From Issapoo we accompany Mr. Hutchinson to Duketown, and on the road that gentleman tells us of the iron palace that was sent out some years since from Liverpool for the late king Eyamba; and which, though now utterly ruined, may be recollected in its prime, as well as King Eyamba, in the same enviable condition, and still another king, one Archibong, though whether Archibong was Eyamba’s successor, or _vice versâ_, is not quite clear. However, the reader may judge for himself. “No man was more impressed with an idea of the dignity attachable to the trappings of royalty than Eyamba, and so he must have a carriage. But the horses soon died, after dragging out life for some time. The skeletons of two only were visible about Duketown, perfect _anatomies vivantes_, at the time of my first visit there. Horses not being native to this part of the country, it puzzled the lexicographers very much to find a name for them in their Etick tongue, the language spoken at Old Kalabar. At length they hit upon the term _Euang makara_, which signifies “white man’s cow;” and to carry the absurdity further, entitled Eyamba’s carriage _Efot euang makara_, which literally means “white man’s cowhouse.” When I beheld the nature of the streets and roads in and around the town, it was a marvel to me how Eyamba could find a place broad or level enough for four wheels to roll upon. But he did make out a few yards meet for that purpose; and there it was his custom to have the carriage drawn before him by a number of slaves, whilst he walked after it, with his shining brass crown upon his head, and an immense party-coloured parasol held aloft by a strong-armed man. The Irishman who got into a sedan chair, and, finding the bottom out of it, said he might as well be walking, were it not for the grandeur of the thing, had a nearer semblance to state than this gander-brained monarch, who often used to boast of his desire to see Wellington and Napoleon, that he might shew his pre-eminence over them; and who was accustomed to sign all his letters and documents as Eyamba V., king of all black men. Everything in this once magnificent house was, on my visit to it, in a state of perfect ruin and decay, for his majesty died a few years after it had been constructed. This condition of affairs may be explained by the fact that there exists among the people of Old Kalabar, as amongst the majority of the heathen nations in western Africa, a silly superstition, that when a man dies he requires the spirit of all that belonged to him in this world, his wives, slaves, cloths, chattels, and furniture, for use in the unknown world to which he has gone. In proportion to what his competency was, and to the means of his friends to make a corresponding sacrifice for him, so is his anticipated comfort in the next state to be measured. I have been since informed that in a few hours after its fall there was not a single piece of its structure to be found on the site of