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There are many parts of the world where more than one species of large cat is obliged to coexist, and the same is true for werecats. Wereleopards are part of folk beliefs in parts of Africa and Asia, where they share their territory with other fearsome werecats. However, the wereleopards are not diminished by having to share. In fact, this is easily the wildest werecat article I’ve written yet, because in the 1940s, wereleopards were blamed for over 200 real-life murders in Nigeria (1, 7). Get ready for cat blogging to take a detour into true crime.
Wereleopards in India
A wereleopard outpost exists in the land of weretigers. In an area on the India-Burma border known as the Naga Hills, there is a tradition of overlapping wereleopard and weretiger lore. Wereleopards seem to be primarily an African phenomenon, so this is sort of a cultural outlier. But wherever there are leopards, there might be wereleopards.
The Angami and Sema people hold that there are no physical transformations, but that wereleopards project their souls into the body of a wild leopard (5). The human and leopard then become closely associated with each other (5). The leopard’s body actually changes. Such leopards can be recognized because they have five toes on each paw (5). Felines normally have five toes on their forepaws and four on their hind paws. J.H. Hutton, who wrote about the werecat beliefs of the Naga people, observed the body of such a leopard (5). Then again, as you may recall from my article on Hemingway cats, extra toes/polydactyly is a common, benign mutation in felines.
There are several ways the Naga peoples believe someone can become a wereleopard. The Angami say there is a spring of either blood or blood-red water, drinking from which turns a person into a wereleopard or weretiger (5). The Sema think one becomes a wereleopard through possession by spirits, often involuntarily (5). However, this possession is contagious, so if somebody wanted to be a wereleopard, they could do it by spending all their time with a known wereleopard for at least two months (5). The would-be wereleopard must sleep in the existing wereleopard’s bed, eat from the same dish, and never leave their side (5).
According to some, an easier method is to have a wereleopard feed them pieces of chicken with ginger–first six, then five, and then three pieces on crossed plantain leaves (5). It’s considered dangerous to finish food or drink that a wereleopard has left behind, as the condition might accidentally be acquired that way (5). To me, that seems like the easiest way to become a wereleopard if you wanted to. Just make a habit of polishing off everyone’s leftovers and hope for the best. Not very sanitary, but also very low-effort.
The soul usually enters the leopard at night during sleep and returns in the morning, but it may remain in the leopard for several days at a time (5). While the human soul is out doing leopard things, the human body continues to conduct business as usual, but in a sort of zombie-like state (5). As usual, any injuries sustained by the leopard body are reflected by the human one (5). They appear a few days later, typically in the form of boils or similar marks in the place where the leopard was injured (5). Death to the leopard body causes death to the human (5). Curiously, death is not immediate, but rather only occurs once the wereleopard finds out that their leopard has been killed (5).
The sentiments about wereleopards vary. It seems that in these cultures, people aren’t too fussed about someone being a wereleopard as long as they don’t cause too much trouble. Friends and family may even go to great effort to protect a wereleopard’s leopard body (5). The killing of a lot of livestock, or of people, by a suspected wereleopard could lead to punitive action, however (5).
Wereleopards in Africa
Wereleopards in Africa may be obliged to share their turf with werelions, and like werelions they sometimes represent leadership and authority (2, 3). Some Egyptian pharaohs took the leopard as their personal symbol (2). However, wereleopards can be at least as dangerous as regular leopards. Importantly, wereleopards are capable of human thoughts and motivations. They may act with malicious intent to get revenge on their enemies (4).
Wereleopards do have their weaknesses, of course. As seems to universally be the case, a wereleopard’s human body is subject to the injuries of its leopard form, just like in the lore of the Naga Hills. Sometimes this is said to manifest as respiratory illness if the leopard was chased by something for a long time (3). Wounds to the leopard may appear as sores (3) or as identical wounds on the human body (4, 5, 7).
How to Become a Wereleopard
In a Bantu legend, a man became a wereleopard by first asking his wife to cook a ridiculous quantity of stiff manioc porridge. He then took the porridge into the forest and shaped it into a duplicate of himself. In the market, he bought a fetish which had the power to turn a person into a wereleopard. He went to a crossroads in the forest and beat his body with a pestle until he metamorphosed into a leopard. His porridge body then got up, went home, and replaced him without anyone noticing the difference. (6)
It doesn’t always have to be quite so complicated. Alternatively, one could just drink a potion made of human organs (8). Or one could be killed and eaten by a leopard, which allows the human soul to travel into the leopard and turn the cat into a wereleopard (10). I imagine not many people pick that option on purpose.
Wereleopards were sometimes believed to be the descendants of a leopard deity that produced shapeshifting children with a human partner (8). In such a case, the ability could simply be inherited.
