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37-398: The town has a rich history dating back to the pre-colonial era when it served as a major trading post during the transatlantic trade. Creek Town was an important center for trade and commerce due to its strategic location along the river. The town played a significant role in the economic and cultural exchanges between local communities and foreign traders. It is uncertain the year Creek Town

74-618: A highly competitive king, Eyamba V was displeased when he learnt that two mission houses were to be established in Calabar, one at Creek Town and one in Duke Town. He saw no reason why there should be two mission houses and appealed to Beecroft who responded saying, "You call it strange thing and what of that. We see new things every day. And nothing can be more new and strange than to see white lady live in any of your towns and teach your children. Never fear, no harm will come..." Eyamba V guaranteed

111-919: A letter dated December 4, 1842, Eyamba stated: 'Now we settle treaty for not sell slave, I must tell you something, I want your, Queen to do for we. Now we can't sell slaves again we must have too much man for country, and want something for make work and trade, and if we could get seed for cotton and coffee we could make trade. Plenty sugar cane live here and if some man must come for teach book proper, and make all men saby God like white man, and then we go on for same fashion. We thank you too much for what thing you come do for keep thing right. Long time we no look Man-of-War as Blount promise and one Frenchman come make plenty palaver for slave when we can't get them. You been do very proper for we, and now we want to keep proper mouth. I hope some Man-of-War come sometime with proper captain all same you look out and and help we keep word when French Man-of-War come. What I want for dollar side

148-534: A relationship with King Eyo Honesty II , the ruler of the area at the time. Following a leave of absence in 1853, the relationship between Waddell and his colleagues at the mission began to become strained, a possible cause for his eventual retirement from the mission in 1858, officially due to illness. Following his return from Nigeria, Waddell established a missionary congregation and eventually retired to his home in Dublin. Days before Waddell's death on April 18, 1895,

185-439: Is a fine coat and sword all same I tell you and the rest in copper rods. I hope Queen Victoria and young prince will live long time and we get good friend. Also I want bomb and shell. The request for artillery showed Eyamba to be a military leader but the appeal for technocrats to aid in the establishment of Coffee and Sugar industries was ignored as the triangular trade was still being carried out discreetly. Oku postulates that

222-591: The 1964 Hart's enquiry. One account states that the Efut community which form part of the Bantu stock arrived the lower Cross River in droves with the Adadia community first settling at Creek Town. The Adadia community were later driven away on the arrival of one group of the Efik who exited the island of Ndodoghi due to multiple deaths on the island. The families that made up the Efik group were

259-511: The Duke Ephraim line. To consolidate their power, some Mbọñ of Calabar would obtain the Iyamba title to acquire traditional and political authority. The acquisition of this title would enhance the authority of the elected Obong and would expedite their role as rulers. Although Edem Ekpenyong was maternally and paternally from a family of Iyamba title-holders, he still spent a lot of money in securing

296-711: The Efiom Ekpos' and the Atais'. Another account by Muri Hogan Efiong asserts that the Efuts were the earliest settlers followed by the Efik. Creek Town like many other coastal communities in West Africa was a major slave trading port during the period of the Triangular slave trade. The principal slave traders were the Efik as there is no evidence to suggest that the Efut Abua community partook in

333-423: The admiration of the (African) world. On this, King Eyambo determined to be vulli secuudus in the accommodation of his royal self and his three hundred and twenty wives (for his majesty equals King Solomon himself, both in his zeal for building and in his love of the fair sex), and resolved to have a palace built, superior not only to the wooden house, hut to any thing overseen on the coast of Africa. The Iron Palace

370-601: The age of 17 he apprenticed with a druggist before leaving, in 1822 ,to study for the church. He was accepted as a candidate for the missionary in 1825 by the Scottish Missionary Society and in 1827 entered the United Secession Hall . Following Waddell's ordainment in 1829, he married Jessie Simpson and together they embarked on a mission to Jamaica with the Church of Scotland Mission. Here he worked with

407-504: The couple left Jamaica. He subsequently gained Church of Scotland Mission approval for a mission in Nigeria in 1845, and he arrived in the village of Old Calabar in 1846 accompanied by former members of his congregation who wished to “carry the gospel to their native land". In 1847 he moved the mission to Creek Town and worked educating the local population, teaching them English and converting them to Christianity . He made attempts to stop

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444-699: The enslaved population of Cornwall until 1831, when the Baptist War slave revolt broke out. Many blamed the revolt on the Christian and Baptist missions due to giving the slaves ideas about equality and freedom. Waddell gives an account of this in Twenty-nine years in the West Indies and Central Africa: a review of missionery work and adventure. 1829-1858 . He remained in Jamaica until 1834, when owing to his wife's illness

