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*    a charm “mentioning a man’s



*    name” (ɛb-usueni [ ˩ \ ˩ ˩ ] “name-



*    mentioning charm”) and a



*    charm speaking by itself (oʋi‿ɛɽ̃i^



*    ʋ̃i [ ˩ ˥ ˥ ˦ ˩ ] “son of the Under-



*    world”) 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 meet-



*    ing place for witches, spirits,



*    etc., anything hidden there sees



*    them.) Akpɛlɛ and Ogwɛga have



*    to be familiar with witches be-



*    cause they procure food for the



*    witches by indicating pacifica-