Eyo Honesty II (; –1858) was the ruler of Creek Town from 1835 until his death on 3 December 1858. Creek Town was part of the Efik city-states of the Old Calabar province in the Bight of Biafra.Nair, King and Missionary, p.242 Eyo was born into the family of Eyo Nsa and Inyang Esien Ekpe. His father Eyo Nsa, alias Willy Eyo Honesty or Eyo Willy Honesty, was one of the prominent figures of the 18th century in Efik maritime history. His mother, Princess Inyang Esien Ekpe, was the daughter of Esien Ekpe Oku (alias Iyamba I).
King Eyo Honesty's reign saw changes to the religious life of Creek Town and Old Calabar. He is credited as having aided in the invitation of the Christian missionaries to the Old Calabar region, which further aided in the establishment of Christianity across the Cross River region.Oku, p.137 Eyo was also instrumental in the abolition of practices such as the killing of twins and human sacrifices.Latham, p.93 On his death, he was succeeded by his son Eyo Eyo Ita, who became King Eyo Honesty III.
Early life Born as "Eyo Eyo Nsa", he was named after his father Eyo Nsa. Although his exact date of birth is unknown, Eyo was cited to have been born in 1788 by an epitaph located on a tower of the Creek Town Presbyterian Church. However, Oku argues that the period in which Eyo's mother's hand was offered in marriage to his father was prior to 1767 when the Obutong massacre occurred. Her hypothesis is based on the circumstances surrounding the union of Eyo Nsa and Inyang Esien Ekpe. According to tradition, Chief Eyo Nsa won the fair hand of Princess Inyang Esien Ekpe after decapitating the pirate, Akpa Akpakpan Uko of Mbiakong. In his youth, Eyo worked as a cabin boy under English captains and had accompanied them during the era of the triangular trade.Waddell, p.311Nair, King and Missionary, p.246 It was during this time that he learned to speak and write the English language. He also learned the ways of the slave trade and how to do business which would benefit him as a ruler later on in life. After his father died in 1820, his family fell upon hard times and Eyo found himself in the employment of his father's rival, Efiom Edem (Alias Great Duke Ephraim).Crow, p.280 Working for Great Duke Ephraim in Duke Town, allowed him to improve his English and trade skills while establishing himself.Nair, King and Missionary, p.247 Narrating his early beginnings, Eyo had informed Rev. Hope Waddell,Waddell, p.414 When young I was nobody, for I was poor; and it was long before I set up as a gentleman. I put my mind to my trade and worked; at first a little, and then more. What profit i made I put down. When ships come I trade with their money, and when they go away I trade with my own... And now pass every man (in wealth) in all Calabar. According to Magnus Adam-Duke, Eyo became conditor (founder) of his ward in 1834, after the death of Great Duke Ephraim. This was one of the first steps he undertook to liberate the late Duke's hold on Creek Town. Goldie documents that Eyo made attempts to reconcile the warring factions in his father's household. One of the ways he is said to have done this states, "He went out into the public street, and lifting a handful of sand, he scattered it, proclaiming that thus he cast all strifes to the wind, and called upon all who had retired to the country districts to return and rebuild.Goldie, p.7 Another tradition upholds that due to the curses inflicted on the land by the Ndem during his father's reign, barrenness was rife in the town. Thus, Eyo Eyo Nsa purged the town of this curse by performing the following ritual: "He killed cows and left them at every corner of the town for vultures to feed upon. As would be expected, thousands of these birds bore down on the carcasses and from then on there was a rich "Harvest of Babies"." Eyo's actions were based on the Efik belief that the vulture is the harbinger of good fortune.
Kingship The death of Eyo Nsa left a leadership vacuum in Creek Town. Eyo Nsa was one of the legendary figures that aided in the strengthening of Creek Town's economic power in the lower Cross River. Chief Eyo Nsa was succeeded by Ekpenyong Nsa, the younger brother of Eyo Nsa. Ekpenyong Nsa was described as "a rash, proud and headstrong man" who squandered the family's wealth.Talbot, p.190 After the death of Ekpenyong Nsa, it was decided that a new king should be installed. Although Eyo Eyo Nsa's elder brother Tom Eyo was the head of his father's ward, Tom chose to concede the position of head of Creek Town to Eyo. Tom's decision was based on the fact that Eyo Eyo Nsa was the most qualified man to rule the town by virtue of his wealth, experience, contacts, business knowledge and literacy.Aye, King Eyo, pp.30-31 Eyo Eyo Nsa was crowned in around 1835 and took up the name "Eyo Honesty II". Rev. Hope Waddell gave an account of the events that took place after his coronation stating, He proclaimed a feast, invited the country to be his guests and for two weeks entertained all who came, by daily feasts and shows. At last he took his seat, crowned in the marketplace, surrounded by his famiLy, friends and armed bands, addressed the assembly and was proclaimed rightful King.Waddell, p.312 The proclamation of a new king at Creek Town is said to have displeased King Eyamba V, who did not like the idea of the presence of two kings in the region. Eyamba V sent emissaries to inform them of his displeasure. Hope Waddell records Eyo's response: ...From his residence to the town-house; he had the streets laid with hundreds of boxes of brass and copper rods, "current money of the merchants" worth each about £5 sterling. On these, he walked without putting foot to ground and told the messengers what his march had proved that he had money enough to be king and needed no leave from Eyamba. King Eyamba V carried on with his refusal to acknowledge Eyo as king for a while and forbade captains within the area from saluting Eyo when he visited their ships. Anyone who refused Eyamba's decree was fined. On the other hand, King Eyo refused to be disrespected and would not trade with anyone who withheld his honours. King Eyo's trade is said to have been the most important in the country, therefore it was difficult to heed the commands of Eyamba V. The last straw was when Eyamba threatened to "Catch and Chain" Eyo. On hearing of King Eyamba's threat, Eyo discreetly prepared his naval forces and sailed unannounced and arrived unexpectedly to Duke Town. He instructed his team to not attack until he had given a signal. With a few bodyguards he walked to Eyamba's house. King Eyamba was thrilled by Eyo's visit but his countenance changed when Eyo informed him that he had come to give Eyamba the opportunity of chaining him. King Eyamba was surprised and tried to explain that it was a joke and encouraged Eyo to drink with him. King Eyo refused his request and departed to his ship, sailing to Creek Town and leaving Duke Town, Eyamba and his people confused and surprised at his audacity.
