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ancestors and the living other than divination are also recognized; warnings may come, for instance, through dreams and possession. But if the ancestors have not shown themselves by these other means, they may always be questioned through sikidy. After discovering the origin of the disorder, the mpisikidy provides the appropriate solution: offerings (sadaka), sacrifices (sorona or joro), charms to be carried (ody; west, aoly), or stored remedies (hazary, fanafody). Taboos (fady; west, faly) are also to be observed. The diviner is even charged with helping his patient avoid a recurrence of the trouble. |
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The mpanandro, like the mpisikidy, gives advice about events to be dealt with in the future but each employs different investigative techniques. Also, while the mpisikidy provides remedies, the mpanandro does not. The role of the mpanandro is particularly decisive in the case of a birth. This diviner explains to the family the vintana of the child and tells them the astrological name and the taboos attached to the new person. |
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The astrological procedures of the mpanandro are quite similar throughout the island, and we strongly suspect that they all came from the same place. According to Flacourt, Matatane country in southeastern Madagascar (around the Matitanana River) where the Antemoro (or Antaimoro) live was a center of astrological study as early as the fourteenth century (1661:172, 195).
9 This area was also the site of early Arab settlements, although strict Islamic observances were lost centuries ago.10 Historical evidence shows that Antemoro diviners, bearers of the astrological system, infiltrated nearly all the ancient kingdoms of Madagascar beginning in the sixteenth century. The ombiasy Andriamisara, who helped found the Sakalava empire around 1650, was said to be a member of the royal family (Fagereng 1948). Some ambitious kings sent delegates to Matitanana in the heart of Antemoro country to obtain the services of highly reputed ombiasy who could help increase their power. For instance, in 1790 Andrianampoinimerina, the king of Imerina, sent for Andriamahazonoro, a gifted ombiasy, who was incorporated into the noble family (Ferrand 1905).11 Today, although many persons claim to be ombiasy, only the Antemoro diviners are considered true professionals. The area is still a famous place of learning where specialists go for training and then return to their home communities with a common body of knowledge. Now we can better understand the degree of similarity of divination forms found throughout Madagascar. For centuries Matitanana has remained a training center for diviners who have migrated widely, usually attaining important positions in their home communities and with various royal families. |
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Vintana, ''destiny," is the center of interest for traditional Malagasy astrology, which attempts to determine the influence of the stars on terrestrial events and to predict the future from it.12 The Antemoro system is different from the Western practice of casting individual horoscopes, though its goal is similar: to situate the individual in relation to cosmic forces. A knowledge of individual-cosmic relationships is considered essential to determine what decision should be made. According to the Malagasy world view, things as well as human beings have destinies which are controlled by the ancestors and may need to be explored. The destiny of a house, a cattle pen, or a collective tomb as well as the destiny of a newborn |
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