conjunctive pronoun of the 1st pers. sgl.

describes the cry of the monkey ogĩ [ ˩ ˥ ] (the ĩ is rather open; the second one very high in pitch, and the last one, very low);

ɔtu ĩĩĩ [ ˩ ˥ ˩ ˥ ˩ ] he is crying (of an ogĩ-monkey);

v. am [ ˩ ], mmm [ ˩ ].

(1) fumbling about.

e.g. with food when without appetite.

(2) ib-ɛzɔ [ ˥ ˥ ˥ ] a difficult palaver (i.e. one full of contradicting statements).

(3) making fun of somebody, v. gbe 1 [ ˥ ];

(gb-ogiɛ [ ˩ ˥ ]).

mud bench, or niche serving as a couch;

iba‿oɽe, ibaaɽe [ ˥ ˥ ˥ ˥ ], [ ˥ ˥ ˥ ] mud benches in front of the house, beside the door.

iba‿ɛriɛ [ ˥ ˥ ˥ ˦ ] couch under the eaves at od-ɛriɛ [ ˩ ˥ ˦ ] (the women’s apartment).

ibaaɽu‿ɛɽ̃iʋ̃i (aɽo [ ˩ ˩ ]) [ ˥ ˥ ˦ ˦ ˧ ˩ ] niches containing the ancestors’ shrines, viz. ibaaɽu‿erha [ ˥ ˥ ˦ ˦ ˦ ] niche of the father’s shrine, and iba-aɽu‿iye [ ˥ ˥ ˦ ˦ ˦ ] niche of the mother’s shrine.

bracelet worn by princesses;

v. uʋi [ ˩ ˥ ].

planting small yam-poles (ɛɣɛ [ ˩ ˥ ]);

cf. ba 2 [ / ], ema [ ˩ ˩ ].

“sticking (in) a thorn”: act of proclaiming a woman as the Ɔba’s wife, or, a boy as ɔmada [ ˩ ˩ ˩ ].

Formerly, the people of the Ɔba’s household could proclaim any attractive woman (even though married) to be an oloi [ ˥ ˥ ] in the Ɔba’s harem.

By the words of this proclamation she was fixed to the spot where she stood or went;

then, a cloth was brought from her home, and she was led to the Ɛguae [ ˩ ˩ ];

cf. ba 2 [ / ], igbã [ ˩ ˩ ].

hunting game in surrounded areas of the forest;

v. ukpɛku [ ˩ ˩ ˥ ].

quick temper;

rage;

cf. balɔ 1 [ ˩ ˥ ], egbe [ ˩ ˥ ];

v. owowo [ ˩ ˩ ˩ ].

(sgl. ɔ-) age-group among Ɔxwhɛ members corresponding to iɽoɣae [ ˩ ˩ ˩ ];

cf. ibalegbe 1 [ ˩ ˩ ˩ ˩ ].

(great) suffering (Prayer book, p. 69);

cf. ba 3 [ / ], aɽo [ ˩ ˩ ].

shoe;

boot;

ibat-amɛ [ ˥ ˥ ˩ ˩ ] rain-boot;

ibat-obɔ [ ˥ ˥ ˩ ˥ ] glove (lit. “hand-shoe”);

worn by Ɔvia [ ˩ ˥ ]-masqueraders;

cf. Yor. bata [ ˩ ˩ ];

Port. bota.

(1) charcoal.

(2) soot: ibi‿axe [ ˩ ˥ ˥ ˦ ] “soot of pot”;

ibi bũ gbe ʋ-egb-axe na [ ˩ ˥ ˦ ˩ ˩ ˥ ˦ ˩ ] “soot is very much on the body of this pot”: this pot is very sooty;

v. axũãwa [ ˥ ˥ ˥ ˦ ].

(1) intestines.

(2) tyre of a bicycle: ib-ikɛkɛ [ ˥ ˥ ˩ ˥ ].

(1) young people.

(2) servants.

The word has been found only as part of the following words ibiɛruɣa [ ˩ ˩ ˥ ˩ ], ibi-ɛriɛ [ ˩ ˥ ˥ ˦ ] a gang of men cleaning the grass at the ɛriɛ;

ibi-ukoni [ ˩ ˥ ˥ ˩ ˩ ], and, possibly, iɣibiɛriɛ [ ˩ ˥ ˩ ˥ ].

It does not seem to occur alone;

cf. biɛ [ ˥ ];

ibiɛka [ ˩ / ˩ ].

a secret language used by the members of the Iwebo [ ˩ \ ˩ ] society.

Said to contain many Portuguese words.

son of a slave (i.e. himself a slave);

cf. ibiɛka [ ˩ / ˩ ].

(pl., sgl. ɔʋoxã [ ˩ ˥ ˩ ]) (1) (small) children.

(2) servants;

wives ( “people over whom one has full right”);

ibiɛk-iy-ɔba [ ˩ / ˥ ˥ ˥ ] the maids of Iyɔba, the Ɔba’s mother;

she gives them in marriage and receives the bride-price for them;

cf. ibiɛ 1 [ ˩ ˥ ].

“young people in the chamber”: young men in service at the Ɛguae [ ˩ ˩ ], some of them being emada [ ˩ ˩ ˩ ] (sgl. ɔ-) who have been “clothed”, i.e. finished their time as ɔmada, some of them not.

They are the younger members of Iw-ɛguae [ ˩ \ ˩ ], Iw-ebo [ ˩ \ ˩ ] and Ibiwe [ ˩ \ ˩ ];

cf. ibiɛ [ ˩ ˥ ], re 1 [ ˥ ], uɣa [ ˥ ˩ ].

(1) brick.

(2) milestone.

(3) mile.

Engl.

(pl., also used as sgl.) idiomatic expression for ɔleʋ̃i [ ˩ ˩ ˩ ] “cook” and helpers in the kitchen generally;

some chiefs have three or four people working in the kitchen, pounding fufu, cooking, etc.;

cf. ibiɛ [ ˩ ˥ ], ukoni [ ˩ ˩ ˩ ].

one of the three societies forming the Ɔba’s household;

it was instituted by the Ɔba Ehɛ̃gbuda [ ˩ ˥ ˥ ˩ ], and it takes care of the Ɛriɛ [ ˩ ˥ ], the harem.

Part of the members comes from the maternal family of the Ɔba;

its senior chiefs are Osodĩ [ ˥ ˩ ˩ ] and Inɛ [ ˥ ˥ ].

In Ibiwe [ ˩ \ ˩ ] the iɽuɛriɛ [ ˩ ˩ ˩ ] are the youngest age-grade;

v. iw- [ ˩ ].

a thin skin, not as strong as ikpakpa [ ˥ ˩ ˥ ];

ibob-ehɛ̃ [ ˩ ˥ ˥ ˩ ] skin of a fish (but: ikpakp-ehɛ̃ [ ˥ ˩ ˥ ˩ ] scales);

ibob-inya [ ˩ ˥ ˩ ˥ ] yam-peel (but ikpakp-inya [ ˥ ˩ ˥ ˦ ] is used for yam peel with some yam adhering to it);

ɣabol-ibob-erhã y-eʋ̃a na (bolo [ ˩ ˥ ]) [ ˥ ˩ ˥ ˦ ˩ ˥ ˩ / ˥ ] who peeled the bark of the tree at this spot?

building a house (or houses);

cf. bɔ 1 [ ˥ ], owa [ ˩ ˥ ].

tent;

ibɔkp-oha [ ˥ ˥ ˩ ˥ ] “bush-tent”: camp-tent;

ibɔkp-imuɛ [ ˥ ˥ ˥ ˥ ] mosquito net;

cf. Yor. ibɔkpɔ [ ˧ ˩ ˩ ].

a tree, Conopharyngia pachysiphon and penduliflora;

ibu n-ɔwɛe [ ˥ ˩ \ ˩ ] “male ibiu” (“fruit a little smaller than a tennis ball”; watery latex);

ibu n-aʋ̃ɛ [ ˥ ˩ \ ˩ ] “female ibu” (fruit “a little smaller than a football”; milky latex).

The correspondence of the Latin names is unknown.

Bark and fruit (of both?) are used for medical purposes.

confession of adultery (as made by a woman);

cf. bũ 2 [ / ].

advice;

cf. bu 2 [ / ], ude [ ˩ ˩ ].

day fixed for something;

appointment;

cf. bu 2 [ / ], ɛdɛ [ ˩ ˥ ].

judgment;

cf. bu 2 [ / ], ohiɛ̃ [ ˩ ˥ ].

a drum accompanying the Ɔba’s footsteps, and also used by chiefs when going to an ugie [ ˩ ˩ ], as well as by the inhabitants of the Ezɔmɔ’s [ ˥ ˥ ˥ ] quarter Uzɛbu [ ˩ ˩ ˥ ] when dancing the uzɛbu [ ˩ ˩ ˥ ] dance;

it has a skin on one end only;

this is secured by strings fastened to the other end.

act of stretching hands out (St Mark iv. 22);

cf. da [ / ], obɔ [ ˩ ˥ ].

a guess;

v. mu 1 [ ˥ ].

an open space;

ya tã‿ɛ̃ y-idagbo ʋ-odɔ [ / ˥ ˩ ˩ ˩ ˩ ˩ \ ] go and spread it (a cloth) on an open place there (i.e. for drying it)!

mischievous playing about (by boys), e.g. playing with a trap, and letting it fall for nothing;

or, playing with something breakable;

or, carrying a load at the side of his head (oxi‿uhuʋ̃u [ ˩ ˥ ˥ ˦ ˩ ]);

v. zɛ 1 [ ˥ ].

act of listening (Akugbe);

cf. daʋ̃ɛ [ ˩ ˥ ], ehɔ 1 [ ˩ ˥ ].

(1) heel.

(2) idã-w-ɛsĩ [ ˥ ˥ ˦ ˦ ] (a) heel, hoof, of horse, (b) a kind of grass, Bryophyllum pinnatum;

used by women as a medicine for securing easy delivery;

idã [ ˥ ˥ ] alone is used with the possessive pronoun: idã-ɽ̃ɛ̃ [ ˥ / ˩ ] its hoof;

cf. odã [ ˥ ˥ ], owɛ [ ˩ ˩ ];

v. gbe 1 [ ˥ ].

unbetrothed girl;

v. bɛ 2 [ / ].

“buyers of things”: a gang of the Ɔba’s belonging to the Ibiwe [ ˩ \ ˩ ] society.

They go about the country requisitioning food for the Ɛguae [ ˩ ˩ ] against payment.

Formerly this payment is said to have been very small;

cf. dɛ [ ˥ ], eʋ̃i [ ˩ \ ].

a knife used in the kitchen and in other house-work;

same as eɽɔ [ ˩ ˩ ];

L.R. fig. 141.

grave;

cf. f-ĩdĩ [ ˥ ˩ ].

name of a Bini village, seat of an Ɔxwahɛ [ ˩ / ˩ ] shrine.

(1) loom;

v. abɔkpɔ 1 [ ˥ ˥ ˩ ].

ihue [ ˩ ˥ ], erhã [ ˩ ˥ ].

(2) cobweb: akpakpa du‿ido [ ˩ ˥ ˦ ˧ ˧ ˨ ] (do [ ˥ ]) the spider has woven a cobweb.

(1) hindrance;

obstacle.

(2) disturbance;

ɣɛmu‿idobo gũ ʋ̃ɛ ʋ-ehe n-iye [ ˥ ˩ ˩ ˩ / ˩ ˩ ˩ ˩ ˩ \ ] “do not put obstacles to (in front of) me at the place where I am”: do not disturb me at my house.

(or [ ˩ ˥ ˩ ] ?) “I stand secretly”: a very small snake, blue-black, with a white spot at each side of the head;

it lies coiled up and does not move much, and runs away when touched, bites when trodden upon;

very poisonous;

cf. do 2 [ / ], dia 1 [ ˥ ], v. ɛnyɛ [ ˩ ˥ ].

florin;

cf. English “dollar”.

wild dove;

it has a brown back and shining wing-feathers;

it is believed to use these feathers as a mirror in order to see whether anybody is following it (probably because it pushes its head forward at every step, looking sideways);

a different kind is: idu‿ɛgbo [ ˥ ˥ ˥ ˥ ] “dove of the forest”;

it is bigger than the preceding and brown all over.

dancers with rattles (ekasa [ ˩ ˩ ˩ ]) on their feet, dancing ugba [ ˥ ˩ ];

cf. d-ugba [ ˥ ˩ ].

name of a sib, lit. “quarter of the children of the ground”;

its headman is chief Edɔhɛ̃ [ ˩ ˩ ˥ ];

one of the members of the Uzama [ ˩ ˥ ˩ ].

This name is also applied to two quarters of Benin City, which they inhabit: (1) on the road leading to Sapele, and (2) behind Uzɛbu [ ˩ ˩ ˥ ] on the road leading to Ɛkɛhuã [ ˩ ˥ ˥ ].

Their greeting is la‿idu [ ˥ ˩ ˥ ];

cf. iduʋ̃u [ ˩ ˥ ˩ ];

v. ɛgbɛe [ ˩ \ ].

quarter of a “town” (the quarters are usually somewhat separate from each other, and each one is constituted like a separate village);

d-iduʋ̃u n-udia ʋ-oɽ-ɛdo [ ˩ ˩ ˩ ˥ ˩ ˥ ˥ (4-5) ] at which quarter do you live at Benin City?

idi-ɔgwa n-ogbe ya [ ˩ ˥ ˥ ˩ ˥ ˩ ˥ ] I live at Ɔgwa Nogbe [ ˩ ˩ ˥ ˩ ] (a subdivision of the quarter of Ogbe [ ˥ ˩ ]).

(1) arrow;

ifɛʋ̃-uhãbɔ [ ˥ ˥ ˥ ˥ ˦ ] arrow for a bow (feathered);

ifɛʋ̃-ɛ̃kpede [ ˥ ˥ ˩ ˥ ˥ ] arrow for a cross-bow (directed by a leaf on the arrow).

(2) ifɛʋ̃-ikɛkɛ [ ˥ ˥ ˥ ˩ ˥ ] or, ifɛʋ̃-ow-ikɛkɛ [ ˥ ˥ ˩ ˥ ˩ ˥ ] spoke of a bicycle wheel.

(3) ifɛʋ̃-agwɛ [ ˥ ˥ ˩ ˩ ] rib(s).

trap (general term).

(1) act of clearing a spot in the bush (with matchets) from undergrowth, previous to “burning” it and felling the big trees on it;

v. gbɔ [ ˥ ];

ifie ni fo nɛ ɽa [ ˩ ˥ / ˦ (3-1) ˩ ] is that clearing finished?

(2) a place thus cleared;

cf. fie [ / ], ufieʋ̃ɛ [ ˩ \ ˩ ].

planting of ikpɛsi [ ˩ ˩ ˩ ]-poles;

cf. fi [ ˥ ], ema 2 [ ˩ ˩ ].

(pl.) a band of people dancing naked at various ugies [ ˩ ˩ ];

they wear their hair in small plaits;

cf. fi [ ˥ ], eto [ ˩ ˥ ].

(1) wing (of any flying animal).

(2) ifũ-ehɛ̃ [ ˥ ˥ ˥ ˩ ] fin of a fish.

(3) ifũ-ãɽo [ ˥ ˥ ˩ ˩ ] eyelash(es).

feather;

ig-õɣohɔ̃ [ ˩ ˥ ˩ ˥ ] (with a ŋ-like glide after the g-) an eagle-feather.

bucket;

cf. Yor. garawa [ ˧ ˧ ˧ ].

cassava as plant and (sifted) as food, v. ebɔbɔzi [ ˩ ˩ ˩ ˥ ].

The more modern kind is cassava-fufu (may be mixed with yam): the cassava is kept in water for a fortnight, then thoroughly washed, pounded in a mortar, rolled in balls and dried near a fire.

The black crust is then scraped off, whereupon it is cooked and pounded once more;

cf. Hausa gaɽi [ ˩ ˥ ];

Yor. gari [ ˩ / ].

fetters (for the feet).

(any) timber-tree;

timber;

igɛdu n-ohɔ [ ˥ ˥ ˩ ˥ ˩ ] a big timber-tree, Entandrophragma (septentrionale, macrophyllum, and, rederi);

cf. Yor. gɛdu [ ˧ ˥ ];

v. ohɔ [ ˥ ˩ ].

small branch;

igɛ̃g-erhã na nya fua [ ˥ ˥ ˥ ˦ ˩ ˥ / ] a branch of this tree has split off.

excited singing, crying, and clapping hands as encouragement of masquerade-dancing and wrestling;

v. gbe 1 [ ˥ ], yagbe [ ˩ ˥ ].

(1) main, principal (part of something).

