TWIN-BORN CHILDREN CEREMONIAL DOCTRINE

TWO HORNS ON ONE HEAD, SU AND TEFNU, THE AKWETEY AND AKWELEY

Their Mission in life and the mysteries that surround them, is spiritually studied, and is being practiced as a Ritual-Ceremony from the "AKIKRAFOI-DOCTRINE LAWS" for their own selves and their Parents within the Ga-Adangbe legacy.

AUTHOR & PRODUCER: NII  NAI-TETE.  THIS IS A LECTURING ARTICLE.

PREFACE

The Twins' Spiritual Mother arrived like an Eagle, tall with a gentle domineering figure. She seemed spiritually thirsty and ready to Lecture, possibly to conduct the Twin-Born Children's Ceremony.  She possessed and posed as the sitting Spiritual Judgment Authority of the Twin-Born Ritual-Ceremonial Doctrine. When she sat down her eye balls rotated in an accuracy of multiple angles with sharp movements, yet bold with observation decently welcoming my presence.  As four of us were sitting in a small size family house that is over two-hundred and twelve years old (212 years old), with the intention of listening to a lecture of the "Twin-Born Children's Ceremonial Doctrine", slowly the environment felt heavier, full of the passion of Ancestral feelings present, as though we had been taken back two-hundred years into the past.

Before the introductions amongst us begun, water was poured gently on the ground as a peaceful gesture to our spirits and to the spirits of our Ancestors, since "Nu" (now named after water) the originator of life, who never rejects anything but rather gives us the benefit of the doubt, that the Ga-Adangbes have always known that the basic key to communicate to or with a spirit is through the Divine "Nu" (water), which is the most free and essential priceless material in our lives.  I was introduced to the sitting by my aunt "Adai", also present was my other aunt "Oboshie", both from the "Sai-shie" (Saishie) clan, then the bold Eagle character was introduced as "Ataa-Dzani Klan-naa bi Tawiah" ( The Grand-Elder Dzani of the "Klan-naa" clan, his child Tawiah ). The introduction of the eagle character was not enough for me, in fact I felt innocently provoked about it after listening to her lecturing, for I was listening to and seeing an "Institution Faculty of Authentic Twin-Born Children Ceremonial Doctrine" in one person.  I had no choice but to classify her as Dr. Tawiah-Dzani of the "Klan-naa" clan" of the  La-Asafo sub-Nation of the Ga-Adangbe nation of Ghana.

Just like the Universal Spiritualist and the Universal Spiritualist Professors, who are known by the Ga-Adangbes as "Won Yoo" for Female or "Won Nu" for Male, whose institutions are sacred and freely exist within them spiritually, through their spiritual Doctrines and in their communities, so also does Professor Tawiah-Dzani have within her Spiritual-Specialty in the Twin-Born Ceremonial Doctrine. However, she is not a Universal spiritualist. She is a living symbol of the Twin-Born Ceremony, for she is also born after twins; "Tawiah-Apiadzei", the spiritual domain name for the male or female born after twins, or the third of triplets. Most of these Spiritual Doctrines cannot be taught in your average Western or European school system, they are taught, as members, within a special spiritual domain.   

As she begun to release the Ancient voice of Legacy words, an alert reddish rooster and a whitish hen were present, approximately seven feet from us, wandering freely around as if they belonged to the sitting, with the Hen posing as having complete protection from the Rooster. Within their husband and wife posture the Rooster will occasionally crow for a good length during the lecture, without interruption to our concentration, and was repeated  every five to eight minutes. Before we realized it, the rooster's crowing intermission was alerting our concentration and the feeling was that they were part of the sitting, while at the same time the crowing became a hail of affirmation to the lecture, then I realized that Dr. Tawiah-Dzani's lecturing of the Twin Ceremony Doctrine had turned almost into a live ceremony without the presence of any twins.

The lecture released Divinity names and some of the Divinities' names are mentioned in the songs which are sang as part of the Doctrine. The unique reason why the ceremonies of the Ga-Adangbes and other Nubian spiritual ceremonies and rituals cannot be staged as a play is due to the "Decency of Ethics",especially when a "Nubian" now (African) is to act in a ceremony or ritual as part of that play.  It is only appropriate to witness the live ceremony or be an authentic member of that ceremony.

