Efik mythology

thumb|Usan Ndem (Ndem Plate) depicting an Efik deity

Efik mythology consists of a collection of myths narrated, sung or written down by the Efik people and passed down from generation to generation. Sources of Efik mythology include bardic poetry, art, songs, oral tradition and proverbs. Stories concerning Efik myths include creation myths, supernatural beings, mythical creatures, and warriors.

Efik myths were initially told by Efik people and narrated under the moonlight.

Sources

Historical literature

Since the inception of the triangular trade, the Efik people have been in the limelight of historical scholarship. Several works have centred on different aspects of Efik culture and tradition. Although little focus has been made on the subject of Efik mythology, several works have been written on aspects relating to Efik mythology. The earliest Efik dictionary by Rev Hugh Goldie reveals a number of mythical animals and places. Goldie's Principle of Efik Grammar is also the goto for the Efik creation story. Works such as Rosalind Hackett's religion in Calabar discuss some Efik deities. Percy Talbot's "Life in Southern Nigeria" is also useful in the study of Efik and Ibibio mythology.

Art

Art is an underemphasized contributor to Efik mythology. Efik beliefs in Ndem and Ekpe were transmitted via engravings on Brass plates (Akpangkpang). Prior to the depiction of myths, events and stories on Brass plates, Efik women mainly engaged in decorating houses with geometric designs of various kinds. Women were regarded as the artisans in Old Calabar society. Mr Ironbar also known as Edem Ndarake is regarded as the father of Brass Art in Efik history. The wives of Ironbar were active members of the Calabash engraving industry at Old Calabar.

The song above mentions the names of several important Efik deities and declares respect and honour for them. Among the list of deities mentioned in the song are , , , , and . References to the mythical tailed pygmies known in the Efik language as Amamaisim can also be deciphered in the 8th and final stanza of the song.

Efik Literature

Efik literature is a major source of mythology. A variety of myths can be found within Efik literature ranging from creation myths to tales of mythical places and monsters. Early Efik writers often inserted many mythical tales within their writings. Aspects of Efik literature that contain myths include Uto (bardic poetry), Mbuk (stories), Ase (commemorative poetry) and Nke (folktales, riddles and proverbs).

Folktales

Writers such as E.N. Amaku, Esien-Ekpe Edet Okon, E.E. Nkaña and several others capture several myths in their literary works. Myths may also function as sources of stereotypes. For example, the myth of Akpa Uyok is captured in a poem by Mbukpa E. Eyo. Akpa Uyok is believed to have been an Efik chief who lived for so long that the Efik people sought to get rid of him. Some popular myths recalled during such epic poetry include the death of Akpa Uyok, the disappearance of Otu Asiya, the events of Efik-Portuguese interrelations. Some Efik bards of the early 20th century were Adiaha Etim Anwa Anwa, Atim Etayong, Okpok Ndem Ndem, Nne Eke Mkpananie, Etim Anwa Etim Nsa.

Classes of Efik Mythology

Creation myth

The creation story of the Efik reveals characters such as Abasi, Atai and the first humans. It is believed that Abasi first created the earth and later created the first humans; a man and a woman. Abasi did not let the first humans live on earth because he wanted no one to contend with him. Abasi gave the humans permission to live on earth but ordered that the Humans should not cultivate their own food but should dine in the heavens whenever a bell is rung.

Myths on deities

Abasi is regarded as the supreme being, the all powerful being who created everything. In the creation story of the Efik, Abasi is depicted as a loving father who desires to have a personal relationship with the Humans. When the man lies to Abasi that the woman is unwell to hide her sin, Abasi is already aware that the man and woman have broken the laws. Abasi's knowledge of the affairs on earth reveals his trait as all-knowing and all-seeing. Abasi is also depicted as a listening husband who takes into consideration the advice of his wife. The Efik originally believed that Abasi was too high up in the heavens and was unbothered by the affairs of man. Such beliefs may have been used in the past as justification for the worship of Ndem, whom the Efik believed had more connection with the earth. In some Efik myths, there exists a concept of a triune God. is regarded as the father of Abasi who gave birth to two sons and . Burton hypothesises that Abasi Ibom and Inyang Ibom are personifications of Earth and Water.

