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Warri Kingdom the homeland of Itsekiri
THE CATHOLIC CHURCH IN TROPICAL AFRICA

1445-1850

by Joseph Kenny, O.P.

Ibadan University Press & Dominican Publications 1982

CONTENTS

PREFACE

INTRODUCTION PORTUGUESE AFRICAN DISCOVERIES ECCLESIASTICAL JURISDICTIONS

CHAPTER 1: THE DIOCESE OF GOA - THE PORTUGUESE IN EAST AFRICA 1.1 THE RED SEA AND ETHIOPIA 1.2 THE NORTHERN COASTAL TOWNS Military intervention The Franciscans and Augustinians 1.3 THE SOUTH COAST: EVANGELlZATION AND COLONIZATION The Jesuits The Dominicans Events of the 17th century 1.4 MADAGASCAR 1.5 THE DECLINE OF PORTUGAL IN EAST AFRICA

CHAPTER 2: THE DIOCESE OF SÃO SALVADOR - CONGO AND ANGOLA 2.1 EARLY EVANGELIZATION OF CONGO King João Nzinga Nkuwu (? - 1506) Afonso I (1506-43) Diogo I (1545-61) 2.2 FIRST CONTACTS WITH ANGOLA 2.3 A MORE INDEPENDENT CONGO Álvaro I (1568-87) Álvaro II (1587-1614) Álvaro III Mvika a Mpanzu (1615-22) Pedro II Nkanga a Mvika (1622-24) Garcia I (1624-26) Ambrósio I (1626-31), Álvaro IV (1631-6), Álvaro V (1636) and Álvaro VI (1636-41) 2.4 CONTINUED CONTACT WITH ANGOLA 2.5 THE CAPUCHINS IN CONGO Garcia II (1641-60) António I (1661-5) and the period of anarchy (1665-1709) 2.6 THE DARK YEARS (18th and 19th centuries)

CHAPTER 3: THE DIOCESE OF SÃO TOMÉ - LOWER GUINEA 3.1 SÃO TOMÉ ISLAND 3.2 ELMINA AND THE SURROUNDING COAST The Portuguese period (1471-1642) The French and Castilian Capuchins (1637-84) The French Dominicans (1686-1704) Protestant efforts 3.3 BENIN AND WARRI 15th and 16th century contacts with Benin Warri accepts the Christian faith The Capuchin missions: preparations The mission of Ángel de Valencia (1651) The mission of Angelo di Ajaccio and Bonaventura da Firenze (1656) Francesco da Monteleone and the mission of 1684-95 Further contact with Benin and Warri 3.4 SUPPLEMENT: THE EARLY EVANGELIZATION OF BENIN

CHAPTER 4: THE DIOCESE OF SANTIAGO - UPPER GUINEA 4.1 First contacts (1445-1600) 4.2 The Jesuits (1604-42) 4.3 The Capuchins (1634-1700) 4.4 The Franciscans (1657 to mid-18th century) Résumé

CHAPTER 5: THE GOSPEL ACROSS THE SAHARA AND FROM NUBIA 5.1 EARLY SAHARAN AND NUBIAN INFLUENCE Evidence of archaeology and Christian symbols Evidence of traditions and reports 5.2 EUROPEANS WHO CROSSED THE SAHARA Pieter Fardé OFM in Agadez and the north of Nigeria (1686-88) The Franciscans in Agadez and Katsina (1710-11) Filippo da Segni OFM (1850)

CONCLUSION

BIBLIOGRAPHY

MAPS

1. ECCLESIASTICAL JURISDICTIONS, 16th to 19th century 2. THE DIOCESE OF SANTIAGO 3. THE DIOCESE OF SãO TOMÉ AND THE CENTRAL SUDAN 4. THE DIOCESE OF GOA AND NORTHEAST AFRICA 5. THE DIOCESE OF SãO SALVADOR AND THE SãO TOMÉ REGION

PREFACE

African Christianity has been well studied in its early, pre-Islamic phase. Likewise many excellent works have been written about modern African Christianity, beginning with the late 19th century. For the middle period, the subject of this book there is hardly anything in english except for a few specialized articles. The material is vast enough to write many detailed volumes. I have limited myself to giving a general survey, with perhaps a little greater concentration on the Nigerian material. I have used original sources as far as possible, but for certain sections, particularly East Africa, I had to rely mostly on secondary sources. The sources at my disposal for the most part were written by Europeans. One would like to know better the reactions and thinking of the people who received the missionaries. That information, unfortunately, will never be available to our satisfaction. The title indicates that this is Catholic Church history. The book in fact touches on Nubian and Ethiopian Orthodoxy and early Protestant missions, but mission work throughout this period happened to be almost exclusively a Catholic enterprise. The aim of the book is to present a factual account, telling all that is of interest, whether to the glory or the shame of the Church, with no apologetic tidying up of history. I thought it premature to attempt a general assessment or indulge in must historical theorization. That is a necessary but delicate task, which needs to take many historical currents into account. Richard Gray (1969) has made a worthy introductory draft towards such an assessment. In the meantime I hope this book will fill a gap in African Church history reading lists, and prove useful for students of advance or university level. Joseph Kenny, O.P.                                                           St. Thomas Aquinas Priory, Ibadan, and Department of Religious Studies, University of Ibadan

INTRODUCTION

Portuguese African discoveries Prince Henry the Navigator (d. 1460) initiated Portugal's exploration and expansion overseas. A patron of navigational science and technology, he was also a religious man, the Grand Master of the Order of Christ, which was established in 1319 to replace the suppressed Templars in Portugal. From their monastery headquarters in the town of Thomar, religious of the Order of Christ, and later members of other orders, accompanied Henry's explorers sailing on their newly designed caravels. In particular Henry was eager to contact the legendary Prester John about whom he heard so many rumours, a faraway Christian ruler thought to be somewhere in Asia and later discovered to be the Negus of Ethiopia. Henry's first and last exploit in Morocco was the taking of Ceuta in 1415. Thereafter in his school of navigation all his attention was on planning how to get around Africa to India and discover far off and unknown lands. In 1418 his explorers discovered and colonized the island of Madeira. Bypassing the Canary Islands which were occupied by Spain beginning in 1401, Portuguese sailors went as far as Cape Bojador in 1434. In 1439 the empty islands of the Azores were discovered. There was a medieval saying that no man sailing south of Cape Bojador returns alive. That is because the ships always sailed within sight of the shore and at that point there was a strong current going south. By learning to tack away from the shore with the guidance of the compass, astrolabe and quadrant the Portuguese could go anywhere on the ocean. In 1441 they reached Cape Blanco, in 1442 Arguim Bay and in 1444 Cape Verde, giving the lie to the old fear that the ocean in the Tropics was boiling water. In 1445 the Portuguese built a fort on the island in Arguim Bay and stopped at the Senegal River and then at Cape Verde, where Fr. Polono de Lagos celebrated the first Mass in West Africa. In 1456 Da Cadamosto sailed 100 kilometres up the Gambia river and then went on to Sierra Leone. Fernando Gomez came to Sierra Leone in 1460 and then to Cape Palmas. Also in that year the Cape Verde islands were discovered. In 1470 the Portuguese touched São Tomé, in 1471 the coast of Ghana as well as the islands of Principe and Fernando Po, and in 1474 Cape St. Caterina. In 1482 Diogo Cão reached the Zaïre river and in 1486 Cape Cross and Walvis Bay. Also in 1486 the Portuguese discovered Benin. Bartolomeu Dias came to Lüderitz Bay in 1487 and in 1488 reached the Cape of Good Hope (which he called the "Cape of Storms") and Key Mouth. In 1498 Vasco da Gama went around Africa to Mozambique, Malindi, and then Calicut and Goa in India. The dream of Henry the Navigator was then realized. These vast new territories were assigned to Portugal by the treaty of Tordesillas in 1494. The line of demarcation was 45E west longitude through the Atlantic and Brazil. Everything to the east of this line was Portugal's; everything to the west, including most of the Americas just discovered by Christopher Columbus, belonged to Spain. This treaty was confirmed by Pope Julius II in 1506. Ecclesiastical jurisdictions After the Portuguese made their first discoveries along the West African coast Pope Eugene IV in 1442 place all the new territories under the care of the Order of Christ, and in 1444 under the bishop of Ceuta, who was given the title "Primate of Africa". The continually expanding frontiers of discovery were too much for the bishop of Ceuta to look after and some other way had to be found to care for the new territories. In 1455 Pope Nicholas V made one of the biggest mistakes in Church history. He granted the Portuguese kings the right of padroado, that is, patronage over the Church in all the lands that they would discover. This meant that the Portuguese government had privileges such as nominating the bishops who were to be appointed by Rome, but in effect the Portuguese king became the head of the church in all these lands, now considered "his" lands, and only missionaries approved by the king from among Portugal's population of one million people would be welcome to go to this vast new world. In 1456 Pope Callixtus III confirmed the padroado and again gave spiritual jurisdiction of the new lands to the Order of Christ. More confirmation of the padroado came from Popes Sixtus IV in 1481, Alexander VI in 1493 and 1499, and Leo X in 1514. By the 17th century the popes began to regret deeply this privilege held by the Portuguese monarchy. In the Portuguese zone of the globe Alexander VI established in 1499 the diocese of Āsfî (آسفي)in Morocco, which extended as far south as the Senegal river. Leo X in 1514 established the diocese of Funchal on the island of Madeira, which took from Āsfî the African coast south of Cape Bojador. Moreover jurisdiction for all the new Portuguese discoveries from Africa to the Far East was transferred from the Order of Christ to the bishop of Funchal, who resided in Lisbon. In 1518 Pope Leo X gave the bishop of Funchal an auxiliary for São Tomé and Congo, and in 1533 Pope Clement VII divided the whole territory into five, making Funchal an archdiocese with four suffragan dioceses: —See Map 1 Funchal itself included Madeira and the coast of Africa from Cape Bojador to the Senegal river. (The Canary Islands, belonging to Spain, were not included; they were a diocese since 1406.) The diocese of São Miguel included the Azores. The diocese of Santiago included the Cape Verde islands and the mainland from the Senegal river to Cape Palmas. —See Map 2 The diocese of São Tomé, which originally went from Cape Palmas to Cape Agulhas, the southern tip of Africa. —See Map 3 The diocese of Goa included all of East Africa, India and the Far East. —See Map 4 In 1554 Funchal was reduced to a simple diocese, and all these dioceses became suffragans of Lisbon, except Goa, which in 1558 became an archdiocese. Later divisions were the establishment of the diocese of São Salvador in Congo in 1597, —See Map 5 separated from São Tomé, and the Apostolic Vicariate of Mozambique, separated from Goa in 1612. In 1622 Pope Gregory XV took the momentous step of creating the Sacred Congregation for the Propagation of the Faith (Propaganda Fide) to coordinate and foster missionary work throughout the world. Missionaries sent out by this body were usually also members of one or another of the religious orders founded in the Middle Ages or later for evangelical work, such as the Order of Friars Minor (OFM, Franciscans, founded by St. Francis in 1209), the Order of Preachers (OP, Dominicans, founded by St. Dominic in 1216), the now defunct Order of Christ, the Society of Jesus (SJ, Jesuits, founded by St. Ignatius of Loyola in 1540), and the Capuchins (OFM Cap, a break-away branch of the Franciscans, founded in 1528). A missionary from one of these orders had to deal with the triple ecclesiastical jurisdiction of the superiors of his order, the diocesan bishop, and the Propaganda Fide office in Rome, which had the first and last say of the functioning of missionary activity. These authorities sometimes came into conflict, but in Africa the conflicts were not so much with the local bishops as with the Portuguese who claimed authority over the diocesan scene by right of padroado. —Back 	 Contents 	 Ahead— Warrikingdom (talk) 08:34, 2 October 2015 (UTC)

