West African studies Part 27

_Name of House._ _Native Name of Chief in_ _Name of Chief in_ _Possession in 1855._ _Possession in 1869._

Annie Pepple Elolly Pepple Ja Ja.

Captain Hart Apho Dappa Still alive.

Adda Allison Generally called Addah. " "

Manilla Pepple Erinashaboo Warrabo.

Oko Jumbo } Advisers to the regents, Still alive.

Jim Banago } both wealthy men. Squeeze Banago.

The above lists show in a very marked manner the favourable side of domestic slavery; every one of the above chiefs were bought slaves or the sons of bought slaves, and in that case would be Bonny free. Ja Ja was bought by Adda Allison, and by him presented to Elolly Pepple, the name Ja Ja signifying a present in some native language in the hinterland of Bonny. Oko Jumbo was a slave bought by Manilla Pepple.

Captain Hart was a slave bought from the Okrika people, and had been head slave of the late King Dapho. The others I am not sure about, but Squeeze Banago and Warrabo may have been Bonny free, though I have my doubts, but in no case from 1855 up to this date, 1869, had a son inherited from his father. I don't wish to be understood never did; because cases have occurred, and did occur during this time, where the son followed the father, but in these six princ.i.p.al Houses the chief was not the son of the former head of the House. A House, in native parlance, meant a number of petty chiefs congregated together for mutual protection, owning allegiance generally to the richest and most intelligent one amongst them, whom they called their father, and the Europeans called a chief. A House could be formed as Oko Jumbo formed his. He, as I have said above, was a bought slave, yet, by his superior intelligence and industry, he ama.s.sed, in early life, great wealth, was able to buy numerous slaves, some of whom showed similar apt.i.tude to himself, to whom he showed the same encouragement that his master had shown him, and allowed them to trade on their own account. These men in their turn bought slaves, and allowed them similar privileges. This kind of evolution went on with uninterrupted success until Oko Jumbo, after twenty years' trading, found himself at the head of five or six hundred slaves; for, according to country law, all the slaves bought by his favoured slaves (now become petty chiefs or head boys) belonged to him as he belonged to Manilla Pepple; but owing to his acc.u.mulated riches and numerous followers he was beginning to take rank as a chief and head of a House. One must not think that the a.s.sistance given by an owner of slaves to here and there one, as described above, is all pure philanthropy; it is nothing of the kind, for for every hundred pounds worth of trade the slave does on his own account nowadays means 25 into the coffers of his master. In the early sixties this profit was not so great, but it represented in those days a ten to fifteen per cent.

commission to the head of the House.

There were five kinds of commission paid by the European traders to the heads of Houses. There were Ex Bar, Custom Bar, Work Bar, Gentlemen's Dash and Boys' Dash, and as a slave who had been allowed to trade by his master rose in the social scale he marked the different stages he pa.s.sed through by being allowed gradually to claim these various commissions on his own oil from the Europeans; thus at first he would get only the boys' dash, = 1 pes of small Manchester cloth, value about 2s., and a fisherman's red cap, worth about 3d. The latter was supposed to go to his pull-away boys to buy palm wine. The second stage in his progress would be marked by his being allowed to take the gentlemen's dash, consisting of two pes of cloth, value 2s. 6d. each. The third he would be allowed to receive a portion of the work bar on his oil, sometimes only a third, gradually increasing until he would be allowed to claim the whole work bar. On arriving at this latter stage he would be expected to provide a war canoe and men and arms for the same, ready at any moment to turn out and fight for the general good of the country or to take part in any quarrel between his master and any other chief in Bonny, or to attend his master with it when he wished to visit any small country and make a little naval demonstration if these people had been a little slack in paying their debts. In course of time, this man, having supplied a war canoe, would aspire to being recognised as a chief, and thus be ent.i.tled to wear an eagle's feather in his hat. To arrive at this stage he would have to make some payments to the princ.i.p.al Ju-Ju men of the town, and if he never had been at war, and thus missed the opportunity of cutting an enemy's head off, he must purchase a slave for this purpose and cut the poor creature's head off in cold blood in the Ju-Ju house. This function was rigorously insisted upon by the Ju-Ju men, and under no circ.u.mstances would they allow a man to become a chief who had not cut a man's head off, either in war or in cold blood. After this ceremony, the new-made chief would be duly introduced, at a public meeting, to all the other chiefs, and the next day several brother chiefs would accompany him round to the various trading ships in the port, to intimate to the Europeans that he was a full chief, and ent.i.tled to receive all the work bar, ex bar, gentlemen's dash and boys'