(2) corner (v. ɛxoxo [ ˦ ˦ ˦ ]);

igi-owa [ ˩ ˥ ˥ ˦ ] corner of a house (outside corner), also: igi-ekɛ̃ [ ˩ ˥ ˩ ˩ ];

cf. ugie [ ˩ ˩ ], ogie [ ˩ ˩ ];

v. kpataki [ ˩ ˩ ˩ ].

a tree, Diospyros piscatorius;

the ashes of the wood are used as ingredients in eʋariɛ [ ˩ ˩ ˥ ], “native butter”.

(1) “comparing things”: comparison;

ʋ-igieʋ̃i [ ˥ ˩ ˩ ] in comparison (Akugbe).

The thing with which the comparison is made stands in the genitive.

(2) notice;

reminder;

y-ɔna ɽu‿igieʋ̃i ɛ̃ʋ̃ɛ n-ima gba ta ni [ ˥ ˩ ˩ ˥ ˩ ˩ ˩ ˩ ˩ / ˥ ˦ / ] lit. “take this to make comparison of that matter (about) which we spoke together”: take this as a reminder of what we spoke about;

cf. gie 1 [ / ], eʋ̃i [ ˩ \ ], ugieʋ̃ɛ [ ˩ \ ˩ ];

v. ɽu [ ˥ ].

stamping with feet (in dancing, stronger than uke [ ˥ ˩ ]);

igi-awɛ [ ˩ ˥ ˩ ˩ ] footstep (not stamp!).

chest (part of body), not so common as ɛwɛe [ ˩ \ ];

ɔgb-ekpa y-ɔʋ̃-ĩgiɛʋ̃ɛ [ ˩ ˥ ˩ ˩ ˩ \ ˩ ] he struck my chest in boxing.

guidance;

cf. gie 1 [ / ], odɛ [ ˩ ˥ ].

water-yam (a kind of white yam);

v. ema 2 [ ˩ ˩ ].

authorization;

ɔrh-igiɔdu nɛ ya ɽu‿ɛe [ ˩ / ˩ ˩ / ˩ ˥ \ ] he authorized him to do it;

cf. gie [ ˥ ] (?), udu [ ˩ ˩ ] (?).

a village situated on the road leading to Uɣɔtɔ̃ [ ˥ ˩ ˥ ], about ten miles from Benin;

there the Portuguese entered;

an Olokũ [ ˥ ˥ ˦ ] priest lives there, and there is a market as well.

a tall glass (or glass jug) for wine or water (about twice as tall as ekalaka [ ˩ ˩ \ ˩ ]);

cf. Engl. goblet;

v. egalahi [ ˩ ˩ \ ˩ ].

outstanding vein-like parts of tree-buttress.

corner;

ɔtulɛ mu l-igɔgɔ ni [ ˩ ˥ ˦ ˩ ˥ / / / ] he ran round (passed, la [ ˥ ]) that corner;

v. ɛxoxo [ ˥ ˥ ˥ ].

a sib to which all the brass-smiths belong;

its morning greeting is la ni! [ ˥ ˥ ], and la‿igũ [ ˥ ˩ ˥ ] was also given;

its head is chief Ɔbasogie [ ˥ ˥ ˦ ˩ ], and its centre, the brass-smiths’ quarter at Benin City;

cf. ogũ [ ˩ ˥ ];

v. ɛgbɛe [ ˩ \ ].

(bush-) village;

igue n-uwa ye ni ɛmose [ ˥ \ ˩ ˩ ˥ ˦ / ˩ \ ] the village where you live (are) is not nice (-looking).

(1) tickling.

(2) idiom.: iguɛ̃g-ũw-egbe [ ˥ / ˥ ˥ ˦ ] “tickling of inside of body”: secret enmity manifested by intrigues;

telling lies about one’s enemy, etc.;

v. so 1 [ ˥ ].

a grunt;

panting;

v. gbe 1 [ ˥ ].

“village (igue [ ˥ \ ]) of chief Unwagwɛ”: name of a Bini village, seat of an Ɔxwahɛ [ ˩ / ˩ ] shrine.

manual skill, espec.

in wrestling and games (but not in manual work);

ʋ-ɛɽ-igwab-ɔɽe, ɔɣamu‿ɛ̃ gb-otɔ [ ˥ ˥ ˩ / ˩ ˥ ˩ ˥ ˥ ˦ ˩ ] if it had not been (for) his skill, he would have knocked him down;

cf. gwɛ [ ˥ ], obɔ [ ˩ ˥ ].

(1) knowledge;

igweʋ̃i ɔɽ-ɛtĩ [ ˩ ˩ ˩ ˩ ˩ ˥ ] knowledge is power.

(2) skill in working, e.g. in carving, carpentering, etc.;

but not only manual skill, e.g. it is used of a teacher as well;

cf. gwɛ [ ˥ ], eʋ̃i [ ˩ \ ];

v. igwabɔ [ ˩ ˩ ˩ ], iɽ̃ɛʋ̃i [ ˩ ˩ ˩ ].

knee;

igwɛ tɔlɔ ʋ̃ɛ [ ˩ ˩ ˩ ˩ ˥ ] (my) knee is itching ( “me” in Bini);

ɔy-ɔɽ-igwɛ (yi [ ˥ ]) [ ˩ ˥ ˦ ˩ ] it brought him to his knees (e.g. said of an offence for which the wrongdoer must beg forgiveness on his knees).

igu-abɔ [ ˩ ˥ ˥ ˦ ] “knee of arm”: elbow.

igw-ɛwe [ ˩ ˥ ˦ ] “goat’s knee”: a shrub;

its leaves are used (N.W.Th.) to smooth newly made clay-pots;

cf. ɛwe [ ˩ ˥ ].

the time when the annual sacrifices to the head (uhuʋ̃u [ ˩ ˥ ˩ ]) are made;

between September and November (there is no special word for the Ɔba’s igwɛ);

ɛɣɛ n-agbɔ̃ hia ya ɽ-uhuʋ̃-ɔ̃ɣ-ukpo eɽ-ati-ɛɽ-igwɛ [ ˩ ˩ ˩ ˩ ˩ ˥ ˩ ˥ ˥ ˥ ˦ ˩ ˥ ˩ ˩ ˥ ˩ ] “the time everybody (all the world) takes to sacrifice (ɽu [ ˥ ]) to the head annually (ɔɣ-ukpo [ ˥ ˥ ˦ ]) it is what is called igwɛ”;

cf. gwɛ [ / ].

first servants of a newly crowned Ɔba;

the servants he had as Edaikɛ̃ [ ˩ / ˥ ] were formerly banished from the country or killed in the supposition that they would not respect him sufficiently as king, having seen him as a boy or young man;

cf. ɔmɔ [ ˩ ˥ ], re 2 [ ˥ ].

time;

in connection with numerals only, and with the particular meaning of “time” found in this connection;

igba-va [ ˥ ˩ ˥ ] twice;

igba-ha [ ˥ ˩ ˥ ] thrice;

igba-nɛ [ ˥ ˩ ˥ ] four times;

igba-sɛ̃ [ ˥ ˩ ˥ ] five times;

igba-gbe [ ˥ ˩ ˥ ] ten times;

igba‿ugie [ ˥ ˩ ˩ ˥ ] twenty times;

igba-y-isɛ̃ [ ˥ ˩ ˥ ˦ ] hundred times;

ilu-gba [ ˥ ˥ ˩ ] how often?

cf. Yor. igba [ ˩ ˩ ].

(1) thorn;

iy-uw-oha-ɽɛ, igbã keso ʋ̃-owɛ [ ˩ ˥ ˥ ˦ ˩ ˩ ˩ ˥ ˩ ˥ ˩ ] I went to bush to-day, and a thorn got stuck in my foot.

(2) igb-ẽhɛ̃ [ ˩ ˥ ˩ ] spine of a fish.

(3) act of proclaiming a woman as the Ɔba’s wife;

same as ibaigbã [ ˩ ˩ ˩ ].

(1) name of the Jamieson River.

(2) goddess of the Jamieson River (an ihɛ̃ [ ˩ \ ]).

lit. “thorns that are pierced (by) wood” (?): a group of about six people appearing at orhu [ ˩ ˥ ] (the day when the Ɔba’s mother prepares food for the dead left unprovided at ehɔ [ ˩ ˥ ]) and perform a feat of piercing their cheeks with a piece of wood.

This has not been done recently;

cf. ha [ ˥ ], erhã [ ˩ ˥ ].

a town of the Ika (Eka [ ˩ ˥ ]) people standing under the jurisdiction of the Ɔba;

it is situated at about six miles’ distance from Agbor (Agbɔ [ ˩ ˩ ]), near the road leading to the Ishan (Esã [ ˥ ˩ ]) country.

Its quarters are: Ɔta [ ˩ ˥ ], Akɛ [ ˥ ˩ ], Igbɔ̃tɔ̃ [ ˩ ˥ ˥ ], Idumeru [ ˩ ˥ ˩ ˥ ], Iduminwɛ [ ˩ ˥ ˩ ˥ ], Idumodĩ [ ˩ ˥ ˥ ˩ ], Umoloa [ ˥ ˩ \ ], Idumigbɔ̃ [ ˩ ˥ ˩ ˩ ], Idumoɽe [ ˩ ˥ ˥ ˥ ] (and one more).

(The names beginning with Idum- have in Bini the form Iduʋ̃-; cf. iduʋ̃u [ ˩ ˥ ˩ ] “quarter”).

adult (young) man’s age (but not an otu [ ˩ ˩ ]: “agegroup”!) (the number of years seems not to be in any way definite: 18―30 was given once, and 30―50 or 45 at another time): ɛkpo n-inar-igbama [ ˥ ˥ ˩ ˥ ˥ ˩ ˥ ] when ( “at the time when”) I was a young man.

a kind of kola (with broad leaves) introduced by the Hausa people;

also ɛʋɛ-igabaɽi [ ˩ ˥ ˩ ˩ ˩ ˥ ].

The j shows that the word is of foreign origin.

v. ɛʋɛe [ ˩ \ ].

“looking after the country”: administration (in modern use);

cf. gbe 1 [ ˥ ], aɽo [ ˩ ˩ ], ɣe [ / ], ɛʋo [ ˩ ˩ ].

ten;

igbe nya‿iy-isɛ̃ [ ˩ ˥ ˩ ˩ ˥ ˦ ] 110.

staying at one place, being motionless, sedentary;

cf. gbe 1 [ ˥ ], dia 1 [ ˥ ].

a kind of material: velvet.

(1) fishing;

mar-igbehɛ̃ [ ˩ / ˩ ˩ ] we are going a-fishing;

(2) pl. of ɔgbehɛ̃ [ ˩ ˩ ˩ ];

cf. gbe 1 [ ˥ ], ehɛ̃ [ ˥ ˩ ], ɔgbehɛ̃ [ ˩ ˩ ˩ ].

band of “calabash-drummers” (v. emaba [ ˩ ˩ ˩ ]) serving the Ɔba or a chief;

cf. gbe 1 [ ˥ ].

prostitute.

(pl.) supporters of a party in a palaver;

partisans;

cf. gbe 1 [ ˥ ], esa [ ˩ ˥ ].

a working gang of the Ɔba’s: wood- and bonecarvers;

cf. gbɛ̃ [ ˥ ], esaʋ̃a [ ˥ ˩ ˩ ].

second yam, grown when the first fruit has been cut off;

it is mostly small and uneven, and is used for seed-yam only;

is called igbĩ before sowing;

cf. Yor. gbĩ [ ˩ ] (?);

v. ivu [ ˩ ˩ ], ema 2 [ ˩ ˩ ], kpɛ̃ [ ˥ ].

an Ishan-speaking village twelve miles from Igbãkɛ.

fighting;

fight, struggle;

cf. gbĩna 1 [ ˩ ˥ ].

a top (toy);

it is mostly played with during the dry season.

(1) echo.

(2) interference, in gb-igbo [ ˥ / ] to interfere;

cf. gbe 1 [ ˥ ].

making fun;

jest;

cf. gbe 1 [ ˥ ], ogiɛ [ ˩ ˥ ].

workers in timber-areas who collect mud (oɽoɣo [ ˩ ˩ ˩ ]) and spread it on the track over which the logs are hauled;

( “potto-potto-boys”);

cf. gbe 1 [ ˥ ], oɽoɣo [ ˩ ˩ ˩ ].

(pl.) gang of timber workers who square the logs;

cf. gbe 1 [ ˥ ], osiko [ ˩ ˩ ˥ ].

lower leg: shin and calves.

the Ibo-people.

jealousy;

cf. gb-ɔvo [ ˥ ˩ ].

a big covering cloth for men;

bigger than ɛkũ‿oxuo [ ˩ ˥ ˩ ˩ ].

(sgl. ɔ-) women worshippers of the god Ɔxwahɛ [ ˩ / ˩ ];

lit. “camwood-rubbers”;

igbumɛ waxĩ ɽa [ ˩ ˩ ˩ ˩ \ ˩ ] are you followers of Ɔxwahɛ? (e.g. when hearing women sing an Ɔxwahɛ song);

cf. gbe 1 [ ˥ ], umɛ [ ˩ ˥ ].

(pl.) uzɛbu dancers: the uzɛbu [ ˩ ˩ ˥ ] dance is danced by inhabitants of the quarter that bears the same name (i.e. the Ezɔmɔ’s [ ˥ ˥ ˥ ] people);

it is danced backwards, and accompanied on the idã [ ˩ ˩ ] drum;

v. gbe 1 [ ˥ ].

the Igara country;

Idah;

cf. Iɣɔ̃miɣɔ̃ [ ˥ ˥ ˩ ˩ ].

(1) that (introducing a sentence an object);

imiɛ-ɣ-ɔre [ ˩ ˥ ˩ \ ] I saw that he had come.

(2) namely, “I mean”, or untranslated: introduces a noun added at the end of the sentence, as an explanation of a preceding pronoun;

ɔmi-ɛ̃zɔ n-ukpo-ɣ-ɔʋoxã na [ ˩ ˥ ˥ ˩ ˥ / ˩ ˩ / ˩ ] he had (miɛ [ ˥ ]) a law-suit last year, this boy;

ɔɣ-a nɔ-ɣ-owa na [ ˥ \ ˥ ˩ ˥ ˥ ] whose is it, this house?

cf. ɣe [ / ] (?).

“doctor’s” drum;

of narrow circumference, both sides are covered with snake-skin (viper);

two of them are tied together;

alternately beaten (by hand) below (low tone) and above (high tone).

Native “doctors”, with the exception of the Ogwɛga [ ˩ \ ˩ ] diviner, have it, and also the priests of Osũ [ ˩ ˥ ];

v. ɔbo [ ˩ ˥ ], ema 1 [ ˩ ˩ ].

molar teeth;

cf. iɣo 2 [ ˥ ˥ ] (?);

v. osuakɔ̃ [ ˩ \ ˩ ].

a small bell worn on the head by women priests;

cf. aɽiɣɛ̃ɣã [ ˩ ˩ ˩ ˩ ].

(i)ɣɛxueʋ̃ɛ [ ˩ ˥ ˩ ˩ ] “touch-me-not”: trigger of a trap;

cf. xue [ / ];

v. uɽ̃ã [ ˥ ˥ ].

(pl.) female servants at the Ɛriɛ [ ˩ ˥ ] (the Ɔba’s harem);

cf. ibiɛ [ ˩ ˥ ], Ɛriɛ [ ˩ ˥ ].

“I shall not see mourning”, a tree, Tetrapleura tetraptera;

bears three-cornered pods which are used as a medicine against cough.

A widow mourning for her husband, and also a widower, must hold a pod of this tree, to which a miniature bow and arrow as well as the grass aya [ ˩ ˥ ] (v. ihɔʋ̃egbe, ihɔʋ̃ɛʋo [ ˩ ˩ ˩ ˩ ]) are tied, wherever she goes, whether in the house or to the backyard (latrine), because these things are taboo for dead people and will prevent her husband’s spirit from approaching her (in dreams or visions) and thus possibly causing her illness.

The “not” in the name is perhaps a euphemism due to the fear of pronouncing a sentence with a sinister meaning;

cf. miɛ [ ˥ ], axiɛ [ ˩ ˩ ].