Prince Eugene Tosan-Whyte
The Chief Executive Officer of Vemotos Worldwide. Was born in Warri in the 70s into the family of Mr. & Mrs. Wilson Oti Dorsu. His father from Ajamita in Benin River, Big Warri (Ode-Itsekiri) and Bateren respectively. His mother is from Agbarho in Ughelil north both of Delta State, Nigeria. He studied theology at Faith University where he obtained an associate degree in theology. He study fine and applied art in Accra Ghana. He's present working as an consultant with the Warri kingdom National Museum in Ijala. He's also known as the spiritual artist because of his style of arts. Was born 25th March 1978 in the family of eleven wonderful children of six Beautiful sisters and five glorious brothers. He's the fifth born of is parents. Warrikingdom (talk) 08:52, 2 October 2015 (UTC)

Professor Antonio Olinto of Brazil and Warri
DIE ACADEMIC ANTONIO OLINTO

WEBSITE OF THE LETTERS OF BRAZILIAN ACADEMY "Die in Rio Academic Antonio Olinto" "At 4h30min this morning, died of multiple organ failure at his home in Copacabana, the Academic Antonio Olinto, occupant of the Chair No. 8, 90 years age. The body will lie at the Petit Trianon of GLA from the 10am and at 16h, will be buried in the academic Mausoleum in the cemetery of St. John the Baptist, Botafogo neighborhood, Rio. Olinto, who was married to the writer Zora Seljan, who died in Rio in 2006, had no children. Olinto die on the same day (September 12) that took office in ABL in 1997. His work includes poetry, romance (most of which reissued, The house of water, 1969), essay, literary criticism and political analysis. Since the morning, the flag of the ABL is hoisted to May mast. The President of the ABL, Academic Cicero Sandroni, as soon became aware of death, determined official mourning for three days. Next Thursday, the 17th, will be held the longing session at the end of which the President will declare open the wave of Olinto, and the time limit of 30 days for receipt of applications. According to the status of ABL, there will be thirty days to the record of these subscriptions. At the end of that time, the direction set a date for the academic new election. "" This is a day of great sadness to our house. Lose Brazil one of its most distinguished intellectuals, and the Academy one of its most active members " - Cicero said Sandroni. More Antonio Olinto "fifth occupant of the Chair No. 8, elected on July 31, 1997, in the succession of Antonio Callado and received on 12 September 1997 by the Academic France Geraldo de Lima. . Received the Academic Roberto Campos Antonio Olinto (Full name: Antonio Olyntho Marques da Rocha) was born in Uba (MG), on May 10 of 1919, son of José Marques da Rocha and Golden Lourdes Rocha. Named cultural attaché in Lagos, Nigeria, the parliamentary government of 1962 in nearly three years of activity was about 120 conferences in West Africa, held a major exhibition of painting on african-Brazilian reasons, collaborated in Nigerian revised if enfronhou in the affairs of the newly independent Africa and as a result, wrote a novel trilogy - The Water House, The King of Ketu and Glass Throne - now translated into nineteen languages ​​(English, Italian, French, Polish, Romanian, Macedonian, Croatian, Bulgarian, Swedish, Spanish, German, Dutch, Ukrainian, Japanese, Korean, Galician, Catalan, Hungarian and Arabic) and over thirty editions outside Brazil. His book Brazilians in Africa, research and analysis on the return of Brazilian former slaves to Africa, has been, since its publication in 1964, why theses, seminars and debates. From 1965 to 1967 he was Visiting Professor at Columbia University in New York, where he taught a course on Brazilian essays. At the same time, he lectured at the Universities of Yale, Harvard, Howard, Indiana, Palo Alto, UCLA, Louisiana and Miami. Wrote a series of articles on Scandinavia, the United Kingdom and France. In 1968 he was appointed Cultural Attaché in London, where he developed an incessant activity, through conferences and a minimum of one hundred exhibits over five years. Member of PEN Club Brazil, helped organize three conferences of International PEN in Brazil: in 1959, 1979 and 1992. He also participating in the activities of International PEN, based in London, was elected at the beginning of the 90, to the position of International Vice President. As a Visiting Lecturer is giving Brazilian culture courses at the University of Essex, England. He directed and produced the first literary television programs in Brazil, TV Tupi, and then in Continental and Rio TVs. He has lectured on Brazilian culture in universities and cultural entities in Tokyo, Seoul, Sydney, Luanda, Maputo, Dakar, Lome, Porto Novo, Lagos, Ife, Warri, Abidjan, Tangier, Asilah, Buenos Aires, Lisbon, Coimbra, Porto, Madrid, Santiago, Barcelona, ​​Lion, Paris, Marseille, Milan, Padua, Venice, Bergamo, Florence, Rome, Belgrade, Zagreb, Bucharest, Sofia, Warsaw, Krakow, Moscow, Stockholm, Copenhagen, Aarhus, London, Manchester, Liverpool, Colchester, Newcastle, Edinburgh, Glasgov, St. Andrews, Oxford, Cambridge, Bristol, Dublin. He met in 1955, the writer and journalist Zora Seljan, whom he married. Since then, the two worked together on cultural and literary activities. When Antonio Olinto was literary critic of The Globe, Zora Seljan signed the theater criticism in the same newspaper, and sometimes the two columns came out side by side on the page. Before the two follow to Nigeria, as Zora had written most of his african-Brazilian plays, which, later, in London, one of them, Eshu, Knight of the Crossroads, was carried in English by a group of British and American actors under the direction of Ray Shell, which Jesus Christ Superstar production participated. Nigeria Zora Seljan was reader at the University of Lagos. Back from Africa, Antonio Olinto publish an account of his mission there, Brazilians in Africa, and Zora Seljan launch two books: Education in Nigeria and in Brazil still has People of Color My ?. In 1973, the two founded a newspaper, in London and in English, The Brazilian Gazette, which has existed continuously until today. Antonio Olinto Seljan and Zora were elected to the Supervisory Board of the Writers' Union on 7 May 1997. Zora Seljan died in Rio de Janeiro on April 25, 2006. On July 31, 1997 was elected to the chair in the ABL 8, succeeding writer Antonio Callado. Was elected to the post of the director-treasurer administrations of 1998-99 and 2000. During this period was also director of the Publications Committee. Under his direction left 24 volumes Collection Peixoto. Coordinated the seminar Monteiro Lobato: Half Century Later (1998) and the cycle The Portuguese Language in the 500 Years of Brazil (GLA, 1999) and participated in the seminar The Portuguese language in question (CIEE-São Paulo, 1999) and conference cycles on Machado de Assis and Rui Barbosa (GLA, 1999). In recent years also gave lectures in seminars in Brazil and abroad. At the invitation of the Portuguese government in 2000 took part in the Lusophone Days held in Lisbon, Stockholm, Gothenburg, Lund and Copenhagen. In 1998 he returned to circulate the Jornal de Letras (the 0 in August) and Antonio Olinto the chief editor of this New phase. In September, under the celebrations of the Seven September, the Embassy of Brazil in Romania opened in Bucharest, the Antonio Olinto Library. On 1 January 2001 he was appointed by an act of the Mayor of Rio de Janeiro, Mr. César Maia, to the position of General Director of the Department of Documentation and Cultural Information of the Secretariat of Culture, headed by Dr. Paulo Alberto Moretzsohn Monteiro de Barros (Senator Arthur's Table). It is up to the present day in this sector, now the Secretary of Cultures, Ricardo Macieira, and its management has opened two libraries in poor communities, as kept the 23 municipal libraries in fixed buildings, in addition to directing the City Museum and the General Archive of the City. In 2002 he was elected president of the National Organizing Committee of Ary Barroso's Birth Centenary, which was celebrated with various celebrations throughout the country and abroad. To honor Ary Barroso, Antonio Olinto released the book Ary Barroso, the Story of a passion, which is being presented in several capitals and in his hometown of Uba. On the 17th of July 2003 showed his paintings naive in Shopping Cassino Atlantic along with the launch of his book Ary Barroso. In 2004, taught in UniverCidade twelve conference course entitled "A literary vision of Anchieta in Brazil to Rachel de Queiroz". On his initiative was created the Institute Antonio Olinto and Zora, who received the cultural heritage of the couple, containing two hundred wood carvings from Africa, as well as 15,000 volumes from the library of both and about 5000 photographs related to Brazilian literature. He received the Machado de Assis Prize - 1994, the body of work of the Brazilian Academy of Letters, the highest literary accolade of Brazil. In 2000, he received the title of Doctor Honoris Causa of the Faculty of University Set Letters Uba (MG) ​​and the Excellence Diploma from the University Vasile Goldis, Arad (Romania), for its diffusion work of Brazilian culture in that country. In 2003, he inaugurated the Faculty of Arts Ozanan Coelho, Uba of a 34,000-volume library that was named. In 2004, the Portuguese Royal Cabinet of Reading of Rio de Janeiro awarded him the title of Great Benefactor Member. His work includes poetry, novels, essays, literary criticism and political analysis. "09/12/2009 Bibliography Poetry Presence. River January: Publisher Pongetti, 1949. Summary Rio de Janeiro:. Livraria José Olympio Editora, 1954. The Human Madrigal Rio de Janeiro:. Livraria José Olympio Editora, 1957. Nagasaki Rio de Janeiro:. Livraria José Olympio Editora, 1957. The Day of Wrath Rio de Janeiro:. Livraria José Olympio Editora, 1959. The Day of Wrath English translation of The Day of Wrath, by Richard Chappell London.. issue Rex Collings, 1986. Theories Rio de Janeiro:. Signal Edition, 1967. Theories and other Poems English Translation Theories by Jean McQuillen London.. issue Rex Collings, 1972. Poetic Anthology Rio de Janeiro:. Publisher Reading, 1967. The Passion According to Antonio Rio de Janeiro:. Publisher Library Port, 1967. Theories New and Old Rio de Janeiro:. Publisher Gate Bookstore, 1974. Verso time. Rio de Janeiro: Editora Gate Bookstore, 1992. Assay Journalism and Literature. Rio de Janeiro: MEC, 1955. The "Journal" of André Gide. Rio de Janeiro: MEC, 1955. Two Essays. Rio de Janeiro: Library St. Joseph, 1960. Brazilians in Africa. Rio de Janeiro: GRD Editions, 1964. Problem of the Brazilian Indian. Embassy of Brazil in London, 1973. Where will the Brazil ?. Rio de Janeiro: Ark Publishing, 1977. From Object as Sign of God. Essay on African art. London: Riex, 1983. On the Objects as a Sign from God English Translation From Object as Sign of God, Ira Lee London.. RIEx, 1983. The Brazil exports. History of Brazilian exports. Banco do Brazil, 1984 Brazil Exports. English translation Brazil exports. Banco do Brazil, 1984. Brazilian Literature. Rio de Janeiro: Editora LISA, 1994. Letteratura Brasiliana. History of Brazilian literature. Italian translation of Adelina Aletti, Jaca Book, 1993. scurt Istorie the Literaturii Braziliene (1500-1994). Romanian translation Micaela Ghitescu, Publisher ALLFA, 1997. Antonio Olinto presents Confucius and the Middle Way. Rio de Janeiro: Editora Bhum - At the Technical Book, 2001 Romance The Water House. Rio de Janeiro: Issues Bloch, 1969. 