Identifying a Wereleopard
People who are especially fast runners, strong fighters, agile jumpers, or skilled dancers or moved with a feline gait were said to be possible wereleopards (3, 9). Upon autopsy, black spots on one or both lungs were a sure sign (3). If both lungs were marked, the person had two leopards (3). The lungs can also become discolored because of disease, but there is one sign I guarantee indicates, if not a wereleopard, at least something unusual. Wereleopards in human form sometimes had a second mouth on the back of their head (11)!
Some stories claimed that the leopard form could also be distinguished. It might, for instance, have ten tails, which would certainly stand out (11). Wereleopards move in groups, but leopards are primarily solitary, so this can distinguish them as well (3). In the absence of nine extra tails, that is.
The Leopard Murders
Wereleopards were real and present for the cultures that believed in them for centuries untold. When European countries carved Africa up into colonies, the colonizers disregarded wereleopards along with all other native beliefs. In 1940s Nigeria, however, the British administration had to face wereleopards head-on, whether they were willing to believe in them or not. Between 1943 and 1948, over 200 people were killed and mutilated in a bizarre and devastating crime wave for which 77 people hanged (7). These were the Leopard Murders, and to this day no one is 100% sure what really happened.
Nothing to See Here
The leopard murders took place in two districts of British Nigeria, Abak and Opobo. The native culture lacked central authority (7). Instead, secret societies were a primary governing force (7). These secret societies performed religious, administrative, judicial, and policing functions (7). British authority in the area was fairly hands-off before the murders, with a small police presence (7).
The timeline begins in 1943, although it’s possible that earlier deaths went unnoticed. Even the first leopard murders were not remarked upon. Police and medical examiners concluded that the victims had all been killed by wild animals (7). Leopard prints, scat, and hair were sometimes find at the scene (7). However, a pattern was forming. Here’s where we talk about corpses, so skip the next paragraph if you don’t want to know.
Most of the victims were killed at dusk along bush paths (7). The bodies usually had bruises on the back of the head, the head and face torn off, and one arm skinned, severed, and thrown a few feet from the body (7). Deep, irregular scratches marred the chest and shoulders (7). Sometimes the heart, lungs, and/or other internal organs were missing (7).
In March 1945, the new District Officer for Abak, F.R. Kay, became suspicious (7). The consistency and precision of the mutilations didn’t seem likely for a wild animal to Kay (7). He also thought it improbable that a leopard would excise chest organs but leave the abdomen and large muscle tissue untouched (7). Predators tend to go for the abdominal organs first, as they’re easy to access and highly nutritious. But that wasn’t all that bothered him. Some of the “animal attack” victims had had clothing removed and money stolen from their wallets (7). Once, the purported leopard wrapped its victim’s head in her loincloth (7).
On the Tail of a Murder Cult
Kay teamed up with the District Officer of Opobo, J.G.C. Allen, to investigate (7). They soon became convinced that the accumulating deaths were the doing of a murder cult (7). They suspected a new secret society called Ekpe Owo, meaning “leopard men,” which had putatively evolved from the policing secret society Ekpe (7). The police were told that some members of Ekpe had obtained a medicine that turned them into wereleopards (7). After that, the new Ekpe Owo began working as a society of murderers-for-hire, violently solving disputes among the natives that the British courts didn’t understand or couldn’t handle (7).
Kay and Allen raised quite a stir. A large police force was sent in to root out the murderous leopard society that Kay and Allen were certain was to blame (7). The native locals were put upon to feed and take care of the police presence (7). Despite the sometimes oppressive efforts of the police, and plenty of convictions, the killings continued. The news media in Europe began to pick up on the salacious case, and the police felt the pressure to make progress (7). Their solution was to send an even larger force, with the express intention of annoying the locals so much that they would tell the police everything they knew just to make them go away (7).
The new leopard force operated much as the previous one, and killings continued much as before, too (7). Public hangings of the convicted were instituted as a deterrent and a curfew was put in place, as most of the murders were perpetrated in the evening (7). The locals did not much appreciate any of the policework (7). So far, it had apparently saved no lives and caused them a great deal of difficulty. Things only got worse when the first European was killed, a police officer no less, in January of 1947 (7). The police responded by making the entire Idiong secret society illegal because the individual suspects belonged to it (7). Hundreds of Idiong shrines were destroyed (7).
Who You Gonna McCall?
In August of 1947, J.A.G. McCall became the new District Officer over both Opobo and Abak (7). He was skeptical of the murder cult theory. He believed that normal leopards were behind most, if not all, of the killings (1, 7). McCall also had things to say about the behavior of the police. He denounced the bullying tactics the police had been using (7). He also called the police out on their poor evidence-gathering technique (1, 7). In some cases, police never even visited the crime scene (1, 7)!
