3rd pers. sgl. in negative imperfect.

yes (as reply to a question).

(1) danger.

(2) harm.

a very fat, brown bush-rat, living mostly in dust-heaps near the town;

same as ekwɛmɔ [ ˥ ˥ ˥ ];

also called esi-oha [ ˩ ˥ ˦ ] “bush-hog”.

It is sacrificed to Ɔɽ̃ɔ̃mila [ ˩ ˥ ˩ ˩ ], together with fish.

a ceremonial sword worn by chiefs;

it does not show as high a rank as the ada [ ˥ ˥ ];

cf. gb-ɛbɛ̃ [ ˥ ˩ ].

a tree, found near water, Mitragyna macrophylla;

planks are used to build ceilings.

a praise-name of the war-chief Edogũ [ ˩ ˥ ˥ ];

v. Abigɛ̃gɛ̃ [ ˥ ˩ ˥ ˥ ].

a kind of sedge growing on river banks;

the leaves have saw-like edges;

used by women to make a kind of mat (atɛrhu [ ˩ ˥ ˩ ]) and bags.

any charm of powdery substance with which people wash themselves (kpe [ ˥ ]) or rub their foreheads or chests.

The substance is fried and ground when being prepared.

Mostly of noxious character, but also for preventing diseases and bad luck;

ɛb-ɛrhia [ ˩ ˥ ˩ ] “spoiling charm”: harmful charm;

ɛb-iloʋe [ ˩ ˥ ˩ ˩ ] charm enabling a man to have intercourse with a woman without her knowledge;

ɛb-ɔziʋiɛ [ ˩ \ ˩ ˩ ] charm used by thieves;

it makes the place where they are going to steal deserted;

v. asua [ ˩ ˥ ], eɽ̃uã [ ˩ ˥ ].

name of a Bini deity (an ihɛ̃ [ ˩ \ ]) who transformed himself into a hill after Ɔxwahɛ [ ˩ / ˩ ] had become a river.

(1) any sacred object that has been instituted by man and not by a god himself, in contrast to ihɛ̃ [ ˩ \ ].

(2) a general term for “god, deity”;

cf. Yor. bɔ [ ˧ ];

v. ɽu [ ˥ ], vɛ̃ 2 [ ˥ ].

an ɔkakuo [ ˩ ˥ (4-1) ]: warrior-chief, with Elogbosɛ [ ˩ ˥ ˩ ˥ ] under Ezɔmɔ [ ˥ ˥ ˥ ].

temporary resting-place, e.g. in travelling, or for hunters, the place whence one sets out and returns to roast one’s meal;

for farmers, the rest-place during the period when the farm is cleared and no oxogbo [ ˩ ˥ ˥ ] has yet been put up.

a depression in the roofs of Bini houses, intended for leading the rain-water to the ground.

name of a Bini village.

leucorrhoea;

cf. Yor. ɛda [ ˩ ˩ ].

native crown;

ɛd-ivie [ ˥ ˥ ˦ ] bead-cap;

same as ɛrhu‿ivie [ ˩ ˥ ˥ ˦ ];

cf. Yor. ade [ ˧ ˥ ].

(1) day;

ɛdɛ ni [ ˥ ˥ / ] that day;

then;

refers to the past only.

With numbers, e.g. ɛdɛ-hã-ɽɛ [ ˩ ˩ / ˩ ] six days from to-day;

ɛdɛ-hĩɽ̃ɔ̃-ɽɛ [ ˩ ˩ ˩ / ˩ ] a week from to-day;

ɛdɛ-ɽ̃uʋ̃aɽ̃ɛ̃-ɽɛ [ ˩ ˩ ˩ ˩ / ˩ ] eight days from to-day;

ɛdɛ-kiasugi-ɛɽɛ [ ˩ ˩ ˩ ˩ ˩ ˥ ˩ ] fifteen days hence;

but with a different tone in the prefix: ɛdɛ-ha [ ˥ ˩ ˥ ] three days’ time;

ɛd-ɛnɛ [ ˥ ˩ ˥ ] four days’ time;

ɛdɛ-hã [ ˥ ˦ ˩ ] six days’ time;

ɛdɛ-hĩɽ̃ɔ̃ [ ˥ ˩ ˥ ˩ ] a week’s time;

ɛdɛ-ɽ̃uʋ̃aɽ̃ɛ̃ [ ˥ ˩ ˩ ˩ ˥ ] eight days’ time;

ɛdɛ-gbe [ ˥ ˩ ˥ ] ten days’ time;

ɛdɛ-kiasugie [ ˥ ˩ ˥ ˩ ˥ ] fifteen days’ time, with the exception of ɛd-eva [ ˩ ˥ ˦ ] “two days’ time” and the form ɛde-ɽ̃ɛ̃ɽ̃ɛ̃ [ ˩ ˥ ˩ ˥ ] for the more frequent ɛdɛ-ɽ̃ũʋ̃aɽ̃ɛ̃.

ɛd-ɛki [ ˩ \ ˩ ] market-day.

The days of the Bini market week are: 1st, ɛd-ɛki‿ɔba [ ˩ ˥ ˦ ˦ ˦ ] “day of Benin central market”;

2nd, ɛd-ɛk-igo [ ˩ ˥ ˦ (3-1) ] “day of Igo-market (?)” ― this day is also called ɛd-ekɛ̃ n-aka [ ˩ ˥ ˩ ˥ ˩ ], lit. “small (?) rest-day”, i.e. the day between two rest-days;

3rd, ɛd-ɛki‿adɔlɔ [ ˩ ˥ ˦ ˦ ˩ ˥ ] “day of the Adɔlɔ-market”;

4th, ɛd-ekɛ̃ [ ˩ ˥ ˦ ] restday;

originally the rest-day of the Ɔxwahɛ [ ˩ / ˩ ]-priests (only?), now all over the country.

On ɛd-ekɛ̃, the witches are supposed to have their meetings.

The day is also called ɛd-ɛki‿Enyaɛ [ ˩ ˥ ˦ ˦ ˩ ] “day of the Enyaɛ-market”.

