She was, under official ruling, to return to Akpap in April 1906, and she was now reminded of the fact. She was in great distress, and inclined to be mutinous. "There is an impelling power behind me, and I dare not look backward," she said. "Even if it cost me my connection with the Church of my heart's love, I feel I must go forward." And again, "I am not enthusiastic over Church methods. I would not mind cutting the rope and going adrift with my bairns, and I can earn our bite and something more." She had thoughts of taking a post under Government, or, with the help of her girls, opening a store. In a letter to the Rev. William Stevenson, the Secretary of the Women's Foreign Mission Committee, she pointed out how her settlement at Itu had justified itself, and referred to the rapid development of the country:—

In all this how plainly God has been leading me. I had not a thought of such things in my lifetime, nor, indeed, in the next generation, and yet my steps have been led, apart from any plan of mine, right to the line of God's planning for the country. First Itu, then the Creek, then back from Aro, where I had set my heart, to a solitary wilderness of the most forbidding description, where the silence of the bush had never been broken, and here before three months are past there are miles of road, and miles and miles more all surveyed and being worked upon by gangs of men from everywhere, and free labour is being created and accepted as quickly as even a novelist could imagine. And the minutes says "I am to return to Akpap in April!" Okoyong and its people are very dear to me. No place on earth now is quite as dear, but to leave these hordes of untamed, unwashed, unlovely savages and withdraw the little sunlight that has begun to flicker out over its darkness! I dare not think of it. Whether the Church permits it or not, I feel I must stay here and even go on farther as the roads are made. I cannot walk now, nor dare I do anything to trifle with my health, which is very queer now and then, but if the roads are all the easy gradient of those already made I can get four wheels made and set a box on them, and the children can draw me about…. With such facts pressing on me at every point you will understand my saying I dare not go back. I shall rather take the risk of finding my own chop if the Mission do not see their way to go on. But if they see their way to meet the new needs and requirements, I shall do all in my power to further them without extra expense to the Church.

"This," she characteristically added, "is not for publication; it is for digestion."

There had never, of course, been any intention on the part of the Church to draw back from the task of evangelising the new regions. But the various bodies responsible for the work were stewards of the money contributed for foreign missions, and they had to proceed in this particular part of the field according to their resources. Both men and means were limited, and had to be adjusted to the needs, not in an impulsive and haphazard way, but with the utmost care and forethought. All connected with the Mission were as eager for extension as she was, but they desired it to be undertaken on thorough and business-like lines. The difference between them and her was one of method; she, all afire with energy and enthusiasm, would have gone on in faith; they, more prudent and calculating, wished to be sure of each step before they advanced another.

To her great relief she was permitted to have her way. When it was seen that she was bent on pressing forward, it was decided to set her free from ordinary trammels and allow her to act in future as a pioneer missionary. It was a remarkable position, one not without its difficulties and dangers, and one naturally that could not become common. But Mary Slessor was an exceptional woman, and it was to the honour of the Church that it at last realised the line of her genius, and in spite of being sometimes at variance with her policy, permitted her to follow her Master in her own fashion.

Her faith in the people and their own ability to support the work was proved more than once. It was a plucky thing for these men and women to become Christians, since it meant the entire recasting of their lives. Yet this is what was now being often witnessed. One event at Akani Obio was to her a "foretaste of heaven"—the baptism of the chief and his slave-wife and baby, a score of her people, and sixteen young boys and girls, including one of the lads who had assisted to paddle the canoe on the day when the Creek was first entered. She was ill, and was carried to and from the town in sharp pain and much discomfort, but she forgot her body in the rare pleasure she experienced at the sight of so many giving themselves to Christ. She had to hide her face on the communion-table. "Over forty sat down in the afternoon to remember our Lord's death 'till He come.' It cannot go back this work of His. Akani Obio is now linked on to Calvary." She thought of those rejoicing above. "I am sure our Lord will never keep it from my mother."

