07 Events in Rapid Evolution

Chapter 7 EVENTS IN RAPID EVOLUTION 1888― October, 1890

SUCH relations were now established between the Board of Foreign Missions in New York and the Societe des Missions Evangeliques that in the spring of 1888 four men were sent from Paris to the Gaboon Mission in the capacity of teachers and mechanics. These were intended as forerunners of ordained men who should ultimately carry the gospel where French explorers had gone on the Upper Ogowe. The colonial authorities were gratified by their arrival, and at Kangwe they were joyfully received. One of these French teachers soon had a school of sixty boys; another was able to take charge of the station in Mr. Good’s constant absences among the towns. " So," he wrote, " if God gives me and my family health to hold on till these men get the work in hand, and expected recruits be sent from Paris and also get the language, that for which I have been working nearly five years will have been accomplished. What I shall do after that, or what will be done with me, does not trouble me, and I have given the matter little thought. For the present my work is here, to guide this flock and gradually accustom them to their new shepherds, so that they may follow them and not be scattered when they hear their strange voice.

" A few weeks ago I received a call from Herr Kundt, who has lately been exploring back of Kameruns. Five or six days from Batanga he passed the mountains and found himself on a high, grass-covered table-land twenty to twenty-five hundred feet above the sea, apparently healthy and densely peopled by, as he thought, branches of the Fang nation. Here, it struck me, is our field. We could make Batanga our base and reach this interior table-land. But would Germany allow us to work there untrammeled? If we were to promise to teach German at Batanga, is it possible that restrictions would be laid on what we might undertake in the interior I If we are to be prevented from entering such open doors, I shall feel that the Christian nations have be come the worst enemies of Christianity."

Here, though he did not know it, was struck the key-note of a new departure which was to cost him toil and sacrifice, yea, his own life also, while across his grave an outpost of Christianity would be planted one step forward towards the heart of Africa. Of the years of the Great Awakening in the Ogowe, 1888 was signally reaping-time. Ninety-four persons were promoted from inquiry class into the church, and about four hundred were under instruction for baptism. No one knew so well as the missionary, who went himself in and out of their forest-hidden villages, in what wicked surroundings these Christians lived. "My wonder is that any stand." But even in his conservative judgment, they stood the test. "A change has taken place in hearts, and is taking place m communities, which is nothing less than a miracle. Where this work has been firmly rooted the people are slowly and painfully struggling up to a better life. The field is dead ripe." The last of Kangwe mass-communions was held in March. The hundred-miles-long parish was then divided into three sections, and in June there were three session meetings instead of one, three sets of inquirers instructed instead of one, and the missionary held communion successively at Kangwe, twenty miles below at Wambalia, and at Igenja, fifty miles down-river. Now those who had never been to Kangwe saw the Lord’s Table, for the first time in history, spread in their wilderness. The white cloth and silver were brought in the boat, carefully wrapped; and from the decorum of that Table and the reverence which surrounded the sacred emblems there went forth an influence solemn and wholesome into the lawless bush. The people of Wambalia and Igenja began building chapels with their own hands, and the next step would be organization of churches in these towns. The three years’ revival was not followed by sudden coldness. Steady accessions of believers continued through the fourth year. At the end of 1889 there had been " almost no cases of deliberately going back to the world "; while " a good many had fallen into sin," repentance was hopeful of " all but one or two." Could more be reasonably expected of Africans at this stage of recovery from wild heathenism?

Visitation of his flock required the missionary’s absence from home half the time, yet six weeks of the summer (1889) were consumed in a tour on the sea coast, acting on a visiting committee for the mission, to Batanga and to inspect several fields in charge of African helpers. The report of this tour is characteristically thorough and clear. At Bata: " As communion had been held, I confined myself to an examination of the condition of the church. Called session together and went over with them the roll of members." There follows in detail the number in "good standing," men and women separately counted, those "suspended," " awaiting discipline," " excommunicated," deaths, dismissals, and inquirers. The chapel is reported on; its capacity, " boards of the floors hewed from trees in the forest." The fact is noted that it was built by Bata people themselves, who, now that it is too small, propose to rebuild. " All these northern churches have shown a good deal of pluck in building for themselves, but I find that material and work are given mostly by a few. Collections are taken up only once in three months. I urged monthly collections, and tried to show them that if all would help they could not only build a church of which they might be proud, but afterwards could easily contribute ____ ’s salary, and he could then be made their pastor." The Sabbath audience and Sunday-school pass under analysis. The latter " left a great deal to be desired; singing all through was poor." Lack of a Bible-reader is commented upon, as well as the eldership, on both the spiritual and material sides. Of one, " He is the ablest man I met on the coast," and his occupation and social standing are defined. Exact location of the church, its environment and reach, are discussed and the summing up is made: " Remember how little has been done. This half-educated man and a [missionary’s] visit once, or at most twice, a year to hold communion. When one considers the success, he cannot help asking, If there were a man here to speak the language fluently, full of fire and activity, what hinders that thousands might be converted in a year? " Reviewing the condition of other churches, the same thought is uppermost. " I cannot help the feeling that only faithful work is needed to win the whole country to Christ." But this is no one-sided reporter who sees only what he has gone to see. A disorderly session is faithfully described: " They would get into angry dispute about nothing; would all talk at once; I had to reprove them sharply." The offenses of suspended members are enumerated in no euphemistic terms: " Several for adultery, two for keeping slaves, a few for trading in rum, whipping their wives, or fighting, two for taking dowry for daughters. The fact that the last is regarded an offense by the church indicates a tremendous advance."

