
 ■each c^her at Yondoo, Boniba, and Bacooh. They 
 would disguise themselves in leopard-skins, with 
 iron claws on their hands. They Avould watch for 
 their prey and spring upon it. Brother Flick- 
 inger has a set of these iron claws, which were 
 taken from one of these cannibals, wdio was 
 caught by tlie king. A few months ago the 
 native Christians at Shengay organized a native 
 missionary society, to send the gospel to these 
 poor people. The messengers of peace, wdio have 
 been sent from time to time, have been received 
 with open arms at all these villages. The meet- 
 ings are well attended ; and now they say they 
 want a missionary to come and sit down there — 
 to remain among them. The object of this new 
 a,id- society is to employ one man, to travel a 
 large circuit, to read the Bible, preach, and talk 
 about the Christian religion to many people. 
 They have not the means to employ a permanent 
 teacher there. My object in writing this article 
 is to beg the Christians of America — some church, 
 Sabbath -school, or conference, — to send §100, 
 
282 MISSIONARY LIFE 
 
 $150, or $200 a year to support a school-teacher 
 there. It ought to be $200, in order that we may 
 place a good man there. 
 
 At Mamho, four years ago, the people were 
 worshiping a pile of bones under some trees in 
 the midst of the town. No new bones have been 
 placed there since the Summit-street Sabbath- 
 school teacher and preacher has been there. Just 
 such a man ought to be at Yondoo. The young^ 
 man who first pointed out these bones, and ex- 
 plained their use to me, told me that a few years- 
 before, when very sick, he had been brought 
 there, and a sacrifice made to them for his recov- 
 ery. A missionary showed him a better way> 
 When Brother Flickinger was here he gave this 
 same young man some hymn-books to hold serv- 
 ice with, in the village where he lives, which I 
 hear he does regularly every Sabbath-day. 
 
 J. GOMER. 
 
 West Africa, April 3, 1880. 
 
 A SURPRISE. 
 
 I arrived here the 9th inst., and yesterday 
 morning, as the bells were ringing for church, I 
 looked out of the window, and who should I see 
 coming up the street but Brother Flickinger, who- 
 had just landed. I thanked God in my heart. If 
 his last visit here was hailed with delight, this is 
 doubly so; for there are many things to be done 
 
MRS. M. M. MAIR. 
 
IN WESTERN AFRICA. 283 
 
 here that no one else could well do. Surely his 
 coming at this time is most providential. Church- 
 es and schools must have his counsel. And then 
 there is a new project on foot, of which you shall 
 hear more hereafter. Joseph Gomer. 
 
 Fieetowii, Siene Leone, January 12, 1880. 
 
 FIRST VISIT TO ROTUFUNK. 
 
 Though I have been in Africa this time only ten 
 days, I have traveled over two hundred miles in 
 a row-boat, going to Rotufunk with Mr. Gomer. 
 We saw quite a number of alligators, naked 
 people, mangrove swamps, and some beautiful 
 country. Our business was to see Chief Richard 
 Caulker and others in authority there, to obtain 
 from them a site for the Woman's Missionary 
 Association buildings, near the town of Eotu- 
 funk. AVe met the chief in his canoe, on the 
 Bomphe River, some eight or ten miles this side 
 of Rotufunk, about eleven o'clock Thursday 
 night, and told him our business. He assured 
 us he would meet us the next day at noon; but 
 it was night before we saw him, and then we 
 walked a mile and a half over a rough road to 
 tind him. Mrs. Mary M. Mair, who is now in 
 charge of the woman's mission in Africa, Rev. 
 Joseph Gomer, superintendent of Sherbro Mis- 
 sion, and two boatmen, — who carried Mrs. Mair 
 and ourself across a very muddy, snaggy swamp, 
 
284 MISSIONARY LIFE 
 
 with water in it three feet deep, — made up the 
 company that called upon Mr. Caulker. He 
 agreed- to he ready to accompany us next day to 
 Mamoo, where the other chiefs were, which he 
 did, — we taking him and three other dignitaries 
 in our own boat. 
 
 We had come only a short distance when we 
 met a man paddling a canoe up the river. He 
 called out to Mr. Caulker that one of his wives 
 had "born him a picken" in the next town. He 
 asked what time, and what it was; and after 
 being told, he slowly said over these words, as 
 though he wished to tix them well in his mem- 
 ory: "A boy, 5 o'clock in the morning, January 
 17th, 1880." We soon passed that town, but lie 
 said nothing about stopping to see his son. We 
 we were glad of it, for we had to stop farther 
 along, to see a Mr. Coker. Mr. Caulker has two 
 wives in this town. He has two at Sammoh, where 
 he joined us that morning, two at Bomphe, where 
 Mr. Coker lives, two -at Mamoo, where our meet- 
 ing was held, and how many where the " picken " 
 was born, and in other places, we did not learn. 
 We landed at Mamoo at 9 o'clock and left at 4, 
 with the paper, properly signed by Mr. Caulker 
 and four others, giving the Woman's Missionary 
 Association at Rotufunk the use of one hundred 
 acres of ground for ninety-nine years. Our meet- 
 
IN WESTERN AFRICA. 285 
 
 ine; in.Mamoo was in the barra in the center of 
 the town. The next house to it on one side was 
 occupied by the finest - looking cow and calf I 
 liave seen in this part of Africa. Asking if I 
 could buy them, the head-man said, with em- 
 phasis, " ISTo." I next asked if I could buy some 
 bananas or rice there. The reply was, " Nothing 
 for sell. Too much hungry live in this country." 
 "We then asked why they did not raise plenty of 
 rice, and cattle, and everything, as they had rich 
 land, and good grass for cattle and horses, and 
 ought to have plenty of food to eat and to sell. 
 "With a sad look the head-man, who is reported 
 as being a very good heathen ruler, said, " Too 
 much war live here. If we work and get any- 
 thing, war come and spoil our town," 
 
 Rum and war — and the hrst nuikes most of the 
 latter — are great evils in Africa; and, be it said 
 to our shame, Avhite people Avill continue to send 
 rum here. And in not a few instances the white 
 traders of this country instigate war, which is 
 often carried on for no other purpose than phin- 
 der. Working and getting food and stock and 
 other valuable things about them is to invite war 
 to their town. Kather than to have tliat, they 
 grow so little that they often suffer with hunger 
 themselves. The numerous vices introduced here 
 by white men, added to the many already exist- 
 
286 MISSIONARY LIFE 
 
 ing among the natives, have fearfully degraded, 
 yea, well-nigh destroyed, the people of western 
 Africa. 
 
