Some folkloric traditions portray Anansi as the son of the Earth Mother Asase Yaa. He is often depicted in folktales interacting with the Supreme Being and other deities who frequently bestow him with temporary supernatural powers, such as the ability to bring rain or to have other duties performed for him. Īnansi, a trickster spider god from the Akan mythology, is also prevalent. The obayifo is similar to the Asiman of the Dahomey people, a creature that can shapeshift and fly, turning itself into a ball of light and hunting for prey in the night sky. When travelling at night, they are said to emit a phosphorescent light from their armpits and anus. They are described as having shifty eyes and being obsessed with food. In Ashanti folklore, obayifo are very common and may inhabit the bodies of any man or woman. Obayifo is a vampire/witch-like mythological creature from the folklore of the Ashanti. It possesses bat-like features, including wings. ![]() It lives in trees, attacking from above while in its humanoid form. An Asasabonsam is said to have iron teeth, pink skin, long red hair and iron hooks for feet. These are vampire like beings who live in the forest and feed on people that wander around their home. Ī similar mythology from the Akan people of southern Ghana, as well as Côte d'Ivoire, Togo and 18th century Jamaica features creatures called Asasabonsam. The victim would later fall sick and die. In firefly form, the adze would pass through closed doors at night and suck blood from people as they slept. When in human form, the adze has the power to possess humans. In the Ewe folklore of Togo and Ghana, the Adze is a vampiric being that takes the form of a firefly, though it will transform into human shape upon capture. Tortoises (Yoruba: Ijapa, Igbo: Mbeku) are also part of Nigerian mythology, as they are considered to be tricksters and feature heavily in folklore of southern Nigeria while the hare (Hausa: Zomo) features heavily in northern Nigeria. She may also manifest in a number of other forms, including as a man. Other times, a Mami Wata may try to pass as completely human, wandering through busy markets or patronising bars. Large snakes frequently accompany them, wrapping themselves around them and laying their heads between their breasts. Mami Wata often carries expensive baubles such as combs, mirrors, and watches. The existence and spiritual importance of Mami Wata is deeply rooted in the ancient tradition and mythology of the coastal southern Nigeria. In other tales, Mami Wata is fully human in appearance though never human. They are often described as mermaid-like figures, with a woman's upper body (often nude) and the hindquarters of a fish or serpent. Mami Wata are spirits or creatures that dwell in rivers and oceans. It was once traditionally believed that one or two of the villages in the region was populated entirely by werehyenas, such as Kabultiloa. In northern Nigeria, among the Kanuri people of the Borno Emirate in the Lake Chad region, beliefs of a form of werehyenas referred to as bultungin which translates into "I change myself into a hyena" exist. The Iyi-uwa serves as a talisman for the ọgbanje to return to the human world and to find its targeted family destroying the Iyi-uwa cuts the connection of the ogbanje and frees the family from the torment. The evil spirits are said to have stones called Iyi-uwa, which they bury somewhere secret. It was believed that within a certain amount of time from birth (usually before puberty), the ọgbanje would deliberately die and then be reborn into the next child of the family before then repeating the cycle, causing much grief. In the mythology of the Igbo people from southeast Nigeria, Ogbanje are evil spirits that are disguised as children, spirits who cause misfortune and grief. According to legend, anyone who takes the mat from it will become rich. An Egbere is said to be short, own a small mat, and cry all the time. Įgbere are malevolent spirits that inhabit bushes and forests. Abiku also refers to the spirits which historically are said to inhabit trees. Elements of Yoruba mythology include the Orisha, a pantheon of gods who are also venerated in the Candomble, Santeria, and Haitian Vodou religions in the African diaspora.Īnother category of supernatural entity in Yoruban mythology is the Abiku, children from the spirit world who die before reaching puberty. The mythology of Nigeria is diverse because of the various ethnic groups that share the country. It is also told by griots in Mali and Senegal, Niger and northern Nigeria. ![]() These myths were told by storytellers and grandparents. Most myths were passed from one generation to another orally. Written myths from West Africa were not established until the 1800s.
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