2nd ed, Circle Book, 1975;. reprint, 1988. 3rd ed., Difel, 1983. 4th ed., Nordic, 1988. 5th ed., New Frontier, 1999. The Water House. English translation of the house from water by Dorothy heapy. London: Editing Rex Collings, 1970. New edition, Thomas Nelson and Sons Ltd., Walton-on-Thames, 1982. The Water House. American translation of The Water House. Carroll & Graff, 1985 La Maison d'eau. French translation of The Water House by Alice Raillard. Stock edition, 1973. La Casa del Agua. Argentine translation of The Water House, by Santiago Kovadlof. Editorial Losada, 1973. Bophata Kyka (Macedonian). Macedonia Makepohcka Khnra (km). Skopje, 1992. Dom Nad Woda. Polish translation of The Water House, by Elizabeth Reis. Wydawnictwo Literackie edition, 1983 edition in Polish Braille, Braille Polska, 1985. Casa dell'Acqua. Italian translation of The Water House, by Sonia Rodrigues. Jaca Book edition, 1987. The Uba Film Festival. Rio de Janeiro: Livraria José Olympio Editora, 1972. Copacabana. Rio de Janeiro: Editora LISA, 1975. Collection Library of Brazilian Literature, 5. 2nd ed, Nordic, 1981. Copacabana. Romanian translation by Micaela Ghitescu. Bucharest: Univers, 1993. The King of Ketu. Rio de Janeiro: Editorial Nordic, 1980. Le Roi Ketu. French translation of The King of Ketu, by Geneviève Leibrich. Stock edition, 1983. Il Re di Keto. Italian translation by Sonia Rodrigues. Jaca Book edition, 1984. The King of Ketu. English translation by Richard Chappell. London: Editing Rex Collings, 1987. Kungen av Ketu. Swedish translation by Marianne Eyre. Stockholm, Norstedts, 1988. The Mobile ballerina. Rio de Janeiro, 1985. I Mobili della Ballerina. Italian translation of The Furniture ballerina, by Bruno PISTOCCHI. L'Umana Avventura, 1986. Les Meubles de la danseuse. French translation of The Furniture ballerina. L'Aventure Humaine, 1986. Die Möbel der Tänzerin. German translation of The Furniture ballerina. Humanis, 1987. The Dancer's Furniture. English translation of The Furniture ballerina, by C. Benson. Editorial Nordic, 1994. Mobilele Dansatoarei. Romanian translation of The Furniture ballerina, by Micaela Ghitescu. Editorial Nordic, 1994. Throne of Glass. Rio de Janeiro: Editorial Nordic, 1987. Trono di Vietro. Italian translation of Glass Throne, by Adelina Aletti. Jaca Book, 1993. The Glass Throne. English translation of Glass Throne by Richard Chappell. Sel Press, 1995. Time Clown. Rio de Janeiro: Editorial Nordic, 1989. Timpul Paiatelor. Romanian translation Clown Time, by Micaela Ghitescu. Bucharest: Univers, 1994. Blood in the Forest. Rio de Janeiro: Editorial Nordic, 1993. Alcacer-Kibir. Historical novel. Publisher CEJUP, 1997. The Pain To Each (White Collection of Angels, Vol. 1). Rio de Janeiro: Editora Mondrian, 2001. Ary Barroso. The Story of a Passion. Rio de Janeiro: Editora Mondrian, 2002. Visual arts African Art Collection. English translation of Ira ​​Lee London. Printing and Binding, 1982. Story The Boy and the train. Rio de Janeiro: Editora Blhum - At the Technical Book, 2000 Children's Literature Aina the Kingdom of Baobab. Rio de Janeiro: LISA, 1979. Literary criticism Criticism Books. Rio de Janeiro: Livraria José Olympio Editora, 1958. The Truth of Fiction. Rio de Janeiro: COBRAG, 1966. The Invention of Truth. Rio de Janeiro: Editorial Nordic, 1983. Grammar Rules of Thumb for Writing Well / Laudelino Freire (1873-1937) - expanded and updated by Antonio Olinto. Rio de Janeiro: Lotus Saber Publishing, 2000. Dictionary Mini Dictionary Polyglot. Publisher Lerlisa. Mini Dictionary Antonio Olinto: English-Portuguese, Portuguese-English. Editora Saraiva, 1999. Mini Dictionary Antonio Olinto: Spanish-Portuguese, Portuguese-Spanish. Editora Saraiva, 2000. Mini Dictionary Antonio Olinto Portuguese. Editora Moderna, 2000. Translations The Day of Wrath. English translation of The Day of Wrath, by Richard Chappell. London: Rex Collings edition, 1986. Theories and other Poems. English Translation Theories by Jean McQuillen. London: Rex Collings edition, 1972. African Art Collection. English translation of Ira ​​Lee London. Printing and Binding, 1982. On the Objects as a Sign from God English translation of The Object as Sign of God, Ira Lee London, Riex, 1983... Brazil Exports. English translation of The Brazil exports. Banco do Brazil, 1984. Letteratura Brasiliana. History of Brazilian literature. Italian translation of Adelina Aletti, Jaca Book, 1993. The Water House. The English translation of the Water House, by Dorothy heapy. London, Editing Rex Collings, 1970. New edition, Thomas Nelson and Sons Ltd., Walton-on-Thames, 1982. The Water House. American translation of The Water House. Carroll & Graff, 1985 La Maison d'Eau. French translation of The Water House by Alice Raillard. Stock edition, 1973. La Casa del Agua. Argentine translation of The Water House, by Santiago Kovadlof. Editorial Losada, 1973. Bophata Kyka (Macedonian). Macedonia Makepohcka Khnra (km). Skopje, 1992. Dom Nad Woda. Polish translation of The Water House, by Elizabeth Reis. Wydawnictwo Literackie edition, 1983 edition in Polish Braille, Braille Polska, 1985. Casa dell'Acqua. Italian translation of The Water House, by Sonia Rodrigues. Jaca Book edition, 1987. Copacabana. Romanian translation by Micaela Ghitescu. Bucharest, Univers, 1993. Le Roi Ketu. French translation of The King of Ketu, by Geneviève Leibrich. Stock edition, 1983. Il Re di Keto. Italian translation by Sonia Rodrigues. Jaca Book edition, 1984. The King of Ketu. English translation by Richard Chappell. London: Editing Rex Collings, 1987. Kungen av Ketu. Swedish translation by Marianne Eyre. Stockholm: Norstedts, 1988. I Mobili della ballerina. Italian translation of The Furniture ballerina, by Bruno PISTOCCHI. L'Umana Avventura, 1986. Les Meubles de la danseuse. French translation of The Furniture ballerina. L'Aventure Humaine, 1986. Die Möbel der Tänzerin. German translation of The Furniture ballerina. Humanis, 1987. The Dancer's Furniture. English translation of The Furniture ballerina, by C. Benson. Editorial Nordic, 1994. Mobilele Dansatoarei. Romanian translation of The Furniture ballerina, by Micaela Ghitescu. Editorial Nordic, 1994. Trono di Vietro. Italian translation of Glass Throne, by Adelina Aletti. Jaca Book, 1993. The Glass Throne. English translation of Glass Throne by Richard Chappell. Sel Press, 1995. Timpul Paiatelor. Romanian translation Clown Time, by Micaela Ghitescu. Bucharest, Univers, 1994. SOURCE: SITE OF THE BRAZILIAN ACADEMY OF LETTERS 4th ed., Nordic, 1988. 5th ed., New Frontier, 1999. The Water House. English translation of the house from water by Dorothy heapy. London: Editing Rex Collings, 1970. New edition, Thomas Nelson and Sons Ltd., Walton-on-Thames, 1982. The Water House. American translation of The Water House. Carroll & Graff, 1985 La Maison d'eau. French translation of The Water House by Alice Raillard. Stock edition, 1973. La Casa del Agua. Argentine translation of The Water House, by Santiago Kovadlof. Editorial Losada, 1973. Bophata Kyka (Macedonian). Macedonia Makepohcka Khnra (km). Skopje, 1992. Dom Nad Woda. Polish translation of The Water House, by Elizabeth Reis. Wydawnictwo Literackie edition, 1983 edition in Polish Braille, Braille Polska, 1985. Casa dell'Acqua. Italian translation of The Water House, by Sonia Rodrigues. Jaca Book edition, 1987. The Uba Film Festival. Rio de Janeiro: Livraria José Olympio Editora, 1972. Copacabana. Rio de Janeiro: Editora LISA, 1975. Collection Library of Brazilian Literature, 5. 2nd ed, Nordic, 1981. Copacabana. Romanian translation by Micaela Ghitescu. Bucharest: Univers, 1993. The King of Ketu. Rio de Janeiro: Editorial Nordic, 1980. Le Roi Ketu. French translation of The King of Ketu, by Geneviève Leibrich. Stock edition, 1983. Il Re di Keto. Italian translation by Sonia Rodrigues. Jaca Book edition, 1984. The King of Ketu. English translation by Richard Chappell. London: Editing Rex Collings, 1987. Kungen av Ketu. Swedish translation by Marianne Eyre. Stockholm, Norstedts, 1988. The Mobile ballerina. Rio de Janeiro, 1985. I Mobili della Ballerina. Italian translation of The Furniture ballerina, by Bruno PISTOCCHI. L'Umana Avventura, 1986. Les Meubles de la danseuse. French translation of The Furniture ballerina. L'Aventure Humaine, 1986. Die Möbel der Tänzerin. German translation of The Furniture ballerina. Humanis, 1987. The Dancer's Furniture. English translation of The Furniture ballerina, by C. Benson. Editorial Nordic, 1994. Mobilele Dansatoarei. Romanian translation of The Furniture ballerina, by Micaela Ghitescu. Editorial Nordic, 1994. Throne of Glass. Rio de Janeiro: Editorial Nordic, 1987. Trono di Vietro. Italian translation of Glass Throne, by Adelina Aletti. Jaca Book, 1993. The Glass Throne. English translation of Glass Throne by Richard Chappell. Sel Press, 1995. Time Clown. Rio de Janeiro: Editorial Nordic, 1989. Timpul Paiatelor. Romanian translation Clown Time, by Micaela Ghitescu. Bucharest: Univers, 1994. Blood in the Forest. Rio de Janeiro: Editorial Nordic, 1993. Alcacer-Kibir. Historical novel. Publisher