where answers are supposed to be given by any of
the divinities to those who have consulted them
regardingtheirpast,present,orfuture.Theearliest
known oracle was in the temple at Per-Wadjet, an
important site in predynastic ancient Egypt. This
celebrated temple dedicated to the worship of the
goddess Wadjet (often represented as a cobra) was
the source of the oracular tradition that spread to
ancient Greece from ancient Egypt. In many cases,
thesicksoughtresponsestotheirproblemsorcon-
cernsandtherecoveryoftheirhealthbysleepingin
oracular temples. The treatment of the sick resem-
bledwhatisknowntodayasmesmerism.
Prophecy as OracleOracle is also the name given to the divine
responses to questions asked of God/gods and the
pronouncements made by God without His being
asked.Becauseoraclesoftenprobeintothefuture,
theyarepropheticinnature.However,oraclescan
also deal with past occurrences and decisions to
be made in the present.
Thomas Houessou-AdinSee alsoGod
Further Readings
Achebe, C. (1959).Things Fall Apart.New York:
Anchor Books.
Asante, M. K. (2000).The Egyptian Philosophers:
Ancient African Voices From Imhotep to Akhenaten.
Chicago: African American Images.
Bascom, W. (1969).Ifa Divination:Communication
Between Gods and Men in West Africa. Bloomington:
Indiana University Press.
Dagnon, G. M. T. (1999).Libérer de la divination, de la
sorcellerie...[Unleashing of divination, witchcraft
...]. Cotonou, Bénin: Imprimerie Grande Marque.
Hounwanou, R. T. (2002).Le Fa, une géomancie
divinatoire du golfe du Bénin: Pratique et technique
(2nd ed.). Cotonou, Bénin: GAPE.
ORAL TEXT
A text is a verbal or nonverbal body of symbols
and signs that Africansperceiveand interpretas a
language. Africans transmit the oral text verbally
in such a way that the audience not only hears it,
butalsobearsanimprintandtranscriptionintheir
mind and memory. In ancient times, the oral text
was referred to asmedu netcher, “divine speech.”
Sometime later, it was referred to asNommo, the
regenerative word. The oral text was and still is
perceivedbymanyAfricansasverbalenergythatis
consideredaneffectivevehicleofpower.InAfrican
tradition, the beholder and master of the oral text
was believed to not only paint a picture, but also
deter maladies, conjure spirits, and appease and
placatedemons.Heorshecouldhonorandrevere
the deceased as well as foment war, peace, or
activism. The master of the oral text was a valued
preacher, oracle, diviner, seba maat, teacher, djele,
poet, or singer. The oral text in the African tradi-
tion is instructive, destructive, and constructive, a
wealth of wit and transmitted wisdom.
According to Africa’s oldest myths, the oral
text became the vehicle for the creator to form
andfashionthecosmos,toordertheworldwelive
in, as well as to supply intelligence, values, and
instructions to humankind. It has practical and
mythological significance. In the mythological
sense, it is at the whim, wish, and will of the old-
est ancestor to create and re-create order in the
universe. It was the gift of the transcendent and
lower gods to humans. In the practical sense, the
oral text was used to heal, instruct, teach, name,
andaddinsight.TheoraltextintheAfricanworld
is both sacred and secular depending on the
rhetorical situation and location. It is permanent
because it cannot be taken back once released.
Oncespoken,itimprintsthememoryofthosewho
bear witness and becomes embedded in the hearts
and minds of the listeners. Although spontaneous
on some occasions, at other times it may be care-
fullypresented.Ithasandcreatesform,butitalso
has a function, that is, to motivate and inspire. In
religion, the text is in the domain of the preacher
or divine and is the conduit or emissary of inspi-
ration from the divine for the presentation of a
message.Inwar,theoraltextisthedomainofthe
leader. The contemporary forms of the African
oraltextincludesong,rap,spokensoul,orpoetry.Khonsura A. WilsonSee alsoOdu Ifa498 Oral Text