Some expressions for days of the European week that are used by old people only: Monday, ɛdɛ n-asuɛ̃ nwina ʋ-uzɔla [ ˩ ˩ ˩ ˩ ˩ ˩ ˥ ˩ ˥ ] “the day one starts to work in the week”, or ad-uzɔl-ɛdɛgbe [ ˩ ˥ ˩ ˥ ˦ (3-1) ] “week is finished at daybreak” (the verb is do);

Tuesday, kpɛd-eva ʋ-uzɔla [ ˥ ˦ ˩ ˥ ˩ ˥ ] “two days in the week”;

cf. ikpɛdɛ [ ˩ ˥ ˦ ];

Wednesday, ɛdɛ n-awa‿inwin-eva [ ˩ ˩ ˩ ˩ ˩ ˩ ˥ ˦ ] “the day which divides work into two” (wa [ / ]).

For the other days v. iɽaxwɛ [ ˥ ˥ ˩ ], axwɛ [ ˥ ˩ ], uzɔla [ ˥ ˩ ˥ ].

Idiom.: ɛdɛ n-aw-eri-ɛdɛ ye [ ˩ ˩ ˥ ˥ ˦ ˦ ˩ ˥ ] “the day when it is said: so the day is”: the day when an Ɔba’s death is announced by the Iyasɛ [ ˥ ˩ ˥ ], i.e. three years after his death.

ɛdɛ is used as subject in several cases where in English the impersonal pronoun “it” is used, e.g. ɛdɛ mũ [ ˩ ˥ (4-1) ] “it is dark”;

v. also ota [ ˩ ˩ ], hiihii [ ˩ ˩ ], and nwa 2 [ / ], gbe 3 [ ˥ ].

(2) before (found in a negative sentence);

eʋ̃i ʋeriɔ masunu ɛdɛ [ ˩ ˩ ˥ / ˥ ˩ ˩ ˩ \ ] such a thing never happened before.

(3) preceding (e)ne [ \ ] adds the idea of “before”, “ago”, e.g. n-ɛdɛ-so [ \ ˩ ˩ ], [ ˥ ˩ ˩ ] (a) some days ago;

the other day;

v. ɛɣɛ [ ˩ ˩ ];

imi-ebe n-ɛdɛ-so [ ˩ ˥ ˥ ˩ ˥ ˩ ˩ ] I had a letter the other day: (b) last time;

n-ɛdɛ-so n-ima nami-egbe, eɽ-iɣis-ediɽ̃ã sɛ [ ˥ ˩ ˩ ˩ / ˥ ˩ ˩ ˥ ˩ ˥ ˥ ˩ ˥ ˩ ˥ ] lit. “last time when we met each other it was (that) I reached this place last”;

I have never been here since we met last time.

v. (e)d-.

never (with negative verb).

every day;

daily;

cf. ɛdɛ [ ˩ ˥ ], ɛdɛgbegbe [ ˩ ˥ ˦ ˩ ].

every day;

daily;

cf. ɛdɛ [ ˩ ˥ ], ɛdɛgbedɛgbe [ ˩ ˥ ˦ ˧ (2-1) ].

palm-nuts (collective);

uhuʋ̃-ɛ̃dĩ [ ˩ ˥ ˩ ˥ ] bunch of palm-nuts;

ikp-ɛdĩ [ ˩ ˥ ˦ ] are single nuts;

ɛdĩ-ebo [ ˩ ˥ ˥ ˦ ] “European palm-nuts”: pineapples;

cf. Yor. adĩ [ ˩ / ].

Benin.

neighbourhood;

neighbours (collectively);

eʋ̃-ɛ̃dogbo ʋ̃ɛ nɔ [ ˩ ˥ ˩ ˩ ˥ ˦ ] they are my neighbours ( “people of neighbourhood”).

a tree, “bitter kola”;

Garcinia kola;

edible;

with round, not oval, pods.

It is sacrificed to Shango (the Yoruba god of thunder);

ɛdũ-eni [ ˩ ˥ ˥ ˦ ] “Elephant’s bitter kola”, Pentadesma butyracea;

was not known to the informant.

name of Ogũ [ ˩ ˥ ] in his quality as god of hunting;

thus called by hunters and warriors they keep the skulls of all their trophies on his shrine and take all their weapons to the shrine when they sacrifice.

When sacrificial meat is shared the biggest share is given to the man who had the greatest success in hunting, without regard to seniority.

A hunter’s shrine is in the Ogũ [ ˩ ˥ ]-room of every head man of a clan (ɔka ɛgbɛe [ ˩ ˥ ˥ (4-1) ]) v. ɔkãhuʋ̃u [ ˩ ˩ ˩ ˩ ].

wealth;

ɛf-ɛɽe kpɔlɔ gbe [ ˩ / ˩ ˩ ˥ ˦ ] his wealth is great.

whiteness;

cf. fuɔfua [ ˩ ˥ ], ufua [ ˩ ˥ ].

quickness;

used after a verb in the meaning of “quickly”: ɣad-ɛgiɛgiɛ n-idogi-ɔ‿(u)huʋ̃u ɣari-esabu (de [ / ], gie [ ˥ ]) [ ˥ ˩ ˥ ˦ ˧ / ˩ ˩ ˥ ˩ ˥ ˩ ˩ \ ˩ ] lit. “come quickly that I may come (and) send you on an errand to go to the shop”;

ɔnwina‿ɛgiɛgiɛ [ ˩ ˩ ˩ ˩ ˥ ˦ ] he (always) works quick ly;

ɛgiɛgiɛ [ ˩ ˥ ˦ ] be quick!

cf. giɛgiɛ [ / ˦ ].

one-stringed native musical instrument in the form of a bow;

put to the mouth and played with two sticks.

(1) bell;

iɽakp-ɛgogo (kpe [ / ]) [ ˩ ˥ / ˥ ˥ ] I am going to ring a bell.

(2) clock, watch.

(3) hour;

ɔmudia y-ɛgog-ɔkpa [ ˩ ˥ ˩ ˥ ˥ ˥ ˥ ] he waited an hour;

ɛgog en-ɔtu (enɛ [ \ ˥ ], ɔtu [ ˥ \ ]) [ ˥ ˥ ˥ ˦ (4-1) ] it has struck four o’clock;

cf. Yor. agogo [ ˧ ˧ ˧ ].

bathroom of Bini house, where the owner’s Osũ [ ˩ ˥ ] is kept.

