Sickness at the Confluence

October 20 : Started early and anchored off the town of Igbebe about seven A.M., in safety, where we were welcomed by the crew of the canoe which had left us nearly seven weeks ago. Their anchorage was very close to shore, and consequently, exposed to the filth and stagnant water in some pits, which rendered the place very unfavourable to health. From this or other causes, Mr. Crawford was very unwell, and Mr. Gower, the second engineer, in a very precarious state of health, but all the natives were well. All the Europeans in the ‘ Pleiad ’ enjoyed what may be called excellent health in Africa, and I may, perhaps, say more so than is enjoyed for a length of time together on the coast. Since we commenced the ascent of the Tshadda, no one who had any thing to do on shore had been idle, either in communicating with the native chiefs, trading, or in prosecuting scientific researches ; journeys were made, for instance, to Hamaruwa, a distance of fourteen miles inland, by a very bad road, and without conveyance, exposed to every inconvenience, without suffering in the least from these exertions. Our Kiaimen and the native crew from Sierra Leone have suffered from sickness up the Tshadda, but the cause could not be assigned to the climate; it was from want of proper food, and over exertion. Their blood, consequently, from want of adequate nourishment degenerated, and they began to swell from their feet, with pain and weakness in the joints; but no sooner was their diet changed, than they regained strength. It is a hundred and one days to-day since we entered the river, and no death has taken place in the Expedition. Not unto us, but unto God, we give praise and glory. At noon we landed to visit Ama-Abokko, and to thank him for his kindness in giving us the messengers who accompanied us up the river ; . but from the tone of Ama, it appeared Zuri had told him how kind Dr. Baikie had been to the long of Panda, though he had rendered us no service, and yet the Doctor gave him so many cowries ; while Ama, who did everything in his power to aid us, was not half so well treated. Zuri had also falsely asserted, that we had paid the messengers one measure of cowries only. We explained the matter to the king, and promised to see him to-morrow with Zuri, that we might expose his bad conduct, which we would otherwise not have mentioned.

October 21 : On our arrival here on Friday, I made enquiry after Dasaha, who was driven out of Lade, and about the state of the country in general. I was then privately informed that the Yoruba of Ibadan, in our station near Abbeokuta, were bringing Dasaba back to Lade ; that the town was being put in order before Dasaba’s entrance; that Ama-Ahokko and Dasaba were friends ; and that Dasaba had intimated to Ama-Abokko his wishes to come down the river, and establish a town on the land purchased by Government from the Atta in 1841, a portion of which was let for the Model Farm, from which place he would assist Ama-Abokko against his enemies. I told Dr. Baikie what I had heard, and suggested the expediency of reminding the king that the place is Government property, and that he is bound to take care of it for them, without alluding to what we had heard. There was another matter connected with Zuri, the messenger, for which we wanted an interview with the king. On our arrival at Ojogo, the ship anchored for a time to take him and Mahamma his companion on hoard, but it required no little patience and forbearance, as well as threats, to get him off ; cither some one was in his debt, or he owed something which he wanted to settle before he went on board. We threatened to leave him behind, and take Mahamma alone to the* Confluence, in which case he would have to account for himself to Ama-Abokko, whenever he chose to return to him. In the hurry and confusion of getting them on board, as the ship had got under weigh, he brought his two sons, Musa and Bawalla, with him, and another little boy besides. He wanted four women, who he said had come from the king of Keana, to come on board and sell their rice, but we would not allow it, so the canoe was let go, and they returned to Ojogo. We knew Musa and little Bawalla to be his children, but the other little boy was quite a stranger to us, so we asked who he was, when he replied that lie was a home-born slave belonging to Bawalla’s mother, and as she had left him to live with another husband, he took his son Bawalla away, and this little boy was his companion. Had it been otherwise. Dr. Baikie would immediately have ransomed the slave boy ; and as the three little boys were so happy together, we believed the matter to be as it was related to us, but I continued to watch if I could discover any cheat in the case. A few days after this, Aliheli pressed Zuri to speak the truth as to whether the boy was really a slave intended to be sold away. The truth was thus elicited that he was purchased by Zuri for sale. Mahamma came to tell mo the matter, and said, as we had wished to ransom the boy, Zuri would let us have him. As they did this Ignoama’s messenger.

