Sikidy is a form of algebraic geomancy practiced by Malagasy peoples in Madagascar. It involves algorithmic operations performed on random data generated from tree seeds, which are ritually arranged in a tableau called a toetry and divinely interpreted after being mathematically operated on. Columns of seeds, designated "slaves" or "princes" belonging to respective "lands" for each, interact symbolically to express vintana ('fate') in the interpretation of the diviner. The diviner also prescribes solutions to problems and ways to avoid fated misfortune, often involving a sacrifice. The centuries-old practice derives from Islamic influence brought to the island by medieval Arab traders. The sikidy is consulted for a range of divinatory questions pertaining to fate and the future, including identifying sources of and rectifying misfortune, reading the fate of newborns, and planning annual migrations. The mathematics of sikidy involves Boolean algebra, symbolic logic and parity. == History == The practice is several centuries old, and is influenced by Arab geomantic traditions of Arab Muslim traders on the island. Most writers link the origins of sikidy to the "sea-going trade involving the southwest coast of India, the Persian Gulf, and the east coast of Africa in the 9th or 10th century C.E." Stephen Ellis and Solofo Randrianja describe sikidy as "probably one of the oldest components of Malagasy culture", writing that it most likely the product of an indigenous divinatory art later influenced by Islamic practice. Umar H. D. Danfulani writes that the integration of Arabic divination into indigenous divination is "clearly demonstrated" in Madagascar, where the Arabic astrological system was adapted to the indigenous agricultural system and meshed with Malagasy lunar months by "adapting indigenous months, volana, to the astrological months, vintana". Danfulani also describes the concepts in sikidy of "houses" (lands) and "kings in their houses" as retained from medieval Arabic astrology. Chemillier et al. say the practice's spread across Madagascar likely originated with the southeastern Antemoro people, among whom Arab influence was the strongest. Though the etymology of sikidy is unknown, it has been posited that the word derives from the Arabic sichr ('incantation' or 'charm'). Sikidy was of central importance to pre-Christian Malagasy religion, with one practitioner quoted in 1892 as calling sikidy "the Bible of our ancestors". A missionary report from 1616 describes one form of sikidy using tamarind seeds, and another using fingered markings in the sand. The early colonial French governor of Madagascar Étienne de Flacourt documented sikidy in the mid-17th century: Matatane country in southeastern Madagascar [...] where the Antemoro [...] live was a center of astrological study as early as the fourteenth century [...]. This area was also the site of early Arab settlements, although strict Islamic observances were lost centuries ago [...]. Historical evidence shows that Antemoro diviners, bearers of the astrological system, infiltrated nearly all the ancient kingdoms of Madagascar beginning in the sixteenth century. [...] Today, although many persons claim to be ombiasy [diviners], 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 certain 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. Comparison of contemporary rites with centuries-old texts show that sikidy has been remarkably unchanged throughout its history. The "infiltration" of Malagasy kingdoms by Antemoro diviners, and Matitanana's role as a place for astrological and divinatory learning, help to explain the relatively uniform practicing of sikidy across Madagascar. Chemallier et al. write that the mathematical construction of the arrangement of seeds is procedurally consistent across all of Madagascar, with variations in practice between groups and regions being limited to more minor aspects, such as the alignment of figures according to cardinal directions. One exception is the simplified Merina sikidy joria. === Origin myths === Mythic tradition relating to the origin of sikidy "links [the practice] both to the return by walking on water of Arab ancestors who had intermarried with Malagasy but then left, and to the names of the days of the week" and holds that the art was supernaturally communicated to the ancestors, with Zanahary (the supreme deity of Malagasy religion) giving it to Ranakandriana, who then gave it to a line of diviners (Ranakandriana to Ramanitralanana to Rabibi-andrano to Andriambavi-maitso (who was a woman) to Andriam-bavi-nosy), the last of whom terminated the monopoly by giving it to the people, declaring: "Behold, I give you the sikidy, of which you may inquire what offerings you should present in order to obtain blessings; and what expiation you should make so as to avert evils, when any are ill or under apprehension of some future calamity". A mythic anecdote of Ranakandriana says that two men observed him one day playing in the sand. In fact he was practicing a form of sikidy worked in sand called sikidy alanana. The two men seized him, and Ranakandriana promised that he would teach them something if they released him. They agreed, and Ranakandriana taught them in depth how to work the sikidy. The two men then went to their chief and told him that they could tell him "the past and the future—what was good and what was bad—what increased and what diminished." The chief asked them to tell him how he could obtain plenty of cattle. The two men worked their sikidy and told the chief to kill all of his bulls, and that "great numbers would come to him" on the following Friday. The chieftain, doubting, asked what would happen if their prediction didn't come true, and the two men promised they would pay with their lives. The chief agreed and killed his bulls. On Thursday, thinking he'd been duped, he prematurely killed the first man of the two who'd told him about the divinatory art. On Friday, however, "vast herds" came amidst heavy rain, actually filling an immense plain in their crowd. The chieftain lamented the mpisikidy's wrongful execution and ordered for him a pompous funeral. The chieftain took the second man as his close adviser and friend, and trusted the sikidy forever afterwards. The British missionary William Ellis recorded in 1839 two idiomatic expressions used in Madagascar that come from this story: "Tsy mahandry andro Zoma" (lit. 'He cannot wait 'til Friday') is said of someone extremely impatient, and heavy rainshowers falling in rapid succession are called "sese omby" (lit. 'a crowding together of cattle'). == Rites and arrangement of seeds == The divination is performed by a practitioner called an mpisikidy, ny màsina (lit. 'sacred one'), ombiasy, or ambiàsa (derived from the Arabic anbia, meaning 'prophet') who guides the client through the process and interprets the results in the context of the client's inquiries and desires. As part of an mpisikidy's formal initiation into the art, which includes a long period of apprenticeship, the initiate (called a mianatsy) must gather 124 and 200 fàno (Entada sp.) or kily (tamarind) tree seeds for his subsequent ritual use in sikidy. Raymond Decary writes that, at least among the Sakalava, a man must be 40 years old before learning and practicing sikidy, or he risks death. Before beginning to study, a student practitioner must make incisions at the tips of his index finger, his middle finger, and his tongue, and put within the incisions a paste containing red pepper and crushed wasp. This paste impregnates the fingers that will move the seeds of the sikidy and the tongue that will speak their revelations with the power to decipher the sikidy. Once this is done, he leaves at dawn to search for a fano (Entada chrysostachys) tree. Upon finding it, he throws his spear at its branches, shaking the tree and causing its large seed pods to fall. During this act, some initiates say: "When you were on the steep peak and in the dense forest, on you the crabs climbed, from you the crocodiles made their bed, with their paws the birds trod on you. Whether you are suspended in the trees or buried, you are never dried up nor rotten." In his study (written in 1941 and revised in 1948), Decary reported that the salary paid by a mianatsy to his master is "not very high": up to five francs, plus a red rooster's feather. The mpisikidy ritually arranges his seeds into a sixteen-column table consisting of four columns of randomly-generated data (representing fate) and eight columns of data derived from logical ope
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