Ɔba’s residence a Benin City.

a creeper, Hippocarpu spec. nov.;

used for tying yams to yam-poles, rafters, etc. in house building.

hoe;

gũ ʋ̃ɛ hu‿ɛgwɛ n-iɣaya gb-ĩɽ̃uʋ̃u [ ˩ ˥ ˩ ˩ ˩ ˩ ˥ ˦ ˦ ˩ ˩ ] lit. “help me to find a hoe that I shall take to clean the grass”;

(hu‿ is a real low tone here, but with a slight fall in hu‿ the sentence would mean “let me find...”).

a bat, living in houses, smaller than ɔwɔ [ ˩ ˩ ].

a rattle, made out of the long leaves of the uɽua [ ˩ ˩ ] palm, which are twisted into a chain of small receptacles containing a few esal-ebo [ ˩ ˩ ˥ ˦ ]-grains each;

worn round the ankle by Ɔvia [ ˩ ˥ ]-dancers.

ɛgũ-abɔ [ ˥ ˥ ˦ ] an obsolete, or at least idiomatic word for “bead-armlet” (coral or other beads) as worn by women and children;

nowadays ivi-abɔ [ ˩ ˥ ˥ ˦ ] is mostly used.

ɛgũ-awɛ [ ˥ \ ˩ ] an obsolete word for “bead-anklet”;

same as ivi-awɛ [ ˩ ˥ ˩ ˩ ].

armlet, of iron or brass;

also leather armlet on which charms have been sewn;

the charms are intended to give the bearer strength, e.g. to a woman in a difficult case of childbirth;

cf. Yor. ɛgba [ ˩ ˩ ].

a quick dancing step, accompanied by quick singing and drumming.

“killer that kills the cleared bush”: a strong harmattan wind blowing from noon until about four o’clock;

cold, with clouds of mist.

large oil barrel, hogshead.

widow.

sib;

patrilineal, exogamous;

liaison other than by marriage, if begun without knowledge of the relationship of the partners, must be purified by a sacrifice to erha [ ˥ ˥ ], the ancestors.

The members of the ɛgbɛe have a particular morning greeting (v. la 3 [ ˥ ]), also a special taboo (v. awua [ ˩ ˩ ]), and a senior (ɔka‿ɛgbɛe [ ˩ ˥ ˥ (4-1) ]) who must live in Benin City (or have a representative there);

v. uniɛ [ ˥ ˥ ], ɛwae [ ˩ ˩ ], Umogũ [ ˥ ˩ ˥ ], Umosũ [ ˥ ˩ ˥ ], Egi-esã [ ˩ ˥ ˥ ˩ ], Ogi-efa [ ˩ ˥ ˩ ˩ ], Igũ [ ˩ ˥ ], Oyeɽu [ ˥ / ˥ ], Uhɛ [ ˥ ˩ ], Iso [ ˩ ˩ ], Egi-enwa [ ˩ ˩ ˩ ˥ ], Eyedɛ [ ˩ ˥ ˥ ], Iduʋ̃-ĩʋi‿otɔ [ ˩ ˥ ˩ ˥ ˩ ˩ ], Iʋi‿eze [ ˩ ˥ ˥ ˩ ], Uɣɔtɔ̃ [ ˥ ˩ ˥ ], Isĩɛʋ̃ɛɽo [ ˩ ˩ ˩ ˩ ], Ɔbo [ ˩ ˥ ], Umodu [ ˥ ˥ ˩ ], Ogiaʋ̃ɛ [ ˩ ˩ ˥ ].

name of an Ɔba.

small piece of embroidered cloth worn round the waist by people attending ugie [ ˩ ˩ ].

an idiomatic word for suicide;

v. zɛ 1 [ ˥ ].

house wall put up in the Jekri way, with bundles of sticks and canes;

may then be plastered.

(a) forest;

thick bush;

(b) distance;

inu‿ɛgb-ɔk-eʋ̃a ya s-ɛdo (ke [ ˥ ], sɛ [ ˥ ]) [ ˥ ˥ ˥ ˥ ˥ (4-1) / ˩ ˥ ] how far (how much distance) is it from here to Benin?

cf. ugbo [ ˥ ˥ ];

Yor. igbo [ ˧ ˥ ].

unripe palm-nut bunch (not yet containing any kernels).

a man belonging to the iɣele (pl.) age-group, cf. from 30 to 50 years of age;

they used to serve during wars and do carriers’ work;

they still help in house building and fell trees on the farms of the most important ediɔ̃ [ ˩ ˥ ] (only occasionally, on big farms).

small yam-pole.

time;

ɛɣɛ hia [ ˩ ˩ ˥ ] always;

ɛɣɛ ni [ ˩ / / ] at that time, then;

ɛɣɛikɛɣɛ and kɛɣɛikɛɣɛ [ ˩ / ˥ ˩ ] every time;

ɛɣɛ na [ ˩ / ˩ ] at this time, now;

n-ɛɣ-ɛd-ia [ ˥ \ ˩ ] three days ago (cf. ɛdɛ [ ˩ ˥ ], eha [ ˩ ˥ ]);

n-ɛɣ-ɛd-ɛnɛ [ ˥ ˥ ˩ ˩ ] four days ago (cf. ɛdɛ [ ˩ ˥ ], enɛ [ ˩ ˥ ]);

v. (e)ne [ \ ], (e)d-.

African black kite, and, black-shouldered kite;

this kite is often found near farm fires, and there is a story that it is a transformed man who cannot become a human being again because his charm has been burnt in a farm fire;

cf. Yor. awodi [ ˩ ˩ ˩ ].

impluvium, same as ukpafɛ̃ [ ˩ ˥ ˩ ];

ɛɣod-ɛriɛ [ ˥ ˥ ˩ ˥ ] impluvium in the women’s apartment;

ɛɣod-ikũ [ ˥ ˥ ˩ \ ] impluvium in the ikũ [ ˩ \ ].

The room containing the ɛɣod-ɛriɛ is not an ikũ;

it is long, while the ikũs are square.

a tree, Terminalia superba;

used as firewood only.

The F.D. list contains another tree, ɛɣɔɛ̃ n-ebi [ ˩ ˩ ˥ ˦ ] “dark ɛɣɔɛ̃”, Terminalia ivorensis.

This distinction was not made by my informant.

“bush-crocodile”, the small sort of crocodile that lives in swampy water;

ɛɣuɣu na wu ʋ-ob-ɔkpa keʋ-ow-ɔkpa [ ˩ ˥ / ˩ ˥ ˩ ˥ ˥ ˩ ˩ / ˥ ] this crocodile is paralysed on one side, lit. “died in one hand and one foot”.