The news from Arochuku was also cheering, although the messages told of persecution of the Infant Church by the chiefs, who threatened to expel the teachers if they spoiled the old fashions. "And what did you say to that?" she enquired. "We replied, 'You can put us out of our country, but you cannot put us away from God.'" "And the women?" "They said they would die for Jesus Christ." She was anxious to visit Arochuku again, but there had been exceptional rains, and the Creek had risen beyond its usual height and flooded the villages. Akani Obio suffered greatly, the church being inundated. The chief was downcast, and in his simplicity of faith thought God was punishing him, and searched his heart to find the cause, until "Ma" comforted him. He determined to rebuild the church on higher ground, and this intention he carried out later. About a mile further up the Creek he chose a good site, and erected a new town called Obufa Obio, the first to be laid out on a regular plan. The main street is about forty yards wide, and in the middle of it is the chief's house, with the church close by. The side streets are about ten yards wide. All the houses have lamps hanging in front, and these are lit in the evenings, The boys have a large football field to themselves. Chief Onoyom, who is one of the elders of session, continues to exercise a powerful influence for good throughout the Creek.

One incident of the floods greatly saddened Mary. A native family were sleeping in their hut, but above the waters. The mother woke suddenly at the sound of something splashing about below. Thinking it was some wild animal, she seized a machete and hacked at it. Her husband also obtained his sword and joined in. When lights came, the mangled form of the baby, who had fallen from the bed, was seen in the red water. Distracted at having murdered her child, the mother threw herself into the Creek and was drowned.

So convinced was Mary of the importance of Arochuku, and so anxious to have a recognised station there, that she offered to build a house free of expense to the Mission, if two agents could be sent up. This brought the whole matter of extension to a definite issue, and a forward movement was unanimously agreed on by the Council—the ladies being specially anxious for this—any developments to take place by the way of the Enyong Creek. A committee was appointed to visit Arochuku and to confer with Mary. Two ladies were actually appointed by the Council, one being Miss Martha Peacock, who was afterwards to be so closely allied with her. When these matters came before the Foreign Mission Committee in Scotland, a resolution was passed, which it is well to give in full:

1. That they recognise the general principle, that, in all ordinary circumstances the Women's Foreign Mission should not make the first advance into new territory, but follow the lead of the Foreign Mission Committee, the function of the former being to supply the necessary complement to the work of the latter.

2. That, however, in view of (a) the earnest desire of the people of the district in question to receive Christian teaching, and their willingness to help in providing it; (b) the fact that the region has been claimed by the United Free Church as within the sphere of its operations, and has had that claim acknowledged by the Church Missionary Society; (c) the steps which have already been taken by Miss Slessor, and what she is further prepared to do: they regard it as not only highly desirable, but the duty of the Church to occupy the region in question as soon as it is possible.

3. That in view, on the other hand, of the present condition of their funds, which are overtaxed by the already existing work, the Committee deeply regret that it is beyond their means to add two new members to the staff, as the Council requests, and that, therefore, the sending of two new agents to Arochuku must be meantime delayed.

4. That the Committee, however, approve of the acceptance by the Mission Council of Miss Slessor's generous offer to build the house, but recommend the Council to consider whether the execution of the work should not be delayed till there is a nearer prospect of new agents being supplied.

They further return thanks to Miss Slessor for her generosity, and record their warm appreciation of her brave pioneer work; and they express the earnest hope that the Church, by larger liberality, may soon enable them to make the advance which has been so well prepared.

Meanwhile the Rev. John Rankln had been given a roving commission in order to ascertain the best location for the future station, and he came back from a tour in Ibo and Ibibio and fired the Council with the tale of what he had seen, and the wonderful possibilities of this great and populous region.

"Close to Arochuku within a circle, the diameter of which is less than three miles, there are," he said, "nineteen large towns. I visited sixteen of these, each of which is larger than Creek Town, The people are a stalwart race, far in advance of Efik. The majority are very anxious for help. A section is strongly opposed, even to the point of persecution of those who are under the influence of Miss Slessor, and others have already begun to try to live in 'God's fashion.' This opposition seems to be one of the most hopeful signs, as proving that there will be at least no indifference. The head chief of all the Aros, who was the chief formerly in control of the 'long juju' is one of those most favourable. He has already announced to the other chiefs his intention to rule in God's ways. He has been the most keen in asking the missionary to come. A new church will be built, and he offers to build a house for any missionary who will come."

With something like enthusiasm the Committee set apart Mr. Rankin himself to take up the work at Arochuku, and accepted the responsibility of sending him at once….

Thus Arochuku, like Itu, passed into the control of the Foreign Mission Committee, and became one of their stations and the centre of further developments, and thus Miss Slessor's long period of anxiety regarding its position and future was at an end.