Benin

It was April in 1976. Soldiers with automatic weapons banged at the door of the Bethel Home. “Come out and join in the flag-raising ceremony!” demanded the commanding officer. An angry mob of people chanted political slogans.

Inside, the missionaries continued their discussion of the day’s Bible text, as was their custom. “The powers of the heavens will be shaken” was the Scripture text under consideration. (Matt. 24:29) How that proved to be a source of strength for the missionaries that morning! Outside, the soldiers raised the flag on the grounds of the branch office. They had taken over the property!

Soon the soldiers ordered all the missionaries outside. They were allowed to take with them only the personal belongings that they could carry in their suitcases. Without delay, the missionaries were loaded into the Society’s van, to be escorted out of the country.

As the van left the Bethel grounds, a young brother on a bicycle came up alongside. “What’s going on? Where are they taking you?” he asked. The missionaries waved him away for fear that he too might be arrested.

 What led up to the ban on Jehovah’s Witnesses in Benin? How did the local Witnesses stay spiritually strong during that difficult 14-year period? Did the missionaries return? And once the restrictions were finally removed, how did Jehovah’s Witnesses in Benin use their newfound freedom?

This Is Benin

A keyhole-shaped country, sandwiched between Togo and Nigeria on the coast of West Africa—this is Benin. You may know it by its former name, Dahomey. The people here are warm and friendly, and the climate is pleasant. Although more than 50 local languages are spoken by some 60 ethnic groups, French is the national language.

Benin is home to miniature castles and ancient African kingships. In a blue lagoon sits Ganvié, a floating village called by some the Venice of Africa. There the streets are rivers and the taxis are colorful pirogues, or dugout canoes. Two national parks, the Pendjari and the “W,” are found in the north of the country, and there lions, elephants, monkeys, hippopotamuses, and other animals roam free in the savanna. To the south, palm trees dance to the music of the ocean winds.

Yet, life has at times been very bitter for the people of this land. Early in the 17th century, Kpassè, ruler of the kingdom of Houéda, entered into trade relations with French, English, and Portuguese slave traders. In exchange for trinkets and arms, this ruthless king sold his own brothers. These were loaded onto ships at Gléhoué, now called Ouidah, and transported to Haiti, Netherlands Antilles, and America. The slave trade continued from the 17th century until the early part of the 19th century. Then, at last, it was abolished in many countries.

It was early in the 20th century, however, that the people in Benin began to have the opportunity to be freed from  the shackles of a much more fiendish type of slavery—bondage to false religion in all its hideous forms. In Benin, that includes Voodoo.

Birthplace of Voodoo

Animism is the traditional religion, and among the animists here, the god viewed as supreme is Mahou. He is represented by a great number of secondary gods, or voodoos, to whom sacrifices are offered on certain feast days. For example, Hébiosso is the god of thunder, and the god Zangbeto reportedly protects the farmers’ fields at night. Inferior to these voodoos are under-gods, also what are believed to be spirits of dead people. Hence, ancestor worship is practiced. In many a home, you will find an asen, a sort of small umbrella made of forged iron, ornamented with symbols in memory of a dead loved one.

Relations with these gods requires an intermediary, a fetish priest, either male or female. After spending three years in a fetish convent, the priest is deemed qualified to communicate with the gods and other spirits. This powerful hierarchy has an enormous influence on the lives of the Beninese people who adhere to it.

Those who practice this form of worship believe that after a person dies, he can come back in spirit form and kill the other members of the family. Many people will sell their possessions or go deeply into debt to pay for animal sacrifices and lavish ceremonies to appease dead relatives. As a result, the family may be left in poverty. The superstitious fear engendered by these beliefs holds people in bondage.

The so-called Christian religions are also represented here and are oftentimes practiced right along with animism. Mixing the two forms of worship is not usually viewed as objectionable by the people, but ceasing to participate in the  animistic traditions is considered a serious sin. Yet, many have done it.

The Early Years

It was in 1929 that Bible truth, which can truly free people from superstitious fear, reached Dahomey. Having learned such truth from Bible Students (as Jehovah’s Witnesses were then called) in Ibadan, Nigeria, Brother Yanada of the Gun tribe returned to teach his fellow tribesmen. He gathered a group of six in his native city, Porto-Novo, the capital, and began studying the Bible with them. Of this group, Daniel Afeniyi, originally from Nigeria, firmly held to the truth and was baptized in 1935. But persecution from the local clergy pushed Brother Yanada back into Nigeria, and newly baptized Daniel Afeniyi was forced to go back to his village, Daagbe. When four other Nigerian Witnesses began preaching in Porto-Novo, they were arrested and deported on the spot.

In 1938, twelve brothers from the Ibo tribe in Nigeria were assigned to serve in Porto-Novo. To the chagrin of the Protestant clergy, many people appreciated what the Witnesses were teaching them from the Bible. Moïse Akinocho, a trader from the Yoruba tribe, was one of these. He had been a Methodist who also practiced ancestor worship. As a result of clergy pressure on the local authorities, Jehovah’s Witnesses were again forced to leave Porto-Novo. But when the flames of persecution became intense for those Ibo brothers, Brother Akinocho stood by them and said: “If the administration is going to kill all of Jehovah’s Witnesses, I am ready.” He continued steadfast in the faith until his death in 1950.

During the second world war, Nigerian Witnesses no longer had access to Benin. Yet, seeds of truth had been sown, and later on, with a little watering and cultivating, they  sprouted quickly. That opportunity came soon after the war. Nouru Akintoundé, a native of Benin, had become one of Jehovah’s Witnesses while in Nigeria. In 1948 he returned to his native land as a pioneer, spending a large proportion of his time witnessing to others about Jehovah God and His purpose as revealed in the Bible. The results surpassed all reasonable expectations.

The May 1948 field service report stated: “It is indeed a thrill to send a report for a new country. The gospel has broken into French Dahomey [Benin] and the people of goodwill are rallying to the ‘signal for the nations.’”—Isa. 11:12.

That same month, application was made to the governor of Dahomey for official recognition of the Society. This was referred to the high commissioner in Dakar, Senegal. However, after a delay of over a year, authorization was refused. Regardless of this, the work continued to expand. Wilfred Gooch, branch overseer in Nigeria at the time, later wrote: “So much latent interest was there that within six weeks 105 persons had joined the pioneer [Brother Akintoundé] in field service. During the next few months, this pioneer continued to spread the good news in nearby towns, and a fine increase continued—a peak of 301 publishers of the Kingdom being reached in July 1948.”

Preaching of the Good News Spreads Out

From Porto-Novo the preaching of the good news spread to outlying towns and villages. Brother Akintoundé took some of the newly interested ones with him to witness in such places as Lokogbo and Cotonou. They would remain in a village for several days, being welcomed and entertained by newly interested ones. At that time, interested persons started preaching with the visiting brothers soon after their initial contact.

 Less than four months after Brother Akintoundé returned to Benin, a three-day convention was held in Porto-Novo. On hand were W. R. (Bible) Brown, Anthony Attwood, and Ernest Moreton from the Nigeria branch. Thirty persons were baptized on that occasion, and this greatly displeased the Protestant missionaries. They did all they could to dissuade the newly interested ones, but these remained steadfast. One of the persons baptized at this convention stated: “If you’ve examined all things and found that something is not good—that is for you to decide. As for me, I have found that this is very good.” Many more also examined what Jehovah’s Witnesses were teaching and found it to be “very good.” By January 1949, there were three congregations in Benin—Porto-Novo, Lokogbo, and Cotonou.

A Polygamist Finds the Truth

Although the activity of Jehovah’s Witnesses was not legally recognized in this country, permission was granted in January 1949 for us to hold an assembly in Cotonou. Sound cars were used to announce the program, and over 1,000 persons attended the public lecture “Government of Peace.”

One of those who attended this assembly was Sourou Houénou, who was a notary and judge as well as the head of the Revenants, a group involved in ancestor worship. He had  four wives. Would he be able to make the changes necessary in order to walk in the footsteps of Jesus Christ? He turned away from ancestor worship, with its spiritistic connections. He did this in harmony with Jesus’ declaration: “It is Jehovah your God you must worship, and it is to him alone you must render sacred service.” (Luke 4:8) He also adjusted his marital affairs in harmony with Christian standards. Although he had a career that is prized in the present system, as did Saul of Tarsus before he became the apostle Paul, he considered it all “as a lot of refuse” and left it behind. (Phil. 3:8) In order to free himself for Kingdom interests, he left his position as a notary and judge and took up the full-time ministry.

The Cotonou Congregation met regularly in Brother Houénou’s home in the Missebo area of the city. On one occasion, Catholic leaders incited a mob of children to disrupt the meeting. While the public talk was in progress in the walled-in courtyard of Brother Houénou’s house, a youth climbed a tree and started hurling both insults and stones over the wall at the speaker. Apparently he was a poor aim, because none of his stones did any harm to the speaker. Instead, one missed its target and struck one of the other youths of the disruptive group so hard that he had to be hospitalized! All the children ran in fear, believing that this was punishment from God. The meeting continued without any further incidents.

Voodoo Versus Jehovah

Dogbo-Tindé Ogoudina was observing from a distance what happened. She was a cloth merchant who had her shop across the street from Brother Houénou’s home. She was also the secretary of the fetish convent in Porto-Novo. However, she was so favorably impressed by the Witnesses’ conduct in the face of this opposition that she became interested in the Kingdom message. Soon she herself became the  object of fiery opposition from the fetish priests. The chief fetish priest proclaimed that she would die in seven days because of her stand with the Witnesses! He employed witchcraft in an effort to make his prediction come true.

