“It has often been said by European writers on the Akan that Nyame has no interest in morality. This remark can only have arisen out of ignorance. Onayame is conceived by the Akans to be so interested in justice that he gave two different names to two different things that there might not be injustice. He is full of love, and is even said to pound fufu for the cripple. This compares with the saying that God cares for the tailless animal. He is, however, at the same time unchangeable, though subject to his own laws. He is the appointer of destiny, and there is a saying that there are no sidepaths from the destiny which God appoints. Finally, to sum up the attitude to God, one might quote the Akan saying according to which the earth is vast, but God is the chief. He is said to be always creating.” “The proliferation of gods that one finds among the Akans is in fact among the Akans themselves superstitious. Minor gods are artificial means to the bounty of Onayame. They are instituted by priests between man and God, with the explanation that they are portions of God’s virtue and power sent to men for their speedy comfort through the exclusive intervention of the priests who also are their guardians. If one thinks of saints and priests in Christianity, one is enabled to form a quick idea of the artificiality of minor deities among the Akans. Intercession through the saints is comparable in intention to intercession through the minor deities. This comparison has in fact been made by Arthur Ramos and Bastide in discussing syncretism in South America. The Christian God has no feast-day, except, doubtfully, the Sunday of Holy Trinity. Similarly, Onyame has no feast-day. Feast-days belong to the minor deities. In ritual, the gods are in fact enslaved, for when the correct rite has been performed, the recipient of the rite is left little choice. Ritual is a quasi-magical set of exercises. The institution of minor deities thus appears as an attempt to make sure of God’s succor and even influence it. For this reason, there are no rites for Nyame, and it would be impious to set oneself up as his priest, the man who has a private extension to him, and who knows his magical rites. For the same reason, Nyame has no altar. To address him, you speak to the wind.” W. E. Abraham “The Mind of Africa” Page 56
Posted on: Sat, 29 Nov 2014 09:40:45 +0000
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