conjunctive pronoun of the 3rd pers. sgl.

(1) a kind of ogi [ ˩ ˩ ] (ikp-ogi [ ˩ \ ˩ ]);

it is a climbing plant;

fruit is white.

(2) corpse, v. ikũ [ ˩ ˩ ].

the ruler of Benin who lives in the Ɛguae [ ˩ ˩ ] at Benin City;

among his praise-names are akpɔlɔkpɔlɔ [ ˩ ˩ ˩ \ ˩ ], uku [ ˥ ˥ ], v. ogie [ ˩ ˩ ], ɛkpɛ̃ [ ˩ ˩ ], tɔ [ ˥ ], agbaɣe [ ˩ ˥ ˩ ], Aɣehi [ ˩ ˥ ˩ ];

cf. Yor. ɔba [ ˧ ˧ ].

a tree, Ficus vogellii;

it often occurs parasitically on other trees;

a praise-name: ɔbadã n-ɔkok-iʋi‿ahĩaʋ̃ɛ [ ˩ ˩ ˩ ˩ ˩ ˩ ˥ ˥ (4-1) ˩ ] “ɔb. that feeds the children of birds”, i.e. all the birds, because the fruit is eaten by birds.

hunting;

the hunt;

used with the verbs ɽu [ ˥ ] and rie [ / ], but apparently not alone.

a shrub, Sphenocentrum jollyanum;

its straight root goes so deep into the earth that nobody is believed to be able to find its end;

v. ogwɛga [ ˩ \ ˩ ].

(Yor. ɔba ju lu [ ˧ ˧ ˩ / ] “the Ɔba surpasses the country (?)”) a chief;

2nd senior at Iw-ɛguae [ ˩ \ ˩ ];

the title is not hereditary;

v. Eseɽe [ ˩ ˩ ˩ ].

“the Ɔba chooses the pleasure of the world”;

a chief, the third in rank at the Ib-iwe [ ˩ \ ˩ ] society, or the second, as far as the actual work of the society is concerned, as Osodĩ [ ˥ ˩ ˩ ], the first chief in rank, represents the Ɔba’s father, and cannot take part in it;

cf. Ɔba [ ˥ ˥ ], zɛ [ ˥ ], uwa [ ˩ ˩ ], aye [ ˥ ˥ ].

(1) harm;

okpia na ɽu eʋ̃i ɔbe gbe [ ˩ / ˩ ˥ ˥ ˩ ˥ ˩ ˥ ] this man has done a very dangerous thing (i.e. having dangerous consequences, not only an action entailing danger, such as e.g. kllling a leopard; but it may refer e.g. to a barber cutting one’s hair without skill, so that it looks bad, or to curing a wound in a painful way).

(2) unsatisfactory (scil. work);

cf. ɛbe [ ˩ \ ];

v. ɔmɔbe [ ˩ ˥ ˩ ].

a salutation (similar to Yoruba oku, ɛku [ ˧ ˥ ]) which is followed by another word to specify time, occupation of the one addressed, etc.;

ɔb-urhiɔʋ̃ɛ [ ˥ ˥ (4-1) ˩ ] “salute with awaking”: good morning (also ɔb-owiɛ o [ ˥ ˥ ˦ ˧ ]);

ɔb-avã [ ˥ \ ˩ ] good day;

ɔb-ota [ ˥ \ ˩ ] good afternoon, or, evening (from ca. 3 p.m.);

ɔb-oxiã [ ˥ ˥ ˦ ] “salute with the walk”: welcome!

(used to somebody arriving after a journey, or met on the road going home);

ɔb-inwina [ ˥ \ ˩ ˩ ] “salute with work”: greeting used while finding somebody at work;

ob-eʋ-aɽu [ ˥ ˥ ˩ ˥ ] “salute with what is being done” is more usual: well done!

The latter is also used when praising some piece of work referred to in conversation;

v. xĩ [ / ].

a timber tree.

stammerer;

cf. b-ɛʋ̃ɛ [ ˥ ˩ ].

parent;

cf. biɛ [ ˥ ], ɔmɔ [ ˩ ˥ ], ɔbiɔmɔĩrieʋ̃i [ ˩ ˩ / ˩ \ ].

“a parent-(who)-does-not-eat-anything”: an imaginary person invoked by parents when their children worry them during meals.

They tell them yati-ɔbiɔmɔĩrieʋ̃i re [ / ˩ ˩ ˩ / ˩ \ ˥ ] go and call ɔb.! to get rid of them for a while;

cf. ɔbiɔmɔ [ ˩ ˩ ˩ ], ɽe [ ˥ ], eʋ̃i [ ˩ \ ].

a “doctor”;

there are oracle-, witch- and ordeal-doctors as well as those who cure, or make rain.

The oracle-doctors are composed of four different groups according to the different kinds of oracles;

there are ɔb-ogwɛga [ ˩ ˥ (4-1) ˩ ], ɔb-ewawa [ ˩ \ ˩ ˩ ], ɔb-akpɛlɛ [ ˩ \ ˩ ˩ ], and ɔb-ɔɽ̃ɔ̃mila [ ˩ ˥ ˦ ˩ ˩ ].

The ɔb-ewawa may be an ɔbo n-ɔz-isɛ [ ˩ ˩ ˩ ˥ ˩ ] “a doctor who chooses seeds”, i.e. one who gives the name of a suspect to each one of several seeds (when trying to find out the perpetrator of an offence), and finds the guilty one by means of ewawa [ ˩ ˩ ˩ ].

The ordeal-doctors, ɔb-itã [ ˩ \ ˩ ] are ɔb-it-õfigbɔ̃ [ ˩ ˥ ˦ ˦ ˩ ] “palm-oil-ordeal-doctor”, ɔb-it-ẽbe [ ˩ ˥ ˦ ˧ ] “leaf-ordeal doctor”, or ɔbo n-ɔd-itã [ ˩ ˩ ˩ ˥ ˩ ] (one who knows all sorts of ordeals).

The experts for the feather- and sasswood-ordeals have no special name besides that of ɔb-itã.

The witch-doctor, ɔbo n-ɔwa n-azɛ̃ [ ˩ ˩ ˩ / ˩ ˥ ] “doctor who gives food to the witches”, also called ɔbo n-ɔy-ada [ ˩ ˩ ˩ ˥ ˩ ] “doctor who goes to the cross-roads”, leads negotiations with witches and pacifies them by gifts of food from his clients.

The “curing doctor”, ɔb-odĩ [ ˩ ˥ ˩ ], bears no outward sign of his profession, but is usully very competent and cures people for money or for their services.

A doctor who makes his diagnosis by looking into his patients’ eyes (in case of illness or “juju-trouble”) is called ɔbo n-ɔmi-ãɽo [ ˩ ˩ ˩ ˥ ˥ ˩ ] i.e. “a doctor who looks eye”.

An antisocial individual working with “bad medicines” may be called ɔb-ɛrhia [ ˩ ˥ ˩ ] a “spoil-doctor”.

A “doctor” who travels round the country and makes a living by it is called ɔbo n-ɔy-eria [ ˩ ˩ ˩ ˩ ˥ ] “a doctor who goes grazing”.

The four types of oracle doctors are represented by different people.

The ɔb-ogwɛga [ ˩ ˥ (4-1) ˩ ] practises only that sort of oracle.

Other doctors may know the method, but they are not called ɔb-ogwɛga.

If another doctor does not know the ogwɛga, he may have to call in an ɔb-ogwɛga.

The ɔb-ogwɛga is paid for his work, but he is also a farmer, as the money he earns is not a sufficient livelihood.

The oracle is learned from another ogwɛga doctor (without staying with him);

itie [ ˩ ˥ ] (the code) is said to take at least three months to learn.

After this, eria [ ˩ ˥ ], the analysis of the code-words, is learnt.

That is said to take more than six months.

If a man is too keen on learning eria so that he starts on it before knowing itie properly, he is supposed never to learn itie correctly.

Then he is called: ɔʋ̃a n-ɔgu-eria xɛ‿iha [ ˩ ˩ ˥ ˥ ˥ ˦ ˩ ˥ ˩ ] “a man who knows analysis waits for the oracle, i.e. the calling out”.

An ewawa learner must be a servant under a doctor.

The ewawa doctor, who is always an Osũ [ ˩ ˥ ] priest, also undertakes cures, but they are not as good as the ɔb-odĩ.

Most of them also give food to witches.

Their servant is called ohãgbã [ ˩ ˩ ˩ ] or ɔwaisɛ [ ˩ ˩ ˩ ].

The apprenticeship takes four to seven years because the pupils learn cures at the same time.

Ewawa doctors are payed with money and they only farm when they have a big family.

They make many charms, e.g. some for traders ensuring good business, some warding off danger for travellers, some against witches for sick people, etc. Especially a charm “mentioning a man’s name” (ɛb-usueni [ ˩ \ ˩ ˩ ] “name-mentioning charm”) and a charm speaking by itself (oʋi‿ɛɽ̃iʋ̃i [ ˩ ˥ ˥ ˦ ˩ ] “son of the Underworld”) procure them more clients than the other oracle doctors have.

This fact, together with their acting as witch doctors, enables them to make a living by being doctors only, without additional farm work.

Their knowledge of herbs is, however, said to be smaller than that of the eb-ɔɽ̃ɔ̃mila [ ˩ ˥ ˦ ˩ ˩ ].

