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Iha Ominigbon Divination

By Aimiwu Emovon

Curiosity, the desire for knowledge and the craving to penetrate mysteries and to know what the future holds in store, are feelings natural to mankind. And to them an animistic attitude of mind, a vague sentiment of awe towards uncomprehended things and the habit of reasoning post hoc, propterhoc, and we have the basis of omens. Out of this belief arise Divination....

Introduction

For many people before now, divination in West Africa and less so in Cuba and Brazil, had automatically meant Ifa divination and this has been due primarily to the research and writings of people like Bascom, 1959 and Wande Abimbola, 1976.But as Parinder has rightly pointed out about divination in Africa.

The aim of this paper is to present one of those “simpler methods of using strings with objects attached” for the purpose divination, as practiced by Edo (Bini) people of Bendel State of Nigeria. They sometimes call it Ominigbon and sometimes Ogwega depending on place and emphasis.

To Edo (Bini) people, life is an uncharted sea where an individual needs to be guided by the unseen hands of the gods in order to succeed. As his needs vary and as he believes that each god is assigned a particular function in his life, his recourse to the gods for help and guidance is frequent whether in choosing a site for his house or farm, in deciding whom to accept as an in-law or seeking to restore health to a sick member of his family. But it is not the gift of every Edo (Bini) man to know the wishes and warnings of the gods. As we shall see very shortly, Ominigbon and its priest whom he calls Oka is the medium by which he communicates with the gods.

The need for the study of this system of divination has risen because more and more Edo (Bini) people today, Christians and non-Christians alike, seek the help of divination priests before they decide on any matter of importance. According to my research findings, the main reason why Ominigbon remains widely prevalent is that it serves an important function which is that of reducing anxiety. But for the practitioners themselves it is directly efficacious as a technique for attaining the ends envisaged. What then is Ominigbon and what are its functions in the society?

Ominigbon Myths:

The Edo(Bini) half-nut-stringed system of divination is mostly called by either of two names Ogwega or Ominigbon Ogwega or (Erhan Ogwega)-The tree of Ogwega as it is also called, is often identified with magic and divination among Edo(Bini). It is claimed that the bark of this tree cures all types of diseases, mental as well as physical, and it is well known as an effective elixir for youth. Above all, Edo (Bini) men from the earlier times have however been indebted to the Ogwega tree for producing the nuts that are stringed in 16 halves to produce a divination set. It is for this reason some people refer to the system as Iha Ogwega, that is, Ogwega Divination.

The second name for this system of divination is Ominigbon. Whereas the first name, Ogwega, relates the name of the system divination to the tree that produces the nuts used, this second name, Omingbon, relates to the origin of the system itself. The popular interpretation of the name is Omi-ne-Igbon (a foreigner from across the waters). This interpretation however poses a problem because there is no body of water around Benin-City. The possible meaning of the name is Ominigbon has therefore been a matter of speculation. Curiously, most Ogwega priests themselves do not bother to find out about the etymology of the word Ominigbon.

Chief (Dr) J.U.Egharevba however traces the origin as follows: Ominigbon (Ogbeide) ore a tie eninomwa no rhie Iha Na ke (Ile-Ife) ghadi Edo. Obo Oronmila no re Uhe oro Na rue iha, ren ore ovbiawaise nodion ogho Oronmila vbe eghe Nin, o ke vbe ren iha dinmwin esesemwese o ke do mu oghe obo re tobore yoto gha fi vbe Edo. Ominigbon also called Ogbeide) is the name of the person who brought this system of divination from (Ile-Ife) to Benin-City. He received his training from Oronmila of Uhe; in fact, he (Ogbeide) was in those days the head of Oronmila’s trainees, and he was very vast in the art of divination before he came to establish as a diviner in Benin-City).

Johnson’s History of Yoruba also makes mention of Setitu in connection with the mythical origin of Ifa and claims that he came to Benin-City from where he wandered to Owo and Ado before going back to settle finally at Ile-Ife. However, there is nothing in Ominigbon myth, its corpus or even in the conflicting names of these stories that helps to corroborate the claim of Uhe origin for Ominigbon. What seems certain so far is that Ogwega or Ominigbon divination was brought to Benin-City by a foreigner from an obscure location, maybe from Uhe.