Characteristics of people in different localities are discriminated. At one place " they are proud and difficult to manage; on the other hand, they are energetic and aggressive." At Batanga Mr. Good saw the explorer Kundt again, and learned all he could of the interior table-land.

" If we were only ready to send some one in to look over that country and get the language! But of course the first step is to occupy Batanga. By that time a road doubtless will have been cut through the coast forest belt; then, at least, we ought to follow and give the gospel to those multitudes.... Until I must return to America, my work is cut out for me in the Ogowe. In all I have said I have no wish to suggest myself for any part of that work; but this field has kindled my enthusiasm, and I long to see it occupied by men who will make it a success."

Among those whose names are associated by all the world with Africa, Bishop Bannington is the man whom our missionary most resembled. Very unlike Hannington in the circumstance of birth into a home of elegance and wealth; inferior to Hannington in social training, in ardor and expression of spiritual life; his superior in early intelligent dedication to God; ecclesiastically at opposite poles ― there was between the two men a marked likeness of natural gifts and traits. Had they met they must have been congenial friends. When the American boy was on his second term at Glade Run Academy, the English curate, nine years his senior, went to his first missionary meeting, and "was made to speak, much against my will, as I know nothing about the subject and take little interest in it." Both went to Africa in 1882.

Taking up a sketch of the bishop’s life, sentences here and there are accurately appropriate to our young American. Of Hannington’s characteristics, so of Adolphus Good: "Love for his mother, fondness for nature, great courage for exploits."

" A born naturalist."

"Enjoyed nothing so much as telling a ludicrous story against himself." At college: "There was an indefinable charm about this bright, queer, passionate, fun-loving, unconquerable undergraduate,... a strong undercurrent of genuine kindliness and genial love for mankind."

"Contempt for canting protestations of superior piety." Of going to Africa: "His home church sought to dissuade him, saying that his success showed he could serve God as well in an English [American] parish as in a heathen country." In African travel: He might "suffer intolerably and yet be the life of the party, never permitting his companions’ spirits to flag. They testify that he was full of thoughtful acts and gave them the best and easiest places.... When food failed and they could not buy and would have starved, his tact succeeded." In estimate of Africans: "I agree with Livingstone that they are capable of high culture and compare favorably with the early history of civilized nations."

James Hannington once traveling on a Rhine boat which took fire, his journey was delayed, and the pilot advised him that he would not be able to keep his appointment at Cologne. " I have undertaken to be there " was the answer, and there he was on the day appointed. So sacredly regarded were Adolphus Good’s appointments, so scrupulously kept, often in the face of extraordinary obstacles. But there was one masterful element which even his indomitable will and perseverance could not control. It was the force that conquers every white man in Equatorial Africa. " Our society," said the agent of the Equitable Life Assurance Society in New York, " does not wish to receive an application from a missionary to the West Coast of Africa." From his inspecting tour Mr. Good returned to the Ogowe with the expressed purpose not to take a furlough to America before the end of 1890. Two ordained French missionaries had arrived in his absence, and were at once invited to accompany him on his journeys. Into the midst of these activities ― traveling, preaching, introducing the strangers to African life, speaking constantly in Mpongwe, Fang, French (to which he had been quietly applying himself) ― suddenly that subtle, unconquerable African force laid its finger upon him. For the third time he was prostrated with hematuric fever. The ninth day he was carried on a folding cot to a steam launch owned by a trading-house and hurried downriver, and, as soon as harrowing delays permitted, after hanging between life and death, out to sea, bound for America. With the first breath of the Atlantic he opened his eyes; but even after reaching Liverpool there was yet a sharp conflict before he came off victor over his enemy.