An ɔb-akpɛlɛ [ ˩ \ ˩ ˩ ] is mostly an Olokũ [ ˥ ˥ ˦ ] priest, i.e. not a priest at a public shrine, but he has a bigger Olokũ shrine in his house than an ordinary Olokũ shrine.

Many of his clients come to his Olokũ shrine and bring things for the yearly Olokũ sacrifice (eh-olokũ [ ˩ ˥ ˥ ˦ ]).

The oracle method is learnt in about six months’ time.

During this time the pupil keeps his akpɛlɛ [ ˩ ˩ ˩ ] in a pot at his Olokũ shrine (which nearly every adult possesses).

Charms are also put into the pot, and the akpɛlɛ has first been charmed by the teacher, a full communal Olokũ priest.

Afterwards the akpɛlɛ is put on an ukpabɔ [ ˩ ˩ ˩ ] tray and taken to some cross-roads (ada [ ˩ ˩ ]) where it is charmed again and buried with the charm for a fortnight “in order to see the truth”.

(Ada being a meeting place for witches, spirits, etc., anything hidden there sees them.) Akpɛlɛ and Ogwɛga have to be familiar with witches because they procure food for the witches by indicating pacification sacrifices, ese [ ˩ ˩ ].

After the fortnight, the pupil, having learnt his craft, takes it out and is an ɔb-akpɛlɛ.

The ɔb-ɔɽ̃ɔ̃mila must be a “priest” of Ɔɽ̃ɔ̃mila [ ˩ ˥ ˩ ˩ ], i.e. Ifa (Yoruba).

(But there are no public shrines or priests of Ɔɽ̃ɔ̃mila.) Ɔɽ̃ɔ̃mila is the Yoruba god of palm kernels (and divination), and people from Akurɛ e.g. are more expert in this method than Bini people.

A full babalawo [ ˩ ˩ ˥ ˥ ] (Yoruba name for the Ɔɽ̃ɔ̃mila priest) gathers the kernels from the base of ivĩ‿ɔ̃ɽ̃ɔ̃mila [ ˥ ˥ ˥ ˦ ˩ ˩ ], “Ɔɽ̃. kernels”, a special sort of oil palm, and gives them to the pupil.

The pupil and his family smoothe the kernels by means of a grindstone, wash them with a charm and keep them for three months in a pot of oil.

This is called ɔvi-ɔɽ̃ɔ̃mila [ ˩ ˩ ˥ ˦ ˩ ˩ ] “he has taken the Ɔɽ̃ɔ̃mila” (pl. verb).

During this time small sacrifices are made to them until the pupil is (financially) able to “take” them.

If he has no means he must possibly leave them in the pot for a year.

At last, big sacrifices are made over a period of a fortnight during which time the pupil must procure an axwɛxwɛ [ ˥ ˩ ˥ ], i.e. oracle instrument, of his own.

Then the Ɔɽ̃ɔ̃mila are taken out and are afterwards put on an ukpo [ ˥ ˩ ] (mud bed) on which many cloths have been spread, forming a heap with a shallow cavity at the top.

Parrot-tail-feathers are, among other things, added as adornments.

The babalawo asks the kernels whether the pupil will live long and be prosperous (i.e. have many children).

Only after this installation of the Ɔɽ̃ɔ̃mila kernels is the teaching started which takes more than a year, and at the end of which the pupil becomes an ɔb-ɔɽ̃ɔ̃mila.

Some of these doctors are farmers, some traders.

They also concern themselves with cures, and they also learn about medicines.

The oracle plays a part in their cures by naming the leaves to be used in special cases (by quoting previous instances).

The money given to the ɔb-ɔɽ̃ɔ̃mila does not enable him to live on his practice as is the case with ɔb-ewawa.

Ordeal doctors are not priests.

name of a sib;

their headman is the ogi-ugo [ ˩ ˥ ˩ ˩ ], and their greeting la‿ɔbo [ ˥ ˥ ˦ ].

They are said to be the best doctors among the Binis;

their centre is Ugo N-iyek-orhiɔʋ̃ɔ [ ˩ ˩ ˥ ˦ ˦ ˩ ˩ ] which is one of the centres of the Osũ [ ˩ ˥ ] cult as well.

Not every “doctor” belongs to this sib;

v. ɛgbɛe [ ˩ \ ].

house-builder;

cf. bɔ [ ˥ ], owa [ ˩ ˥ ].

(also ɔbɔtidi) bad luck;

the term involves the idea that some “palaver” is the result of the bad luck or accident;

idiom.: ɔgb-obɔ y-ɔbɔdidi [ ˩ ˥ ˦ ˩ ˩ ˥ ˥ ] “he knocked his hand into bad luck”: he had an unlucky hand (said e.g. when something has slipped out of somebody’s hand and broken);

v. ɔkpɛtu [ ˩ ˩ ˥ ].

(no pl.) “decider”: judge;

cf. bu [ / ], ohiɛ̃ [ ˩ ˥ ];

v. bu [ / ].

(a rather idiomatic word): a trader who trades on his own account;

idiom.: ɔkpɔʋ̃a xĩ-ɔ̃dado [ ˩ ˩ ˩ ˩ ˥ ˩ ˥ ] a “helper” has become a trader of his own: a man who was a nobody before, has become important now.

(1) husband;

ɔdaf-ɔ̃ [ ˩ ˩ / ] your (sgl.) husband.

(2) a man with many wives and children;

cf. ɔdɔ [ ˩ ˩ ], ukp-afɛ̃ [ ˩ ˥ ˩ ].

drunkard;

cf. da [ ˥ ], anyɔ [ ˩ ˥ ].

“oil-tester”: produce inspector;

cf. daʋ̃ɛ [ ˩ ˥ ], ofigbɔ̃ [ ˥ ˥ ˩ ].

buying on credit;

cf. kuɛ̃ [ ˥ ], ɔxiɛ̃kuɛ̃ [ ˩ ˩ ˥ ];

v. iɣo [ ˥ ˥ ], dɛ [ ˥ ], xiɛ̃ [ ˥ ].

(1) senior (among some people);

m-ɔɽ-ɔdiɔ̃ ʋ-ima eha n-ɔxiã na [ ˩ ˩ ˩ ˩ ˩ ˩ ˩ ˩ ˥ ˩ ] I am the senior among us three who are going here.

(2) senior, headman, of a sib, in ɔdĩ-ɛ̃gbɛe [ ˩ ˥ ˥ (4-1) ];

v. ɔka‿ɛgbɛe [ ˩ ˥ ˥ (4-1) ].

(3) pl., agegroup of old men;

it usually consists of men who are more than fifty years of age;

they supervise manual work in the village, entertain strangers, and perform the village sacrifices at the ɔgw-ediɔ̃ [ ˩ ˥ ˦ ], their meeting place, which is also the shrine of the deceased ediɔ̃ [ ˩ ˥ ] of the community.

They prepared ɛbo [ ˩ \ ] for the safe return of the iɣele [ ˥ ˩ ˩ ] in case of war.

The ediɔ̃ n-enɛ [ ˩ ˩ \ ˩ ], the four elders, also called ikadɛl-enɛ [ ˥ ˩ ˥ ˩ ˥ ], the four pillars, are the four men who are in control of the internal affairs of a village.

These do not necessarily include a chief residing in the village.

Their head is the ɔdiɔ̃-weɽe [ ˩ ˥ ˩ ˥ ], the most senior man in the village, and the three others are called ɔzukpogieva [ ˩ ˩ ˩ ˩ ˩ ], ɔzukpogieha [ ˩ ˩ ˩ ˩ ˩ ], and ɔzukpogienɛ [ ˩ ˩ ˩ ˩ ˩ ].

The ɔdiɔ̃-weɽe gives his orders after consultation with his colleagues and may impose fines in cases of disobedience, consisting of the seizure of a chicken or a goat.

His power has been much weakened with the young generation.

He is given a special share of the percentage of tax refunded to the village, of killed animals, and of any royalty that may be paid to the village, e.g. by a timber company, and the other members of the ediɔ̃ n-enɛ also receive a share in proportion to their seniority, before the general distribution of the benefits begins;

v. aɣik-ɔdiɔ̃ [ ˩ ˥ ˩ ˥ ], ɔweɽe [ ˩ ˩ ˥ ].

The oldest agegroup in the Ɔvia [ ˩ ˥ ]-society is also called ediɔ̃ [ ˩ ˥ ].

(4) the spirits of the departed elders of a village, worshipped at the ɔgw-ediɔ̃ [ ˩ ˥ ˦ ].

(5) in edĩ-ebo [ ˩ ˥ ˥ ˦ ] “seniors of doctors”: term for the exwae [ ˥ ˩ ] and oko [ ˥ ˩ ] of a doctor when taken to a place where he wants to feed the witches.

The reason for this term seems to be that the exwae and oko belong to the doctor’s Osũ at his home but that they represent the witches in the case referred to, because they are supposed to “send” the food to the witches.

“The ones senior to doctors” would, then, refer to the witches;

cf. diɔ̃ [ / ].

husband;

ɔdɔ ʋ̃ɛ‿ir-owa [ ˩ ˩ ˥ ˥ ˥ ˦ ] my husband is not at home;

ɔdɔ‿ɔ ʋo [ ˩ ˩ ˥ / ] where is your husband?

