Places in Benin
The Pythons Temple is a sacred voodoo shrine that is located in the city of Ouidah, within the southern part of the Republic of Benin. The main structure represents a concrete building that features clay roof within which are dozens of snakes from the python species known as Royal Python
In addition to the main building, there is a courtyard which is surrounded by a pink painted fence that holds a sacred iroko tree which is believed to be 600 years old, and keeps the spirits of the ancestors.
The Pythons Temple
Since the snakes are greatly worshiped, they are sometimes fed, and in addition to that the locals let them roam around the city in order to feed on chickens and mice, which in turn end up in the locals’ homes, and after being treated like regular guests, the locals return them to their temple home.
The royal python is not considered to be dangerous to people, and most of the time visitors are encouraged to hold them, and for an extra fee to take photos with them. There is no strong evidence how the place was built, nonetheless, the local community has a legend which is connected to it.
During the existence of the Dahomey Kingdom, Ouidah was not part of the small kingdom, and the ruler from that time, King Kpassè, wanted to incorporate the small part of Ouidah within Dahomey.
The war took place in 1717, where unfortunately the ruler of Ouidah, King Kpassè was defeated, however, he somehow managed to runaway to the big forest where suddenly plenty of pythons started appearing, therefore protecting the king from his capture.
The Pythons Temple is a sacred voodoo shrine that is located in the city of Ouidah, within the southern part of the Republic of Benin. The main structure represents a concrete building that features clay roof within which are dozens of snakes from the python species known as Royal Python
In addition to the main building, there is a courtyard which is surrounded by a pink painted fence that holds a sacred iroko tree which is believed to be 600 years old, and keeps the spirits of the ancestors.
Since the snakes are greatly worshiped, they are sometimes fed, and in addition to that the locals let them roam around the city in order to feed on chickens and mice, which in turn end up in the locals’ homes, and after being treated like regular guests, the locals return them to their temple home.
The royal python is not considered to be dangerous to people, and most of the time visitors are encouraged to hold them, and for an extra fee to take photos with them. There is no strong evidence how the place was built, nonetheless, the local community has a legend which is connected to it.
During the existence of the Dahomey Kingdom, Ouidah was not part of the small kingdom, and the ruler from that time, King Kpassè, wanted to incorporate the small part of Ouidah within Dahomey.
The war took place in 1717, where unfortunately the ruler of Ouidah, King Kpassè was defeated, however, he somehow managed to runaway to the big forest where suddenly plenty of pythons started appearing, therefore protecting the king from his capture.
The Pythons Temple
Sacred Forest
The sacred forest in the center of Ouidah is truly a stunning place – ancient never cut massive trees full of hanging bats tower above a dozen or so voodoo temples, many statues of traditional voodoo gods, and multiple sacred voodoo sites. Check out the god of thunder with a lightning for his tongue, or an Amazon-like woman warrior, or the symbol of infinity in the shape of a snake in a loop biting its own tail, or the god of fertility with a massive erection, or the god of machine made from scrap metal parts. And there are a lot of small sacrificial sites were periodic goat and chicken sacrifices happen to placate the voodoo spirits.
The Door of No Return
The Door of No Return is a memorial arch in Ouidah, Benin. The concrete and bronze arch, which stands on the beach, is a memorial to the enslaved Africans who were taken from the slave port of Ouidah to the Americas
Ganvie
Ganvie is a lake village in Benin, Africa, lying in Lake Nokoué, near Cotonou. With a population of around 20,000 people, it is probably the largest lake village in Africa and is very popular with tourists.
The village was created in the sixteenth or seventeenth centuries by the Tofinu people who took to the lake to avoid Fon warriors who were taking people hostage to sell them to European enslavers. Making the shallow waters and islands of Lake Nokoue a haven, the Ganvie villagers are often referred to as "water men and the area itself is often called the "Venice of Africa."
Originally based on farming, the village's main industries other than tourism are now fishing and fish farming. The only means of transportation to and from the village is through wooden boats.
The village was added to the UNESCO World Heritage Tentative List on October 31, 1996 in the Cultural category.
The name of this stream comes from the black appearance it presents when seen. But in reality, the water of the black river is clear. This black appearance is due to the leaves of the plants which fall into the river on a frequent basis. According to its history, the river served as a hiding place for the native population of the area during the wars against invaders.
This is the main reason why it has become sacred. Some activities therefore cannot be carried out near the watercourse and at the level of the watercourse. For example, fishing with large nets is prohibited. This also avoids the destruction of the ecosystem of the environment. Among the animals living on the premises are carp, monkeys, dwarf crocodiles, etc.
The Black River of Adjara
Cathedrale Notre Dame
Located at the entrance of the city and bordering the lagoon of Porto-Novo, the Cathedral Parish remains the most beautiful church of the city by its architecture and also because of the opportunity of welcome offered to any traveler from of Cotonou.
Constituted of more than twenty five (25) quarters, the Cathedral Parish remains the political heart of the city – political capital of Benin and seat of high political institutions – legal – military and paramilitary.
It does not, however, have the absolute exclusivity of religiosity. All major religions and cults of Benin are represented, predisposing then the Cathedral Parish to many challenges of evangelization including the challenge of in culturation – the challenge of inter religious dialogue for the construction of a society of justice and peace where the human dignity – religious freedom – and the common good are respected and promoted.