Tools of Ominigbon:

Ogwega as used by the diviners contain 16 half-nuts of the tree already described. Before the diviner collects these half-nuts from the base of the tree, in fact, before he takes any part of it (bark, nuts, leaves or roots) for any divination or healing purposes he must make a payment of white chalk, cowries and a cock, with a prayer to the tree to grant power to the part of it to be taken away, so as to make the purpose of which it is to be used effective. It must be emphasized that in spite of this payment and the people’s indebtedness to the tree, it is not regarded with fear or a sense of mystery, nor is it worshipped in any other way as a god.

For the purpose of making a divination set, the diviner picks 16 half-nuts after making his payment, and he makes his choice in this manner: one half-nut that falls open, with the inside facing upwards, and one that falls face closed, the inside turned down. The eight closed and eight open half-nuts are picked in this way, alternatively, to make the set of 16. The half-nuts are then stringed in four rows of four half-nuts each are then stringed in four rows of four half-nuts each. The first tool of Ominigbon divination therefore consists of four strings, each of which contains four halves of Ogwega nuts. At one end of each string may be fastened a small bell (egogo) and some cowries.

The second tool of Ominigbon divination is Uta. It is sometimes referred to as the messenger of Ominigbon (Uko Iha), It is believed to be the one always sent by Ominigbon to heaven to procure answers for the client’s questions. Hence it is impossible for any divination priest to divine without Uta, which some people often describe as the key to Ominigbon’s mind. Uta is made of wood or bone. Sometimes, of course, the cowry shell or bronze, cast in human or animal shape, also serves. Whatever material Uta is made of, it is supposed to be small enough for the client to handle lightly in the hand, before his mouth, while asking his question-a process in Ominigbon divination called Iyan Uta.

Divination priests also use other tools which one might say has direct connection with Ominigbon. But this is because Ominigbon divination appears not to be practiced as a cult institution in itself anymore. Divination now involves the use of charms and incantations to ward off evil powers. Specialists who can foretell the future using Ogwega nuts also have access to an ancient knowledge of remedies and cures. Consequently every diviner is at one and the same time a curative doctor, diviner and juju priest. According to Egharevba: Some curative doctors practice both medical and divination arts together, and live on the animals brought for sacrifice, plus the fees paid by patients.

Training an Ominigbon Priest:

Divining, according to Chief Egharevba, was one of the two most respected professions in Edo (Bini) people. The second was the army. In the good old days native doctors and warriors were the most popular of all classes in Benin there were also the most feared, honoured and respected by all. Any young man who wanted to make a name for himself, would take up the art of medicine studying first under an able doctor as an apprentice (ovbiewase) Perhaps the reason why divination priests were so honored and respected was for the fact that it took and it still takes a lot of training, time and patience for one to be called a divination priests. For instance, a trainee diviner starts training at the age between six and ten years, and depending on how fast he learns, he stays in training for 10 to 15 years. Quite often he starts his training as a child and graduates as an adult. And through out the period of training, he lives in the house of his master and professional diviner.

As part of his training, he memorizes the 256 code symbols, and must be able to relate each to a folktale, a deep level translation, and be able to interpret them accurately in plain language as required by the pattern of half-nuts before him. As he progresses, he does not launch into any independent performance but stays around his master to assist him, first with the reading the code, and then in the deep level of folktale analysis. At this early stage, he is bound to make mistake but this does not matter yet as he does not speak in plain language: and besides, the master is there to correct whatever errors he makes. By the time he enters the final stage which is that of interpreting to the client the meaning of what Ominigbon divination says, and then he is nearing the completion of his course.

It is not for every trainee that strings work out as outlined above. For one thing, a trainee would need to be very disciplined to be able to complete his trainee would nee to be very disciplined to be able to complete his training. Possible causes of set-backs to complete his training. Possible causes of set-backs sometimes include insubordination, laziness, inability to co-operate with and to tolerate other trainees and members of the family, ill-health. Little wonder then that it is not everyone that begins the course of Ominigbon divination training that completes it. Other possible areas of difficulties in the actual work of Ominigbon are (a) reading from right to left, particularly for modern priests who may have had some form of western education, and who already learnt to read from left to right, (b) the close similarities between the interpretation of certain codes and, (c) having so much to commit to memory, namely, the individual falls of the half-nuts, the names of the codes symbols, and naming accurately things required for sacrifice. Even after and Ominigbon trainee has mastered the art of divination, he may continue to stay with his master to learn more because, as we mentioned earlier on, for a divination priest to succeed, he must have to be a juju priest, and at the same time know some curative remedies as well. Finally, as rightly observed by Chief Egharevba: When the apprenticeship is over, he makes a great feast to celebrate the occasion; his master then authorizes him to practice on his own