(also ɔdɔ ɽuɛ [ ˩ ˩ / ] and ɔd-uɛ [ ˩ / ] in quick speech);

cf. ɔdafɛ̃ [ ˩ ˩ ˩ ].

a “mend-the-world”: a reformer;

a man who wants to better the world (Amad. Biogr.);

cf. dɔlɔ [ ˩ ˥ ], agbɔ̃ [ ˩ ˩ ].

(no pl.) trader;

cf. do2 [ ˥ ], ɛki [ ˩ ˩ ];

v. ɔxɛ̃ [ ˩ ˩ ], ɔdɛkuɛ̃ [ ˩ ˩ ˥ ], ɔkpatɛ [ ˩ ˩ ˩ ], ɔdado [ ˩ ˩ ˥ ].

weaver;

cf. do 1 [ ˥ ], ukpɔ̃ [ ˩ ˩ ].

palm-nut cutter;

cf. fiã [ ˥ ], ɛdĩ [ ˩ ˥ ].

a bush-rat (the biggest kind of rat);

cf. ofɛ̃ [ ˩ ˥ ], otɔe [ ˩ ˩ ].

“proverb-thrower”: a man who says, or has said, a proverb (the word is used in a proverb);

cf. fi [ ˥ ], itã [ ˥ ˥ ].

sweat;

perspiration;

ɔfɔ fɔ ʋ̃ɛ [ ˩ ˥ ˩ ˥ ] I am perspiring;

cf. fɔ [ ˥ ].

a variant of ufɔ [ ˩ ˥ ].

“body coolness”: peace;

cf. fu [ ˥ ], egbe [ ˩ ˥ ].

name of a pond at Benin City;

cf. ɔfuʋ̃egbe [ ˩ ˩ ˩ ˩ ];

v. ɔɣɔdɔ [ ˩ ˩ ˩ ].

(1) head-man of a working gang (esp. in a timber camp).

(2) (modern usage, said not to be approved by the old people) master;

women call their husbands ɔga [ ˩ ˥ ] (formerly ɔdɔ ʋ̃ɛ [ ˩ ˩ ˥ ] “my husband”);

cf. Yor. ɔga [ ˩ / ].

a long and straight spear;

v. L.R. fig. 68 (the attendant to the left).

net;

ɔga n-aya kũ‿ãxe [ ˥ ˩ ˩ ˥ ˩ ˩ ˥ ] net for packing pots (used by potters);

ɔdu‿ɔga [ ˩ ˥ ˥ ˩ ] he is making ( “weaving”) a net;

cf. Jekri ɔga [ ˥ ˩ ].

man with continuous erection of penis;

cf. gɔ̃gɔ̃ɔgɔ̃ [ ˥ ˥ ˥ ].

a tree, Barteria nigritiana or fistulosa;

grows very high, killing all the surrounding trees (v. akuobisi [ ˩ \ ˩ ˩ ]).

another expression for orhɔʋ̃ɛ [ ˥ \ ˩ ] “guinea-fowl”;

uxĩ-ɔ̃gɛzu ɽa [ ˥ ˦ ˦ ˩ ˩ ˩ ] are you selling a guinea-fowl?

(1) guide.

(2) leader: ringleader;

ɣa ɣiɽ-ɔgiodɛ ʋ-uwa-veva [ ˥ ˦ ˩ ˩ ˩ ˥ ˩ ˩ ˥ ] who was the leader of you two?

cf. gie 1 [ / ], odɛ [ ˩ ˥ ], igiodɛ [ ˩ ˩ ˩ ].

a big chain;

imu‿ɛ̃ y-ɔgiɔɽɔ [ ˩ ˥ ˦ ˩ ˥ ˥ ] I put him in chains;

v. eɣã [ ˥ ˩ ] (small chains);

cf. Jekri ɔgiɔrɔ [ ˩ ˥ ˥ ].

a man who laughs at somebody;

cf. giɛ [ ˥ ], ɔʋ̃a [ ˩ \ ];

(in a proverb).

bottle;

kp-ɔgɔ ni mɛ n-iyas-amɛ [ ˩ ˥ ˦ ˧ ˨ ˩ ˥ ˩ ] “wash that bottle for me that I may take it to draw water” (kpe [ ˥ ], sa [ ˥ ]).

(1) the raffia, “bamboo”, Raphia vinifera;

ɔgɔ na m-iɽewe [ ˩ / ˩ ˥ ˥ ˩ ] this raffia bears (mɔ [ ˥ ]) iɽewe [ ˥ ˥ ˩ ] (its seed).

(2) a palm wine: latex from the top of Raphia vinifera (the tree is not felled);

v. exwɛxwɛ [ ˩ ˥ ˦ ], udĩ-uxuʋ̃u [ ˩ ˥ ˩ ˩ ˩ ], ikpo [ ˥ ˥ ], anyɔ [ ˩ ˥ ];

cf. Yor. ɔgɔrɔ [ ˩ ˩ ˩ ].

crest (on the head);

ɔgɔg-ɔkpa [ ˩ ˥ ˩ ˩ ] cock’s crest;

v. etɔɣɔtɔɣɔ [ ˩ ˩ ˥ ˩ ˩ ].

“word-speaker”: speaker (not. any rank);

cf. guã [ / ], ɛʋ̃ɛ [ ˩ ˩ ];

v. ɔtɛʋ̃ɛ [ ˩ ˩ ˩ ].

“stay-with-a-man”: personal servant;

cf. gu [ ˥ ], ɔʋ̃a [ ˩ \ ], dia 1 [ ˥ ].

(1) a type of room in Bini houses which contains a mud couch and opens into another room (ikũ [ ˩ \ ] or ɛriɛ [ ˩ ˥ ]) at one side, thus having three walls only;

“parlour”;

ɔgu-osũ [ ˩ ˥ ˥ ˦ ] “parlour” of Osũ [ ˩ ˥ ];

a private ɔgwa [ ˩ ˥ ] where the Osũ shrine is kept;

this is situated in the bath-room (ɛgũ [ ˥ ˩ ]).

Native “doctors” cure their patients there;

the patients enter by means of a back entrance in order to ensure the privacy of the house.

In the case of other people, Osũ is kept secret from the eyes of visitors.

(2) ɔgu-ogũ [ ˩ ˥ ˥ ˦ ] smithy (Bini smithies are open to the road).

(3) ɔgu-ediɔ̃ [ ˩ ˥ ˥ ˦ ] meeting place of the elders in Bini villages;

it is likewise open towards the street;

discussions and sacrifices to the Ediɔ̃ [ ˩ ˥ ] are held there.

a trap for animals.

a trap for animals, similar to ɛʋirhi [ ˥ ˩ ˩ ].

“tree-finder”: man (or men) who searches for timber trees in the forest (a timbermen’s expression);

cf. gwalɔ [ ˩ ˥ ], erhã [ ˩ ˥ ].

“motor-puller”: not so much used as edɽaeva [ ˩ ˥ ˩ ] “driver”;

cf. gwa 1, emɔto [ ˩ ˥ ˩ ].

“knowing-two”: double-faced people;

men who foster trouble by backing both parties;

ɔgweva n-ɛitɛ [ ˩ ˩ ˩ ˥ ˥ ] “a double-faced man that cannot be despised” because nobody knows his real intentions, and, therefore, his power is considerable;

cf. gwɛ [ ˥ ], eva [ ˩ ˥ ].

litigant;

cf. gwi [ ˥ ], ɛzɔ [ ˥ ˥ ].

slow time in dancing;

v. ɛgbe [ ˩ ˩ ].

thirty;

cf. Yor. ɔgbɔ̃ [ ˧ ˩ ].

a trap for animals living on the ground.

nickname for a man who makes it his business to interfere with other people’s affairs (“perambulator”);

cf. gbe 1 [ ˥ ], alama [ ˩ ˩ ˩ ].

clerk;

cf. gbɛ̃ [ ˥ ], ebe [ ˩ ˥ ], ugbẽbe [ ˩ ˩ ˩ ];

v. akɔwe [ ˥ ˩ ˥ ];

(Yor.) [ ˧ ˩ / ] which is more in use at present.

fisherman;

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

boxer;

cf. gbe 1 [ ˥ ], ekpa [ ˩ ˥ ];

also agbekpa [ ˩ \ ˩ ] (an appellation of the god Ɔxwahɛ [ ˩ / ˩ ] of Udɛni [ ˩ ˩ ˩ ]).

a man who reveals secrets which he is not meant to disclose;

an indiscreet person;

cf. gbe 1 [ ˥ ], ɛʋ̃ɛ [ ˩ ˩ ], ɛho [ ˩ ˥ ].

new;

fresh;

ɔɣ-ɔgbɔ̃ nɔ [ ˥ ˥ ˩ ˥ ] it is new;

ɔk-ɔgb-ɔ̃na xĩ [ ˥ ˥ ˩ ˩ ˥ ] this is new corn;

redupl. ɔgbɔ̃‿ɔ̃gbɔ̃ [ ˩ ˥ ˩ ˥ ] quite fresh.

public knowledge, in mu ɛʋ̃ɛ [ ˥ ˥ ˩ ] ladĩ-ɔ̃gbɔlɔfo (la diã [ ˥ ˥ ]) [ ˩ ˩ ˩ ˩ \ ˩ ] to bring a matter to public notice.

farmer;

cf. gbe 1 [ ˥ ], ugbo [ ˥ ˥ ];

v. ɔwɛe [ ˩ \ ].

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

of Yor. origin?