Atai is regarded as the wife of the supreme being Abasi Ibom. She is featured prominently in the creation story of the Efik as an all-powerful goddess who desires the utmost satisfaction of her husband, Abasi. There is no evidence to suggest that the Efik worshipped Atai. This would be unlikely as Atai's principal desire is that her husband should be worshipped. However, the Efik determine the presence of a vulture as a sign from Abasi which further affirms the theory that Atai was not just a decision maker but a messenger of Abasi. The story of Atai sending death and chaos into the world may also explain why the vulture is nicknamed "Atai Abasi". The reason for the title assigned to the first wife of the Edidem is that the Edidem is regarded as a representative of Abasi on earth. Therefore, his wife is regarded as the voice of Atai, Abasi's principal wife.

Eka Abasi is regarded as the goddess of Fertility in Efik mythology. She is greatly revered and equally dreaded. Although the name Eka Abasi literally translates to "Mother of God", she is not believed to be an actual relative of God but is so-called because she possesses the power of giving children to her followers. Eka Abasi was worshipped by the Efik and the Ibibio but is viewed differently between both ethnic groups. Among the Ibibio, Eka Abasi is regarded as the great mother whom by her own might, gave birth to Obuma, the god of thunder.

Ndem

Marine deities also known as Ndem (Singular: Idem) form a principal part of Efik traditional religion. The Ndem are regarded as territorial in character as they are believed to reside in several areas in the lower Cross River. Among the Ndem include Udominyan, Anansa, Atabrinyang, Atakpor Uruan Inyang, Afianwan, Ekpenyong, Ekanem and several others. Although Ndem are regarded as territorial, certain Ndem are believed to be present in several other locations while still headquartered at one site. Among these would include Atakpor Uruan Inyang. This is further confirmed in the Uruan saying: "Ke Ndem Efik Iboku, Atakpọr Ndem Uruan ke Ekụk", which can be interpreted to mean "Where there is the Efik deity, there is also Atakpor Uruan to share with it." Many Ndem are described as possessing extremely beautiful features, among them is the deity Udominyang. Udominyang is a symbol of beauty and is believed to reside at the bottom of the river where she possesses a fine mansion. Udominyang is also believed to possess a lot of wealth as she obtains everything that falls into the river from capsized ships and canoes. Ekpenyong may be regarded as a national deity in the area formerly known as Eburutu. By the 17th century, the cult of Ekpenyong was quickly spreading from the focal point which was Old Calabar. Ekpenyong or Ekpenyong Abasi is known by several names. At Arochukwu, it was known as Ekpenyong Ibritam; Ibn Ukpabi and Ibitam inokon. The deity was mainly worshipped by riverine communities such as Eniong, Uruan, Ito, Ukwa, Idere and several others. Among the Efik, Ekpenyong is regarded as the custodian of Nsibidi. Although Ekpenyong is regarded as a marine deity, his spirit is believed to reside in a tree known as Ekom. At Mbiabo Ikot Offiong, Ekpenyong is believed to have had a son known as Akpan Ekpenyong. The species of Crocodile known in the Efik language as represents Atabrinyang, a deity believed to reside at Effiat. The black kite is regarded as the messenger of Atakpor Uruan. Marriages are also believed to occur among the Ndem. Anansa Ikang Obutong is believed to be the spouse of Anantigha Enwang. Atakpor Uruan is also believed to be the spouse of Atabrinyang. As much as Ekpe acted as the preserver of law and order in Efik society, the society is also grounded in esoteric rituals. Ekpe is the Efik word for "Leopard" and is believed to be a mysterious being or spirit residing in the forest. According to Savage,"...despite the fact that Ekpe is a forest spirit, very often when Ekpe chiefs go to bring it from the forest to the village, town or shrine, they do so by means of a canoe. Thus this forest spirit is convened by water transport to land." It is also believed that only the initiates of the Ekpe society can see the Ekpe spirit. Several legends surround the founding of Ekpe. One legend as documented by Donald Simmons in 1958 states:

