A Grammar of the Yoruba Language

Alaketu, the chief of Ketu, and to the king of Yoruba, to show what they had been enabled to do through their connexion with England, through the return of the liberated Africans to Abbeokuta, and the residence of Missionaries among them. In reply to which, the king of Ifè sent messengers with presents of kola-nuts, as a symbol of peace and friendship, to congratulate them upon their success and victory over their enemies. A special symbolical letter was also sent, with a parcel of kola-nuts, to the Missionaries in Abbeokuta. The symbolical letter was the fibre of a species of hemp twisted into a small cord terminating in two divisions: the cord was bound together in three knots. The two parts represent the Egba and English nations, formerly separated and unknown to each other, but now become united by tight knots, one of which was the English, the other the Egba, and the third knot on the cord represented the chief of Ifè who wishes to be the third in this union and friendship. This cannot be otherwise regarded than as the voice of that people calling to Missionaries to come over into their country, and help them, and to England particularly, to whom God has given the power and the means to evangelize and civilize Africa.

THE KINGS OF YORUBA.

The kings of Yoruba may be safely traced back to the time of Ajagbó, who reigned in Qyó (Katanga), and died at a very great age. The time of his reign cannot now be ascertained. He was succeeded by Abiodun, who also enjoyed a long and peaceful reign, and died an old man. The Elders of Yoruba always refer, in their conversation, to this last peaceful reign as a time of peculiar felicity, and one like which cannot again be enjoyed for a long time to come. About this time the Felatas (called also Filani or Fulani) were only known in the country as shepherds and herdsmen. They were