(1) belonging to;

ɔɣ-oʋ̃ɛ, ɔɣ-uʋ̃ɛ [ ˥ ˩ ˥ ] mine;

ɔɣ-uɛ [ ˥ / ] yours (also: ɔɣ-uwɛ [ ˥ ˥ ˩ ]);

ɔɣ-ɔe [ ˥ \ ] his;

ɔɣ-oʋ̃a, ɔɣ-uʋ̃a [ ˥ ˩ ˥ ] ours (ɔɣ-ima [ ˥ ˥ ˩ ]);

ɔɣ-ua [ ˥ / ] yours, pl. (ɔɣ-uwa [ ˥ ˥ ˩ ]);

ɔɣ-iɽ̃ã [ ˥ ˥ ˩ ] theirs.

ɔɣ-oʋ̃ɛ na xĩ [ ˥ ˩ ˥ ˩ ˥ ] this is my own.

ɔɣ-a [ ˥ ˥ ] whose;

ɔɣ-a nɔ [ ˥ \ ˥ ] whose is it?

ɔɣa‿owa na xĩ [ ˥ ˥ ˩ ˥ ˩ ˥ ] whose is this house?

(2) ʋ-ɔɣe [ ˥ ˥ ] concerning;

as to;

with reference to (always with a following relative sentence?);

ʋ-ɔɣ-iɣ-erha ʋ̃ɛ n-axa ni [ ˥ ˥ ˥ ˩ ˩ ˩ / / ] concerning my father’s money about which we were speaking....

plantain;

ɔɣɛd-ebo [ ˩ ˥ ˥ ˦ ] “European plantain”: banana;

ɔɣɛdɛ negiɛɽɛ [ ˩ ˩ ˩ ˥ ˩ ˩ ] “small plantain” (a special kind of plantain);

ɔɣɛd-ɛgbo [ ˩ ˥ ˥ ˥ ] “bush-plantain”: a tree, Anonidium manii;

so called on account of its soft wood and fast growth;

cf. Yor. ɔgɛdɛ [ ˩ ˩ ˩ ].

(1) irreplaceable (?), unchangeable (?), in ɔɣɛn-osa [ ˥ ˩ \ ˩ ] “the unchangeable God”;

agwɛ‿ɔɣɛnɛ [ ˩ ˥ ˥ ˩ ˥ ] an ugie consecrated to Osa [ ˩ ˩ ].

(2) Bini name for the Ɔni at Ile Ife [ ˧ ˥ ˧ ˩ ], cf. Yor. Ɔɔni [ (3-1) ˧ ].

(3) a piece of kola (in those that consist of five pieces) having three edges on the tip;

when the kola is broken and the pieces are rearranged, ɔɣɛnɛ cannot be put into another place but the one which it originally had.

hymen;

oxuo n-amahefiã-ɽ-ɔɣɛɽɛ [ ˩ ˩ ˥ ˥ ˥ ˩ ˩ \ ˩ ] virgin;

cf. fiã [ ˥ ];

v. ʋa [ / ].

method of growing yams with the support of single ikpɛsi [ ˩ ˩ ˩ ] only, i.e. without any ɛɣɛ [ ˩ ˥ ] (and without n-ema [ ˥ ˩ ], i.e. without tying the yam branches from one ikpɛsi pole to the other).

respect;

ɔm-ɔɣɔ [ ˩ \ ˩ ] “child of respect”: greeting-formula to a woman after delivery: “may your child respect you”;

cf. Yor. ɔwɔ [ ˩ ˩ ].

name of a river in which Ɔxwahɛ’s [ ˩ / ˩ ] dog is said to have perished.

(artificial) pond;

wide, but not deeper than two men’s length;

there are three in Benin City, one of them being ɔɣɔd-ɛgũ [ ˩ ˥ ˥ ˩ ], a pond situated in the Ogbe [ ˥ ˩ ] quarter (v. ɛgũ [ ˥ ˩ ]);

cf. Yor. ɔgɔdɔ [ ˩ ˩ ˩ ].

a cane found in the bush;

it is similar to sugarcane, but not edible;

v. uxwerhe [ ˥ ˩ ˩ ].

a trap for animals, consists of a rope with a noose which is tied to a forked stick;

animals caught in the noose are strangled when the stick is caught by obstacles in the way.

bride;

also oʋi‿ɔha [ ˩ ˥ ˥ ˦ ];

cf. irhiɔha [ ˩ ˩ ˩ ].

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

of Yor. origin?

catarrh;

a cold in the head;

ɔha sa ʋ̃ɛ [ ˩ ˩ ˥ ˦ ] I have a cold (v. sa 2 [ ˥ ]).

name of a river forming part of the western boundary of the Bini-speaking territory (v. Is-iloko [ ˩ ˥ ˦ ˩ ]).

a grown-up man without a wife: a bachelor or widower;

emu-ɔhae [ ˩ ˥ ˥ (4-1) ] “ashes of a bachelor”: ashes from a bachelor’s hearth, are used in a cure for elapurhu [ ˩ ˥ ˦ ˦ ] (fugitive swellings), but bachelors consider their being taken as a mockery;

cf. ɔha [ ˩ ˥ ] (?).

present;

gift;

ɔhɛ uɣuho n-uɣaɽe ugbugbɛhia [ ˩ ˥ ˩ ˥ ˦ ˧ ˧ ˩ ˩ ˥ ˦ ˧ ] lit. “present (it is that) you like to eat (receive) all the time”;

cf. Yor. ɔfɛ [ ˩ / ].

name of an Ɔba who was crippled in his later days and has been cast in brass as a cripple, v. L.R. 51 (on 52 uncrippled) and R.D. xvii, 1, 2, 4.

red ant;

builds its nest by threading leaves together in the shape of a ball, and lives inside;

they live mostly on kola and unwɔnwɛ [ ˥ / ˩ ] trees;

they are said to tremble ( “shake”) always and are therefore used by doctors, when making “medicines” for frightening people (and other purposes).

a chief who performs the purification rites in cases of suicide in Benin City (at Ogbe and at the quarter where the suicide occurred).

He is not the “land-owner”.

(1) headman (always followed by a genitive);

ɔka‿ɛgbɛe [ ˩ ˥ ˥ (4-1) ] headman of a sib;

ɔka‿ɛrhia [ ˩ ˥ ˥ ˩ ] ringleader (in a bad sense);

ɔka-kuo [ ˩ ˥ (4-1) ] war-chief;

ɔka‿olotu [ ˩ ˥ ˥ \ ˩ ] a title appearing in the history of Benin, “headman of headmen” (Egh. Hist.), also “senior headman”.

(2) when used alone: master of ogwɛga [ ˩ \ ˩ ].

corn (maize);

cf. Yor. ɔka [ ˧ ˩ ] and Ibo ɔka [ ˥ ˩ ].

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

(a) ɔkã n-abe [ ˩ ˩ \ ˩ ] the same position occurring on both strings of seeds;

it foretells quarrel, hence (b) idiom.: quarrel;

v. gbe 1 [ ˥ ];

(c) in erhã n-ɔgb-ɔkã n-abe [ ˩ ˩ ˩ ˩ ˩ \ ˩ ] a creaking tree;

of Yor. origin?

A combination of ɔkã with odĩ [ ˩ ˥ ] is ɔkãdĩ [ ˩ / ˥ ] which is used as an idiomatic word for “heart” (v. ɛkokodu [ ˥ ˥ \ ˩ ]) by old men and masters of the ogwɛga [ ˩ \ ˩ ]-divination.

“touch-heads”: a catch of two rats in one trap (from both entries, so that their heads touch, counted as trophy at Ɛfae [ ˩ \ ]);

cf. kã [ / ], uhuʋ̃u [ ˩ ˥ ˩ ].

debtor;

more used than ɔɽuosa [ ˩ ˩ ˩ ] and ɔriosa [ ˩ ˩ ˩ ];

cf. ɽu [ ˥ ], osa [ ˩ ˥ ].

“seed-planter”: planter;

plantation-owner (in contrast to the ordinary farmer);

cf. kɔ [ ˥ ], eʋ̃i [ ˩ \ ].

a tall cap worn by warriors;

cf. L.R. figs. 108, 136.

the undermost;

cf. ke 1 [ ˥ ], otɔ [ ˩ ˩ ];

v. Eɣaɛʋo [ ˩ ˩ ˩ ].

big “dane-gun”, i.e. muzzle loader, used by hunters for big game such as pig and bush-cow.

damage;

mischief caused to one’s self and others;

ɔɽu ɔku [ ˩ ˥ ˥ (4-1) ] he has done some damage;

a curse: uɽu ɔku [ ˥ ˩ ˩ \ ] may you cause damage!

cf. ku 1 [ ˥ ].

player;

cf. ku [ / ], iku [ ˩ ˩ ].

one (but in counting: owo [ ˩ ˥ ]);

ow-ɔkpa [ ˩ ˥ ˥ ] one house;

ɔkpa kɛkã [ ˥ ˥ ˩ ˩ ] one only;

ɔkpa‿irɔ ʋ-ugie [ ˥ ˥ ˥ \ ˥ ˦ ] “one is not in twenty”: nineteen;

ɔkpa nya‿ugie [ ˥ ˥ ˦ ˦ ˧ ] “one is on twenty”: twenty-one;

ɔkpa nya‿uɽi [ ˥ ˥ ˦ ˦ ˧ ] 201: this is a holy number, or denotes a very high number, the maximum that can be reached;

there are e.g. 201 dances at the Ɔba’s coronation (apparently the exact number is controlled), or v. e.g. Egh. Hist. p. 10, where the Ɔba Ɛwuaɽe [ ˥ ˦ ˩ ] is said to have conquered 201 towns (but v. p. 17, where Ɔzɔlua [ ˩ ˩ ˩ ] conquers 200).