dash that a chief was ent.i.tled to. I have previously mentioned custom bar; this originally was paid only to the king, and consisted of one iron bar upon every puncheon of oil bought by the European trader; in early days the king used to put a boy on board each ship to collect this toll, but in course of time found that he was more sure to be honestly dealt with if he left the white man to pay him occasionally what was due to him, than to receive it daily through his bar-boy. On the deposition of King Pepple, the custom bar was collected by the four regents, whose descendants demanded it as a right, even after the return of the king, and continued to get it, until a few years ago, when all these bars were abolished in Bonny by mutual consent, and in their place was paid "topping," varying from time to time, according to the saneness of the white traders, from twenty to thirty per cent. on the price of the oil, gentlemen's and boys' dash still being continued.

Referring back to the head-cutting ceremony, I must here mention a curious fact, when one remembers the savage state of these people, that I have known many Bonny men who were in a position to be made chiefs, and had conformed to all the preliminary forms, but who shirked the head cutting in cold blood, preferring thus to continue head boys only, until forced by the chiefs (generally instigated by the Ju-Ju men) to complete the ceremony. One in particular, named Jungo, I remember, who at the time of the civil war in Bonny in 1869 had been for some time eligible to become a chief, yet shirked the head cutting; he was amongst those who followed Ja Ja in his retreat to the Ekomtoro, afterwards called the Opobo; it was not until some years after arriving in the Opobo that some Ju-Ju priest remembered that Jungo had not distinguished himself during the war, and that he had yet to perform his head cutting. Poor Jungo was one of the mildest natured black men I have ever known, and tried all kinds of schemes to get out of the ordeal, even offering to give up some of his acquired rights, but public opinion and the Ju-Ju priests were too much for him, and the slave to be sacrificed was bought, and the ceremony carried out by Jungo; but he was such a poor performer that he unintentionally caused considerably more pain to his victim than necessary, for Jungo tried to do the terrible deed by striking with his face turned the other way, the victim absolutely cursing him for his bungling. This latter episode may, perhaps, be put down as a traveller's yarn, but it is not at all to be wondered at, when it is known that these poor wretches are made drunk previous to being decapitated.

Having described how a slave might become a chief, I will now describe how one became the head of a House or chief, and afterwards made himself a king, and one of the most powerful in this part of Africa.

When Elolly Pepple died (some say he was poisoned), shortly after the return of King Pepple in 1861, the Annie Pepple House was for some time left without a head. The various chiefs held repeated meetings, and the generally coveted honour did not seem to tempt any of them; by right of seniority a chief named Uranta (about the freest man in the House, some a.s.serted he was absolutely free), was offered the place, but he, for private reasons of his own, refused. After Uranta there were Annie Stuart, Black Foobra and Warrasoo, all men of some considerable riches and consideration, but they also shirked the responsibility, for Elolly had been a very big trader, and owed the white men, it was said, at the time of his death, a thousand or fifteen hundred puncheons of oil, equivalent to between ten and fifteen thousand pounds sterling, and none of the foremost men of the house dare tackle the settlement of such a large debit account, fearing that the late chief had not left sufficient behind him to settle up with, without supplementing it with their own savings, which might end in bankruptcy for them, and their final downfall from the headship. At this time there was in the House a young man who had not very long been made a chief, though he had, for a considerable number of years, been a very good trader, and was much respected by the white traders for his honesty and the dependence they could place in him to strictly adhere to any promise he made in trade matters. This young chief was Ja Ja, and though he was one of the youngest chiefs in the house, he was unanimously elected to fill the office. He, however, did not immediately accept, though his being unanimously elected amounted almost to his being forced to accept.

He first visited _seriatim_ each white trader, counted book (as they call going through the accounts of a House), and found that though there was a very large debit against the late chief, there was also a large credit, as a set off, in the way of sub-chief's work bars and the late Elolly's own work bars. At the same time, he arranged with each supercargo the order in which he would pay them off, commencing with those who were nearing the end of their voyage, and getting a promise from each that if he settled according to promise they would get their successor to give him an equal amount of credit that they themselves had given the late Elolly. A few days after, at a public meeting of the chiefs of the Annie Pepple House, he intimated his readiness to accept the headship of the House, distinctly informing them that, as they had elected him themselves, they must a.s.sist him in upholding his authority over them as a body, which would be no easy task for him when there were so many older and richer chiefs in the House who were more ent.i.tled than he was to the post. The older chiefs, only too delighted to have found in Ja Ja some one to take the responsibility of the late chief's debts and the troubles of chieftainship off their shoulders, were prepared, and did solemnly swear, to a.s.sist him with their moral support, taking care not to pledge themselves to a.s.sist him in any of the financial affairs of the House.