 Shengay, West Africa, January 21, 1880. 
 
 FUNERALS IN AFRICA. 
 
 I want the people of America to know what 
 a mournful sight a heathen funeral is, that they 
 may the hetter sympathize with these poor peo- 
 ple. Surely no people ever needed the gospel 
 and the prayers of Christians more than these 
 people. I am just from the town of Shengay, 
 where they are having a mammoth "funeral cry." 
 About two weeks ago there was brought to Shen- 
 gay, from a village away up one of the rivers, a 
 woman who was very sick. Brothers Flickinger 
 and Wilberforce and myself called on her one 
 night, but she was past speaking. Brother Wil- 
 berforce asked if she had eyer prayed. They 
 replied that she was not able. That night she 
 died, and at once the "cry" began. Loud cries, 
 sobs, yells, and bitter moans are heard, and drums 
 and other musical instruments are brought into 
 use. All relatives and friends, and even strangers, 
 are expected to join in the cry. On enteriug the 
 hut where the corpse is, the criers kneel or pros- 
 trate themselves on the ground, sometimes em- 
 bracing the corpse, at the same time weeping, 
 sobbing, and uttering the most bitter cries. Per- 
 
IN WESTERN AFRICA. 287 
 
 sons who will not join iu the cry are considered 
 not to be friends ; but as a rule there is no want 
 of criers, for the relatives of the deceased person 
 must supply drink, which usually consists of rum, 
 gin, or palm-wine. Where the friends are able 
 all of these are provided, and food also for per- 
 sons from distant villages. The crying is kept 
 up night and day as long as drink is supplied. 
 This woman died Tuesday night. On Thursday 
 she was taken to Tassoh, three miles distant, for 
 interment. She was carried by four men, who 
 were frequently relieved by others. On arriving 
 at Tassoh, a small present is made to the head- 
 man of the village, and he consents to the inter- 
 ment. The grave is then dug. By this time the 
 mourners arrive, and the coffin is lowered into 
 the grave. And now begins another indescribable 
 scene of bidding the corpse good-by and of send- 
 ing messages to departed friends, — such as " Tell 
 daddy how do," or "Tell mammy how do." Some 
 7ery strange messages are sent to the other world. 
 The crying at this point is most distressing. After 
 the grave is filled up the mourners throw them- 
 selves on it and roll in the dirt. The party now 
 return to Shengay, and continue crying, drum- 
 ming, dancing, and firing guns all night. Many 
 of the more civilized people in Shengay com- 
 plain they can not sleep. The chief, George 
 
288 MISSIONARY LIFE 
 
 Caulker, is not at home, and most of these people 
 are strangers. Joseph Gomer. 
 
 Mission-House, ShengnV; W. A., January 24, 1880. 
 
 MAiMBO MISSION-STATION. 
 
 Mr. Hero had heen told that we were coming- 
 to organize a church ; and he thought that there- 
 were twenty -eight names, out of lifty-two that 
 he had in his l^ook as helievers in and seekers of 
 Christ, which ought to go upon a class-hook.. 
 Among these were the head-man and the most 
 influential citizens of Maniho. We told him that 
 none who were connected with tlie liquor-traffic, 
 or held slaves, or practiced polygamy, or were 
 members of the Furrow Society, could be takeii 
 into the organization. He had gone over the list 
 of names several times, and each time the num- 
 ber was reduced. When the fact was fully rea- 
 lized by Mr. Hero and his wife — for Sister Hero 
 as well as her husband had been instrumental in. 
 inducing these people to turn from idolatry to 
 God — that slavery and polygamy would keep out 
 of the Church some of their most promising con- 
 verts, the sadness of their hearts was so visible 
 upon their countenances that we })itied tliera. 
 They, however, cheerfully accpiiesced, and said it 
 was right. They then carefully went over the 
 list again, and gave us the names of twelve per- 
 
IN WESTERN AFRICA. 289 
 
 sons; and after morning service on the 22d of 
 February these persons were baptized and organ- 
 ized into a church. Mr. and Mrs, Hero's names 
 were also added, making a class of fourteen mem- 
 bers at Mambo, with as many more who are 
 worthy of being members as soon as they can 
 free themselves from slavery and polygamy. 
 
 ORGANIZATION OF MISSIONARY DISTRICT IN AFRICA. 
 
 We did not decide to organize such a district in 
 Africa until within ten days of the time it was 
 done. Our hesitation was mainly caused by the 
 fear that the Church in America would not sup- 
 ply the necessary funds to enable such an organi- 
 zation to prosper as would l)e expected. There 
 being, besides Brothers Gomer and Wilberforce, 
 four native ministers employed in Africa, none of 
 whom have been tried less than two years, and 
 all of them expressing themselves willing and 
 anxious to continue in the work, we thought it 
 wise to organize a district, which we did March 
 20th, 1880, the time that was chosen more than a 
 month before for a meeting oi' all our teachers 
 and missionaries at iShengay to adopt a uniform 
 plan of school-tea(;hing and working generally. 
 Accordingly, Rev. M. Sawyer, in charge of Bom- 
 phetook. Rev. J. B. W. Johnson of Bomphe 
 Town, Frank Dixon of Thumbah, and Lucy Curtis 
 
290 MISSIONARY LIFE 
 
 Caulker of Manoh, found their way to Sheugay 
 on the 19th, and early next morning Rev. J. P. 
 Hero, from Mambo, arrived. Revs. J. W. Pratt, 
 D. F. Wilberforce, and J, Gomer are employed at 
 Shengay. The latter two and mj'self being mem- 
 bers of Miami Conference, we constituted our- 
 selves an examining committee, before whom 
 Messrs. Sawyer, Johnson, Pratt, and Hero ap- 
 peared at 7:00 A. M. to answer the questions pro- 
 posed to applicants for annual-conference mem- 
 bership, as found in our Discipline. By half-past 
 nine o'clock we had our work done, and adjourned 
 to eat breakfast. 
 
 We met at the chapel at 11:00 a. m., and, to our 
 surprise, found quite an audience, it having been 
 announced the Sabbath before that all the mis- 
 sionaries intended to meet there for the organi- 
 zation of a mission-district. Not only all of our 
 missionaries and teachers were there, but Mrs. 
 Mair of Rotufunk, and Mr. Johnson, her teacher, 
 also favored us with their presence and counsel. 
 A half-hour was spent in devotional exercises and 
 three hours in business ; and truly God was there 
 to help us sing, pray, think, and speak. To use 
 the language of others, " That was a grand time ;" 
 " Did not think you could have so good a meet- 
 ing as that ; " " Why, to come to Shengay seems 
 like being in a Christian land." Discussing the 
 
IN WESTERN AFRICA. 291 
 
 questions of how to open a high-school, conduct 
 Sunday-schools, and how to itinerate to the best 
 advantage, etc., "Why, is this Africa or Ameri- 
 ca?" and similar expressions, will indicate the 
 feelings of those present. And really it was good 
 to be there. 
 
