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.

[1] 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.

According to tradition, Chief Eyo Nsa won the fair hand of Princess Inyang Esien Ekpe after decapitating the pirate, Akpa Akpakpan Uko of Mbiakong.

[14] 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.

[14] 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.

Eyo Nsa was one of the legendary figures that aided in the strengthening of Creek Town's economic power in the lower Cross River.

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.

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.

[19] On hearing of King Eyamba's threat, Eyo discreetly prepared his naval forces and sailed unannounced and arrived unexpectedly to Duke Town.

[24][25] 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.

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.

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.

[30]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.

[32][31] According to Hope Waddell, The same day that Eyo went to Duke Town, the missionaries also assembled there for united prayer, on behalf both of the country and the mission; and when he landed they went to meet and salute him.

At one side of the market-place sat King Eyo under his grand umbrella, guarded by a moderately numerous, but very select band of armed men.

To restore order it needed a self-command and tact equal to the boldness with which Eyo had presented himself with a small guard in the face of that armed multitude.

He accomplished that object, however; and before night those wild hordes had retired to the plantations, all parties having sworn mbiam, that no more persons should die, in any way, for the late king.

Another incident that is testimony to Eyo's influence across the lower Cross River was his mediating of a crisis at Mbiabo Ikot Offiong.

[34] When the community of Ikot Offiong was placed under an Ekpe ban, they sought the assistance of Eyo II to intercede on their behalf.

[34] King Eyo like many other wealthy men of Old Calabar owned a prefabricated wooden two-storey building which was shipped from Liverpool.

[35] Eyo's pre-fabricated building was described as, "of wood, with a front verandah, two storeys high, and outside stairs, crowded with good furniture of all kinds,-tables, side-board, sofas, chairs, chests of drawers, clocks and all going, barrel-organ, chinaware, pictures, chandeliers and mirrors of all shapes and sizes".

[59] When they arrived Old Calabar, they sent word to Eyo informing him that they would be paying him a visit with the aim of signing a treaty with him for the suppression of human sacrifices.

[61][63] While some towns such as Bonny were hostile to the idea of foreigners settling in their communities, Eyo II welcomed them saying, "Let them come, I will be glad to see them and give them land.

Nicoll disavowed any association he had with Creek Town's debt, stated that he was a 'British subject' and had the same rights to trade in any part of the world as any British supercargo.

In appealing for redress from the acting consul, Lynslager, Nicoll pointed out that the seizure represented a breach of all the laws of commercial honour and honesty and a violation of his privileges as a British subject.

Lynslager reiterated the arguments made by the supercargoes that the vessels awaiting trust had first claim to goods and were incurring heavy expenses by their prolonged stay.

[74] Eyo maintained his agency by collaborating with the Europeans who encountered his kingdom and left a reputation that is best stated in Religion in Calabar by Rosalind I.J.

Although King Eyo was happy with some of the changes that had taken place within old Calabar during the stay of the British missionaries, he protested their interference in matters of the state.

[77] King Eyo is particularly known for his efforts in abolishing practices such as the killing of twins; human sacrifices; and the immolation of slaves upon the death of a dignitary.