CEJUP, 1997. The Pain To Each (White Collection of Angels, Vol. 1). Rio de Janeiro: Editora Mondrian, 2001. Ary Barroso. The Story of a Passion. Rio de Janeiro: Editora Mondrian, 2002. Visual arts African Art Collection. English translation of Ira ​​Lee London. Printing and Binding, 1982. Story The Boy and the train. Rio de Janeiro: Editora Blhum - At the Technical Book, 2000 Children's Literature Aina the Kingdom of Baobab. Rio de Janeiro: LISA, 1979. Literary criticism Criticism Books. Rio de Janeiro: Livraria José Olympio Editora, 1958. The Truth of Fiction. Rio de Janeiro: COBRAG, 1966. The Invention of Truth. Rio de Janeiro: Editorial Nordic, 1983. Grammar Rules of Thumb for Writing Well / Laudelino Freire (1873-1937) - expanded and updated by Antonio Olinto. Rio de Janeiro: Lotus Saber Publishing, 2000. Dictionary Mini Dictionary Polyglot. Publisher Lerlisa. Mini Dictionary Antonio Olinto: English-Portuguese, Portuguese-English. Editora Saraiva, 1999. Mini Dictionary Antonio Olinto: Spanish-Portuguese, Portuguese-Spanish. Editora Saraiva, 2000. Mini Dictionary Antonio Olinto Portuguese. Editora Moderna, 2000. Translations The Day of Wrath. English translation of The Day of Wrath, by Richard Chappell. London: Rex Collings edition, 1986. Theories and other Poems. English Translation Theories by Jean McQuillen. London: Rex Collings edition, 1972. African Art Collection. English translation of Ira ​​Lee London. Printing and Binding, 1982. On the Objects as a Sign from God English translation of The Object as Sign of God, Ira Lee London, Riex, 1983... Brazil Exports. English translation of The Brazil exports. Banco do Brazil, 1984. Letteratura Brasiliana. History of Brazilian literature. Italian translation of Adelina Aletti, Jaca Book, 1993. The Water House. The English translation of the Water House, by Dorothy heapy. London, Editing Rex Collings, 1970. New edition, Thomas Nelson and Sons Ltd., Walton-on-Thames, 1982. The Water House. American translation of The Water House. Carroll & Graff, 1985 La Maison d'Eau. French translation of The Water House by Alice Raillard. Stock edition, 1973. La Casa del Agua. Argentine translation of The Water House, by Santiago Kovadlof. Editorial Losada, 1973. Bophata Kyka (Macedonian). Macedonia Makepohcka Khnra (km). Skopje, 1992. Dom Nad Woda. Polish translation of The Water House, by Elizabeth Reis. Wydawnictwo Literackie edition, 1983 edition in Polish Braille, Braille Polska, 1985. Casa dell'Acqua. Italian translation of The Water House, by Sonia Rodrigues. Jaca Book edition, 1987. Copacabana. Romanian translation by Micaela Ghitescu. Bucharest, Univers, 1993. Le Roi Ketu. French translation of The King of Ketu, by Geneviève Leibrich. Stock edition, 1983. Il Re di Keto. Italian translation by Sonia Rodrigues. Jaca Book edition, 1984. The King of Ketu. English translation by Richard Chappell. London: Editing Rex Collings, 1987. Kungen av Ketu. Swedish translation by Marianne Eyre. Stockholm: Norstedts, 1988. I Mobili della ballerina. Italian translation of The Furniture ballerina, by Bruno PISTOCCHI. L'Umana Avventura, 1986. Les Meubles de la danseuse. French translation of The Furniture ballerina. L'Aventure Humaine, 1986. Die Möbel der Tänzerin. German translation of The Furniture ballerina. Humanis, 1987. The Dancer's Furniture. English translation of The Furniture ballerina, by C. Benson. Editorial Nordic, 1994. Mobilele Dansatoarei. Romanian translation of The Furniture ballerina, by Micaela Ghitescu. Editorial Nordic, 1994. Trono di Vietro. Italian translation of Glass Throne, by Adelina Aletti. Jaca Book, 1993. The Glass Throne. English translation of Glass Throne by Richard Chappell. Sel Press, 1995. Timpul Paiatelor. Romanian translation Clown Time, by Micaela Ghitescu. Bucharest, Univers, 1994. SOURCE: SITE OF THE BRAZILIAN ACADEMY OF LETTERS 4th ed., Nordic, 1988. 5th ed., New Frontier, 1999. The Water House. English translation of the house from water by Dorothy heapy. London: Editing Rex Collings, 1970. New edition, Thomas Nelson and Sons Ltd., Walton-on-Thames, 1982. The Water House. American translation of The Water House. Carroll & Graff, 1985 La Maison d'eau. French translation of The Water House by Alice Raillard. Stock edition, 1973. La Casa del Agua. Argentine translation of The Water House, by Santiago Kovadlof. Editorial Losada, 1973. Bophata Kyka (Macedonian). Macedonia Makepohcka Khnra (km). Skopje, 1992. Dom Nad Woda. Polish translation of The Water House, by Elizabeth Reis. Wydawnictwo Literackie edition, 1983 edition in Polish Braille, Braille Polska, 1985. Casa dell'Acqua. Italian translation of The Water House, by Sonia Rodrigues. Jaca Book edition, 1987. The Uba Film Festival. Rio de Janeiro: Livraria José Olympio Editora, 1972. Copacabana. Rio de Janeiro: Editora LISA, 1975. Collection Library of Brazilian Literature, 5. 2nd ed, Nordic, 1981. Copacabana. Romanian translation by Micaela Ghitescu. Bucharest: Univers, 1993. The King of Ketu. Rio de Janeiro: Editorial Nordic, 1980. Le Roi Ketu. French translation of The King of Ketu, by Geneviève Leibrich. Stock edition, 1983. Il Re di Keto. Italian translation by Sonia Rodrigues. Jaca Book edition, 1984. The King of Ketu. English translation by Richard Chappell. London: Editing Rex Collings, 1987. Kungen av Ketu. Swedish translation by Marianne Eyre. Stockholm, Norstedts, 1988. The Mobile ballerina. Rio de Janeiro, 1985. I Mobili della Ballerina. Italian translation of The Furniture ballerina, by Bruno PISTOCCHI. L'Umana Avventura, 1986. Les Meubles de la danseuse. French translation of The Furniture ballerina. L'Aventure Humaine, 1986. Die Möbel der Tänzerin. German translation of The Furniture ballerina. Humanis, 1987. The Dancer's Furniture. English translation of The Furniture ballerina, by C. Benson. Editorial Nordic, 1994. Mobilele Dansatoarei. Romanian translation of The Furniture ballerina, by Micaela Ghitescu. Editorial Nordic, 1994. Throne of Glass. Rio de Janeiro: Editorial Nordic, 1987. Trono di Vietro. Italian translation of Glass Throne, by Adelina Aletti. Jaca Book, 1993. The Glass Throne. English translation of Glass Throne by Richard Chappell. Sel Press, 1995. Time Clown. Rio de Janeiro: Editorial Nordic, 1989. Timpul Paiatelor. Romanian translation Clown Time, by Micaela Ghitescu. Bucharest: Univers, 1994. Blood in the Forest. Rio de Janeiro: Editorial Nordic, 1993. Alcacer-Kibir. Historical novel. Publisher CEJUP, 1997. The Pain To Each (White Collection of Angels, Vol. 1). Rio de Janeiro: Editora Mondrian, 2001. Ary Barroso. The Story of a Passion. Rio de Janeiro: Editora Mondrian, 2002. Visual arts African Art Collection. English translation of Ira ​​Lee London. Printing and Binding, 1982. Story The Boy and the train. Rio de Janeiro: Editora Blhum - At the Technical Book, 2000 Children's Literature Aina the Kingdom of Baobab. Rio de Janeiro: LISA, 1979. Literary criticism Criticism Books. Rio de Janeiro: Livraria José Olympio Editora, 1958. The Truth of Fiction. Rio de Janeiro: COBRAG, 1966. The Invention of Truth. Rio de Janeiro: Editorial Nordic, 1983. Grammar Rules of Thumb for Writing Well / Laudelino Freire (1873-1937) - expanded and updated by Antonio Olinto. Rio de Janeiro: Lotus Saber Publishing, 2000. Dictionary Mini Dictionary Polyglot. Publisher Lerlisa. Mini Dictionary Antonio Olinto: English-Portuguese, Portuguese-English. Editora Saraiva, 1999. Mini Dictionary Antonio Olinto: Spanish-Portuguese, Portuguese-Spanish. Editora Saraiva, 2000. Mini Dictionary Antonio Olinto Portuguese. Editora Moderna, 2000. Translations The Day of Wrath. English translation of The Day of Wrath, by Richard Chappell. London: Rex Collings edition, 1986. Theories and other Poems. English Translation Theories by Jean McQuillen. London: Rex Collings edition, 1972. African Art Collection. English translation of Ira ​​Lee London. Printing and Binding, 1982. On the Objects as a Sign from God English translation of The Object as Sign of God, Ira Lee London, Riex, 1983... Brazil Exports. English translation of The Brazil exports. Banco do Brazil, 1984. Letteratura Brasiliana. History of Brazilian literature. Italian translation of Adelina Aletti, Jaca Book, 1993. The Water House. The English translation of the Water House, by Dorothy heapy. London, Editing Rex Collings, 1970. New edition, Thomas Nelson and Sons Ltd., Walton-on-Thames, 1982. The Water House. American translation of The Water House. Carroll & Graff, 1985 La Maison d'Eau. French translation of The Water House by Alice Raillard. Stock edition, 1973. La Casa del Agua. Argentine translation of The Water House, by Santiago Kovadlof. Editorial Losada, 1973. Bophata Kyka (Macedonian). Macedonia Makepohcka Khnra (km). Skopje, 1992. Dom Nad Woda. Polish translation of The Water House, by Elizabeth Reis. Wydawnictwo Literackie edition, 1983 edition in Polish Braille, Braille Polska, 1985. Casa dell'Acqua. Italian translation of The Water House, by Sonia Rodrigues. Jaca Book edition, 1987. Copacabana. Romanian translation by Micaela Ghitescu. Bucharest, Univers, 1993. Le Roi Ketu. French translation of The King of Ketu, by Geneviève Leibrich. Stock edition, 1983. Il Re di Keto. Italian translation by Sonia Rodrigues. Jaca Book edition, 1984. The King of Ketu. English translation by Richard Chappell. London: Editing Rex Collings, 1987. Kungen av Ketu. Swedish translation by Marianne Eyre. Stockholm: Norstedts, 1988. I Mobili della ballerina. Italian translation of The Furniture ballerina, by Bruno PISTOCCHI. L'Umana Avventura, 1986. Les Meubles de la danseuse. French translation of The Furniture ballerina. L'Aventure Humaine, 1986. Die Möbel der Tänzerin. German translation of The Furniture ballerina. Humanis, 1987. The Dancer's Furniture. English translation of The Furniture ballerina, by C. Benson. Editorial Nordic, 1994. Mobilele Dansatoarei. Romanian translation of The Furniture ballerina, by Micaela Ghitescu. Editorial Nordic, 1994. Trono di Vietro. Italian translation of Glass Throne, by Adelina Aletti. Jaca Book, 1993. The Glass Throne. English translation of Glass Throne by Richard Chappell. Sel Press, 1995. Timpul Paiatelor. Romanian translation Clown Time, by Micaela Ghitescu. Bucharest, Univers, 1994. SOURCE: SITE OF THE BRAZILIAN ACADEMY OF LETTERS Warrikingdom (talk) 09:20, 2 October 2015 (UTC)