instantly, I told Dr. Baikie of the fact, and the bargain was struck for the boy’s ransom for 50,000 cowries. Among many other things, Zuri told Ama-Abokko that he had purchased the little boy for him, and that Mahamma had taken the boy from him, and sold him to us. Early this morning Zuri came on board to entice him away, but he was turned out of the ship, and told that he was fortunate not to be put in irons. After breakfast we went on shore, to have an interview with Ama-Abokko on these various subjects. I need not enter at length into the whole story; suffice it to say, that Zuri’s misconduct was related to the king, and Ama was given to understand that we bore with him for the king’s sake, and hence alone he had not been dealt with as he deserved. The barefaced lie, that he and Mahamma had been paid only one measure of cowries each, was alleged as an instance of his ill-behaviour; and he was forced to confess before the king, that we had paid two measures to each of them. Zuri thought, by reporting the payment of one measure, he would keep the other entirely to himself, while the king would divide the reported one with him. I then told the king, that when a man was guilty of such duplicity to his own chief, he might believe that he would tell other falsehoods. I asked Zuri if he had ever mentioned to us that he had purchased the little boy for the king, and he confessed he had not. Dr. Baikie said he would keep his word, and ransom the boy; but instead of paying Zmd, he would pay the amount to the king himself. He was therefore liberated for 50,000 cowries, and is now very happy with us on board. Zuri had been very serviceable to us, but his character was sadly stained by his addiction to lying and covetousness. I took the Blue Book containing the papers of the Niger Expedition of 1841 with me when we went to the king. Ama was reminded of the visit of the four ships, and of the purchase of the land for the Model Farm, together with the cause of its abandonment. He was then informed that Government had not forgotten the place ; that we had been to see it, and found it all right, and we requested, as he was close by, that he would keep an eye to it, and see that nobody touch the land, giving him to understand, that we should report at our return the condition in which we found it. Ama-Abokko replied, that he was now the owner of that place, and that it must be bought from him. I replied, that it was not customary to pay twice for one tobe (holding at the same time the tobe of Daganna his Galadima), upon which he smiled. Dr. Baikie told him that he would go over the ground, and put up a flag there before we returned to the sea, to indicate that the land is still a British possession. I pointed out to Dr. Baikie the necessity of taking such steps to keep Dasaba from occupying it, for once established there, he would do immense mischief to the poor defenceless refugees on the left side of the Niger, at the fall of the river. Moreover, if portions of land were once built upon, and the best localities spoiled by their irregular towns and villages, it would not be easy to clear it when the place should be wanted for better purposes. I regret that the Model Farm was broken up, though it could not have been otherwise under the circumstances on account of which it was abandoned. The natives are still looking forward to its re-establishment, more particularly for the purpose of traffic.

October 22 : Sunday. Held service at half-past ten A. M., and preached from 1 Sam. vii. 9 — 12. Truly we have much cause for raising our Ebenezer to God. All hands rested from labour, and no trade was allowed to be carried on with the ship, so the day wore the aspect of a Sabbath.

October 23, 24 : The ship was full of people trading with all kinds of articles : ivory, country cloths, tobes, mats, shea butter, palm oil, yams, sheep, goats, fowls, &c. Anything in demand, either for curiosity or for use, was readily brought for sale, for cowries, or in exchange for European articles. The scene showed the disposition of the people to trade, and that a trading establishment at the Confluence would prove beneficial to the country in general. The languages spoken here are Igara, Igbira, Nupe, Kakanda, Haussa, and Yoruba. The Yorubas find their way to the Confluence by way of Lade or Rabba, from Ilorin. People speaking Doma and Djuku, the language of Kororofa, also visit the market at Jgbebe at the Confluence, and the Ibo traders come up as far as this from the Delta. Among the things purchased as curiosities, was a kind of fancy cloth, said to be manufactured by the people of Igbo, south of Idda, near the Ibo country, who they said were like the Opu or Ibo, and their language nearly similar. Hence my attention was drawn to find out who the Igbos were.

October 25 : To-day being fixed for our departure from Igbebe, we went on shore to take leave of Ama-Abokko, and thank him for his kindness to us during our stay with him. The site of the Model Farm was particularly put under his care by Dr. Baikie, till steps be taken in due time to do something. I asked Ama-Abokko whether he would afford protection to any Nupe, Igbira, Kakanda, or Bassa people, who might be disposed to come over with the next Expedition, with the intention of settling in the country? He said there was plenty of room at Igbebe, and he would be glad to receive as many as were disposed to come; the only thing which caused him uneasiness was the unfriendliness between him and the Kakandas on the back of the town. We told him that we hoped when another ship came, and trade is opened, that those Kakandas would be spoken to, and that they would be friendly again. Ama-Abokko is quite willing that his people should be taught to read and pray to God, as we teach people of other countries. We shook bands with him, and parted with good feelings. Daganna, Ama-Aboklio’s Galadima, a Nupe by birth, is a worthy character. Pie professes Mobamedanism ; and all the time the canoe was off the town, he paid every attention to it and its crew, that nothing might go wrong during our absence up the Tshadda. Since our arrival, not a day passed when we went on shore, that he did not invite us to his house, and entertain us with Guinea-corn beer, which he many times poured out of the pitcher for us with his own hands, though he would not drink it, being prohibited by his religion, nor, except for us, would he have touched it. This and other things, as kola nuts, he would set before us, or anything else he thought acceptable, lie sent on board daily bowls of pounded yams, and a pot of good sauce, which was very much enjoyed by the ship’s company. He was a business-like man, and very orderly in his manners, and obliging in his disposition. lie was the last on board, and when sent on shore in the ship’s boat, as we were getting under weigh, this young and affectionate man was seen shedding tears at parting with us, as if we had been old and intimate friends. All the people stood on shore, and followed the Pleiad with their eyes till she was out of sight. One of the sailors was the bearer of a symbolical letter to a Nupe relative in Sierra Leone. This letter consisted of a red parrot tall tied to a white cotton thread at one end, with a small piece of hard wood, burnt black at one extremity fastened to the other end of the thread, four cowries being attached to the middle of the thread, two facing each other, with the small ends upward, and the other two in like manner with the small ends downwards. This may be interpreted as follows: — the piece of hard wood blunt at one end may mean, we are well and strong, but I have been mourning for your loss, and our hearts are as black as coal fire. The parrot tail may mean, we are all in good circumstances, and are expecting your return as soon as possible with the speed of a parrot. The pair of cowries with the small ends upward, facing each other, may mean, we wish to see you face to face. The inverted cowries may allude to the disorderly state of the country, as if all things have been upside down. These facts prove the willingness of the people for the return of their people, and their desire to enter into trade with the English ; and with them before us, I hope some steps will be taken to aid the return of the natives of the Niger to their countries, as a beginning of future operations to improve the people. We anchored off the town of Agbedanma, situated on a hill, with Oko Odogbo below it on the left, and Otuturu on the right, on an island. Okeyin had removed his camp from English island to this place, on Abokko’s people quitting the town of Idda, since we went up.