They are believed to be paralysed, and therefore their bones are useful as a charm that keeps thieves from stealing.

a dance, danced at an ugie [ ˩ ˩ ].

buffalo;

cf. Yor. ɛfɔ̃ [ ˧ ˩ ].

forehead.

green pigeon, Vinago calvus.

yam-heap.

yes (as reply to a question).

(1) one’s personal guardian spirit;

ɛhi is believed to live in the ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ];

it “prays in ɛɽ̃iʋ̃i for our long life”, and it is also responsible for any lucky or unlucky happenings.

It is believed to be “with a man all the day”, and at night it gives account to Osa [ ˩ ˩ ].

The ɛhi is represented by an object near a man’s sleeping-place;

the composition of this substitute seems to vary according to the sib to which the owner belongs.

The ɛhi does not want any blood sacrifices.

Uhuʋ̃u [ ˩ ˥ ˩ ], the head, is believed to be the ɛhi’s helper and to render account of the happenings during the day to it;

ob-ɛhi nɔ [ ˩ ˥ ˩ ˥ ] it is the ɛhi’s work (lit. “hand”): this is said whenever a man has achieved anything extraordinary, or has had outstanding luck.

(2) Ɛhi‿ɔba [ ˩ ˥ ˥ ˥ ] title of a chief, lit. “the Ɔba’s ɛhi”;

he is chosen by divination to be the representative of the Ɔba’s ɛhi, and his main qualification is that the oracle must have pronounced him to grow very old.

He has great privileges, e.g. he can say anything he likes to the Ɔba without committing any offence.

Formerly, he had to die when the Ɔba died;

v. egi-egbe [ ˩ ˥ ˥ ˦ ].

(3) ɛhi n-oha [ ˩ ˩ ˥ ˦ ] lit. “bush-ɛhi”: echo;

there seems to have been a belief that the ɛhi n-oha actually was a spirit that repeated one’s words.

(4) ɛhi n-axɔe [ ˩ ˩ ˥ ˩ ] region at the back of the head;

the hole is explained by the belief that during his stay in ɛɽ̃iʋ̃i [ ˩ ˩ ] a man has to pay something for his food, and that a part of his skull is cut out in order to serve as a payment;

cf. hi [ ˥ ].

(1) native pepper;

ɛhiɛ̃ nexwa [ ˩ ˩ ˥ ˩ ] “big pepper” (pl.): a special sort, see also ikpoʋuxɔ [ ˩ ˥ ˦ ˩ ] and akpɔkɔ [ ˥ ˥ ˥ ];

ɛhĩ-ɛ̃do [ ˩ ˥ ˥ ˦ ] lit. “pepper of Benin”: the so-called “alligator-pepper”;

ɛhĩ-ɛ̃gbo [ ˩ ˥ ˥ ˥ ] “pepper of forest”, a tree, Lonchocarpus griffonianus, only used for building oxogbo [ ˩ ˥ ˥ ].

(2) pepper-soup;

ɛhiɛ̃ sãʋ̃ɛ y-ɔʋ̃-ãɽo [ ˩ ˥ ˩ ˥ ˩ ˥ ˩ ] pepper-soup has splashed into my eye.

a very small black ant, found in the house.

(1) throat.

(2) voice;

ɛho ɛɽe la gbe [ ˩ ˩ ˥ ˩ ˥ ˦ ] his voice sounds much (i.e carries far; said of a falsetto voice).

(cold) scales of iron beaten off by the smith;

enwananwan-erhɛ̃ [ ˩ ˩ ˥ ˥ ˩ ˩ ] sparks.

wind;

ɛhoh-ɛziza [ ˩ ˥ ˦ ˩ ˩ ] whirlwind.

hollow spaces in trees (caused by insects) that are still covered with bark;

ɛhũ-ogo [ ˩ ˥ ˩ ˩ ] (ogo [ ˩ ˩ ] old farm) a tree, Trema guineense, mostly found on old farms;

it has very soft wood, which is perhaps the reason of its being called ɛhũ, and is not used for any purpose.

a position in ule ogwɛga [ ˩ \ ˩ ]-divination (c.o.c.c.);

cf. Yor. ika [ ˩ ˥ ].

bright red or yellow beads, called agate-beads;

round or cornered.

throne (of the Ɔba).

cunning;

deception by hiding one’s faults (an old word equivalent to eɽo [ ˩ ˥ ]);

occurs in an Ɔxwahɛ [ ˩ / ˩ ] song.

name of a Bini village.

market;

ɛki‿ɔba [ ˩ ˥ ˥ ˥ ] “the Ɔba’s market”, the central market in Benin City;

ɛki‿adɔlɔ [ ˩ ˥ ˥ ˩ ˥ ] “Adɔlɔ’s market”, 12 miles from Benin City on the Ifɔ̃ Road;

ɛki‿enyaɛ̃ [ ˩ ˥ ˩ ˩ ] “the market of Enyaɛ̃”, 7 miles from Benin City, on the Ehɔ Road;

v. ɛdɛ [ ˩ ˥ ].

frog.

lit. “farm-market (?)”: name of a Bini village, where Ɔxwahɛ [ ˩ / ˩ ] is believed to have transformed himself into the river bearing the same name.

belly;

ɛko vɔ̃ ʋ̃ɛ [ ˩ ˥ ˦ ˧ ] I am satisfied (vɔ̃ [ ˥ ] to be full);

ɔvɔ̃ ʋ̃-ɛ̃ko [ ˩ ˥ ˩ \ ] I am satisfied (vɔ̃ [ / ] to fill);

ɛko xɔ ʋ̃ɛ [ ˩ ˥ ˩ ˥ ] it grieves me;

ɛko xia ʋ̃ɛ [ ˩ ˥ ˩ ˥ ], ɛko lɔɣɔ ʋ̃ɛ [ ˩ ˥ ˩ ˩ ˥ ] my stomach pains me;

ɛko hihiɛ ʋ̃ɛ [ ˩ ˥ ˩ ˩ ˥ ] I have diarrhoea;

ɛko rhiɛ̃rhiɛ̃ ʋ̃ɛ [ ˩ ˥ ˩ ˩ ˥ ] I am pleased;

ɛko riaɽa ʋ̃ɛ [ ˩ ˥ ˩ ˩ ˥ ] I am displeased (negative of the preceding is more used);

ɛko balɔ ʋ̃ɛ [ ˩ ˥ ˩ ˩ ˥ ] it grieves me;

ɛko luɣu ʋ̃ɛ [ ˩ ˥ ˩ ˥ ˦ ] I have indigestion.