Itsekiris the first Tertiary/University graduates in Sub-Sahara Africa. By Prince Eugene Tosan-Whyte
The Catholic Church in tropical Africa. 1445-1850 By: Joseph Kenny, O. P

Benin and Warri

15th and 16th century contacts with Benin The Portuguese learned about Benin and Warri between 1469 and 1475 and Ruy de Sequeira possibly visited in 1472. The first definite contact was made by João Afonso de Aveiro in 1486. Oba Uzolua51 was interested in a Portuguese alliance and, according to form, sent an ambassador to Portugal asking also for priests to come and teach the faith. A trading post was opened at Benin’s port Warri of Gwato (Ughoton) which dealt first in pepper and later also in slaves and ivory.52  The Oba gave some slaves as presents to the Portuguese,53 but slaves were also bought, both here and at Ijebu-Ode, Gwato, Warri and Bonny for 12 to 15 brass bracelets or 8 to 10 copper ones per slave.54 João Afonso de Aveiro died at Gwato (Ughoton) before 1504,55 but commerce continued56 and in 1514 Benin sent to Lisbon two ambassadors bearing the Portuguese names Jorge Correa and António.57 A third ambassador, Pero Barroso, was sent the next year.58  Their request for arms was turned down because the Oba was not a Christian, but their request for priests was granted.59  The Oba was in fact at war with Idah60 and must have been disappointed that the Portuguese representative Duarte Pires brought only priests and no arms. These priests, the first we know of to have reached Benin, arrived in August 1515. They were received royally and, contrary to custom, allowed to see every part of the Oba’s palace and to dine with his son. As for the faith, the Oba said he needed time to think about such a “deep mystery”; moreover he was occupied with the war and could not do anything until he returned. In August 1516, during a lull in the war, the Oba had a church built and allowed his on and some other prominent men to become Christian. The priest also taught them to read Portuguese.61 By August 1517 the first group of priests, referred to as clerigos (diocesan priests) in the letters of King Manuel62 but called padres (religious) by Duarte Pires,63 had left Benin and Oba Uzolua was dead, possibly killed in the war. Some army officers were running the country on behalf of the boy Oba named Esigie.64 Although he may have been the same as the former Oba’s son who was baptized the previous year, a new group of priests left São Tomé for Benin at this time “to make the king Christian.”  The group consisted of “Friar” Diogo Belo, vicar of the island of São Tomé (possibly an Augustinian), and three other priests, one of them named Jerónimo Pires, a chaplain at São Tomé, and another named Jeañes, a “cleric” who had come from Benin. Diogo Belo did not intend to stay long in Benin because he left belongings behind on São Tomé to claim on his return.65 The slave trade continued to expand on the Nigerian coast. Even during the war of 1516 the Oba of Benin provided a ship from São Tomé with 400 slaves, along with some ivory and other merchandise.66 The requirements of the slave market may even have been the motive of the war. One thousand slaves a year were being brought from Benin to Elmina for sale when, around 1532, King João III (1521-57) of Portugal prohibited this trade because he objected to selling baptized slaves to pagans or Muslims.67 The station at Gwato was closed because the Portuguese were all getting sick and dying, but they continued to visit this and other Nigerian ports and buy slaves for “Christian” masters in the West Indies. Some of the Binis moreover were employed by the Portuguese as translators and trading assistants not only at Gwato but throughout the Portuguese maritime network. In 1526 King Afonso I of Congo complained of unscrupulous foreign traders such as Guromentes (people from Cacheu, Guinea), mulattoes and Binis.68 In 1538 two Franciscan priests, António and Francisco, and a teacher named Miguel Magro, a lay affiliate of the Order of Christ, came to Benin. Because they brought no gifts the Oba was not glad to see them and paid no attention to a letter they brought from João III of Portugal. Their attempts to get him to abandon human sacrifices and let the faith be preached led to their being put under house arrest with no opportunity to celebrate the liturgy. Gregorio Lourenço, a Bini who had become a Christian in 1516, was not allowed to baptize his children. Afonso Anes, a Christian teacher, was held prisoner in order to teach the children Portuguese, but he was not allowed to use the catechisms that the Franciscans brought or to teach the faith in any way. The Franciscans had been there over a year when they wrote to João III to have him request the Oba to let them go, because otherwise he would not release them.69 João III must have done something to improve the situation because the next year, 1540, there were ambassadors from Benin in Lisbon whom João de Barros interviewed.70 In 1553, a year when Portuguese ambassadors were again sent to Benin,71 Thomas Wyndham met the Oba and found that he could speak Portuguese, which he had learned as a boy. English and Dutch traders frequented Benin from the end of the 16th century but had no religious influence.72 Warri accepts the Christian faith Warri came into its own in the second half of the 16th century when the Itsekiri or Iwere, as they call themselves, began to organize their own trade with the Europeans independently of Benin. Their town on the Forcados river (at the present Ode Itsekiri) was then commonly known as Ale Iwere, and written by the Portuguese as Oere or Overe etc., giving rise to the present name of Warri.73 Portuguese trade with Warri drew the attention of the bishop of São Tomé, the Augustinian Gaspar Cão who, when cleared of his difficulties with the governor of São Tomé in 1571, was able to initiate projects dear to his heart such as a seminary and the mission to Warri. Our knowledge of the mission comes from the ad limina report in 1620 of a later Augustinian bishop of São Tomé, Pedro da Cunha.74 One of the Augustinians who went to Warri was Francisco “a Matre Dei” (We only have the Latin form of the report), who boldly cut down a sacred tree and was not hurt by the guardian spirit of the shrine. He gained a hearing for his preaching and soon baptized the heir to the throne, who took the name Sebastião, after King Sebastião of Portugal (1568-78). The Augustinians must have returned to São Tomé when their Bishop died in 1574, because the Carmelite Diogo do Santissimo Sacramento, writing in December of that year on his way to Congo, complains that although the king of Rios Forcados (Warri) was already Christian there were no priests there and they were greatly desired.75 This letter also supposes that Prince Sebastião had already become the Olu. Apparently no more priests came to Warri until 1593 when the new bishop of São Tomé, Francisco da Vila Nova, brought seven Franciscans with him who worked on the coast of Africa.76 In 1597 no priest was going to Warri because the climate and the mosquitoes were too severe and the Olu of Warri was too poor to pay the cost of a priest. The Bishop asked the King of Portugal to have the traders going from São Tomé to Warri bring a priest along with them once a year and pay him a fitting allowance, but on the advice of his state council, the Mesa de consciencia e ordens, King Felipe of Spain and Portugal ordered that priests should be brought to Warri on the trading vessels but should support themselves by trading in slaves.77 The Portuguese State Council recognized that the best solution would be to have indigenous priests. Consequently in 1600 Domingos, the son of Sebastião of Warri by a secondary wife, was sent to Portugal to study for the priesthood.78 He studied first at the Colégio de São Jerónimo in Coimbra and in 1604 transferred to the Colégio de Santo Agostinho in Lisbon which was run by the Augustinians.79  In early 1606 he transferred to the Colégio de Santo Antão, a Jesuit school in Lisbon.80  While there his interest in his home led him to secure from King Felipe freer trade conditions for Warri.81  In 1608 he received a message from his father to come home. At that time there was no consideration of the priesthood. He had come to study “so as to help in the conversion of his people as well as to be able to rule well.” King Felipe was advised to give Domingos leave to go because “he was gaining nothing by staying, and for his colour he is well enough instructed.”82  Bishop Pedro da Cunha was more pointed: “He had neglected his studies.”83 Domingos, however, had some business to take care of before departing. In 1606 the Dominican bishop of São Tomé wanted to send some priests to Warri and Benin and King Felipe’s advisers said that the Bishop should do so at the expense of the kings of those places. 84 This time Domingos asked for priests to go back with him, and King Felipe gave an affirmative answer without any conditions. Domingos’ request for arms was put under consideration.85 Along with his father and his brother he was given affiliate membership in the Order of Christ.86  And finally he was given a wife, the daughter of Cristovão Pereira and niece of the Count of Feira. Just after his wedding Domingos filed a complaint against a judge of his town who with a band of men broke into his house after midnight in search of a wanted person. Compensation for damages was awarded Domingos for the incident.87 In August of 1610 Domingos’ departure for Warri was arranged.88 When Domingos returned his father chose him as his successor, hoping that he would be better to propagate the Catholic faith. Sebastião was himself most devoted to the faith, and while there was no priest he personally taught his people and led them in religious processions. A priest was resident up to 1616 when Sebastião announced his death to Bishop Pedro da Cunha and asked for a replacement. The Bishop found a priest who only intended to stay until the ship returned to São Tomé, but in fact stayed a whole year.89 In 1620 Sebastião was very old and Domingos was effectively running the kingdom. After his Portuguese wife died Domingos became somewhat hostile to the Portuguese. As for the spread of the faith, there were no Christians outside the town of Warri and they were a minority within it. Most of these had no deep conviction but were only following Sebastião and Domingos. They refused to have their children baptized, thinking that the children would die right away from it. The marriage system and traditional cults were other obstacles to the growth of Christianity. Christian priests could at most sporadically visit the town and could do little about the situation. In 1625 the King of Spain and Portugal urged Bishop Francisco do Soveral of São Tomé to go to his diocese and send two Capuchins to Warri,90 but the Capuchins apparently never went. According to Pedro da Cunha, Prince Domingos had no children by his Portuguese wife, but Olfert Dapper, borrowing from the writings of Samuel Blommaart who visited Benin and Warri in 1644, asserts that the reigning Olu of Warri, António Domingos, was the mulatto son of Domingos and his Portuguese wife. Whether Blommaart was right or wrong on this point, his character description of the Olu rings true: “He dresses like the Portuguese, always wearing a sword at his side, as other mulattoes do. The writer continues: “In the matter of religion these people observe almost the same customs as in Benin. Yet they do not make so many human or animal sacrifices, because they consider such sacrifices horrible and the work of the devil. So that with only a little instruction these people could be brought to the Christian faith. No fetish priest or devil-hunter is allowed in the country. Neither do the people there pardon one another as easily as in Benin. The inhabitants and the king himself adhere somewhat to the Roman Catholic religion. In the city of Warri there is a church with an altar, a crucifix, statues of Mary and the Apostles, and two candlesticks alongside. The black people come into this church with the rosary constantly in their hands, just as proper Portuguese do. They recite it together with other popish prayers. Outwardly they show themselves very religious. They also know how to read and write and are eager for Portuguese books, pens, ink and paper.”91 The Capuchin missions: preparations When Propaganda Fide was founded in 1622 Spain ruled and spoke for Portugal. After Portuguese independence in 1640 Rome did not recognize Portugal for twenty-nine years. For this reason Propaganda Fide’s attempts to gather information on Africa were frustrated, because it had no communication with the Portuguese who were the only people who really knew. Only in 1631 did Propaganda Fide learn that Elmina was not in