African mythology is rich with tales of supernatural creatures, each holding a unique place in the cultural and spiritual beliefs of various communities. These creatures often serve as explanations for natural phenomena, cautionary figures, or symbols of power and mystery. Here, we delve into some of the most fascinating supernatural entities found in African folklore.
Years ago, I did a blog post on 10 Nigerian Urban Legends. So, I thought, why not post on Mythical Nigerian creatures? This post is not here to dispute what’s real or not but to write about Legends, as Nigerians(from different regions) believe. Most of these beliefs are more cultural but a small percentage can be said to be religious too. Considering that a lot of Nigerian cultures were also interwoven with religion(most African traditional Religions).
The Crowing Crested Cobra
The Crowing Crested Cobra is a blanket term used for a number of crested, noise-making venomous snakes.
A crowing crested cobra is a snake similar to a cobra with a crest on its head and capable of making sounds like a rooster. Those sounds range from crowing to clear bell-like notes to bleating. Sometimes wattles are present as well.
Shircore claimed to have in his possession the bony skeleton of the fleshy comb as well as part of the neck with some vertebrae in it, five lumbar vertebrae, and a single 22-mm by 16-mm dorsal vertebra from a very large snake. He describes the crowing crested cobra as growing 18 to 20 feet long. It is buff-colored, with a red crest that points forward.
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The male has wattles as well. There is no hood like a cobra’s. The head is small for the size of the body, while the bones of the skull are denser than usual. It moves very fast and can climb trees.
The male crows like a rooster, while the female clucks, te te te te. Both sexes make a warning sound, chu chu chu chu, repeated rapidly.
Shircore also attributes to the crowing crested cobra or Inkhomi a diet of maggots, explaining that it kills indiscriminately to create more food for maggots. It is tolerated around villages, where mutual respect keeps it and humans apart. It is also intimately associated with sorcery and witchcraft; chieftains and witch doctors wear pieces of it, and parts of its body are used in curative preparations.
Parts of the snake in mixtures amplify the potion’s effects. Loveridge equates the crowing crested cobra with the black mamba (Dendroaspis polylepis). Similarly vocal snakes are found throughout East Africa. The Limba of Malawi is crested and crows. It can be found in the Mafinga Ridge.
Rationalizations for the combinations of features include a snake trying to eat a loudly protesting rooster, and a snake that was sloughing its skin, with pieces of dead skin giving the impression of a crest and wattles around the head. The snake and rooster are strongly involved in voodoo belief, which give a cultural background to the creature.
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Calls attributed to the crowing crested cobra are usually the work of rails. These are small, retiring birds with a tendency to call at dusk or at night. Flufftails in particular have particularly haunting calls.
Livingstone reported the death of a little girl in Mozambique caused by an enormous snake that dashed at the child, bit her, and made off into a hole. This snake was known as Bubu to the people of the area, and they describe it as twelve feet long, dark with a dirty blue color under its belly, and with red markings on its head like the wattles of a rooster. It will hide in a tree and strike passers-by one after the other, killing them in short order.
To protect against it, a pot of boiling water or porridge should be carried on the head. The snake will try to bite that and kill itself in the process, or at least get scalded and discouraged from future attempts. Nonetheless, Livingstone admits that one “will probably recognize the Mamba in this snake”.
Other Snake-Like Creatures
- The fierce Nguluka has the head of a snake on the body of a guineafowl.
- Noga-putsane, the “goat snake” or “serpent of a kid”, bleats like a goat to attract its victims. Livingstone claimed to have heard one calling from a spot where no kid could have been.
- The Zulu plumed viper Indlondlo is also known to bleat.
Scariest Mythical Creatures From Around The World
The Grootslang
The Grootslang, literally “big snake” or “great snake”, dwells in or around the Orange River in the Richtersveld, South Africa, in association with fabulous diamond deposits. Its home may be in the Orange River itself, a pool underneath the King George Cataract, a big rock, or a semi-mythical cave known as the “Wonder Hole” or the “Bottomless Pit”.
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As its name implies, the grootslang is an enormous snake, big enough to take cattle at the water’s edge. It has huge diamonds in its eye-sockets, and its presence exerts an evil influence on all who see it. It is some forty feet long, and leaves a serpentine spoor on muddy river banks that is 1.5 to 3 feet wide. Over time the grootslang has accumulated elephantine features.