ɛko n-ami-ɔ̃ɽ-eʋ̃i [ ˩ ˩ ˩ ˩ ˩ ˩ \ ] “belly where one sees its thing” viz. discharge;

dysentery (ɽ- is not nasalised).

ɛko asa [ ˩ ˥ ˥ ˦ ] “belly of shield”: a spot where all dangers concentrate, so that escape is impossible;

okuo ɣizɛ-baba, iɽ̃ã keɣilɛ fi ɛko‿asa [ ˩ ˥ ˦ ˩ / / ˥ ˩ ˥ ˩ ˩ ˩ ˩ ˥ ˥ ˦ ] “when the war had been raging (‘hard’) for some time, they (then) ran into a place from which there was no escape”.

heart (idiom. for ɔkãdĩ [ ˩ / ˥ ]).

(1) a spirit roaming about in the bush which causes bad luck and lack of will-power.

Everybody has a personal ɛkose.

The ɛkose is given sacrifices consisting of a small basket (agbã [ ˩ ˥ ]) full of small anthills (ulelefe [ ˩ ˩ ˩ ˩ ]).

(2) a man’s worst enemy, e.g. in a, ɛkos-ɛɽ-uxĩ ɽa [ ˥ ˩ ˥ / ˩ \ ˩ ] oh, are you his enemy?

Yoruba word for Bini akasã [ ˩ ˩ ˥ ];

now in general use, but with a special meaning, denoting the food when prepared quickly for children or sick people;

cf. Yor. ɛkɔ [ ˩ ˧ ].

(1) waist.

(2) ɛkũ‿oxuo [ ˩ ˥ ˩ ˩ ] women’s big cloth.

(3) base of a tree.

(1) the town of Akure in Ondo-province;

the Akure-people.

(2) a general name for the Yoruba people;

Yoruba [ ˥ ˩ / ] is also used.

palm-branches, woven together to serve as ridge (okpo [ ˩ ˥ ]) of the roof.

cross-bow.

huge, big;

e.g. in ɛkp-ɛho [ ˥ ˥ ˦ ] a loud bass voice;

ɛkp-iku [ ˥ \ ˩ ] layers of dry leaves.

amusical instrument, apparently a horn, producing high sounds;

ɛkpeɽ-ɔxwɛ [ ˩ ˥ ˦ ˩ ] a blue-black bird, the size of a pigeon;

N.W.Th.: glossy starling.

leopard;

ɛkpɛ̃ n-owa [ ˩ ˩ ˥ ˦ ] “leopard of the house” is a title used by chiefs in addressing the Ɔba.

a tree, Chrysophyllum africanum, its fruit is edible and a kind of otiɛ̃ [ ˥ ˥ ].

(1) space;

ɛkpo na ʋɛ sɛ [ ˥ ˥ ˩ ˥ ˦ ] this space is wide enough;

ɛkp-iyeke [ ˥ \ ˩ ˩ ] middle space between shoulder-blades;

ɛkp-ɔxɛ [ ˥ ˥ ˦ ] hall space between two main poles (utɔ̃yotɔ [ ˩ ˩ ˩ ˩ ]) of eru [ ˩ ˥ ].

(2) time;

ɛkpo ni [ ˥ ˥ / ], ɛkpo riɔ [ ˥ ˥ ˩ ] (at) that time.

bag;

ɛkp-urhu [ ˥ ˥ ˩ ] airpipe;

ɛkp-ahiɔ [ ˥ ˥ ˦ ] bladder;

ɛkp-ekia [ ˥ ˥ ˥ ] region of pubic hair (male);

ɛkp-ofi [ ˥ ˥ ˦ ] “a bag of yaws”: a sufferer from yaws;

“yaws-daddy”;

ɛkp-uhe [ ˥ ˥ ˦ ] region of pubic hair (female).

headache;

cf. kpe [ / ], uhuʋ̃u [ ˩ ˥ ˩ ].

leather-box;

cf. ɛkpo [ ˥ ˩ ].

a woman with child.

gecko.

stomach;

cf. ɛkpo [ ˥ ˩ ] (?).

a tree, Berlinia heudelotiana;

the bark is used as a medicine, but if not well prepared it is a deadly poison.

It was also used in the Ɔba’s ordeal, mixed with sasswood (inyi [ ˥ ˩ ]).

The name also corresponds to Berlinia auriculata on the F.D. list;

ɛkpɔɣɔ-ɛzɛ [ ˥ ˩ ˥ ˩ ˩ ] Macrolobium limba.

(also e-) house-pig;

not known in ancient times;

also: esi-ebo [ ˩ ˥ ˥ ˦ ] “European pig”;

cf. Yor. ɛlɛdɛ [ ˧ ˥ ˩ ].

interjection used to encourage boxers.

(1) a tree, the leaves and root of which contain a dark-blue dye.

(2) the dye;

it is used by boys to imitate the tribal body marks;

the dye obtained from the burnt roots is used to dye the real tribal marks.

flour.

name of a Bini village.

cow;

ɛmil-ogiso [ ˥ ˩ ˥ ˩ ˥ ] a green caterpillar;

ɛmil-ɔvia [ ˥ ˩ ˥ ˦ ] practice of twirling the bull roarer at the Ɔvia-society, in order to warn passers-by that secret things are going on;

the bull roaring was believed to be the voice of the god himself.

“catcher who catches trees”: a creeper Begonia manii, found on trees.

wound.

(1) dog-tick.

(2) same as ekaikai [ ˩ ˥ ˥ ] a disease.