Built in 1864, the cathedral since 2014 is a jubilee of 150 years of evangelization.
Cathedrale Notre Dame
Located at the entrance of the city and bordering the lagoon of Porto-Novo, the Cathedral Parish remains the most beautiful church of the city by its architecture and also because of the opportunity of welcome offered to any traveler from of Cotonou.
Constituted of more than twenty five (25) quarters, the Cathedral Parish remains the political heart of the city – political capital of Benin and seat of high political institutions – legal – military and paramilitary.
It does not, however, have the absolute exclusivity of religiosity. All major religions and cults of Benin are represented, predisposing then the Cathedral Parish to many challenges of evangelization including the challenge of in culturation – the challenge of inter religious dialogue for the construction of a society of justice and peace where the human dignity – religious freedom – and the common good are respected and promoted.
Built in 1864, the cathedral since 2014 is a jubilee of 150 years of evangelization.
Royal Palaces of Abomey
From 1625 to 1900, 12 kings succeeded one another at the head of the powerful Kingdom of Abomey. With the exception of King Akaba, who had his own separate enclosure, they all had their palaces built within the same cob-wall area, in keeping with previous palaces as regards the use of space and materials. The royal palaces of Abomey are a unique reminder of this vanished kingdom.
Egungun Festival
Egungun is a visible manifestation of the spirits of departed ancestors who periodically revisit the human community for remembrance, celebration, and blessings. It is a unique cultural tradition practiced by the Yoruba of West Africa and their descendants in the African Diaspora, particularly in Brazil, Cuba, the Dominican Republic, Barbados, and the United States. These spirits constantly bless, protect, warn, and punish their earthly relatives depending on how their relatives neglect or honor them.
The appearance of Egungun in a community is invariably accompanied by pomp and pageantry, drumming and dancing, singing and celebration. The ensuing festival goes on for several days and strengthens the bonds that unite families and communities with departed ancestors. The costumes are constructed of disparate fabrics, both locally woven and industrially manufactured, in addition to metal, beads, leather, bones, and potent empowering materials. Today the fabrics chosen are literally the best that money can buy, and include damask, velvet, silk, Indian madras, and printed cotton. These masquerade performances are often accompanied by the swirling of fabrics and colors, augmented by intricate body movements and carefully orchestrated dance steps. At best, Egungun is both a fanciful parade and a concrete manifestation of the acrobatic displays of spirit in motion.
The Zangbéto society of Adja origin was founded in the middle of the 18th century, during the constitution of the royal city where it played the role of “police”. Its initiates are the “hunters (gbéto) of the night (zan)”; their targets are thieves, evil spirits and sorcerers. Each group meets in a particular enclosure in front of which sits a mask. The whole is guarded by a protective genius who is not the object of a cult, but to whom the initiates occasionally give food offerings.
The Zangbétos are a kind of night police, established by King Tê Agbanlin, founder of the city of Porto-Novo. Despite their modernization, they still keep their attributes. Their exit at night calms the populations. Through their dance, acrobatic and mystical demonstration, they retain a strong cultural character. Traditionally, the Zangbetos acted as policemen and were the main law keepers in the country, before the establishment of official law.
The zangbéto was very revered, it protects the villages against evil forces and malevolent spirits. It is he who denounces retrograde practices such as theft, rape, banditry, etc. He was originally created to scare away the enemy, watch over people, walk the streets to detect thieves and wizards, and dispense justice.
He also comes out in special circumstances: festivity, mourning for an initiate or a high personality of the village whose protection he ensures. Nowadays, the Zangbéto is played to mark a cultural event.
It is generally said that under the straw are men in a state of trance, which allows their bodies to be inhabited by spirits. However when the guardian flips the Zangbeto during public demonstrations, there is never a human being under the costume but rather either, a dove, crabs, snakes and even a small crocodile or others.
The Zangbéto Society of Adja
The Zangbéto society of Adja origin was founded in the middle of the 18th century, during the constitution of the royal city where it played the role of “police”. Its initiates are the “hunters (gbéto) of the night (zan)”; their targets are thieves, evil spirits and sorcerers. Each group meets in a particular enclosure in front of which sits a mask. The whole is guarded by a protective genius who is not the object of a cult, but to whom the initiates occasionally give food offerings.
The Zangbétos are a kind of night police, established by King Tê Agbanlin, founder of the city of Porto-Novo. Despite their modernization, they still keep their attributes. Their exit at night calms the populations. Through their dance, acrobatic and mystical demonstration, they retain a strong cultural character. Traditionally, the Zangbetos acted as policemen and were the main law keepers in the country, before the establishment of official law.
The zangbéto was very revered, it protects the villages against evil forces and malevolent spirits. It is he who denounces retrograde practices such as theft, rape, banditry, etc. He was originally created to scare away the enemy, watch over people, walk the streets to detect thieves and wizards, and dispense justice.
He also comes out in special circumstances: festivity, mourning for an initiate or a high personality of the village whose protection he ensures. Nowadays, the Zangbéto is played to mark a cultural event.
It is generally said that under the straw are men in a state of trance, which allows their bodies to be inhabited by spirits. However when the guardian flips the Zangbeto during public demonstrations, there is never a human being under the costume but rather either, a dove, crabs, snakes and even a small crocodile or others.
The Zangbéto Society of Adja