481-416: The establishment of coffee and sugar industries would have seriously affected the imports from Liverpool as not much sugar or coffee would have been required from there. Prior to the arrival of the missionaries at Calabar, Presbyterian missionaries evangelized to the former slaves in the West Indies. Newly Converted Christians in Jamaica were desirous of propagating the Christian gospel to Africa. Their desire

518-462: The eternal ownership of the Iyamba title for his family. This action was similar to the actions of his great uncle Esien Ekpe (Iyamba I) who purchased the five lower Ekpe grades for his children and those yet unborn. Edem Ekpenyong obtained the title of Eyamba by paying an entire town for it. As a result, the Eyamba house was allowed to retain the title perpetually. Thereafter, Edem Ekpenyong chose to bear

555-420: The exportation of slaves. The year 1841 marked a political change in the history of Creek Town and Old Calabar in general. Eyo Honesty II was the reigning king of Creek town and one of the most important men in old Calabar. Although the slave trade was abolished in the international community in 1812, exportation of slaves from Old Calabar was still on-going until Commander Raymond arrived with documents insisting

592-581: The first day. For some, it was an honour to be "Called" to join the king in the afterlife. Several pleas were made by the missionaries but all with little effect. Some of the executioners misled them with false promises while some Chiefs rebuked the missionaries saying that "...white people had no right to interfere with black men's fashions. The School at Duke Town was shut for several weeks and Chiefs refused to send their children to school to keep them from harm. Hope Masterton Waddell Reverend Hope Masterton Waddell (14 November 1804 – 18 April 1895)

629-442: The insignia of their offices; and living virgins also, it was said, according to old custom. Great quantities of food and trade goods, and coppers were added; after which the pit was filled, and the ground trampled and beaten that no trace of the grave might remain. Lest they should be violated whether through revenge or cupidity, such precautions are always used to conceal the graves of the nobles. Thirty of Eyamba's wives were killed

666-566: The kings and chiefs of Old Calabar was heard and missionaries were sent to Old Calabar. The earliest missionaries of the United church of scotland mission arrived in 1846. On their arrival, a school was set up at Creek Town. The missionaries made efforts to change several religious practices which took place at Old Calabar. Religious reforms occurred at a faster pace in Creek Town than other Old Calabar communities due to liberal attitude of Honesty II. Under

703-426: The kings and chiefs stop the exportation of slaves from Old Calabar. These documents were signed by King Eyo Honesty II and King Eyamba V . Realising the need to transition into new economic ventures, Honesty II and Eyamba V sent numerous letters to the captains of liverpool and other supercargo captains requesting that they send teachers and missionaries to Old Calabar to teach them commerce and religion. The request of

740-511: The local community. The annual Creek Festival showcases a vibrant display of traditional dances, colorful costumes, and local cuisine. Eyamba V Eyamba V (Edem Ekpenyong Offiong Okoho Efiom Ekpo Efiom Ekpo) popularly known as Johnny Young by his Liverpool friends and known to the Efik people as Eyamba V, was the Obong of Old Calabar and the fifth Iyamba of Ekpe Efik Iboku . His father

777-409: The longevity of his rule. The abolition of the slave trade led to destabilization of commerce among the trading Chiefs and the supercargoes. Attempts were made to abandon the old practice of the slave trade and transition to other commercial ventures. Eyamba who was worried about the repercussions of the abolishment of the slave trade expressed his aspirations for Old Calabar to Commander Raymond. In

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814-532: The missionaries of his protection and promised to forgive slaves whom the missionaries would intercede for and promised not to harm such slaves unless they commit serious crimes "as in England". Eyamba's reference to England reveals that he was knowledgeable in international affairs and is further confirmed during Captain Beecroft's visit to Calabar where he informs Becroft that he is aware of the developments taking place in

851-448: The name "Eyamba V". According to Hope Waddell , Eyamba's power was consolidated after the acquisition of the Iyamba title. Although not much is known regarding the details of his selection as the Obong of Old Calabar, Hope Waddell regarded Eyamba as 'a usurper... and by bribery and flattery gained the support of other chiefs and carried the election.' Although Hope Waddell was not present at

888-448: The practice of infanticide in the area, building a settlement for twins and their mothers so as to isolate them from the rest of the population, and allowing them to live. In addition, he managed to procure various agreements to abolish human sacrifice in the surrounding area. He also worked to limit the spread of what was most likely yellow fever in the villages, through use of calomel . While in Nigeria he learned Efik and built

925-740: The reign of Honesty II, the symbol of the Ekpenyong deity was banished from the community. With the inception of the Colonial government, the towns of Old Calabar were reorganised and two separate divisions i.e Creek Town and Old Calabar were formed. The Creek Town division consisted of Creek Town, Mbiabo, Adiabo and Ibonda while the Old Calabar division consisted of Duke Town, Henshaw Town, Cobham Town and Aqua town. Creek Town has preserved its cultural heritage through generations. The town's festivals, traditional music, and dance forms are celebrated and practiced by