This is probably due to Yoruba influence, in whose pantheon the number also plays an important role;

v. ihĩɽ̃ɔ̃ [ ˩ ˥ ˩ ], iwenɛ [ ˩ / ˩ ].

wooden plate, always in pairs, smaller than uro [ ˩ ˩ ];

v. eʋ̃i [ ˩ \ ].

odd number;

term used in a game of guessing grains held in one’s hand, v. isɛ n-ata [ ˥ ˩ ˩ ˥ ] “grain-guessing”;

v. izu [ ˩ ˩ ].

a blue bird with a long red bill (a kingfisher?);

it is considered to be a great achievement to kill an ɔkpã, as it does not go into a trap;

that is why the old people say when they hear somebody boasting of his hunting exploits: ugb-ɔkpã ɽa [ ˥ ˥ (4-1) ˩ ] have you killed an ɔkpã?

cock;

if a cock crows at night it is killed because it makes the night appear to be day: inasmuch as sexual intercourse during day-time is forbidden to women-followers of the gods Akɛ [ ˩ ˥ ] and Ɔxwahɛ [ ˩ / ˩ ], i.e. to most (in former times to all) Bini women, so that they have to make a pacification sacrifice whenever the cry of the cock reaches them during sexual intercourse at night;

ɔkp-okao [ ˩ \ ˩ ] “the first cock”: the first crow of the cock: early morning;

uɣurhiɔ re ʋ-ɔkp-okao aviɛ [ ˥ ˩ ˩ ˩ ˩ ˥ / ˥ ˥ ] “you should get up and come when the first cock is crowing”, i.e. at dawn;

cf. ɔkporhu [ ˩ ˩ ˩ ].

player of the akpata [ ˥ ˥ ˥ ] (a native string-instrument);

the players sing historical ballads;

cf. kpe [ / ], akpata [ ˥ ˥ ˥ ].

(also a-) (1) “what removes the firmness of teeth”: tooth-ache brought about by teething in children.

(2) a monster in ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ];

cf. kpãnɔ (?) [ ˩ ˥ ], igie [ ˩ ˩ ], akɔ̃ [ ˩ ˩ ].

gonorrhoea (in a severe form);

cf. kpatalɛ (?) [ ˩ ˥ ˩ ].

(1) a trader who buys on full or partial credit and pays when he has sold his goods;

v. ɔduɛki [ ˩ ˩ ˩ ].

(2) (pl. only, e-) a gang of beggars privileged by the Ɔba to seize food from the market;

they pay an annual tribute for it.

side;

ɔkp-ũgbo [ ˩ ˥ ˥ ] side, edge of a farm;

ɔkp-ɛ̃zɛ [ ˩ \ ˩ ] bank of a river;

ɔkp-õdɛ [ ˩ ˥ ˦ ] edge, margin of a road;

cf. uɽ-odɛ [ ˥ ˥ ˦ ] “the passable part of the road”.

“quick in catching”: a name for the leopard;

cf. obɔ [ ˩ ˥ ];

v. ɛkpɛ̃ [ ˩ ˩ ].

mistaken handling of a matter resulting in spoiling it;

misfortune caused by a mistake;

cf. Jekri ɛkpɛtu [ ˩ ˩ ˥ ];

v. ɔbɔdidi [ ˩ ˩ ˥ ˥ ].

piles;

haemorrhoids.

“the crier”: a name for the cock;

ɔkporhu okao [ ˩ ˥ ˥ ˩ ˩ ] “first cock-crow”: early morning;

cf. kpe [ / ], urhu [ ˩ ˩ ].

staff (for walking);

ɔkp-adowɛ [ ˩ ˥ (4-1) ˩ ] crutches;

v. oʋiʋi [ ˩ / ˩ ].

“helper”: servant;

employee;

cf. kpa [ / ], ɔʋ̃a [ ˩ \ ].

“fufu-cooker”: name of a piece of fufu which a man gives to the woman who has cooked it, after his ihãna [ ˩ ˩ ˥ ] (sacrifice to his father).

He himself takes the first piece, saying: ihãna [ ˩ ˩ ˥ ], then he offers the second one to the woman with the words: mi-ɔ̃lema [ ˩ ˥ ˩ ˩ ] “take the ɔlema”.

“thing-cooker”: female servants (prospective wives), cooking for a chief;

cf. le [ ˥ ], eʋ̃i [ ˩ \ ];

v. ibi-ukoni [ ˩ ˥ ˥ ˩ ˩ ].

doorless passage in Bini houses leading from one ikũ [ ˩ \ ] to another;

usually oʋi ɔlɛla [ ˩ ˥ ˥ ˩ ˥ ] small passage;

cf. la 1 [ ˥ ].

a kind of dance performed at the Ɔba’s coronation;

the ɔlɔza [ ˩ ˩ ˩ ] people who come from Oka [ ˩ ˥ ] (?), on the road to Sakpoba, are the only men to sing historical songs at the coronation.

“ada-bearers” a group of small boys living at the Ɛguae [ ˩ ˩ ] who bear the Ɔba’s ceremonial sword ada [ ˥ ˥ ] (but cf. ukwɛbɛ̃ [ ˩ ˩ ˩ ]) in front of him when he goes out;

formerly they went about naked, v. rhuã [ / ];

cf. mu 1 [ ˥ ], ada [ ˥ ˥ ];

v. ibiɛɽuɣa [ ˩ ˩ ˥ ˩ ].

old man (or woman);

v. xĩ [ / ].

(no pl.) “show-somebody-things”: teacher;

cf. ma 1 [ / ], ɔʋ̃a [ ˩ \ ], eʋ̃i [ ˩ \ ];

v. ɔɽuɔʋ̃aeʋ̃i [ ˩ ˩ ˩ ˩ ].

(pl. in i- is not always used) potter;

pots are made by women only;

cf. ma4 [ ˥ ], axe [ ˩ ˥ ].

a yam, the rope of which coils considerably;

cf. mɔ [ ˥ ], eto [ ˩ ˥ ].

“children I want”: an ɛbɔ [ ˩ ˩ ] (human-made idol) constructed by women on a path leading to a river, in order that women and children, when going to the river, may pray there for the increase of children in the village.

In its construction ulelefe [ ˩ ˩ ˩ ˩ ] (ant-heap) and unwɛrhiɔ̃tã [ ˥ ˩ \ ˩ ] (a tree) are used.

nickname for people making it their occupation to interfere with the doings of others;

cf. miɛ [ / ], arale [ ˥ / ˩ ].

Saviour (Akugbe);

cf. miɛ [ / ], ɔʋ̃a [ ˩ \ ], fã [ ˥ ].

woman baking native “rice”;

“rice-baker”;

cf. ma 4 [ ˥ ], izɛ [ ˥ ˩ ].

(1) son;

child;

ɔm-eha [ ˩ ˥ ˦ ] three children (e- is not used with numbers);

ɔmɔ n-ibiɛe [ ˩ ˩ ˥ \ ] the child I have borne;

ɔm-iwu [ ˩ \ ˩ ] son (in distinction from “grandson” or “great-grandson”, v. iwu 2 [ ˩ ˩ ]);

ɔm-obɔ [ ˩ ˥ ˦ ] “child of hand”: baby, v. enwɛ [ ˩ \ ];

ɔm-otɔ [ ˩ \ ˩ ] “son of ground”: native, inhabitant (of a particular village or country).

ɔmɔ, not oʋi, is used with biɛ [ ˥ ] “to bear”, but it is not used with possessive pronouns, which are used with oʋi [ ˩ ˥ ].

(2) appellation for the Ɔba, Ezɔmɔ [ ˥ ˥ ˥ ], and some chiefs (Ɛhi ɔba [ ˩ ˥ ˥ ˥ ]; Ihama [ ˥ ˩ ˥ ], and all the members of the Uzama [ ˩ ˥ ˩ ]), when referring to them, e.g. ɔmɔ r-owa [ ˩ ˥ ˦ (3-1) ] is the “son” at home?

The term is very respectful, was said to mean “free-born”;

it is mostly used in their own house, for, in the presence of the Ɔba, only the Ezɔmɔ has the right to be called ɔmɔ (besides the Ɔba);

v. d-ɔmɔ [ ˥ ˦ ], which, however, is in general use.

(3) fruit;

ɔm-erhã [ ˩ ˥ ˦ ] fruit of a tree.

“harmful child”;

rascal child;

never-do-well.

carrier;

cf. mu 1 [ ˥ ], ihɛ [ ˩ ˥ ].

this (one);

these (in nominal use, v. na [ ˩ ]);

ɔna nɔ [ ˩ ˩ ˥ ] it is this one (ɔna xĩ [ ˩ ˩ ˥ ] is used as the end of a whole sentence, such as: odɛ n-aɽu‿ɛe ɔna xĩ [ ˩ ˩ ˩ ˥ \ ˩ ˩ ˥ ] lit. “the way it is done is this”);

ɔna nɔ [ ˩ ˩ \ ] is it this one?