October 26 : Dr. Hutchinson landed early this morning at Agbedanma, where he met our old friend Ehemodina from Idda, and brought him on board; he said he had come there thirteen days ago on a visit to Okeyin, who was his relative, and he could not forget him though involved in a dispute with a party, whom it appeared the Atta favoured. lie was invited to breakfast, but he would not eat before his people, or at least till he had performed some religious ceremony which he called washing ; but although he was taken to the saloon where he might be by himself, yet he would not touch anything. However, to oblige Dr. Baikie, after he had touched the wine in the glass with his finger, and rubbed it on his head and hands, he drank that : — the meat and bread intended for his breakfast he requested to be allowed to take home, and it was accordingly wrapped up for him in brown paper. His religious observances gave opportunity for conversation on the religion of white men, in which he engaged with much interest. Okeyin and his companions, who had also come on board, took breakfast in the saloon which they very much enjoyed. Okeyin being a brother of Ama-Abokko, I related to him all that had been proposed about the return of the Igara, Igbira, Nupe, and Kakanda people, from Sierra Leone to this country, and he also promised, that if they came, they should meet with a hearty welcome and full protection. Dr. Baikie then made them several presents, for which they were thankful. Abokko’s people are a powerful party, as I have observed already under date of August 1.* They are becoming independent of the Atta, and I believe in a short time, if the present dispute between them and Agabidoko is not soon settled, they will shake off his yoke. They command the market from Aboh to the Confluence. Aje of Aboh seems to be in favour of Okeyin, and as they are commercial in their disposition, Aboh would go to trade with Abokko’s people as far as the Confluence, were they to remove so far up * Vide, page 27.

the river. In consequence of this, the old Ikiri market, (the Bocqua of the Lander’s) is at present suspended, or rather removed partly to Ighebe, where Ama-Abokko is now, and partly to Otuturu where Okeyin is encamped. Aboh traders attend both markets, the latter especially, while the people from the upper parts of the river, stop either at Igbebe or Otuturu as they please; but Agabidoko’s party dare not go up to either of them, nor disturb Aboh traders when passing Idda for Otuturu. It appeared from all accounts, that these two contending parties are engaged in preparations for a conflict next month when the river falls. Time was allowed for the people to trade with us, and about noon we weighed for Idda, where we anchored in the afternoon, two guns being fired to announce our arrival. After five, we landed and walked along the edge of the cliff', but there is very little to interest a stranger. Many of the inhabitants having left the town, the houses were for the most part, empty ; and long grass was growing between groups of huts -which at one time were thickly populated. It threatened a tornado and rain, but we managed to have a few minutes conversation with the brother of a chief before we hastened back to the ship, just as it was getting dark.

October 27 : Early this morning two messengers were sent to the Atta to announce our arrival, and to say that the whole day -would be given to trade. No one felt any inclination to pay his majesty a second visit, on account of the difficulty and waste of time, -which made the task unpleasant. The day was employed to better advantage on board, where people from different parts came together, and plenty of information could be collected. Our messengers did not make their appearance till late in the afternoon, when the Atta saw them, and promised the bullock offered on our ascent ; but it was to be shot that evening lest he should get away by the morning. This made us doubt the sincerity of the Atta, because the bullock could easily have been secured till the morning. Since Abokko’s people left Idda, there has been little or no trade in this place. The Atta however, wanted the ship to stop five days, to which we could not consent. The coals left near the water side hy his permission and under his care three months ago, were found safe, just as they had been packed up by the engineer.

October 28 : A man was early sent to the Atta on private business, and the bullock, still alive, was delivered to him to be taken on board, but without any assistance being given him. The animal made towards the man, and he at once let him go to escape being gored ; and thus the Atta’s present was lost — a loss which did not concern us much, as it was not given with a willing heart. We landed early, as steam was being got up, on a visit to a chief who was on board yesterday, and had a long conversation with him on different subjects. As far as he could recollect, he enumerated twenty Attas who reigned in Igara, and said that the present, who is the twentieth, is now in the twentieth year of his reign. He gave a brief account of the origin of the Atta, which is as follows : — The part of the country now known as Igara, “was formerly Akpoto country, our informant being himself on the mother’s side related to the AJvpoto. The name of the original king was Igara ; the first Atta came from the opposite shore from the interior, and belonged to a tribe named Ado, but called Idu by the people of Aboh. His calling was that of a hunter, and whenever he killed an elephant, or any other beast, he never took any part for his own use, but delivered the whole to Igara the king. Igara at first suspected the ])proceedings of the Atta, but as he did no mischief, and had very little power, not much notice was taken of him. In the mean time, more ])people came over from Ado and joined the Atta; and when he found himself sufficiently powerful, he refused to give Igara any more game. Thereupon Igara demanded the reason of this ; and the Atta gave an impertinent answer, that he Inul given him enough already. A quarrel forthwith arose, and the Atta drove Igara into the interior, and became king of the Igara country. The Akpotos we were informed, are now subject to the Atta, and their language is the same. The chief said, moreover, that the kings of Nupo and Aboli also sprung from Ado, as did the Atta of Igara. lie also gave us information respecting the natives towards the Ibo country, especially the Igbo, whom he identified with the Opu or Ibo, which -shall bo mentioned if the account be corroborated as we go down the river. He was very glad to hear me.