“I do not sleep on the stomach”;

another name for ulɛko [ ˩ ˩ ˩ ], a medicine securing easy delivery;

the child is supposed to be asleep on its stomach in the womb when there are difficulties in the delivery;

cf. ʋiɛ [ / ], ɛko [ ˩ \ ].

money.

iɣ-ehaya [ ˥ ˥ ˦ ˩ ] rent;

also iɣ-owa [ ˥ ˥ ˦ ] “house-money”, and iɣo n-ahae y-owa n-adi‿a [ ˥ ˩ ˩ / ˩ ˩ ˥ ˥ / ] money paid for the house where one lives.

iɣ-ekweku [ ˥ ˥ ˦ ˧ ] money received unduly, i.e. by blackmail or false pretences.

iɣ-emɔmɔ [ ˥ ˥ (4-1) ˩ ] loan;

also iɣo n-amɔmɔɛ [ ˥ ˩ ˥ ˩ \ ] money that has been lent;

v. ɔdɛkuɛ̃ [ ˩ ˩ ˥ ].

iɣ-eʋ-aɽe [ ˥ ˥ ˩ ˥ ] money given to enable servants to buy food for themselves, “chop-money”.

iɣ-ibowa [ ˥ ˥ ˩ ˩ ] cost of house-building;

also iɣ-owa [ ˥ ˥ ˦ ] (v. above).

iɣ-irhioxuo [ ˥ ˥ ˩ ˩ ] sum paid to wife’s family when marrying;

“dowry”;

also iɣo n-aya rhi-oxuo [ ˥ ˩ ˥ ˥ ˩ ˥ ˩ ] “money used to take a wife” (an older and more usual way of saying it);

v. ugaʋ̃ɛ [ ˩ \ ˩ ].

iɣ-isu [ ˥ ˥ ˦ ] interest (on a loan).

iɣ-itiɛzɔ [ ˥ ˥ ˩ ˩ ] summons-fee;

also iɣo n-aya ti-ɛzɔ [ ˥ ˩ ˥ ˥ ˩ ˥ ˥ ] “money used to call a law-suit” (an older and more usual way of saying it).

iɣ-otu [ ˥ \ ˩ ] membership-fee (of a club or society).

iɣ-uhuʋ̃u [ ˥ ˥ ˦ ˩ ] “head-money”: tax taken from each head of the population;

also iɣo n-aya ha(a)-s-uhuʋ̃u (ha osa [ ˩ ˩ ˥ ]) [ ˥ ˩ ˩ ˥ ˩ ˥ ˦ ˩ ] “money taken to pay debt of head”.

iɣ-uhuʋ̃-ɛ̃ki [ ˥ ˥ ˦ ˩ ˩ ] “money of head (start) of market”: trading capital.

iɣo n-afĩ-ɔ̃ʋ̃a ɽe [ ˥ ˩ ˥ ˥ ˩ / ˩ ] “money which one cuts a man off”: fine.

iɣo n-ɔba [ ˥ ˩ ˩ / ] “red money”: (a) gold, (b) alloy.

iɣo n-ɔfua [ ˥ ˩ ˥ ˦ ] “white money”: silver;

cf. Ibo ego [ ˥ ˦ ];

Yor. owo [ ˧ ˥ ], ukp-oɣo [ ˩ ˥ ˥ ], iɣobioye [ ˥ ˥ ˥ ˥ ].

milk-teeth;

v. zɛ [ ˥ ], iɣehe [ ˩ ˩ ˩ ] (?).

horn.

(1) flight of a bird;

igb-oɣohɔ̃ y-iɣo n-owi-ɛɽɛ [ ˩ ˥ ˩ ˥ ˩ ˩ ˥ ˦ ˦ ˩ ] I shot an eagle in flight this morning (to-day).

(2) selling goods, going around in the streets or the market, with the atɛtɛ [ ˩ ˩ ˩ ] on the head (or holding it);

hawking;

(contrast: atɛ [ ˩ ˥ ]);

Amazĩoya, domu‿ize n-ɔfua na ɣari-ɣo mɛ [ ˥ ˥ / ˩ / ˩ ˩ ˩ ˥ ˦ ˩ ˥ ˩ ˥ ˦ ] “Amazĩoya (a woman’s name), come and take these crayfish to go hawking for me!”

idiom.: (great) expenses (Akugbe);

iɣobioye‿uwalo y-ɔ [ ˥ ˥ ˥ ˥ ˥ \ ˩ \ ] “a lot of money (it is that) you have wasted on it” (lo [ / ]; wa [ \ ] indicates surprise);

cf. iɣo [ ˥ ˥ ].

(1) smoke.

(2) iɣoɣ-iso [ ˩ ˥ ˩ ˥ ] “smoke of the sky”: cloud;

iɣoɣ-iso lɛ yo lɛ re [ ˩ ˥ ˩ ˥ / ˥ / ˥ ] “the clouds are running to and fro”: the clouds are moving over the sky.

an Igara man, possibly also used for an Igbira man;

another variant is Eɣɔ̃miɣɔ̃;

cf. Iɣã [ ˩ \ ].

pit into which vicitims of sacrifices were thrown.

oracle;

cf. Yor. ifa [ ˧ ˥ ].

the wrong way of doing something, e.g. ɔs-am-ihã [ ˩ ˥ (4-1) ˩ ] he scooped water turning the opening of the calabash downstream (lit. “he scooped water of the wrong way”)+;

this water, according to custom, is not drunk, but only used as an ingredient of a medicine against barrenness;

ɔgba-ɽ-ihã [ ˩ ˥ ˦ ˩ ] he tied it in the wrong way (e.g. when making a bundle of yams);

ɔbu‿ɛɽ-ihã [ ˩ ˩ ˥ ˦ ˩ ] he decided it (a law suit) wrongly.

a chief (hereditary title);

member of the Uzama [ ˩ ˥ ˩ ];

senior of the Ihogbe [ ˩ ˥ ˩ ], one section of the Umogũ [ ˥ ˩ ˥ ] (Ɔba’s) family;

he attends to the Ɔba’s ancestral shrines (of the paternal side);

he also represents Ihogbe at the burial of an Ɔba;

v. okoɽo [ ˩ ˥ ˥ ].

(1) simple sacrifice made to one’s father as substitute for ehɔ [ ˩ ˥ ] (big annual feast of sacrificing to one’s father);

is a sign of poverty, or else done in the interregnum between the death of an Ɔba and the coronation of his successor.

(2) formula said when taking the first mouthful of food when sacrificed to one’s father;

v. ɔlema [ ˩ ˩ ˩ ].

place, spot (used in connection with numerals only);

ih-eva [ ˥ ˩ ˥ ], ih-eha [ ˥ ˩ ˥ ], ih-enɛ [ ˥ ˩ ˥ ], ih-isɛ̃ [ ˥ ˩ ˥ ], ih-ehã [ ˥ / ˩ ] at two, three places, etc.;

ih-eso [ ˥ ˩ ˥ ] some part;

cf. ehe [ ˩ ˥ ].

act of giving a name (to a child);

cf. he [ / ], eni [ ˩ ˩ ].

(1) bean- or corn-husks the contents of which have been eaten by insects (espec. ants);

rhɔ‿iherhe n-ɔr-ihɛʋ̃ɛ na kua [ ˩ ˩ ˩ ˩ ˩ ˥ ˥ / ˩ / ] pick the empty husks which are among these beans, and throw them away!

(2) empty gums of infants;

ɔʋoxã na y-iherhe wɔ ʋ̃-enwɛ [ ˩ ˩ / ˩ ˥ ˩ ˩ ˩ ˩ \ ] “this child has taken its gums and pressed my breasts”: i.e. sucked at my breasts.

load;

ihɛ xuaa ʋ̃ɛ [ ˩ ˥ ˩ ˥ ] the load is (too) heavy for me;

ih-aɣ-ẽmiowo [ ˩ ˥ ˦ ˧ ˨ ] “load of mat (aɣɛ̃ [ ˩ ˩ ]) of meat”: dried meat wrapped in a mat;

up to a short time ago, meat was carried in this way to the Ɔba and to chiefs by hunters making a present of part of their kill (v. imuohã [ ˩ ˩ ˩ ]);

this is said to be done still “in the bush” (the nasalisation-mark on the ẽ indicates a nasalised glide only);

ih-ɔka [ ˩ ˥ ˩ ] a load of corn (maize);

cf. hɛ [ / ].

(1) a deity whose shrines are believed to have been instituted by the deity itself;

the ihɛ̃s mostly correspond to rivers and are believed to have been human beings who transformed themselves into those rivers;

(contrast: ɛbɔ [ ˩ ˩ ], any “juju constructed by men”);

cf. ohɛ̃ [ ˩ \ ].

(2) oath;

v. vɛ̃ [ ˥ ].

(3) curse;

v. tie [ / ].

unanimous decision;

cf. hɛ̃hɛ̃ [ ˩ ˥ ], unu [ ˩ ˥ ].

(1) beans;

aɣam-inya kpalɔ y-ihɛʋ̃ɛ ni-ɽɛ yi (miɛ [ ˥ ]) [ ˩ ˥ ˩ ˥ ˩ ˩ ˥ ˥ / / / ˥ ] “can we get yam to peel for those beans to-day?” i.e. to eat together with the beans;

v. bie [ / ].

(2) kidneys (probably because of their shape);

if there is a need for differentiation, ihɛʋ̃-ãɽ̃aʋ̃ɛ [ ˥ ˥ ˦ ˧ ˩ ] “animal-kidney” is used.

actions forbidden to women as indecent (and thus forming part of awua [ ˩ ˩ ]), e.g. omission of washing the feet after returning from the “backyard” (i.e. latrine).

After a breach of this rule e.g., the house as well as the offender must be purified with a chicken (v. ihɔʋ̃egbe [ ˩ ˩ ˩ ˩ ]) and a sacrifice of kolanuts be made to the father-shrine (erha [ ˥ ˥ ]);

cf. uhi [ ˩ ˩ ] (?).

mucus (from nose);

cf. t-ihĩ [ ˩ \ ];

v. zɛ [ ˥ ].

(also ehiaɣa) (1) ear of corn.

(2) small things (such as ɛɽoɽo [ ˥ ˥ ˥ ]), cowries, etc. worn on the head by women priests;

(as soon as they are possessed by their juju, these things are tied in their hair, and from that time they always wear them, and no longer carry loads on their head, but on their shoulders);

some (male) Ɔxwahɛ [ ˩ / ˩ ] priests also wear ihiaɣa.

a tree, Myrianthus arboreus;

tips of the leaves are used as ingredients of a soup.

a black bean;

it grows very slowly until the creeper has side branches, after which it grows more quickly;

it is among the Ezɔmɔ’s [ ˥ ˥ ˥ ] taboos.

finger-nail;

ihĩ-ãɽ̃aʋ̃ɛ [ ˥ ˥ ˥ ˦ ˩ ] claw.

third generation of children (grand-grand-children);

a praise-word: ihiɛ̃hiɛ̃ n-ogi-ɔmɔ [ ˥ ˩ ˥ ˩ ˩ ˩ ˥ ] “the third generation, the principal (one) of children” (because it is the last generation of children and grand-children a man can live to see);

v. iwu [ ˩ ˩ ], eyɛ [ ˩ ˥ ].

loofah (used an a sponge);

ɣay-ihiɔ̃ ʋ̃ɛ na xuɛ yi [ ˥ ˥ ˩ ˥ ˩ / ˥ ] who has washed (himself) with this my loofah?

nine.

seven.

an age-group at the Ɔvia [ ˩ ˥ ] society;

next in age to the ediɔ̃ [ ˩ ˥ ];

v. Ɔvia [ ˩ ˥ ].

companions of the same otu [ ˩ ˩ ] (age-group);

equals;

iho ʋ̃a‿ũxĩ [ ˩ ˩ ˥ ˩ ˥ ] you are of my (lit. “our”) otu;

aʋa-ɽ-iho-a [ ˥ ˥ ˩ ˩ / ] who are your company (equals)?

(v. aʋe [ ˥ ˥ ]);

ɣa-ɽ-iho-a [ \ ˩ ˩ / ] (same meaning) would express contempt and be used to a junior “boy”;

ih-egbe [ ˩ ˥ ˦ ] (1) “body-companion”: companion or, companions, of the same otu;

equals;

ih-egbe maʋ-ɔɽe xĩ [ ˩ ˥ ˦ ˩ \ ˩ ˥ ] “companions we and he are”: he and I are of the same otu;

iho‿aʋ-arhuãɽ̃ã [ ˩ ˥ ˥ ˥ \ ˩ ] “equals of Arhuãɽ̃ã”: heroes of the strength of Arhuãɽ̃ã [ ˥ \ ˩ ] (v. aʋe [ ˥ ˥ ]).

(There are seven of these heroes, among them Ɔxuɔʋ̃ɔvo N-igwisi [ ˩ ˩ ˩ ˩ ˥ ˩ ˥ ]; Gbɔʋ̃arhuã N-oxuʋ̃u [ ˥ ˩ ˩ ˥ ˩ ˩ ], and Nekiriɣidi N-ogbelaka [ ˥ ˩ ˩ ˩ ˩ ˥ ˩ ˥ ˩ ]).

(2) deputy, in business, office, family affairs, etc.;

iya‿e z-ihegbe, ikekpaɔ [ ˩ ˥ ˦ ˩ ˥ ˦ ˩ \ / ] I (took him and) chose him as (my) representative before I left;

v. odayi [ ˩ ˩ ˥ ].

part of the family of the Ɔba (Umogũ [ ˥ ˩ ˥ ]);

their quarter lies on the right side of the (old) Siluko-road starting from iduʋ̃-ĩbiwe [ ˩ ˥ ˩ \ ˩ ].

empty;

vain;

eʋ̃-ĩhoi‿eʋ̃-ĩhoi‿uɽu (or eɽ-uɽu [ ˩ \ ˥ ]) [ ˩ ˥ ˩ ˩ ˥ ˩ ˩ ˥ ] “empty things empty things (they are which) you are doing”: you are doing nothing but useless things;

cf. d-ihoi [ ˥ ˩ ].

“brushing body”: purification of oneself after a breach of taboo.

This consists in a complicated process of brushing one’s head with a chicken, certain leaves (aya [ ˩ ˥ ]; eb-ixiʋ̃i [ ˩ ˥ ˥ ˩ ]), and the tip of a palm-branch while pronouncing certain purifying formulas.

Drawing circles (b-oxi [ ˥ ˩ ]) also plays a part in the ceremony;

cf. hɔʋ̃ɛ [ ˩ ˥ ], egbe [ ˩ ˥ ];

v. ihɔʋ̃owa [ ˩ ˩ ˩ ˩ ], ihɔʋ̃ɛʋo [ ˩ ˩ ˩ ˩ ].

“brushing town (village)”: purification of a viilage or town.

This was, in Benin City, performed by members of the Ɔba’s household (and in villages it is done by a man appointed by the ɔdiɔ̃weɽe [ ˩ ˥ ˩ ˥ ]).

They took a man, dog, goat, and fowl, tied branches of a palm, the ixiʋ̃i [ ˥ ˥ ˩ ]-tree and the shrub aya [ ˩ ˥ ] to them, and dragged them round the town.

Then they prepared afɔ [ ˩ ˥ ], splashed it on the roads and said: ɔfu re [ ˩ ˥ ˦ ] “it is cool”, i.e. peaceful, absolved.

Dogs are nowadays used for the purpose, and in bush-villages, chickens;

cf. hɔʋ̃ɛ [ ˩ ˥ ], ɛʋo [ ˩ ˩ ];

v. ihɔʋ̃egbe [ ˩ ˩ ˩ ˩ ], ihɔʋ̃owa [ ˩ ˩ ˩ ˩ ].

“brushing house”: purification of a house with a chicken (e.g. after the breach of a taboo);

cf. hɔʋ̃ɛ [ ˩ ˥ ], owa [ ˩ ˥ ];

v. ihɔʋ̃egbe [ ˩ ˩ ˩ ˩ ], ihɔʋ̃ɛʋo [ ˩ ˩ ˩ ˩ ].

foam;

cf. hu [ ˥ ].

song;

ihuã n-aya gbe [ ˩ ˩ ˩ ˥ ˥ ] “a song that is taken to dance”: dancing-song;

and specialised ihuã n-aya gb-ohoɣo [ ˩ ˩ ˩ ˥ ˥ ˩ ˩ ] Ohoɣo-song;

ihuã n-aya gb-ukpukpɛ [ ˩ ˩ ˩ ˥ ˥ ˥ ˩ ] Ukpukpɛ-song.

There are many songs for every special dance.

ihuã n-aya xɔ̃-kuo [ ˩ ˩ ˩ ˥ ˩ \ ] war-song.

ihuã n-aya ri‿ekɛ̃ [ ˩ ˩ ˩ ˥ ˥ ˥ ˩ ] mud-treading-song.

