Eyamba V

father = Ekpenyong Offiong Okoho His father was Ekpenyong Offiong Okoho also known as Eyamba III. The fourth Iyamba came from the Duke Ephraim line. The acquisition of this title would enhance the authority of the elected Obong and would expedite their role as rulers. Although Edem Ekpenyong was maternally and paternally from a family of Iyamba title-holders, he still spent a lot of money in securing the eternal ownership of the Iyamba title for his family. This action was similar to the actions of his great uncle Esien Ekpe (Iyamba I) who purchased the five lower Ekpe grades for his children and those yet unborn. Although Hope Waddell was not present at the time of Edem Ekpenyong's election, He may have obtained the information regarding Eyamba's ascension to the throne from Eyamba's detractors, some of whom he was unpopular with due to trade disagreements and those of whom lost the struggle for kingship with him. Nair postulates that Eyamba may have been regarded as a usurper due to his elimination of people whom he regarded as potential threats to the longevity of his rule.

Reign Eyamba V and the Missionaries The abolition of the slave trade led to destabilization of commerce among the trading Chiefs and the supercargoes. Attempts were made to abandon the old practice of the slave trade and transition to other commercial ventures. Eyamba who was worried about the repercussions of the abolishment of the slave trade expressed his aspirations for Old Calabar to Commander Raymond. In a letter dated December 4, 1842, Eyamba stated:

'Now we settle treaty for not sell slave, I must tell you something, I want your, Queen to do for we. Now we can't sell slaves again we must have too much man for country, and want something for make work and trade, and if we could get seed for cotton and coffee we could make trade. Plenty sugar cane live here and if some man must come for teach book proper, and make all men saby God like white man, and then we go on for same fashion. We thank you too much for what thing you come do for keep thing right. Long time we no look Man-of-War as Blount promise and one Frenchman come make plenty palaver for slave when we can't get them. You been do very proper for we, and now we want to keep proper mouth. I hope some Man-of-War come sometime with proper captain all same you look out and and help we keep word when French Man-of-War come. What I want for dollar side is a fine coat and sword all same I tell you and the rest in copper rods. I hope Queen Victoria and young prince will live long time and we get good friend. Also I want bomb and shell. The request for artillery showed Eyamba to be a military leader but the appeal for technocrats to aid in the establishment of Coffee and Sugar industries was ignored as the triangular trade was still being carried out discreetly. Oku postulates that the establishment of coffee and sugar industries would have seriously affected the imports from Liverpool as not much sugar or coffee would have been required from there. Prior to the arrival of the missionaries at Calabar, Presbyterian missionaries evangelized to the former slaves in the West Indies. Newly Converted Christians in Jamaica were desirous of propagating the Christian gospel to Africa. Their desire was made known to the Scottish mission who deliberated on the matter. An undertaking was made by King Eyamba V and other Chiefs to show their commitment towards missionary establishment in Old Calabar. There were six missionaries in the pioneering team which included Rev. Hope M. Waddell (Leader), Mr & Mrs Samuel Edgerly (Catechist & Printer), Mr Andrew Chisholm, Mr Edward Miller (Teacher), George (An Ex-Slave Boy). At the time of the arrival of the missionaries, King Eyamba V was already an old Man. When they arrived, they first met King Eyo Honesty who was delivering oil to one of his ships. They met King Eyamba V the following day who remarked "I look long time for you. Glad you come now for live here. Look about and choose what place you like for make house. The whole country belongs to me for six days journey all round." Being a highly competitive king, Eyamba V was displeased when he learnt that two mission houses were to be established in Calabar, one at Creek Town and one in Duke Town. He saw no reason why there should be two mission houses and appealed to Beecroft who responded saying, "You call it strange thing and what of that. We see new things every day. And nothing can be more new and strange than to see white lady live in any of your towns and teach your children. Never fear, no harm will come..." Eyamba's reference to England reveals that he was knowledgeable in international affairs and is further confirmed during Captain Beecroft's visit to Calabar where he informs Becroft that he is aware of the developments taking place in the triangular trade.

Eyamba V and the Supercargoes Eyamba did not have a great reputation among foreign merchants. The reason for his detainment was that he was owing the ship "thirty-five puncheons" or about twenty-five tons of Palm Oil and was exceedingly late for a payment. The Iron Palace was built by William Laycock on the request of Eyamba V.

Eyamba V and Queen Victoria Eyamba carried out an extended correspondence with Queen Victoria. During it, the Queen tried to convince Eyamba to end the slave trade amongst the Efiks and offered her protection in exchange. In response, Eyamba suggested that since he could only accept the protection of a woman if they were married to each other, he could marry her as a prelude to the abolition.

Although Victoria is said to have tactfully ignored the marriage offer, a misunderstanding led to the gifts that she sent with her next letter being interpreted in Calabar as an acceptance of it. This in turn caused the myth to grow up amongst the Efiks that Queen Victoria was the wife of King Eyamba V, a myth that is maintained in their oral traditions today.

During the subsequent reign of her descendant and successor Queen Elizabeth II, the myth was used as a reason to honour her cousin Prince Michael of Kent with a title in the Nigerian chieftaincy system by the reigning Obong of Calabar, Edidem Ekpo Okon Abasi Otu V.

Barbara Etim James, an obong-awan of the Efiks who hosted Prince Michael during his installation, was quoted as saying:

Death On the death of Eyamba in 1847, the pandemonium that broke through Old Calabar was great. It was the custom of the Efik people to bury members of the royal family with slaves. In cases where the person who died was male, he would be buried with some of his wives and slaves. Rev Hope Waddell gives the details of Eyamba's death stating, For the King's interment, a great pit was dug, wide and deep inside a house and at one side of it, a chamber was excavated, in which were placed two sofas, On these the body was laid dressed in its ornaments, and a crown on its head. Then his umbrella, sword, snuff box bearers, and other personal attendants were suddenly killed, and thrown in with the insignia of their offices; and living virgins also, it was said, according to old custom. Great quantities of food and trade goods, and coppers were added; after which the pit was filled, and the ground trampled and beaten that no trace of the grave might remain. Lest they should be violated whether through revenge or cupidity, such precautions are always used to conceal the graves of the nobles. Thirty of Eyamba's wives were killed the first day. For some, it was an honour to be "Called" to join the king in the afterlife. Several pleas were made by the missionaries but all with little effect. Some of the executioners misled them with false promises while some Chiefs rebuked the missionaries saying that "...white people had no right to interfere with black men's fashions. The School at Duke Town was shut for several weeks and Chiefs refused to send their children to school to keep them from harm.

Ancestry