<blockquote>An Efut woman named Ata Iroko observed several supernatural spirits playing in the forest. When they departed they left behind the mbɔkɔ which Ata Iroko found and took home. This is the instrument which produces a sound similar to a leopard roar and knowledge of its mechanism constitutes the greatest secret of the Leopard Sooioty, Ata Iroko took the mbɔkɔ to her husband, who showed it to the town chiefs. They were so captivated they Immediately bribed the husband to kill his wife so that no woman would know of the mechanism. Accordingly, the husband killed Ata Iroko, The Efik subsequently purchased the secrets of the Leopard Society from the Efut,</blockquote>

Donald Simmons also provides another narrative which states that Ata Iroko was shown the secrets of Mbɔkɔ by her father because he loved her so much. In spite of Simmons assertions, the names mainly called during Ekpe processions include Eyo Ema, Esien Ekpe, Asibong Ekondo, Mutaka and Nkok Ofuta. Another myth narrated in 1964 at the Hart's Enquiry by Barrister E. Koofreh states,

<blockquote>Asibong Ekondo discovered Ekpe floating on the river and he sold it to Esien Ekpe as his personal property. All the people of Usak Edet from where Asibong Ekondo hailed are reputed to be able to live under water and know what transpire there. Their souls normally lived underwater. Until recent times, they performed Ekpe plays under the water. When he sold the Ekpe to the Efiks whose souls do not live under water, Asibong Ekondo showed them how to use it.</blockquote>

Aspects of comparative mythology can be observed in the tale narrated by Koofreh. The Balondo of Cameroon equally narrate a similar tale regarding the origin of Ekpe. The Balondo of Cameroon call Ekpe, "Matamu". According to Roschenthaler as quoted by Nanji:

<blockquote>In the Balondo version, the women had been fishing, the women caught the Nyankpe from

fishing in the river, the women caught a giant fish. The head of the fish produced a growling sound. The women made it sing, but the women did not know how to drum it. They tried in vain to control the sound of the fish. Their drumming did not help. The men knew how to drum. Then later they cut the físh, took the head for themselves and gave the tail to the women. Whenever Butamu (Ekpe) escapes into the river or forest, only the women can get it back... The myth does not explain how the men made the society and what it looked like at the beginning. It only says that the men took Nyankpe from the women and made its growling voice the basis of a powerful association.</blockquote>

Mythical Creatures

Several mythical creatures can be found in Efik mythology. Such creatures are different from the Efik Ndem which equally have their own separate descriptions in folklore. Some of these creatures include Okukubarakpa (also known as Ukara-akpa), Akaka Obu, Animana, Ikọñwọ, Unanim and several others. Okukubarakpa is regarded as a monstrous serpent that stretches across the river disturbing the waters. The creature can be likened to the Leviathan or the Dragon. Okukubarakpa is described by E. U. Aye as, "a large water serpent said to possess a diamond stone in its head and grows a comb on its head like that of a cock."</blockquote>

Another creature, Ikpun kpun kpun Ine also known as Ọkpọñ ọkpọñ ọkpọñ is described as a mammoth-like creature far greater than the elephant but existing only in fables. Unanim is described as, "a terrible prehistoric creature said to be extinct". Unanim is believed to have been aquatic and may have been an ancestor to a species of shark known as . The Efik believed that Two giant crabs () both male and female, guarded the entrance to the Calabar river and protected Old Calabar.

Mythical Human-like species

Several mythical human-like species can be discovered in Efik folktales and legends. Among them include Amamaisim, the people of the woods and the undead. In all the legends of the people of the lower Cross River can be found the tale of a group of short pygymies with tails known by the name "Amamaisim". Amamaisim which translates to "they love their tails" were short stunted pygmies with tails. A study of the various folktales and sparse literature across the lower Cross River define them as intelligent, with great farming, hunting and trading skills. Their most common hunting equipment was the bow and arrow. Several variations of the tale of Amamaisim can be found in almost all the lower Cross River communities which include the Efik (specifically those in Akpabuyo), Eniong, Eki, Ibibio and Oron.