Constructions with a following genitive are also used: ihũ-ĩxɔ̃kuo [ ˩ ˥ ˩ ˩ ˩ ] song of warfare;

ihũ-ĩyokuo [ ˩ ˥ ˩ ˩ ˩ ] warriors’ song.

act of making a sacrifice of new yam to one’s gods, at the end of the agwɛ [ ˩ ˩ ];

cf. huã [ / ],

nose;

v. fiã [ ˥ ].

woof (crossing the warp on a loom).

a reed which, together with iɽ̃aʋ̃iɽ̃ã [ ˩ ˩ \ ˩ ], forms the “sudd” in the creek-area;

ihũhũ muma y-ɛzɛ na, ɔɣakwegi‿ala-ɽɛ [ ˥ ˩ ˥ ˦ ˩ ˩ / ˩ ˩ ˥ ˦ ˩ / / ˩ ] “the sudd has become congested in this river, will it enable us to pass today?” cf. ohũhũ [ ˩ ˩ ˩ ].

a worm which boys are liable to be infected with when playing in the mud during the wet season.

It makes toes and soles itch, and causes small swellings (guinea-worm?);

ɔʋoxã na, k-uw-amɛ ladiã n-ihuɽu ɣɛri‿ɔ‿owɛ (ke [ ˥ ]) [ ˩ ˩ ˥ ˩ ˥ ˥ ˩ ˩ ˩ ‿ \ ˥ ˥ / ˥ ˩ ˩ ˥ ˩ ] hallo, boy, get out of-the rain-water that ihuɽu may not eat your foot!;

v. ikolo [ ˥ ˩ ˥ ].

millipede;

idiom.: ʋ-uagu xiã rhurhurhu ʋ-ihuʋ̃u [ / ˥ ˥ ˦ ˩ ˥ ˦ ˧ ˧ ] why are you groping about like a millipede?

v. ogie [ ˩ ˩ ].

a big fish “with teeth like those of a dog”;

of Jekri origin.

name of a village: “Jesse”;

its population consists of Sobo people;

the name is not of Bini origin.

a small-sized variety of ivi-urhu [ ˩ ˥ ˩ ˩ ] (coral necklace for chefs);

the thread on which it is strung up is ik-ẽni [ ˥ ˥ ˦ ] (an elephant’s tail-hair), nowadays, red copper wire.

spur of a cock.

(1) a creeper, Eremospatha macrocarpa ( “cane”);

used for bow-strings and for tying things.

(2) bow-string.

(3) ik-ẽni [ ˥ ˥ ˦ ] whip of elephant’s tail the hair of which is used as thread for coral necklaces and anklets;

cf. Yor. ikã [ ˧ ˩ ].

forked pole;

e.g. in ikadɛl-enɛ [ ˥ ˩ ˥ ˩ ˥ ] “the four poles”, a praise-name of the ediɔ̃ n-enɛ [ ˩ ˩ \ ˩ ], the village elders.

“notching” trees (a timbermen’s expression);

cf. kae [ / ], erhã [ ˩ ˥ ].

(also ekaɣa) (1) bridle.

(2) said to be used to denote as well “gag”;

v. uxu [ ˩ ˥ ].

lighter sort of potash (saltpetre);

cf. Hausa kanwa [ ˥ ˥ ];

v. odo [ ˥ ˩ ].

log;

ik-erhã [ ˩ ˥ ˦ ] log (of wood).

buttocks;

v. itotaya [ ˩ ˩ ˩ ˩ ].

heathen;

pagan (recent word used by Christians; ɔɽuɛbɔ [ ˩ ˩ ˩ ] is better);

cf. Yor. keferi [ ˩ ˩ ˥ ];

Hausa kafiri [ ˥ ˩ ˥ ].

three stones serving as pot rest (each one is called ikewu).

(pl.) “day-counter”: a word occurring in a song, v. iɽuɛdɛ [ ˩ ˩ ˩ ];

cf. ka 4 [ ˥ ], ɛdɛ [ ˩ ˥ ].

(1) wrist (same as urhu‿abɔ [ ˩ ˥ ˥ ˦ ]).

(2) an anklet of cowries which is worshipped as Obɔ [ ˩ ˥ ] (hand, arm);

women keep it on their atɛtɛ [ ˩ ˩ ˩ ] (tray for carrying merchandise) in order to prevent things being stolen, and for quick sale;

men have a carved stool like uxwerhe [ ˩ ˥ ˥ ] with a hand carved at one corner and put their ikɛga on this (pointed) hand;

the whole is called their Obɔ [ ˩ ˥ ], the sacred object representing their hand.

bicycle;

ikɛkɛ n-itemu ri-ehe n-owiɛ-ɽɛ, ɔsaɽe ʋ-odɛ [ ˥ ˩ ˩ ˩ ˥ ˥ ˩ ˩ ˩ ˥ ˦ ˩ ˩ / ˩ ˩ ˥ ] “the bicycle which I was taking to go to (some) place this morning (of to-day), it burst on the way”;

cf. Yor. kɛkɛ [ ˩ / ];

v. owɛ [ ˩ ˩ ], ibiɛ [ ˥ ˥ ], urhukpa [ ˩ ˩ ˩ ], ifɛʋ̃ɛ [ ˥ ˩ ˩ ], obɔ [ ˩ ˥ ], evavu [ ˩ \ ˩ ].

rest from work;

cf. ke 1 [ / ] (?), ɛtĩ [ ˩ ˥ ].

conclusion;

result;

v. ke 2 [ / ].

squandering;

prodigality;

a curse: ikiã ɽahã-ã [ ˥ ˩ ˥ ˩ / ] “may squandering seduce you”: may you be a squanderer (used by a “big man” towards a “small” one);

v. hã [ / ].

fly;

an idiom: erha‿a lɛ n-ikiã (na [ ˥ ]) [ ˥ ˩ / / ˩ ˥ ] “your father has escaped (‘run from’) the flies”: your father has died (used as a euphemism by old people);

v. fi ya [ ˥ \ ].

waking the Ɔba ceremonially by imitating the crow of the cock;

cf. kie [ / ], ewua [ ˥ \ ].

“planting timber”: afforestation;

cf. kɔ [ ˥ ], igɛdu [ ˥ ˥ ˥ ].

sleepiness of a pregnant woman;

it is also said to befall husbands of pregnant women;

a word of abuse when seeing somebody sitting drowsily: ikilukpaf-ɔ̃gb-uɛ [ ˩ ˩ ˩ ˩ ˩ ˩ ‿ \ ] are you suffering of ikilukpafɛ̃? cf. ukpafɛ̃ [ ˩ ˥ ˩ ] (?).

140.

meeting;

iko na gbae-ɽɛ [ ˩ ˥ ˩ ˥ ˩ ] this meeting is full today;

cf. Yor. ko [ ˥ ].

an earth-worm;

used as a bait in fishing;

cf. Yor. ekolo [ ˧ ˩ / ];

v. ikpɛ [ ˩ ˩ ].

a broad brass armlet worn by chiefs at ugies;

it covers part of the lower arm.

pail for drawing water;

cf. Yor. koroba [ ˧ ˧ ˥ ].

(open) opponent;

enemy;

adversary;

ik-ɔʋ̃a [ ˥ \ ˩ ] one’s enemy;

v. ɛrɛe [ ˩ \ ];

xiã [ / ];

oɣiã [ ˥ ˩ ].

penny;

cf. Engl. copper;

Yor. kɔbɔ [ ˥ ˩ ].

(1) rubbish;

dead leaves;

dirt;

iku‿inya [ ˩ ˥ ˥ ˦ ] yam-peelings;

iku‿erhã [ ˩ ˥ ˥ ˦ ] young trees (and shrubs).

(2) pus;

iku r-ɔɽ-ɛtɛ [ ˩ ˩ ˥ ˦ ˩ ] pus is in his sore;

iku ye tiɣitiɣi y-ɔɽ-aɽu‿ɛtɛ [ ˩ ˩ ˥ ˩ ˩ ˩ ˩ ˩ ˩ ˥ ˩ ˩ ] pus is “twisted” (spread) over the surface of his sore.

(general term for) games, including dances;

cf. ku [ / ].

bundle (always followed by a genitive);

mu ikũ‿ĩnya ni lele ʋ̃ɛ ɣade [ ˩ ˩ ˥ ˥ ˦ ˧ ˩ ˩ ˥ ˦ / ] take that bundle of yams (and) follow me along (“coming”);

ikũ‿oɽ̃iʋ̃i [ ˩ ˥ ˥ ˦ ˩ ] corpse tied up for burial, also ikũ‿ɔ̃kɛɛ [ ˩ ˥ \ ˩ ];

cf. kũ [ / ].

a type of room in Bini houses containing a hollow on the floor called ukpafɛ̃ [ ˩ ˥ ˩ ] into which the rain-water flows from an open space in the roof (v. Roman atrium and piscina);

the various shrines of the ancestors and the powers worshipped by the family are found each in one ikũ.

So there is an ikũ n-aɽu‿erha [ ˩ ˥ ˦ ˧ ˧ ˧ ] ikũ of the father’s shrine, and an ikũ n-aɽu‿iye [ ˩ ˥ ˦ ˧ ˧ ˧ ] ikũ of the mother’s shrine.

The former is the first ikũ: ikũ n-uɣ-oɽe [ ˩ ˥ ˦ ˧ ˧ ], i.e. the ikũ of the outside uɣa [ ˩ ˩ ], the latter, the second ikũ: ikũ n-ɔk-adesɛ [ ˩ ˥ ˦ ˩ ˩ ˩ ] (ke [ ˥ ]) the middle ikũ.

The third ikũ is that of Olokũ: ikũ n-aɽu‿olokũ [ ˩ ˥ ˦ ˧ ˧ ˧ ˨ ];

it is always long and narrow and may contain an ɛɣodo [ ˥ ˩ ˩ ] or ukpafɛ̃ (which is the same);

not all houses seem to possess it, but in former times every house is said to have had one.

The third ikũ is the last one of those to be found in the houses of “ordinary people”.

It is then their private ikũ, ikũ n-od-uw-owa [ ˩ ˥ ˦ ˧ ˧ ˨ ] “ikũ of the inside of the house”, and will in that case not contain the Olokũ-shrine which will be kept at od-ɛriɛ [ ˩ ˥ ˦ ].

The father’s and mother’s shrines must, if possible, not be kept in the same ikũ;

therefore, if a house has only one ikũ, besides the private apartments, the mother’s shrine is in the ukp-ube [ ˥ ˥ ˩ ], i.e. in an ɔgwa [ ˩ ˥ ] opening into the room containing the ɛɣod-ɛriɛ [ ˥ ˥ ˩ ˥ ], or else the two shrines, though in the same ikũ, are kept on different ibas [ ˥ ˥ ].

There is a traditional story explaining this rule.

Round the ikũs, ɔgwas and uɣuɣas [ ˥ \ ˩ ] are grouped which open into the ikũs.

Rich people have an ikũ n-aɽu ogũ [ ˩ ˥ ˦ ˧ ˧ ˨ ] ikũ of the Ogũ-shrine (a narrow one between the first and the second ikũ).

Poorer people have their Ogũ-shrine opposite the mother’s shrine, and the “arm” (Obɔ [ ˩ ˥ ]) above Ogũ.

For Osũ [ ˩ ˥ ], v. ɔgwa [ ˩ ˥ ] and ɛgũ [ ˥ ˩ ].

Uhuʋ̃u [ ˩ ˥ ˩ ], the head, is worshipped either in a niche (iba [ ˥ ˥ ]) in one’s sleeping-room, or (by. chiefs) at a special shrine near the house-owner’s private rooms.

This is then called ikũ n-aɽ-uhuʋ̃u [ ˩ ˥ ˦ ˧ ˨ ˩ ];

v. ɛhi [ ˩ ˩ ], iba [ ˥ ˥ ].

“tying body (oneself) and taking”: contrition (Akugbe);

cf. kũ 1 [ / ].

wrinkles;

aɽu‿ɔɽe bũn-ikuɛ̃kuɛ̃ (bũnɔ [ ˩ ˥ ]) [ ˩ ˩ ˥ ˩ ˩ ˥ ˩ ˥ ] his face is wrinkeled (lit. “broken (in) wrinkles”).

skin (a thicker one than ibobo [ ˩ ˩ ˩ ]);

ikpakp-egbe [ ˥ ˩ ˥ ˦ ] skin (of body);

ikpakp-erhã [ ˥ ˩ ˥ ˦ ] bark (of tree);

ikpakp-ɔɣɛdɛ [ ˥ ˩ \ ˩ ˩ ] plantain-peel;

ikpakp-ehɛ̃ [ ˥ ˩ ˥ ˩ ] scales of fish.

a wild bean, edible.

(1) evil spirits living on (or near) the roads believed to be able to “seize” one’s wife or children by means of a fatal disease or an accident;

sacrifices are given to them at uprooted trees where they are supposed to live: the sacrifice is put in a bag, together with a viper’s skin, and suspended from a root of the tree.

(2) way-layers.

floor of house;

cf. owɛ [ ˩ ˩ ].

“marauders”, followers of chiefs on their errands for the Ɔba (in former days), pillaging the villages visited.

Idiom.: ikpay-ɔɽe gbe ʋ-akɔ̃ si ʋ-ihue [ ˩ ˩ / ˩ ˥ ˦ ˩ ˩ ˥ ˥ ] “his marauders have struck like teeth (and) drawn like nose”, i.e. they have seized many things and carried them off.

name of a Bini village, seat of an Ɔxwahɛ [ ˩ / ˩ ] shrine.

an edible kind of mushroom found on ogwe [ ˩ ˩ ], fallen trees.

(sgl. ɔ-) band of drummers;

a “gang” of the Ɔba’s;

cf. kpe 1 [ / ], ema [ ˩ ˩ ].

act of “digging” yams;

cf. kpɛ̃ [ ˥ ], ema [ ˩ ˩ ].

a white bean similar to eɽe [ ˥ ˩ ].

(pl., sgl. ɔ-) a band of the Ɔba’s: horn- and calabash-trumpet blowers;

some big chiefs have them as well;

they are not identical with the ikporhu [ ˩ ˩ ˩ ] or ikpakɔ̃hɛ̃ [ ˩ ˩ ˩ ˩ ];

cf. kpe 1 [ / ], ezikɛ̃ [ ˥ ˥ ˩ ].

red yam (sub-species: olimɛhi [ ˥ ˥ ˩ ˥ ]; uhoboriabe [ ˩ ˩ ˩ ˥ ˦ ]);

v. ema 2 [ ˩ ˩ ].

(1) seed;

grain;

ikp-exae [ ˩ ˥ ˩ ] “grains of sand”: a euphemism for smallpox (eʋ̃ifi [ ˩ ˩ ˥ ]);

ikp-ogi [ ˩ \ ˩ ] or [ ˩ ˥ ˩ ] fruit of a certain creeper (ogi [ ˩ ˩ ]);

it is in the shape of a ball and contains grains that are used in making eʋariɛ [ ˩ ˩ ˥ ], native butter, and in unwɔʋ̃ɛ [ ˩ ˩ ˩ ] (soup).

The grains that have been ground and cooked are wrapped in leaves.

There are two sorts of ikp-ogi: ɔ̃axɛ̃ [ ˥ ˩ ] and isɛɣɛgwɛ [ ˥ ˩ \ ˥ ];

a similar plant is erhɛrhɛ [ ˩ ˥ ˥ ].

ikp-oɽu [ ˩ ˥ ˦ ] cotton-seed;

used for soups;

appetizing;

ikp-oʋuxɔ [ ˩ ˥ ˦ ˩ ] “seed of he-goat” (ikpɛ here: faeces?): a kind of pepper;

the grains are said to reach the size of tomatoes;

not as hot as akpɔkɔ [ ˥ ˥ ˥ ] and ɛhiɛ̃ n-exwa [ ˩ ˩ ˥ ˩ ];

ikp-ɔka [ ˩ ˥ ˩ ] a grain of maize;

ikp-uko [ ˩ ˥ ˥ ] calabash-seed;

used as a substitute for ikp-ogi in unwɔʋ̃ɛ [ ˩ ˩ ˩ ] (soup).

(2) a (single) piece, or, (single) pieces of something round and thus similar to a seed or grain;

ikp-ɛdĩ [ ˩ ˥ ˦ ] (single) palm nut or nuts;

v. uhuʋ̃-ɛdĩ [ ˩ ˥ ˩ ˥ ] (bunch of palm nuts);

ikp-ɛʋɛe [ ˩ ˥ (4-1) ] “a piece of kola”, i.e. one whole kola;

ikp-ɛʋɛe-nɛ [ ˩ ˥ (4-1) ˥ ] four (whole) kolas;

this is the present given to a visitor as a sign of friendship;

ikp-iɣo [ ˩ ˥ ˥ ] (single) cowries;

sing. v. ukp-oɣo [ ˩ ˥ ˥ ];

ikp-okuta [ ˩ ˥ ˦ ˦ ] gravel;

pebbles;

found on the shrines of gods, e.g. on those of Ɔxwahɛ [ ˩ / ˩ ], Ɔvia [ ˩ ˥ ], and Osoɣo [ ˩ ˥ / ].