(3) a tree, Larmea acidissima.

albino;

ɔɣaɽu rhurhurhu ʋ-ɛnyaɛ [ ˩ ˥ ˦ ˧ ˩ ˥ ˦ ˩ ] he is staggering like an albino (who cannot see well during the day).

neck;

used of men and animals;

in the case of things, urhu [ ˩ ˩ ] is used.

snake;

ɛnyɛ n-ɛzɛ [ ˩ ˩ \ ˩ ] “river-snake”, a snake said to be living in muddy places at the bottom of rivers;

it never bites;

v. aka [ ˥ ˩ ], arhuʋ̃otɔ [ ˥ ˩ ˥ ˩ ], aɽ̃ɛ̃kɛ̃ [ ˩ ˩ ˩ ], asiɔ̃hũ [ ˥ ˥ ˩ ], ataikpĩ [ ˩ ˩ ˩ ], idodia [ ˩ ˥ ˩ ], ikpĩ [ ˩ ˥ ], iʋiɛkpo [ ˩ ˩ ˩ ], obiɛʋ̃ɛ [ ˥ ˩ ˥ ], olose [ ˥ ˥ ˦ ], omumu [ ˩ ˩ ˩ ], otiɣiɽi [ ˩ ˥ ˩ ˥ ], oʋiʋiɛ [ ˥ ˩ ˥ ].

no.

keg, barrel;

ɛpip-exae [ ˥ ˥ ˥ ˩ ] a keg of powder;

cf. Port. pipa.

(1) somebody else (unknown to the speaker);

ɣɛrhie-ɣ-ɛɽ-ɔɣ-ũʋ̃ɛ, ɔɣ-ɛrɛe nɔ [ ˥ / ˦ ˦ ˩ \ ˥ ˥ \ ˥ ] (iɣe [ ˥ ˩ ]) don’t take it, for it is not my own, it is somebody else’s!

(ɔɣ-ɛrɛe [ ˥ ˥ (4-1) ] always means “somebody unknown”, while ɔɣ-ɔʋ̃a-ʋehe [ ˥ ˥ / ˩ ˥ ] does not imply “unknown”);

ɛr(ɛ)-ɔɽu ʋ̃-ɔ̃na [ ˩ ˥ ˥ ˦ (4-1) ] “did somebody do me this” (when something bad has happened in one’s absence).

This example leads on to the meaning of (2) “some unknown enemy”, implying any forces that work towards one’s undoing, such as e.g. the evil wishes of other people, bad advice, opposition, etc. The ɛrɛe [ ˩ \ ] is given a sacrifice upon the advice of doctors;

the act of sacrificing is called mu [ ˥ ] ze [ ˥ ] na [ ˥ ], and the prayer is: ɛrɛe ʋ̃ɛ, ɣ-eʋ̃i n-iyaɽu-ɛ [ ˩ ˩ ˥ ˩ ˩ ˥ ˥ ˩ / ] “my ɛrɛe, look (ɣe [ / ]) at the things I am doing (sacrificing) to you”.

The prayer averts the above-mentioned influences.

The term occurs also in a thanksgiving formula used by a junior woman to her seniors when having taken part of a meal;

ɛrɛe ɣigb-uɛ [ ˩ ˥ ˦ / ‿ ˩ ] “the bad wishes of other people may not kill you!” v. kada [ \ ˩ ], bukpɛ [ ˥ ˩ ].

(3) Further, this term is applied to a man whom one knows to be one’s enemy;

it seems to imply equality in age or rank: ɛrɛ-egbe ma ʋ-ɔɽe xĩ [ ˩ ˥ ˥ ˦ ˩ ˥ ˩ ˥ ] lit. “equals (and enemies) of each other are we and he”: he and I are equals (and enemies);

ɛrɛ(e) ʋ̃ɔ̃‿ũxĩ [ ˩ ˩ ˥ ˩ ˥ ] “you are my enemy”, i.e. you have tried to undo me.

(4) The term is also applied to witches, hence rhɔ [ / ] mu [ ˥ ] ze [ ˥ ] n-ɛrɛe [ ˩ \ ] means “to give food to witches”;

v. ɛkose [ ˩ \ ˩ ].

Ɔba’s harem at Ɛguae [ ˩ ˩ ].

bush-cat;

a little bigger than edi [ ˥ ˥ ], smells disagreeably.

blood;

v. esagiɛ̃ [ ˩ \ ˩ ].

brain;

not regarded as seat of understanding.

groin, abdomen below navel.

wickedness;

ɛrhia-ɽe‿ima [ ˥ / ˩ ˥ / ‿ ˩ ] “his wickedness is not good”, i.e. is too bad ɔka‿ɛrhia [ ˩ ˥ ˥ ˩ ], pl. e-, “the first in wickedness”, of a man: the evil spirit, the bad example;

ɔna-ɽ-ɔka‿ɛrhia n-ɔr-ɛgbɛe ni [ ˩ ˩ ˩ ˥ ˥ ˩ ˩ ˥ / / ] “this is the evil genius of that family”;

cf. rhia [ ˥ ].

perseverance;

ɔʋ̃-ɛ̃rhiɔ̃ [ ˩ ˥ ˦ ] “a man of perseverance”.

a position in the ogwɛga [ ˩ \ ˩ ]-divination (c.c.o.c.).

Of Yor. origin?

hermaphrodite.

hat, cap;

ɛrhu‿ivie [ ˩ ˥ ˥ ˦ ] “bead hat”, with beads hanging down at both sides of the face;

worn, in different styles, by the Ɔba, Ezɔmɔ [ ˥ ˥ ˥ ] and probably Ɛhi-ɔba [ ˩ ˥ ˥ ˥ ].

(1) tail;

ɛrhũrhuʋ̃-ekita [ ˩ ˥ ˥ ˥ ˥ ˩ ] dog’s tail.

(2) ɛrhũrhuʋ̃-esi [ ˩ ˥ ˥ ˩ ˩ ] “tail of pig”;

a tree, Amphimas pterocarpioides;

its durable wood is used for poles supporting the ceiling in native houses.

(3) ɛrhũrhuʋ̃-owa [ ˥ ˥ ˥ ˩ ˥ ] (sic!) roof of house (as seen from outside).

cf. ɔɽe [ ˩ ˥ ].

3rd pers. sgl. as object and possessive pronoun;

it has, besides, the forms: ɛe, ɛ̃ɽ̃ɛ̃, ɛ̃;

ɔɽe, ɔe, ɔ̃ɽ̃ɛ̃, ɔɛ̃.

flute.

to-day;

ɛɽɛ na ɔre [ ˥ / ˩ ˥ \ ] to-day he came.

the second senior chief in the Iwebo [ ˩ \ ˩ ]-society.

a chief, head of the Umodu [ ˥ ˥ ˩ ]-sib at Usɛ̃ [ ˥ ˥ ].

part of trap: that part of a rope (when used in a trap) which entraps the victim.

watchfulness;

occurs in sĩ [ ˥ ] ɛɽo [ ˥ ˩ ] and yi [ ˥ ] ɛɽo [ ˥ ˩ ] “to watch, to observe”.

title of a chief, member of the Uzama [ ˩ ˥ ˩ ];

cf. isĩeʋ̃iɛɽo [ ˩ ˩ ˩ ˩ ].

a smail four-cornered bell;

it is found on several shrines of gods, e.g. on those of Ɔvia [ ˩ ˥ ] and Ɔxwahɛ [ ˩ / ˩ ], but also on the ancestral shrine.

chameleon.