mention the intention of God’s people to send their countrymen back from Sierra Leone to settle among them, and establish trade, and to teach them the worship of the true God as they have been taught in the white man’s country. I spoke with him for a considerable time about God, and the folly of idolatry ; and all I said was listened to by him, and all present, with much attention. We returned on board, and about half-past eight A.M:. left Idda, and anchored off Adamugu in the afternoon, where we landed. This was a town of some consequence at one time, where Aboldio lived, and where Mr. Laird buried thirteen of the crew of the Quorra, and two of the Albiurka. It has declined since the death of Abokko, and nothing but the association of its name with that man, and with Laird and Oldfield’s expedition gives it any interest. On our approach, the few inhabitants armed themselves with muskets, ready for self-defence, and looked upon our landing with great suspicion ; but there was a Haussa slave there with whom we spoke, and he quieted their fears. Dr. Hutchinson asked for the graves of the white men buried there some years ago, but it appeared no one there had any recollection of the circumstance. There was one man who said he remembered the visit of the white men, but he was a little boy at that time, so he could give us no account of it. Their chief they said had been dead sometime, and his son had committed murder and ran away. Two among them were pointed out to us as their present chiefs, to whom Dr.

Baikie gave some presents. The first town was flooded, and the stench of decayed vegetables was sensibly perceived. We wanted to get to then’ other town, but they told us we should have to wade before we reached it, so we gave up our intention. Dry-fire wood was asked for and readily brought ; and thus a little trade was carried on with them. Some people had just come in their canoes from some markets on the opposite shore, with mats, said to be made by the people of Ado. This mat is of the same pattern used by the Yoruba, and the Ijebu near Benin, from which I think the district of Ado can be at no great distance. They gave us some account of the Igbo people, who they said were near the Opu or Ibo country, and very much like them.

October 29 : Sunday. Held divine service at half-past ten, and preached from Heb. ii. 1 — 3. Some canoes came alongside to trade, but they were sent away, and told that no business is done on this day, which is our Sabbath. There was a market to-day, in a place called Uto, about a mile below Adamufiu, on the right side of the river. This market is said to be attended by the people of Ado, about a day’s journey from the interior; and Ara market, which is held at another time a few miles below, is attended by the same people. Both TJto and Ara markets were established by Abokko, when he resided at Adamugu, but he gave Ara market to Agabidoko to reap the advantage of it for himself ; hence Ara market belonged to old Agabidoko, whose party is now residing partly at Idda, and partly in the neighbourhood of Adamugu, and is at enmity with Abokko’s people.

October 30 : As soon as steam was up, we weighed from Adamugu, and anchored off Asaba, on the right side, where we landed ; the people as at other places, were frightened at first, and held themselves in readiness for self-defence, but a few words of friendship and peace soon subdued their fears. The town of Asaba is situated on a gradual elevation, and the road to the top from the water-side is kept in good order. Immediately before entering the town, a spacious road, which could not have been less than thirty feet wide, led into the place, and from this road others branched right and left under shady trees to private dwellings, in groups of family houses. The town is by no means regularly laid out, but this is more to its advantage, as the houses are at great distances one from the other, which makes it airy. The soil is a red mould, with which they build their mud walls, and the streets are covered with sand and loose earth. We were led to the house of Ezobogo, their head chief, for there are many. The reception we met with here was beyond expectation, especially as they bore a very bad name among their Aboh neighbours, for they are Ibos. Without entering into particulars of their willingness to trade, and to allow their people to be taught the religion of the true God, of which I spoke with them for a long time — the dryness, and probable salubriousness of this place, which opens to the Niger, and is the best port to the Ado country, which seems to border on Benin and Ijebu, make it the best calculated for a settlement of any I have yet seen between Aboh and Idda. The fine hilly country on the back of Asaba, is called Oria, and belongs to Ado. There are two small towns between the hill and the river, whose market-places are Uto and Ara. The natives speak Ado, Ibo, and Igara. Some people from Ossamare reside at Oria, and are known there by the name of Akpram. There are some villages called Ugboru and Akpram, or Akpram Ugboru on the right side, belonging to Asaba; they paid tribute to the Atta formerly, but are now independent of him. Inam and Onitsha on the left side, and Asaba, used to be troublesome to Aboh traders on the way to Igara, but could not prevent their going, because Inam is the only place which possesses canoes large enough to make effectual opposition. There is also a small Ibo tribe on the left side, called Isugbe, before tributary to Obi, but now independent. A town called Asabutshi on the right, above Asaba, was first inhabited by a man who had murdered a man and woman, and fled thither for refuge. None of these places are visible from the river, but were pointed out to us near Walker Island, or the group of islands thereabouts. Their respective localities may be more accurately determined hereafter. Among other places mentioned is the Igbuso district, at the back of Asaba, having two towns, Ogbori and Ogbobi. Uzugbe, Onitshi, and Utu on the left, belong to Idda. These are the names of different places between Adamugu and Onitsha, given to us by our interpreter.