They are then called ikp-ɛbɔ [ ˩ \ ˩ ] or ikp-ihɛ̃ [ ˩ ˥ (4-1) ].

They cover the dais on which the altar stands;

sacrifices are made over them, and the blood running on the pebbles gives them power to fulfil prayers.

They are used when cursing people in that the man who utters a curse spits over a pebble, and also in blessing when the speaker of the blessing blows over them.

(3) faeces (?);

v. ikp-oʋuxɔ [ ˩ ˥ ˦ ˩ ];

ikp-ikolo [ ˩ ˥ ˩ ˥ ] “faeces (?) of earthworm”: uncircumcised penis;

ikp-ɔxɔe [ ˩ ˥ ˩ ] “faeces (?) of worm”: prickly heat;

swelling caused by eating too much sugar-cane, or by scratching oneself;

v. likpalikpa [ ˩ ˩ ˩ ˩ ].

Possibly ikpɛ may refer here to the little heaps of soil made by worms.

date;

cf. ɛdɛ [ ˩ ˥ ], ikpɛ [ ˩ ˩ ]?

drummers placed behind the Ɔba while he sits or stands at an ugie [ ˩ ˩ ].

cemetery;

a curse: ikpɛkpɛ‿uɽaʋiɛ [ ˩ ˩ ˥ ˩ ˥ / ] may you sleep on the cemetery!

(i.e. “may you not grow very old”, since old people who had their own house and did not live in their father’s or relative’s house, were buried at their house).

(big) yam-pole;

they are used in the proportion of one ikpɛsi to three or four ɛɣɛ [ ˩ ˥ ] (small yam poles).

boa;

ikpĩ n-erha ʋ̃ɛ gbe-ɽɛ tã gbe [ ˩ ˩ ˥ ˩ ˥ ˥ ˩ ˥ ˦ ] the boa my father killed to-day (ɛɽɛ [ ˥ ˩ ]) is very long;

ikpĩ‿amɛ [ ˩ ˥ ˩ ˩ ] “boa of water (rain)”: rainbow;

cf. ataikpĩ [ ˩ ˩ ˩ ];

v. ɛnyɛ [ ˩ ˥ ], iro [ ˥ ˩ ], osumaɽe [ ˩ ˩ ˩ ˩ ].

finger;

ikpĩhiãbɔ n-ogie [ ˥ ˥ ˥ ˩ \ ˩ ] “the principal finger”: thumb;

ikpĩhiãbɔ n-usexae [ ˥ ˥ ˥ ˩ \ ˩ ˩ ] indicator (cf. s-exae [ ˥ ˩ ] to point with the indicator)+;

ikpĩhiãbɔ n-ɔw(u)a-ɽoka [ ˥ ˥ ˥ ˩ ˩ ˩ ˩ ˥ ] “finger to which a ring is forbidden”: indicator;

ikpĩhiãbɔ n-ɔk-adesɛ [ ˥ ˥ ˥ ˩ ˥ ˩ ˩ ˩ ] middle finger;

ikpĩhiãb-oɽoka [ ˥ ˥ ˥ ˦ ˩ ˥ ] “ring-finger”: fourth finger;

also ikpĩhiãbɔ n-ɔdia ke n-exerhe [ ˥ ˥ ˥ ˩ ˥ ˥ ˩ ˥ ˦ ˦ ] “finger that is near the small one”;

ikpĩhiãbɔ n-exerhe [ ˥ ˥ ˥ ˩ ˥ ˦ ˦ ] small finger: cf. obɔ, abɔ [ ˩ ˥ ].

the big red-headed lizard;

ikpo na waviɛ̃ ʋ-uhuʋ̃u fo nɛ [ ˥ ˥ ˩ \ ˩ ˩ ˥ ˩ ˩ ˥ ] this lizard has already become red on (its) head (said to be a sign of age);

v. ozikpalɔ [ ˥ ˩ \ ˩ ].

(1) a palm rooted for the preparation of palm-wine.

(2) a variety of exwɛxwɛ [ ˩ ˥ ˦ ] palm-wine obtained from a rooted palm.

very hard dry mud.

name of a river.

(1) sweeping;

ikpol-eɣo [ ˩ ˥ ˦ (3-1) ] refuse, rubbish of the preceding day that is swept away in the morning;

ikpol-eɣo yer-owa na-ɽɛ [ ˩ ˥ ˦ (3-1) / ˥ ˦ / ˩ ] the refuse of yesterday is still in the house to-day;

v. amahekpol-ikpol-eɣo [ ˥ ˥ ˥ ˩ ˩ ˥ ˦ (3-1) ].

(2) a certain ceremony in the Ɔxwahɛ [ ˩ / ˩ ] cult;

distinct from this is ikpol-ɛki [ ˩ ˥ ˩ ˩ ] annual festival of the god Ɔxwahɛ, corresponding to the ehɔ [ ˩ ˥ ] of other gods;

wɛ ɣay-ikpol-ɛki n-ukpo na yi [ ˩ ˥ ˩ ˥ ˩ ˩ ˥ ˦ / ˥ ] shall you go to the Ɔxwahɛ festival this year?

cf. kpolo [ ˩ ˥ ].

(pl.) a band of people in the Ɔba’s service, blowing tusks (ak-ɔ̃hɛ̃ [ ˩ ˩ \ ] and orhu [ ˩ ˥ ]) at ugies [ ˩ ˩ ];

bands blowing horns also follow the Ezɔmɔ [ ˥ ˥ ˥ ] and a few (four or five) other chiefs;

otu ikporhu ʋo [ ˩ ˥ ˩ ˩ ˩ / ] where is the band of tusk- (or trumpet-) blowers?

cf. kpe 1 [ / ], orhu [ ˩ ˥ ].

a tree the flower of which is called iyɔha [ ˩ ˩ ˩ ];

the seed (ikposa) is used as an ingredient in pepper-soup, to “open appetite” during the new yam season (new yam is likely to upset the digestion and cause eʋ̃iraɽo [ ˩ ˩ ˥ ˩ ]);

for another name of this tree v. ebe [ ˩ ˥ ].

pound;

ixĩ-ehia ikpɔ̃‿ũgie [ ˩ ˥ ˥ ˦ ˦ ˦ ˦ ˧ ] I sold (it) all for twenty pounds;

Engl.

nightly dancing as part of the ceremonies of the “second burial”;

it is meant to celebrate the deceased’s acceptance in ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ];

v. arha [ ˩ ˩ ].

skin eruptions which itch more than craw-craw and take a long time to heal (arɔ̃ [ ˩ ˩ ] in animals).

a disease: paralysis agitans.

a big paddle (used when sitting in the boat).

Of Jekri origin.

a black ant, lives on the underside of leaves (nest consisting of white mud), bigger than iɽ̃aʋ̃ɛ [ ˥ \ ˩ ];

not as black.

(the) bet;

cf. t-ile [ ˥ ˩ ];

Yor. ile [ ˩ ˩ ].

hunchback.

(1) a village near Ɛbue [ ˩ ˩ ].

(2) the inhabitants of Ilobi forming a gang which appears during the amufi [ ˩ ˩ ˩ ] ceremony at isiokuo [ ˩ \ ˩ ].

They show a performance consisting of sudden falls from a standing position;

they are said to possess a charm protecting them from any evil consequences of this performance.

(1) how much;

how many;

ilu nɔ [ ˥ \ ˥ ] how much is it?

ilu‿ɔni xĩ [ ˥ ˥ ˥ ˩ ˥ ] how much is that?

ilu-gba [ ˥ ˥ ˩ ] how often?

(v. igba- [ ˥ ˩ ]);

il-uki nɔ [ ˥ ˥ ˩ ˥ ] how many months ago is it?

ilu-ɽ-iɽ̃ã hia xĩ yi [ ˥ ˥ ˦ ˩ ˩ ˥ ˥ ] how many (is it that they) are altogether?

(2) “a few”;

in ɔmagba ʋ-il-uki n-oxĩ n-ɔdi‿eʋ̃a ya, ɔkekpaɔ [ ˥ ˥ ˩ ˥ ˥ ˩ ˩ ˩ ˥ ˥ ˥ (4-1) \ ˩ \ / ] “it had not completed how many months it is (sc. I do not know) that he stayed here, before he left”: before a few months were over he left;

cf. Yor. m-elo [ ˥ / ].

(1) describes the sounds produced by the blows at a boxing-match.

(2) expression of encouragement at boxing-matches.

(The second syllable is stressed.) v. ɛlu [ ˥ / ], kiʋ̃i [ ˩ ˥ ].

disjunctive pronoun of the 1st pers. pl.;

cf. ma [ ˩ ].

simulation;

pretending;

make-believe;

cf. ma 2 [ ˥ ], ɽu [ ˥ ].

act of committing suicide;

cf. ma 2 [ ˥ ], wu [ ˥ ];

v. otɔe [ ˩ ˩ ].

(i)mɛ [ ˩ ˩ ] disjunctive pronoun of the 1st pers. sgl.;

it may be emphasized by ʋ̃ɛ;

e.g. mɛ ʋ̃ɛ [ ˩ ˩ ] would mean something like “do you mean me?”;

cf. i [ ˩ ].

prophecy;

imiãɽo ɽuɛ sɛ gbe [ ˩ ˩ ˩ / ˦ ˧ ] your prophecy has (always) come to pass (lit. “has come to pass much”);

cf. miɛ [ ˥ ], aɽo [ ˩ ˩ ].

(1) redemption from being sacrificed or hanged (by plea or substitution of somebody else).

(2) (biblical) salvation (Akugbe).

dream;

imina n-imina‿ɛɽɛ mu ʋ̃-ohã gbe [ ˩ ˥ ˩ ˥ ˩ ˥ ˥ ˩ ˥ ˩ ˥ ˦ ] “the dream I dreamt to-day frightened me very much”;

cf. mina [ ˩ ˥ ], miɛ [ ˥ ] (?).

arrest;

cf. mu 1 [ ˥ ];

v. ebe [ ˩ ˥ ], tie [ / ].

(1) argument;

discussion.

(2) disobedience;

cf. mua [ / ], ɛʋ̃ɛ [ ˩ ˩ ].

“taking body to the ground”: humbleness (Akugbe);

cf. mu [ ˥ ], egbe [ ˩ ˥ ], rie [ / ], otɔ [ ˩ ˩ ].

eating feast arranged by the big chiefs in turn for the Iw-ɛguae [ ˩ \ ˩ ] and all the people working at the Ɛguae.

The Ɔba sends as his share ten bundles of yam and twenty antelope legs;

cf. mu 1 [ ˥ ], eʋ̃i [ ˩ \ ].

mosquito;

an insulting expression: uɽu owɛ ʋ-ow-imuɛ [ ˩ ˥ ˥ ˩ ˥ ˦ ˦ ] “you have (lit. “make”) feet like (the feet) those of a mosquito”.

giving presents to the Ɔba: every Bini man may present the Ɔba with fruits of his labour;

hĩ oha [ ˩ ˩ ˥ ];

v. fi [ ˥ ].

a chief;

member of the Ib-iwe [ ˩ \ ˩ ] society and one of the Eɣaɛʋo [ ˩ ˩ ˩ ].

(1) root;

ini-erhã [ ˥ ˥ ˥ ˦ ] root of a tree;

ini-ɛzɛ [ ˥ ˥ ˩ ˩ ] “root of river”: a stone (carved?) shaped similar to a root that is used by the Yorubas in preparing a “medicine”;

ini-okuta [ ˥ ˥ ˥ ˦ ˦ ] “root of stone” is probably similar to the preceding.

(2) vein.

question;

cf. nɔ [ / ], ɔta [ ˩ ˥ ].

“answering words”: answer;

cf. nwaniɛ [ ˩ ˥ ], enwaniɛ [ ˩ \ ˩ ].

acknowledgment of an infant-betrothal by the father-in-law (including a sacrifice to erha [ ˥ ˥ ]).

work;

cf. nwina [ ˩ ˥ ].

yam (when taken out of the ground);

iny-ɔ̃gbɔ̃ [ ˩ ˥ ˩ ] raw, uncooked yam;

cf. Yor. inya [ ˧ ˥ ], inyatɔ̃ [ ˩ ˥ ˩ ];

v. ema 2 [ ˩ ˩ ].

a mixed population of Binis and Yorubas, living in the Ondo and Benin provinces;

part of the Ikalɛ tribe.

roasted yam;

inyatɔ̃ xɔ̃ ʋ̃ɛ [ ˩ ˥ ˩ ˩ ˥ ] I want roasted yam;

cf. inya [ ˩ ˥ ], tɔ̃ 3 [ ˥ ].

(also e-) an ixiʋ̃i [ ˥ ˥ ˩ ] tree planted before founding a new village or “camp” (v. agɔ [ ˩ ˥ ]), i.e. before building any houses;

it represents the owner of the land and is, at the same time, the place where sacrifices to otɔe [ ˩ ˩ ], the ground, are made.

Therefore, it is also called aɽu‿otɔe [ ˩ ˥ ˩ ˩ ]: “shrine of the earth”.

There is possibly still an ixiʋ̃i as sign of the land-owner in Lagos which is said to have been founded by Bini people.

The inyatɔ̃ is held holy as being the oldest and most permanent thing in any town or village in the Bini country.

(1) deafness.

(2) obstinacy;

cf. ny-ehɔ [ ˩ ˥ ].

(1) news;

inyɛ magi-ana ʋ-as-owa [ ˩ / ˥ ˩ / ˩ ˥ ˥ (4-1) ] “the news cannot be told after we have arrived (at) home” (said after arrival): something disgraceful has happened on the road;

inyɛ n-ɔma ɽ-a na (or, ɔʋ̃a [ ˩ ˩ ] instead of ɽ-a) [ ˩ ˩ ˩ / ˦ ˧ ] “good news is what one tells (ought to tell)”, said to stop somebody from relating bad news.

(2) gossip.

(3) Biblical: inyɛ n-ɔma [ ˩ ˩ ˩ / ] Gospel;

cf. Yor. ihĩ [ ˩ ˩ ];

v. na 2 [ ˥ ].

straining in childbirth;

in going to stool;

cf. nyɛ [ / ], egbe [ ˩ ˥ ].

the sasswood tree, Erythrophloem macranthum;

bark used in the (sasswood) ordeal for witches, as medicine for healing wounds, and tied over house doors, in order to prevent witches from entering (inyi is a taboo for witches).

Occurs in Ibo as well.

something flat: e.g. food fried in form of a flat cake, or, ipap-onwɔ [ ˩ ˥ ˥ ˩ ] and [ ˥ ˩ ˥ ˩ ] wax.

This seems also to denote a beehive in a tree.

(1) rope;

ir-ifi [ ˩ ˥ ˦ ] rope as part of a trap.

(2) creeper (general term);

v. alɛlɛ [ ˥ ˥ ˥ ], alɛkɛ [ ˩ ˩ ˩ ], ubo [ ˩ ˥ ];

iri ɛɽ̃iʋ̃i [ ˩ ˥ ˥ ˦ ˩ ] “creeper (or, rope) of underworld”, also: iri n-ɛɽ̃iʋ̃i ri [ ˩ ˩ ˩ ˩ / \ ] “creeper that the underworld has tied”: any creeper in the bush that has made a natural knot (which is rather rare);

it is used as a medicine for “tying” people, e.g. for making women stay with their husbands;

cf. ri 2 [ ˥ ].

envy;

cf. ria [ / ], ɛxwɛ [ ˩ ˩ ].

a “gang” of people at the Ɛguae [ ˩ ˩ ] who are in care of a captured leopard (part of the Ɔba’s sacrifice to his head);

cf. ria [ / ], ɛkpɛ̃ [ ˩ ˩ ];

v. gwɛ [ / ], oɣohɔ̃ [ ˥ ˩ ˥ ], enibokũ [ ˩ ˥ ˩ ˥ ].

revenge;

cf. ria [ / ], ixi [ ˩ ˩ ].

“eating the parcel of the way”: embezzlement;

misappropriation of property entrusted;

cf. ɽe 1 [ ˥ ], oko [ ˩ ˩ ], odɛ [ ˩ ˥ ].

state of disgrace (Akugbe);

cf. ɽe 1 [ ˥ ], oya [ ˩ ˩ ].

riddle.

a shining stone said to be spat out by vipers, pythons, and a variety of crocodile at night in order to attract animals by its light;

it has magical powers to make a man rich;

ir-ikpĩ [ ˥ \ ˥ ] shining stone of a boa;

v. osumaɽe [ ˩ ˩ ˩ ˩ ], arhuʋ̃otɔ [ ˥ ˩ ˥ ˩ ], ɛxe [ ˥ ˩ ].

louse.

civilisation, lit. “unfolding the eyes”;

cf. rhã [ / ], aɽo [ ˩ ˩ ].

name of (1) a river, (2) a Bini deity (an ihɛ̃ [ ˩ \ ]) that seems to be linked with Akɛ [ ˩ ˥ ].