 ROTUFUNK AND SHENGAY. 
 
 I arrived here the morning of the 20th, at four 
 o'clock. Mrs. Mair has been waiting more than 
 two weeks for pine boards to finish sheeting the 
 roof of the new house. She bought country 
 boards on the 21st to finish three sides of the 
 piazza-fioor, which the carpenters are working at 
 now, and will complete to-day, I think ; and as 
 80on as the sheeting comes the shingling can 
 commence. Mrs. Mair has concluded to have 
 one room finished and move into it, and then dis- 
 pense with two of the carpenters. She is bu>;y, 
 as usual. Mr. Smith has found plenty of water 
 at forty-two feet, and is walling up the well. The 
 fence is finished, and a little garden is made. 
 
 A good prayer-meeting was held in the parlor 
 Thursday night. These meetings, with the daily 
 morning prayers, give to this part of Kotufunk a 
 very civilized aspect. There is no end to the 
 visitors coming and going every day. Where 
 they come from and where they go to is more 
 than I can tell. 
 
292 MISSIONARY LIFE 
 
 All was going well at Shengay. Our corn was 
 planted, and gome of it is up. I left them plant- 
 ing arrowroot. Mr. Wilberforce was busy with 
 the school. The chief was at Thumbah, trying 
 to hnd out who poisoned Chief Cockle. 
 
 Last evening we went over to a small village 
 *near here, and as I looked at the poverty and 
 wretchedness of the people I thanked God that I 
 was born in a Christian land. The rickety and 
 tumble-down condition of their mud-huts, the 
 great scarcity of clothing among them, — the 
 children having no clothing, — the devil -houses 
 and the train-houses, together with the gregrees, 
 charms, and sabbas worn by the people and hung 
 over their doors, prove that Satan does not waste 
 his time in idleness, but that he has a strong hold 
 upon these people. Some Mohammedans were 
 sitting about on their mats, with their beads^ 
 ready to say their prayers just as the sun would 
 drop out of siglit in the West. They all sit 
 with their faces to the East, toward Mecca, and 
 bend forward until their foreheads strike the 
 ground. Some have done this so much that there 
 is (piite an abrasion on their forehead. They sit 
 on their mats in front of their huts, or in the 
 barra, and pray, looking all about them mean- 
 while. 
 
 We are much encouraged in our work here. 
 
IN WESTERN AFRICA. 293 
 
 The Lord is with us and for us, and what more 
 can we ask? "We have enemies here who would 
 rejoice to see the good work fail ; but Jesus is our 
 captain, and he will surely lead us to victory. 
 
 Joseph Gomer. 
 
 RotufuQk, Africa, April 23, 1880. 
 
 LETTER FROM MR. WILBERFORCE. 
 
 I have just this evening returned from some of 
 my appointments up the Cockborough River. I 
 preached on Saturday evening at M'Caibay, on 
 Sabbath morning at M'Kelleh and Good Hope, 
 and in tlie evening at Good Hope, making in 
 all four services. A hard rain gave us a good 
 drenching. I reached home wet and hungry, but 
 no worse. The boat will leave for town early in 
 the morning, and I must send you a letter. 
 
 You little know how much we missed you after 
 you left Freetown. When you and David went 
 away, it seemed as though we had lost some one. 
 
 Mrs. Gomer, Mrs. "Wilberforce, and myself are 
 well, but Mr. Gomer has a sore throat that troub- 
 les him. I hope you reached home safe and sound 
 together with David, and found all well. 
 
 D. F. WiLBERFORCE, 
 Shengay, West Africa, May 'i, 1880. 
 
 SAFE RETURN. 
 
 I landed at New York the 6th of May, 1880, 
 .after a voyage of thirty-six days, coming from 
 
294 MISSIONARY LIFE 
 
 Africa on a sail-vessel. I left our missionaries 
 there reasonably well, happy, and busy. God is- 
 blessing our foreign missions abundantly. 
 
 I wish to record my heart-felt gratitude to God 
 for his loving - kindness toward nie during the 
 seven months' absence in Germany and Africa, 
 and especially in making the days and nights 
 spent upon the deep waters, which otherwise 
 would have been so lonely and gloomy, to be days 
 and nights of genuine contentment and religious 
 enjoyment ; also, for giving me working-health 
 every day I was in Africa, though I did suffer 
 considerably from climatic influences and loss of 
 sleep on account of traveling so much in a row- 
 boat at night. God has prospered our undertak- 
 ings both in Germany and in Africa far beyond 
 what we had reason to expect, and by his merciful 
 providence kept the intense cold of Germany as 
 well as the great heat and malaria of Africa from 
 permanently harming me. The Lord caused me 
 to realize in a marked manner that his ways are 
 ways of pleasantness, and all his paths are peace. 
 
 HAD THEIR OAVN RELIGION. 
 
 I returned this morning from a trip over to 
 Yondoo. I visited Rembee and Baccali also. I 
 held three meetings at Yondoo, all of which were 
 well attended. At both the other places I had 
 
IN WESTERN AFRICA. 295 
 
 about forty listeners. There was much water in 
 the way. Eembee is a large town, and well de- 
 serves a school. It has a very intelligent head- 
 man. At Baccah three Mohammedan women sat 
 on mats in a yard opposite where I held the 
 meeting, which took place in the open air, I 
 standing in the shade of a house. As these 
 women were looking through the gate and watch- 
 ing me, I told the head-man to invite them over. 
 He said they could not come. I sent Alexander, 
 my interpreter, to ask them to come over, and 
 they brought their mats and sat down in the 
 street and heard me through. One of them then 
 came to thank me. I asked her if she was pleas- 
 ed with what I had said. She said no ; that she 
 had her own religion, which she liked better. 
 
 Everything at Shengay is about as you left it. 
 I went to Bomphetook and ordered the school 
 stopped because the people would not repair the 
 barra. The whole town turned out at once and 
 repaired it, and the school goes on. The torna- 
 does have been severe this season. They nearly 
 stripped the mission-house at Bomphetook and 
 made fearful work with the boys' home and the 
 laborers' houses here. The farm is coming on 
 nicely. The oxen have been sick, but are now 
 well. Joseph Gomer. 
 