There is a tradition that the chameleon was present when the earth was created;

therefore it walks carefully in order not to break it;

ɔmaɛ n-ɛɽoxĩ [ ˩ ˩ ˥ / ˩ ] lit. “the chameleon-age”, describes that age when man can only walk a few paces without stopping for breath.

female of ɛrhuɛ [ ˩ ˥ ]-antelope.

river-tortoise, same as elukeluke [ ˩ ˩ ˥ ˩ ˥ ];

in stories it is the female of egwi [ ˩ ˥ ].

a small kind of squirrel with bulging eyes.

(1) world of the dead and the unborn;

Osa [ ˩ ˩ ] and the other gods reside there as well as the ɛhis [ ˩ ˩ ] and the dead people.

(2) a general term for “ancestors”, the “dead”, and even the “gods”.

(3) masquerade-dancer (also oʋi‿ɛɽ̃iʋ̃i [ ˩ ˥ ˥ ˦ ˩ ]);

he is addressed as the god whom he represents, and he carries an uxurhɛ [ ˩ ˩ ˩ ];

he only speaks in sounds like mmm [ ˩ ] or gbrr [ ˩ ];

curses uttered in his presence and confirmed by his knocking the uxurhɛ to the ground are believed to be effective;

v. Ɔvia [ ˩ ˥ ];

ɛɽ̃iʋ̃i‿ododua [ ˩ ˥ ˥ ˥ / \ ] is a masquerade-dance performed during the agwɛ‿ɔɣɛnɛ [ ˩ ˥ ˥ ˩ ˥ ], possibly for Osa [ ˩ ˩ ].

(4) ɛɽ̃iʋ̃-ĩdu [ ˩ ˥ ˩ ˥ ] shrine of the Ɔba’s father at the Ɛguae [ ˩ ˩ ].

(5) the Christian Heaven.

(1) brass.

(2) brass-bracelet;

v. sa 1 [ ˥ ], Igũ‿ɛ̃ɽ̃ɔʋ̃ɔ [ ˩ ˥ ˥ ˩ ˩ ].

well, properly;

ɔɽu‿ɛe-se [ ˩ ˥ ˩ ˥ ] he did it well: redupl. ɛsɛse [ ˩ ˥ ˦ ] very well;

ɔɽu‿ɛe-sɛse [ ˩ ˩ ˩ ˥ ˦ ] he is doing it very well;

cf. ɛsɛsɛʋ̃ɛse [ ˩ ˥ ˥ ˩ ˥ ], ɛse [ ˩ \ ].

goodness, favour;

ɔɽu ʋ̃-ɛse [ ˩ ˥ ˩ \ ] he did me a favour.

ɛseʋ̃ɛse [ ˩ \ ˩ ˩ ] excessive kindness (occurs in a proverb).

(also e-) plate.

Of Port. origin?

very much;

cf. ɛse [ ˩ ˥ ].

horse;

cf. Yor. ɛʃi [ ˧ ˧ ].

name of an Ɔba, son of Ɔzɔlua [ ˩ ˩ ˩ ] and brother of Arhuãɽ̃ã [ ˥ \ ˩ ].

suffering;

poverty;

ɛsɔ̃ gb-ɛe gbe (gbe 1) [ ˩ ˩ \ ˥ ] he is very poor;

ɔ̃ʋ̃-ɛsɔ̃ nɔ̃ [ ˩ ˥ ˩ ˥ ] he is a poor man;

cf. sɔ̃ 2 [ ˥ ] v. oʋi [ ˩ ˥ ].

shooting contest held with bows.

The target is an orange or a branch thrown to the ground, or an agberhie [ ˩ ˥ ˩ ].

sore (of long duration).

heap of mud collected for building purposes.

place in forest where passage is barred by creepers.

strength;

power (physical as well as magical);

ɛtĩ fo ʋ̃ɛ [ ˩ ˥ ˦ ˧ ] “strength has finished me”: I am tired.

beard (chin beard and moustache).

(1) cellulitis.

(2) sore gums;

ɛtu xia ɽuɛ ɽa [ ˩ ˩ ˩ / ‿ ˩ ˩ ] are you suffering from sore gums?

(xia [ / ] to pain).

kola;

Cola acuminata ＋ verticilata;

ɛʋ-oha [ ˩ ˥ ˦ ] “bush-kola”, a wild kola, Cola heterophylla;

children suck the juice out of the husk;

ɛʋ-oh-ɔb-itã [ ˩ ˥ ˦ ˧ ˩ ] “kola of the ordeal doctor’s bush”: a wild kola, Cola caricifolia, used in an ordeal, and as a medicine for the bladder;

ɛʋɛe-gabaɽi [ ˩ ˥ ˩ ˩ ˥ ] “Hausa kola”, the kola introduced by the Hausa people.

Kola is given to guests as a sign of courtesy and friendship;

v. ikpɛ [ ˩ ˩ ].

palm-oil;

ɛʋi‿egbe [ ˩ ˥ ˥ ˦ ] fat, lard.

name of a Bini village;

seat of an Ɔxwahɛ [ ˩ / ˩ ] shrine.

a trap for animals;

cf. Yor. ɛbiti [ ˩ ˩ ˩ ].

(1) country;

village (including, possibly, several quarters).

(2) people;

ɛʋo hia [ ˩ ˩ ˥ ] everybody.

(3) language (followed by name of country);

ɛʋu‿ɛdo [ ˩ ˥ ˥ ˦ ] Bini language;

ɛʋ-uhobo [ ˩ ˥ ˩ ˩ ] Sobo language;

ɛʋu‿igabaɽi [ ˩ ˥ ˥ ˩ ˩ ˥ ] Hausa language;

v. urhu [ ˩ ˩ ], (e)d-.