(1) “spoiling stomach”: (slight) displeasure;

annoyance;

ɣɛʋ̃ɛ‿ĩrhiaɛko da(a) ʋ̃ɛ [ ˥ ˩ ˥ ˩ ˩ ˩ \ ] “do not have displeasure towards me”: do not be annoyed with me, or, look at me with ill feeling (used e.g. by somebody who tries to reconcile a man whom he has annoyed) (irhiaɛko is said to be a word that is more in use nowadays than before.) (2) jealousy (same as igbɔvo [ ˩ ˩ ˩ ]);

cf. rhi‿a [ ˥ / ], ɛko [ ˩ \ ].

“taking a woman”: marriage (v. irhiɔha [ ˩ ˩ ˩ ]);

cf. rhie [ / ], oxuo [ ˩ ˩ ].

“taking a bride”: marriage (same as irhioxuo [ ˩ ˩ ˩ ]);

cf. rhie [ / ], ɔha [ ˩ ˥ ].

numbness;

there is a belief that if a man falls on account of it, he will die in the same year, or, at least, fall ill;

v. ogie [ ˩ ˩ ].

locust.

Some old people are said to use isiso [ ˥ ˦ ˩ ] in quick speech;

cf. iso [ ˩ ˥ ].

cheek.

shade;

v. gbe [ ˥ ].

(also e-) disciple;

cf. rhuã [ / ], egbe [ ˩ ˥ ].

mildew;

mould;

v. si [ ˥ ].

nakedness.

the day after tomorrow.

(in native calculation “within three days”, viz. today, to-morrow, and the day after to-morrow);

“next tomorrow”;

iɽaxwɛ‿uzɔla ne xerhe [ ˥ ˥ ˩ ˥ ˩ ˩ ˥ ˦ ˦ ] “within three days Saturday”: Thursday.

This expression was said to be used by old people who do not know the European week.

a white button such as is used for shirts, worn formerly as waist-beads by little girls.

arm-pit;

eʋ̃i mu ʋ̃-iɽeɽe [ ˩ ˥ ˦ ˧ (3-1) ˩ ] “something has caught my arm-pit”: i.e. I have a boil in the arm-pit.

the fruit of ɔgɔ [ ˩ ˩ ], used as fish-poison;

it is broken and thrown into the river;

the fisherman in his canoe then drags the water with a net.

A fence is made in the water as well because the dying fish try to escape;

the system of fishing with the help of iɽewe is called hɔ‿ɛzɛ [ ˩ ˥ ˩ ], lit. “to wash the river”;

uf-ĩɽewe nɛ ɽa (fiã [ ˥ ]), ko, n-aɣaya hɔ‿ɛzɛ [ ˩ ˥ ˥ ˩ ˥ ˩ ˩ ˩ ˥ ˦ ˩ ˥ ˩ ] have you already cut (or broken) iɽewe, friend, so that we may take it to “wash the river”?

main road (Ɔxwhɛ songs 1);

cf. uɽo [ ˥ ˥ ];

v. arale [ ˥ / ˩ ].

(1) thinking, thought;

idiom.: izɛ siʋ̃i‿ɔ̃ hĩ re [ ˩ ˥ ˩ ˩ / (4-1) ˥ ] I have for some time (zɛ [ ˥ ]) tried to save you from it (v. below);

umakue, iɽo ɽuɛ [ ˥ ˥ \ ˩ ˩ / ] you have not agreed, it is your business (scil. if anything happens to you), or, it is your fault, or, let it go however it will;

iɽo dã n-ɔr-uɛ-xɔe ɛma [ ˩ / ˩ ˩ ˥ ‿ / ˩ / / ‿ ˩ ] the evil thought that is in your mind (exɔe [ ˥ ˩ ]) is not good.

(2) hope;

cf. ɽo [ / ].

(sgl. e-) an age-group (otu [ ˩ ˩ ]) consisting of young boys and men of the age of 15―30 years;

in a small village the age may be even higher because the change over from iɽoɣae to iɣele does not take place often;

their communal work includes sweeping open spaces, cleaning grass, carrying mud for the iɣele [ ˥ ˩ ˩ ];

formerly also when a Native Administration road was built, treading mud with the iɣele, helping in house-building, e.g. by fetching water, and occasionally clearing big plots of farmland for the most senior ediɔ̃ [ ˩ ˥ ];

v. otu [ ˩ ˩ ].

track cut through the bush on which short logs similar to railway sleepers are laid, used for hauling logs from the forest to the next river: “corduroy track” (a timber expression);

cf. Engl. “roller”.

burial;

cf. ɽe [ / ], oɽ̃iʋ̃i [ ˩ ˥ ˩ ].

collecting mud (includes mixing mud) for house building;

cf. ɽu [ ˥ ], ekɛ̃ [ ˩ ˩ ].

(1) sacrificing to a juju;

ma mu‿egb-iɽuɛbɔ [ ˩ ˩ ˩ ˥ ˩ ˩ ] we are getting ready to sacrifice to (our) juju!

(used e.g. as an excuse for failure to attend to a visitor).

(The last syllable, bɔ, is usually lengthened and spoken on a rising tone [ (3-5) ], which is more polite).

(2) paganism.

“day-makers”: a “gang” of the Ɔba’s fixing the date of any event that has happened.

(The word occurs in a song, v. ikɛdɛ [ ˩ ˩ ˩ ].) cf. ɽu [ ˥ ], ɛdɛ [ ˩ ˥ ].

“learning things”: (1) knowledge.

(2) lesson;

d-iɽuɛeʋ̃i n-uwa ɽu ʋ-ow-ebe-ɽɛ [ ˩ ˩ ˩ ˩ / ˥ ˩ ˥ ˦ ˦ ] what lesson have you done at school to-day?

cf. ɽuɛ [ / ], eʋ̃i [ ˩ \ ].

(pl.) youngest agegrade in the Ibiwe [ ˩ \ ˩ ] society, the household society supervising the Ɔba’s harem (ɛriɛ [ ˩ ˥ ]);

cf. ɽu [ ˥ ], ɛriɛ [ ˩ ˥ ].

(disjunctive) pronoun of the 3rd pers. pl.;

iɽ̃ã ʋ-ɔɽe [ ˥ ˩ \ ˥ ] “they and he”: he and he, both of them, but the latter is also: iɽ̃ã-veva [ ˥ ˩ ˩ ˥ ], iɽ̃ã n-eva [ ˥ ˩ \ ˩ ] those two.

eaves of a house;

cf. amɛ [ ˩ ˩ ].

a black house ant, a little bigger than ɛhihi [ ˩ \ ˩ ];

one kind of iɽ̃aʋ̃ɛ (not so dark) lives on the underside of leaves, like ilaxwɛ [ ˥ ˥ ˦ ];

iɽ̃aʋ̃-ebo [ ˥ ˥ ˦ ˧ ] “European iɽ̃aʋ̃ɛ”: a yellow ant found in sugar;

v. ɔhɛ̃ [ ˩ ˩ ].

a kind of water-plant drifting on the surface of creeks or ponds;

together with ihũhũ [ ˥ ˩ ˥ ], it forms the “sudd” of the creek region.

(also short: ɽ̃ɛ̃, ɽ̃ɔ̃, ɽ̃ɔɛ̃, ɽ̃ɔ̃ɽ̃ɛ̃) disjunctive pronoun of the 3rd pers. sgl.;

iɽ̃ɛ̃ ʋ-ɔɽe [ ˩ ˩ \ ˥ ] “he and he”: both of them (v. iɽ̃ã [ ˥ ˩ ]);

ɽ̃ɔ̃ [ ˩ ] is used in front of back vowels, e.g. in ɽ̃ɔ̃‿ũxa [ ˩ ˩ / ‿ ˩ ] do you speak of him?

do you mean him?

though iɽ̃ɛ̃ uxa [ ˩ ˩ ˩ / ‿ ˩ ] seems also possible.

Another form iɽ̃ɔɛ̃ is found e.g. in reported speech ɔw-iɽ̃ɔɛ̃ (wɛ [ / ]) [ ˩ \ ˩ ] he said: he (i.e. himself, sc. e.g. did it; in an answer);

cf. iɽ̃ã [ ˥ ˩ ];

v. ɔ [ ˩ ].

knowledge;

cf. ɽ̃ɛ̃ [ / ], eʋ̃i [ ˩ \ ];

v. igweʋ̃i [ ˩ ˩ ˩ ], igwabɔ [ ˩ ˩ ˩ ].

(1) hair of body.

(2) fur of animals;

cf. Yor. iɽũ [ ˧ ˧ ].

dirt;

iɽ̃uɛ̃ bũ gbe ʋ-egb-uɛ [ ˩ ˥ ˦ ˩ ˩ / ] “dirt is much on your body”: you are very dirty.

grass;

iɽ̃uʋ̃u sɔ̃ gbe ʋ-ogba na [ ˩ ˩ ˩ ˥ ˩ ˥ / ˩ ] “grass grows much in this fenced spot”.

faeces;

is-ãhiaʋ̃ɛ [ ˩ ˥ \ ˩ ] “faeces of bird”: a tree, Maba chrysantha;

is-ãvã [ ˩ ˥ ˦ ] “faeces of thunder”: an oblong stone (half a foot or a foot long) found in the earth, on rocky soil, or in dead trees struck by lightning (?) (mostly in uloko [ ˩ ˥ ˩ ] tree though it has a different origin there);

easily breakable;

cf. avã [ ˩ ˥ ] “thunderbolt”.

N.W.Th. has “long stone-axe”.

It is used for “medical” purposes;

is-õgo [ ˩ \ ˩ ] “faeces of old farm land”: yams growing on abandoned farm because overlooked by the farmer;

v. uxuʋ̃u [ ˩ ˥ ˩ ].

a style of hair-dressing worn by women during the fourth or fifth month of pregnancy: consists of many small plaits, each “about as thick as a cigarette”;

v. eto [ ˩ ˥ ].

“bullet-maker”: a word occurring in a song;

the tones are uncertain;

cf. sa [ ˥ ] (?), agele [ ˩ ˩ ˩ ] (?).

another name for efɛ̃rhĩnyɛ [ ˩ ˩ \ ˩ ] (tapioca; sago).

key;

rh-isãhɛ̃ gũ ʋ̃ɛ ya ki-ɛkpɛtĩ [ / \ ˩ ˩ ˥ ˩ ˩ ˥ ˩ ˩ ] give me the key to open the box!

cf. Port. chave.

baptism;

cf. sa [ ˥ ], amɛ [ ˩ ˩ ].

the groundnut, Arachis hypogoea.

(1) pointed sticks used as nails in house building: they are passed through the roof-thatch which is laid like a saddle over okpo [ ˩ ˥ ], the ridge beam: they go under the beam and through the opposite side of the thatch, the ends are then tied together over the thatch in order to prevent the ise from slipping out.

(2) stabbing pains in chest and back, e.g. due to pleurisy;

cf. se [ ˥ ].

(1) shilling.

(2) silver;

cf. Engl. “shilling”.

a dance, of Jekri origin.

(1) formula of confirmation used at the end of a prayer or blessing.

(2) amen.

(1) seeds of otiɛ̃ [ ˥ ˥ ] and several other trees, including ekasa [ ˩ ˩ ˩ ], strung on a thread and worn round the foot as rattles (by the masqueraders of the Ekpo [ ˩ ˩ ] and Ɔvia [ ˩ ˥ ] societies).

Any rattle is called isɛ [ ˥ ˩ ], except the one made of uɽua [ ˩ ˩ ] leaves, which is called ɛgwɛ̃ [ ˥ ˥ ], (2) seeds woven in a net round a calabash, the whole being the rattle ukusɛ [ ˥ ˥ ˩ ] (uko, isɛ).

The noise is made by this net;

there are no seeds inside the calabash.

isɛ n-ata [ ˥ ˩ ˩ ˥ ] “seed-guessing”: a game in which a man hides some seeds in his hands and asks somebody else to guess the number.

The answers may be: ɔkpã [ ˥ ˥ ] “an odd number”, izu [ ˩ ˩ ] “an even number”, ɔyɔ [ ˥ ˥ ] “more than seven”, or ihoi [ ˩ ˩ ] “empty”.

Grains must be paid for wrong answers according to fixed rules.

Other terms used in the game are oʋi‿akãʋ̃udu [ ˩ ˥ ˩ ˩ ˩ ˩ ] and ogie n-ɛʋ̃ɔ‿ũɽoɣo [ ˩ ˩ ˥ ˩ ˥ ˩ ˩ ].

isɛ n-aʋa [ ˥ ˩ ˩ ˥ ] “seed-throwing”: a game played with seeds that are thrown up from the palm of the hand, caught with the back of the hand first, and finally, caught again with the palm.

If one or more seeds drop during this performance, the opponent gets the lot, if nothing drops, the opponent must “pay”.

It is played by the players in turn.

five;

isɛ̃ nya‿ugie [ ˩ ˥ ˦ ˦ ˧ ] 25;

isɛ̃ nya‿ɔgbã [ ˩ ˥ ˩ ˥ ˩ ] 35;

cf. usɛ̃ [ ˩ ˥ ].

gravelly soil.

a kind of ikpogi [ ˩ \ ˩ ];

the fruit is dark green;

not a climbing plant;

v. ogi [ ˩ ˩ ].

also Isɛki [ ˩ ˩ \ ] the Jekri people;

v. Iwɛɽɛ [ ˩ \ ˩ ].

(sgl. ɔ-) a working “gang” of the Ɔba’s: leather workers, lit. “sewers of leather boxes”;

they work for private individuals as well;

cf. se [ ˥ ], ɛkpokĩ [ ˥ ˥ ˩ ].

(1) a village, town, or country where one does not live, e.g. isi ɛʋo [ ˩ ˥ ˩ ˩ ] the other villages abroad;

isi ɛʋo okpia na ke re [ ˩ ˥ ˩ ˩ ˩ / / ˥ ˦ ] “this man has come from another village”, i.e. is not a native of this viliage.

(2) rest- or sleeping-quarters of a traveller.

base of a tree, i.e. the surrounding space as far as the seeds or fruit of the tree fall, also isi‿erhã [ ˩ ˥ ˥ ˦ ];

cf. Is-iloko [ ˩ ˥ ˦ ˩ ];

v. ɛzi [ ˩ ˩ ].

name of a group of villages between the Ehɔ [ ˥ ˩ ] and Agbɔ [ ˩ ˩ ] roads, said to be the place from which the cult of the god Akɛ [ ˩ ˥ ] started.

“drawing water” (also called amɛnasi [ ˩ ˩ ˩ ˥ ]): rain-making.

There are no particular rain-makers, and it can be performed by anybody who knows the leaves of which the charm is composed and the procedure of rain-making.

If a village wants rain, it calls for some expert.

Rain-making is occasionally employed with malicious purposes, e.g. in order to spoil the thanksgiving procession of a new chief, or a man’s house building;

cf. si [ ˥ ], amɛ [ ˩ ˩ ].

hauling timber logs along the track to a river (where they are left to drift downstream);

cf. si [ ˥ ], erhã [ ˩ ˥ ].

(pl.) “watchers of things”: bodyguard of the Ɔba when he goes to an ugie [ ˩ ˩ ];

they also played the main role among the oxĩ-ãsɔ̃ [ ˩ ˥ ˥ ˦ ];

they carry charmed bows, arrows, and guns;

this bodyguard consists of members of a sib of the same name that has its centre on the right side of Sakpoba Road in Benin City;

the senior is chief Ekegbiã [ ˩ ˥ ˩ ];

their morning greeting is la tɔ sɛ [ ˥ ˥ ˩ ];

cf. sĩ ɛɽo [ ˥ ˥ ˩ ], eʋ̃i [ ˩ \ ];

v. ɛgbɛe [ ˩ \ ].

a game similar to isɛ n-aʋa [ ˥ ˩ ˩ ˥ ], but the seeds are thrown from the inside bend of the elbow to the palm of the hand;

counting follows the rules for isɛ n-ata [ ˥ ˩ ˩ ˥ ] and isɛ n-aʋa [ ˥ ˩ ˩ ˥ ];

cf. igwɛ 1 [ ˩ ˩ ].

“base of the Iroko tree”: name of a village on the Onwena (Oguɔ̃na [ ˩ \ ˩ ]) river;

terminus of a road;

“Siluko”;

cf. isi 2 [ ˩ ˥ ], iloko [ ˩ ˥ ˩ ].