Although some have been killed by wicked spirits, Sister Ogoudina was undaunted. She said: “If it is the fetish that made Jehovah, I will die; but if Jehovah is the Supreme God, then he will vanquish the fetish.” On the night of the sixth day, the fetish priests offered goat sacrifices and incantations to their fetish—Gbeloko. They cut down a banana plant, dressed it in white garments and dragged it on the ground to symbolize her death. After that, they were so sure of the outcome that they proclaimed publicly that Sister Ogoudina was now dead. But what happened the following morning?

Sister Ogoudina was right where she had been almost every morning—selling cloth in the market. She was not dead; she was very much alive! Immediately, a delegation was sent to the chief fetish priest in Porto-Novo to inform him of what had happened or, rather, what had not happened. He was enraged that his spell had had no effect. Knowing that this would undermine his influence over the people, he left Porto-Novo for Cotonou with one purpose in mind—to find Sister Ogoudina and kill her. The local brothers knew that trouble was brewing, so they helped her to close her small shop and took her to a safe place.

After keeping Sister Ogoudina in hiding for a week, Brother Houénou hired a car and drove her throughout Porto-Novo so that everyone would see that she was alive. Automobiles were still rare in Africa in 1949, so few went by unnoticed. Brother Houénou made sure that she was seen by as many people as possible; then they ended their trip at the door of her former fetish convent. She got out of the car and  publicly proclaimed for all to hear that, though the chief fetish priest had cast a death spell on her, Jehovah, her God, was the victor! He had proved to be “a strong tower” for her. (Prov. 18:10) In spite of poor health, she continued serving Jehovah faithfully until the end of her days. Her courageous stand helped other fetish worshipers to break free from the bonds of spiritism.

Opposition Intensifies

Near Memorial time in 1949, arrangements were made for a special talk in Porto-Novo. Over 1,500 interested ones attended. This news, however, was not well received by the clergy. Once again, they incited the authorities against the brothers, and ten were arrested.

A brother later reported: “The brethren were held in custody for some days and then released after a strong warning that they should not ‘teach or preach in that name.’ Such opposition has afforded the brethren the opportunity to witness before ‘kings and rulers’ and to give an account of the hope that is in them.”—Compare Acts 4:17.

The Memorial was held in secret that year, with an attendance of 134, including five partakers. When a baptism was held, it was at night, in the Porto-Novo lagoon. Meeting locations were changed constantly, and a brother always stood guard. Before each meeting, a table was set with food; if anyone approached, the brothers quickly sat down at the table and pretended to be enjoying a meal together. And they were indeed enjoying a meal—one of fine spiritual food!

The brothers had to be cautious at all times—as Jesus said, “cautious as serpents and yet innocent as doves.” (Matt. 10:16) The authorities were continually looking for Brother Akintoundé, who they felt was the ringleader of the Witnesses. One day a policeman was sent to look for him. Not  knowing where Brother Akintoundé lived, the officer asked a gentleman to direct him to the home of Mr. Akintoundé. In accord with the custom of the hospitable Beninese people, the man did so. But the man giving directions was Brother Akintoundé himself! The policeman did not recognize him. When they arrived at the house, it was no surprise to Brother Akintoundé that he was not at home! Finally, however, in June 1949, when the work of Jehovah’s Witnesses came under official ban, Brother Akintoundé returned to Nigeria.

In August 1949 the government published a warning against Watch Tower literature, fixing a penalty of two years’ imprisonment and a fine of 500,000 F CFA (about US$1,000) for anyone found distributing such literature in any language. The Watchtower magazine and the book “Let God Be True” were especially targeted. The brothers were not discouraged by this turn of events. They well knew that Jesus Christ had said: “A slave is not greater than his master. If they have persecuted me, they will persecute you also.”—John 15:20.

During that time, Kpoyè Alandinkpovi, one of the first ones to accept the truth in this country, made good use of the traditional dress for Beninese men to help him in the ministry. The full-sleeved robe that they wear, called a bubu, has a fairly large interior pocket. When Brother Alandinkpovi was sure that he had found someone who was genuinely interested, he would reach into his robe and pull out a book or a booklet hidden in that large pocket. He always pretended that it was the last one, but there always seemed to be another when he found someone else who was hungry for the truth.

Scattered, but They Kept On Witnessing

“Preach the word, be at it urgently in favorable season, in troublesome season.” (2 Tim. 4:2) That counsel, written by  the apostle Paul, was taken to heart by Jehovah’s Witnesses in Benin, and the witness work flourished even in “troublesome season.” During the latter part of 1949, one of the newly appointed Beninese pioneers, Albert Yédénou Ligan, went to Zinvié, a small village north of Cotonou. The very first day he was there, he contacted Josué and Marie Mahoulikponto. They soon recognized the ring of truth in the Bible teachings they heard. Although Protestant, Josué practiced ancestor worship, had two wives, and was the chief fetish priest of the god Zangbeto. In the same month that they came into contact with the truth, they left all those practices behind. Their newfound faith was not well received by their families, who opposed them bitterly, even chasing them from the family home and destroying their fields.

The Mahoulikpontos fled the village to save their lives, and they settled in Dekin, one of the lake dwellers’ villages. This move served to spread the truth to a new area. The village chief in Dekin was the first to accept the truth there. Within two years, 16 persons in that area embraced true worship, even though the authorities arrested and beat them, and all their literature, including their Bibles, was destroyed.

While witnessing in a village in 1950, a pioneer met a man who told him that there was an elderly gentleman who taught the same things from the Bible that the pioneer did. That elderly gentleman turned out to be Brother Afeniyi, who was one of the original group that had learned the truth in this country and who had been baptized in 1935. Although he had been isolated, Brother Afeniyi had not been forgotten by Jehovah, nor had he forgotten the joy he had experienced upon being freed from the unscriptural beliefs of his former Protestant religion. His wife never did embrace the truth, and voodoo was deeply rooted in the village where  he preached, yet Brother Afeniyi did not give up. For years he could be seen faithfully teaching the Bible to others. He died at the age of 80, after having served Jehovah faithfully for more than 42 years.

Early in 1950, waves of persecution continued to beat against the Witnesses. In the Kouti area, a police officer found a group of brothers studying the day’s text. Some were arrested, tied with ropes, and brought before the commandant, or district officer. They were later released, with a stern warning not to preach or to hold meetings anymore. Nevertheless, Jehovah’s people appreciated the importance of continuing to meet together regularly to study God’s Word, doing so secretly when necessary. One of the local elders wrote: “Now the only opportunity for our brethren to assemble together is by waking very early in the morning for study. Those who have bicycles go to faraway places to witness . . . Even carrying their Bible is dangerous. Despite these difficulties we shall continue to preach the word until the end.” In March 1950 they faithfully met for the Memorial of Christ’s death. They were not ‘shrinking back’ out of fear. (Heb. 10:38) At the beginning of 1951, there were seven congregations reporting, and 36 of the 247 publishers who reported were enrolled as pioneers.

He Returned the Religious Paraphernalia

In the early 1950’s, many of our brothers could not read well; but they did what they could to give a witness, and Jehovah blessed their efforts. One day, two brothers were trying to explain Bible truth to a third person when Samuel Ogungbe came along. He later reported: “I did not know it then, but these men were Jehovah’s Witnesses, and they were disagreeing with each other because they could not read for themselves in their own Gun-language Bibles. I joined the discussion  and was able to help them, as I had learned to read the Gun Bible.” Now, Samuel Ogungbe was a treasurer and board member of the Cherubim and Seraphim Church. Members of this religion are easily recognized; they dress in long white robes and white caps because they believe that they are the bride of Christ. But in spite of his own religious connections, Samuel Ogungbe found the discussion with these Witnesses of Jehovah interesting. An appointment was made to continue the discussion on Saturday, just four days later. However, before then something occurred that made him fearful.

“The church to which I belonged uses divination and fortune-telling along with other magical arts,” he explained. “The day following my first encounter with Jehovah’s Witnesses, I went to church as was my custom. Immediately, I was warned by fellow church members who had been consulting the spirits that I should watch my step for two reasons—first, although I held a high position in the church, I was in danger of ‘defecting,’ and second, I would soon have serious stomach problems that would prove fatal unless I followed the advice given by the spirits. They said I should purchase seven candles together with frankincense and myrrh for a special ceremony with loud prayers and fasting for seven days. If I disobeyed, it would mean my death.”

Later he frankly admitted: “When I went home Thursday night, I was afraid. Friday morning I started praying and fasting, knowing that I would soon have to decide whether I was going to continue my discussions with the Witnesses or not. I almost missed the appointment with them, but at the last minute I decided to keep it. We discussed many things, and they invited me to their meeting on Sunday.” Changes came quickly. Members of the church with which  Samuel Ogungbe was associated tried to dissuade him, but he was convinced that he had found the truth. He gave back all his religious paraphernalia and, that same month, began to share in the field service. Within six months he got baptized in symbol of his dedication to Jehovah. By the way, Brother Ogungbe did not die because of his newfound faith. He served Jehovah faithfully for more than 40 years, until he died in 1996.

Literacy Classes Stressed

A person may be able to witness without being literate, yet reading God’s Word can help him to gain strength to bear up under difficult situations. Being able to read is also an important factor in effective teaching. However, in years past, many people in Benin, including our brothers, did not know how to read; so the Society encouraged the brothers to organize literacy classes. At first, such instruction was given personally, in a one-on-one setting. Then, in the 1960’s, literacy classes were established in the congregations.