In essence, to the Nubian, since a birthday is celebrated on that day once in the year and child bearing cannot be repeated of the same child, death cannot be repeated of the same death, age or words cannot be recollected, so also  their ceremonial spiritual occasions, which were always accompanied with their Ancestors' resurrection only on that occasion as a live event, cannot be repeated.  Their judgments are solely based on the past, the present and the future. They have vowed not to wrong nor provoke an Ancestor or a descendant because their reputation, which spiritually keeps them alive from generation to generation through resurrection of "THE END AND THE BEGINNING", is on their tongue and that of their generations.

 

 

 

ECHOES OF THE "AKIKRAFOI"

DETAILS OF  THE "HAADZII" (TWIN-BORN) CEREMONIAL DOCTRINE

 

Analogy of the spiritual code/names “Akikrafoi, Shwebii, Wuobii (Sacred Twin Domain Names)” used in the next part of the ceremony:

Akikra (noun) – the word Akikra represents an ancient spiritual universal doctrine of laws affiliated with the twin-born ceremonial doctrine.

Akikrafoi (adjective) – practitioners of the Akikra doctrine of laws.

Shwebii (adjective) – fruitful descendants (of the Akikrafoi).

Wuobii (adjective) – descendants of the spirits of twins. (Represented by the spirit and the horns of the African Buffalo).

The word “haadzii” is often interpreted as the word “twins” in the English language.  However, Nubian (African) philosophy considers “haadzii” all multiple births (twins, triplets, quadruplets etc.) and those born after them as one whole structure and, therefore, the English language has no comparison to the Ga-Adangbe word “haadzii”. 

As it was spoken into my ears by the "Lady-Eagle" Dr. Tawiah-Dzani ; "Since you came from the United States of America, you will have to tell us your mission then we will know how to approach and to handle your mission, otherwise we will both be wondering in illusion. Twin-Children are also on a similar mission, but theirs is special because they always have a spiritual tag.  As a Legacy, it has always been known by the Ga-Adangbes through their Ancestors that twin-born Children are not just seen as ordinary babies or children but are identified as reincarnations of old spirits and are honored accordingly, so their families including the Twin-Children will be at peace."    

The "Lady-Eagle" Dr. Tawiah-Dzani speaks:- "A pregnant woman within the Ga-Adangbes is always closely observed and when the size of the pregnancy appears to be oversize approximately three to two months before her delivering, elderly "Nubian" (African) women who are traditional maternity practitioners and counselors specialized in child delivering and pregnancy monitoring hand bounce the pregnancy gently and spiritually from experience, detect if twins are about to be born. Then to further confirm this, the pregnant woman’s belly is marked with "ayilo"on the middle of the pregnancy, from the breast-bone to just below the navel. While the practitioner is in a spiritual mode with the pregnant woman, the pregnancy forms a division from the breast-bone to just below the navel, showing the formation of two separate fetuses in the womb. "Ayilo" is a white clayish substance formed into little oval balls, which quite often pregnant women mainly of (African) Nubian or Nubian descent crave to eat, specifically pregnant women.

If the woman is carrying twins, a special spiritual doctrine to communicate with the twins while inside the belly will be conducted. However, this method of communication which can be before or after delivering is optional to the parents. For example, after the birth of the twins, while they are still in the hospital, the practitioner calls the twins spiritually to find out what they want to be done for them and where they came from etc. Some of the twins ask for their "sanctification ceremony" on the eighth day, (the so-called out-dooring ceremony). During this ritual the twins are bathed with special herbs seeped in water.  Also within this ritual, the male child is circumcised and the female’s ears are pierced on that same eighth day. The communication with the twins is to benefit both the parents and the twins." 

Once this ritual bathing has been performed, the twins are again called spiritually. This time the twins ask why they are being called.  Then the practitioner, who is the respondent, informs them that they are being called so that they can be welcomed into this world officially, to seat them comfortably and to let them express their mission for coming into this life. The twins are accorded this respect and honor so that they feel welcome and encouraged to say what their mission is – why they came, what they came to do and how they should be handled.  It opens the door for the twins to bless their parents with good fortune.   

Conversely, if this is not done, the door will not open for the twins to offer blessings of good fortune to their parents. This creates a situation in which instead of blessings, the parents may encounter difficulties and they may perhaps wonder why such misfortunes are happening to them after having twin children.