“drawing war”: an ugie at which Ogũ [ ˩ ˥ ], the god of war, is worshipped.

It includes a procession of warriors, headed by the Ɔba, through the streets of Benin City, and the ceremony called amufi [ ˩ ˩ ˩ ];

it is no longer performed now;

cf. si [ ˥ ], okuo [ ˩ \ ].

a gang of women supplying the threads on which uma n-agwɛ [ ˩ ˥ ˩ ˩ ] (small iron charms worn by everybody abstaining from new yam during agwɛ [ ˩ ˩ ]) are strung: worn by the Ɔba and his household.

sky;

iso n-orhɔ [ ˩ ˩ \ ˩ ] “sky of the wet season”: used as a term of comparison for something white (perhaps the clouds are the tertium comparationis);

ɔfua ʋ-iso n-orhɔ [ ˩ ˥ ˦ ˩ \ ˩ ] it is white like the sky of the wet season.

The term is also used as apraise-name of the present Ɔba: Akɛ̃zua n-iso n-orhɔ [ ˥ ˥ ˩ ˥ ˩ \ ˩ ] Akenzua II, who inherited the praise-name together with his name;

cf. irhiso [ ˥ / ˩ ].

a deep muscle-abscess;

affects elderly and old people only.

name of a sib;

v. ɛgbɛe [ ˩ \ ].

(1) neighbourhood;

isok-ɛdo‿unam-ugbo ɽa [ ˥ ˥ ˥ ˦ ˩ ˥ ˥ \ ˩ ] do you farm in the neighbourhood of Benin City?

(2) district;

country (in contrast to town);

cf. the tribal name of the Isoko.

procession accompanying okũ [ ˩ ˥ ] and otɔ̃ [ ˩ ˥ ] through the streets as part of the ceremony of the second burial.

contentment;

isɔkɛ̃‿ɔɽ-eɽe n-ɔxwa [ ˩ ˩ ˩ ˩ ˩ ˩ ˥ ˩ ] contentment is a great gain.

rebellion;

cf. sɔtɛ [ ˥ ˩ ];

Yor. iʃɔtɛ [ ˩ ˩ ˩ ];

ɔtɛ [ ˩ ˩ ].

in: iɣ-isu [ ˥ ˥ ˦ ] interest (v. iɣo [ ˥ ˥ ]).

The word is derived from the verb su [ ˥ ] “to lead” because some additional money is “led” back to the giver of a loan on interest.

(1) a black hairy worm or caterpillar, bigger than ara [ ˩ ˥ ], about an inch long;

it causes whitlow on feet and fingers when touched.

(2) whitlow brought forth by the preceding;

if not attended to, it develops into a more serious affection called agaʋ̃isoso [ ˩ ˥ ˩ ˥ ˥ ] when on a foot, or atɔwɔ [ ˩ ˩ ˩ ], when on the fingers.

a secret, or private, talk or agreement;

isum-ɛxoxo [ ˩ ˥ ˥ ˥ ˥ ] “holding a private, secret council”: conspiracy (Akugbe);

cf. sɛ [ ˥ ], uma [ ˩ ˩ ].

(1) trouble, mainly from spirits, but also trouble arising from people, if it is very serious;

ɔʋ̃-ĩsusu [ ˩ \ ˩ ˩ ] a troublesome and wicked man who offends everybody and does not fear anything (he is thought to be driven by evil spirits).

(2) evil spirits;

also ɛɽ̃iʋ̃i dã [ ˩ ˩ / ˩ ].

They are kept away from a village by means of a charm composed of things believed to be taboo to them called eʋ̃i n-aya b-isusu [ ˩ ˩ ˩ ˥ ˥ ˩ ˩ ] “things that are used to push the isusu,” i.e. to drive them away;

it is tied to a stick outside the village, v. bi [ ˥ ];

a curse: isusu‿ɔɽ-ala ɽuɛ gbe [ ˩ ˩ ˩ ˩ ˥ ˩ ˩ ˥ ] lit. “trouble (or, evil spirits) (it is that) may enter you much!” (or, possibly: your body);

v. ukpokpo [ ˩ ˩ ˩ ];

gbe 1 [ ˥ ].

(1) proverb.

(2) story (mainly exemplifying a proverb).

(3) meaning or moral contained in a proverb: itã-ɽ̃ɛ̃ [ ˥ / ˩ ] “its meaning”.

(4) history (with an application for life);

with a moral;

cf. Yor. itã [ ˩ ˩ ];

v. iʋe [ ˩ ˩ ], fi [ ˥ ].

feather-ordeal;

was mainly used to detect adultery, but also for theft;

a feather was stuck into the defendant’s tongue, and when it was difficult to pull it out again, i.e. when there was a pause, the woman was guilty;

idiom.: itã ya gba [ ˩ ˩ ˥ ˦ ] “the ordeal (-feather) is stuck”: used when there is a slight confusion, and, consequently, a pause, e.g. in writing a letter, or in talking, when the ideas present themselves too quickly to be expressed in due order.

tobacco;

cf. Port. tabaco;

v. egbɔɣɔ [ ˥ ˩ ˩ ].

the Nupe people;

cf. Yor. takpa [ ˥ ˩ ].

material formerly used as uke [ ˩ ˥ ], the pad used in hair-dressing;

it is obtained from the plantain-bark;

used also as a kind of sponge for “rubbing” (dɔlɔ [ ˩ ˥ ]) walls and floors of houses;

for that purpose it is dipped in water that has been mixed with mud.

(1) continued menstruation.

(2) a parrot’s disease hindering the development of its red tail feather (ebaxuɛ [ ˩ \ ˩ ]).

pride (in a bad sense);

cf. tɔ̃ 4 [ ˥ ], egbe [ ˩ ˥ ], mu [ ˥ ];

v. iʋ̃aegbe [ ˩ ˩ ˩ ], uhioʋ̃ɛ [ ˩ \ ˩ ].

a very small kind of tomato said to taste bitter, and believed to originate from the faeces of the birds asɛsɛ [ ˥ ˩ ˥ ] and esikpoɣo [ ˩ ˥ ˦ ˩ ];

the shrub is only a few feet high and yields much fruit;

v. exwe [ ˥ ˥ ].

tree-felling (used by timbermen);

cf. tɔ̃ [ ˥ ], erhã [ ˩ ˥ ].

(also e-) for ever;

Oɣodua keʋ - Osanobu - itɛbitɛ [ ˥ ˩ \ ˩ ˩ ˩ ˥ ˦ ˦ ˧ ˧ ˨ ] “God Almighty and Everlasting” (Akugbe).

“calling”, i.e. saying the ogwɛga [ ˩ \ ˩ ] (divination) solutions as contrasted to their analysis and explanation (eria [ ˩ ˥ ], ria [ / ]);

cf. tie [ / ].

reading, lit. “bookcalling”;

cf. tie [ / ], ebe [ ˩ ˥ ].

“law-suit-calling”: bringing in a summons;

cf. tie [ / ], ɛzɔ [ ˥ ˥ ];

v. iɣo [ ˥ ˥ ].

betting;

cf. ta [ ˥ ], ile [ ˥ ˩ ].

pity;

cf. tohã [ ˩ ˥ ].

guinea-worm.

(1) measuring timber logs with a rope;

(2) plural of ɔtɔ̃kũ [ ˩ ˩ ˩ ];

cf. tã [ ˥ ], okũ [ ˥ ˩ ].

buttocks;

cf. tota [ ˥ / ];

v. ikebe [ ˩ ˩ ˩ ].

a kind of cane;

root is used as a medicine, and also as a magic preparation for making “one’s body smooth and fleshy”, esp. for the Ɔba.

a tree, Harungana madagascariensis;

said to be found on old farms (i.e. spots where there was once a farm: ogo [ ˩ ˩ ]) only;

contains a red latex.

promise (to give something);

cf. ve [ ˥ ].

(1) palm-kernels.

(2) coconuts.

(3) ivĩ eva [ ˥ ˩ ˩ ˥ ] “two kernels”: twins (dreaded at Usɛ̃ [ ˥ ˥ ] only);

us-ivĩ eva ɽa [ ˥ ˥ ˩ ˩ \ ˩ ] (sɛ 2 [ ˥ ]) have you born (“reached”) twins?

ivĩ eha [ ˥ ˩ ˩ ˥ ] triplets.

beads;

ivi-ebo [ ˩ ˥ ˥ ˦ ] “European beads”: coral beads;

much used in the Ɔba’s dress;

v. ɛde [ ˥ ˥ ], ɛwu [ ˥ ˩ ], ɛrhu [ ˩ ˥ ];

ivie n-egiɛɽɛ [ ˩ ˩ \ ˩ ˩ ] small beads;

ivie n-ikɔ̃kɔ̃ [ ˩ ˩ ˩ ˩ ˥ ] (sgl. n-ɔk.) large beads;

ivi-awɛ [ ˩ ˥ ˩ ˩ ] coral anklet (worn by the Ɔba and chiefs).

L.R. p. 19.

seed-yam (when sown and in the ground);

cf. d-ivu [ ˥ ˩ ];

v. igbĩ [ ˩ ˥ ].

a proverb given as a hint in conversation;

allusion;

ɔf-itã f-iʋe mɛ [ ˩ ˥ ˥ ˦ ˩ ˥ ] he dropped me a hint with a proverb (itã [ ˥ ˥ ]);

cf. Yor. owe [ ˩ ˧ ].

scrotum.

a sib the founder of which was a man named Ogbɛdoyo [ ˩ / ˥ / ] clan.

Chief Ɔbasɛki [ ˥ ˥ ˦ ˩ ] belongs to it.

The clans morning greeting is la-ʋi‿eze‿o! [ ˥ ˦ ˦ ˧ ˧ ].

The clan is said to have come from Osokwa [ ˩ ˥ ˩ ] in the present Agbor Division of Benin Province, i.e. from Eka-Ibo territory during the reign of the Ɔba Ɔsɛʋ̃ɛdɛ [ ˩ ˥ ˩ ˥ ].

Probably the name means “sons of the ɛzɛ [ ˥ ˩ ]” (the Ibo-word for “ruler”);

cf. oʋi [ ˩ ˥ ];

v. ɛgbɛe [ ˩ \ ].

loneliness;

iʋiɛro [ ˩ ˩ ˥ ] “loneliness is reigning (?)”: time of the fiercest heat, between two and four o’clock, when everybody has retired into his house;

this is one of the best times for thieves.

During this time, the antelope ɛrhuɛ [ ˩ ˥ ] may be met with, coming out to eat ocro;

cf. ʋiɛ [ / ] (?).

a snake: short, similar to a viper and of the same colour as a viper;

jumps;

poisonous;

v. ɛnyɛ [ ˩ ˥ ].

self-conceit;

cf. ʋ̃a [ / ], egbe [ ˩ ˥ ];

v. itẽgbemu [ ˩ ˩ ˩ ˩ ], uhioʋ̃ɛ [ ˩ \ ˩ ], uzɛʋ̃ɛ [ ˩ \ ˩ ].

ten (in the following compositions only): iw-eva [ ˩ / ˩ ] twelve;

iw-eɽa [ ˩ ˩ ˥ ] thirteen;

iw-enɛ [ ˩ / ˩ ] fourteen;

cf. igbe [ ˩ ˥ ].

household society at the Ɛguae [ ˩ ˩ ];

in (1) Iw-ebo [ ˩ \ ˩ ] another society of the three main societies;

it is concerned with the Ɔba’s dresses;

the senior chiefs are Unwagwɛ [ ˥ ˩ ˩ ] and Ɛɽibo [ ˥ ˥ ˩ ];

the young people in it who have not yet any title, are called ibiɛruɣa [ ˩ ˩ ˥ ˩ ], as in Iw-ɛguae.

(2) iw-egiɛ [ ˩ ˥ ˦ ] the Ɔba’s defensive charmers or evil-wishers against his private enemies (“implicators”), a division of the ewaisɛ [ ˩ ˩ ˩ ];

(3) iw-ehɛ̃ [ ˩ ˥ ˩ ] a division of the Ɔba’s ewaise [ ˩ ˩ ˩ ];

they take care of some of his charms.

(4) Iw-ɛguae [ ˩ \ ˩ ] “society of the Ɛguae”: one of the three main household societies;

it contains the personal servants of the Ɔba;

all the emada [ ˩ ˩ ˩ ] belong to them;

the young people at the Iw-ɛguae are called ibiɛɽuɣa [ ˩ ˩ ˥ ˩ ], like those in the Iw-ebo and Ib-iwe;

senior chiefs of this society are Eseɽe [ ˩ ˩ ˩ ] and Ɔbazenu [ ˥ ˥ ˩ ˥ ].

(5) iwoki [ ˩ \ ˩ ] a gang of people living on the right side of Ikpoba Road;

they sew leather boxes (v. isɛkpokĩ [ ˩ ˩ ˩ ˩ ]);

during eclipses of the moon they perform some sacrifices which were believed (only some old people believe in it nowadays) to have the effect of restoring the moon, for eclipses were believed to forestall evil.

This performance is called dɔl-uki [ ˩ ˥ ˩ ] yi [ ˥ ] “to repair the moon”.

For the missing vowel in iw- cf. Ibiwe [ ˩ \ ˩ ];

perhaps the heading should be iwe [ ˩ ˩ ].

greed, covetousness;

cf. wo [ ˥ ], akɔ̃ [ ˩ ˩ ];

v. iwaɽo [ ˩ ˩ ˩ ].

greedy snatching away what does not really belong to one;

taking food that is not on one’s own side of the plate;

Pidgin: fitĩhae [ ˩ ˩ \ ] (fitting eye) or trɔngahae [ ˩ ˩ \ ] “strong eye”;

cf. wo [ ˥ ], aɽo [ ˩ ˩ ];

v. iwakɔ̃ [ ˩ ˩ ˩ ].

anything changing periodically, e.g. (1) shedding leaves (of deciduous trees; most trees, except oʋiaxɛ [ ˩ ˩ ˩ ] and udĩ [ ˩ ˥ ], shed their leaves).

(2) phase of the moon.

(3) occasional leanness of human beings.

v. r-iwe [ ˩ \ ];

iw-oki [ ˩ \ ˩ ].

another name for the Jekri people;

v. Isɛkiɽi [ ˩ ˩ \ ˩ ].

(1) sense, e.g. in knowing one’s duties;

common sense;

iwɛɽ-ɔmɔ na mahesɛ n-iɣayarhi-ɛɽe [ ˩ ˥ ˩ ˥ / ˥ ˥ ˩ ˩ ˥ ˦ ˩ ˥ ˩ ] “the sense of this child is not yet sufficient that I may take him”, viz. with me, on a certain enterprise.

(2) wisdom (in judging a palaver);

iwɛɽo seems mainly to refer to the sense of justice.

(3) (pl.) wise, sensible people;

cf. wo [ ˥ ].

thin planks used in building the walls of a shack;

v. owa [ ˩ ˥ ].

tribal marks;

men have seven iwu, not including the face-marks on the forehead, v. ixaɽo [ ˥ \ ˩ ], viz. iwu ades-ɛwɛe [ ˩ ˥ ˥ ˦ ˩ \ ] “marks of the middle of the chest” (one on each side?);

iw-ugbefɛ̃ [ ˩ \ ˩ ˩ ] “rib-marks” (one on each side): a long mark stretching from under the shoulder along the ribs to the loins;

more sidewards than oʋ-iwu [ ˩ \ ˩ ];

iwu iyeke [ ˩ ˥ ˩ ˩ ˩ ] “back-marks” (one on each side);

starts from the beginning of the upper arm, and goes along the back to the thigh;

v. oʋ-iwu [ ˩ \ ˩ ] (v. oʋi [ ˩ ˥ ]) (one) mark along the left side of the body;

abɛrhɛ [ ˩ \ ˩ ] mark on the abdomen.

Women are said to have all these marks doubled, so that they have fourteen marks altogether;

at Usɛ̃ [ ˥ ˥ ] only the women are said to have the same marks as the men.

Here, as well, the marks on the forehead (urɛbo [ ˩ ˩ ˩ ]) are not included;

v. ur-ɛɣele [ ˥ ˦ ˩ ˩ ] (not tribal marks!).

progeny of the first generation: child, children;

also: ɔm-iwu [ ˩ \ ˩ ];

v. eyɛ [ ˩ ˥ ], ihiɛ̃hiɛ̃ [ ˥ ˩ ˥ ], sakpaɽ̃ɛ̃ɣodĩ [ ˥ ˥ / ˩ ˩ ], ɣabi-ɔna [ ˥ ˥ ˥ ˩ ].

nice appearance;

iwuyɛʋ̃ɛ ɽ̃uɛ̃ yɛ ʋ̃ɛ gbe [ ˩ ˩ \ ˩ / ˦ ˧ ˨ ] your appearance pleases me very much (attracts me);

cf. yɛ [ / ].

bad smell (used as a complement of the verb wia [ / ]);

in human beings it is attributed to the individual not having heen properly washed after his birth;

it also refers to the smell of some animals, e.g. the rat oxã [ ˩ ˩ ].