Right down to the present, literacy classes continue to be  held in many of the Benin congregations. In addition, other people are helped on an individual basis. But as better public schools have become available, the need for such assistance has been diminishing. Once individuals learn to grasp the meaning of what is on the printed page, they are personally able to apply it more fully in their own lives and can use God’s Word more effectively to help others.—Eph. 6:14-17.

Catholic and Juju Priests Join Forces

Unable to refute the truth taught by Jehovah’s Witnesses from the Bible, the clergy often used the secular authorities in an effort to stop the work of Jehovah’s people. In one case, a Catholic priest and a juju priest joined forces to rid the Dekin area of Jehovah’s Witnesses. They made accusations to the authorities, mixing half-truths with outright falsehoods, claiming that the Witnesses were seducing the people to revolt against the government, that they were predicting a world war, that they were preaching the end of the world, and that they refused to pay taxes! The juju priest told the district commandant that because of the Witnesses, the spirits refused to give rain and that for this reason famine menaced the land! The Catholic priest said that the Witnesses were responsible for the fact that his prayers and Masses were not being heard by God!

Honesthearted ones understood those attacks for what they really were—a sign of fear on the part of the religious leaders. They feared that the work of Jehovah’s Witnesses was taking a firm hold among the people. Such attacks only served to strengthen the brothers’ confidence in Jehovah. A report written at that time stated: “The brothers are truly ‘standing firm in one spirit, with one soul striving side by side for the faith of the good news,’ and Jehovah is blessing their efforts with increase. (Phil. 1:27) We have faith that he will continue to do so.”

 Did Jehovah continue to bless their determined efforts? He most certainly did! In spite of harsh opposition and persecution, the number who shared in giving a witness to his name and Kingdom increased from 301 in 1948 to 1,426 in 1958! Sometimes, though, that witnessing was done in prison.

Giving a Thorough Witness in Prison

When David Denon from Porto-Novo was arrested because he would not stop serving Jehovah, he treated the prison as his territory. And he had a truly captive audience! But his preaching displeased the prison warden, who had him transferred to another prison. However, there he was given better treatment and was able to preach to the other inmates without hindrance. The head warden himself became interested, and two other prisoners accepted the truth and joined Brother Denon in preaching in their territory—within the prison walls.

During the day, Brother Denon, who was highly trusted, was sent out of the prison to work as a carpenter in the home of the superintendent of police. This man too proved to be interested in the Bible’s message, even allowing Brother Denon to go home to get him some literature—the same literature that Brother Denon had been imprisoned for possessing!

More help in covering this unusual territory soon arrived. In 1955, fifty more Nigerian publishers stepped over into Benin to help take the good news to isolated parts of the country. The entire party was rounded up and taken to the local jail. Alas, it was not large enough to accommodate everyone, so all the sisters and some of the brothers were sent home. Twenty-seven brothers, held on the charge of distributing “forbidden literature,” were transferred to a prison in  the interior of the country to await their trial. While there, they wasted no time. When they came from Nigeria, this was not the territory that they had in mind covering, but there were people here who needed to hear the good news. As a result of their activity, at least 18 showed interest, including prison officers and the prison doctor.

At the end of August, these Witnesses were brought to trial. News of the affair had spread far and wide, and more than 1,600 persons were present. Catholic priests came from a wide area and told many that the brothers would each receive a 12-year sentence—and that before the court hearing started!

Nevertheless, the judge was favorable and permitted the brothers to give a good witness in court. He likened the Witnesses to Jesus Christ, who was brought to trial though he had never committed any offense. The judge expressed his regret at having to pass sentences of three months on the majority of the brothers. The sentences, however, would count from the time of their arrest, which had occurred almost three months earlier. The brothers put their remaining time in prison to good use. During the month of August, they reported more that 100 hours each in preaching the Kingdom message within the prison walls! The entire incident brought the activities of Jehovah’s Witnesses into the public eye in a spectacular manner.

Bible Publications in the Gun Language

Having literature in the language of the common people is a great aid in teaching them Bible truth. The Gun language is widely spoken throughout this country. How happy the brothers were when, in 1955, they received in the Gun language the tract What Do Jehovah’s Witnesses Believe? This was followed, in 1957, by the Kingdom Ministry, which helped the brothers to organize their Service Meetings and  field service activity more effectively. A Bible society also began reprinting the complete Bible in the Gun language.

Next came the booklet “This Good News of the Kingdom.” When the first copies were received, arrangements were made to study it at all the Congregation Book Studies. Early the following year, it was made available for distribution to the public. The effect was truly remarkable. The humble people in this land gladly accepted its clear explanation of Bible truth. By April 1958 a new peak of 1,426 publishers had been reached—84 percent more than the previous year’s average.

So encouraging was the wide acceptance of these publications in the Gun language that work soon got under way on translation of the book “Let God Be True.” Mimeographed copies of The Watchtower in the Gun language were also made available, starting with the issue of December 1, 1960. All these publications helped the brothers to grow in appreciation for the truth and to aid others in breaking free from servitude to false religion.

Some Prove to Be “Not of Our Sort”

When a person learns that he has been taught lies, he may quickly abandon his former religion and begin to worship Jehovah. But continuing to practice pure worship requires humility and genuine love for Jehovah, a willingness to progress to Christian maturity and to apply God’s Word in every aspect of life. Not all in Benin who so enthusiastically began to preach were pursuing that course. Some proved to be “not of our sort.”—1 John 2:19.

When an overseer in the Gbougbouta Congregation turned away from the truth, he tried to persuade Kouadinou Tovihoudji to do the same. Brother Tovihoudji tactfully reminded him that when he had been a servant of Jehovah, he  had told others that the love of some for the truth would cool off. (Matt. 24:12) Brother Tovihoudji further added that since the overseer’s own love had cooled off, he could now see that what the Bible had said was true. Brother Tovihoudji wisely did not follow him but remained faithful to Jehovah.

However, not all the brothers clearly understood how to deal with those who no longer wanted to follow God’s righteous principles. They needed help. In 1959, Theophilus Idowu, a Nigerian circuit overseer, was assigned to the city of Porto-Novo to build the brothers up. They were happy to see him, but they were somewhat disheartened when they learned that he did not know their language. Translators were needed for his talks and for discussions with the elders. Brother Idowu discerned that there were problems that needed to be dealt with in the congregations. But since he was not able to speak the language, he was limited in what he could do. This disturbed him, so he set out to learn the Gun language. He made rapid progress and was soon able to help the brothers with even difficult situations. Gradually, the problems were cared for; those who chose a morally unclean way of life and clung to it were removed from the congregation.

One of the principal weaknesses continued to be a lack of understanding on the part of newer ones who were unable to read and write. However, those who did understand the truth clearly and impressed it on their hearts made profound changes in their lives. Germain Adomahou was one of such.

A Polygamist Finds a Better Way

Germain Adomahou’s father had 12 wives. But even before becoming a Witness, Germain decided to marry only one wife. He could see that although having many wives was a sign of wealth and influence, there were bitter disputes and jealousy among his father’s wives. Yet, after Germain married,  his wife remained childless, and this is a dishonor among some Africans. Despite his earlier good intentions, he soon took two more wives. Later on, he again took two more, making a total of five. It was not long before bitter rivalries and jealousy developed in his own home. In his efforts to forget these problems, he turned to other women who were not his wives. His home had become like his father’s, which he had disliked so much.

Although he was a fetish worshiper, he sought comfort and counsel from a Catholic priest, who told him that to go to heaven he would have to get baptized. Nothing was said about his fetish worship, his five wives, or what the Bible said about having relations with women to whom a man is not married. Germain got baptized by the church and continued on in his fetish religion and polygamy. Nothing had really changed. Then in 1947 he obtained a copy of the book “The Truth Shall Make You Free.” After he read it, he broke free from the Catholic Church and from his fetish religion. However, polygamy and an immoral way of life still held his heart in chains. He realized that to become one of Jehovah’s people, he would have to give these up. Then one day things changed.

Some from the Abomey Congregation of Jehovah’s Witnesses were arrested and put into jail. This news spread throughout the village. Germain had never seen people belonging to other religions treated in such a way. He was deeply impressed by the willingness of Jehovah’s Witnesses to endure persecution in order to preach the Bible’s message. He  was convinced that Jehovah’s Witnesses were true Christians. (2 Tim. 3:12) His mind was made up. He gave up his polygamous life-style, conformed to Bible teachings, and dedicated his life to Jehovah God.

Yet, his newfound faith would not allow him simply to abandon his former wives. Though he no longer lived with them, he cared for their needs both materially and spiritually until they later married. Two of his former wives later became dedicated servants of Jehovah; the younger one married a full-time minister and eventually served with her husband in the circuit work. Many of the children born through his polygamous marriages also learned the truth.

A Dying Man’s Wish

Others too were thirsting for truth. Amos Djagun was the leader of the Methodist church in Kilibo, a village in the north of Benin, and Silas Fagbohoun was one of its prominent members. But when one of Jehovah’s Witnesses called at the home of Silas Fagbohoun, he frankly stated that he and many others were dissatisfied with the confusion in their church and that they knew that wrong practices were permitted among them. He himself had two wives and numerous concubines, including the wife of one of the principal lay preachers of his church.