We weighed from Asaba, and anchored off Onitsha market, where we had seen about five hundred people in the market, on our ascent. Today was market-day, but we came too late, as it was just broken up. However, we met a few people, among whom was Odiri, the son of the king, or Obi Alcazua, of Onitsha town, which was some miles from the market-place on the left side. Here we made enquiry for the Igbo tribe, who make the fancy country cloths, upon which Odiri at once pointed to himself, and said, “We are the people who make it.” He told us, that the people of Idda, and higher up the river, not knowing the difference, call them all Igbo, which is the name of a small town named Igbo Inam ; that their country is called Igbo, but in fact, they are all Elugu of Igbo, or Ibo, and that this is the market attended by the Elugu people from the interior. He then gave me the following names of towns in Elugu, which attend Onitsha market, held every five days : — Obotshi, Umu, Oja, Nkpb, Obba, Abadja Ezongauran, where the fancy cloths are made, Abadja Obba, Akuku, Uke, Oto, Nnevvu, Ozhi-Owere, Obu, Ofu Abadja, Nkuere Nzhibe, Nteja. The names of the different fancy cloths are Owowo, Anaba Obiri, because made in Obiri, and Nwega. I asked Odiri, how they would like to see their countrymen now in white man’s country, come back and reside among them, and teach them what they have learned during their sojourn in that country ? He said, that as long as the white men have it in their mind to introduce trade, whomsoever they propose to send, -would be welcomed, and no injury would be done to any of their countrymen who might come to dwell among them. lie asserted that they never sold one another, but such slaves only as are brought to them from the upper part of the country. He was very anxious that we should see his father ; but we could not, as the town was some distance off, and we were desirous of getting to Akra-Atani that evening. Plere we were told, that the tribe of Isuama make Ossamare their market-place on the river side. We left Onitsha market with the intention of anchoring off Akra Atani, where we missed Aje on our way up ; but through the negligence of the interpreter, we passed the place before we were aware of it ; we, therefore made for Ossamare, but could not reach it that evening, so we anchored off a place called Osutshi, not visible from the river. I should have mentioned that the country at the back of Onitsha is dry, with rising ground, and this is said to be the character of the country far into the interior, with no water on the way. Asaba and Onitsha on the opposite shores present the two most promising localities to be inspected by those whose lot it may be to commence missionary operations among the Ibos. In questioning Aliheli, our interpreter, as to the dryness of the country in the interior, and whether the Elugu and Isuama have canoes ; he answered, “ They cannot swim : ” meaning, they are not watermen, like the people of Ossamare, some of whose canoes are so small, that they sit across them, and stretch both their feet in the water, with which they propel the canoe, as if a duck were swimming in a pond.

October 31 : Weighing early from Osutshi, we anchored off Ossamare, only a short distance from it, and went on shore. I was quite disappointed in this place, for it was a complete swamp. Although the river had fallen four feet, and the town was partly drained, the spaces between the houses, and the squares within them were all mud, and the heavy rain of last night made it worse. Between the houses immediately facing the river, and the king’s house, was a puddle or swamp, with about four feet of water, over which were thrown some pieces of broken canoes, and some sticks tied together in the shape of a bridge to cross to the king’s house. PI is square was more like a pigsty than the habitation of man ; but the verandahs and rooms being raised above the level of the water were dry. We managed to get into the house of Nzedegu the king. After Dr. Baikie had told him the object of his visit to the river, I was introduced to him as one having something different to propose. I told Nzedegu the wishes and intention of good people in our country, to send their liberated Ibo countrymen back to their country, to teach them what they had been taught in the white man’s country, especially the knowledge of the true God whom we worship ; that this proposal had been made to the chiefs of Aboh, the Atta of Igara, and other kings in the upper part of the country ; and that they all agreed to receive their returning countrymen, and to permit their people to bo taught by them the worship of the true God. He replied, that whatever the chiefs of Ahoh, and the Atta of Igara, had consented to do, he would do also ; besides this, that white men were their masters, and whatsoever they propose to them must be done. He said, the Isuama people attend Ossamare market, and that the country extends in the interior for many day’s journey. After leaving the chief’s house, I walked over the town, and looked into many of the houses, and found them all of the same character. When the water is high, canoes must be used in moving from one part of the town to another. Having seen the place, and heard the wishes of the chief, we returned to the ship, and weighed for Aboh, off which we anchored in the afternoon. I went on shore immediately in the same boat with Captain Taylor, Dr. Hutchinson, and Mr. Richards. We landed Aliheli, the Haussa interpreter, here. Ahoh was found in the same state as Ossamare. Although the river had fallen four feet, our boat pulled within six yards of Aje’s house, to which we had about five minutes’ walk from the creek at our first landing, July 22. Large trading canoes were afloat opposite the houses in the cross streets ; and as the water falls, the mud and puddle is left to be waded through by the people as they pass to and fro in the town. We managed, partly by skipping or tiptoeing over the mud to get into Aje’s house, but some of the gentlemen had to be carried on men’s shoulders. Aje’s house being built upon a mound above the level of the water, was comparatively dry ; but the square was very damp, and green algae covered some parts of it. Aje received us with much joy ; and that we might enjoy our interview, unmolested by the crowd in the open but muddy inner square, he invited us into his private chamber, which had two or three pigeon holes as windows, to admit air and light. He desired us to sit down either on the mat he had spread for our accommodation, or, those who preferred it, on the chair and stool he brought in. But this inner room was so dark that we could scarcely see one another’s faces, and very close from so many sitting together, within so small a compass. We therefore preferred the noise in the open square to the smothering of the dark private closet ; and went out again. I asked for Simon Jonas, who was then at Tshukuma’s house, and he was immediately sent for. After Captain Taylor and Dr. Hutchinson had done with trading business, I briefly introduced the subject of the contemplated missionary establishment among them, but deferred entering at length into particulars till I could see him and his brother Tshukuma together. He said he knew all about it, and that all would be right. I then invited him on board to-morrow morning with his brother Tshukuma, according to the request of Dr. Baikie. We left Aje, and went on a visit to his younger brother Okoya, who, Simon Jonas said, was very kind to him, and expressed his wish many times to see me on my return from the Tshadda. He was very glad to see me, and entertained us with palm wine and kola nuts ;