The Zankallala
The Zankallala is a terrifyingly mighty creature from the folklore of the Hausa people. He is only the size of two clenched fists, but he wields a snake as a walking-stick, a pair of scorpions as spurs, and a swarm of bees as a hat. His mount is a jerboa. Wherever he goes, he is followed by birds that sing his praises and attack his enemies. Even the dodo, the fearsome monster, the Swallower-of-Men, is powerless before the Zankallala.
“Where are you going?” asked the Zankallala. “I’m running away from Dodo”, said the boy. “Stay”, said the creature. “The Dodo will not harm you”. When the dodo caught up with his quarry, he was nonplussed. “Where is my property?” he demanded. But the Zankallala responded impudently, saying “What property have you given me?” This infuriated the dodo. With that the dodo gobbled up the tiny creature, only for the Zankallala to emerge from his stomach, accompanied by the joyous chorus of the birds. Then the dodo ate him again, but the Zankallala came out of his back, telling the birds to continue singing his praises.
The Namungumi
Despite the “whale” designation, the namungumi pictured in the inyago ceremonies has four limbs. There is a stylized and ornamental webbing drawn between the limbs, and there are two knobs marking the juncture of the neck with the forelimbs and tail with the hindlimbs respectively. It has prominent tusks around its head.
The namungumi lives in Lake Malawi. It would surface near a village, and the people could come and carve off chunks of meat from its vast body. This action was painless and the wounds healed immediately. A similar creature, the Liporo of the Anyanja, is not as large. Its habits include killing hippos and tipping canoes. It is believed to be extinct.
Thakáne and the Nanaboleles
Thakáne and her two brothers were the children of a Basotho chief. In some versions there is only one brother, Masilo; in some retellings the siblings are orphans, in others their parents are merely distant figures. Either way Thakáne was like a mother to her brothers. She cared for them, made their food, and filled their water jugs. When they had to go to school, it was Thakáne who took them there. When they were circumcised in the traditional grass huts, the mophato, it was Thakáne who took them there and waited on them until the ritual was over and they had rested. But Thakáne’s brothers did not accept her choice of clothing.
Only items made from the skin of a Nanabolele would do. They wanted shields of nanabolele hide, and shoes of nanabolele leather, and clothing of nanabolele skin, and hats cut from nanabolele, and spears tied up with strips of nanabolele. It was a tall order. The nanaboleles, they who shine in the night, were horrid, reptilian creatures that live underwater and underground. They glow in the darkness, giving off light like the moon and stars do. They were deadly predators.
Surely there was some mistake! “Why do you ask the impossible?” asked Thakáne. “Where am I supposed to find nanabolele skin? Where? So Thakáne set out, knowing that if their father was around, he would have done the same. It fell upon her to accomplish the task in his stead. She set off with oxen, beer calabashes, sweetcorn balls, and a large retinue in search of the nanaboleles.
When Thakáne sang, the waters of the nearby stream parted, and a little frog hopped out. “Kuruu! Keep going!” it told her. Thakáne kept going from river to river, following the directions given by frog after frog, until at last she came upon the widest and deepest river yet. She sang her song, but nothing responded. Finally, the waters stirred, and an old woman stepped out, greeting Thakáne and inviting her to come in with her. Thakáne followed the old woman into the river, followed by her company. To her surprise, there was an entire river under the water, dry and breathable. But there was nobody there.
“Where are all the people, Grandmother?” said Thakáne to her guide. “Alas”, said the old woman. “The nanaboleles have eaten them, adults, children, cattle, sheep, dogs, chickens, everything! Only I was allowed to live, I am too old and tough to eat, so they make me do their work for them”. “Yo wheh!” said Thakáne. “We are truly in danger then”. It wasn’t long after Thakáne and her friends had hidden that the nanabolele returned to the village, sounding like a huge herd of oxen. The creatures glowed, shining like the moon and the stars, but they did not sleep, instead sniffing around intently.
“We smell people!” they snarled. That was the opportunity Thakáne had been waiting for. She and her companions emerged from hiding and, singling out the biggest nanabolele, quickly slaughtered it before it could wake up the others. Before they left, the old woman gave Thakáne a pebble. “The nanabolele will follow you. When you see a red dust cloud against the sky, that will be them on your trail.
Sure enough, dawn had barely broken when Thakáne saw the cloud of red dust. The nanaboleles were in pursuit! Thakáne quickly dropped the pebble on the ground, and it grew, becoming an enormous mountain that she and her friends climbed. They took refuge at the top, while the nanaboleles exhausted themselves trying to climb it. Thus it went on for several days, with the nanaboleles catching up only to be worn out by the pebble-mountain. But when Thakáne reached her home, she called upon all the dogs of the village to attack the nanaboleles.