After the Witnesses called on Amos Djagun, he gathered together many of the church members who he knew were hungering for the truth. The circuit overseer, who was visiting at that time, showed them how to study the Bible with the help of the book “Let God Be True” and the booklet “This Good News of the Kingdom.” He also showed them how to make good use of the daily text. Many of them, including Amos Djagun and Silas Fagbohoun, accepted with great joy the things that they learned.

 Of course, Silas Fagbohoun longed for his wife and his children to accept his newfound faith, but there seemed to be little response. The night before his death, in June 1963, Silas called his eldest son, Joseph, to his bedside and said: “I am sorry that until now you have not taken a firm stand for the true religion. Know that what you are now rejecting is the truth that leads to eternal life. I pray that Jehovah will be with you in the difficult task that I am leaving you; hereafter you are responsible for all your brothers. Look after them materially and especially spiritually.” Would Brother Fagbohoun’s last wish be granted?

Joseph seemed to be set in his views. In time, he enrolled in a Protestant secondary school in Cotonou. While there, one day he had a discussion of the Scriptures with the chaplain before a class of 80 students. The chaplain’s answer to most questions was, “That remains a divine mystery.” With the help of the book “Let God Be True,” Joseph was able to give satisfactory answers to many Bible questions. With his father’s last request echoing in his ears, Joseph publicly requested, before the entire class and the chaplain, that his name be struck from the Protestant membership roll. He was free! He got baptized in July 1964 and took up the regular pioneer service in 1969.

Though a very kind and goodhearted person, Brother Fagbohoun’s wife, Lydie, saw no need to change her religion. She believed that she could have everlasting life and still remain a Protestant. Her eyes were opened, however, when an elderly pastor in her church asked to have sexual relations with her so as to “console” her in her widowhood! Never again did she set foot in that church! With encouragement from her son and help from a special pioneer, she began to study with Jehovah’s Witnesses. In time, not only did  she get baptized but almost all the children made the truth their own.

Gilead-Trained Missionaries Arrive

How the brothers rejoiced when the first missionaries from Gilead School arrived on February 3, 1963! Keith and Carroll Robbins were graduates of the 37th class of Gilead. They located a home and were soon learning the Gun language. The brothers were greatly encouraged by the presence of these fellow Witnesses who were white—an evidence to them of the unity of the worldwide brotherhood. Traveling by bicycle, the missionaries not only visited congregations in the bush but also trained others who were assigned to do  so. When they found it necessary to return to their native Canada to care for family responsibilities, the local brothers felt a great loss.

In the months that followed, two more Canadian missionaries were assigned to Benin—Louis and Eleanor Carbonneau. They knew French, so a French-language congregation was established in Cotonou shortly after their arrival. The fact that much literature was available to study in the French language contributed to rapid spiritual growth in that group.

Brother Carbonneau was chairman for the “Fruitage of the Spirit” District Assembly in Abomey in November 1964. The police were on hand, in accord with their custom for large gatherings. They found no fault; in fact, they were very friendly toward the brothers and enjoyed the Bible talks. They also marveled at seeing 1,442 persons, some from the north and others from the south, all mingling together as brothers. This was outstanding because riots pitting other northerners and southerners against one another were occurring at that time.

Other missionaries also served in Benin—some for only a short time; but others came with a desire to make it their home. After some delay due to political upheavals in Benin, Don and Virginia Ward and Carlos and Mary Prosser arrived early in 1966. Soon after their arrival, in March 1966 a branch office was established in Cotonou to supervise the preaching of the good news in this land.

 Ever since 1948, Jehovah’s Witnesses had been seeking official recognition of their Bible education work in Benin, but this had been refused. What a joy it was, therefore, when they saw the name Watch Tower Bible and Tract Society of Pennsylvania in the official journal of Benin, with notice that Jehovah’s Witnesses could teach the Bible from door to door in all parts of the country and that missionaries would be allowed to carry on their activities without hindrance!

Time to Get Married

Prior to 1966, there had been no provision made by the government for legal registration of marriages. All marriages had been celebrated in the traditional way, but the brothers would also send a signed statement to the branch office. However, in 1966 the government made provision for the legal registration of marriages, though it was not mandatory. The missionaries showed the local Witnesses that it was important to get their marriages registered, in harmony with this legal provision.

This presented a variety of problems for the brothers. First, it cost money to do so—money that was very hard to come by. Second, birth dates would have to be established for the newlyweds. These were not always known, as accurate records were seldom kept. In spite of these obstacles, Jehovah’s people were determined to have marriages that were “honorable” in God’s sight.—Heb. 13:4.

The Witnesses in Hetin, a village made up mostly of houses built on stilts, decided that it would be less expensive to arrange for the official marriage registrar to come to them instead of having 25 couples go to him. Since there were so many, the official agreed. When he finally arrived, he found 60 couples waiting to have their marriages legalized! What  had happened? While arrangements were being made for this mass marriage ceremony, the other villagers heard about it. Since their own church leaders were offering them no help to get their marriages registered, they asked the Witnesses if they too could take advantage of the services of the government registrar when he came. In a period of about four months, the size of the congregation jumped from 69 to 90 publishers.

Providing Suitable Branch Facilities

In order for the branch office to function properly, suitable facilities were needed. Don Ward had been a builder before entering the full-time service. During 1968 he used that experience in connection with the construction of a combined branch office and missionary home in Cotonou. With the help of 16 pioneers and many other local Witnesses, actual construction took only eight months. On the ground floor of the facilities, there was a fine Kingdom Hall, also office space, a dining area, and a shipping area for the branch. Upstairs, six bedrooms overlooked a large garden filled with palm trees. A sparkling lagoon speckled with fishermen in dugout canoes could be seen over the garden wall.

January 12, 1969, will go down as a special day in the theocratic history of Benin. On that day the new branch and missionary home facilities were dedicated to Jehovah. The brothers felt that such a fine building was truly evidence of Jehovah’s blessing on their work. Of even greater value than that building, however, were the Christian personalities that were being built with godly qualities.

Honesty—The Right Way

Daniel Aïnadou, who worked in one of the higher-class hotels, had the quality of his Christian personality put to  the test one day. When taking a pair of trousers belonging to a hotel guest to the cleaners, he found the equivalent of US$1,600 in one of the pockets. This sum represented over two years’ wages for him. What would he do? There he was, with a fortune in his hand and no one around.

The brother had been baptized only a short while but had recently studied in The Watchtower an article on honesty. He was determined not to displease God by accepting ill-gotten gain. He reported the money to the receptionist at the front desk. But when the receptionist saw all that money, he took our brother aside and said: “Let’s keep the money and make it our little secret.” “I can’t do that,” said our brother. “I am a Christian and one of Jehovah’s Witnesses.” “I’m a Christian too,” protested the clerk. “I go to the Catholic church regularly. I don’t see anything wrong with keeping this money. After all, the man did lose it, didn’t he?” Undaunted, our brother took the money to the owner of the hotel, who put it into the house safe.

Sometime later, the guest returned to his room and frantically searched for his money—under the bed, in the closet, behind the chairs. It was nowhere to be found. Greatly distressed, he went to the hotel owner, who assured him that his money was not lost but was in the hotel safe. Upon learning that one of the hotel workers had turned it in, the guest asked to meet this honest person. Much impressed, the guest said: “I know that Jehovah’s Witnesses are good people. When I return to France I am surely going to look them up because I want to know more about them.” Even the hotel manager, who formerly had little time for Jehovah’s Witnesses, now said he was happy to have them working for him.

This incident was not quickly forgotten. Later on, another guest reportedly lost a small amount of money and accused  Brother Aïnadou of having stolen it. When the owner of the hotel heard about the incident, he quickly came to our brother’s defense and related the above experience.

In the years that followed, steady increases in the number of active Witnesses were reported in Benin. In 1971, twenty-two missionaries served in the field and in the branch office here. By 1975, there were 2,381 publishers active in the field ministry, compared with a peak of just 290 back in 1950. Jehovah was surely blessing honesthearted ones who were breaking free from the bonds of false religion. However, such increase did not please everyone. More dark clouds of persecution began to loom on the horizon.

Changes in Government

“Pour la révolution?” (Are you ready for the revolution?) “Prêt!” (I’m ready!) Such were common greetings heard in the streets of Benin as the Marxist-Leninist regime took hold in the country in the early part of 1975. At the end of each letter emanating from government offices were found the words, “Ready for the revolution, the fight continues!”

Jehovah’s people are known throughout the world for keeping neutral regarding political issues, and their Bible-trained consciences did not allow them to repeat such slogans. (John 15:19; 18:36) This brought them much hostility.

November 1975—An Arrest Occurs

Pierre Worou was engaging in the ministry in November 1975 when he met a man who greeted him with a political slogan. When Brother Worou did not reply affirmatively, he was promptly taken to the police station. The police tried to make him repeat the slogans, but he refused. He was forced to crawl around on his knees and elbows for several hours. Brother Worou remained steadfast.

 Finally some of the brothers talked to the responsible police officers, and since it was Sunday, they agreed to release him at the end of the day. What had taken place alerted the brothers to what lay ahead.

December 1975—Radio and Newspaper Warnings

During December the government-run radio, “The Voice of the Revolution,” lashed out against organized religion as a whole. Youth groups reportedly pillaged certain churches. Many revolutionaries warned the Witnesses to quit preaching. By January 14, 1976, public witnessing had been obstructed by the authorities in a number of places. Kingdom Halls had been closed in six locations, and meetings had been stopped in three private homes. In Hetin, the Kingdom Hall had been seized and used for political meetings. Yet, in some of the larger centers, the pioneers and missionaries were still able to continue in the ministry without too much interference.