 Shengay, West Africa, June 17, 18S0. 
 
296 MISSIONARY LIFE 
 
 LETTER FROM AFRICA. 
 
 Yours of May 6th was received yesterday, on 
 my return from a trip to' Yondoo, Rembee, and 
 Barkoh. I have not forgotten what a time you 
 and I had that day we started for Yondoo but 
 failed to get there, and had to spend several hours 
 under a scorching sun, on a small, treeless island, 
 out in the middle of the bay. I have taken good 
 care ever since to start in time, and to push my 
 crew, and have not since had the pleasure (?) of a 
 day on Porbarlot banks. We praise God for 
 your safe arrival home. 
 
 I see so many openings that God has made in 
 answer to the prayers of the Christian church. 
 To undertake a work of such magnitude is cer- 
 tainly a great work, and must be arduous, and 
 the sum of money required enormous; but then 
 we can not now back out of our engagement. 
 We gave our word as a church, and we must 
 abide by it. We must not bo as the colored 
 brother who went into the held to pray, saying, 
 " Lord, look on this poor niggah. Ise done 
 tired libbin' in dis world ; Ise ready to go ; do. 
 Lord, take poor niggah home ; " and when it 
 began to thunder, and the lightning to Hash, he 
 became frightened at what seemed a certain an- 
 swer to his prayer, and cried as he ran away, 
 "0 Lord don't do it; Ise jes' been fooliu'." God 
 
IN WESTERN AFRICA. 297 
 
 lias opened a vast territory, into which the church 
 must march and possess the land. But can we, 
 after having entered into sacred covenant with 
 Him, now become frightened at the answer he 
 has sent, and fall back? God forbid! 
 
 The rains arc unusually heavy this season. But 
 we can not halt till the Master gives the com- 
 mand. The marching-order, " Go forward ! " has 
 flashed across the lines, and " Forward ! " should 
 be the cry from every officer in Christ's army. 
 Daniel F. Wilberforce. 
 
 Shengay, West Africa, June 2a, 1880. 
 
 PREACH FIVE TIMES A DAY. 
 
 It affords me pleasure to write an acknowledg- 
 ment of the receipt of your letter, written June 
 17th. I am sure your return from Africa to 
 America will create joy in the hearts of all who 
 take deep interest in the work of missions. The 
 boy Bail Moore, who got your name, begs to be 
 kindly remembered to you. I visit and preach 
 in all the towns near me once every Sunday. In 
 fact, I preach five times every Sunday v.'hen the 
 weather permits. The more distant towns I visit 
 •every fortnight. J. P. Hero. 
 
 GREAT CHANGES TAKEN PLACE. 
 
 Great changes have taken place in this part of 
 Africa within a few years, both in the educa- 
 
298 MISSIONARY LIFE 
 
 tional and religious departments. When I left 
 Africa in 1871, Freetown was then the educa- 
 tional and religious center. Even then tliere were 
 but very few institutions that could teach any- 
 thing higher than that afforded in the ordinary 
 mission-schools. Now there are four institutions 
 that are teaching the higher branches of educa- 
 tion, — English and classical. Many of Africa'a 
 sous and daughters are now seen crowding inta 
 the temple of learning. 
 
 And assuredly does the progress of religion 
 keep pace with the march of education ; for a& 
 the youths become better educated the pulpits 
 become better supplied. Ministers, who before- 
 could hardly read the Scriptures, are now replac- 
 ed by young men who are quite efficient in inter- 
 preting the word and explaining the " unsearcha- 
 ble riches of Christ." 
 
 The greatest progress thus far made by any 
 church has been made by the mission at Shengay^ 
 Less than ten years ago this mission had no name- 
 whereof to boast. Indeed, it was a question 
 Avhether the work of this mission should be con- 
 tinued. Many hearts were discouraged ; the faith 
 of many was dim. There was but one poor sta- 
 tion, struggling with strong forces that sought its 
 overthrow. Now, instead of one, there are four 
 principal stations where there are held regular 
 
IN WESTERN AFRICA. 299 
 
 preaching-services and teaching. From these four 
 stations as centers, the word of God goes out to 
 more than forty villages and towns, far and near. 
 From these various improvements in education 
 and religion, I am justified in saying that we 
 stand upon the threshold of another era in the 
 liistory of Africa. From various quarters the cry 
 for the gospel comes. Many eyes are turned to 
 us for help. Daniel F. Wilberforce. 
 
 Shengay Mission, July 31, 1880. 
 
 WONDERFUL SUCCESS. 
 
 Last Sahbath I was at Bomphetook. Mr. Saw- 
 yer is having wonderful success there. We ad- 
 mitted nine persons into full membership and 
 eight as seekers of religion. Many others are 
 almost ready to renounce heathenism. Several of 
 the old members have returned to the station, 
 and several came from the villages where they 
 are living. The people from the villages near 
 are attending meetings well at Manoh and Bom- 
 phetook. Those at Baundah, where we went 
 from Bomphetook, are attended very well. I 
 liavo three wooden gods, which were brought in 
 lately, — two from villages near Manoh and one 
 from near liotufunk. Raunchawah, the second 
 head-man at Manoh, brought me all the gregrees 
 and charms out of his house. He has surren- 
 
300 MISSIONARY LIFE 
 
 dered everything now except slaves. Though he 
 owns none, he has promised to pay slaves for 
 debts previously contracted, and the parties will 
 take nothing else. Thus you see Satan's king- 
 dom is tottering, and gradually it is falling to 
 pieces. Mrs. Wilberforce was very sick, and was 
 taken to town to a doctor. My wife and myself 
 are having most excellent health now. 
 
 Joseph Gomer. 
 
 Shengay, West Africa, September 22, 18S0. 
 
 MRS. MARY M. HAIR. 
 
 We have a most vivid recollection of our 
 first acquaintance with Mrs. Mair. She came to 
 America from Scotland about the year 1854, at- 
 tended Oberlin College about two years, whence 
 with her husband she went to Africa to join the 
 Mendi Mission. In this field she has for many 
 years been a valuable teacher. She teaches not 
 only the first principles of a common education, 
 but the practical duties and work of life; and 
 not these alone, but that country and people have 
 never had a more faithful and better qualified 
 teacher of God's word than this good wonuin. 
 Mrs. Mair is a close student of the Bible, apt ami 
 always ready to teach the way to heaven. More 
 than one missionary is indebte<l to her watchful 
 care and tender nursing for the prolongation of 
 life. 
 