The Arm (Obo) and House (Owa) of Ominigbon

Ogwega divination set consists of 16 half-nuts, stringed in four rows of four half-nuts each. A single row or string of four Ogwega half-nuts is called Arm of Divination, Obo-Iha:

Each Obo Iha is further named according to a certain code, the criterion being the open or closed position of the half-nuts. The following 16 codes with their corresponding names could then emerge for each arm of Divination:

For easy representation, O means open half-nuts, and C means closed half-nuts. Furthermore, the reading proceeds from the top to the bottom, that is in the opposite direction as if the reading was done from the side of the client sitting opposite the diviner. For example, this string:

Is reading as Ighitan because the top most half-nut (from the opposite direction) is closed, that is, the inside part faces downwards. But if the strings were read from the position of the diviner it would be read as Oha, and that would be wrong. In reading, two strings are called a “House of Divination” (Owa Iha) and the diviner proceeds from the right side to the left side. In the example below, AB are in fact BA:

Each string or Arm of Divination has its own distinct nature as we have seen, but it must be combined with another string to form a “House of Divination “in order to carry a message when the code is read. An arm of Divination may be duplicated to form a combination, for example: Okan Okan. If both positions are the same in this way the name is followed by Nabe. Thus our duplicated Okan example would be read, Okan-nabe. Other than duplicating, Okan can also combine with any of the other 15 Arms of Divination to produce a total of 16 Houses of Dividionation as follows:

• Okan-nabe
• Okan Oha
• Okan Eture
• Okan Ete
• Okan Ighitan
• Okan Oghae
• Okan Oruhu
• Okan-Ohun
• Okan Ose
• Okan-Obare
• Okan-Eka
• Okan Erhukhua
• Okan-Ako
• Okan-Odin
• Okan-Oghoi
• Okan-Ogbi

Each Arm of Divination can be duplicated or be combined with any other Arm of Divination to produce 16 Houses just as we have seen of Okan discussed above. When this combinations or pairs of Arms of Divination are done for the 16 Arms of Divination, we would then have a total of (16)2 Houses of Divination that is 256 Houses. In other words, the patterns resulting from the throw of the strings are two hundred and fifty-six (256) possible combinations in the coding procedure. The relation between Ominigbon and the divining chain (Okpele) of Ifa which uses eight half-nuts instead of Ogwega’s 16 thus be established. This is how Wande Abimbola describes Okpele: The 256 probable presentation of the divining chain are based on the probabilities of a rough surface or a smooth surface presentation of each of the four half-buts on each side of the divination chain. If the base probabilities (i.e.) rough versus smooth surface are presented with the number 2, it means that the possible number representation one one side of the divining chain is 24. When this is duplicated we will have the following equation (24)2 = 256 “12 other than the questionable equation and the fact that Okpele half-nuts number half of those of Ominigbon, the two systems are very similar.

The Process of Divination:

Ominigbon divination priest in Edo (bini) is the consulted in the main when people are faced with difficulties and misfortunes, and he is expected not only to pronounce on the causes, but also to provide remedies. His work therefore consists in suggesting sacrifices and other procedures to restore ritual purity, or in advising people to desist from those wrong doings which led to the unfortunate events. The procedure which illustrates the basic principles involved in Ominigbon divination takes place as follows: a man goes to Ominigbon priest for divination. Clients usually prefer, where possible, to consult a diviner resident outside the locality they live in. This is probable done, first, because of the immunity which distance gives to such a diviner, and secondly to get an independent opinion of one who has had no knowledge of the history of the case to probably build his prediction on.

The actual throwing of Ogwega is done in the following way: the priest chews alligator pepper (Ehiendo) and sprays it with his mouth on the instruments. He then gives Uta, the messenger of Ominigbon, to his clients to put his question to silently and to give it back to him. The client murmurs his question to Uta which he holds in front of his mouth, without the diviner hearing or knowing what is asked. The first and very commonly the most popular question is “Ominigbon how do you see me?” The question seeks information about the general well being of he client, his relatives and all his dependents. Ominigbon’s answers to the question when it comes, may hit directly at the problem which the client has in mind or at that of any of his relatives, wives or children. Thus the original vague question is gradually narrowed down to particular issues and individuals.