 March 1976—Restrictions Increase

On March 24, 1976, the branch in Benin reported to the Governing Body of Jehovah’s Witnesses: “The authorities in different sections of the country continue to restrict religious activities in various ways. Many fetish ceremonies and other religious ceremonies have been prohibited in many parts of the land. Also preaching from house-to-house or in different quarters of the towns and villages has been prohibited.”

Two weeks later, the branch further reported to the Governing Body: “In one area in the north (Gouka) the entire congregation of brothers (but not the sisters) was arrested and held for 72 hours. It was to warn them against the preaching work and to try to force the brothers to repeat political slogans, which they refused to do. . . . The brothers were told that they could meet in their Kingdom Hall as long as they put a flag in front of it, and before as well as after each meeting, they would have to organize a period of singing political songs and slogans. The brothers knew they could not do this, and were forced to continue their meetings in the homes of the brothers.”

April 1976—Brothers in Cotonou Arrested

Political tension continued to increase throughout the country. By early April most workplaces had study periods each week for political slogans, flag ceremonies, the national anthem, and “ideology” courses. Those not sharing in these meetings were to be reported to the authorities. Such a meeting was called in one area of Cotonou where three brothers and a sister worked. The brothers refused to attend the meeting; the sister went but refused to participate. When they reported for work the following Monday, first the sister and then the three brothers were forced to run through the streets in front of a police vehicle all the way to the police headquarters —a distance of some three miles [5 km]. The sister was four months pregnant at the time. At the police station, their position remained unchanged; they refused to repeat the political slogans. Though badly beaten, they remained strong—physical blows did not break their faith.

Carlos Prosser, representing the Benin Branch Committee, wrote to the Governing Body on April 7, 1976: “Just as I am writing this letter, the district chief with his guard and secretary came to pay me a visit. He raised questions about slogans, flag salute, etc., and I was able to discuss some of these points with him. He also mentioned that some of our people were arrested for refusing to participate in these things and also mentioned a list of names he was having prepared. The visit was quite friendly but he was quite definite on some points, for example, saying that we were no longer allowed to preach in the homes of people but should stay in our ‘temple.’ We do not know what these men in authority are deciding to do, but one thing is certain: Jehovah’s Witnesses are becoming known more than ever before, and we pray that all this will work out for a witness. All the missionaries are beginning to wonder how much time we have left here.”

Intensity of Persecution Stepped Up

On April 16, 1976, in a radio broadcast to the nation, the minister of the interior strongly criticized Jehovah’s Witnesses. Among other things, he said that Jehovah’s Witnesses refuse to participate in ideology courses and are taught that they cannot repeat political slogans. In strong language, he stated that if Jehovah’s Witnesses did not change their attitude by the end of the month, all their representatives who are ‘licensed agents of the C.I.A.’—a misrepresentation of the role of the missionaries—would be deported from the country!

 Such comments were broadcast for about two weeks in all parts of Benin. Many who had never heard of Jehovah’s Witnesses before started wondering, ‘Who are these people they are talking so much about?’ Such broadcasts stirred up much curiosity, and Jehovah’s name was heard throughout the country to an extent that the Witnesses themselves were not able to achieve by means of their now-restricted public activity.

Another representative from the district chief’s office came to the branch to get everyone’s name and other particulars. They wanted the names of all the keymen in the country. They were given the names of the missionaries living at the branch/missionary home. When they left, all the Society’s records and files were removed from the premises and carefully hidden.

The following day, April 17, two officers returned, asking to see the person in charge. As both were smoking, Brother Prosser told them that they would have to put out their cigarettes before coming in. They complied with the request and were invited into the office. They still wanted the names of all the responsible brothers throughout the country. But by that time, the important files at the branch were nowhere to be found, even if they had decided to conduct a search.

Final Hours for the Missionaries

On April 26, 1976, some brothers thought it would be wise to go to see the district chief in Akpakpa, Cotonou, to explain matters more clearly. Had the branch known of their intentions, such action would have been discouraged. Although some local elders tried to dissuade this well-intentioned delegation, they insisted on going. The outcome was disastrous. After talking to them for some time, the district chief shouted some political slogans, and when they did not reply, he had them arrested.

 At this point, 10 of the 13 missionaries were still in the country. Brother and Sister Mahon were expecting a baby and had been preparing to return to England in a few weeks. In view of the threatening situation, the branch had encouraged them to leave as soon as possible instead of waiting till the last minute. They had done so. Maryann Davies from the Porto-Novo missionary home was in Canada because of her mother’s illness.

On the evening of April 26, the remaining missionaries became “prisoners” in the Bethel Home—they could not go out, nor could anyone come in. There was no telephone. The missionaries began packing their things in the event that they were to be deported.

April 27, 1976— Branch Committee Coordinator Taken

The following morning an armed policeman came to get Brother Prosser. He told him to get into the Society’s van and drive; all the while, the policeman kept a weapon pointed at him. Brother Prosser was taken to the police station in Akpakpa for questioning. No physical abuse was used, but they tried to intimidate him with verbal abuse.

“Give us the names of all your key people!” shouted the policeman. Brother Prosser replied: “I cannot give you the names of my brothers. If you want them, you can come to the Kingdom Hall and write them down yourselves.” They accepted this. However, he knew that there was no danger because no meetings had been held in the Kingdom Hall for quite some time. Meetings were now being held in private homes with Congregation Book Study groups.

“What about Samuel Hans-Moévi? Do you not know him? Is he not one of your people?” This question came as  a shock to Brother Prosser. It was at Brother Hans-Moévi’s house that they had hidden the Society’s records in two old, beat-up suitcases. These records contained the names of many brothers. Had the police already found those records? Brother Prosser managed to keep a calm outward appearance, while deep in his heart he prayed for Jehovah’s guidance.

Finally the questioning was over. No names had been given, and no physical harm had come to Brother Prosser. He was then released—alone! Some years later, when reflecting on that moment, Brother Prosser said: “My first thought was: ‘What can I do to help the brothers?’ Then I thought: ‘Be careful! It may be a trap. They may plan to follow me in hopes that I will lead them to the brothers.’”

“Rather than go straight home,” Brother Prosser recalled, “I crossed the bridge and went into the city to see if there was any mail at the post office. I did not want to do anything that would make matters difficult for the brothers. But I desperately wanted to see them to assure them that we were all right and to give some direction for the days to come.

“I started for home, all the while wondering how I could contact the brothers. Suddenly, a very heavy wind came up, and a torrential rain began to fall. Without warning, a motorcycle with two people on it raced by me. I wondered who that could be, as it was dangerous to pass on the narrow bridge, especially in the pouring rain. With the motorcycle now in front of me, the man on the back turned his head and raised his helmet so that I could recognize him. To my amazement, it was a member of the Branch Committee! And the driver was another member! I had not seen them for days because we had been under house arrest at the Bethel/missionary home.

 “The rain continued to come down by the bucketful, and most people ran for shelter. I drove on across the bridge, passed by the road leading to our house and waited on the side of the road . . . praying . . . waiting . . . hoping to see my brothers, perhaps for the last time.

“It seemed like ages, but the motorcycle carrying the two brothers finally pulled up beside me. It was an ideal time to talk, since no one was around because of the pouring rain. I told the brothers about the need to move the Society’s records to another place, in view of what the police had said during the questioning. We also discussed matters pertaining to the special pioneers, arrangements for the circuit overseers quickly to visit all the congregations to inform them of what was happening, and plans to continue meeting in small groups in private homes. It seemed quite certain that there would be a ban very soon.”

Bethel/Missionary Home Searched

On Tuesday afternoon, April 27, the military surrounded the Bethel/missionary home. They carried automatic weapons. One soldier was stationed at the entrance, another at the back door, and others in the garden. All the missionaries were ordered down into the dining room and were held at gunpoint. One by one, they were taken to their room, where a search was conducted by the soldiers, who thought they would surely find information proving that the missionaries were American spies or foreign revolutionaries. The soldiers marched into Margarita Königer’s room and began their search. Aha! They now had their hands on some incriminating documents—or so they thought. They seized Sister Königer’s copy of her father’s last will and testament in the German language! They were sure it was a coded message. In Peter Pompl’s room, they found what they believed to be a  secret formula, but it was really just a medical prescription for toenail fungus.

Carlos and Mary Prosser’s room was the last one to be searched. In one suitcase, soldiers found a large sum of money. It had been withdrawn from the Society’s bank account two days earlier, as it was feared that perhaps the account would be frozen. Since all the missionaries had been under house arrest for some time, they were unable to get the money out of the house. For some reason, when the soldiers found it, they were almost afraid to touch it and quickly put it back in the suitcase. The entire amount was later delivered intact to the branch in Lagos, Nigeria.

Sister Prosser describes the scene: “One of the soldiers said to me, ‘You have been here a long time, surely you must know the names of some of the ones in charge of your congregation.’ I replied, ‘Well, you know what it is like here, no one is really called by his full name. We know everyone as Papa Emmanuel or Mama Eugenie, and so forth. I don’t really know how everyone signs his name.’ The soldier asking the questions had to laugh and say, ‘You really have been here a long time!’”

 Sister Prosser continues: “We noticed that one of the men had stopped searching our room and was sitting down. His commanding officer noticed this and told him to get on with his work. His reply was touching as he looked up and said: ‘I have known Mr. and Mrs. Prosser for many years, and they have often discussed the Bible with me at my home. How can I now come here and search their room?’”