Ja Ja had not been many months head of the Annie Pepple House before he began to show the old chiefs what kind of metal he was made of; for during the first twelve months he had selected from amongst the late Elolly's slaves no less than eighteen or twenty young men, who had already ama.s.sed a little wealth, and whom he thought capable of being trusted to trade on their own account, bought canoes for them, took them to the European traders, got them to advance each of these young men from five to ten puncheons worth of goods, he himself standing guarantee for them. This operation had the effect of making Ja Ja immediately popular amongst all cla.s.ses of the slaves of the late chief. At the same time, the slaves of the old chief of the House began to see that there was a man at the head of the House who would set a good example to their immediate masters. Some of these young men are now wealthy chiefs in Opobo, and as evidence that they had been well chosen, Ja Ja was never called upon to fulfil his guarantee.

Two years after Ja Ja was placed at the head of the House the late Elolly's debts were all cleared off, no white trader having been detained beyond the date Ja Ja had promised the late chief's debts should be paid by. In consideration for the prompt manner in which Ja Ja had paid up, he received from each supercargo whom the late chief had dealt with a present varying from five to ten per cent. on the amount paid.

From this date Ja Ja never looked back, becoming the most popular chief in Bonny amongst the white men, and the idol of his own people, but looked upon with jealousy by the Manilla Pepple House, to which belonged the successful slave, Oko Jumbo, who was now, both in riches and power, the equal of Ja Ja, though never his equal in popularity amongst the Europeans. Though there was a king in Bonny, and Warribo was the head of the Manilla House, _id est_, the king's House, Oko Jumbo and Ja Ja were looked upon by every one as being the rulers of Bonny. The demon of jealousy was at work, and in the private councils of the Manilla House it was decided that Ja Ja must be pulled down, but the only means of doing it was a civil war. The risks of this Oko Jumbo, Warribo and the king did not care to face, as though the Oko Jumbo party was most numerous, each side was equally supplied with big guns and rifles up to a short time before the end of 1868, when two European traders, on their way home, picked up a number of old 32 lb. carronades at Sierra Leone, and shipped the same down to Oko Jumbo. This sudden accession of war material, of course, put him in a position to provoke Ja Ja, and he cast about for a _causus belli_, but Ja Ja was an astute diplomatist, and managed to steer clear of all his opponent's pitfalls. A very small matter is often seized upon by natives as a means to provoke a war, and in this case the cause of quarrel was found in "that a woman of the Annie Pepple House had drawn water from some pond belonging to the Manilla Pepple House." This was thought quite sufficient. A most insulting message was sent to Ja Ja, intimating that the time had come when nothing but a fight could settle their differences. His reply was characteristic of the man; he reminded them that he had no wish to fight, was not prepared, and, furthermore, that neither he, nor they, had paid their debts to the Europeans. The latter part of the message was too much for an irascible, one-eyed old fighting chief named Jack Wilson Pepple, so off he marched to his own house, and fired the first round shot into the Annie Pepple part of the town, and civil war was commenced. It was a bit overdue, the last having taken place in 1855. As a rule, they come round about every ten years, like the epidemics of malignant bilious fever of the coast.

The Annie Pepple House was not slow to reply, but Ja Ja knew he was over-matched, both in guns and numbers of fighting men, so he only kept up a semblance of a fight sufficiently long to allow him to make a retreat to a small town called Tombo, in the next creek to the Bonny creek, only about three miles from Bonny by water, less by land.

From here he was in a better position to parley with his opponents, and make terms if possible, but he soon saw that no arrangement less than the complete humiliation of himself and people was going to satisfy his enemies, for besides the jealousy of Oko Jumbo, the young King George Pepple, son of the gentleman who had been to England and brought out the European suite, had not forgotten that the Annie Pepple house, represented by the late Elolly, had been the chief opponents of his late father when he returned to Bonny in 1861 after his exile.