India but in Africa.92 In his fact finding trip of 1634 Colombin de Nantes learned of the existence of Benin and some of its customs, but heard nothing of Warri.93  After his attempted evangelization of Assinie and expulsion from Axim he learned in São Tomé that Benin and Warri were distinct and that the Olu of Warri was Christian and many of his people were baptized but they had no priest. This information he sent to Propaganda Fide in his report of 1640.94 Propaganda Fide sent him and a group of Capuchins from Brittany to Benin and Warri in 1641 but, as we saw above, their mission was sabotaged by the Dutch conquerors of São Tomé. Other Capuchin plans were hampered by geographical ignorance and the persistent confusion of Benin and Warri. In 1639 Ignazio da Perugia proposed to go through Benin on his way to Ethiopia!95 In 1644 Bonaventura di Alessano, faced with delays in going to Congo, proposed going to Benin as a second choice.96  In the same year the Andalusian Capuchins offered men to go with Bonaventura di Alessano to the “kingdom of Nigritia”. Since that could lay anywhere between Morocco and Congo, they decided to withdraw their offer until they knew exactly where Nigritia was.97 Propaganda Fide apparently disregarded the second report of Colombin de Nantes when in 1646 it proposed to send Castilian Capuchins to Benin because “the king is Catholic and receives a fifteen day visit every six years from a priest of São Tomé.”98  Francisco de Pamplona, returning from Congo and proposing to go to Benin with other Castilian Capuchins, repeated the same notions.99  His province, however, turned down the mission both for lack of men and because they had no confidence in Francisco de Pamplona.100 The mission of Ángel de Valencia (1651)101 In 1648 Propaganda Fide succeeded in getting the Capuchin provinces of Valencia and Aragon to commit themselves to a joint mission to Benin. Ángel de Valencia, recently returned from Congo, was appointed prefect. If it were not for the persistence of Ángel de Valencia the many obstacles and red tape would have condemned the mission. As it was, the group of eight Capuchins, five from Aragon, two from Valencia and one from Flanders, left Spain in 1651. On the way, as we saw above, Ángel de Valencia and Thomás de Huesca were held prisoners at Elmina while their companions continued on to Benin. The six arrived in June at the port of Gwato, and José de Jojona went on to Benin to present the credentials of the group to the Oba, hoping to win the Oba to Christianity and thereby all his people. A court official took the letters of the Pope and of Propaganda Fide which he carried and promised an audience, but alter returned saying that the Oba had read the documents and considered an audience unnecessary. José did not believe him and decided to return to Gwato. In the meantime Ángel and Tomás arrived in Gwato after a forty day imprisonment at Elmina. Both were sick and they found José de Jijona and Eugénio of Flanders also very sick. The latter two died six days later, followed by Tomás de Huesca. Ángel, having recovered, then left two of his companions to look after a third who was sick and went with Felipe de Híjar to Benin, arriving there on 10 August 1651. After being taught the elaborate court ceremonies they were given an audience. The Oba still had the letters brought by José and returned them to Ángel explaining that there was no one who could read them. Ángel then translated them into Portuguese and someone interpreted them into the Edo language. The Oba was pleased and offered to give the Capuchins accommodation in the palace. Ángel was elated and promptly sent for the three Capuchins he had left in Gwato. Within two months the Oba granted the Capuchins a second audience in which they gave presents to the Oba, his mother and various officials, and in return were promised land for a church and interpreters for their preaching. After this auspicious beginning none of the Oba’s promises were executed and the Capuchins met only obstruction. The chief minister prevented them from seeing the Oba even though they tried every expedient to do so, such as sending the Oba a clock with chimes. When it stopped they volunteered to show the Oba how to wind it, but the chief minister merely returned the clock saying the Oba did not want it. The Capuchins wanted to leave the city and work in neighbouring areas, but when they tried to learn the language no one was allowed to teach them or even speak with them. They became sick from starvation and were only saved by some English traders who gave them food and a barrel of cowry shells to buy what they needed. The Capuchins maintained that the Binis’ hostility was the result of direct instructions given them by demons who frequently appeared to the people and demanded complete subservience. After a year and a half of getting nowhere the Capuchins decided as a last resort to confront the Oba and all his officials on the occasion of an annual festival, at the beginning of Lent 1653, in which five men were to be sacrificed along with many animals. Going into the palace with the huge crowd, they met a kind old man who led them right up to the edge of the action. The chief minister spotted them and twice ordered them to leave. But the Capuchins stepped out into the middle and denounced the whole proceedings. The guards lost no time in throwing them out and prevented them from returning on a second and a third attempt. All the way home a crowd heckled them. In the evening ten men came with orders for them to leave the city, but were persuaded to allow them to pack their Mass equipment and wait until the morning. In the morning some men came again saying that the Oba wanted to see them. Frs. Ángel and Felipe de Híjar followed the men, but soon found themselves instead prisoners in a hut on the edge of town. Fearing they would be taken to the bush that night and killed, as was done with criminals, they found a way to inform their companions of what had happened. Ángel and Felipe were then brought to Gwato. On the way, weakened and thirsty, they passed a shrine which contained among other things a calabash of palm wine. They asked their guards if they could drink it, and were told that the “demon” would kill them if they touched the offering. In a test of faith the guards let them drink it and the Capuchins were not harmed. The remaining Capuchins in Benin, Fr. Bartolomé de Viana and Bros. Alonso de Tolosa and Gaspar de Sos, had some friendly visits with the Oba’s mother and brother-in-law, and finally were themselves conducted to Gwato along with their baggage at the end of Lent. After Pentecost the whole group was brought to nearby Ardo where for five months they were cared for by some Dutch and English traders. In spite of these traders’ kindness the Capuchins suspected they might have had something to do with turning the Oba’s officials against them. Of the Binis, however, Felipe de Híjar concluded that “they behave very well, and they know that the devil is evil and that God is good. But they serve the devil for fear that if they do not do what he asks he will punish them severely.”102 Going by an English ship to the island of Principe, the Capuchins were asked by the Portuguese if they had been to Warri, which no priest had visited in seven years. They had never heard of Warri and, learning of its Christianity and eagerness for priests, resolved to go there. But the Portuguese authorities would not permit them since they were Spanish. Going on to São Tomé, the Capuchins appealed the matter with the governor, who said that the King of Portugal would have his head if he allowed them to go. He sent them under guard to Lisbon and from there they returned to Spain. The mission of Angelo di Ajaccio and Bonaventura da Firenze (1656) While the Capuchins leaving Benin were waiting at São Tomé the governor sent an “indigenous sacristan” to Warri to talk with the Olu about a possible future Capuchin mission. On the basis of the sacristan’s information the Capuchins drafted a letter “of the King of Warri, Domingos II, to the Pope” on 28 November 1653.103 The letter requests a mission and expresses the Capuchins’ hope to use Warri as a point of eventual return to Benin. It is correct in referring to the Olu’s predecessor Domingos who had a Portuguese wife. But a letter written by Ángel de Valencia to Propaganda Fide on his return to Seville persists in saying that it was the Oba of Benin whose predecessor was Catholic and had a Portuguese wife.104 In 1655 Propaganda Fide organized a mission to both Benin and Warri composed of thirteen Capuchins headed by Giovanni Francesco da Roma, who had previously worked in Congo. Trying to gain Portugal’s cooperation, Propaganda Fide sent the whole group to Lisbon, but Portugal objected to the prefect and stalled on permitting the group to go. The delay and squabbles arising between the French Capuchins resident in Lisbon and their Italian missionary confrères reduced their number to four when Portugal finally agreed to the departure under a new prefect, Angelo Maria da Ajaccio. The group arrived at São Tomé in September 1656. Two of them answered the appeal of the people to stay on the island and help them, while Angelo da Ajaccio and Bonaventura da Firenze went on to Warri together with a Genoese trader, Giovanni Battista Borel, who was interested in becoming a Capuchin brother. Borel changed his mind and went back to São Tomé in March 1657. The Portuguese found in his loads some souvenirs and a map of the approaches to Warri and accused him of being a spy. They arrested him together with the two Italian Capuchins who had remained at São Tomé and sent them off to Lisbon. Luckily for the Italians Dutch pirates captured the ship and set them free in Amsterdam. In Warri the two Capuchins were enthusiastically received by the Olu, who had the tottering church rebuilt and gave the priests full freedom to preach the faith. Bonaventura da Firenze says that the Olu’s name was Mattias, and was born of an African wife of the former Olu after his Portuguese wife died in childbirth along with her child. Mattias, he says, was seven or eight years old when his father died and the court officials (fidalghi) ruled in his stead for nine years until he was of age. It is difficult to harmonize the different versions of this story. There are three possibilities: 1) that Mattias is the same as the António Domingos whom Dapper says ruled in 1644 (if Dapper is wrong that he was a mulatto) and “Domingos II” who is purported to have written the letter to the Pope of 28 November 1653 (although this letter and the name given the king are suspect),105 2) that Domingos I had two sons: a) António Domingos (or Domingos II), possibly born by the Portuguese wife and possibly considered a fidalgo by Mattias, and b) Mattias, who succeeded his brother; 3) that Mattias is António Domingo’s son. It is significant that Bonaventura did not even know Mattias’ father’s name, thinking it was António or David.106 With the coming of the Capuchins the people once again sought baptism, which they had not bothered about since Domingos I died.  