The ““Shitoo”” stage of the twin ceremonial doctrine; this is the ritual, which is of the utmost priority and is for welcoming the twins to settle.  The ““Shitoo”” is performed right after the children are born to avoid misfortune/unhappiness and to bestow fruitfulness on the parents.  Quite often, the “Shitoo” is performed when the children are perhaps 1-2 months old.  Some parents perform the entire twin-born ceremony at once but others perform the “Shitoo” immediately after the birth of the twins and wait for some time, but not later than a year, when they have enough funds to perform the “Yeyeeyee” which is the final stage and involves sacrificing a goat. It is also acceptable for the entire ceremony to be performed later, if the twins are born outside the country. Despite these ceremonies, twins go through the sanctification ceremony (naming and so-called out-dooring ceremony) on the eighth day just like other babies.  

However, if after a year following their birth, the “Shitoo” has not been performed, neither the parents nor the twins will be at peace.  Not only that but the entire life of the parents could be troubled.  If the parents don’t have enough money to perform the ceremony, the twins could ask the parents to borrow some and if they do borrow, the twins will bless them with even more.  In effect, the twins will do anything possible spiritually to assist the parents in the performance of their “Shitoo” so that the parents will have a problem-free and glorious life.  If for any reason the parents are doing something wrong which could stop the “Shitoo”, the twins address this before the ceremony. 

In one instance during the “Shitoo” ritual performance where chicken are sacrificed, the chicken did not die when they were supposed to.  Due to these unusual circumstances, the twins requested that the “Kpa” dance be performed because spiritually they were from “Kpawe”(house of “Kpa”), even though physically their biological father was from Krobo, another part of the country. Linguistically, “kpa” means “holy testimony”, therefore, the “Kpa” dance is a “holy testimonial dance”, and “Kpawe” means “house of the holy testimony”. The twins explained that spiritually they had followed their grandfather from a previous life who was from “Kpawe”.  As soon as the dance of “kpa” was performed, the chicken died.  Another example tells of twins who claimed that spiritually they were Hausa Moslems in a previous life, although their biological father was Ga-Adangbe, and asked that their parents be taken to a mosque to beg, before the twins felt welcome enough to take their spiritual domain stools within the family. Thus, even though physically and biologically the twins are born of specific parents, yet spiritually they could belong to another ethnic group.   

The “Shitoo” is very important and every request made by the twins is honored to ensure that their settlement is securely provided.  For instance they may ask for white calico clothing, four puna yams (sweetish, mushy, tasteful yam), a crate (dozen) of both white and brown chicken eggs.  Some may ask you to borrow the horns of  “Wuo” (horns of an African buffalo), which are then placed in anointed water seeped with special distinct herbs/plants in a “sese” (a large bowl carved out of wood), over which prayers (libation) have been said and rituals performed. The African Buffalo horns are also essential to the ceremony and have to accompany the spiritual practitioners of the twin-born ceremonial doctrine, who are themselves “haadzii”, otherwise without them the entire ceremony is rendered null and void and to be of no effect.

An elder of the house then invokes the divinities and names of the ancestors and elders of that house after which the practitioner prays, pours libation and performs rituals, also invoking the divinities, both above and below.

The twin-ceremonial practitioner, Dr. Tawiah-Dzani, calls on the twins spiritually invoking all the sacred twin domain names, as well as the names of siblings born or yet to be born after them (Tawiah, Ago, Aban), into the “sese” as follows:

"Akikrafoi, Shweebii, Wuobii.    Okatso, okate.   Toi kpawo, toi kpawo.  Ke Akwele lo Akuorkor, lo Oko ke Akweley”.

MEANING :   “Practitioners of the Akikra doctrine of laws, fruitful descendants (of the Akikrafoi),  Descendants of the spirits of twins, (Represented by the spirit and the horns of the African Buffalo), swear on wood, swear on stone, seven times, seven times,   if you are Akweley or Akuorkor, or Oko and Akweley”

Continuing, the practitioner tells the twins that “the reason why we are seated here today is to receive you as strangers into our midst, into this family, to give you spiritual seats within the family, to give you food to eat so that you will feel welcome enough to deliver the message of your mission”. 