This young man had been educated in England, and I must say did credit to whoever had had charge of his education. He both spoke and wrote English correctly, and had his father been able to hand over to him the kingship as he had received it in 1837, he might have blossomed into a model king in West Africa; but, alas! the only thing he inherited from his father beyond the kingship was debt--king only in name, receiving only so much of his dues as the princ.i.p.al chiefs liked to allow him, not having the means of being a large trader, looked upon with scant favour by the Europeans, and owing to his English education lacking the rude ability of such men as Oko Jumbo and Ja Ja to make a position for himself, he became but a puppet in the hands of his princ.i.p.al chiefs; a fate, I am afraid, which has generally befallen the native of these parts who has attempted to retain any of the teachings of Christianity on his return amongst his pagan brethren.

Few people can understand the reason of this. It is simply another proof of the wonderful power of Ju-Ju amongst these people, for it is to that occult influence that I trace the general ill-success of the educated native of the Delta in his own country,--unless he returns to all the pagan G.o.ds of his forefathers, and until he does so many channels of prosperity are completely closed to him.

I am afraid I have wandered a little from my subject, but in doing so I hope I have made some things clear that otherwise might have appeared a little mixed from an European point of view, so will now return to Ja Ja.

From Tombo Town Ja Ja communicated with the Bonny Court of Equity, and a truce was arranged, native meetings followed, and after several weeks of palavering, no better terms were offered Ja Ja than had before been offered to him. The white men interested themselves in the matter, and held meetings innumerable, until at last they were as divided as the natives. With the exception of one or two at the outside, they understood so little of the occult workings of native squabbles that they could do little to smooth matters over. In the meantime, Ja Ja had been studying a masterly plan of retreat from Tombo Town to a river called the Ekomtoro, also called the Rio Conde in ancient maps.

Once in this river, by fortifying two or three points he would be able to completely turn the tables on his enemies by barring their way to the Eboe markets, but to get there he would have to pa.s.s one, if not two, fortified points held by the Manilla Pepple people. Besides this, what would his position be when there, if he could not get any white men there to trade with? Luckily for him, there dropped from the clouds the very man he wanted. This was a trader named Charley, who had been in the Bonny River some years before, and was now established at Bra.s.s on his own account. At an interview with Ja Ja, that did not last half an hour, the whole plan of campaign was arranged. Charley returned to Bra.s.s and confided the scheme to his friend, Archie McEachan, who decided to join him. Thus Ja Ja had the certainty of support in his new home if he could only get there, and get there he did.

Being shortly after joined by these two white traders trade was opened in the Ekomtoro, and on Christmas Day, 1870, Ekomtoro was named the [)O]p[)o]b[=o] River, after [)O]p[)o]b[=o], the founder of the town of "Grand Bonny," as Bonny men delight to call their mud and thatch capital.

The name of [)O]p[)o]b[=o] was chosen by Ja Ja himself. To students of the peculiar relationship existing between a bought slave and his master, the latter looked up to and called father by his slave, this choice of the name of a man who had been a great man in his father's house, _id est_, his master's, demonstrates in a striking manner the veneration a bought slave, under the system of domestic slavery in these parts, in many cases displays, equalling in every respect that of the free-born direct descendant.

The tables were now turned with a vengeance, and Ja Ja remained the master of the position, and for several years kept the Bonny men out of the Eboe and Qua markets; eventually agreeing to have the differences between himself and the Manilla Pepple people settled by the arbitration of the New Calabar and the Okrika chiefs with Commodore Commerell and Mr. Charles Livingstone, Her Britannic Majesty's Consul for the Bights of Benin and Biafra, as referees.

Evidently the arbitrators considered that Ja Ja was in no way to blame for the civil war that had taken place in Bonny, for in the division of the markets that had been common property when Ja Ja and his people had formed an integral part of the Bonny nation, the greater part was given to Ja Ja and his right to remain where he had established himself fully recognised.

Immediately on this settlement being come to, Her Britannic Majesty's Consul entered into a commercial treaty with Ja Ja recognising him as King of Opobo. This treaty was signed January 4th, 1873, the deed of arbitration having been signed the day previous.

In giving my readers the history of this man up to this point, I have always had in my mind the question of domestic slavery, being anxious to give its most favourable side as fair an exposition as its unfavourable.