and I invited him with his brother on hoard tomorrow. Leaving Okoya, we paid a visit to Tshukuma who was very glad to see me again, and made anxious enquiries after the ship’s crew. When I told him that we had all returned as we went, •without losing a man, either by sickness or accident, he grasped me by the hand with repeated greeting, and said, “ Your ship is a singular instance,” and that we were more fortunate than all the vessels that ever visited this river. When I told him how far we had been, and that I had visited Hamaruwa, and spoken with the Filani king upon the subject of the white man’s religion, and that he consented to let his people be taught, — Tshukuma was surprised, and looked upon me as if I had been to the end of the world. lie asked. Did you see and speak with the king of the Filanis ? I said, yes ; and that Dr. Baikie had visited and spoken with him too, though it took us three days to go to him from the water-side and back to the ship. Tshukuma pointed to three little boys standing by, and said, the Filanis sold all these. I told him that he offered to present Dr. Baikie with two slaves, but they were refused, and he was told it was sinful to possess slaves. Tshukuma could say no more, but listened to my brief relation of our visit to the countries up the river with perfect astonishment. Some traders had seen us at Rogankoto in September, and reported at Aboh that we had gone to the black waters, the country occupied by the Filanis, the disturbers of the world; hence their fear and apprehension for our safety. I invited him on board with Aje his brother, according to the request of Dr. Baikie. We left Aliheli on shore, and took Simon Jonas on board with us. Tshukuma requested that a boat should be sent for him to-morrow, which request I promised to make to Dr. Baikie.

November 1 : After breakfast, the gig was sent for Tshukuma and Aje according to promise. The former came in the gig, but Aje came in state in his own large canoe, paddled by thirty pullaboys, with about thirty others, including eight or ten of their wives who accompanied their husbands on board. Tshukuma was dressed in plain white Turkey trousers, and a white English shirt and jacket, as when he visited the ship three months ago ; but Aje appeared in superfine scarlet Turkey trousers, and a scarlet serjeant’s coat with a string of large pipe corals thrown over the collar. Both had red hats on their heads. Aje reminded me of his father, whom he resembled much both in dress and gait, and in his keenness as a trader.

After the usual salutations. Dr. Baikie had a long talk with them, after which I introduced the subject of resident Christian teachers. Tshukuma and Aje had consulted together on the matter previous to our arrival, and said that they were quite willing to receive them, but that the fault rested with us, for we had deceived them before in raising their expectation when their father was alive ; and now they hesitated to believe till they see us fulfil our promise. I then explained the cause of the delay, but expressed my hope that it would not be long before our purpose was effected ; telling them that it was on that account I had left Simon Jonas with them, that they might have time to think sufficiently on the matter. They said, Simon Jonas could bear testimony to their willingness, but the rest remains with us.

During the three months Simon J onas remained at Aboh, he was treated with a degree of kindness and respect, by Tshukuma and Aje, which quite exceeded our utmost expectations. He was taken ill two weeks after we left, and continued ill a week. He was then in Tshukuma’s house ; he says that the care and attention received from him, was like that of a father. He was sent for by different chiefs in the town, for conversation, and to ascertain whether what was said respecting our intention to form an establishment at Aboh, was likely to be carried out. He often spoke to them about their superstitious practices as being foolish, and one of them, that of chewing a stick to clean the teeth, and then spitting before their country fashion, to invoke a blessing upon those who desired their good, imprecating his anger upon those who desire their hurt, was given u]) by some upon his representing to them the folly of so doing. He found them teachable, inquisitive, and attentive to what was told them, and if proper attention were paid to them, much good might be done.

Simon Jonas moved about among them as a person of influence, from his superior knowledge, and travelled a day’s journey inland to Oko-Ala. At this place he was asked by the chief, Why Ave •were going to remain at Aboli, and not with them also in Oko-Ala ? Jonas could only tell him, that no place would be left unvisited in due time. He returned from Oko-Ala the third day fearing that the steamer might arrive in his absence. He then went to Asaba and Onitsha markets by water. These places ai-e about the limit of the Aboh territory. He also visited Akra-Atani, Ossamare, Ogume, and Omu-Osai : in all which places he was well received. At Aboh, one little boy could say all the letters of the alphabet, others have learned some letters. Tshukuma had shown Simon Jonas a place near his own abode, where he thought a house might be built for us, if I thought it suitable on my return. He had examined the entire place according to my direction, and now left it to me to judge of the different localities for myself.