She then calls the twins into the “sese”, saying:  “Akikrafoi, Shwebii, Wuobii, today we are presenting you with your spiritual domain stools and blessing you with blessings, to give you “kle” and “mamian” (maize foods???) so that you in turn can eat and vomit (return it in fruitfulness and multiplication in health and wealth and all other good things); when we drink we will be at peace; everything our hands touch will be fruitful and we will not scatter. When you grow up, you will be fruitful and become people of stature.   Drive back all “musu” and “oshla” (results of curses and unfortunate incidents) and in their place embrace “aflo baa” (leaves of fortune) so that by this time next year we will still have multiplication of blessings.”

If only the “Shitoo” is performed at this time, then the water from the “sese” is used to bathe the twins both morning and evening for a week before the leaves are thrown away.  The twins are washed with their regular soap and rinsed with the water from the “sese”. To ensure freshness, the water is changed daily and sweet herbal scents added to it each day as well.  

The final stage is the “Yeyeeye”.  After the “Shitoo”, one can go ahead and perform the “Yeyeeye” especially since at this point the twins would have blessed the parents and they should be able to afford the “Yeyeeye” portion of the ceremony.  In essence, the “Shitoo” opens the way for the “Yeyeeye” to be performed and therefore, the opportunity to offer a sheep to the twins.

The father of the twins buys one sheep, 2 red and 2 white chicken, 2 crates (2 dozen) of both white and brown eggs, 2 pieces (12 yards per piece) of white calico, 6-10 “puna” yams, six cooking pots and one bottle each of “Akpeteshie” (indigenous gin-like clear alcohol), “ten daa” (palm wine - sweet fermented sap of the palm tree), “pito” (fermented millet drink) and soft drinks (“shito daa” – sweet pepper/ginger drink and “nmer daa” –sweet corn drink). These items plus an amount of money for prayers (libation) are placed on the sides, left and right, of the “sese”. 

After the prayers the following nine leaves, spiritually affiliated with the Twin-Born Ritual and Ceremonies used since ancient days for this purpose are plucked for the ritual/ceremony: “nyanyara”, “ogo”, “konoma”, “gbobilo-Amu”, “Oko ke Akuetteh baa”, “abele-tso”, “tsaalai”, “sho-tso” and “noko-tso”.  Of these great leaves, all can be substituted for others except “gbobilo-Amu” and “Oko ke Akuetteh”, which must definitely be among the leaves used for the ceremony.   All the leaves are used for the different sets of twins (male and female; two males; two females) yet some of the leaves must be substituted with others from the same group.  These substitutions are upon the discretion of Dr. Tawiah.

The leaves are divided into two groups and together with the African buffalo horns are placed in the empty “sese”.  Once this has been done, the performance of various parts of the ceremony are shared amongst those present.  The “sese”, with the leaves and horns in it, are lifted towards the heavens three times.  Eggs are then placed on the leaves.

Following this, the ends of the yams are cut to enable them stand upright and are placed on either side of the doors of the house.  The father then pours water in front of the “sese”, behind it and to the left and right of it.  He then pours water into the “sese” three times.  After doing this twice, he finally pours a whole lot of water into the “sese” to cover the leaves and adds sweet herbal scents to it.  Next the practitioner, who is also the “Spiritual Mother of Twins”, performs rituals and calls the spirit/souls of the twins into the water and onto the horns. The practitioner, then stands the father of the twins behind the “sese” and pours him some clear alcohol to perform ritual prayers (pour libation).  He calls the names of the twins and asks them to bless him, for instance he tells them that today, he is giving them their spiritual domain stools or performing the “Yeyeye” for them.   He requests that they return in kind, all that has been expended on the ceremony so that he in turn will have enough to raise them properly.  They are asked not to let him borrow or run out of money but instead that they should be fruitful and vomit (return wealth) etc.  Finally, he may ask for whatever good things he needs in his life.

Next, the practitioner hands the two red chicken, which are for the set of twins, to the father to hold by the scruff of their necks while the following song is sung three times if the twins are two males, Oko and Akuetteh:

Oko Onukpa yee nu dzoo ke nu mba ee ye nu dzoo

Akuetteh Okulo ye nu dzoo ke nu mba ee ye nu dzoo

Tackie Tawiah ye nu dzoo ke nu mba ee ye nu dzoo

Nyankuma Ago ye nu dzoo ke nu mba ee ye nu dzoo

Aban Kofi ye nu dzoo ke nu mba ee ye nu dzoo

Ke nu mba, ke nu mba, ke nu mba, ke nu mba Afugbogbo,

Afugbogba Akwele, gbogba Akuetteh

Yee ye yee, yee ye ye.