The reduplicated forms, ɔnɔna, and enena [ ˩ ˥ ˩ ], respectively, are used as well (more emphatic).

the river crocodile (same as agbaka [ ˩ \ ˩ ]);

this is the dangerous kind (v. ɛɣuɣu [ ˩ \ ˩ ]);

cf. Yor. ɔni [ ˩ ˩ ].

that one;

those;

in nominal use;

cf. ni [ / ].

a praise-name of the Ezɔmɔ [ ˥ ˥ ˥ ];

ɔnya n-ogi-uzɛbu [ ˩ ˩ ˥ ˦ ˦ ˩ ˥ ] Ɔnya, the ruler of Uzɛbu;

v. Uti [ ˥ ˩ ].

a tree, Uapaca heudelotii;

its roots stand out of the ground “like a gripping hand”.

happiness;

pleasure;

ɔnyɛʋ̃ɛ sɛ ʋ̃ɛ ʋ-ihɔ̃ ɣ-ɔʋoxã ʋ̃ɛ biɛe [ ˩ ˩ ˩ ˩ ˩ ˥ ˥ ˩ ˩ ˩ ˥ (4-1) ] I was happy (lit. happiness reached me) when I heard that my wife had been delivered of a child.

surprise;

eʋ̃i‿ɔ̃nyunua uwaɽu‿ɛɽe [ ˩ ˥ ˥ ˩ / ˥ ˥ ˩ ˩ \ ] it is a surprising thing what you have done to him!

(in a bad sense on account of the ɛɽe [ ˩ \ ], v. ɔsɛxɛrhɛ [ ˩ ˩ ˩ ˩ ]: adding insult to injury);

cf. nya 1 [ ˥ ], unu [ ˩ ˥ ], ɽua [ ˥ ].

an old formula of greeting, same as doo [ ˥ ];

it is still used by a few old men.

boastful (Egh. Hist.).

“palm-oil chop” consisting of yam, ground crayfish, ground pepper, oil and salt;

meat may be added, but it is not necessary;

it is thus different from what is generally called a “palm-oil chop”;

v. eʋ̃i [ ˩ \ ].

matchet;

“cutlass”;

v. ixu [ ˩ \ ].

Occurs also in Ibo.

a tree, Sterculia tragacantha.

the Ɔra country.

bearer of a title;

titled man;

uni-ɔriegie eɽ-iɽ̃ã xĩ [ ˥ ˥ ˩ ˩ ˩ ˩ ˥ ˩ ˥ ] they are a family of title-bearers (many members of this family have titles);

cf. ɽe 1 [ ˥ ], egie [ ˩ ˩ ].

foreigner;

v. orhuʋ̃unyɛ [ ˩ ˥ ˩ ˥ ].

“heritage-eater”;

heir;

cf. ɽe 1 [ ˥ ], uxu [ ˩ ˩ ].

muddy, swampy soil;

wetter than oɽoɣo [ ˩ ˩ ˩ ].

“purification” from state of widowhood, usually effected by sexual intercourse;

v. zɛ 1 [ ˥ ].

name of an Ɔba, probably represented on the brass plate that is reproduced in R.D. xvi, 4.

waterfall;

ɛz-ɔrhɔre nɔ [ ˩ ˥ ˩ ˥ ˦ ] it is a brook (or river) with a waterfall;

cf. rhɔ 1 [ / ], re [ ˥ ].

worry;

trouble;

v. ukpokpo [ ˩ ˩ ˩ ].

cluster of yam ropes and branches hanging down from the top of a yam pole (ikpɛsi [ ˩ ˩ ˩ ] or ɛɣɛ [ ˩ ˥ ]).

ocro cut and dried, then pounded to powder: thus it lasts from three to five months, and can be taken as provision when travelling (otherwise it would only last two weeks);

this dried ocro is used for soups.

a god of the Ɔba;

v. Ɔsa [ ˥ ˩ ], Osuã [ ˥ ˩ ].

a village situated on the Ifon Road, ten miles from Benin City.

(also: ɛɽe, eɽe, -ɽ-) a particle emphasising the word it follows, e.g. ebe ɛɽ-itie [ ˩ ˥ ˩ ˥ / ] “it is a book that I am reading”;

this particle is also used in stories, etc., at the beginning of a sentence, in order to link it to the preceding sentence;

it is also used with a following nɔ [ ˥ ] in the meaning “that,” e.g. ɔɽe nɔ [ ˩ ˥ ˦ ] that’s it;

cf. ɽe 2 [ ˥ ];

v. ni [ / ], ɔni [ ˥ / ].

(also ɛɽe) possessive pron. 3rd pers. sgl.: “his, her, its”.

After nasalised vowels, ɔ̃ɽ̃ɛ̃ (ɛ̃ɽ̃ɛ̃) is used.

a kind of bean.

paralysis;

ɔɽɔ kiʋ̃i‿ɛ̃ [ ˩ ˩ ˩ ˥ / ] “paralysis has struck him”: he is paralysed.

a cactus, Hugonia platysepala;

it is also called urhuaɽo [ ˩ ˩ ˥ ] “eye-blinder”, because its latex blinds a man, if it touches his eye.

a rattle composed of a piece of wood carved with grooves in which hard pellets move.

name of a river;

it has the epithet: Ɔɽɔma n-ɔnyi k-okũ (ke) [ ˩ ˩ ˩ ˥ / ˩ ˥ ] “Ɔɽɔma near the sea” (though there is no other river of the same name).

another wife of the same husband;

co-wife “mate”;

ɔɽue ʋ̃ɛ [ ˩ ˥ ˦ ], ɔɽu-ɛ [ ˩ ˥ / ], ɔɽu-ɔɽe [ ˩ ˥ ˥ ˦ ] my, your, her, co-wife;

oʋi‿ɔɽue [ ˩ ˥ ˥ (4-1) ] my co-wife’s child.

a temporary lodger in one’s house;

a man who, having no house of his own, stays at somebody else’s house;

cf. ɽu [ ˥ ], erɔ [ ˩ ˥ ].

a cunning man (or woman);

cf. ɽu [ ˥ ], eɽo [ ˩ ˥ ].

heathen, the pure Bini word for ikefeɽi [ ˩ ˩ ˩ ˥ ] (Yor., Hausa) which is, however, said to be more in use nowadays, except in the bush-villages;

cf. ɽu [ ˥ ], ɛbɔ [ ˩ ˩ ], iɽuɛbɔ [ ˩ ˩ ˩ ].

thinker;

cf. ɽo [ / ], iɽo [ ˩ ˩ ].

debtor;

v. ɔkaɽuosa [ ˩ ˥ ˩ ˩ ].

“teach-somebody-things”: teacher;

cf. ɽuɛ [ / ], ɔʋ̃a [ ˩ \ ], eʋ̃i [ ˩ \ ];

v. ɔma(ɔ)ʋ̃aeʋ̃i [ ˩ ˩ ˩ ˩ ].

same as ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ] (world of the dead).

It is said to be a word from the Akurɛ dialekt of Yoruba, but to have been used in Bini for a long time;

cf. Yor. ɔrũ [ ˩ ˧ ].

god of Ifa;

cf. Yor. ɔrũmila;

v. oɽokɛ [ ˩ ˩ ˩ ].

a kind of creeper;

the root is about as big as a yam;

the leaf is called eb-ɔsã [ ˩ ˥ ˦ ].

title of a chief living at Iduʋ̃-igũ‿ɛ̃ɽ̃ɔʋ̃ɔ [ ˩ ˥ ˩ ˥ ˥ ˩ ˩ ] (brass-smiths’ quarter).

He used to drink the blood of a human victim (specially killed for him) and to bathe in it during an annual festival.

a big ape (chimpanzee?);

v. alazi [ ˥ \ ˥ ], emɛ [ ˩ \ ].

“plaque-caster”;

brass-worker;

cf. sa [ ˥ ], ama [ ˥ ˩ ].

(1) friend;

ɔgu‿ɔsi‿ɔɽe guã ʋ-ila-owa [ ˩ ˩ ˩ ˩ ˩ / ˩ ˥ ˥ ˩ ˥ ] he was chatting with his friend when I entered the house.

(2) mistress;

lover.

in ɔsegb-ɔsegbe [ ˩ ˥ ˩ \ ˩ ] turn by turn;

cf. sɛ 1 [ ˥ ].

a cloth worn by women when working at home: it goes from the waist to the knees (not identical with oʋi‿ukpɔ̃ [ ˩ ˥ ˩ ˩ ] which is only an undercloth).

pistol.

(also asɛlɛ) an insect similar to a locust (?) said to appear during the dry season;

eaten by children mostly;

adekɛ̃ [ ˩ ˩ ˥ ] is said to be the female, and ogoɽo [ ˩ ˩ ˥ ], the male.

name of an Ɔba, said to be represented on R.D. viii, 3.

great damage (e.g. such as taking a poor man’s last belongings, or, stealing things, and escaping on the owner’s bicycle);

adding insult to injury;

ɔɽu ʋ̃-ɔsɛxɛrhɛ [ ˩ ˥ ˦ ˩ ˩ ˩ ] he caused me great damage.

“hauling-boy(s)”;

a timbermen’s expression;

cf. si 1 [ ˥ ], erhã [ ˩ ˥ ], isierhã [ ˩ ˩ ˩ ].

(1) (pipe) smoker.

(2) comet: its halo is compared with the smoke of a pipe (but there is no myth about it);

cf. si 1 [ ˥ ], ukoko [ ˥ ˩ ˩ ].

cutter of tribal marks;

cf. sɛ 2 [ ˥ ], iwu [ ˩ ˩ ].

shovel;

spade;

cf. Engl. shovel.