I have in previous pages mentioned some of the latter, but those remarks only dealt with the early stages of the slave's condition after capture in the interior and his risks of arriving alive at his destination. I have now to deal with him as a chattel of one of the petty chiefs, chiefs or kings of Western Africa, admitting that his chances of improving his condition are manifold, his life until he gets his foot on the first rung of the ladder of advancement is terrible; he never knows from one moment to another when he may be re-sold, he is badly fed, in fact, some masters never feed their slaves at all when they are not actually employed pulling a canoe or doing other labour such as making farm, cutting sticks for house-building, &c. Failing these employments, the slave has all his time to himself. His chances of putting this time to any profit are very few in the Oil Rivers; and should he by chance get some employment from a white man, his owner takes good care to receive his pay, the only thing the slave getting out of it being three full meals a day for a few days, making the starvation fare he is accustomed to the harder to bear afterwards. Were it not for their adopted mother, _id est_, the woman they are given to on being bought, their state would be absolutely unbearable in times of forced idleness; but these women almost invariably have considerable affection for their numerous adopted children, and though their means may be very limited, they generally manage to supply them with at least one meal a day in return for the many little services they perform for them, such as fetching water, carrying firewood in from the bush, selling their few fowls and eggs to the white men, and doing any other little matter of trade for them.

Even those slaves who have been lucky enough to fall into the hands of a master who sees that they at least do not starve, have along with their less lucky brethren to put up with the ungovernable fits of temper which some of these black slave owners display at times, in many cases inflicting the most terrible punishment for trivial offences, as often as not only on suspicion that the slave was guilty. Amongst the numerous punishments I have known inflicted are the following.

Ear cutting in its various stages, from clipping to total dismemberment; crucifixion round a large cask; extraction of teeth; suspension by the thumbs; Chilli peppers pounded and stuffed up the nostrils, and forced into the eyes and ears; fastening the victim to a post driven into the beach at low water and leaving him there to be drowned with the rising tide, or to be eaten by the sharks or crocodiles piecemeal; heavily ironed and chained to a post in their master's compound, without any covering over their heads, kept in this state for weeks, with so little food allowed them that cases have been known where the irons have dropped off them, but they, poor wretches, were too weak to escape, as they had been reduced to living skeletons; impaling on stakes; forcing a long steel ram rod through the body until it appeared through the top of the skull. The above are a few of the punishments that even to this day are practised, not only in the Niger Delta, but in the outlying districts of the West African colonies. It is very rare that the Government officials get to know anything about them; and when they do, it is difficult to procure a conviction owing to the fear natives have to come forward and act as witnesses.

Besides the punishments enumerated above, there are many others, some of which are too horrible to be described here.

One often hears people who know a little about West Africa talk about native law, but they forget to mention, if they happen to know it, that in a powerful chief's house there is only one exponent of the law, and that is the chief; for him native law only begins to have effect when it is a matter between himself and some other chief, or a combination of chiefs, whose power is equal or superior to his own.

As an instance of the form which native justice (?) sometimes takes, I will relate what took place some years ago in one of the oil rivers. An old and very powerful chief had a young wife of whom he was immoderately jealous. Amongst his favourite attendants was a young male slave, a mere boy, to whom he had given many tokens of his favour; but the demon of jealousy whispered to him that his young slave boy was looked upon with too much favour by his young wife--herself little more than a child.

That a slave of his should dare to cast his eyes on his wife was more than this terrible old chief could stand, so he decided to put an end at once to the love dreams of his slave, and at the same time point out to any other enterprising slave of his how dangerous it was to aspire to the forbidden favours of a chief's wife. So he ordered his young wife to cook him a specially good palm oil chop, a native dish of great repute, for his breakfast the following morning. The next morning when he sat down to his breakfast his favourite slave was behind his chair in attendance; his young wife was present to see her lord and master was properly served--the wives do not sit at table with their husbands--when suddenly the chief turned in his chair and ordered his young slave to sit at table with him. Naturally the slave hesitated to accept such an unheard-of honour as to sit at table with his master; quickly scenting something terrible was going to befall him, he attempted to leave the apartment, but other slaves quickly barred his way, and he was brought back trembling with fright, the beads of perspiration rolling down his face and body in little rivulets, and placed in a chair opposite his master, who, all this time had not displayed any signs of anger; gradually the boy began to regain somewhat his scattered senses. Finding his master displayed no signs of anger, he began to do as he was ordered, the chief at the same time plied him with repeated doses of spirits, till at last the boy began to chatter, and attacked the food with a will. At length, having eaten and drunk till he could scarcely stand, his master asked him had he enjoyed his young mistress's cooking.

On his replying yes, the chief called for a revolver, and telling him it was the last thing he ever would enjoy of his young mistress, he emptied the six chambers of the revolver into the poor lad's head; then having ordered his body to be thrown into the river, went on with the usual occupations of the day, never having once mentioned the reason of his act to his people nor explaining his meaning to his young wife.