 

If the twins are two females, Akwele and Akuorkor, then the following song is sung: 

Akwele Suma, yee yeyee yeyee

Akuorkor Suma, yee yeyee yeyee

Tawiah Apia-Adzei, yee yeyee yeyee

Nyankuma Ago, yee yeyee yeyee

Aban Kofi, yee yeyee yeyee

Mitawo ame aahu minaa ame

Mina aame aahu mikwotso

Mikwo tso aahu mi kplekeshi

Mi kplekeshi Akwele

Mi kplekeshi Akuorkor

Awoawoo awoo awoo awoawo

Yee yeyee yee yeye 

During this time the chicken are expected to die by spiritual means and not by slitting their throats or strangulation but if they are not dead, the following song is also sang about 3 times or until the chicken die: 

Aban Kofi mabo yawa ye di di afio

Aban Kofi mabo yawa ye di di afio, osee di di e

Aban Kofi ye di di afio osee di di

Akwele Deedei ye be di afi ne, osee di di

Oko Nukpa ye be di afi ne, osee di di

Mabo yawa ye di di afio

Aban Kofi mabo yawa ye di di afio, osee di dio

Aban Kofi mabo yawa ye di di afio, osee di di 

Once the red chicken die, with the father still standing behind the “sese” he is given the two white chicken to hold by the scruff of their necks until they also die by spiritual means.  The two white chicken are for Tawiah and the song for that which is also sung if the chicken don’t die quickly, is as follows: 

Ntaoo Tawiah ma wo Aban mo

Ntaoo Tawiah ma wo Aban mo

Ntaoo Tawiah ma wo Aban mo

Ntaoo Tawiah ma wo Aban mo. 

The process for both sets of chicken to die will be delayed by the spirit of the twins if their father is stubborn or wicked in anyway. This delay may appear to be a punishment to the father. When they die, it means the sacrifice has been accepted by the twins. This is done both for the “Shitoo” and the “Yeyeeye”. 

 

"TWIN BORN CHILDREN CEREMONY PART OF THE YEYEEYE"

 

 

In addition to this a white sheep is sacrificed for the “Yeyeeye”.  The father stands in front of the “sese” and lifts the sheep up above the ground, then brings it down to touch the ground.  He does this three times, each time mentioning the names of the twins and those born after them e.g. “Ataa Oko and your sister Akwele or Oko and your brother Akuetteh or Akwele and your sister Akuorkor, then Tawiah, Ago, Aban, today, I am sacrificing a sheep for you.”  Afterwards, the throat of the sheep is cut a little and some blood is let into the “sese”.  Then the sheep is led to the door where its throat is slit fully.  At this point, the jaws of all the chicken are slit and their backs tapped so that some blood is also let into the “sese”.  Both the sheep and the chicken are later cooked as a feast for the entire family, friends and well-wishers for witnessing and participating in the ceremony. 

The parents of the twins, the twins and their siblings born after them and the practitioner fast from food and drink on that day but if the twins are very young they are given something little to drink.

“Otor” (mashed “puna” yam mixed with palm oil, piled in a bowl with boiled eggs placed on top) is sprinkled on to the freshly scrubbed African buffalo horns which have now been placed on a table.  Some “Otor” is also sprinkled on the leaves in the “sese” and on the doorstep.  The practitioner then eats a little of the “Otor” and hand feeds both the mother and the father of the twins thus breaking the fast and therefore, they allowing them to eat anything they may like.

At this stage “fotoli” is prepared for the next part of the ceremony.  “Fotoli” is porridge-like and is composed of light soup into which balls of corn dough made from dried corn are placed.  While it is cooking, some of the balls of corn dough are crumbled and mixed with the soup to form a porridge.  Palm oil is then poured over the mixture and cooked further.  Once it is cooked, it is poured into a bowl and allowed to cool.  Consequently, young children between the ages of 3 and 8 are assembled to eat the “fotoli”.  With the twins (children) seated naked or only in their underwear, the children rub their unwashed hands all over the twins.  Adult twins will be covered from the waist down to the upper knee in white calico and the women will have on white brassieres in addition.  The “fotoli” is washed off the “haadzii” and they are then seated on the leaves in the “sese” and washed with the leaves.  This is the last time they are bathed during the ceremony.