“leader of prisoners”: prison-warder;

cf. oleɣã [ ˥ ˥ ˩ ].

speech;

talk;

conversation;

cf. ta [ ˥ ].

a squirrel.

a drink obtained by an infusion of red plantains;

cf. kp-ɔtɛ̃ [ ˥ ˥ ].

(1) relative (general term, applies to all persons belonging to the same ɛgbɛe [ ˩ \ ]);

“brother”.

( “Brother” is exactly oʋi‿erhã [ ˩ ˥ ˥ ˥ ] and oʋ-iye [ ˩ ˥ ˥ ].) ɔtɛ̃ ʋ̃ɛ [ ˩ ˥ ˥ ] my relative (male and female): ɔt-uɛ̃ [ ˩ ˥ ] your relative;

ɔtĩ‿ẽrha ʋ̃ɛ [ ˩ ˥ ˥ ˩ ˥ ] my paternal uncle (usually, may also be used for “cousin”);

ɔt-ĩye ʋ̃ɛ [ ˩ ˥ ˩ ˥ ] my maternal uncle;

oʋi ɔtĩ‿ẽrha ʋ̃ɛ [ ˩ ˥ ˥ ˦ ˦ ˩ ˥ ] my paternal cousin (most exact term).

(2) “companion” (to non-relatives as well), used in the greeting koyɔ-tɛ̃ ʋ̃ɛ [ ˥ ˦ ˧ ˧ ] hallo, my friend!

“word-sayer”;

speaker (not any rank);

cf. ta [ ˥ ], ɛʋ̃ɛ [ ˩ ˩ ], ɔguãɛʋ̃ɛ [ ˩ ˩ ˩ ].

tree-feller;

gang of tree-fellers (timbermen’s expression);

cf. tɔ̃ 1 [ ˥ ], igɛdu [ ˥ ˥ ˥ ].

“calling-man-to-lawsuit”: plaintiff;

cf. tie [ / ], ɔʋ̃a [ ˩ \ ], ɛzɔ [ ˥ ˥ ].

man (or men) wielding the measure lines: “line-men”;

timbermen’s expression;

cf. tã 1 [ ˥ ], okũ [ ˥ ˩ ], itõkũ [ ˩ ˩ ˩ ].

rust.

a praise-name of the god Ɔxwahɛ [ ˩ / ˩ ];

its meaning is unknown;

cf. iyɔyɔ [ ˩ ˩ ˩ ] (?), yɔyɔyɔ [ ˩ ˩ ˩ ] (?).

butcher;

cf. va 1 [ ˥ ], aɽ̃aʋ̃ɛ [ ˩ ˥ ˩ ].

sawyer;

gang of sawyers;

cf. va 1 [ ˥ ], asaɽa [ ˩ ˥ ˩ ].

a traveller who breaks his journey somewhere in order to sleep;

cf. vã [ / ], ʋiɛ [ / ].

(1) name of a river.

(2) name of the god associated with the above-named river.

(3) a society worshipping the god Ɔvia;

its members have to undergo a three or four months’ initiation away from home;

the members perform masquerade-dances imitating the twisting of the creeper alɛkɛ [ ˩ ˩ ˩ ] which is sacred to the god;

the society has a secret language of its own;

v. Ekpo [ ˩ ˩ ], iye [ ˥ ˥ ], odede [ ˥ ˩ ˩ ], ekeze [ ˩ ˩ ˥ ].

slave;

the word is used with tree names following in the genitive relationship in order to denote other trees: ɔvĩ-ɛ̃dũ [ ˩ ˥ ˥ ˩ ] Garcinia polyantha;

ɔv-ĩnyi [ ˩ ˥ ˩ ] Erythrophloem (guineense and micrantha);

ɔv-ĩtue [ ˩ ˥ \ ] Harungana madagascariensis;

wood is stronger than that of itue [ ˥ \ ], but it has no red latex as itue has;

ɔvĩ-okã [ ˩ ˥ ˥ ˥ ] (F.D. list only) Fillacopsis discophora;

ɔvĩ-ũniɛ [ ˩ ˥ ˥ ˥ ] same as aɣako [ ˩ ˩ ˥ ];

F.D. list has Xylopia quintasii.

reluctance;

reluctant;

redupl. ɔvo‿ɔvo [ ˩ ˥ ˥ ˦ ] reluctantly;

cf. igbɔvo [ ˩ ˩ ˩ ], gbe 1 [ ˥ ].

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

cf. Yor. ɔbara [ ˩ ˩ ˩ ].

another;

another one;

ɔʋehe ɔna xĩ [ ˥ ˩ ˥ ˩ ˩ ˥ ] another one is this;

iɽayarhi-ɔʋehe re [ ˩ ˥ / ˩ ˥ ˩ \ ˥ ] I am going to bring another one.

(1) child;

ɔʋox-ũʋi [ ˩ ˥ ˩ ˥ ], ɔʋox-õxuo [ ˩ ˥ ˩ ˩ ] “child-woman”: girl;

ɔʋox-õkpia [ ˩ ˥ ˩ / ] “childman”: boy.

(There is only a short nasalised glide in front of the -o.) (2) (with possessive pronouns only) wife;

ɔʋoxã ʋ̃ɛ [ ˩ ˩ ˩ ˥ ] my wife.

(3) (only in the pl. usually) servant (only with possessive pronoun).

man;

person;

ɔʋ̃aikɔʋ̃a [ ˩ ˥ ˩ \ ] everybody;

ɔʋ̃a rhɔkpa [ ˩ \ ˩ ˩ ] (with negative verb) nobody;

ɔʋ̃a rhɔkpa ɣɛre [ ˩ \ ˩ ˩ ˥ (4-1) ] nobody shall come!

ɔʋ̃a n-ɔfe (pl. eʋ̃a n-ife) [ ˩ ˩ ˥ \ ] a rich man;

ɔʋ̃-egbe [ ˩ ˥ ˦ ] an intimate friend;

ɔʋ̃-ɛ̃ʋ̃ɛ [ ˩ \ ˩ ] “a man of palaver”: a troublesome man (but v. ɔʋ̃ɛʋ̃ɛ [ ˩ ˥ ˩ ] “madman”);

ɔʋ̃-otu [ ˩ \ ˩ ] member of a society, v. oʋi [ ˩ ˥ ];

ɔʋ̃-oɽoho [ ˩ ˥ (4-1) ˩ ] an idle man;

ɔʋ̃a n-ɛdo [ ˩ ˩ ˥ ˦ ] a Bini man;

v. oʋi [ ˩ ˥ ], (e)d-.

a man who practises ababe [ ˩ ˥ ˩ ];

a witch;

cf. ʋ̃ɛ [ / ], v. azɛ̃ [ ˩ ˥ ].

a form of the objective (and possessive?) pronoun ʋ̃ɛ (1st pers. sgl.) found after yi [ ˥ ] “(to put) on, to”;

idiom. ɔrhi-ɛwu y-ɔʋ̃ɛ [ ˩ ˩ ˥ ˩ ˩ ˥ ] he put a coat on me, i.e. he put the blame on me.

madman;

cf. eʋ̃ɛʋ̃ɛ [ ˩ ˥ ˩ ];

different from ɔʋ̃-ɛʋ̃ɛ [ ˩ \ ˩ ] “a troublesome man”.

epilepsy.

an Ika village on Benin territory, near the Orhiɔʋ̃ɔ [ ˥ ˩ ˩ ] River.

castrated animal (a goat if nothing is added);

ɛw-ɔwa [ ˩ \ ˩ ] castrated goat;

ɛmil-ɔwa [ ˥ ˩ \ ˩ ], ɛxwi-ɔwa [ ˩ ˥ ˩ ˩ ] castrated bull: ox (instead of the genitive a relative sentence ɛmila n-awaɽe [ ˥ ˩ ˩ ˥ / ˩ ] is possible);

aw-ɔwa [ ˩ \ ˩ ] castrated dog (dogs are mostly castrated) (agbo [ ˩ ˩ ] “ram” was given with the relative construction only);

d-ɔwa gũ ʋ̃ɛ ʋ-ɛki [ ˥ ˩ ˩ ˩ ˥ ˩ ] buy me a castrated (scil. goat) on the market!

cf. wa 2 [ / ].

men selected out of each otu [ ˩ ˩ ], who have the duty of distributing any food, etc., obtained by that otu as a whole, among its members.

There are also men who do the same for the whole village: they divide communal property such as the bag of a hunt or money given to the whole village such as shares of the taxes and royalties for timber, etc. at ɔgw-ediɔ̃ [ ˩ ˥ ˦ ], the meeting-place of the elders;

cf. wa 1 [ / ], eʋ̃i [ ˩ \ ].

young attendants of the oh-õsũ [ ˩ ˥ ˦ ], the priest of Osũ [ ˩ ˥ ], the cleverest of whom become priests themselves in due time;

their duty is to sweep the compound in the morning and to “revive” (v. wa [ / ]) the charms (exwae ʋ-oko [ ˥ ˩ ˥ ˩ ]) at the shrine by spitting chewed kola and alligator-pepper on them.

Besides, they fetch herbs, etc. from the bush and prepare medicines from them;

they dance at the festival called eh-osũ [ ˩ ˥ ˦ ] (ehɔ [ ˩ ˥ ]);

cf. wa 1 [ / ];

v. Osũ [ ˩ ˥ ].