Other bad smells are ɛwia [ ˥ ˩ ];

cf. oxã [ ˩ ˩ ]: v. nwihĩ [ ˩ ˥ ].

tribal marks on the forehead used by men (a vanishing custom) and women;

cf. aɽo [ ˩ ˩ ]: v. iwu 1 [ ˩ ˩ ].

revenge;

cf. iriaixi [ ˩ ˩ ˩ ];

v. ria [ / ].

transformation, spec. into an animal, etc. by magic;

ixiã m-ohã gbe [ ˩ ˥ ˦ (3-1) ˥ ] transformation is terrible ( “frightens much”);

cf. xiã [ / ].

Ocro, Hibiscus esculentus;

the best species is: ixiaʋ-eʋu [ ˥ ˥ ˩ \ ] “mist-ocro”, i.e. ocro planted during the time when mist falls (from September to February).

Probably of foreign (Port. ?) origin;

v. ɔɽa [ ˩ ˥ ], ohukpɔ [ ˩ ˥ ˦ ], gbe [ ˥ ].

mourning;

affliction (Akugbe, but there written without the e- following ixiɛ-);

ixiɛegbe keʋ-irioya ɽuɛ [ ˩ ˩ ˩ ˩ ˩ ˩ ˩ / ] “your affliction and disgraced state” (Akugbe);

cf. xiɛ [ / ], egbe [ ˩ ˥ ].

a tree, Newbouldia laevis;

it is believed to be the oldest tree in the world;

planted as inyatɔ̃ [ ˩ ˩ ˩ ] at every newly founded village or “camp” (agɔ [ ˩ ˥ ]), and used in the composition of the shrines of all the gods (but not of erha [ ˥ ˥ ] and iye [ ˥ ˥ ]).

(1) blood-letting: a piece of cotton which has been soaked in oil is lit inside a special kind of calabash (called uko n-aya mu‿ĩxo [ ˥ ˩ ˩ ˥ ˥ ˥ ˩ ] “calabash used for blood-letting”), and a cut is made from which the blood is to be drawn (mainly in the thigh), the calabash is tightly pressed on this cut, and when the light goes out, it sticks to the spot and draws the blood.

Used as a remedy for reducing swellings and muscle-pains.

(2) a mark on the forehead that formerly was a sign of a free-born man;

also ix-aɽo [ ˥ \ ˩ ] (tone!);

only few people have it nowadays;

it is still a little more frequent among Binis from Akure and Ishan people.

(country-made) farmer’s matchet;

billhook;

any matchet may be called ixu when used in farming.

names of two Bini villages, seats of Ɔxwahɛ [ ˩ / ˩ ] shrines;

there is Ixuɛ̃ n-iɽo [ ˩ ˩ ˥ ˥ ] and Ixũ-oʋi‿ɔbo [ ˩ ˥ ˥ ˦ ˦ ˩ ] lit. “Ixuɛ̃ of the doctor’s child”.

hatred: ixuiwu bũ-ɛ̃ gbe [ ˩ ˥ ˩ ˥ ˦ ˧ ] “hatred is too much (with) you”: you are too full of hatred.

score;

twenty (in connection with following numerals only);

iy-eva [ ˩ ˥ ˦ ] “two score”: forty;

iy-eha [ ˩ ˥ ˦ ] three score: sixty;

iy-enɛ [ ˩ ˥ ˦ ] four score: eighty;

iy-isɛ̃ [ ˩ ˥ ˦ ] five score: a hundred;

iy-iy-eha [ ˩ ˥ ˦ ˧ ] “three score times three score”: 3600 (St Mark 4, 20).

an exclamation of annoyance used by boys, e.g. when attacked by a younger brother, but forbidden to strike back, or when bullied by a stronger boy;

iya, uʋede [ ˥ ˩ ˩ / / ‿ ˩ ] oh, are you coming again?

cf. Yor. iya [ ˩ ˩ ].

(1) ditch;

the term includes natural cavities similar to a ditch.

(2) the big ditch (and wall) round Benin City said to be built by the Ɔba Ogwɔla [ ˥ / ˥ ] (Egh. Hist. pp. 7, 8).

forgiveness;

cf. ya [ ˥ ], obɔ [ ˩ ˥ ].

bail;

security;

ɔmi-ɛ̃ɽ̃ɛ̃ ʋ-iyabɔ [ ˩ ˥ ˥ ˩ ˩ \ ˩ ] he took him as (lit. “in”) security: he took him to stand bail for him (miɛ [ / ]);

ya [ ˥ ] (?), obɔ [ ˩ ˥ ].

(1) mark of ownership or identification (e.g. a mark made on one’s yam, or, a sign by which one knows a certain man).

(2) scar;

cicatrice;

cf. ama [ ˥ ˩ ].

welcome home;

said to a warrior returning from war, or to a man returning from a journey;

it was interpreted as “safe arrival”;

v. gbe [ ˥ ].

Also used as a name;

cf re [ ˥ ].

slave (idiomatic expression);

cf. ya [ ˥ ] (?), rhaʋ̃ɛ [ ˩ ˥ ] (?).

the “Iyashere”, one of the most important chiefs of the Bini people;

head of the Eɣaɛʋo N-oɽe [ ˩ ˩ ˩ ˥ ˥ ] and chief war-lord.

faith;

iyayi‿ɛɽe ma s-ɔʋ̃-ɔ̃kɛ̃ [ ˩ ˥ ˩ ˥ / ˥ ˩ ˩ \ ] “his faith does not make me content”: his faith does not inspire me with confidence (said, e.g. of a Christian who is still adhering to heathen practices);

cf. ya [ ˥ ], yi [ ˥ ].

mother;

iy-uɛ [ ˥ / ] your mother (sgl.);

iy-ua [ ˥ / ] your mother (pl.).

iy-odede [ ˥ ˥ ˩ ˩ ] grandmother (paternal and maternal);

iye ʋ̃-odede [ ˥ ˩ ˥ ˩ ˩ ] my grandmother;

iy-erha [ ˥ ˥ ˥ ] “father’s mother”, or iye n-ɔbi-erha [ ˥ ˩ ˥ ˥ ˥ ˥ ] “mother who has borne the father”: paternal grandmother;

iy-iye [ ˥ ˥ ˥ ] or iye n-ɔb-iye [ ˥ ˩ ˥ ˥ ˥ ] maternal grandmother.

iy-aʋ̃-ɔ̃ʋ̃a [ ˥ ˥ ˩ ˩ ] a man’s mother-in-law;

also iy-ɔʋoxã ʋ̃ɛ [ ˥ ˥ ˩ ˩ ˥ ] my mother-in-law.

iy-ɔba [ ˥ ˥ ˥ ] “mother of the Ɔba”: the Queen-mother who resides at Uselu [ ˩ ˩ ˥ ] (cf. orhu [ ˩ ˥ ]).

iy-owa [ ˥ ˥ ˦ ] “mother of the house”: the woman who is in charge of a household, i.e. either the house-owner’s mother or, if she is dead, his senior wife.

iye n-agbɔ̃ [ ˥ ˩ \ ˩ ] lit. “mother of this world”: mistress;

lover.

iy-ɛɽ̃iʋ̃i [ ˥ ˥ ˦ ˩ ] (also oded-ɛɽ̃iʋ̃i [ ˥ ˥ ˩ ˥ ˩ ]) “mother of the dead, or, of the juju”: title of the senior man (?) in the Ɔvia [ ˩ ˥ ] society;

v. ekeze [ ˩ ˩ ˥ ].

Idiom.: mu-ɔmɔ y-egb-iy-ɛe [ ˩ ˩ ˥ ˩ ˥ \ ] lit. “to take a child to its mother’s body” (i.e. on her lap): to end a matter (by putting things where they belong);

cf. iyeye [ ˥ ˥ ˥ ], eyeye [ ˩ ˩ ˥ ].

(1) back (of body).

(2) back (of something, of part of body);

behind;

iyek-obɔ [ ˩ ˥ ˩ ˥ ] back of the hand;

iyek-owɛ [ ˩ ˥ ˩ ˩ ] upper side of the foot;

iyek-owa [ ˩ ˥ ˩ ˥ ] back of the house;

backyard (latrine);

behind the house;

iyek-ogbe [ ˩ ˥ ˥ ˩ ] male servants’ quarter in the compound;

iyek-ikpoba [ ˩ ˥ ˩ ˩ ˩ ] name of the neighbourhood behind the river Ikpoba [ ˩ ˩ ˩ ].

iyek-iyeke [ ˩ ˩ / ˩ / ], [ ˩ ˩ ˥ ˩ / ] backwards;

iyek-iyeke‿ɔla ɣe [ ˩ ˩ / ˩ ˩ ˥ ˦ / ] “backwards he is going along”;

v. igbuzɛbu [ ˩ ˩ ˩ ˩ ];

a curse: iyek-iyeke ude ɣe (or -k-ude ɣe [ / ˦ / ]) [ ˩ ˩ / ˩ / ˩ ˥ / ] “backward you (may) fall (continuously)”, i.e. may you become poorer and poorer, sink lower and lower.

“setting fire”: (time of) burning the undergrowth on a clearing previous to making a farm;

iyerhɛ̃ sɛ nɛ [ ˩ ˩ ˩ ˥ (4-1) ] has the time for burning the farm-land already come?

cf. ya [ ˥ ], erhɛ̃ [ ˩ ˩ ].

a rich woman without children: a kind of nickname;

cf. iye [ ˥ ˥ ].

an insect found on chickens.

powdered form of ulɔka [ ˩ ˩ ˩ ] (corn-cake);

care has to be taken in eating it to prevent it getting into the trachea.

rule, made by some group, e.g. those applying in a “society”;

iyi na ɔɣ-agbɔ̃ hia nɔ [ ˩ ˥ ˩ ˥ ˥ ˩ ˥ ˦ ] “this rule is of all the world”: this rule applies to everybody.

help;

iyob-esi urhie mɛ na [ ˩ ˥ ˩ ˩ ˥ ˦ ˧ ˩ ] “(it is) good help you have given me (this)”: you have helped me well;

iyobɔ n-urhie mɛ na ke gbe [ ˩ ˩ ˩ ˥ / ˦ ˩ / ˦ ] “the help you gave me now (lit. this) is very suitable”: your help is just in time;

cf. ya [ ˥ ], obɔ [ ˩ ˥ ].

“going road”: help in childbirth;

cf. yo [ ˥ ], odɛ [ ˩ ˥ ].

(1) coco-yam.

(2) iyox-otɔ [ ˥ ˩ \ ˩ ] “coco-yam of the ground”: lily (?);

is planted in pots at the shrines of Osũ.

(3) iyox-ɛzɛ [ ˥ ˩ \ ˩ ] “coco-yam of river”: a tree, Rinorea elliottii;

wood is flexible and used for constructing traps;

it is also put in crocodile’s mouths in order to prevent them from biting, as it is very tough.

Then they are no longer dangerous and can be tied with ropes.

(1) pawn;

human beings can be pawned as well as things, the pawned person having to serve the creditor until the debt is paid.

This service does not reduce the amount of the debt but only serves to “quench the creditor’s anger”.

Being pawned is not tantamount to slavery, as the victim may leave the creditor if badly treated.

(2) the blossom of the ikposa [ ˥ ˥ ˩ ] tree;

it plays a role in a children’s play: if an iyɔha [ ˩ ˩ ˩ ] (blossom) drops from the tree, children pick it up and offer it to a friend;

he is then reminded by the words: imu‿iyɔha y-uɔ-bɔ [ ˩ ˥ ˥ ˩ ˩ ˩ ˥ ] “I have put a pawn into your hands”, and must pay seven palm-kernels for it;

cf. Yor. iwɔfa [ ˩ ˩ ˩ ].

(1) bushy end of things;

iyɔy-ɔka [ ˩ ˥ ˥ ˩ ] tassel of corn (maize).

(2) tail;

iyɔy-ɛsĩ [ ˩ ˥ ˥ ˥ ] horse-tail.

(3) fringe, in iyɔy-ɛde [ ˩ ˥ ˥ ˥ ] fringe of native crown;

cf. yɔyɔyɔ [ ˩ ˩ ˩ ].

shoulder;

cf. abɔ [ ˩ ˥ ].

a drum shaped like em-ɛdo [ ˩ ˥ ˦ ] being played when chiefs were sent on errands by the Ɔba, or when they went round the country requisitioning goods.

empty kerosene tin;

cf. Yor. jagodo [ ˩ ˧ ˧ ].

a dance mostly danced by the iɣele [ ˥ ˩ ˩ ] and iɽoɣae [ ˩ ˩ ˩ ] age-classes, but also by women;

Yor.?

v. ema 1 [ ˩ ˩ ].

a ceremony that is part of the “second burial”: it takes place two days before the isotɔ̃ [ ˩ ˩ ˩ ] (procession with the otɔ̃ [ ˩ ˥ ]);

a goat is killed at the gate of the deceased’s house, and afterwards there is a dance through the town during which the arms of the deceased’s oldest son are supported by men.

The emotã [ ˩ \ ˩ ] tree on ɛki‿ɔba [ ˩ ˥ ˥ ˥ ] is visited and given chalk and cowries;

v. ikpɔwia [ ˩ ˩ ˩ ], ukɔʋ̃ɛ [ ˩ \ ˩ ], arha [ ˩ ˩ ].

a red antelope said to be as fast as a hare;

it is believed to run continuously on some days, and only to walk on others.

“white ize”: a kind of small crawfish found in rivers;

it is used in soups;

cf. Jekri ide [ ˩ ˥ ].

“being hard in the heart (or entrails)”: obstinacy;

ɔʋ̃-ĩzeʋudu nɔ [ ˩ \ ˩ ˩ ˩ ˥ ] he is an obstinate man;

cf. ze [ ˥ ], ʋ-udu [ ˥ ˩ ].

a tree, Treculia africana;

the fruit is big and round, and contains big seeds (“rice”), v. eʋoxo [ ˩ \ ˩ ];

iz-ebo [ ˥ ˥ ˦ ] “European izɛ”: rice;

iz-eni [ ˥ ˥ ˦ ] “elephant-izɛ”: a tree, Allanblackia floribunda;

the fruit is long and similar to a cucumber;

eaten by porcupines which, therefore, can be killed near these trees at night;

the wood is used as firewood only.

The tree is also called iz-ɔxaɛ̃ [ ˥ ˥ (4-1) ] “porcupine-izɛ”;

cf. ɔmizɛ [ ˩ ˩ ˩ ].

open shelter consisting of four poles and a roof, or, a house the walls of which are not yet built, or, a primitive juju shrine that is open at the sides.

endurance;

cf. zĩ [ / ], egbe [ ˩ ˥ ].

murderer;

iziɣa r-odɛ n-uwa rie ni [ ˥ ˩ ˥ ˦ ˩ ˩ ˩ / / ] there is a murderer on that road where you are going;

cf. d-iziɣa [ ˥ ˩ ˥ ].

feeding evil spirits, witches, or the Ogũ [ ˩ ˥ ] and Osũ [ ˩ ˥ ], Akɛ [ ˩ ˥ ] or any juju of other people (in case their influence “troubles” the giver of izobo);

it is impossible to give this offering to one’s own Ogũ, Osũ, etc. The izobo may be given as a measure of defence as well as in order to injure somebody.

It is done at the junction of roads, e.g. at that of the roads leading to Siluko and Ɛkɛhuã, in one’s own backyard, or in still other places.

The food is prepared at home and by private individuals;

there is no slaughtering as in a real sacrifice;

only a chicken may be given, and that is killed at home;

v. ewa [ ˩ ˥ ].

anger;

provocation (Akugbe);

ɔʋ̃-ĩzohu ʋ̃ɛ nɔ [ ˩ \ ˩ ˩ ˥ ˦ ] “he is a man of my provocation”: he is a man that annoys me;

cf. zɛ [ ˥ ], ohu [ ˩ ˩ ].

“taking yam out of the pot”: taking a dead child out of the womb (v. ogida [ ˩ ˥ ˩ ]);

cf. zɔ [ / ], inya [ ˩ ˥ ], ʋ- [ ˩ ], axe [ ˩ ˥ ].

(a modern word): European week;

same as uzɔla [ ˥ ˩ ˥ ].

even number;

v. ɔkpã [ ˥ ˥ ].

grumbling about food one dislikes, and refusing it;

cf. zɛ [ ˥ ], unu [ ˩ ˥ ].