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.Aye, Old Calabar, p. 189 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. Myths, legends and historical stories are known in Efik as while moonlight plays in Efik are known as .Simmons, p. 9
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.Goldie, Principles, p. 89 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.Aye, Old Calabar, p. 91 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 women would create beautifully finished products which would then be taken as souvenirs from Old Calabar by English traders. However, these products particularly the calabashes were fragile and several goods did not arrive England safely. Mr Ironbar chose to solve the matter by choosing to transfer the designs to Brass which was more durable. 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. Several brass dishes were designed with images of Efik deities. These dishes aid in the description of deities and also depict animals that are symbolic to the deities.
Songs Religious songs used in reverence to Ndem and Ekpe contribute to the understanding of Efik mythology. These songs show praise and reverence for the various Ndem. An example of a song is mentioned below:
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.Aye, Old Calabar, p. 201 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. They get rid of Akpa Uyok by leaving him in a canoe and abandoning him by a river bank with the hope that the tides will take his canoe away. 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.
Bardic poetry Bardic poetry is an important aspect of Efik culture and literature. Prior to the inception of the Efik Alphabets, Efik literature was mainly oral. Bardic or Epic poetry was recited in the Efik language by knowledgeable bards who were experts in recounting events that occurred in Efik history. These recollected events often contain myths and legends. 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. There were also songs of lamentation at the death of a dear one. The stock of subjects for the poetry was drawn from the actual present."Aye, Old Calabar, pp. 189–190 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.Aye, Old Calabar, p. 191
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.Scheub, p. 3 Abasi did not let the first humans live on earth because he wanted no one to contend with him. Abasi's wife Atai disagreed with him and insisted that Man and woman should live on earth.Scheub, p. 4 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. Abasi also ordered that the man and woman should not procreate. This second instruction was given so that the humans would never forget Abasi. Each day, a bell would be rung and the humans would visit the heavens to dine with Abasi. The law prohibiting the cultivation of crops of Earth was first broken by the woman. The woman cultivated plants and used them to cook food which she served to the man. The man and woman also broke Abasi's second command by sleeping together and having intercourse. The next time the bell was rung, the man came alone. Abasi asked the man where his wife was located, the man lied, saying she was unwell. In reality, the man had hidden his wife because she was pregnant. The woman had borne a son and later bore a daughter. Abasi was aware of what had transpired on Earth and told Atai that the humans had broken his laws, had neglected and forgotten him. Atai reassured Abasi that the humans would never forget Abasi and sent death into the world. Some versions of the story attest that Atai killed the man and his wife while other versions employ a form of poetic language attesting that Atai sent chaos and death into the world. The names of the first humans are not given but Burton attests that the earliest humans may have been known as Esefe and Ọkpọrọ, as there are names which featured often in Efik proverbs.Burton, p. 342
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.Walker, p. 122 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.Hackett, p. 33 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 .Goldie, Dictionary of the Efik (1862), p. 114 Burton hypothesises that Abasi Ibom and Inyang Ibom are personifications of Earth and Water.Burton, p. 326
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. In the Efik creation story, she suggests to Abasi that man should inhabit the Earth. This part of the story reveals two contradicting views towards the future of man. While Abasi desires that man and woman should live in the heavens, Atai suggests that they reside on earth. The creation story reveals Atai as one whose suggestion is invaluable in the abode of Abasi. Atai is therefore regarded as a decisionmaker in Abasi's kingdom. Atai is later saddened when she realises that things did not turn out the way, her husband expected for the humans. She sends death and chaos to the world with aim of ensuring that the humans never forget God and are rejoined with him in the heavens. Atai is also regarded as the messenger of 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".Goldie, Dictionary of the Efik (1862), p. 16 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. During sacrifices to Abasi, the presence of the vulture at the end of the sacrifice meant that the sacrifice had been accepted by Abasi.Simmons, p. 380 The story of Atai sending death and chaos into the world may also explain why the vulture is nicknamed "Atai Abasi". Vultures are often found in places where death has taken place. In the traditional kingship of the Efik, the wife of the Edidem is known as Atai Abasi.Aye, A learner's dictionary, p. 9 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.Simmons, pp. 347–348 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.Talbot, p. 8
Ndem