(1) straight;

eriri na magũ ʋ̃ɛ sɔ-ɽe l-ɔwaɽa [ ˩ ˥ ˦ / ˥ ˩ ˥ / ˩ ˥ ˩ ˩ ] (la [ ˥ ]) “the knotty spot in this creeper does not allow me to split it in its length” (e.g. in order to tie yams to the stack (v. ha‿ema [ ˩ ˥ ˩ ]) or yam branches to the poles (v. n-ema [ ˥ ˩ ]) with the two parts thus obtained).

(2) period;

ʋ-ɔwaɽ-ɛdɛ-hoho [ ˩ ˥ ˥ ˩ ˥ ˩ ] for (the period of) a whole day (v. ohoho [ ˩ ˥ ˩ ]).

(3) (ʋ)-ɔwaɽ-ɔkpa [ ˩ ˩ ˥ ˥ ] (a) at the same time: ɔd-ehia ʋ-ɔwaɽ-ɔkpa (dɛ [ ˥ ]) [ ˩ \ ˩ ˩ ˩ ˥ ˥ ] he bought (it) all at the same time;

(b) suddenly;

at once;

iwaɽ̃-ɔ̃ɽ̃-ɔ̃waɽ-ɔkpa [ ˩ ˥ ˩ ˩ ˩ ˥ ˥ ] I knew him at once.

“the strong one”: a tree found in the grassy plains (ato [ ˩ \ ]);

it has leathery leaves: cf. wo [ ˥ ], egbe [ ˩ ˥ ].

(1) male;

ɔm-ɔwɛe [ ˩ \ ˩ ] male child, boy (used by old men);

v. ukpo [ ˩ ˥ ].

(2) a strong, robust man.

farmer (the best word, and generally used by the old people);

some young people mistakenly think that it only applies to the Ɔba’s farmers, and use, therefore, ɔgbugbo [ ˩ ˩ ˩ ].

a mortar in shape of a funnel;

it is fixed to the ground, filled with powder and lit by a fuse;

used in second burials, mainly of chiefs.

course of an unfinished sentence.

Seems to occur only with ʋ- “in”, in an idiom given under s-ukpɛ [ ˩ ˥ ];

cf. wɛwɛwɛ [ ˥ ˥ ˥ ], wɛ [ / ].

a big bat-like animal.

the cotton tree, Ceiba pentandra;

the seeds are used for stuffing pillows (ukohuʋ̃u [ ˩ ˩ ˩ ˩ ]).

white ants;

termites.

(1) hero;

brave man;

strong man;

ɔxa-evɛ̃ okpia na xĩ [ ˥ ˥ ˩ ˥ ˩ / ˩ ˥ ] this man is a champion in wrestling.

(2) also e.g. a man who is able to hold a big family together and look after them.

porcupine (?);

“hedgehog”;

ɔxaɛ̃ rhiɛ̃rhĩ-ũnwɔʋ̃ɛ gbe [ ˩ \ ˩ ˥ ˥ ˩ ˩ ˥ ] porcupine is very tasty as soup, lit. “makes soup tasty”.

“palaver-decider”: chief;

it applies nowadays to “warrant-chiefs” mostly, i.e. such as take part in the jurisdiction of the country;

ɔxaɛʋ̃ɛ is not as important as ogie [ ˩ ˩ ] “ruler”, though all the ogies are exaɛʋ̃ɛ at present in their quality as members of the Council: cf. xa [ / ], ɛʋ̃ɛ [ ˩ ˩ ].

stick at the back of a yam stack (or rather rack, eru [ ˩ ˥ ]) sustaining the ugãs (stripped palm branches) which are tied to the main poles (utɔ̃yotɔ).

hunter’s ambush in the bush: the ground is cleaned and strewn with ashes on account of the visibility (ɔxɛ is used at night-time);

bananas are put in the middle to entice animals, esp. civet-cats.

The hunter sits on egba [ ˩ ˥ ], a stick with two perches tied across;

cf. xɛ [ / ].

anybody going to, or coming from the market: (a) passer-by;

(b) trader;

cf. xiɛ̃ [ ˥ ] (?);

v. ɔduɛki [ ˩ ˩ ˩ ].

a young palm tree (if nothing is added, the oil palm is understood);

ɔxɛrh-ivĩ [ ˩ ˥ ˥ ˩ ] young coco-nut palm;

cf. Jekri ɛkɛtɛ [ ˩ ˥ ˩ ].

selling on credit;

cf. xiɛ̃ [ ˥ ];

v. ɔdɛkuɛ̃ [ ˩ ˩ ˥ ].

bad deed;

cf. xɔ [ / ].

worm;

ɔxɔ-tɔ [ ˥ \ ˩ ] earth-worm (found in dust-heaps; different from ikolo [ ˥ ˩ ˥ ]);

ɔxɔ-erhã [ ˥ ˥ ˥ ˦ ] “wood-worm”: larvae of wood-beetles (?);

ɔxɔ-ehe [ ˥ ˥ ˩ ˥ ] “menstruation worm”: pains before menstruation.

a sick person;

cf. xuɔʋ̃i [ ˩ ˥ ].

fowl;

hen;

ɔxɔxɔ ʋ-ibiɛ [ ˩ ˥ ˩ ˥ ˦ ] “hen and chicken”: the Pleiades (N.W.Th.).

a tree, Brachystegia eurycoma (? F.D. list has okwen);

very hardy, like oxixã [ ˥ ˥ ˩ ].

expensive food;

“dandy-chop”;

uri‿ɔxuɛ gbe [ ˩ ˥ ˥ ˦ ˧ ] you eat too much costly food!

“law-suit-answerer”: defendant;

cf. xuɛ̃niɛ [ ˩ ˥ ], ɛzɔ [ ˥ ˥ ];

v. tie [ / ].

(1) a river.

(2) an ihɛ̃ said to have been a great hero and magician during the reign of the Ɔba Ɛwuaɽe [ ˥ ˦ ˩ ].

He then transformed himself into the river bearing the same name.

His cult is one of the most important cults in Benin;

v. ahĩaʋ̃ɛ [ ˥ (4-1) ˩ ].

parrot;

among parrots there are believed to be some that report anything they may see in a house to witches;

v. eba [ ˩ ˥ ].

a thorny creeper.

a man who is careless in behaviour or untidy, e.g. with remains of spilt food on his garments.

The reproach of being an ɔyara is mostly made towards poor people;

ɔyara‿uxĩ, ɣe ʋ-uy-unwɔʋ̃ɛ fũ-egbe hia [ ˩ ˩ ˥ ˥ ˦ ˩ ˥ ˥ ˩ ˩ ˩ ˩ ˥ ˦ ] “you are an untidy man, look how you have taken (ya [ ˥ ]) soup smeared (fuɛ̃ [ ˥ ]) all (over) the body!”: look how you have smeared yourself all over with soup!

a number upwards of seven;

in games, e.g. isɛ n-ata [ ˥ ˩ ˩ ˥ ].

the small boys (under ten years) at the Ɔvia [ ˩ ˥ ]-society;

v. ɔdiɔ̃ [ ˩ ˥ ].

farmer;

cf. yo [ ˥ ], ugbo [ ˥ ˥ ], ɔgbugbo [ ˩ ˩ ˩ ].

“mouth-sender”: employer of people working on a house;

the word occurs only in a song accompanying the treading of mud;

cf. ya 1 [ ˥ ], unu [ ˩ ˥ ], gie [ ˥ ].

a name;

Ɔza was a wicked, but powerful man whose wives did not dare to run away from his ill-treatment during his life-time, but were glad when he died;

v. eve [ ˩ ˥ ].

a strip of cloth used to fasten oʋi ukpɔ̃ [ ˩ ˥ ˩ ˩ ] (undercloth) by women;

men either wrap it tightly, or wear ugbɛkũ [ ˩ ˩ ˩ ] (belt).

interpreter;

cf. zɛ 4 [ ˥ ], edu [ ˩ ˥ ].

(untrue, exaggerating) rumours;

“guess-saying”;

cf. zɛ 1 [ ˥ ], ta [ ˥ ].

“seed-yam-picker”: a name for the rat ɔfĩ‿otɔ [ ˩ ˥ ˩ ˩ ];

cf. zɔ 1 [ / ], ivu [ ˩ ˩ ].

“endurer”: a name;

cf. zĩ [ / ], egbe [ ˩ ˥ ].

“lonely-maker”: name of a charm employed by thieves to keep the place where they are going to steal lonely, or at least to effect their not being noticed;

cf. zɛ 1 [ ˥ ], iʋiɛ [ ˩ ˥ ].

name of an Ɔba, possibly represented on R.D. xvi, 2, 3;

xix, 4.

(1) the second.

(2) the second member of the four village elders, the ediɔ̃ n-enɛ [ ˩ ˩ \ ˩ ], whose senior is the ɔdiɔ̃weɽe [ ˩ ˥ ˩ ˥ ];

ɔzukpogieha [ ˩ ˩ ˩ ˩ ˩ ] the third elder;

ɔzukpogienɛ [ ˩ ˩ ˩ ˩ ˩ ] the fourth elder;

cf. zɛ 1 [ ˥ ], ukpogieva [ ˩ ˥ ˩ ˩ ].

fool;

v. kɔ̃ [ ˥ ].

hair-pin.