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the adviser and the consultant through the direct intercession of God, the deceased elders, and the family animal companions. |
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At the outset of each consultation, the consultant points the knob end of the club toward the sun, then taps it on the flat, roughly circular stone that is placed on the ground between the two. In response to questions put by the adviser, the consultant points the knob end toward various parts of the adviser's body. He also draws patterns in the air or on the ground with this club. The designs drawn on the ground, the signs made in the air, and the parts of the body that are touched by this means form a coded language that is known to both the consultant and the adviser. This language refers to specific symptoms, illnesses, problems, persons, practitioners, courses of action, gatherings, payments, feast materials, deceased elders, deities, and animal companions that might be involved. Crucial questions are often asked several times. In addition, confirmation is usually sought by the adviser by whispering to the consultant the meaning that he has come to understand for a particular sign. |
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In principle, throughout this process the consultant is quiet, except for the whis- |
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A Batammaliba diviner, Mani of Koufitoukou (left) and a family adviser,
Tifanmou of Koutalokou, holding the consultation club during a
divination session in Koutalokou village, northern Togo,
August 26, 1977. Photo by Rudolph Blier. |
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