IN WESTERN AFRICA. 301 
 
 Mrs. Mair is now in the employ of the Wom- 
 an's Missionary Association, and has charge of 
 their station at Rotufunk. She is teacher, and 
 in one sense preacher, lawyer, doctor, house- 
 keeper, — everything necessary to be done in a 
 foreign mission-station. May God grant that the 
 "Woman's Missionary Association may long be 
 favored with her services. 
 
 SECOND VISIT TO MANOH 
 
 Sabbath morning, March 7th, 1880, at 4:00 A. 
 M., Mr. Wilberforce and myself had the boat 
 "Sandusky" and a crew of four men, including 
 one of the mission-boys, in readiness to go to 
 Manoh, which place we reached at eight o'clock, 
 Mrs. Curtis and other missionaries here thought 
 a church ought to be organized there; and we 
 concluded to meet the people and learn their true 
 condition. 
 
 Mrs. Curtis had a list of fourteen names, which 
 she said represented persons who came regularly 
 to all the meetings and were living good lives. 
 We reminded her that live things must be abso- 
 lutely given up by all who became members of 
 the Church ; namely, polygamy, slavery, Purrow- 
 ism, the liquor-trliic, and working on the Sab- 
 bath. She said all that had been told them ; but 
 she was glad that we had come to tell the people 
 ourselves. 
 
302 MISSIONARY LIFE 
 
 They listened very attentively to our statement ; 
 and then the head-man said he had neither slave 
 nor wife, had quit the Purrow, and used no strong 
 drink. The second head-man said he had one 
 wife, and one slave which he holds the same as a 
 sister. She is good, and make farm for him, and 
 they get on nicely. He said our law was good 
 for the children we were training up in the mis- 
 sion-schools, but that they were " only bush peo- 
 ple, and no sabbe book," and were old now and 
 could not change well. Another old man said he 
 "gree"with the rules of the Church; they are 
 good, and he would live up to them. Then a 
 younger man said he would also do so ; and the 
 head-man's son also agreed to live up to the rules 
 of the Church ; only he " no be married right 
 yet, ' cause the girl's mother no gree for that." 
 One woman said she could " gree " to the rules of 
 the Church, only a man owed her some slave- 
 money, and she wanted to get that first, as she 
 " no able to pay him." 
 
 We could have organized a small class, but 
 thought it wise not to do so. 
 
 ANXIOUS TO HEAR THE GOSPEL. 
 
 Yondoo, Rembee, and Barkoh are still alive. 
 Our meetings there are not regular ; for we can 
 not always send workers — the sea is too rough 
 
IN WESTERN AFRICA. 303 
 
 and traveling is dangerous. A few weeks ago 
 some young men who had gone to these places to 
 hold meetings when returning had their barge 
 upset, and all the articles it contained were lost. 
 They lloated about in the water, clinging to the 
 barge, more than two hours. Some men in a 
 passing canoe finally saw them and picked them 
 up. The people in those tows are arranging to 
 build barras during the coming " dry season." I 
 hope, however, to be able by that time to secure 
 the service of some one to locate there ; for it is 
 a field which promises abundant harvest. Mo 
 Harali, M'Kelleh, M'Caibay, and Good Hope were 
 all attended to. 
 
 We are compelled to pass by other towns, be- 
 cause we have no time. I think there is enough 
 work for many more. Other stations should be 
 opened, forming centers or starting-points from 
 which the work is to extend. 
 
 Danifl. F. Wilberforce. 
 
 Shengay, West Africa, August 16, 1880. 
 
 AN APPEAL FROM THE DARK CONTINENT. 
 
 The organization of a mission-district in Sher- 
 bro Mission, "West Africa, has not only given us 
 a prestige hitherto unfelt, but has necessarily 
 turned our attention to the subject of giving to 
 the youth of the land a higher Christian educa- 
 tion, thus fitting them for work in the Christian 
 
304 MISSIONARY LIFE 
 
 ministry. If the cliurcli in Africa is to have that, 
 rapid and eliectual growth which God intends, if 
 the tribes far and near are to be brought to the 
 saving knowledge of God, it can only be done by 
 educating native youths for the work. They must 
 be trained in our own institutions, and made ac- 
 quainted with our church -polity and doctrine. 
 The United Brethren in Christ must educate their 
 own ministers and teacliers. In the past and at 
 the present we may be pardoned for employ- 
 ing men from other societies. But it seems to 
 me that the future standing of this mission cau 
 be better secured in the training of its owa 
 teachers, instead of going to other sources to 
 look for help. The principles and government 
 of our church would lead us to look to America 
 as the only foreign country where we would wish, 
 to have our youth educated. But it must be seen 
 that a plan to educate all our ministers and teach- 
 ers in that far-oif land is not only impracticable, 
 but would little tend to bring about the desired 
 result. 
 
 I call upon pastors, superintendents, and Sab- 
 bath-schools all to lend a hand to the many poor 
 but promising young men of the land. May the 
 Father of good inspire our hearts to engage more 
 earnestly in this holy service of love, sacritice,. 
 and devotion. Daniel F. Wilberforce. 
 
 Freetown, West Africa, September 25, 1880. 
 
IN WESTERN AFRICA. 305 
 
 WILD HEATHENISM. 
 
 Last month, by advice of Dr. Smith, I took a 
 boat expedition for a little change ; and where 
 could I tind a better place to visit than my dear 
 friends at your mission ? I first went to Rdtufunk 
 to visit Mrs. Mair, and was very much pleased 
 with what I saw. It is as yet all wild heathen- 
 ism. But a good beginning has been made. Mrs. 
 Mair is held in high esteem by the entire com- 
 munity; and her inlhience is at work like the 
 leaven, which can not be without its effect. They 
 were just having their examinations of the 
 schools at Shengay, preparatory to closing for 
 the Christmas holidays ; and I was pleased with 
 the interest that Mr. Wilberforce manifested in 
 that part of the work. 
 
 I visited the Turtle Islands, in company with 
 Mr. Gomer and Mrs. Mair. That would be an 
 interesting field to occupy. We had services the 
 two evenings I spent there, and the people listen- 
 ed with apparent interest. 
 
 D. W. Burton. 
 
 January 9, 1881. 
 
 QUARTERLY REPORT. 
 
 I now send you our first quarterly report, end- 
 ing March 31st, 1881. I am happy to report that 
 the work is prospering at most of the stations. 
 
306 MISSIONAKY LIFE 
 
 There have been a few accessions to the Church 
 
 here and at Mambo. Mrs. Evans has been in poor 
 
 health, but at present she is able to be about. 
 