The soldiers finished searching the Prossers’ room and went downstairs. They had found nothing incriminating. Most of the missionaries had already spent a good part of the night cutting off names from any file folders that still happened to be at the branch. These were either flushed down the toilet or burned. During the search, one of the guards noticed a smoldering heap in the garden and asked about it. “Oh, yes, that is where we burn our garbage,” replied Brother Prosser. Both the guard and Brother Prosser knew that important documents had been burned.

“Hey, look at this!” cried one of the soldiers conducting a search of the shipping area. The soldiers had found the reel-to-reel tapes along with the script for a Bible drama from a district convention. They were sure that the names of the drama characters must be keymen in the organization. They gleefully collected the tapes and scripts as evidence.

To the Sûreté Nationale

The soldiers ordered the missionaries to get their passports, and they were taken to the Sûreté Nationale, a branch of the Ministry of the Interior. Their deportation papers were read—the missionaries were to be driven to the border and expelled on the spot, without even letting them return home to get their belongings! Fortunately, it was now late, and most of the police had gone home. Since there was no one to escort  them to the border, the missionaries were ordered to return home and to be ready to leave at 7:00 a.m.

“By the time we got back home,” Brother Prosser relates, “it was well after 8:00 p.m. We knew it would be a difficult night. Thousands of revolutionaries had surrounded our home and were chanting political slogans, urinating against the wall, calling out derogatory names at the missionaries. Such conduct continued all through the night. No one slept much, if at all, because we did not know what the angry mob outside might do. Some wondered silently if they would be harmed that night or if they would live to see the following day. The sisters did not break down and cry but kept busy packing and encouraging one another. Thanks to Jehovah, the revolutionaries did not enter the home, nor was anyone harmed physically. However, the emotional stress and psychological harassment were a trial that the missionaries were able to endure only with Jehovah’s support through prayer and encouragement from one another.” How important it would be to help one another and to rely on Jehovah in the hours to come!

The Last Day in Benin

The first rays of the morning sun peeked through the clouds around 6:00 a.m., announcing the beginning of a new day. It was April 28—a day that would not be forgotten quickly. As was their custom, the missionaries gathered at the breakfast table at 7:00 a.m. to discuss the morning’s Bible text. Today was certainly not a day to neglect studying God’s Word! All the missionaries knew that they would need extra strength to get through the day.

Theophilus Idowu, a Nigerian who had learned the Gun language years earlier, served as a translator at the branch, although he did not live on the property. He had been closely  observing the whole situation from the outside. Since no one could come in or go out, there was no bread for the missionaries’ breakfast. Brother Idowu knew that, so he went to the bakery, bought some bread and presented himself to the soldier at the Bethel gate as the bread man. He was dressed in old tattered clothes with a hat pulled down over his face so that no one in the crowd still lingering outside would recognize him. The guard allowed him to enter. How encouraging it was for the missionaries to see dear Brother Idowu’s smiling face once more! This simple gesture gave new meaning to the prayer, “Give us today our bread for this day.” (Matt. 6:11) Yes, the missionaries saw Jehovah’s hand in matters and took strength from it.

“Bang! bang! bang!” Someone was pounding on the main gate. As discussion of the day’s text began, a lot of commotion was heard outside. The district chief and other revolutionaries had set up a flagpole outside the branch property, a sign that the building now belonged “to the people.” The missionaries were ordered outside to take part in the flag-raising ceremony. They were not sure if they would be taken by force, but all were determined to have no part in it. One of the missionaries, Paul Byron, declared: “They will have to drag me out bodily.” His comment served to strengthen the other missionaries’ determination. For some reason—perhaps Jehovah’s intervention—the soldiers did not make the missionaries go outside. This gave them a few more minutes to finish the day’s text.

After the flag-raising ceremony, the military officers ordered the missionaries to bring their personal effects downstairs. These were thoroughly searched. They were allowed to take only what was in their suitcases. All other possessions were left behind. Soldiers took Brother Prosser around to the Bethel rooms to lock the doors and demanded that he hand  over the keys. The branch had been seized! It was with heavy hearts that a few local brothers watched the whole scene from a distance outside the Bethel walls as their dear missionaries were taken from their home, escorted like criminals under armed guard.

Deported!

The missionaries were again taken to the Sûreté Nationale, and deportation papers were issued to each one of them. All except Margarita Königer and Gisela Hoffmann were herded back into the Society’s van to be taken to the Nigeria border. Sisters Königer and Hoffmann were later taken to the Togo border.

The armed guard riding in the vehicle with the majority of the missionaries was very tense. He was sure he was escorting dangerous criminals to the border. He did allow the vehicle to stop for gas. The young gas station attendant, who recognized the Society’s vehicle, asked what all the commotion was about. “We are missionaries being deported for preaching about the Bible,” replied the missionary sadly. “Don’t worry, you will return someday,” he replied. The young man’s words proved true, but not right away.

Under Ban

The Benin newspaper Ehuzu of April 30, 1976, carried the headline “THE SECT OF ‘JEHOVAH’S WITNESSES’ BANNED IN THE PEOPLE’S REPUBLIC OF BENIN.” Persecution was not a new experience for Jehovah’s people in this country. From the early days, Satan has worked hard to stop the waters of truth from flowing in this stronghold of false religion.

In the days, weeks, and months after the missionaries were expelled, many brothers—over 600—fled the country  with very little materially but with much spiritually. Many who stayed, both young and old, were beaten mercilessly. Still others lost all their belongings and their jobs.

Brothers who occupied positions of importance in the work force were the hardest hit, since they were expected to end each letter, answer the telephone, and greet people with political slogans such as “Ready for the revolution?” and “The fight continues!” Apollinaire Amoussou-Guenou cared for a medical clinic in the Cotonou area. He refused to take part in such activities because he gave his support solely to God’s Kingdom. Family members pleaded with him to repeat the slogans, even if he really did not mean what he would be saying. “Think of your children,” a young nephew reminded him. As the persecution was stepped up against Jehovah’s people, he decided to leave Benin for Nigeria.

From Nigeria he wrote: “In a relatively short period of time, I’ve lost everything materially—house, automobile, and work. I’m now living in a house that is under construction here in Nigeria. There are no windows or doors nor cement on the floor. My nine children are with me, and fortunately the two oldest have found jobs. We are fighting against worms, mosquitoes, the rain, and the cold. A brother has given us a small bed that we use as a cradle for our three-month-old child. We content ourselves with what we have as we continue to hope in our loving God, Jehovah, who will soon wipe every tear from our eyes.” After the ban was imposed, the plight of many brothers was similar to this.

“Cautious as Serpents”

Such conditions could not stop the true religion. There were still people who highly prized freedom from religious bondage. Circuit overseers continued to visit the congregations but often only for two or three days at a time. Now the  brothers had to use caution and foresight to avoid being apprehended. Most circuit overseers wore dirty old clothes when they came into town, usually before dawn or after sundown, so that no one would take any note of their arrival. In the event that someone suspected who they were, they were always ready to change quickly into other clothes. Zacharie Elegbe, now a member of the Benin Branch Committee, recalls visiting the congregations as a circuit overseer during that time. “I remember once spending a whole day in a corn silo of mud construction while the authorities were looking for me,” he said. “I could hear their voices, but they never thought to look for me in the silo. I was able to go on my way at the end of the day.”

To hold any large gathering at that time, a permit had to be issued by the local town hall. However, Jehovah’s servants proved themselves “cautious as serpents and yet innocent as doves.” (Matt. 10:16) When it was known that a couple wanted to get married, a permit was requested from the local authorities for the reception. This was usually granted without any problem. The chairman would begin the program by explaining how the “two-day reception” would be carried out. A two-day reception? Yes. In actual fact the reception was really a miniature district convention! The newlyweds would sit in the front row before the speakers, and Bible-based talks would be given for the benefit of the newlyweds and the happy audience. On one such occasion in the village of Hetin, over 600 attended the “reception,” and 13 got baptized. Many of the townsfolk would remark that Jehovah’s Witnesses had such odd wedding receptions—especially when they heard about the baptism! Funerals also provided opportunities to hold assemblies.

Bible literature was brought into the country in various ways—in canoes, on bicycles, in knapsacks, along bush paths  or any other route that seemed fitting at the time. Not all in authority were violently opposed to our work. Thus, in 1984, when two young brothers were crossing a river by canoe with a load of literature from Nigeria, they were surprised by two customs officers on the Benin side. Would the literature be seized, or would the brothers be beaten and imprisoned? “What is in the bags?” demanded one of the customs officers. “Bible literature,” replied the brothers. “Let us see.” The brothers offered them each a copy of the brochure Enjoy Life on Earth Forever!, which they readily accepted. “Are you still bringing in literature for Jehovah’s Witnesses?” The brothers froze, not sure what to say next. “Be on your way,” said the customs officer. The two brothers silently thanked Jehovah. Such examples strengthened the brothers’ confidence that Jehovah was blessing efforts to get spiritual food to the brothers “at the proper time.”—Matt. 24:45.