When the children have been bathed, they are decorated with “krobo”, ancient deodorant-like aromatic herbs formed into balls and used as perfume/cologne to culturally decorate the whole body during celebrations and ceremonial occasions.  It is also used for perfuming and decorating dead bodies for burial.  For this particular purpose, though, the “krobo” is mixed with “tum” and “ayiloo”.  The children are then dressed in white clothes after which they sit at table to eat.  Very young children are wrapped in small pieces of white calico while older ones and their parents might have clothes made from white African print material for both all the “haadzii” and themselves.  If the parents can afford it, the twins may change their clothes a couple of times during the ceremony.  They may wear one set of clothing to eat the “Oto” and another to eat the rice and the chicken killed for Tawiah.  The chicken for the twins are usually used to make soup and eaten with fufu. 

The “haadzii” are also dressed with special beads on their right wrists and around their necks so that is clear to everyone that the “Shitoo” and “Yeyeeye” have been performed for them.  On very young children, three rows of white beads and three rows of black beads are placed around their necks and two rows of black beads with a row of white beads in between, are placed on their right wrists.  The white beads are called “afili” and the black ones are called “ayibibi”.  These beads are threaded by white “lorn” (thick white cord )or white thread. Some of the twins ask for gold necklaces and bracelets (“apokwa”) in addition to the beads.

At about 6:00p.m. that same day of the “Yeyeeye”, the mother of the twins carries the “sese” on her head to throw the leaves and water into the nearest body of water, usually the sea. Together with the family, she goes to the nearest "Y" foot path or street intersection and they follow the trunk of the "Y" leading to the sea.  The purpose of the mother carrying the “sese” to the nearest body of water, or the sea is to throw away, once and for all, the misfortunes spiritually washed off the “haadzii”.

The horns, even though they may be his or borrowed, are sold to the father for a token fee.  The horns are presented to him three times by the practitioner who tells him each time that the horns are being sold to him.  Following this, he takes the horns to his house to cherish them so that he will receive whatever “shade” (rewards/benefits), comes from the horns but if he borrowed them, and the owner comes for the horns, then there is a possibility that the “shade” will go to the owner of the horns instead of the father of the twins. 

A barrel is placed at that Y-intersection and at this time, the mother of the “haadzii” and her siblings fetch well water (bu mli nu or jubli), which they pour into the barrel.  She is then led back to the house where a mat is laid in the middle of the courtyard for her, and she sits on it surrounded by all the “haadzii”, the twins and their siblings born after them.  Her head is then wrapped in four yards (2 lengths) of white calico.  They all wait in anticipation for the next event. 

Together with an entourage who are singing, the father of the twins fetches well water and continues to fill the barrel.  They go back and forth with “kulos” (clay pots) until the barrel is full.   Rituals are then performed and a number of people, who carry 6 “kulos”, are chosen to fetch the water from the barrel at the intersection to the family house where the ceremony is being conducted.  All this time, everybody is singing while water is fetched from the barrel with a calabash and each person with a “kulo” steps forward for the “kulo” to be filled, then steps back for the next person to come forward with the “kulo” until all the “kulos” as full.  Still singing, the water is taken back to the family house and with the mother and the “haadzii” sitting on the mat, all six “kulos” of water are poured on them. This process is repeated three times until the people doing the pouring, the “haadzii”, and their mother go into a trance in contact with the ancestral spirits, which confirms the ancestors’ acceptance of the “Yeyeeye”. Sometimes, those fetching the water are the first to go into a trance.  For the first two trips, the song “Oko Onukpa yee nu dzoo” is sung and on the third trip, “Nta o Tawiah o mawo Aban mo” is sung. 

The “Shigben”, which is an anniversary of the “Yeyeeye” is performed a year after the “Yeyeeye”.  “Otor” is cooked for the twins and some of it sprinkled on the horns.  Additionally, their father may, if he is able, have a sheep or chicken killed to prepare a meal for them. 

