peculiarity of the Egboship is this, that the want of a single variety of the title will expose him who is so unfortunate as to lack it, to the lashings of the Idem of that particular grade which he has not purchased. If an individual who is in possession of all the inferior grades, and of three of the superior ones, happens to be out on the day when the Idem of that particular Egbo that he was in want of is walking, he is marked out from the common multitude and treated with extra severity. Should the Idem not meet any slave in the streets to whip on his rounds, he is at liberty to go into their houses and whip them to his heart’s content. The sound of Egbo bells, and the name of Egbo day, are enough to terrify all the slave population of Duketown, and when they hear it they hide in every available place. Latterly females have been permitted to buy Egbo privileges, but are not allowed to be present at the councils of the Egbo gentlemen, nor to enter at any time within the wall of the Egbo Palaver-house. When a yellow flag floats from the king’s house it is understood to be Brass Egbo day, and none but a few of the privileged are allowed to walk abroad. A strip of cloth of the same colour nailed to any man’s door implies that his house is under the powerful protection of Brass Egbo, the indication being significant of the master’s absence from home. If an Idem meets a European in his progress, where there are two roads or pathways available, the Idem walks off on the one different from that which the white man is approaching; if there be but one road, the latter is expected to turn his back and let the supposed spirit pass unnoticed and undisturbed. “Aqua Osong,” the last day of the Kalabar week, is grand Egbo day, on which there is a carnival and Egbo procession, with the usual amount of brutality. All legal and judicial proceedings in the country are ushered in and carried out under Egbo demonstrations, for the purpose evidently of keeping the law _in terrorem_ over the slave population. And no stronger evidence of this can be adduced than that a man tried and condemned by Egbo law has to forfeit all his slaves and other property in his possession, no matter to whom this latter may belong. These are all divided as prey amongst the highest Egbo authorities. Persons sentenced to death by Egbo trial are allowed what is considered a privilege of leaving this world in a state of intoxication. There is a class of people called Bloodmen, who live in the interior at the plantations, and whose presence in Duketown does not give much comfort to the Egbo authorities. Sometime after the death of King Eyamba in 1846, a number of slaves belonging to the duke’s family ran away from their owners, and entered into a blood covenant for mutual protection. In a short time others joined them, and they now amount to several thousands. The present King of Duketown, Duke Ephraim, is the lineal descendant of the master of the original