November 2 : After breakfast I went on shore with Captain Taylor, and Dr. Hutchinson. Mr. Richards accompanied me, and we went first to Aje’s house. While sitting in a private room, about 10 feet by 5, which received light through six pigeonhole windows, as we were remarking about the length and breadth of the rooms, a petition came from two prisoners, through Simon Jonas, that we should intercede with Aje on their behalf. Being requested to mediate, I called the chiefs attention to the subject. I first proved the justice of rewarding the good, and punishing the evil; saying, that it was so in all parts of the world. After leaving the matter to work an impression upon his mind, I interceded for the prisoners, that they might be released for our sake. Aje was struck, he paused a little, spoke to one of his attendants, and then requested us to come to the square, where the prisoners had been bound, neck and feet, with chains, for the last twenty days. There he seated us, and requested me to repeat what I had said to him in his private chamber. This I did in the hearing of those present, and of the prisoners themselves. Aje replied, in the presence of his people, that we were true people, that he would not refuse any thing we wished him to do ; that if he was about to execute a person, and we were to tell him to forbear, he would do so; that if he was about to sell a person, and we should forbid it, he would desist, and that he would act now according to our request. He then immediately ordered the two prisoners to be set at liberty. As I had landed purposely to go through the town, I took Simon Jonas with me, and left Captain Taylor and Dr. Hutchinson with the chief, to talk about trading. I visited Tshukuma, had some conversation with him, and told him that I was going to walk through the whole of Aboh. He said he apprehended some difficulty in doing so, on account of the mud and water in the cross streets, but I told him that I had come for the purpose and was determined to go through it. Tshukuma was very much in want of a chest to keep his clothes in. When Simon Jonas was here in 1841, he gave him one of his, and the chief now presented Jonas with a country cloth, for which he wanted a box in return ; Simon could not spare the only one he had, and when I came in, Tshukuma told me of Simon’s refusal to accept his present. Simon then explained the matter, and the chief pressed upon him the cloth or linen, which I told him to accept. I wrote Tshukuma’s want of a box in my note book, and requested him to be patient till next year, when I hoped he would receive one. He offered to make me a present of a ram, which I requested him to keep till next year, please God, for the entertainment of my friends who might come; and we took our leave. I next paid a visit to Isaha, an old man, whom I may call the King’s Counsellor. He is the keeper of the suits and other articles used when the king goes through the ceremonial of being acknowledged as the sovereign of the nation. Since the death of the late Obi Osai, no one has been elected king in his stead, and Isaha has been acting as the president of Aboh. All important matters are therefore referred to him for decision, though Aje assumes the air of royalty, on account of his wealth, influence, and power ; and being an active and intelligent man, he is feared by the people. Isaha was very glad to see me, and asked whether Tshukuma had not mentioned his name to me ; as he had not done so, I informed Isaba that Tshukuma had promised to tell all the head chiefs what I had said to him, and observed that I did not doubt but that he, Isaba, was the principal person intended. The thought that he was not slighted pleased him ; I then told Isaba that I had heard of his great name, and came to apprise him of our intention to send some Ibo teachers to Aboh, to reside there and teach the people God’s book, and white man’s fashion. He expressed his joy at the idea, and said that he had a female relation in Sierra Leone, whom he would be very glad to see at Aboh. This relative I afterwards understood to be the wife of J. Grant, one of the Ibo interpreters, who had visited Isaba the evening before. He entertained us with kola nuts. Leaving Isaba’s house, I commenced my inspection of the town, from N.E. to S.W. it is fully a mile in length, and about 200 yards in breadth, lying parallel with the creek, with a wide opening along side the creek, the cross streets running nearly east and west. The greatest disadvantage to Aboh is the creeks formed up their streets at the rising of the river. The people themselves help much towards it, by digging clay in the streets, and in the front of their houses ; and the holes admit water at every rise of the river. Thus what was before regular streets, are now nothing but so many small creeks through the town. Moreover, they widen and deepen the streets, that canoes may be brought nearer their houses at high water. From these causes, the state of the long and cross streets was such that I should have had greater facility in my inspection had we been a week earlier, for I could have gone over the whole in a canoe paddled from house to house, but the river having fallen four feet already, nothing but mud remained, except where the water was deep enough for a canoe ; and I had to wade through the streets. The sites of the houses, and the huge cotton-trees 'are undermined by the encroaching stream, though they still maintain their hold. But the fall of a tree would carry with it the ruin of many houses, and risk the life of their inmates. Other spots, sheltered by sacred groves and bushes, are not suffered to be cleansed, but left untouched, to be the receptacle of filth. This state of things served to show the real height of Aboh above the level of the water, before it was spoiled through the foolishness of the people. The south-west end of the town being but recently inhabited, has not yet suffered so much as the north-east ; but the same plan of digging pits in the streets, and from the water’s edge, is followed there also. At this end of the town, towards the entrance of the creek, within a short distance of the vessel’s anchorage, in the main river, I have fixed upon a spot of land for a contemplated Mission establishment, and given Aje a strict charge not to suffer any of his people to meddle with the place, or allow the near neighbours to dig away the soil (which is in a great measure sandy), that no water may encroach and spoil that part also. Aje said, the land was his, and he would take care of it for us. I have taken this step to secure the spot at once, as being the best I could at the time discover. It will be left to those who may have to commence Missionary operations here, to use their own discretion when upon the spot. But after all that can be done, the place can only be occupied by native teachers. I cannot recommend it for the residence of European Missionaries, though they may occasionally visit it from the upper and healthier parts of the country.

Having proved the good-will of the chiefs and people, the respect they have for their countrymen who have enjoyed greater advantages than themselves, their willingness to be taught, and their anxious expectation to see us fulfil the promise long made to their late king in this respect — I cannot but conclude my report of Aboh by saying, I assuredly gather that the Lord hath called the Church to preach the Gospel to them.

In the evening, we shifted from our anchorage, and dropped a mile below Aboh into the open stream.