Mr. Good landed with his family in New York, September 20, and having made his salutations at the Mission House, his secretary well remembers the characteristic gesture with which he exclaimed: " Now, the voyage has straightened me out; give me something to do or I shall die." The ninth day after, he was giving a missionary talk at Pittsburgh. In his native air the sallow African color yielded at last, and he rapidly recovered the splendid health which was natural to him. His finely knit figure, manly bearing, clear eye, powerful voice, alert activity, simplicity of purpose, devotion to Africa, made a powerful impression upon the audiences which he addressed from New York to Nebraska. He was equally adaptable Sunday morning in the pulpit of a wealthy city church, or in the little hamlet of his boyhood where he held 5 gospel services ten days consecutively, the ’’ whole countryside turning out to hear him. . His address before the students of Princeton Seminary was pronounced by one who rose up, left all, and went with him to Africa, " the most powerful missionary appeal I ever’ heard." A pastor says: " Older people who heard him thought once more of the eloquent Duff." His speech from the platform of the mass-meeting held in connection with General Assembly was referred to six years after in the same hall at Saratoga. Said the Moderator of that year : " The impression of that young man, his face bronzed by a tropical sun, his burning words in behalf of Africa, the audience carried away by his enthusiasm, will never be effaced from memory." The missionary himself would sometimes have preferred his boat on the Ogowe to a public appearance. "Was urged to bring me grip ’ and spend the Sabbath," he wrote his wife. " Hate to do it, for I fear it is a stylish place.... Am getting awfully tired of this public speaking; long to go home to wife and baby." At the same time, the society of his peers, in exchange for a black crew with their poverty of thought, was a mighty refreshment. He was absorbing information on every hand: examining modern boats and asking "innumerable questions" with reference to their use on African rivers; with the aid of a dictionary and a German friend reading two volumes of travel by Kundt, whom he had met in Africa; and, most satisfactory of all to himself, aiding the Board to secure three new men specially adapted to the conditions of the mission. That year Washington and Jefferson College conferred on him the degree of Ph.D. " I do not deserve it," was his comment.

Dr. Good’s mother died suddenly during his furlough. Thus it was, in the divine ordering of events, that, of all her sons, the one she gave to Africa called the physician for her in her last hours and stood by her dying pillow. " This is the cutting off of one of the last ties," he wrote, " that bind me to native land."

After eleven months in America, Dr. Good sailed for Africa the second time. Seven years before he had embarked solitary. In 1890 the largest force for Africa, within the memory of the oldest Presbyterian, set forth together. It was a glad day. Tried missionaries were returning to their posts reinforced by the beautiful strength and promise of three young missionaries and their wives. " But when we are all located, our stations will be only half manned. At least one will have to be manned with women alone."

One of the new couples, of French-Swiss family, had been selected with special reference to the Ogowe, and no time was lost in conducting them to Kangwe. A common incident of steam travel in those parts, the captain’s drunken condition, created unnecessary risks on the voyage between Gaboon and Kangwe. Dr. Good stood guard.

" The tide drifted him towards the hospital ship, and he failed to see it; when he did signal to the engineer, the latter was not in condition to notice it (drink again), and the captain rushed below and got the engines started barely in time to prevent a collision. Then we had to run close round a sandy cape; but as it was bright moonlight, a child ought to have been able to do it. But our captain was very full and could not see the sand bank. We were within three ships’ length and running full speed into it, and the captain was standing at the wheel airily talking about how he would round the point when he reached it. I said, Captain, you are running ashore,’ and just then we struck, fortunately in a bed of sand inside the point. Had we struck outside, the steamship Eloby would have been pounded to pieces before morning by the heavy swells. I did not retire till I saw the captain safely asleep and the ship in the hands of the mate and pointing well out from land."

News of the missionaries’ return had run in advance, in the mysterious African way, and as soon as the Eloby reached the first village where Christians were living, groups were descried from her deck, standing on the beach and gazing inquiringly towards the passengers. The ladies’ dresses, and especially the small white boy, settled all doubts. Then began a pantomime on shore which became more steadily continuous as villages thickened and progress was nearer and nearer towards Kangwe. The noise of the steamer’s machinery drowned the shouts along the river bank;. but plainly there was shouting as black forms: moved and postured, pointing, beckoning,; dancing, running to call an absent one, tossing hats and arms in the air. And so, with miles long of joyous, childlike welcome, they reached Kangwe landing, past midnight of October 27.

" I wish," wrote Dr. Good, " that some of the croakers who do not believe the African can appreciate what is done for him could have been with us on that steamer and heard the chorus of voices shouting, as we landed, Akeva Anyamhie! Akeva Anyamhie! {’ Thanks be to God! Thanks be to God! ’) I have not heard a prayer since my return that was not full of thanksgiving to God for permitting us to come back. When we left so suddenly, they confess they were cast down, and their discouragement was increased by reports, circulated by the Roman Catholics, that I had died, and, when that was disproved, that I would not return. I believe we are on the eve of better days than ever before."