Efik mythology
Sources of Efik mythology include bardic poetry, art, songs, oral tradition and proverbs.
The earliest Efik dictionary by Rev Hugh Goldie reveals a number of mythical animals and places.
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.
[4] After several negotiations with English traders, iron bars were imported from Europe to aid in the manufacture of brass products such as trays, dishes and basins.
Among the list of deities mentioned in the song are Anansa, Afia Añwan, Atakpọr Uruan, Ukọñ Esuk, Anantigha and Añwakañ.
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.
[6] Akpa Uyok is said to have solicited the aid of three Efik deities against his offenders and curses them denying them the benefits of a ripe old age.
According to Aye, "At night, a secret society, Ekpri Akata, with the use of certain mechanisms to disguise their voices, sang or repeated some satirical poetry aimed at holding up people's vices or follies to ridicule, or lampooning against certain individuals.
"[7] 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.
[10] Abasi was aware of what had transpired on Earth and told Atai that the humans had broken his laws, had neglected and forgotten him.
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.
She is believed to be represented on earth by the Vulture which is known in the Efik language as Utere and nicknamed "Atai Abasi".
Among the Ibibio, Eka Abasi is regarded as the great mother whom by her own might, gave birth to Obuma, the god of thunder.
[32] The species of Crocodile known in the Efik language as Fiom Nkọi represents Atabrinyang, a deity believed to reside at Effiat.
One legend as documented by Donald Simmons in 1958 states: An Efut woman named Ata Iroko observed several supernatural spirits playing in the forest.
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.
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.
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".
[56] 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.
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.
[54] This was known in the Enwang language as "Ekung Amamaisim-isim asuan ofid oduobot" (The war of the pygmies has scattered the whole world).
Ke mmọñ, mmọ edi owo; edọk obot ekabade Ekpọ itiaba" (translation: All the clans of Eki worship Ndem Eki- Husband and Wife like Zeus and Hera.
In the water, they are people; they climb up the hill, they turn into Ekpọ itiaba (A demon that is seven times more diabolical i.e. A Hydra).
[59][60] According to Rosalind Hackett who quotes Etubom Ewa Henshaw, "There was a hierarchy of animals, the leopard being the highest followed by wild dogs, crocodiles, boa constrictors and other snakes, wall geckos and so on.
[60] According to Simmons, A very slow person possessed the python as his animal-affinity while a filthy person had a pig affinity, A strong, healthy individual possessed either a crocodile or spitting cobra and the affinity of one who had many white discolorations on the skin was thought to be a species of lizard called owuri; such people had the ability to draw money to themselves at night when the lizard howled.
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.
This is due to the removal of their skin which they leave at home to make people think that they are asleep while they go outside to dance in their raw flesh.
[74][75] 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.
[78] Belief in reincarnations accounts for the assigning of personal names such as Nyong (Efik: Nyọñ) which is given to a child whose siblings have died before they were born.
[64] According to Aye, "It was believed that all the ghosts of persons who die in a year sail in a large canoe at midnight of every 31 December, singing and paddling to their new home in Ọnọsi thus: Ekpo ke ẹnyọño Ọnọsi-o uwaya!
