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This explains the meaning of a song which children sing to the crows returning to their nests: Ato no karasu saki ine, Ware ga iye ga yakeru ken, Hayo inde midzu kake, Midzu ga nakya yarozo, Amattara ko ni yare, Ko ga nakya modose. Confucianism seems to have discovered virtue in the crow.
Therefore, if I should have to builde a Fortresse, I would make the walles strong, and the diches in the maner as we have reasoned, nor I would not make therein other, then houses to inhabite, and those I would make weake and lowe, after soche sorte that thei should not let him that should stande in the middest of the Market place, the sight of all the walle, to the intente that the Capitain might see with the iye, where he maie succour: and that every manne should understande, that the walle and the diche beyng lost, the fortresse were lost.
Then the menne being countersigned thus, and used to stande betwene these limites, it is an easie thyng, thei beyng disordered, to sett theim all againe quickly into order: considering, that the Ansigne standyng still, the Centurions, and the Peticapitaines maie gesse their places by the iye, and beyng brought the left of the left, the right of the right, with their accustomed distance, the souldiours led by their rule, and by the differences of the cognisances, maie be quickly in their proper places, no otherwise, then as if the boordes of a tunne should bee taken a sunder, whiche beyng first marked, moste easely maie bee set together again, where thesame beyng not countersigned, were impossible to bryng into order any more.
To the natives Iye was an outcast, and had "no character." "Etubom," Mary said to Mr. Ovens, "If a slave-dealer came round I would not get L6 for her." "Why?" said he. "She has no character." "But he would buy her and take her up country." "What for?" "To feed her for chop!"... For some time she suffered physically from the shock she had received.
The autumn maples smeared the scene with infected blood; and the stone foxes in front of the shrine of Inari sneered and grinned at the devil world which their foul influence had called into being through the black witchcraft of lechery, avarice and disease. Yo no naka ni Ushi no Kuruma no Nakari-seba, Omoi no iye wo Ikade ide-mashi?
The mother, Iye, was a slave from Bende, light in colour and handsome, and was the property of one of the big women, who treated her with kindness and consideration. When the twins arrived all was changed.
But she seemed vexed to see so many who were interested in her, and with no concern for the things of God, and with these she pled earnestly to come to church and give themselves to the Saviour. Two notable figures were Mana, and the mother of Susie, Iye. The children were a source of astonishment to all.
Although she objected to buying slave-women, even to restore them to freedom, on account of the wrong impression it left on the native mind, she made an exception in the case of Iye, and not long afterwards she was able to purchase her liberty for L10, and she became an inmate of the Mission House, Miss Slessor's intention being to train her so that she might be useful to any lady who lived at the station during her absences in Scotland.
She would travel if necessary in a hammock, as she was not so sure of herself as of old, and would find rest at wayside huts, and she would take Iye to act as interpreter where the women did not know Efik. "I would do what I like, and would come back to my work rested and refreshed. But I want God to send me."
Jean, and Mana the slave-girl, Iye the twin-mother of Susie, Akom the first-fruit of Ekenge, and Esien the teacher at Itu, were baptized, and sat down at the communion-table. Many others were there, and joined in spirit in the celebration, but owing to difficult native complications could not take the step, and Mary never cared to force matters.