962-404: The time of Edem Ekpenyong's election, He may have obtained the information regarding Eyamba's ascension to the throne from Eyamba's detractors, some of whom he was unpopular with due to trade disagreements and those of whom lost the struggle for kingship with him. Nair postulates that Eyamba may have been regarded as a usurper due to his elimination of people whom he regarded as potential threats to

999-426: The time of the arrival of the missionaries, King Eyamba V was already an old Man. When they arrived, they first met King Eyo Honesty who was delivering oil to one of his ships. They met King Eyamba V the following day who remarked "I look long time for you. Glad you come now for live here. Look about and choose what place you like for make house. The whole country belongs to me for six days journey all round." Being

1036-579: The time the Iron palace was built, Iron houses were not in vogue across Europe. The Iron Palace was built by William Laycock on the request of Eyamba V. Regarding the History of the building, it was stated that, "Sometime ago, a handsome house of wood was sent out from this port, for the use of a rival prince on the same coast, which, when erected, became, like the British constitution, the envy of surrounding nations, and

1073-453: The triangular trade. Eyamba did not have a great reputation among foreign merchants. He was known to break trade agreements which was common among some trading chiefs of his time. Hope Waddell described an incident where a Captain of the ship "May" detained Eyamba V when he invited him for breakfast on board the ship. The reason for his detainment was that he was owing the ship "thirty-five puncheons" or about twenty-five tons of Palm Oil and

1110-409: Was Ekpenyong Offiong Okoho also known as Eyamba III. His mother was Edim Ekpenyong Ekpe Oku, a daughter of Ekpenyong Ekpe Oku also known as Eyamba II. Paternally and maternally, Edem Ekpenyong as he was known at birth, came from a line of Iyamba title holders. His father was Iyamba III. He was a grandson of Iyamba II and a grand-nephew to Essien Ekpe Oku who was Iyamba I. The fourth Iyamba came from

1147-583: Was an Irish medical missionary in Jamaica and Calabar , Nigeria . The Hope Waddell Training Institution is named after him. Waddell was born in Monaghan , Ireland on 14 November 1804 to Susan Hope and the son of Alexander Waddell both members of the Presbyterian Church of Ireland . He expressed an early interest in joining the ministry however was discouraged in doing so due to a speech impediment . At

Creek Town - Misplaced Pages Continue

1184-417: Was demolished during the reign of King Archibong II who claimed that he had a dream where he saw Eyamba V in the "ghostland" without a shelter and that he requested that his palace be sent to him there. On the death of Eyamba in 1847, the pandemonium that broke through Old Calabar was great. It was the custom of the Efik people to bury members of the royal family with slaves. In cases where the person who died

1221-527: Was exceedingly late for a payment. Although Eyamba V saw the need to work with foreign traders like his ancestors had done, he was wary of their excessive exploits. His concerns were revealed when he was apprehensive of a British vessel exploring up the Cross River in 1841. One of the most notable Architectural feats of Southern Nigeria in the 19th century, Eyamba's iron palace was a two stories building framed of wood and roofed with galvanized iron plates. At

1258-479: Was founded. Chief Efiong Ukpong Aye estimates the period in which Creek Town was founded as early as the 14th century. A.J.H. Latham estimates that Creek Town was founded about the end of the sixteenth century. Talbot estimates the Occupation of Creek Town to the first half of the 17th century. The indigenes of Creek Town are the Efik and the Efut. A number of accounts regarding the founding of Creek Town were narrated at

1295-399: Was made by King Eyamba V and other Chiefs to show their commitment towards missionary establishment in Old Calabar. The missionaries finally left for Calabar in 1846. There were six missionaries in the pioneering team which included Rev. Hope M. Waddell (Leader), Mr & Mrs Samuel Edgerly (Catechist & Printer), Mr Andrew Chisholm, Mr Edward Miller (Teacher), George (An Ex-Slave Boy). At

1332-504: Was made known to the Scottish mission who deliberated on the matter. British traders gave accounts of the Calabar people's desire for Education and formal proposals were sent to King Eyamba V and the chiefs of Duke Town. Prior to the middle of 1843, negotiations were nearly completed and after a meeting with Eyamba and other chiefs, it was decided that land would be offered to the missionaries between Duke Town and Henshaw Town. An undertaking

1369-525: Was male, he would be buried with some of his wives and slaves. Rev Hope Waddell gives the details of Eyamba's death stating, For the King's interment, a great pit was dug, wide and deep inside a house and at one side of it, a chamber was excavated, in which were placed two sofas, On these the body was laid dressed in its ornaments, and a crown on its head. Then his umbrella, sword, snuff box bearers, and other personal attendants were suddenly killed, and thrown in with

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