Among the Efik, the Amamaisim were believed to have been first spotted at Akpabuyo. There is no evidence that suggests that the Efik met the Amamaisim at Ikpa ene, Ndodoghi, Uruan or on the Calabar coast. Records of such sitings were narrated to Colonial Anthropologist Jeffreys in the 1930s and attempts to document what was remembered about such sitings were made in the 1970s. Many Ibibio communities also narrate that these pygmies were the earliest inhabitants of the present-day Akwa Ibom. Enwang and Oron folktales talk of the war of the pygmies which scattered many communities. Some legends in Cameroon also mention pygmies but it is uncertain if the pygmies in the tales of the Bantu Cameroon actually had tails.

Many Efik folktales mention people who spring out of trees and fruits. The storyline in these folktales often involves a person who seeks a child and is fortunate to find one that emanates from a fruit or a tree. Talbot also narrates a tale of people being brought back to life by the Annang.

Myth on Bush soul

Prior to the prominence of Christian beliefs in Efik society, the Efik believed in the soul's affinity to animals. It was believed that every individual had a soul in an animal, could transfer their consciousness to the body of the animal and materialise as the animal.</blockquote>

Mythical Places

Several mythical places can be found in the Efik cosmology. The Efik believed that the world was flat as such, the edge of the world was known as Ononkoni ()). The Efik believed in the existence of a realm known as where the spirits of the dead reside. Ọnọsi is said to have been located around the village of Usahadet and was bordered by the realm of the Ndem (Marine deities) known as Obio Ndem. Obio Ndem is described by Etinyin Andem Ita stating:

<blockquote>Obio Ndem is like a city on land with the only difference being that it is under water. Like us on land, they have roofed houses, families, markets, etc. The city is ruled by the deity overseeing the region. Sometimes, when people go missing while swimming, fishing or sojourning by water, sacrifices are offered to the deity overseeing the jurisdiction where the person went missing when such sacrifices are accepted, the person resurfaces back on land most times with no recollection of how he/she got there and other times with vague recollection of being held hostage in a city under the sea where people gathered and deliberated on what is to be done to the hostage.</blockquote>

Myth on Witchcraft

The Efik word for witchcraft is . The Efik believe that there are two types of i.e. (White witchcraft) and (Black witchcraft). White witchcraft is utilised for protective and positive purposes while black witchcraft is used to cause harm and destruction to others. A practitioner of black witchcraft often causes death, sickness or loss of wealth to a person. Dogs barking at night are believed to have spotted a witch. A witch trial often occurs in situations where a person is ill and is unable to discover the source of his illness or a person dies and is suspected to have been killed by witchcraft. If a person believed the cause of his illness was the workings of witchcraft, he would cut his hair and send it to all the Efik towns stating that if he died, they should launch an inquiry regarding his death. A person accused of witchcraft usually demanded that he undergo a witch trial to prove his innocence. Belief in reincarnations accounts for the assigning of personal names such as Nyong () which is given to a child whose siblings have died before they were born. The name may also be given to a child who resembles a deceased relative. Spirits about to reincarnate were believed to dwell in Effiatt (formerly known as Tom Shott's island).

External influence on Efik mythology

Due to peregrinations of the Efik across the Cross river and their external trade with the Europeans, several foreign influences can be seen in the myths of the Efik. Oral tradition maintains that the earliest Europeans to interact and trade with the Efik were the Portuguese. Later Europeans entrants into the Cross River were the Dutch, British and French. Christianity also played a role in shaping Efik mythology. The earliest Christian missionaries arrived from Jamaica in April 1846.

References

Bibliography

External links

The Story Of Anansa, Calabar most Powerful Water Goddess And the Mystery Behind Carnival Calabar Ediye TV (16 January 2021)
Anansa – Chief Inyang Henshaw