 Bro. Evans is hearty, and doing good service. 
 
 Bro. AVilberforce and wife have been at liotufunk 
 
 since February 9th. They are having good health. 
 
 Mrs. Gomer has been failing in health for some 
 
 time. 
 
 The work here is becoming so very interesting 
 
 that I do not like to leave it. I hope to be able to 
 
 do much itinerating this year; and I feel that 
 
 there are great blessings in store for our African 
 
 mission. Just let the united prayers of the Church 
 
 on that side of the ocean go up to our Father in 
 
 heaven for his blessings to be showered down 
 
 upon this work and we are blessed. 
 
 J. Gomer. 
 
 Mission-House, Shengay, W. A., April 11, 1881. 
 
 LETTER FROM MRS. MAIR. 
 
 You will be glad to know that the new stone 
 house, as it is called here, is finished at last. It 
 looks so fine since it was so nicely painted that it 
 has brought new crowds of strangers to admire 
 it. I am kept so busy showing them pictures, 
 etc., that it is hard work to get any writing done. 
 
 We had some yqvj heavy rains this season. 
 Our boat had to be hauled up to get a new keel 
 in it. I have just bought a canoe from Mr. Co- 
 
IN WESTERN AFRICA. 307 
 
 ker, of Bomphe, so we can use it for itineratiug; 
 and it will have to be used at once, to fetch man- 
 grove posts to build a good boat-shed on the 
 bank, on a convenient spot selected by D. F. 
 "Wilberforce when he was keeping the place for 
 me while I was resting in Sierra Leone. So you 
 see there is and always will be expensive work 
 going on here. 
 
 Chief R. C. Caulker has been oft' in the Bar- 
 
 groo country for six months. 
 
 M. M. Mair. 
 
 Rotufunk, West Africa, July 26, 1881. 
 
 DAILY LIFE IN WEST AFRICA. 
 
 I was visiting soEie of our members, among 
 them a man by the name of Hompi Tombana. 
 He was converted last January, and joined the 
 Church in March. He has a wife and three chil- 
 dren. He belongs to the chief, and is a quiet, 
 good man. He was once employed in this mis- 
 sion. Yeama-Ki, a sick woman, was in the same 
 house with Hompi. She was glad I had come 
 back from Freetown. She was afraid she would 
 die before I returned. She wants me to talk over 
 her when she is dead. She is quite ready to die ; 
 for she knows Jesus will take her. All her hope 
 lives upon Jesus. 
 
 In going my rounds I came upon a party of 
 six or eio-ht men who seemed to be in trouble. 
 
308 MISSIONARY LIFE 
 
 On inquiring I learned that a very old Timmine 
 woman had died, and that they were not able 
 to bury her. She possessed a Timmine medi- 
 cine. Demen is the name of it. This medicine 
 must be thrown on her before they could bury 
 her ; and as no one there knew the medicine, they 
 had sent away thirty miles to bring a woman who 
 knew the very medicine. The woman had come, 
 but demanded one head of money and eight 
 pieces of cloth before she would pull the medi- 
 cine. They had got part; but how or Avhere to 
 get the rest was troubling them. They believed 
 that if they were to put hands on the dead wom- 
 an before she was washed in this medicine the 
 medicine would catch them and they would die. 
 I asked to see the woman. The medicine-woman 
 led me to the hut where the corpse had lain for 
 two days. I pulled the mat to one side and went 
 in, the people watching to see if anything would 
 happen to me. 
 
 Matthew Will paid six pieces of cloth for Sa- 
 teah for a wife for himself. After a couple of 
 years she left him and went to be a wife for Beah. 
 Matthew said, " It is all right. I shall not have 
 to give her cloths. She has carried away two 
 blankets and my shirt and jumper. But never 
 mind ; God will give me more." Will sold his 
 house for £2 10s. There were cassava and plan- 
 
IN WESTERN AFRICA. 309 
 
 tains planted near the house. Yesterday Sateah 
 came to Rev. Mr. Wilberforce to have him make 
 "Will give her half the plantains. He brought 
 the case to me ; and after hearing both sides, we 
 decided that Sateah had wantonly and wickedly 
 forsaken her husband, and had no right to any 
 of his property. She left apparently quite satis- 
 fied. I asked Will what he would do now, as 
 his wife had left him. He said his brother at 
 Shooney was going to send him a wife that would 
 stay with him until he dies. 
 
 I went very early to a snuiU town to hold a 
 meeting. The people were not up. I called up 
 the head-man, who assembled all the people. 
 "When I had finished speaking I asked if -diiy one 
 had anything to say. The head-man rose and 
 said, " You are the big daddy for the country. 
 You get we all. Sunday we gladdy for that 
 meeting. We like it. Every time you send the 
 meeting to we, we gree for hold um. Only I no 
 -get chair. When big man come I like for give 
 him chair or bench self; but I no get. Look to 
 •day, you come and I have to spread mat for you. 
 Do Mr. Gomer send me bench, so when you come 
 ^gain I can give you good seat." 
 
 J. Gomer. 
 
 Shengay, W. A., August, 1881. 
 
310 MISSIONARY LIFE 
 
 EXTRACTS FROM LETTERS. 
 
 Nearly all the towns between the Cockborough 
 and Tucker rivers have been visited. Beyond the 
 Cockborough and as far interior as McComboo, 
 and up the mainland, touching" Saunno on the 
 Bomphe River, the glad tidings of salvation are 
 heard by the people. I rejoice in the success of 
 the gospel in this territory. You have reason to 
 take courage from the rapid progress made by 
 your work here. God's name be praised. But 
 my heart burns for other towns and people, drawn 
 nearer to me by the strongest ties of nature, that 
 are still beyond this gospel influence. 
 
 Brother J. Gomer, in his letter of August 25th, 
 says: "Our king is very sick. On last Friday I 
 went to Mocubby to see him. lie said he always 
 praj^ed ; that he was a praying man. I told him 
 that saying prayers is not always praying. I 
 read to him from the Scriptures, and talked and 
 prayed with him. Mrs. Mair was well at last 
 accounts. With reference to our appropriations- 
 for the mission, I am afraid we have too much 
 work planned for this year. Soorie Kasebba, 
 Mrs. Mair's chief, is in Freetown. He says he 
 will worship God only; that he can not follow 
 Mohammedans any more. He came here to see 
 the new governor, who is a Christian ; and th& 
 governor talked good words to him." 
 
