Benin, the belief in divine ancestors or divinities
and the consultation of the Bokonon have
remained active and strong. The Bokonon is all
the more revered today, although some bamboo-
zled proselytes are in denial of the important role
of a Bokonon in modern societies.
The Bokonon is a noble practitioner of the Fá
divination. In the Fon Cosmology, the Fá (Ifá
in Yoruba) is the Messenger of Mawu-Lisa, the
Supreme God, and the spokesterson of all deities.
Consisting of 256 signs, of which 16 are main signs
and 240 are secondary signs, the Fá is the spirit that
enlightens, guides, and controls human destiny. Only
the Fá, through the intermediary of the Bokonon,
can find solutions to all problems after detecting and
revealing the causes. The Fá sheds light on people’s
past, predicts the future, and prescribes the appro-
priate conduct for a happy life. As a system of div-
ination, the Fá speaks in parables, and only the
Bokonon can translate and explain these parables,
recommend proper recipes, and perform relevant
sacrifices. Before every important ceremony or func-
tion, it is imperative to consult the Bokonon.
The Bokonon is highly respected, almost dei-
fied. He is the Counselor of the King, hence the
most important person in the Cabinet. The King
always refers to the Bokonon for all significant
matters pertaining to the stability of the Kingdom,
and his recommendations are strictly heeded. The
Bokonon is consulted for all major decisions. For
example, a chief cannot be appointed without
consulting the Bokonon; the King must consult
the Bokonon before sending troops to war. In
marriage, the Bokonon is consulted to determine
whether the union is a good one. Even in child-
birth, from pregnancy through delivery, the life of
a child is announced and oriented by the Fá, who,
through the Bokonon, predicts the fate of the
child and recommends applicable sacrifices to be
performed for the child’s well-being.
The Bokonon begins his divination by invoking
the names of divine ancestors, the gods of the sky,
and the Earth and sea deities to receive their bless-
ing and guidance to carry out his work successfully.
As the legitimate interpreter of the Fá, the Bokonon
goes through a complex and ritualistic procedure,
talks in parables, and uses allegories, which may
appear like rigmarole to a nonhabituated person.
Throughout the consultation, the Bokonon sings
prophetic songs in honor of the deities.
At the conclusion of his consultation, the
Bokonon pays due homage to the Fá through lita-
nies while beating out the rhythm of the tune
either on the ground or the edge of his Fáté (slate
that bears the Fá signs) with his baton, called
Lonflin. Indeed, the Bokonon’s tools include the
Fâtê(slate),Houé(kaolin powder to sprinkle over
the slate),Akpélè(traditional chaplet),Adjikouin
(special dried nuts),Lonflin(baton),Akwêkoun
(cowry shells), 36 Dékoun(36 dried palm ker-
nels),Fá Dôkpó(cloth bag holding all accessories
but the slate), andZan(sleeping mat).
An all-round Bokonon is versatile. He has a
good command of all three stages of the Fá div-
ination—Fá titêorFá kikan(consultation of the
Fá),Vô dide(explication of the prophecy), andVô
sisáoradra(performance of appropriate sacrifices
for satisfactory results). To pass through the div-
ination crucible and emerge as a true Bokonon,
one must master at least the first two stages of the
Fá divination. The profession of Bokonon is con-
sidered solely the province of men.Thomas Houessou-AdinSee alsoFa; Ifa; Vodou in BeninFurther Readings
Bascom, W. (1969).Ifa Divination:Communication
Between Gods and Men in West Africa. Bloomington:
Indiana University Press.
Clochard, B. (Ed.). (1993).Ouidah:Petite anthologie
historique. Cotonou, Benin: FIT Edition.BONDO SOCIETY
Bondo, sometimes used interchangeably with
Sande, is a society exclusively for females in Sierra
Leone, Liberia, Guinea, and the borders of the
Ivory Coast. Most women belonging to the ethnic
groups of Temne, Mende, Vai, Kissi, Lele, Susu,
Gola, Bassa, Kpelle, Bom, Belle, Gbandi, Loma,
Dei, Kim, Kono, and others are initiated into a
Bonde/Sande society. Bondo/Sande is an organiza-
tion as well as a body of knowledge. A woman is
initiated into the society and belongs to a chapter in
her specific region. The expression “Where thereBondo Society 133