This ceremony is usually performed after “Homowo” (The Premium Atonement Festival of the Ga-Adangbes celebrated yearly) when the “Kpele” (a spiritual dance and music of the “Kpele Won Yee”, the Universal Spiritualist) has been played and “Minna” (Ritual Dance and Music of Thanksgiving) completed and the spiritualist officially concludes the “Homowo” festivities.  Even if the “Homowo” is over and “Minna” has not been played, the “Shigben” (anniversary of the “Yeyeeye”) cannot be performed since there is clapping involved and this is banned until the “Minna” has been completed. 

All twin-born ritual ceremonies including both the “Shitoo” and the “Yeyeeye” are performed only on the spiritual day Friday for all twin-born, the day for “haadzii”.   However, they are NOT performed on Fridays on which major spiritual and religious activities are being held, yet it will be perform on another free Friday.   This is due to the uniqueness of the Ga-Adangbes’ ceremonies which are distinctive in their own ways and do not interfere with each other as a spiritual thumb of law: "THE DECENCY OF ETHICS".

TWIN-BORN MALE NAMES FROM THE GA-ADANGBES OF GHANA

CLASS OF MALE TWIN NAMES

SPIRITUAL DOMAIN NAMES:

SABLA (SECOND SPIRITUAL NAME)

OKO / AKWETTEY / OTTEY / LAWERH / ( AKU-TETTEY )

AKIKRAFOI-SHWEYBII-WUOBII. other spiritual name:   OKO-ONUKPA

OTTEY - KODIA

AKUETTEH or ATTEH  ( AKU-TETTEH )

AKIKRAFOI-SHWEYBII-WUOBII, other spiritual name:          OKULO

ATTEH

TAWIAH

AKIKRAFOI-SHWEYBII-WUOBII other spiritual name: OKPLEDZABOSUM

        TACKIE-TAWIAH. other name: TAWIAH- APIADZEI

AGO

AKIKRAFOI-SHWEYBII-WUOBII

NYANKUMA-AGO

ABAN

AKIKRAFOI-SHWEYBII-WUOBII

ABAN-KOFI

     

TWIN-BORN FEMALE NAMES FROM THE GA-ADANGBES OF GHANA

CLASS OF FEMALE TWIN NAMES

SPIRITUAL DOMAIN NAMES:

SABLA (SECOND SPIRITUAL NAME)

AKWELEY   

AKIKRAFOI-SHWEYBII-WUOBII other spiritual names: AKWELEY-DEEDEI and  AKWELEY-SUMA

AKWELEY-DEEDEI  ( AKWELEY-SUMA )

AKUORKOR

AKIKRAFOI-SHWEYBII-WUOBII

( AKUORKOR-SUMA )

TAWIAH

AKIKRAFOI-SHWEYBII-WUOBII other spiritual name: OKPLEDZABOSUM

        TACKIE-TAWIAH. other spiritual name; TAWIAH- APIADZEI            

AGO

AKIKRAFOI-SHWEYBII-WUOBII

NYANKUMA-AGO

ABAN

AKIKRAFOI-SHWEYBII-WUOBII

ABAN-KOFI

"OMANYE AHA NYE" =  "GOOD OMEN TO ALL OF YOU"

NOTES:

THE GA-ADANGBES BELIEVE THE FEMALE TWIN DIVINITY NAME IS "SU" OR "SHU" AND "TE-F-NU" IS TWIN DIVINITY MALE.

THE ANCIENT NUBIAN (AFRICAN) SPIRITUAL NAME FOR "AKWELEY" IS THE NAME “SUMA” WHICH WAS GIVEN TO THE RIVER LATER KNOWN AS "THE TIGRIS RIVER" BY THE PART ANCIENT ANCESTORS OF THE GA-ADANGBES, THE YORUBA'S IBADANS (UBAIDANS), AS THE SPIRITUAL NAME FOR THE RIVER. DUE TO THE RIVERS (EUPHRATES & TIGRIS) TWIN REPRESENTATION OF TWO NATURES JOINED TO ONE HEAD BEFORE ENTERING INTO THE SEA.

THE SPIRITUAL DOMAIN NAMES OF THE TWIN "SU" "SHU" OR "SO" AND "TE-F-NU" IS OF "SU-DAN" "SHU-DAN" (SUDAN) ORIGIN, A SPIRITUAL STRONG GEOGRAPHICAL AREA OF ONCE ANCIENT NUBIAN SPIRITUAL DOCTRINES.  HOWEVER, THE ONCE GEOGRAPHICAL AREA NAMED "SUMA" OR "SUMARIA",  THE  SPIRITUAL NAME "SO-HAA" OR "SU-HAA" (FRIDAY) OF THE GA-ADANBGES AND (FRIDAY) THE SPIRITUAL DAY FOR THE "HAADZII" (TWINS), ALL WERE DERIVED FROM THE ANCIENT DIVINITY NAME “SU” or “SHU”. 