At that time a priest canon from São Tomé came with a trader and for the baptisms he performed charged so many slaves, tusks of ivory and other goods that he returned richer than the trader. The revived interest of the people in Catholic practice did not mean, however, that they were prepared to give up polygamy or spirit cults, and Angelo di Ajaccio expressed his disappointment at the lack of progress in a letter of 2 February 1659.107 In this letter he also complained that his companions on São Tomé had left without his permission and he did not know why. The two Capuchins found they could make no progress on the polygamy issue unless the king first set the example by marrying one wife. The Olu said he would gladly do so if he could have a white wife as his father had. The Capuchins first prayed about the matter and then a ship from São Tomé arrived whose captain said the matter could easily be arranged in São Tomé. Angelo di Ajaccio went with the ship and surprisingly the Portuguese authorities cooperated with him, possibly because of the prospect of commercial advantages to be gained through a marriage alliance. He must have learned what happened to his companions in 1657, but the Portuguese did not press charges against him. A girl 20 years old was found who agreed to the proposal and had the consent of her parents. The people of São Tomé gave her a royal send-off, matched only by her reception in Warri. The Capuchins were then besieged every day with people wanting them to solemnize Christian marriages. The Capuchins had brought letters from Rome for the Oba of Benin and now wanted to deliver them. They went to Benin but could not get to see the Oba and, pressed for time, they returned to Warri. Some time earlier a Dutch ship came to trade at Warri.108 The Capuchins warned the Olu about the “heretics” but did not object to his trading with them. In the latter part of 1659 a Portuguese ship came from São Tomé whose captain never attended Mass and the first thing he asked of the Olu was two young girls for his enjoyment. The Capuchins could not pass over such behaviour when they condemned such things among the Africans; so they publicly excommunicated him. In retaliation the captain accused the Capuchins of plotting against Portugal by having written to the Dutch of Elmina to send their ship to Warri. After this confrontation Bonaventura da Firenze became sick and both he and Angelo di Ajaccio wanted to go to São Tomé and find out why the long promised reinforcements to their ranks never came. The ship captain “kindly” agreed to take them, but to reassure the Olu of their return the Capuchins left their Mass equipment behind. Arriving at São Tomé around the beginning of 1660, they were promptly accused of colluding with Portugal’s enemies and of coming without ecclesiastical authorization. The vicar of São Tomé excommunicated them and they were imprisoned for three months before being sent to Angola, and in October to Lisbon. In Lisbon the two were declared innocent and given permission to return, but they wanted to wait for others to come with them. In November 1663 Propaganda Fide sent eight other Capuchins to Lisbon to join them, but the Portuguese government would not let the new members go. In 1665 our two Capuchins went to Angola to await assistants, but since none came Bonaventura da Firenze returned to Italy in 1666 and Angelo di Ajaccio to Lisbon in 1669. The latter was sick and dying, but after two months the superior of the French Capuchin house put him on a ship for Italy. The captain had pity on the man and brought him to a friend’s house near Lisbon to be taken care of. When the French superior was approached about the matter he replied that he would not receive the dying Capuchin in his house even if the General of his Order and the Pope commanded him. After six months Angelo di Ajaccio died without receiving one visit from his French brothers and was not even permitted to be buried in the Capuchin cemetery. Francesco da Monteleone and the mission of 1684-95 In October 1673 the Olu of Warri gave a passing Franciscan, Sebastião dos Reis, a letter for the King of Portugal complaining that no priest had come since the departure of Angelo di Ajaccio. The Olu’s religious interest was definitely connected with his interest in developing commerce, but in this and similar cases it would be a mistake simply to reduce his religious interest to commercial interest, as some authors do.109 No answer came to the Olu’s appeal until the Italian Capuchin Francesco da Monteleone accompanied the new bishop of São Tomé, Bernardo Zuzarte de Andrade, to his diocese in 1684. The Bishop wanted to send Francesco to Warri and Benin, and therefore had a Capuchin church and house established at São Tomé as a base for missions on the continent. The Bishop died in February 1685, and of the several Capuchins who were to come only one arrived in 1687. The arrival of others was delayed because of an oath of loyalty which the King of Portugal demanded and the Italians refused. The problem was eventually solved and in 1691 eight Capuchins went to São Tomé, three of whom died almost immediately and three others were very sick for three months. Most of them preferred to stay and work on the island because of the desperate spiritual state of the people. Because the Portuguese territories had been so long without bishops the quality of the local clergy was very low, so much so that in 1688 Propaganda Fide took the questionable step of forbidding the ordination of “mulattoes and bastards”.110 In 1689 the Olu sent three boys to São Tomé to study for a short period. The next year Francesco da Monteleone left São Tomé for a three months visit to Warri. He also tried to go to Benin but because of hostilities with Warri the guide could not take him. By the time the Binis could send boats to collect him in a neutral spot it was time for him to return to São Tomé. He brought a letter from Olu Lewis II dated 16 January 1690, giving land for a church and residence for the Capuchins.111 Francesco says that the Olu was young, and that he inherited the wives of his father and of an older brother who died.112  Presumably the older brother was “Lewis I”, and both were sons of Mattias or Domingos II. When the group of Capuchins came in 1691 Francesco da Monteleone wanted to send two of them to Benin and two to Warri but his vice-prefect Giuseppe da Busseto, who had been twenty years in Luanda and Congo, would not hear of going to Benin because the Oba was not baptized and had expressed no desire for priests. Francesco thought that if Warri were given first attention the Oba would be offended. After some argument Francesco let Giuseppe da Busseto and two companions go to Warri. They arrived in August, well prepared with Mass equipment, seven barrels of biscuits, nine of wine, two of flour and one of olive oil, together with barrels of salted meat from five cows and two large pigs.113 In spite of these precautions one of the Capuchins, Bernardino da Tavera, was sick from arrival and after four months boarded the ship which had brought him. The ship went to Benin and while it was at anchor Bernardino died in March 1692. Giuseppe da Busseto wrote a letter on 12 January 1692 expressing his disappointment with Warri. Although he should have been glad of the Olu’s good will, he complained that Catholic belief and practice was only an elite court affair and did not penetrate the masses. 114 Surprisingly one of his main complaints was that the Olu would not compel his people to stop circumcision, which Giuseppe considered a Jewish practice. In despair he asked to be relieved of his assignment and transferred to his former station in Congo. His relief came in August when he was transferred to the next life. The one remaining Capuchin, Protasio da Castrezzano, left on the next ship in September. He carried a letter from the Olu fro Francesco da Monteleone saying that the residence was nearly finished and the church about to be built and begging for the return of other Capuchins.115 Francesco da Monteleone reported to Propaganda Fide about the situation and repeatedly asked for help. He even claimed to have sent a message to the Oba of Benin and received an answer inviting priests to come. At last in 1695 six Capuchins arrived at São Tomé. In September some of them set off for Benin, but in Gwato Francesco da Monteleone died. Further contact with Benin and Warri Before dying, Francesco da Monteleone appointed Angelico da Pettineo to be in charge. Angelico did not continue immediately to Benin, but may have visited it in 1696 when he sent three Capuchins to Warri; they were Bonaventura da Brescia, Felice da Piaggine and Colombano da Bologna. Apart from David van Nyandael’s notice of the Portuguese lodge and church in Warri in 1700,116 there is no record of how they succeeded or how long they stayed, except that Felice da Piaggine became gravely ill on arrival and that Colombano da Bologna was sent to Congo in 1703.117 Other Capuchins continued to come to São Tomé and some of them visited the mainland. An interesting report by Francesco da Morro and Francesco da Montecassiano in 1707 refers to the problem of polygamy in Warri and how a priest exiled from São Tomé by his bishop went there and solemnized the marriage of the Olu even though he was polygamous. The report speaks eloquently and at length about the scandal of slavery.118 Fr. Cipriano da Napoli, who had become prefect in 1705, made a trip to Benin and Warri in 1709. In Benin he could not even get to talk to the Oba and left on the same ship for Warri. Two Capuchins were there already for several years and Cipriano intended to let two of his companions join them. But he found the two who were there in such a dire state, having sold most of their belongings and being obliged to engage in petty trading and manual labour in order to survive, that the took them all back to São Tomé. At São Tomé, where no bishop would stay because of the climate, the Capuchins met increased opposition from the vicar who excommunicated anyone who accepted their ministration. The Capuchins were ready to abandon São Tomé as well if were not for a sudden turn of events at Benin. In 1710 Cipriano sent two priests to Benin who saw the Oba and received every welcome and encouragement. From the reports of the two priests, Cipriano (presumably) drafted on 2 November 1710 three letters “from the Oba” to the Procurator General of the Capuchins, to Propaganda Fide and to the Pope.119 The letters apologize for the Capuchins’ not being attended to in the time of the Oba’s father and up to the previous year. Protracted war prevented it, but now the Oba had set aside a house for the Capuchins and hoped they would come and teach his people the Christian faith. Other sources tell of a civil war and point to a change of regime around this time.120 If the Oba actually expressed such enthusiasm for Christianity as the letters say we may suppose that he was mainly looking for outside support for a shaky throne. If Cipriano exaggerated the Oba’s feelings, it is still credible that the Oba had a moderate genuine interest in Christianity. After a three year stay in Benin Filippo da Calvello and Celestino d’Aspra remarked that the Oba’s interest in Christianity was very moderate, and the two Capuchins could not see that they were making any progress. Cipriano’s successor as prefect, with three companions, spent two years in Warri in 1715-17. Two of these stayed a longer time, but Celestino d’Aspra’s report in 1724 says that no Capuchins were in Warri and two were needed.121 When Olu Agostinho died between 1731 and 1733, his brother took an anti-Christian stance and smashed a statue of Christ after it failed to end a drought. In 1735 the Capuchin Francisco Maria was sent to Warri with presents for the Olu. The consignment originally included some statues, but these were left at São Tomé “for lack of shipping space”, while the Olu was urged to build a church suitable for their reception. After three disappointing months in Warri Francisco Maria decided to leave at the first opportunity. Warri was visited again in 1748 by Fr. Illuminato di Poggitello after he failed to gain entry into Benin. This is the last mention of Benin in the Propaganda Fide archives. 122 Around 1765 a new Olu of Warri began making repeated requests for missionaries. A native of Warri named João Álvares, who was a canon at São Tomé, was sent in 1770 together with the Capuchin Fr. Felix, who had just arrived at São Tomé. In 1771 Fr. Felix was back at São Tomé full of complaints about João Álvares’ scandalous life. Afterwards, according to the French Captain Landolphe who visited Warri in 1786, Brazilian missionaries came and baptized the Olu Manuel Otobia, who possibly may be the Olu “Otoo” whom John Adams met around 1795.123 John Adams has this description of Warri: “on entering the first apartment of the palace we were much surprised to see, placed on a rude kind of table, several emblems of the catholic religion, consisting of crucifixes, mutilated saints, and other trumpery. Some of these articles were manufactured of brass, and others of wood. On inquiring how they came into their present situation we were informed that several black Portuguese missionaries had been at Warré, many years since, endeavouring to convert the natives into Christians; and the building in which they performed their mysteries, we found still standing. A large wooden cross, which had withstood the tooth of time, was remaining in a very perfect state, in on one of the angles formed by two roads intersecting each other. We could not learn that the Portuguese had been successful in making proselytes; indeed, King Otoo’s subjects appeared to trouble themselves very little about religion of any kind.”124 Adams adds that the Olu had over 60 wives. In 1807 the governor of São Tomé wrote a complain to Olu João, who was a Christian, but was making trouble for Portuguese traders. Trade dropped in the early 19th century and priests no longer visited Warri. Religious practice continued, nevertheless, as evidenced by a British naval officer who witnessed a Christmas procession in 1820. In 1848 the king and his two leading heirs died, and for the rest of the century the Itsekiri were only a collection of independent villages. All tradition of the Warri kingdom had disappeared when the British began their rule.125 —Back 	 Contents 	 Ahead— Warrikingdom (talk) 09:38, 2 October 2015 (UTC)