(1) word;

ɛʋ̃-ãre [ ˩ ˥ ˩ ] admonition given to disobedient boys;

ɛʋ̃-ãta [ ˩ \ ˩ ] truth;

ʋ-ɛʋ̃ata [ ˩ \ ˩ ] truly;

ɛʋ̃-otɔ [ ˩ \ ˩ ] whisper;

ɔh-ɛ̃ʋ̃-otɔ gbe (hɔ̃ [ ˥ ]) [ ˩ ˥ ˦ ˩ ˥ ] he has a keen ear.

(2) matter;

affair;

ɛʋ̃ɛ na ima [ ˩ / ˩ ˥ / ‿ ˩ ] this affair is not good;

ɛʋ̃-ɔ̃mɔ̃ [ ˩ ˥ ˦ ] “matter of child”: child-bearing.

(According to A., ɛʋ̃ɛ “word” has a long vowel in the stem, while ɛʋ̃ɛ “matter” has not. It is not certain whether this distinction is generally made by Bini speakers.)

a tree, Polyalthia suaveoleus;

used as firewood and for roofing houses.

sib, same as ɛgbɛe [ ˩ \ ] or uniɛ [ ˥ ˥ ];

no longer used as much as ɛgbɛe.

goat;

ɛw-aʋ̃ɛ [ ˩ \ ˩ ] female goat;

ɛw-ɔwa [ ˩ \ ˩ ] castrated goat.

the daughter of one of the Ogi-efas [ ˩ ˥ ˩ ˩ ];

she was the wife of Ubi [ ˥ ˥ ], and a very kind woman.

Hence, her name has become a symbol of goodness.

Thus, there is a greeting ɔxĩ-ɛweɽɛ o [ ˩ ˥ ˥ ˥ ˥ ˦ ] godspeed!

a lucky journey!

a certain quantity of yams: the yams stored between 2 uhoho [ ˩ ˩ ˩ ] on eru [ ˩ ˥ ].

name of an Ɔba.

prison.

chest (part of body);

ɣɛfi ʋ̃-eʋ̃i ʋ-ɛwɛe (ʋ̃ɛ [ ˥ ] “me”, eʋ̃i [ ˩ \ ] “thing”) [ ˥ ˩ ˩ ˩ ˩ \ ] don’t strike a blow at my chest!

name of the first Ɔba of Benin;

it was taken up by the father of the present Ɔba, who reigned as Ɛwɛka II.

smell;

ɛwia-ɽe ima [ ˥ / ˩ ˥ / ‿ ˩ ] its smell is not good: cf. wia [ / ].

calabash funnel, used e.g. by wine tappers when pouring wine into demijohns or narrow-mouthed calabashes.

a man who likes to play jokes on other people;

ɛwobi‿ɔʋ̃a‿uxĩ [ ˥ ˥ ˥ ˥ ˦ ˩ ˥ ] you are a joker.

garment;

gown;

coat;

shirt (any garment except trousers, v. utalawɛ [ ˩ ˥ ˩ ˩ ]);

ɛwu ɽuɛ m-ose gbe [ ˥ ˩ / ˩ ˥ ˦ ] your gown is very nice.

ɛwu‿ivie [ ˥ ˥ ˥ ˦ ] bead dress;

worn by the Ɔba;

the term does not include cap, collar (odigba [ ˩ ˩ ˩ ]), and udahae [ ˩ ˩ ˩ ];

cf. Yor. ɛwu [ ˩ ˩ ].

name of an Ɔba.

name of an Ɔba under whom some of the present Bini gods (e.g. Ɔxwahɛ [ ˩ / ˩ ] and Akɛ [ ˩ ˥ ]) are said to have lived as heroes and magicians.

(1) quiver.

(2) a curved tooth or bone which, in native opinion, the viper flings at its prey, out of the mouth.

It is believed never to miss its objective, and if the victim runs away, it must return to the viper;

v. osumaɽe [ ˩ ˩ ˩ ˩ ].

a small climbing animal.

a tree, Piptadenia africana;

its fruit has the shape of a belt, and is used by boys in play;

the bark is used as medicine for oʋiyabɛ [ ˩ ˥ ˥ ˥ ].

(1) corner (as seen from inside);

ɔlɛɽe y-ɛxoxo [ ˩ ˥ ˩ ˥ ˥ ˥ ] he hid in the corner.

(2) private (when used as a genitive after another noun), e.g. in isum-ɛxoxo [ ˩ ˥ ˥ ˥ ˥ ] “conspiracy”.

a big monkey.

door, gate;

xwi‿ɛxu na [ ˩ ˩ / ˩ ] lock this door!

bi‿ɛxu na gbe [ ˩ ˩ / ˩ ˥ ] close this door!

ɛxu‿ogboɽe [ ˩ ˥ ˥ ˥ ˥ ], ɛxu‿ɔgw-oɽe [ ˩ ˥ ˥ ˦ ˦ ] gate in odĩ [ ˥ ˥ ] leading from street to compound.

a person who is infirm, unable to walk;

cf. kũ 2 [ / ].

a small fly, “sweatfly”.

bull;

cf. okpia [ ˩ / ].

foundation of house: first layer of mud;

cf. otɔ [ ˩ ˩ ].

stream, river;

ɛzɛ n-awaɽe [ ˩ ˩ ˥ / ˩ ] a bridged river;

a bridge;

redupl. ɛzɛzɛ [ ˩ \ ˥ ] swampy, watery;

ɛzɛzɛ eʋ̃a na xĩ [ ˩ \ ˥ ˩ / ˩ ˥ ] this place is swampy;

v. oke [ ˩ ˥ ], ugboɣodo [ ˩ ˩ ˩ ˩ ].

(1) tree-stump (when several feet out of the ground).

(2) space round the base of a tree;

v. uɣũɣuʋ̃u [ ˩ ˩ ˩ ˩ ].

a spirit in the shape of a man;

it roams about in the bush and catches people whom it may keep for years;

it is believed to be “a great doctor”, and its hair, et-ɛziza [ ˩ ˥ ˩ ˩ ] (a plant?) is used by “doctors” in every kind of medicine in order to ensure quick action;

cf. Yor. aaja [ ˩ ˩ ], ɛhoh-ɛziza [ ˩ ˥ ˦ ˩ ˩ ].

case (in court);

cf. Yor. ɛjɔ [ ˧ ˥ ].