IN WESTERN AFRICA. 311 
 
 Mr. Gomer wrote again, September 10th, eight 
 days after the chief's death, "I was with him 
 three days before his death, and talked and pray- 
 ed with him, but have no evidence that he was 
 saved. The services were in the barra, wliere the 
 corpse lay in state. Brother Evans preached the 
 funeral sermon to from three to four hundred 
 people. His brother, Thomas Caulker, who was 
 with the chief when he died, says he has every 
 reason to believe that he was saved, as he con- 
 stantly asked to be prayed for, and died very 
 easy." 
 
 Rev. J. A. Evans wrote the 26th of September, 
 *'The country is in an unsettled condition, there 
 being no king or chief chosen yet. Mr. Thomas 
 Neal Caulker is acting chief at present. Satur- 
 day and yesterday we held our second quarterly 
 meeting at Shengay for this year. Five persons 
 were received into the Church, and two were 
 baptized. There is a good deal of interest mani- 
 fested. Brother D. F. Wilberforce is also having 
 some revival at Manoh, where he has lately hold 
 a week of prayer, and where Brother Gomer 
 organized a church the other round of quarterly 
 meetings. There are a number of seekers." 
 
312 MISSIONARY LITE 
 
 SHERBRO MISSION AND ITS WANTS. 
 
 [Report made to the Board, May, 1882.] 
 
 Shengay, the oldest and principal station of 
 tins mission, is located seven and a half degrees 
 north of the equator, and immediately on the 
 coast. Here there are one hundred acres of land 
 helonging to the mission, nearly all of which is 
 cleared and cultivated in coffee, corn, arrowroot, 
 cassava, and other things. 
 
 Its buildings consist of a mission-residence and 
 chapel, each thirty by forty-five feet, with stone 
 walls and slate roofs, making them durable. To 
 this residence a frame store-house, with office and 
 bedroom, is attached, which is also of a perma- 
 nent character. Here are also a number of labor- 
 ers' houses, tailor, blacksmith, and carpenter 
 shops, the boys' lodging-house and rice-house, all 
 country built, and hence are not very durable; 
 and besides, they must be repaired once or twice 
 every year. Here we have a day-school averag- 
 ing seventy scholars, and a Sunday-school of one 
 hundred. There are in the industrial school 
 twenty-eight boys and twelve girls. These work 
 about five hours and study four hours each day. 
 Each morning, at 6:00 a. m., they, with laborers 
 and missionaries, spend about one half an hour 
 in worship ; then each Tuesday evening there is a 
 
IN WESTERN AFRICA. 313 
 
 Bible class; Thursday, prayer-meeting; Sunday, 
 at 6:00 a. m., class-meetings ; preaching at 11:00 
 A. iM. and 6:00 P. M.; Sunday-school at 2:00 p. m. 
 At all these meetings the mission-children and 
 other citizen children and adults, with laborers, 
 are present. Here there is an organized church. 
 In a north-eastern direction, about twenty 
 miles from Shengay, is Rembee Station, where 
 we have one hundred and sixty acres of land, a 
 large country-built house, which furnishes room 
 for the schools, preaching, and a place of resi- 
 dence for the missionary. Here we have a good 
 beginning, with only four children in the indus- 
 trial school and but little land cultivated. But 
 the outlook is quite hopeful. This place was 
 commenced within the last two years. Fifteen 
 miles south from Rembee is Mambo Station. 
 Here we also have one hundred and sixty acres 
 of land, a good country chapel, a small farm 
 opened, nineteen children in the industrial school, 
 and quite a number of other children in both day 
 and Sunday-schools. Here is an organized socie- 
 ty. About fifteen miles east from Mambo is Mo 
 Fuss, where we have one hundred and sixty acres 
 of land and no buildings, the station having just 
 been commenced. Twenty miles south from this 
 place is the town of Tongkohloh, where we have 
 also one hundred and sixty acres of land, but 
 
314 MISSIONARY LIFE 
 
 nothing else — not even a native missionary. 
 About eighteen miles from here in a north-west- 
 ern direction is Koolong, where we have another 
 tract of laud of one hundred and sixty acres, a 
 new frame mission-residence and country-built 
 chapel, twenty-six children in the industrial 
 school, who, with the children supported b}" their 
 parents and friends, make a good-sized dny and 
 Sunday-school. Here there is also an organized 
 church, and the prospects are good. From here 
 north to Shengay it is about fifteen miles more. 
 Between these places is Manoh Station, where 
 we have no land other than that which is occu- 
 pied by the two country-built houses we have 
 there. Here there are twelve children in the 
 industrial department, day and Sunday-schools,, 
 and an organized church, which, though none are 
 large, all are in a flourishing condition. This is 
 not intended to become a regular mission-station^ 
 and will be, as it has been, supplied with preach- 
 ing from Shengay or Koolong. It was com- 
 menced, and is now carried forward, by Mrs. 
 Lucy Curtis Caulker, one of our native converts. 
 Mo Fuss is in charge of Thomas Tucker, assisted 
 by Frank Dickson, both of whom are also native 
 converts. In this circle of mission-stations, ex- 
 tending a little over one hundred miles in cir- 
 cumference and within easy reach of them, we 
 
IN WESTERN AFRICA. 315 
 
 now preach in from seventy or eighty towns. 
 This is done by sending out as itinerants a num- 
 ber of native converts and the mechanics which 
 we employ. Our blacksmith, carpenter, tailor, 
 and all are school-teachers — are selected with ref- 
 erence to this. Our day-schools are in operation 
 only four days in the week, giving Saturday, 
 Sunday, and Monday to teachers and pupils, such 
 as can be used, to itinerating. It will also be 
 seen that we now have about one hundred chil- 
 dren in the industrial departments. A consid- 
 erable number of these in the past have become 
 professors of religion, and we hope to see, in time 
 to come, a large per cent of them become Chris- 
 tians. From the ranks of these boys we expect 
 to procure native helpers, who, as school-teachers, 
 itinerants, mechanics, farmers, and boatmen, will 
 render us valuable service in time to come. 
 
 The land we have at each of the regular sta- 
 tions will enable us to settle them on lots of from 
 live to ten acres each, and thus keep them under 
 Christian inHuence and from living in heathen 
 towns. 
 
 One of the indispensable things to do to save 
 Africa is to teach her people to develop the re- 
 sources of that country and thereby obtain the 
 means to procure the things necessary to live civ- 
 ilized Christian lives. Our farming there has al- 
 
316 MISSIONARY LIFE 
 
 ready put quite a number to growing coffee and 
 other things which they see can be made profit- 
 able to themselves and the country. Our black- 
 smith, carpenter, and tailor shops are exerting an 
 excellent influence, as may be seen in the fact that 
 more and better clothing is worn, better houses 
 and boats built, more furniture and conveniences 
 in them. It is w^onderful how many things are 
 becoming a necessity to the people around our 
 mission-houses, which a few years ago they had 
 no use for at all. 
 