The Makalala
The single reference to the Makalala comes from an account written by Fischer, who attributes it to the Wasegua or Wasequa of Tanzania. These people live some 8-9 days’ journey inland from Zanzibar, with Fischer hearing of the makalala during a stay in Bagamojo and a visit to the Nguru Mountains. A makalala is an enormous bird, standing taller than an ostrich, with very long legs. Its head and beak are those of a bird of prey. Its wings end in plates of a compact, horny substance, which make a lot of noise when struck against each other - hence its name, which means “noisemaker”.
For all its size, a makalala is a very skittish, shy bird. Chiefs of the Wasegua wear makalala skulls as helmets.
The Corocotta
The hyena was known to the ancients under several names. The term hyaina (Greek) and hyaena (Latin) almost certainly refer to the smaller and more familiar striped hyena. The more exotic Corocotta is probably the spotted hyena, especially considering its vocal qualities and prowess at hunting. Much of what is said about the corocotta is shared with the hyena, and even Greek and Roman authors seem uncertain as to whether or not it is seprate from the hyena.
Translators of classical texts have also chosen to retain “corocotta” as a unique word, or simply replace it with hyena. What is known is that the corocotta is unfamiliar, hailing from far-flung lands - either Ethiopia or India, depending on the author (the regions were used interchangeably). If it is indeed African, the word corocotta may be a Libyan or Ethiopian word for the hyena. Lassen (cited by McCrindle) saw in Ctesias an Indian origin to the corocotta, and derives its name from the Sanskrit kroshtuka, “jackal”.
Ctesias says that the corocotta is also known as the cynolycus (“dog-wolf”). It is found in Ethiopia and is incredibly strong. It can mimic human voices, calling people out by name at night and killing them when they come out in response.
Agatharchides says it is a fierce and powerful creature that lives in Ethiopia. It can crush bones with its jaws. The corocotta can also mimic human speech, and it uses this ability to lure humans out at night so it can kill them.
Pliny says that the corocotta is the offspring of a dog and a wolf. It can crush anything with its teeth, and anything it eats is immediately digested and passed through its body. It is Ethiopian.
Aelian separates the hyena and the corocotta. The hyena roams around cattle pens by night and imitates the sound of vomiting, attracting dogs which are promptly killed and eaten. But the corocotta is even craftier. Aelian says that it listens to woodcutters calling each other by name and the words they say, then it imitates their voices, calling out to its victim and withdrawing before calling again. It continues this game of cat-and-mouse until its prey has been tempted far away from their friends, whereupon the corocotta pounces and kills them.
Dio Cassius reports that Severius had a corocotta imported from India to be slain in the games in AD 202. By the time the crocotta and leucrocotta had reached medieval Europe, the similarity of their descriptions, combined with the leucrocotta’s more memorable physical features, caused them to combine.
The MS Bodley 764 bestiary adds a mention of the crocote at the end of the hyena entry, describing it as a hybrid of lion and hyena with a single bone replacing its teeth (both features of the leucrocotta). It imitates human voices and is always found in the same place.
Albertus Magnus refers to the “cyrocrothes”, which is the corocotta with the single tooth-bone of the leucrocotta, and the “leucrocotham”. Topsell divides his Hyena entry to cover the varieties of hyena. In addition to the hyena proper, he provides additional hyenas including the papio (baboon), the mantichora, and the crocuta. The crocuta has become the same as the leucrocuta; it is an Ethiopian cross between a lioness and a hyena, with its teeth replaced by a single ...
Mythical Creatures in Nigerian Folklore
Mami Wata
Three words are used to describe mami wata. In Nigerian mythology, water is considered to be a powerful and sacred element that represents life, fertility, and purity. Water is believed to be the source of all creation, and many Nigerian myths and legends revolve around the power and significance of this life-giving element. Mami Wata is believed to be a beautiful and seductive spirit that dwells in the deep waters of the rivers and oceans. She is often depicted as a mermaid or a half-woman, half-fish creature with long hair and a mesmerizing voice. According to legend, Mami Wata has the power to control the waters and bring good luck to those who worship her.
Nigerians have many different descriptions of Mami Wata. Some see her as a benevolent and protective spirit, while others believe she is a dangerous and malevolent force that can cause harm and destruction. In many Nigerian cultures, Mami Wata is used as a metaphor and a symbol for women who are alluring, mysterious, and powerful. Popular rumors about Mami Wata abound in Nigeria, with many stories and legends telling of men who were enchanted and seduced by her otherworldly beauty. Despite the many different beliefs and legends surrounding Mami Wata, one thing is clear: she is a powerful and enduring figure in Nigerian mythology.