Meanwhile, the priest in turn uses Uta to touch each of his 16 half-nuts now facing upwards in four strings before him. He gathers up one end of each string (not the end to which cowries are attached) and throws them down. Following the throw, the end of the strings to which the cowries are attached now falls to the side of the priest. For every question a client asks, the strings are supposed to be thrown four times. Some diviners with whom I discussed the point revealed that the second, third and the fourth throws and analyses are usually a test to confirm, expatiate on, or to refute the message of the first throw. Every throw produces two of the 256 codes or Houses of Divination. As these represent certain typical situations in life. Their corresponding names in the code are often used as idiomatic or deep expressions for these typical situations. To illustrate this point further, let us assume an imaginary throw in which the following patterns emerge:

The codes to be announced at the end of a throw like this (from right to left) are: Eture-Ighitan and Odin-Obara. But what the priest would actually tell his client is the subject of our next sub-section.

Erhia: The analysis of the Coded Message of Ominigbon:

Decoding or interpreting the resulting pattern made by Ominigbon half-nuts when they are thrown is the final stage of divination process. This stage is conceived of as Erhia that is, interpreting the coded message of Ominigbon.

The interpretation of Ominigbon code is symbol is the third of a three-stage process (a) reading the code of the half-nuts, (b)a deep level of translation of the code of symbols and, (c) interpreting the translation in ordinary plain language. For example: a young man is going to war and he comes to find out from the divination priest whether he will return safely from the war. The priest after the opening formula throws the four strings, and all the half-nuts of either the first two adjacent strings or those of the last two strings fall open. The priest makes other test throws and the first throw is confirmed: (a)He announces the code symbol which in this case is (Ogbi-nabe).On (b), the symbolic or deep level interpretation, is must be mentioned that there are certain Edo(bini) folktales which are dependent on Ominigbon and not told other than by a divination priest at work. The folktale explains the consequences to a folktale character (to whom the client now identifies himself), who performed or failed to perform the necessary sacrifices by the diviner.

To the young soldier, one of such folktales would not be told and for (Ogbi-nabe), it is likely to run thus: A young man was advised to sacrifice a dog to Ovia before going to war but he laughed and asked the connection a dog has with war, adding derisively that if Ovia wants a dog. He must for one elsewhere. But the the young man did not return to see whether or not Ovia got a dog elsewhere. On (c), the level of the ordinary language interpretation, (Ogbi-nabe) means that the situation about which information is sought will turn out well by the help of the god to whom sacrifices must be made. To a soldier going to war, this means that he shall return safely if he makes the necessary sacrifices before leaving.

Sometimes a divination priest may choose to leave out (b) and go straight to (c). In our earlier example of Eture-Ighitan and Odin-Obara, the priest after reading the code symbols may go straight to say that the client would receive some help from someone who is better placed in life than the client himself-(Eture-Ighitan), and that the type of help to expect shall be connected with money (Odin-Obara). Ominigbon divination priests do not use divination boards or planchette; neither do they make marks on whitened tablets corresponding with the pattern made by the half-nuts, as do their ifa and Okpele counterparts. Whatever knowledge an Ominigbon divination priest acquires in reading the code, in deep level translation of the code and in their interpretation, he stores in his memory; and this he applies to the case of the client before him, according to the position of the half-nuts. One possible implication for this, particularly of the inexperienced priest is that he makes and error of interpretation. But and Edo (bini) divination priest is never afraid of this because in one of his test throws he is sure to have Obara-Eture by which Ominigbon points it out to him he had made a wrong interpretation to his client. In other words Obara-Eture is a call on the priest to give the correct answer to the clients’ question.

Also Edo (bini) divination priest do not recite verses. They speak to their clients in prose. However, in the interpretation of Ominigbon symbols, there is a fixed sentence for every code or House of Divination. The following are a few codes and their fixed sentences.

(a) Erhokhua-Oha:

The walnut tree deceived the messenger of the day and took a whole year to produce fruits; it was this act of deceit that saved the walnut fruit from being eaten by witches. Erhokhua-Eka: It is the creature with a big head alone (Ekpokoyankan) who knows where he is going. Eture-Nabe: The squirrel’s father died quarrelling, the squirrel’s mother died quarrelling, yet the squirrel is still quarrelling.