November 3 : W weighed early this morning, and anchored off Agberi, the first Oru village below the Aboh district. Here we purchased fuel, of which the people had a large quantity for their own use, as they keep fires almost always burning in their houses, to dry them, and counteract the damp which proves so injurious to the inhabitants of the Delta. There were two headmen in the village, one an old man, called Igbema, and the other a much younger person, called Agbekun. The latter visited our ship when about above Truro island on the 18th of July. Since that time Agbekun has been absent at Aro, the capital of a district of that name near Isuama, where the Tshuku, the great god of the Ibos, resides. Agbekun, being childless, went thither to inquire of the god. While there, he went through many ceremonies, and performed many sacrifices ; and had just returned with a favourable answer from Tshuku, whom, however, he himself did not see, because all communication with him must be carried on through the priests. He brought back some representations of guardian gods from Tshuku, three of which he showed us as a proof that he had truly been in the place of Tshuku. This is always reported to be at a distance of about three months’ journey, though Agbekun performed it and back, with the performance of all the ceremonies, within that period. This gave me the opportunity of speaking to him about the true God, to whom I endeavoured to turn his attention to look for blessings, both temporal and spiritual. He wanted to know how to pray to the Great God, whom he knew to be greater than Tshuku. I told him to do so, just as a little child wordd ask his father for what he is in need of Agbekun was very shy in speaking much about the Tshuku of the Ibos, as a great mystery is connected even with the place of his residence. Since his return, he has been going through some ceremonies, and cannot be seen or spoken to much in public, till the time allotted to them has expired, which will be in about two days. In consequence of this, he did not attend market ; but he was told, that as we were from white man's country, his ceremony could not be spoiled by his conversation with us. He replied, There is no hatred in white man’s country as in black man's country.” I told him to look at me, a Yoruba by birth ; Simon Jonas, an Ibo ; and Dr. Baikie, an Englishman ; though of different nations, we live together as brethren, and so our God teaches all men to love one another. I expressed my hope that we should soon be able to teach them this love, which he was glad to hear. When comparing Oru and Brass, or Itebu words together, his attention was called off to settle some mistake made about the purchase of wood outside. Dr. Baikie pointed out to me an Ai’6 man, Okori by name, a blacksmith, who had lately come to Agberi with his son, -with whom we had some conversation. He told us the names of some places of importance on the way to Arb, by the Bonny River, above Aboh ; he knew the town of Simon Jonas, in Isuama, not far from Arb. At noon we weighed from Agberi, and anchored at the lower end of the branch explored by the Wilberforce, a mile or two above Angiama.* November 4 : 'SVe dropped down to Angiama to visit the chief, as well as to purchase some wood. This place was completely swamped ; how the people could live there I really could not conceive. We were seated in an unfinished house, when Ndawa, the chief, made his appearance. Pie was the same person who requested that the ship should stop and trade on our ascent. Dr. Baikie gave him a present of some red cloth as a kind of inducement to get his people to sell wood, of which they had abundance, owned by the women, piled up in large heaps under their store houses. These houses are erected upon sticks about four feet high from the ground, to avoid damp and moisture, and separate from their group of dwellings, to avoid fire, which may break out among them. In a very short time, plenty of dry wood was bought for scissors, needles, snuff-boxes, and brass ferret-bells, with which they were exceedingly delighted. The chief invited Dr. Baikie on shore to his house, and presented hun with a sheep, yams, and cocoa-nuts. The Doctor impressed upon him the necessity of * See Schou and Crowthcr’s Journal, p. 38.

maintaining friendship with white men, that trade might be carried on with him as well as with other chiefs in the interior and on the river. He then gave the chief a red serge cloak, which was very acceptable ; and he promised to see that no molestation was offered to any boat or canoe belonging to us, which may go up or down the river. It will be remembered that this was the place where Mr. Lander was mortally wounded. Having completed our business at Angiama, we weighed about nine A.M., and were once more in sight of the salt water at a quarter-past two P.M., dropping anchor about an hour after — -just sixteen weeks, this very day, since leaving the spot.

Here again we have cause to raise our Ebenezer to God, who has led us out, and brought us in, in safety, both Europeans and Natives, without losing a single person either from sickness or accident.

November 5, Sunday : We lay at anchor, and preparations were made for crossing the bar on Monday. Mr. May, accompanied by Mr. Richards, left the ship early in the morning on a visit to Brass River, by the creek. They returned a little before sunset, but brought no news of any importance, neither letter nor newspaper. I held Divine service at half-past ten, and preached from Joshua xiv. 6 and 7. All the officers on board manifested an earnest desire to return thanks to the Lord, who has so mercifully dealt with us during our voyage up the river.

November 6 : Steam was got up before daylight, and as soon as we could see sufficiently, taking advantage of high water, by seven o’clock, the ‘ Pleiad,’ piloted by Mr. Richards, crossed the bar in smooth water, as if she was sailing in Clarence Cove. Here are again additional mercies, for which we cannot be thankful enough. About noon, the schooner ‘ Mary,' Captain Robertson, from Bonny, hove in sight. We came up to her, when Mr. Robertson boarded us, and brought a newspaper as late as August 19. He also gave us some news about the coast, and said that the mail steamer ‘ Ethiope ’ had left only about two days before. It was cheering, after four months’ absence in the river, without communication with our friends, to hear news again of the civilized world.

November 7 : Fernando Po was in sight this morning ; and about five P.M. we dropped anchor in Clarence Cove, having been boarded by !Mi'. Mackenzie a short time before. We soon landed, and were received by Governor Lynslager, Rev. Mr. Diboll, the Baptist Missionary, and all “the native settlers, with heartfelt gratitude that we all have been spared to return from the river in good health and spirits.

May this singular instance of God's favour and protection drive us nearer to the throne of grace, to humble ourselves before our God, whose instruments we are, and who can continue or dispense with our services, as it seems good to His unerring wisdom.

Samuel Crowther.