Itsekiri Nation of Nigeria
Warri Kingdom and the Itsekiri Nation The Itsekiri people are a renowned ethnic group in Nigeria. They could be found in some part of Edo State, Benin city (Ologbo), Sapele, Uvwie (Gbolokposo) and Ondo state in Nigeria. But they occupy 89% of their homeland The Warri kingdom which comprises of Warri South, Warri North and Warri South - West. The capital of the Itsekiri Nation is called Ode-Itsekiri (Big Warri), which is the ancestral home of all Itsekiri worldwide. The Itsekiri tribe is made up of and mixed with Yoruba, Benin, Ilaje, Igala and Portuguese as the final blend which makes it stand out among other ethnic group in Sub-Sahara Africa. The Cultural behaviour and life style of the Itsekiri people has spread across almost every part of Africa, and this could be seen mainly in the present code of dressing and speaking of the Legendary Warri Pidgin (created by Pidgin Boyo) The Itsekiri are hospitable, caring, jovial, enlightened, eloquent and elegant people, thus, the westerners choose to transact and trade with them because they found them more receptive, educative and highly diplomatic far more than their neighbours. Preferring to have the Itsekiris around them when striking a trade deal they. The Itsekiris are proud of so many achievements; First Tertiary graduate in Sub-Sahara Africa, Secondly one tribe one King, Thirdly  bold, courageous and intelligent  etc. The Itsekiris are envied by many because of the love and unity they share among themselves. Warrikingdom (talk) 20:23, 3 October 2015 (UTC)

Itsekiri Nation
Warri Kingdom and the Itsekiri Nation The Itsekiri people are a renowned ethnic group in Nigeria. They could be found in some part of Edo State, Benin city (Ologbo), Sapele, Uvwie (Gbolokposo) and Ondo state in Nigeria. But they occupy 89% of their homeland The Warri kingdom which comprises of Warri South, Warri North and Warri South - West in Delta State Nigeria. The capital of the Itsekiri Nation is called Ode-Itsekiri (Big Warri), which is the ancestral home of all Itsekiri worldwide. The Itsekiri tribe is made up of and mixed with Yoruba, Benin, Ilaje, Igala and Portuguese as the final blend which makes it stand out among other ethnic group in Sub-Sahara Africa. The Cultural behaviour and life style of the Itsekiri people has spread across almost every part of Africa, and this could be seen mainly in the present code of dressing and speaking of Southern Nigeria, the Legendary Warri Pidgin english (was created by Pidgin Boyo). The Itsekiri are hospitable, caring, jovial, enlightened, eloquent, loving and elegant people, thus, the westerners (Europeans) choose to transact and trade with them because they found them more receptive, educative, honest and highly diplomatic far more than their neighbours. Preferring to have the Itsekiris around them when striking a trade deal. The Itsekiris are proud of so many achievements; Firstly, First Tertiary graduate in Sub-Sahara Africa, Coimbra University, Lisbon Portugal (Olu Atuwatse I, Dom Domingos), Secondly, one tribe one King, (Olu of Warri) , Thirdly, Bold, courageous, trustworthy and intelligent  etc. The Itsekiris are envied by many because of the love and unity they share among themselves.

LONG LIVE PRINCES AND PRINCESSES! LONG LIVE OGIAME OGBOWURU! LONG LIVE WARRI KINGDOM! LONG LIVE THE ITSEKIRI NATION! LONG LIVE DELTA STATE! LONG LIVE THE FEDERAL REPUBLIC OF NIGERIA! LONG LIVE THE BLACK RACE! LONG LIVE AFRICA! LONG LIVE THE UNIVERSE! Warrikingdom (talk) 22:10, 4 October 2015 (UTC)