“The Word of God Is Not Bound”

The Witnesses still in Benin could not hold back from speaking about the precious truths that were in their hearts. Thus a change came to the life of Maurice Kodo. He was a schoolteacher in Calavi, a village some 12 miles [20 km] from Cotonou. He had thought that if he was a good person, he would go to heaven. However, when he came in contact with Jehovah’s Witnesses, he learned from the Bible that more was required if he wanted God’s approval. A cousin introduced Maurice to a Witness neighbor, and the Witness, upon observing the interest that Maurice showed in the Bible, promptly offered him a free home Bible study. Maurice and his wife began studying the Bible and progressed rapidly. He soon wanted to share in the preaching work, as he was convinced he had found the truth. Of course, the brothers had to be sure of his sincerity. Others had feigned interest, only to betray them. However, that was not the case with Maurice  Kodo. He seized every opportunity to talk about the truth to his relatives, friends and coworkers.

Then on February 11, 1982, Brother and Sister Kodo were arrested. They were imprisoned along with the brother who had originally studied the Bible with them and a newly interested person with whom Brother Kodo was studying. Why? They either were Jehovah’s Witnesses and were talking to their neighbors about God’s Kingdom or were showing an interest in what the Witnesses taught. According to the report drawn up by the authorities, the village of Calavi was becoming “a beehive of activity” for Jehovah’s Witnesses. That greatly displeased the authorities.

The four who had been arrested, including Brother Kodo’s wife, were put into a cell alongside criminals of the worst sort and in the most inhumane conditions. They were told that they could be freed if they would do one simple thing—sign a letter saying that they were no longer Jehovah’s Witnesses. This, our brothers flatly refused to do. They could not disown their God, Jehovah. Their dedication to him was unconditional and nonnegotiable. This stand infuriated the officials, and any Bible literature that the brothers had with them in their cell was confiscated.

Brother and Sister Kodo’s two children, Nadine and Jimmy (six and three years old respectively), fell ill. Sister Kodo asked if she could return home to care for her sick children. This was refused, but permission was granted for her to care for them in prison. Now they were six in prison, including the children!

How would they celebrate the upcoming Memorial? The local brothers were able to smuggle unleavened bread and wine to them for the celebration. Brother Kodo recalls: “It was strange. While we were celebrating the Memorial, there  was a certain calm that came over the prison, so that our Memorial celebration was not disturbed.”

Finally, the local official who was responsible for their imprisonment was assigned to another part of the country. The man who replaced him was more favorable; so on May 26, three and a half months after their imprisonment, they were freed.

Four years later Brother Kodo again found himself behind prison bars—this time for refusing to repeat political slogans. He later told how he used this time wisely: “I served as an auxiliary pioneer while in prison. This time, I was able to keep a good supply of literature for use in ‘my personal territory.’ I preached to the other inmates, the guards, and the police, and I conducted many Bible studies.” Although he was in prison, ‘the word of God was not bound.’—2 Tim. 2:9.

Looking back, the brothers agree that the village of Calavi did indeed become “a beehive of activity” for Jehovah’s people. From 4 publishers in 1982, their numbers have grown, so that now two congregations are thriving there, with over 160 publishers. Since his baptism, Brother Kodo has had the privilege of helping over 30 persons to gain freedom, not from prison chains, but from Babylon the Great, the world empire of false religion.

Late in the 1980’s, changes began to take place in the government. No one was sure what the outcome would be. But the hot winds of persecution upon Jehovah’s people began to cool down. They were even able to hold meetings openly in some areas, but not everywhere.

“I Am Only the Forerunner”

During this time an experience was taking place that indicated that there were yet many in Benin who would gratefully  accept the liberating truths of God’s Word. Pierre Awhanto was disheartened to see religious hypocrisy, love of money, and immorality in the Eglise du Christianisme Céleste (Heavenly Christianity Church), of which he was a member. Though the church practiced faith healing, this was unable to save his child from death. ‘God has called your son to heaven,’ the pastor told him. Unsatisfied with that explanation and disturbed by practices permitted in the church, he left it in 1973, with the intention of establishing his own religion. He wanted a religion free from the hypocrisy and the wicked practices that he had seen elsewhere.

He then became the self-acclaimed founder and pastor of the Ayi-Wiwé (Sacred Heart) Church. In 1964 he had been contacted by Jehovah’s Witnesses. He admired them. He was sure that if he established his own church, he too could have a religion free from greed and immorality like that of Jehovah’s Witnesses. Within a short time, his church grew to over 2,700 followers in 21 congregations. He enjoyed the influence and wealth.

One day a man came to him to be healed. He had a skin disorder that had persisted for quite some time. Pierre Awhanto cured him. The man was so pleased that he gave him a house as a reward!

However, immorality and greed, the very practices that had motivated Pierre Awhanto to establish his own religion, were now filtering into his church. He began to realize that if he wanted pure worship, he could not imitate Jehovah’s people—he would have to become one of them. He began to study the Bible with Jehovah’s Witnesses. Gradually, he taught from the pulpit what he had learned from his Bible study with the Witnesses. He often ended his sermons with a curious statement: “I am only the forerunner. The genuine  bearers of truth will come later.” Many of those who heard him wondered what this meant.

After he increased the frequency of his studies with the Witnesses to twice a week, he realized that he would have to make a decision. He called all his pastors together for a meeting. There were 28 of them. Using the Scriptures, he explained the difference between true religion and false. At that meeting the decision was made that all images in their churches would be done away with and that special robes would no longer be worn by the clergy. The pastors were then instructed to contact the Witnesses in their own locality for a home Bible study. The pastors in many of the churches started doing what Pierre Awhanto had done. On Wednesdays the church leaders would study the Bible, and on Sundays they would base their sermons on what they had learned. Later, the Wednesday arrangement became the Congregation Book Study, and the Sunday sermon became a public talk.

In 1989, Pierre Awhanto called a meeting of all his followers. Over 1,000 were present for that gathering in Porto-Novo. On that occasion he told them: “You recall when I used to end my sermons saying, ‘I am just the forerunner. The genuine bearers of truth will come later’? They have finally arrived—they are Jehovah’s Witnesses!” That announcement gave rise to a question-and-answer session that lasted for some seven hours! Not everyone viewed this as good news. Some preferred their own way of life, which included plurality of wives. However, to date in Benin alone, over 75 former members of the Ayi-Wiwé Church have been baptized and approximately 200 more are studying and progressing toward that same goal. Many of the group are also learning to read and write.

As for Pierre Awhanto, he was baptized in June 1991. He has legally severed all ties with his former religion. Eight  of his former churches have been converted into Kingdom Halls. And what about the house that he had received as a gift from a man whom he had healed? Brother Awhanto returned it to him. Understandably, the man was very surprised. But our brother explained that now that he had found the truth, he knew that whatever cure he had been able to perform was a result of power, not from God, but from the demons.

How encouraging it is to see people—yes, even large numbers of them—being freed from religious error and coming to “an accurate knowledge of truth”! (1 Tim. 2:4) And the time had come when they would be able to assemble freely to be instructed in God’s Word.

A Day Never to Be Forgotten

On January 24, 1990, two brothers from Benin traveled to Lagos, Nigeria, with an important document in their hands. They wanted to advise the Nigeria branch, which cared for the work in Benin during those difficult years, that Decree No. 004, dated January 23, 1990, proclaimed that the earlier decree (No. 111 of April 27, 1976) banning the work of Jehovah’s Witnesses in the Republic of Benin was henceforth null and void! Jehovah’s Witnesses were at last officially free to preach publicly and to hold Christian meetings! How would the local Witnesses be informed?

Plans were made for a meeting in Cotonou. However, the brothers organizing it did not make known in advance the reason for this gathering. The local Witnesses could not help wondering why they were being invited to gather in a public hall in the center of Cotonou. On arrival, how surprised they were to see a large banner welcoming Jehovah’s Witnesses! ‘How could this be done? We are under ban,’ thought many of the brothers. Some wondered, ‘Is this a trap?’

 The meeting was to begin at 10:00 a.m., but by 9:00 a.m. all the seats were filled. Inside the hall were two large banners. One displayed the words of Revelation 4:11: “You are worthy, Jehovah, even our God, to receive the glory and the honor.” The other featured Psalm 144:15: “Happy is the people whose God is Jehovah!”

When the meeting began, the chairman announced that according to the document he held in his hand, “the government has lifted the ban on our work!” Brother Olih, a member of the Nigeria Branch Committee who was present, relates: “The applause and the clapping that greeted this announcement was such that if the building had not been properly built, it could have collapsed under the accumulating avalanche of the thunderous ovation. Then the clapping stopped all at once, as if those in attendance wanted to remember what was said. Then they started again, and this went on for some minutes. The chairman mentioned Psalm 126 but could not read it because of the clapping. Quite a few of us, including the chairman, had tears welling up in our eyes. It was like witnessing a resurrection scene, as the brothers turned around to look at each other and held each other’s hands in thankfulness and rejoicing.”

 In the talks that followed, the brothers were commended for their endurance during the 14-year ban. This was no time for bitter tears but a time to build, to use their newfound freedom wisely in taking up the pioneer service if their situation so permitted, or to reach out for other privileges of service in the congregations. It would be important to continue to rely on Jehovah, who had now given victory to his people! The meeting lasted for four hours without a break, but to those present it seemed like just a few minutes.

The final speaker mentioned that only a few days earlier, when brothers met on the street, they were careful not to betray one another. But on this occasion they were told that they could begin to make up for lost time by greeting  their brothers freely. About two hours after the heartfelt final prayer, many Witnesses were still in front of the building hugging and kissing one another and renewing acquaintances. Religious freedom had a sweet smell to it. But how would the brothers now use this freedom?