IT IS LIKELY THAT THE EARLIEST ANCIENT TWIN BORN BIRTH DAY WAS ON FRIDAY, WHICH ALL TWINS HONOR AS THEIR TWIN ANCESTRAL DAY. THE TWINS MAY HAVE BEEN BORN ON A FRIDAY WITH "SU" OR "SO" BEING DELIVERED FIRST, WHICH IS WHY SHE HAS BEEN HONORED BY NAMING THE DAY "SU-HAA" OR "SO-HAA" (FRIDAY) OF THE GA-ADANGBES AFTER HER. THIS BIRTH MAY HAVE OCCURRED IN THE THEN NATION “SUMA” OR “SUMARIA” WHICH WAS NAMED AFTER THE TWIN SISTER OF “TEFNU” (O-TE-O-NU-KPA).

THE DIVINITY "SU" OR "SO" PART SPIRITUAL NAME IS “SUMA” AND THE NAME HAS BEEN A SENSITIVE LEGACY WHICH PLAYS A VITAL CEREMONIAL ROLE IN THE TWIN CEREMONY RITUAL WHICH THE GA-ADAGBES HAVE KEPT ALIVE UP TILL NOW.  IN ESSENCE, TRADITIONALLY IT IS A SPIRITUAL AND CULTURAL PRACTICE FOR THE "GA-ADANGBES" TO MERGE WITH THEIR DAY BORN NAMES IN ADDITION TO THEIR SPIRITUAL CODE-NAMES TO BE SPIRITUALLY COMPLETED AS A LEGACY.   

THOSE WHO ARE IN-TUNE WITH ANCIENT NUBIAN HOLY SPIRITUAL PRACTICES AND BELIEF IN THE SPIRITUAL THUMB OF LAW; "THE DECENCY OF ETHICS" AND ARE INTERESTED IN HAVING THEIR TWIN CHILDREN OR THEMSELVES (AS TWINS) RECEIVE THE "TWIN-RITUAL CEREMONY" MAY CONTACT THE BELOW E-MAIL ADDRESS.       THERE IS NO CHARGE FOR THE RITUAL/CEREMONY, HOWEVER ONE WILL HAVE TO BUY THE MATERIALS FOR THE CEREMONY, WHICH WILL COST APPROXIMATELY $200 TO $300. IF YOU RESIDE OUTSIDE THE CONTINENT AFRICA THEN YOUR WORRY WILL BE THE PLANE FARE.  

THE PERIOD OF THE CEREMONY WILL LAST FOR 7-DAYS. IT IS STRONGLY SUGGESTED THAT ONE SHOULD BE PRESENT & AVAILABLE TO THE PROCESS 3-DAYS BEFORE AND 3-DAYS AFTER, THEREFORE 2-WEEKS WILL BE NEEDED AS MANDATORY. CAUTION! SINCE THE CEREMONY BEGINS ON FRIDAYS ONLY, ONE SHOULD ARRANGE TO ARRIVE THREE DAYS BEFORE THE EVENT DAY FRIDAY, FOR 3-DAYS PREPARATION WITH THE PRACTIONER.

THE PRACTITIONER WILL ADVICE OF THE SUITABLE FRIDAYS, WHEN THERE WILL BE NO OTHER MAJOR SPIRITUAL ACTIVITIES. THE PRACTITIONER ALSO WILL NOT REJECT A GIFT, PROVIDED THE WORD PAYMENT WILL NOT BE USED IN ASSOCIATION WITH THE GIFT. 

IN THE GA-ADANGBE LANGUAGE OF GHANA:

"OMANYE AHA NYE" =  "GOOD OMEN TO ALL OF YOU"

"OMANYE AHA BO" =  "GOOD OMEN TO YOU"

NYE YI WALA DONNN! = EVERLASTING LIFE TO ALL OF YOU!

OYI WALA DONNN! = EVERLASTING LIFE TO YOU!

AUTHOR AND PRODUCER : NII  NAI-TETE

 

 

 

 

 

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