Contents

First Page

Preface to the digital edition

Dictionary of The Bini Language

Front Matter

ACKNOWLEDGEMENTS

INTRODUCTORY REMARKS

ABBREVIATIONS

LIST OF ADDENDA

BINI DICTIONARY

a   | b | d | e   | ɛ
f | g | gb | ɣ | h
i | k | kp | l | m
n | nw | ny | o | ɔ
p | r | rh | ɽ | ɽ̃
s | t | u | v | ʋ
ʋ̃ | w | x | y | z

Preface to the digital edition

Introduction

This epub book contains a digital version of Hans Melzian's book:

Hans Melzian - A Concise Dictionary of the Bini Language of Southern Nigeria (1937) (Internet Archive)

and some additional material.

An epub book is a zip-file containing html-files and other files organized in a standard way. This zip-file can be unzipped with any zip-program (after renaming the 'epub' extension to 'zip', if necessary).

Edo dictionaries

Edo (Bini) is the language spoken in and around Benin City in Southern Nigeria. Melzian's dictionary is the first Edo-English dictionary. It is based on previous work, mainly wordlists, discussed by Melzian in his book.

Two other Edo-English dictionaries have since been published:

Agheyisi, Rebecca N. - An Ẹdo-English dictionary (1986) (Open Library, Internet Archive)

Gabriel O. Ọbazẹe - A New Ẹdo-English Dictionary, INTER PRESS LIMITED, Lagos, Nigeria (2025), published by the Institute for Benin Studies, Edo State, Nigeria (review)

There are no English-Edo or monolingual Edo dictionaries. Only an English-Edo wordlist based on Melzian's dictionary has been published:

Munro, David A. - English-Edo Wordlist: An Index to Melzian's Bini-English Dictionary (1967) (Open Library)

The digitized book

Melzian's book contains the following parts:

Front Matter (pages i-iv)

ACKNOWLEDGEMENTS (pages v-vi)

INTRODUCTORY REMARKS (pages vii-xv)

ABBREVIATIONS (page xvi)

LIST OF ADDENDA (pages xvii-xviii)

BINI DICTIONARY (pages 1-233)

For the introductory parts (pages i-xvi) there is one html-page for each page in the book.

The LIST OF ADDENDA and the BINI DICTIONARY contain the dictionary entries organized in two columns. The LIST OF ADDENDA has been digitized in one html-page. For the BINI DICTIONARY there is one html-page for each letter of the Edo alphabet.

The dictionary entries have been reformated using some heuristic rules as shown in the following picture (Lithium epub-reader):

Melzian's dictionary contains a number of special characters such as 'ŋ Ɔ Ɛ ɔ ɛ ɣ ɽ ʃ ʋ ʒ'. These have been encoded using UTF-8 UNICODE. Tonal markings are represented in the digital text by '˥ ˦ ˧ ˨ ˩'.

Not all browsers can display the UNICODE characters in the dictionary correctly. In particular the UNICODE characters for the tone markers are incorrectly displayed in many readers or browsers.

The following table lists all special characters in the dictionary:

£

ô

õ

ŋ

Ɔ

Ɛ

ɔ

ɛ

ɣ

ɽ

ʃ

ʋ

ʒ

˥

˦

˧

˨

˩

―

‘

’

“

”

‿

＋

ã

ẽ

ĩ

õ

ũ

ỹ

ɔ̃

ɛ̃

ɽ̃

ʋ̃

The correct display is:

The following picture shows the correct display for some words (page-049-L):

There are apparently no UNICODE characters for the arrows in the dictionary that indicate a shift in tone-level. An arrow starts at one tone-level and ends at another. There are five tone-levels. An arrow then can be represented by a couple (n-m) where n and m are numbers from 1 to 5. In the picture above there is a (2-1) arrow: a shift from the second lowest tone to the lowest tone. The most frequent arrows are (1-5) and (5-1). These are represented by the characters / and \ respectively.

Last update: 08-07-2025

Page i next

BINI DICTIONARY

Page ii prev next

Page iii prev next

A

C O N C I S E   D I C T I O N A R Y

O F   T H E   B I N I   L A N G U A G E   O F

S O U T H E R N   N I G E R I A

By

HANS MELZIAN, Ph.D. (Berlin)

Formerly Lecturer in African Phonetics and
Linguistics at the School of Oriental
Studies, University of London

LONDON

KEGAN PAUL, TRENCH, TRUBNER & CO., LTD.