McCall was particularly bothered by the fact that there had been no leopard murders north of the Qua Ibo river in villages of the same culture (1). There was a bridge across the river, so it would have been no problem for a human perpetrator, or a real wereleopard, for that matter, to cross and commit murder (1). But such a barrier is much more difficult for animals to cross. He also noted that leopard murders were more numerous where the natural prey of leopards had been overhunted and was in short supply (1).
McCall undertook a campaign of leopard trapping and killing in attempt to rid the area of the alleged man-eaters (1, 7). While most of the police didn’t like McCall straying from the party line, the locals had more mixed feelings (1, 7). Some villagers were arrested for springing the leopard traps or otherwise sabotaging the hunt (7). There were stories of people who died because their leopard forms were killed in the hunt (7). On the other hand, when McCall was eventually sent to another post, nine chiefs and representatives of Ikot Akan, Opobo, sent a letter asking for him to be restored to his post in Opobo (1).
37 leopards were killed over the course of the campaign (7). McCall believed that he succeeded in killing at least a few leopards that had been responsible for the slew of deaths. One of his suspected man-eaters was a large, elderly male that was trapped and killed the night after two of the ‘leopard murders’ (1). The leopard had two broken fangs and a mutilated paw that was missing a pad from a long-ago injury (1). Old age and injury have occasionally caused big cats to switch to human prey because humans are soft to chew and easy to catch. The man-eaters of Tsavo is a famous case of that type.
The killing of 37 leopards is a tragedy, but depending upon who you ask it may have been the right thing to do. Beyond that, McCall also called into question the previous convictions and succeeded in getting the sentences of 16 men commuted from execution to life in prison, at least until their cases could be reexamined (1, 7). Whether those cases were reconsidered or not wasn’t mentioned.
By May, 1948, things had returned almost to normal (7). 77 people and 37 leopards had been executed (1, 7). A variety of other solutions had been thrown at the insane situation as well. Which, if any of them, actually brought about a resolution? One theory holds that the complexity of the problem was always underestimated. Some of the murders were Ekpe Owo assassinations, some were acts of violence between citizens disguised as leopard or Ekpe Owo killings, and some were leopard depredation (7). Maybe isn’t that complicated, and only one or two groups were at play but the volatile human environment preventing the mystery being solved. Unfortunately, we won’t solve it now, but that doesn’t mean we should stop thinking about it. There’s probably a lot to be learned from the leopard murders.
Works Cited
- Bellers, V. (n.d.). The leopard murders of Opobo. In What Mr. Sanders really did, or A speck in the ocean of time (chapter nineteen). Retrieved from https://www.britishempire.co.uk/article/sanders/sanderschapter19.htm
- Curran, B. and Daniels, I. (2009). Werewolves: A field guide to shapeshifters, lycanthropes, and man-beasts. Franklin Lakes, NJ: The Career Press.
- Douglas, M. (2013). Witcraft confessions and accusations. Abingdon, OX: Taylor & Francis.
- Hubbard, J.W. (1931). The Isoko country, southern Nigeria. The Geographical Journal, 77(2), 110-120. https://doi.org/10.2307/1784387
- Hutton, J.H. (1920). Leopard-men in the Naga Hills. The Journal of the Royal Anthropological Institute of Great Britain and Ireland, 50, 41-51. https://doi.org/10.2307/2843373
- Knappert, J. (Ed). (1977). Bantu myths and other tales. Leiden: E.J. Brill.
- Nwaka, G.I. (1986). The ‘leopard’ killings of southern Annang, Nigeria, 1943-48. Africa: Journal of the International African Institute, 56(4), 417-440. https://doi.org/10.2307/1159998
- Swancer, B. (2016, November 24). Beyond werewolves: Strange were-beasts of the world. Mysterious Universe. https://mysteriousuniverse.org/2016/11/beyond-werewolves-strange-were-beasts-of-the-world/
- Talbot, P.A. (1923). Life in southern Nigeria: The magic, beliefs, and customs of the Ibibio tribe. London: Macmillan and Company, Ltd.
- Werner, A. (1929). Review, untitled [Review of the book An English-Tswa Dictionary]. Bulletin of the School of Oriental Studies, University of London 5(2), 436-438. https://www.jstor.org/stable/607728
- Werner, A. (1933). The Amazimu. In Myths and legends of the Bantu (chapter seven). Abingdon, OX: Taylor and Francis. Retrieved from https://www.sacred-texts.com/afr/mlb/mlb14.htm
Published January 31th, 2021
Updated June 12th, 2023
