Understanding the Art of Libation Pouring in Ga culture!

Let me take this opportunity to appellate my father`s people of Ga Mashie (my dad is from Otublohum):

“Ga Mashie

Ashiedu Kɛtɛkɛ

Ɛdɔm a eni Amanfo

Anaa tɛ anyaa nmɛ

Anaa nmwɛ anyaa tɛ

Afe aya ni na wɔ.”

To understand the pouring of libation let me take my time to briefly explain certain terms and concepts first. In Ga society, the responsibility for the performance of rituals are entrusted to two categories of ritual specialists: a Wọlọmọ (high priest) and a wọŋ yoo (female medium/ɔkomfo). Indeed, in the Ga customs and traditions, the priesthood is a hereditary office where a person is selected by the dzemànwọdzi or the elders of a particular household (We). The office of a Wọlọmọ is a lifetime occupation. In a situation where dzemànwọdzi is not involved in the selection, due diligence is done by Ga ritual elders in selecting a chaste and an unmarried young man after a thorough vetting and examination of the proposed candidate.

Apart from Wolomo and won yoo, other important people in Ga society such as Mantsεmεi (chiefs), Wekuu Nkpai (Family heads) and others also pour libation.

Anthropologist Marion Kilson contends that Ga “Libation involves two actions: one verbal, the other non-verbal. These actions are performed sequentially; a priest prays before he libates. Sometimes a number of such sequences of ritual actions may comprise a single act of libation.” She further posited that, libation prayer consisted of three successive elements which are the invocation of divine beings and ancestral shades; explanation for the summons; and supplications to the divine beings. In other words Ga prayers involves invocation, prayer or supplication and libation. Even though, the form and approach to libation prayer is constant, the length, content and context may vary depending on the intentions or reasons for the invocations and supplications as well as the ritual knowledge of the supplicant. Consequently, the performance of certain rituals and prayers are the prerogative of ritual specialists who are conversant with the rules of these acts.

GA VERBAL FORM OF LIBATION PRAYER

The first part of the libation prayer which is verbal, comprise of the invocation of the Supreme Being through the appellations of His various attributes such as His bisexuality (Ataa, Naa i.e. Father, Mother). His role as Creator of the universe, Provider for the needs of His creations, Sustainer of life and the only One who gives Divine guidance to humanity through His messengers (dzemànwọdzi). These ideas are explicitly expressed in the following Kpele prayer text:

“Ofe Nyongmọ nibọ ngwei kε shikpong kε shikpong nọ tśei kε tεi, fai kε godzii, nudzii kε nibii krokomεi. Sεε mliŋ ni ebọ adesai, ni eto adsai adeng kε tsọ nonọ ni eha Ga hu bọfo…………..
Tśε Nyongmọ Mãwu, nọni ogblenaa lε no dzi nọni wọbaa nye wọtsu. Nọni ofèè ko daŋ lε, wọ nyeng he noko wọ fè, ni nọni otshiko taŋ lε, wọnye henii wọtsu.”

This translates as follows:

“Almighty God who created the sky and earth and on earth trees and stones, rivers and mountains, valleys and other things. Afterwards He created human beings and He put all things into the hands of men and through this He also gave Ga a messenger (i.e. Sakumọ)………..

Father God, what you have opened that is what we will be able to perform. What you have not done before, we cannot do anything about it, and what you have not mentioned, we cannot perform.”

The second category of beings invoked in the course of the prayer are the dzemànwọdzi (divine beings) which is illustrated in the following supplication:

"Nii/Nuumo Sakumọ; Grandfather/old man Sakumọ;

Klọọte kotobridza akotobri; Great, great Sakumọ;

Odai wọmu oye; Sakumọ, it is good you are present;

Afite osaa; They destroy and you repair;

Abuo Tete ke tśei; when Sakumọ is called, he answers;

Ọnyanku afle; one whom one calls when in danger;

Oku ama Nkran. you kill for Ga;

Tete yee, tete yee; Sakumọ senior, yes; Sakumọ junior, yes;

Angula sro, Ashantɛ sro. Ewe fear you, Asante fear you."

These appellations showed the awe and reverence that the Ga hold for the immortal beings i.e. the deities. While believing that Ataa Naanọ Nyongmọ assists humanity, especially the Ga, through the dzemànwọdzi when the need arise. Indeed, the maintenance and restoration of harmonious relationship between immortal beings and humanity depend to some extent on the performance of rituals whereby the latter reaffirm their subordinate status in the taxonomical structure of the hierarchy of beings as well as acknowledge their dependence on the super-ordinate beings.

NON-VERBAL FORM OF LIBATION PRAYER

In the non-verbal aspect of the libation prayer, water, corn wine (nŋmaa daa) or alcoholic beverages play an important role in summoning the dzemànwọdzi and sisai/nsamantanŋi as a means of establishing contractual relationship between mortal men and immortals spirits. Through this act, the Ga believe that immortal spirits can be manipulated to perform the tasks that has been addressed to them, for the onward transmission to the Supreme Being.

While at the same time, it is believed that by accepting the offering of the above named items, immortal spirits not only sanction the actions of the Ga, but also acknowledge their responsibilities towards them. Libation, therefore, in Kpele rituals is a sacrificial act and communion, which seeks to emphasize the taxonomy of the hierarchy of beings in order to validate and ensure the success of the rites, which are performed.

Here, instead of sacrificial animals and in some cases human beings that are immolated for the propitiation of immortal beings, the offering of water, nŋmaa daaand liquor are symbolically annihilated by being poured on the ground. Thus, libation emphasizes the communion between the taxonomical structures of the hierarchy of beings; both mortal and immortal, whose cooperation is essential for the existence and prosperity of humanity.


Source
Sheikh Mustapha Watson-Quartey, Religion of the Ga people.

Kilson, M. “Taxonomy and Form in Ga Rituals” Journal of Religion in Africa, Vol. 3, Fasc. 1, 1970.

Kilson, M. Kpele Lala: Ga Religious Songs and Symbols, 1971.

Kilson, M.“Libation in Ga Rituals”, Journal of Religion in Africa, Vol. 2, Fasc.3. 1969.