Efik mythology

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Mythology
See also
List of mythologies

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, Songs, oral tradition and Proverbs.[1] 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.[1] Moonlight plays in Efik are known as Mbre Ọffiọñ.

Creation myth[edit]

Abasi is considered to be the Supreme Creator (God). His wife, Atai, is known as the mediator. It is believed that Atai convinced Abasi to allow two humans (one man and one woman), also known as their children of the corn, to live on Earth, but forbade them to work or reproduce. The children were required to return to heaven with Abasi whenever he rang the dinner bell. These rules were established so that the Efik people would not surpass Abasi in wisdom or strength. Eventually the children disobeyed and Abasi killed them both. Abasi and Atai were disgusted and gave the humans two gifts, chaos and death.[2]

Triune God[edit]

In some Efik myths, there exists a concept of a triune God. Ibom Enọ is regarded as the father of Abasi who gave birth to two sons Abasi Ibom and Inyañ Ibom.[3] Abasi Ibom represents the earth and Inyang Ibom represents the waters.[3]

Mythical Creatures[edit]

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.[4][5] 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."[4] The creature can be found in several folk tales of the people of the lower Cross River and certain parts of Cameroon. Talbot narrates a tale told to him regarding Okukubarakpa:

Two towns, which lay on either side of a narrow creek, had long been on unfriendly terms. After a while the inhabitants of one of these crossed over at low tide and attacked the other, thinking to gain an easy victory. Instead of this, after hard fighting, they themselves were driven back to the edge of the water, which had, meanwhile, risen so that they, were cut off from escape. Now, in the creek lived a great python named Kukubarakpa, and no sooner did he see the plight of the invaders than he laid himself bridge-wise across the water—his head on the one bank and his tail upon the other. Over his body fled the van¬ quished, and, when all were safely landed on the farther shore, the bravest of the victors tried to follow. Kukubarakpa waited until these were crossing over his body, then sank suddenly, dragging them down with him, so that all were drowned. In gratitude, none of the people whose ancestors were thus saved kill or eat python to this day.[6]

Another creature, Ikpun kpun kpun Ine is described as a mammoth-like creature far greater than the elephant.[7] Unanim is described as, "a terrible prehistoric creature said to be extinct".[8] Unanim is believed to have been aquatic and may have been an ancestor to a species of shark known as Unaonịm.[8] Ikọñwọ is believed to be related to a species of catfish but was far monstrous.[9] The Efik believed that Two giant crabs (Efik: Akaka Obu) both male and female, guarded the entrance to the Calabar river and protected Old Calabar.[10]

Mythical Places[edit]

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 (Efik: Ọnọkọni)).[11] The Efik believed in the existence of a realm known as Ọnọsi where the spirits of the dead reside.[12] 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.[12] Obio Ndem was believed to be the meeting place of the society known as Ekongeze.[13] Mkposok (Efik: Mkpọsọk) was regarded as the deepest part of the underworld where evil souls reside.[14]

Health[edit]

It was originally believed that Abasi and Atai live in the Sun. Abasi is the spirit of health. The tribesmen would often chant aloud to the sun in hopes that Abasi would hear their cries and heal them.[15] It was believed that Abasi gave certain tribesmen the ability to heal the sick through necromancy. Whenever someone in the tribe was ill, the chief would summon the witchdoctor. Within a healing ceremony, the tribesmen would start a fire. All the people of the tribe were required to gather around as they sang songs of worship to Abasi. Atai made a traditional health festival for her Husband. The festival takes place every two years

Nature[edit]

As time went on, the Efik people started believing that Abasi was the spirit of nature. Eventually this caused the people to begin worshipping the sun in the belief that it was Abasi himself.[16]

Local beliefs[edit]

It was also believed that twins were a disgrace to Abasi. It was thought to be evil for a woman to give birth to twins; the woman would be burnt alive and the twins were taken and left for dead in the forest. Abasi can only have one serving of food every two days. They must pray facing the sun every day.

Major influences[edit]

The Reverend Hope Masterton Waddell came among the Efik people on 10 April 1846. The Efik people specifically requested for the evangelization of their kingdom in writing and the letters are dated 1 December 1842 and 4 December 1842 from King Eyo Honesty II and King Eyamba V respectively. Mary Mitchell Slessor came to Calabar in 1876. The Atai referred to as the wife of Abasi was the third Edidem of the Efik people. He was the king who led the Efik people out of the country of the Aros into Uruan country.

References[edit]

  1. ^ a b Aye, Old Calabar, p.189
  2. ^ Benge, Geoff (28 July 1999). Mary Slessor: Forward into Calabar (Christian Heroes: Then & Now). YWAM Publishing. p. 203.
  3. ^ a b Goldie, Dictionary of the Efik, p.114
  4. ^ a b Aye, A learner's dictionary, p.115
  5. ^ Burton, p.409
  6. ^ Talbot, pp.90-91
  7. ^ Waddell, p.380
  8. ^ a b Aye, A learner's dictionary, p.143
  9. ^ Aye, A learner's dictionary, p.53
  10. ^ Aye, Old Calabar
  11. ^ Burton, p.401
  12. ^ a b Aye, A learner's dictionary, p.119
  13. ^ Uya, p.37
  14. ^ Goldie, Dictionary of the Efik, p.13
  15. ^ Jackson, Dave (1 May 1994). Trial by Poison: Mary Slessor (Trailblazer Books #12. Bethany House. pp. 144.
  16. ^ Basil Miller (June 1985). Mary Slessor (Women Of Faith Series). Bethany House Publishers. p. 144.

Bibliography[edit]

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