Mami Wata is an alluring and powerful water spirit that represents the sacredness and power of water in Nigerian mythology. She is a symbol of fertility, wealth, and success, as well as a metaphor for the beauty and mystery of women.
Bush Baby
In Nigerian mythology, the bush baby is a mischievous creature that is said to dwell in the forests and savannas of Nigeria. The bush baby is often portrayed as a playful and curious creature, known for its agile movements and sharp wit. In Nigerian boarding schools, the bush baby is a popular subject of “campfire” stories and legends. Adults in Nigeria also use the bush baby as a cautionary tale for children, warning them to be careful and avoid getting into trouble. Despite its mischievous nature, the bush baby is also considered to be a revered and powerful creature in Nigerian mythology.
The bush baby is a beloved and mischievous creature in Nigerian mythology. Its playful nature and agile movements have made it a popular subject of folklore and legend in Nigerian culture, and its reputation as a trickster has made it a cautionary tale for children.
Ogbanje/Abiku
Ogbanje, also known as Abiku, is a mythical creature that has its roots deeply embedded in Nigerian mythology. The term “Ogbanje” is predominantly used by the Igbo people of Nigeria, while “Abiku” is more commonly used by the Yoruba people of Nigeria. The Ogbanje/Abiku is believed to be a reincarnating spirit child who comes into the world to torment its parents by dying and being reborn over and over again.
Despite the similarities in the beliefs surrounding the Ogbanje/Abiku, there are differences in how it is believed to be appeased. In the Igbo culture, a special ceremony known as “Igba Nkwu Nwanyi” is performed to keep the spirit child from returning to the spirit world. The Ogbanje/Abiku has been the subject of many Nigerian literary works, such as “Stay With Me” by Ayobami Adebayo and “Freshwater” by Akwaeke Emezi. The Ogbanje/Abiku is a fascinating and mysterious creature that continues to capture the imaginations of Nigerians across generations.
Owuru Bird
In Nigerian culture, there are many mystical creatures that are believed to have powers beyond human comprehension. One of these creatures is the Owuru bird, a mysterious bird that is said to possess powerful spiritual qualities. The Owuru bird is often associated with dark magic and is believed to be a messenger of witches or evil spirits. It is said that the bird is able to bring messages to witches and help them locate their targets. As a cautionary tale, parents often warn their children not to whistle at night, as it may attract unwanted attention from the Owuru bird.
The story goes that a young girl loved to whistle at night as she walked home from school. She would whistle her favorite tunes and enjoy the peace and quiet of the night. However, her mother warned her that whistling at night was dangerous, as it could attract the attention of the Owuru bird. One night, as the young girl was walking home from school, she heard a strange rustling in the bushes. She stopped whistling and looked around, but could see nothing in the darkness. Suddenly, she heard a faint whistle in the distance. As the girl continued to walk, she heard the whistle again, only this time it was closer. She started to feel uneasy and quickened her pace. Suddenly, she heard a loud screech, and the Owuru bird appeared from the bushes. From that day on, the young girl never whistled at night again.
The story of the Owuru bird is just one of the many cautionary tales that are passed down through generations in Nigerian culture. While it may seem like a harmless act to whistle at night, it is a tradition that is taken seriously in Nigerian folklore.
Jinns (Spirits)
Jinns, also known as spirits, are a significant part of the folklore in Nigeria, especially in the northern part of the country, where Islam is predominant. Jinns are believed to be powerful and mysterious creatures that live in a parallel world and can interact with humans. In the Islamic faith, jinns are considered to be created from smokeless flames and possess free will, much like humans. They are believed to be capable of causing harm or good to humans, depending on their intentions.
Many stories surround the existence of jinns in Nigeria. One popular tale is that of the “Zo Kwezo,” a jinn that is said to inhabit a tree in the northern part of Nigeria. According to the legend, the Zo Kwezo is a helpful spirit that provides protection to travelers and villagers in the region. Jinns also play a significant role in Islamic beliefs, with many religious practices aimed at appeasing them.
In recent years, there have been reports of people using jinns for personal gain, such as in cases of fraud or spiritual healing scams. The belief in jinns is an important part of the cultural and religious identity of northern Nigeria. While it may seem strange or mysterious to outsiders, it is deeply ingrained in the daily lives of many Nigerians.