Reign
The period from 1807 to 1840 marked a turning point in the Economic history of Old Calabar. Although the slave trade was abolished in 1807, the exportation of slaves from old Calabar was still on-going until 1840.Latham, p.55Latham, p.134 There was also an increase in other exports such as oil, barwood, due to the decreasing popularity of slave acquisition. Creek Town like many other towns of the old Calabar region had played its role in the exportation of slaves to the new world. Thus, when Eyo II became ruler of Creek Town, he carried on the tradition of his father and grandfather.Aye, King Eyo, p.42 In 1840, Commander Raymond paid a visit to King Eyo II and King Eyamba V with the anti-slave trade treaties which Nair states were willingly signed by both kings.Nair, p.86Nair, p.82 King Eyo II and Eyamba V realising the change in the economic tides of the region sent letters to the British requesting for teachers and missionaries to Old Calabar to establish schools and teach the people, commerce and Christianity. Their requests were heeded and the first missionaries arrived Old Calabar in April 1846. Thus, Eyo's reign marked the beginning of a new era in the history of the lower Cross River region.
Political life Old Calabar was divided into a small number of towns which were all under the authority of the Ekpe society.Nair, p.2Latham, p.37 The title of the vice-chairman of the fraternity was known as .Latham, p.39 This office was held by Eyo II's father, who inherited it on the death of Esien Ekpe Oku. Eyo Nsa's inheritance of the grade was as a result of his marriage to Eyo's mother who was the daughter of Esien Ekpe Oku.Hart, pp.67-68 Eyo II equally came to inherit the office held by his father. Eyo also appended the grade to the list of Ekpe grades. Eyo II's position within the Ekpe society made him a powerful force within Old Calabar. Through his position as Obong Ebonko, he was able to enforce laws within his territory. Thus, without Eyo's position in the Ekpe society, it would have been difficult to enforce treaties that pushed for the abolition of funeral sacrifices, twin killings, witch trials and other practices.
Eyo II sought a peaceful approach towards handling interethnic affairs except there was no other option but to go to war. An example of Eyo's handling of neighbouring affairs within the Cross River was his improvement of Old Calabar and Umon relations. Umon is an island situated in the middle of the Cross River. During the pre-colonial era, it was difficult for people to freely transport goods along the Cross River without paying fees to the ethnicities located along the Cross River. Eyamba V had attempted to bully the Umon people to obedience severally but the people were resilient and would not give in to any form of intimidation. Eyo II chose to settle matters with the Umon people amicably by first, sending out a peace mission to Umon. According to Hope Waddell, About sixty canoes followed Eyo and his Chiefs to Bosun. Most of them had each a large gun, mounted on a strong frame in the bows, and a little deck house in the middle for its owner gaily painted with ensign in the stern. Eyo led the way himself in a six oared gig rowed not by slaves but by young gentlemen of the best families in the land. Some of his canoes which followed were very large, sixty or seventy feet long and five or six broad, paddled by thirty men and carrying also bands of armed men. They had large guns both bow and stern and were ballasted with cannon balls.Waddell, p.372
When asked if the people of Umon would not feel alarmed by the presence of armed forces in the area, Eyo II pointed out that the palm fronds which surrounded the Ekpe canoe signified that they came in peace. Eyo negotiated with the chiefs of Umon and they collectively came to an agreement that Creek Town would pay an annual dash to certain chiefs at Umon to ensure trade along the area, with the people of Creek Town being undisturbed thereafter. Eyo's influence was felt in neighbouring communities within Old Calabar. Although he refrained from dabbling in the activities of other towns, he did not refuse to come to their aid when they required his wisdom. Such was the case when Duke Town was in anarchy after the death of King Archibong I.Waddell, p.498 The missionaries appealed to King Eyo to come over to Duke Town and aid in the restoration of order to the town. King Eyo responded that he could not interfere in the affairs of Duke Town until their own headmen requested his presence. King Eyo eventually visited Duke Town. According to Hope Waddell,