African divination
[9] According to Sir E. A. Wallis Budge (c. 1930), and at least according to archaeological evidence, practice of divination among the people of Egypt did not begin until the Ptolemaic period, and according to the source, it is almost certain (at the time of writing), native populations of Egypt began practice of these things by way of Grecian individuals who themselves had learnt about divination from Babylonia.
Necromantic consultation of dead royalty was common during the beginning of the Twentieth Dynasty, which began year ca.1195 BC.
[39][40] Divination plays a part in the lives of the nomadic Afar people, who range over Ethiopia, and Eritrea, but whose members are greatest within Djibouti (c.
[15] Among the Bertha, divination practices including the throwing of bones of wild animals (osteomancy) and also consultation of special books.
The third system centers around a special, cursed group of people known as the budu, who divine through use of their eyes and facial expressions.
Lastly, the fourth system focuses on the belief of malicious spirits known as "satan" or "ciraq" that are unavoidable and enjoy wreaking havoc on innocents.
[44] An Ethiopian ethnic group associated with the Amhara tribe known as buda are thought to possess the "evil eye": a divination symbol capable of casting spells and misfortune with just a glance or facial expression.
"[45] The use of the evil eye is widely believed to be witchcraft steeped in envy or covetousness of another's possessions, status, or gain.
As a result, those believed to be "cursed" with the evil eye are cast down to the lowest social level within Ethiopian community settings.
Special spirits known as zar are called by Amharan shamans in an effort to "heal" effected tribe members from a number of afflictions.
[44] The most common patients of zar healing are said to be "women who feel neglected in a man's world in which they serve as hewers of wood and haulers of water..."[46] It is a form of spiritism known and practicized in Nubia, Egypt, Sudan, between Jewish Etyopians, ancient Persia and Iran.
The use of Persuan Zara to import African slaves spread this cult in Muscat, in the Ottoman Empire and Arab Stated, in the countries facing the Indian Ocean and the Persian Gulf (including Baghdad, Mecca, Medina and Karbala).
Cults whose name is etimologically linked ti shatana (the Devil) were also discovered in Chad, among the Digo in South Kenya, the Tonga and Ndembu in Zambia, the bori in Nigeria and North Africa, as well as the Iamadsha in Morocco.
[51] Findings of an investigation made by S. R. Whyte found that the majority of people (in the sample) went for divination consultations for reasons of their own bad or failed health (please see reference page 16).
Such accounts report "symptoms of possession involv[ing] somatic reactions that force Giriama into Muslim food avoidance patterns".
[2] A belief held by the Atuot is of behaviour that is deemed improper causing disharmony in a world that is harmonious, and the punishment of sickness, ignorance and death is made by God, which is only alleviated by divination.
[29] The faqih[63] of Muslim societies, who is the theologian and jurist thought the most learned,[64] also fulfills a role as a diviner.
[1] When a divinater has a sickened person to treat, the tribal group Nzakara makes a divination from asking question, which have either an affirmation or negation (i.e. either a yes or no answer), as a response (R. Devisch citing Retel-Laurentin;1974).
In possession by Zin thi ki, the Nyamso lo might shudder, tremble and rock a little, with eyes either tightly shut, or open with a glassiness to them, and speaks with a voice which is unnatural in its hoarseness and being guttural.
About this time he becomes aware of his divinatory powers which are heard and seen by his sneezing and yawning repeatedly, and is also now liking snuff very much, taking this often.
[2] A belief held by the Lobi is of behaviour which is deemed improper causing disharmony in a world which is harmonious, and the punishment of sickness, ignorance and death is made by God which is only alleviated by divination.
The results of the practice of divination within these shrines was utilised by Aro divinaters to move slaves to oppose the control of British colonial powers.
The Aro people utilised divination during battles against the British military to later defend the first shrine in Arochukwu from destruction.
By Ifa a divinator, known to his people as a babalawo, invokes the Yoruba god Orunmila, who provides divinatory insight.
The crab is presented with a problem or asked a question, then placed in a pot of water, sand, and calabash shards for a period of time.
These are the "hereditary Rain priests" and guardians of Serer religion and customs, a birthright they inherited from the ancient lamanes.
Each year, a divination ceremony called the Xooy (also: Xoy or Khoy) takes place in Fatick.
[82] Detection of witches by Tongo divination (sic) was a speciality of the Kpa-Mende, north of the Sherbro area in Sierra Leone.
[83] Rudolph Blier made a study of the diviner in the context of the health care system of the Batammaliba peoples of northern Togo.
[29] Ewe people of south Togo are consulting fa or Afa when the face some differents trouble in their life.