To the native mind the chief's actions spoke as plainly as possible; but not having spoken, his wife's family could not, had they wished, have made a palaver about his wife's good fame; for though the chief was originally a bought slave or n.i.g.g.e.r himself, his young wife was country free, her family being sufficiently powerful to have made things uncomfortable for him if he had accused her without proof of guilt. Had she been a slave, the chances are she would have been slaughtered.

I do not wish to convey to my readers the idea that all chiefs in the Niger Delta are cruel monsters, but they all have power of life and death over their slaves; the mildest of them occasionally may find themselves so placed that they are compelled in conformity with some Ju-Ju right to sacrifice a slave or two. The ordinary punishments for theft and insubordination practised amongst these people are often terribly cruel and unnecessarily severe.

Of course the Government of the Niger Coast Protectorate is steadily breaking down these savage customs, wherever and whenever they hear of them being practised within their jurisdiction; but the formation of the country, the dense forests, and the superst.i.tion of the people, all a.s.sist in keeping most cases from coming to their knowledge.

Before taking leave of the Bonny people, I must not omit to mention that the custom of destroying twin children and children who had the misfortune to be born with teeth was, and is, a custom still observed amongst them. Another custom prevalent amongst these people, and common more or less to all other natives in the Delta, was the destroying of any woman if she became the mother of more than four children.

ANDONI RIVER AND ITS INHABITANTS.

This river lies a few miles to the east of Bonny River. The inhabitants of the lower part of the river are called Andoni men, and during the slave-dealing days these people were as well known to Europeans as the Bonny men, but, owing in a great measure to the much deeper water at the entrance to Bonny River than was to be found on the Andoni bar, the former river offering thus more facilities for deep-draughted ships, the traders gradually deserted the Andoni altogether, though these people were, I believe, the original owners of the land now claimed by the Bonny people as forming the Bonny kingdom. The Andoni men, being deserted by the European traders, gradually became a race of fishermen and small farmers. The Bonny men, having become the dominant race, and not allowing the Andonis any intercourse with the white traders in their river, the Andoni men protested against this treatment, and waged war against the Bonny men on many occasions in the early part of this century. The last war between these two peoples continued for some years; the Bonny men not always getting the best of these encounters, were very glad to come to terms with them in 1846, a treaty being then signed between the two tribes, wherein the Andoni men were secured equal rights with the Bonny men, but the commercial enterprise of these people seems to have died out. Yet the King of Doni Town, as their princ.i.p.al town is called in old maps, was reported by traders, who visited him in 1699, as being a man of some intelligence, speaking the Portuguese language fluently, and having some knowledge of the Roman Catholic faith, yet still adhering to all the customs of Ju-Juism, furthermore describing the people as being such implicit believers in their Ju-Ju that they would kill any one who touched any of the idols in their Ju-Ju house.

This may have been true at the time, but about five and twenty years ago I visited the town of Doni, as also their Ju-Ju house, and handled some of their idols, and they showed no irritation at my so doing. I had, of course, asked permission to do so of the Ju-Ju man who was showing me round. I have no doubt they would resent any one interfering with them without their permission. When I visited these people they gave me the idea that they had never seen a white man, or had any communication with him, for I vainly searched for any evidence that the white man had ever been established in their river. From all I was able to gather of their manners and customs I found that they differed little from any of their neighbours, though they are always described by interested parties as being inveterate cannibals and dangerous people for strangers to visit.

OPOBO RIVER.

After leaving Andoni, and continuing down the coast some ten or fifteen miles, the Opobo discharges itself into the sea. This river, marked in ancient maps as the Rio Conde and Ekomtoro, is the most direct way to the Ibo palm-oil-producing country.

This river was well known to the Portuguese and Spanish slave traders, but as Bonny became the great centre for the slave trade, this river was completely deserted and forgotten to such an extent that, though an opening in the coast line was shown on the English charts where this river was supposed to be, it was never thought worth the trouble of naming, and remained quite unknown to the English traders until it came suddenly into repute, owing to Ja Ja establishing himself here in 1870.

The people here are the Bonny men and their descendants who followed Ja Ja's fortunes, therefore their manners and customs are identical with those of Bonny.

The physical appearance of these people is somewhat better than that of the Bonny men, owing, I think, to the position of their town, which is built on a better soil, and raised a few feet higher than that of Bonny from the level of the river, also their uninterrupted successful trade since their arrival in this country has doubtless not a little contributed to their improved condition, while, on the other hand, the Bonny men suffered severely during the years from 1869 to 1873, owing to Ja Ja barring their way to the markets, and they seem never to have recovered themselves.