 Said Chief Caulker to me the other day, — and 
 in this he represented the sentiments of all the 
 better class of men in that country, — I w^ould not 
 know how to get along without the mission ; its 
 schools, shops, farms, stores, and the religious 
 services have become a necessity to my people 
 here. To the Sherbro people it would be like if 
 Americans had to dispense with railway and tele- 
 graph lines and daily papers to have no mission 
 now. Our blacksmith and tailor shops do con- 
 siderable work for them. Our store sells them 
 large quantities of goods. It will not be long 
 until other kinds of business will be in demand 
 there, such as shoe-making, millinery, and dress- 
 making. We now need at Shengay a good black- 
 smith, who could play tinner also ; a good car- 
 penter, cabinet-maker, and painter ; a tailor who 
 
IN WESTERN AFRICA. 317 
 
 could play the cobbler and barber, and a doctor 
 who could practice dentistry, surgery, and mend 
 things generally. Strange as it may seem, it is 
 an important part of mission-work there to teach 
 the people how to farm, how to build and live in 
 houses, how to raise, cook, and eat footl, how ta 
 make and wear clothing, how to take care of 
 their bodies as well as their souls. If they are to 
 be civilized and Christianized they must be helped 
 out of the small, dirty, cheerless, mud-huts in 
 which they now live. Clothes must be put upon 
 their naked bodies, their food must be eaten from 
 tables instead of sitting on the ground and taking 
 it with their hands out of the vessel in which it 
 was cooked, and they must sleep ui)on some kind 
 of decent beds instead of on grass-mats as the 
 majority of them now do. To accomplish these 
 things, profitable employment must be given 
 them. They are capable of intellectual, moral, 
 and physical culture, of mastering the most diffi- 
 cult professions and trades, and of becoming good 
 mechanics, doctors, lawyers, preachers, and au- 
 thors. They love to acquire property, and show 
 real skill in anuissing aiMl managing wealth, as a 
 rule, to good advantage. In Freetown many of 
 the most successful merchants, doctors, and minis- 
 ters are colored men ; and the most successful and 
 well-qualified lawyer there is a full-blooded negro 
 and a native African, 
 
318 MISFIONAKY LIFE 
 
 The language, " Teaching them to observe all 
 things whatsoever I have commanded," includes 
 the work of teaching them how to live and labor, 
 so that all things may be done decently ajid in 
 order. "Not slothful in business, fervent in 
 spirit, serving the Lord," is also a divine com- 
 mand, and one based on true reformatory princi- 
 ples. An idle mind may well be called the 
 devil's work-shop. Laziness, nakedness, and 
 filthiness are but other names for wickedness. 
 The apostle declares, yea, commands, " that if 
 any would not work, neither should he eat." 
 There are many things embraced in "• all things 
 whatsoever I have commanded you," as these 
 words were spoken by Christ to the successful 
 prosecution of missiou-vv^ork jn western Africa. 
 To do this properly may require, as it did in the 
 case of D. F. Wilberforce, to bring some of these 
 heathen people to America and teach them here. 
 He now, as superintendent of Sherbro mission- 
 schools, presiding elder of that district, and 
 preacher in charge of a large mission, including 
 twenty odd towns, is doing good service for our 
 cause. It is not at all likely that he could have 
 become so efficient a teacher and missionary in 
 twice the length of time in Africa, under the 
 most favorable circumstances, as in the six or 
 seven years spent here. 
 
IN WESTERN AFRICA. 319 
 
 BOMPHB MISSION. 
 
 In former portions of this volume reference is 
 made to Rotnfunk and other stations occupied in 
 Africa by the Woman's Missionary Association 
 of the United Bretliren Church. Rotufunk, their 
 principal station, is not to exceed thirty miles 
 from Renibee, one of our stations, and is less 
 than fifty miles from Shengay, our head-quarters. 
 
 They can easily reach many towns, a number 
 ■of which are large, from their head - quarters. 
 Thej' have already opened several stations, and 
 are doing an excellent work. Mrs. Mair, the lady 
 ill charge of this work, and who is quite a suc- 
 cessful missionary, in her last report, made May, 
 1882, says : 
 
 I am glad that my last six-months' account is 
 ready to send to you. My feeble health and the 
 press of work on me at Rotufunk seemed to 
 make the completion of my report impossible. 
 
 The month of July, 1881, began with a very 
 disturbed state of the country, — plundering and 
 rumors of wars from far and near. The chief, 
 R. C. B. Caulker, had been absent several months, 
 and the burden of governing the whole Bomphe 
 country was on our head-man, Sourie Kessabie. 
 He called at the mission-house to tell me that he 
 did' not know what more to do to preserve peace 
 in the country. He said that the Caulkers on the 
 
320 MISSIONARY LIFE IN WESTERN AFRICA. 
 
 Ribbie River were envious because we had built 
 such a line liouse in liis town, while they had 
 nothinir so line in their part of the Bomphe 
 country. So they were trying to get the young 
 people to " bring war to Rotufunk " to break 
 down our "tine stone house," as they call it, and 
 drive the mission from the country. He wanted 
 me to send for Mr. Gomer, to come from Shengay 
 and help him out of his difficulty. He said that 
 it was Mr. Gomer who got the mission put there 
 at the Urst, so now he wanted his advice as to- 
 what he had better do. I wrote to Shengay, 
 asking Mr. Gomer to come to his aid. Mr. Go- 
 mer did not come; but he sent a letter of advice, 
 by the boat. Things began then to get a little 
 more quiet for awhile. We kept going steadily 
 on with our work in the midst of all the com- 
 motion and cries of war. The rains were very 
 heavy, and as the roof of the barra leaked, and 
 the mud in and around it was very deep, we were 
 compelled to take our Sabbath-morning service 
 back to the school-house. As tliere were always 
 crowds of "Timmine" strangers around Kessa- 
 bie's house and yard I got Mr. Wilson to hold 
 meetings on Sabbath and Thursday afternoons, at 
 live o'clock, in his place. The " Gleaners' Mes- 
 senger" canoe has ])een going to many places, car- 
 rying missionaries to preach the gospel, through, 
 the week as well as on Sabbath. 
 
DATE DUE 
 
 - *i 4iaim ; 
 
 H