Rejoicing to Be Able to Meet for Worship

Kingdom Halls needed to be cleaned, painted, and repaired to get them back into usable condition. The brothers freely gave of their time and resources to do the work. Arrangements were also made by the Society for the circuit overseers quickly to visit all the congregations, spending two or three days with each. Reorganization was under way.

What a joy to see families once again flocking to their Kingdom Halls! Meeting attendance is often two or three times the number of publishers. Many arrive on bicycles; some on motorcycles or in dugout canoes. Others walk, and their having to go several miles does not deter them. Mother attaches the youngest child to her back with a piece of cloth wrapped around her torso. Older children help the younger ones. Father will often carry the precious books needed for the meeting—precious because by means of these, Jehovah provides instruction, precious too because each of the large books may represent a whole day’s wage.

In time, all Kingdom Halls throughout the country, the missionary home in Porto-Novo, and the branch facilities in Cotonou, which had been seized during the ban, were returned to their rightful owners. Basic renovation on the branch and on the Porto-Novo home was done promptly, and in August 1990, less than a month after the branch property had been returned, an assembly was held right there on the Society’s property, with some 2,000 in attendance. Everyone became aware that Jehovah’s Witnesses were again  using this property in connection with their work of Bible education.

The Benin branch began to function once more in September 1991, thus making possible closer contact with the brothers and greater help in dealing with their spiritual needs.

Eager to Bear Witness to the Truth

Jehovah’s Witnesses in Benin wanted to preach the good news in the way that their brothers in other lands were doing it. During the 14-year ban, most witnessing had been done in an informal way. Even some of the elders had never witnessed from house to house. But with a little encouragement and instruction, they got started.

Witnessing is not difficult in Benin. The people in general love the Bible. They often offer the visiting Witness a seat and listen attentively. As Witnesses go from one house to another, it is not unusual for someone on a bicycle to call out to them, asking for the latest issues of The Watchtower and Awake!

Frequently, there are many from the same family who live  in dwellings off a common courtyard. Out of respect, the Witness asks to speak to the head of the family first. After that, calls are made on his adult sons and their families whose houses open onto the same courtyard.

To show their appreciation for all that Jehovah had done for them, hundreds entered the pioneer service after the ban was lifted. The special, regular, and auxiliary pioneers numbered 162 in 1989; by 1996, there were 610 of them.

What response have they met? A special pioneer couple was assigned to a town where there were no Witnesses. In just a few months, the time came for the celebration of the Memorial of Christ’s death. The interested ones in that town learned that we usually celebrate the Memorial in a Kingdom Hall, but there was not one there. One of those interested folks approached a man who had a large tract of land and asked whether they might clear a portion of it to build a Kingdom Hall. The man was favorable toward the work of the Witnesses so he assented. Within a few days, the two special pioneers and the interested ones had cleared the land and built a pretty Kingdom Hall that had walls of woven palm branches and a roof that was thatched. In front were two arches made of palm branches and decorated with flowers. When a local voodoo priestess tried to stir up opposition, the village elders told her: “You do not own the land in this village. We want Jehovah’s Witnesses to stay. If they go, you’ll go too!” She caused no further trouble. For the Memorial, 110 were present, among whom only the special pioneers were baptized Witnesses.

Convention Facilities

Shortly after the ban was lifted, a 12-acre [5 ha] plot of land was acquired in Calavi, a village not far from Cotonou, and an adjoining plot of 10 acres [4 ha] was purchased later. This village is where some of our brothers had been imprisoned because the  authorities said that the area was “a beehive of activity” for Jehovah’s Witnesses. How true those words had become! In 1990, Jehovah’s people were able to hold a convention here in freedom and on their own land!

But how could convention facilities adequate for 4,000 people be built at a cost that would be within the means of our brothers? In a manner that is typical of Jehovah’s Witnesses in West Africa. Brothers went out into the bush and cut down bamboo and coconut tree leaves. The bamboo poles served for seating. Posts protruding upward about 20 inches [50 cm] were set into the ground at 4-foot [1.2 m] intervals. These would serve as legs for the seats. Two longer bamboo poles were laid across the 20-inch posts and tied down. Voilà! Seats for 15 people. Larger bamboo poles were used to support the roof structure, and the leaves were woven and used for roofing. Though such a structure is not waterproof, it keeps the hot African sun off everyone, and those underneath it are quite comfortable.

In time, new branch facilities, as well as an open-sided Assembly Hall that is of more durable construction, are to be built here.

Missionaries Return

About three months after the ban was lifted, another government decree was issued. This annulled the decree that had resulted in the expulsion of the missionaries in 1976, and it declared that Jehovah’s Witnesses were free to carry on missionary work in Benin.

In response to that official action, in November 1990, missionaries were again assigned to Benin. Tab and Janis Honsberger, who had been serving in Dakar, Senegal, were reassigned to Benin. Michel Muller and his wife, Babette, as well as Claude and Marie-Claire Buquet, arrived in Benin a few days later. They had recently served in Tahiti.

 Brother Honsberger recalls: “We were pleasantly surprised by the reaction of the people we met when we first started preaching from door to door in our new assignment. They were actually welcoming us back to Benin! One man said that when the missionaries of Jehovah’s Witnesses left years ago, the country started going downhill.” Remember the words of the young gas station attendant, spoken to the departing missionaries 14 years earlier—“Don’t worry, you will return someday.” His words had come true—the missionaries had returned!

Brother Buquet calls Benin the missionaries’ paradise because many of the Beninese people have a deep love for God and the Bible. Many of the more than 50 missionaries now serving in Benin have been stopped on the street by someone who wanted to ask for a Bible study or the answer to a deep Bible question!

Using Freedom Wisely

Years ago, the people of Benin were sold as slaves and shipped abroad. Terrible as this was, another sort of slavery, one that results from false religion, persists down to the present. It binds the hearts and minds of people who may think they are free. At times, it causes more fear than the whip of a slave master.

Thousands in Benin have been freed from such bondage and have become Jehovah’s joyful Witnesses. They also know what it means to be “no part of the world” in imitation of Christ. As a result, they are able to enjoy freedom from bondage to “the ruler of this world,” whom Jesus said had no hold on him. (John 12:31; 14:30; 15:19) The years of intense persecution experienced by Jehovah’s Witnesses in Benin did not bring them back into bondage again. They well knew the words of Jesus Christ: “If they have persecuted me, they will  persecute you also.” (John 15:20) And they knew that the apostle Paul had written: “All those desiring to live with godly devotion in association with Christ Jesus will also be persecuted.” (2 Tim. 3:12) Although they were deprived for a time of the freedom to meet openly for worship and to witness to others publicly—some were even thrown into prison—yet, they continued to have freedoms that no human could take from them.

Now about seven years have passed since the ban was lifted and Jehovah’s Witnesses were again given legal recognition. Have our Beninese brothers used that freedom wisely? Shortly before the ban was imposed, there were about 2,300 active Kingdom proclaimers in the country. Now there are more than twice that number. As for those who are sharing in the full-time ministry, these have more than tripled in number. Many people are responding to the invitation to “take life’s water free.” (Rev. 22:17) When the congregations meet for the Memorial of Christ’s death, large numbers of interested people join them, so that the attendance is more than four times as great as the number of Witnesses. There is obviously much that still needs to be done to help those interested ones to appreciate and apply all the things that Jesus himself commanded.—Matt. 28:19, 20.

There are also many difficult circumstances with which people must contend as long as the old system of things continues. Nevertheless, it is heartwarming to visit the congregations of Jehovah’s people in Benin and observe firsthand the freedom that God’s Word has already brought to people here. There is the former polygamist in the village of Logou who, because of his desire to have the approval of Jehovah, freed himself from local unscriptural traditions and now lives with one wife. There is the young man in the Togoudo Godomey Congregation whose father offered him educational opportunities  that many would eagerly grasp and promised that in time the son would become a voodoo priest and would inherit his father’s house and his wives; but the son chose instead to serve Jehovah. There is a sister in Tori-Cada Zounmé who formerly spent many years in a voodoo convent but who is now a regular pioneer. A young man who used to make his living from stealing has put on the new personality and now serves as a special pioneer in Kotan. A former military man who once persecuted Jehovah’s people is now a regular pioneer and a ministerial servant. These and many more like them are busy helping honesthearted people to learn how to gain freedom from religious bondage, even as they were helped. They know from experience that “where the spirit of Jehovah is, there is freedom.”—2 Cor. 3:17.

 [Full-page picture on page 66]

[Picture on page 72]

Nouru Akintoundé returned to Benin as a pioneer and helped many to start serving Jehovah

[Picture on page 80]

Literacy class in Sekandji (1996)

[Picture on page 86]

Germain Adomahou abandoned polygamy to live with his senior wife, Vigue

[Picture on page 89]

Amasa Ayinla and his family, when he was a circuit overseer in Benin

[Picture on page 90]

Carlos and Mary Prosser, missionaries ready for field service

[Picture on page 95]

Kingdom Ministry School in 1975, during a time of political tension in Benin

[Picture on page 102]

Peter Pompl with Mary and Carlos Prosser—all deported from Benin, now serving in Nigeria and Cameroon

[Picture on page 115]

Pierre Awhanto, formerly a self-styled minister, now an ordained minister of the true God

[Pictures on page 116]

Meeting at which the lifting of the ban was announced

[Picture on page 118]

Calavi assembly grounds

[Picture on page 123]

Benin branch office, with Branch Committee as of the past service year (left to right): Zacharie Elegbe, Tab Honsberger, Sourou Hounye