The task of the divination priest is to explain to his client the meaning of the sentence as it applies to his (the clients) own particular circumstances. For instance, he is to explain to his client for whom Erhokhua-Oha falls that his problem will require time to solve; to his client for whom Erhokhua-Eka falls, that he has a very long journey before him, and for a very sick person, it may mean a journey to join his ancestors; and to his client for whom Eture-nabe falls, to beware of quarrelling or to seek harmony with someone with whom he has quarreled, as a means of solving his problems.

Ominigbon Divination and the Society:

The desire to know what is in store helps to account for the widespread resort to prophesy and divination in practically all societies of the world; and this is evident from the many people who patronize fortune-tellers or at least scan the astrological columns in the numerous newspapers and magazines that carry them. According to Johada, The anxiety to know one’s fate is so great that often ill tidings may be preferred ton an absence of information and often a period of anxious waiting even bad news may come as something of a relief, because it frees a person to adjust to a situation. Such too, we would say, are the main functions of Ominigbon to Edo (Bini) people. Strictly speaking, Ominigbon is not a good and it does not even claim to be one, or to have its own answers to the client’s questions. According to the interpretation of its coded pattern (Eture-Ogbi) it says:” As I am consulted so too I consult the (heavens) gods”. As to it’s relation with sacrifices it can only be pointed out that inquiry of the gods, as distinguished from prayers to them, is a marked feature of all early religious practices, and hence divinations like Ominigbon were closely connected with sacrifice.

Other functions which Ominigbon divination performs in the society are equally important. In judicial procedure, for instance, it is the last resort for detection of criminals, especially thieves, murderers and adulterers. Ominigbon divinations priests have been known on serious occasions to throw down their strings of half-nuts describe a culprit by a series of statements and sometimes go further to mention the name of the person on whom a guilt has been fixed. Also with divination are certain acts of behavior: rituals, taboo, sacrifices, propiation, expiation and purification. In addition Oka, as Ominigbon divination priests is called by Edo (bini) people, gives information about going to war, making choice of husband, wife or lover or starting a business venture. The divination priest has always been known to help too in detecting criminals, in planning courses of action, locating lost articles and in predicting the weather.

Thus if a wrong-doer is exposed by divination and has confessed, he or she may undergo ritual of cleansing; If the omission of a sacrifice to the ancestors has caused illness, it can be repaired and atoned for; and in all these different ways divination serves the important function of reducing uncertainties and anxiety, and more importantly it serves the function of restoring harmony to the society as a whole.

As David Tait sums it up for Konkomba:

The diviner’s role is to point out ritual and moral omissions. He recalls his society to religious and moral duty and by his insistence on avoidance or expiation of offences he releases his fellows from the burden of guilt and gives them security

Notes and References

• Burns C.S., The handbook of Folklore, (London, 1923) p.69.
• Williams R Bascom, Ifa Divination, Communication Between Gods and Men in West Africa (Bloomington: Indiana University Press,1969)
• Wande Abimbola, Ifa An Exposition of Ifa Literary Corpus(Ibadan, 1976)
• Geoffrey Parinder, African Mythology, (London, 1976) P.89.
• Melzian, Hans, J., A Concise Dictionary of the Bini Language of Southern Nigeria, (London, 1937).The botanical name for Ogwega tree is given as Detarium Senegalense.
• For purpose of consistency we shall henceforth continue to use the name Ominigbon even though the name Ogwega is equally very popular, particularly with reference to the nuts.
• Chief (Dr) Jacob Egharevba, Iha Ominigbon Benin-City, 1936) P.3.
• Samuel Johnson, History of the Yoruba, (London, 1921) pp.32-3.
• Chief (Dr.) Jacob Egharevba, Benin Law and Custom, (Benin-City, 1949) p.51.
• Ibid, (p.51).
• Ibid, (p.52).
• Wande Abimbola, Ifa: An Exposition of Literary Corpus (Ibadan, 1976) plate 2.
• The writer has personally never seen a female diviner and it does not seem that any divination priestess exist in Benin even though women form the bulk of the clients who patronize divination priests.
• Geoffrey Parrinder, African Mythology (London, 1976) p.90.
• Gustav Jahoda, The Psychology of Superstition, (Middlesex, England, 1969) p.133.
• The distinction between divination and ordeals is that while both are methods resorted to for discovering the truth, Divination is practiced by third parties to fix the guilt of a crime on a particular person, but the ordeal is undergone by the person accused to vindicate his innocence.
• David Tait, the Konkomba of Northern Ghana (Oxford University Press, 1961).