cleanser, and the major and indispensable presence
in respiration. It becomes transformed into a reli-
gious object, the foremost agent in many rituals in
the African spiritual system.
Water is indeed the supreme agent of purifica-
tion in African practice, whether it is in Libation,
offerings, outdoorings or naming ceremonies, the
dedication of a building, ritual baths, baptism, or
the laying out of an altar or a shrine. Another
example of the ritual use of water in African prac-
tice occurs in the elaborate ritual of initiation of a
babalawo or Yoruba priest, which includes a “cer-
emony of purification by water.”
From the earliest known times, water has been
the quintessential expression of a “pure” drink offer-
ing in the African spiritual system. That is why
almost every African altar, even the simplest,
invariably contains a glass of water for the divini-
ties and the sacred ancestors to drink. That is why,
too, from time immemorial, water is often sprin-
kled on shrines (while incense is burnt and appro-
priate chants made) as part of ritual cleansing and
renewal rites.
Kimani S.K.NehusiSeealsoTano River; Tefnut
Further Readings
Jell-Bahlsen, S. (2000). The Lake Goddess, Uhammiri/
Ogbuide: The Female Side of the Universe in Igbo
Cosmology. In J. K. Olupona (Ed.),African
Spirituality:Forms,Meanings and Expressions
(pp. 80–95).New York: Crossroads.
Mbiti, J. (1988).African Religions and Philosophy.
London: Heinemann.
Obenga, T. (1989). African Philosophy of the Pharaonic
Period (2780–330 BC). In I. van Sertima (Ed.),Egypt
Revisited. New Brunswick, NJ, & London:
Transaction Publishers.
WATERFALLS
Waterfalls are spiritually powerful because they
embody the energy of a roaring sea, the power of
a flowing river, the invigorating potency of a rain-
fall, and the tranquility of a lake. Some of the more
widely known falls found in Africa are Boyoma
Falls in the Democratic Republic of Congo, the
Blue Nile Falls in Ethiopia, the Tinkisso Falls in
Guinea, the Aughrabies Falls in South Africa, the
Wli Falls in Ghana, and the Mosi-oa-Tunya Falls
(Victoria Falls). Waterfalls are sacred because
of their unique healing qualities, and the water is
often used in rituals. Often, but not always, the
guardians of waterfalls are women who are
responsible for performing the rituals that ensure a
good relationship between the community and the
spirit(s) associated with the falls.
At Mosi-oa-Tunya Falls in Zimbabwe, Zambia,
and South Africa, the Leya claim a connection to
the land that dates back to the first Bantu settle-
ment. They consider the falls a sacred site associ-
ated with water, rain, rainbows, fertility, cleansing,
ancestors, and female authority. Their name for the
falls isSyuungwe na mutitimaor “the heavy mist
that resounds.” It is also referred to as “the place of
rainbows” (Syuungwe) or “the place where the rain
was born.” One story says the drum of chief Sekute
fell over the edge of the falls and lodged itself at
the base. The sound of the falling water hitting the
drum causes the thunderous sound made by the
falls. The falls are associated with the memory of
the ancestors. The northern aspect of the falls is
known asSyuungwe mufuor “mist of the dead.”
The foot of the falls iskatolausekaor “make offer-
ings cheerfully.” Here, after offerings are made, one
can see a light or hear the sounds of drumming,
children playing, and women stamping grain com-
ing from ancestral communities. At this same place,
Leza, the God of the Leya, can be approached. Leza
is not associated with any place in the surrounding
landscape except the falls.
The Leya also use the falls for healing. In a ritual
called Sambadwazi or “cleanse disease,” afflicted
people would plunge into a calm pool created by
the swirling waters of the river just above the falls.
They allowed their clothing to be washed away
over the waterfall, taking disease and affliction
with them. Another special place in the falls is
Chipusya, where water for rituals is collected by a
solitary person in the hours before daylight. The
location of this place is known only by select elders.
The female authority associated with the falls is
in the Bedyango, or “gateway to the chief.” This
position is linked to the myth of an original female
leader in the Leya and can only be held by aWaterfalls 709