BROADWAY HOUSE; 68-74 CARTER LANE, E.C.

1937

Page iv prev next

PRINTED IN GREAT BRITAIN

Page v prev next

ACKNOWLEDGEMENTS

The work entailed in the collection of material for this Dictionary was carried out under a scheme of research into African linguistics inaugurated when the Rockefeller Foundation made a benefaction to the School of Oriental studies, University of London, in 1932. To the Rockefeller Foundation and to the Governing Body of the School I wish to tender my sincere thanks for the opportunity of carrying out this research work in the field and for the grant set aside for its publication. A grant for a second tour in Nigeria to continue work on the Bini language, given by the International Institute of African Languages aud Cultures in the autumn of 1935, enabled me to revise the first proofs of the Dictionary with my main informant: I wish to express my thanks to the Institute for this valuable opportunity of verifying the work done in the first tour.

In Nigeria I received assistance in many directions, and although it is impossible to name all who helped me, I am glad to make grateful acknowledgement for this assistance here. Special thanks are due to the Government of Nigeria and to the Education Department in particular for accommodation and transport and for the general arrangements of my tours; and to the following people for particular services in connection with this Dictionary:

R. F. G. Adams, Esq., Education Department, for a copy of Mr Butcher’s Bini Dictionary in the new script.

H. L. M. Butcher, Esq., The Secretariat, Southern Provinces, Nigeria, for the copy of his Bini Dictionary and permission to use it.

W. A. Fairbairn, Esq., Forestry Department (author of Common Birds of West Africa) for the Bini names of birds with their correct English equivalents and for some of the names of animals.

Dr W. Hunter, M.O. Benin City, who went through the Bini names of diseases and identified them.

Rev. W. J. Payne, C.M.S. Benin, who introduced me to my two informants Edegbe and Egharevba.

R. Macrae Simpson, Esq., M.B.E., for valuable suggestions about the social structure and political organisation of the State of Benin. He also allowed me to see a copy of his draft report on these subjects.

R. A. Sykes, Esq., Forestry Department, for the Bini and Latin names of trees (F.D. Lists).

My African informants are named and described in the Introduction (p. viii, ix) and I should like to express my thanks to them here.

v

Page vi prev next

For help in the preparation of the Dictionary, I wish to thank Professor Lloyd James, who has gone through the items and advised on general arrangement, Dr I. C. Ward and Miss B. Honikman who have read the proofs. Dr Ward’s independent verification of some of my findings in the sound system of the language has been of inestimable value. My thanks are also due to Mr J. R. Firth who has had a stimulating influence on the tendency in this dictionary to stress the importance of cultural surroundings. Finally I wish to thank my wife who has undertaken a considerable amount of work in the preparation of the MS. and the printers who have carried out a difficult task with great skill.

H. J. Melzian.

August 1937.

vi

Page vii prev next

INTRODUCTORY REMARKS

CLASSIFICATION, AREA, DIALECTS, NUMBER OF SPEAKERS

The Bini or Edo (Ɛdo [ ˩ ˥ ] ) language, together with the Ishan (Esã [ ˥ ˩ ]) dialect, which is not dealt with in this dictionary, forms the central group of the cluster of languages generally known under the same name and belonging to the Kwa group of Western Sudan languages. In the north of Bini-Ishan, the Kukuruku languages of the same family are spoken; in the south, the Sobo and Isoko languages, also belonging to the same group.

The area of the Bini or Edo language (which will in what follows always be understood as excluding Ishan) is almost identical with the Benin Division of the Benin Province in Southern Nigeria. Actually, not the whole of that division is inhabited by Bini people; some parts near the southern boundary (e.g. Jesse) having a Sobo, and some near the eastern boundary (Igbãkɛ), an Ika-Ibo population. Besides these, there are interspersed Sobo, Jekri and Ijaw settlements, and a number of members of other tribes, such as Yoruba, Ibo, Hausa in Benin City, near the boundaries and at trading settlements. Whether there are Bini-speaking settlements worth mentioning outside the Division is not certain. There seem to be many Bini people at Akure (Ondo Province), and possibly there are Bini-speaking villages in the south of Ondo Province (Okitipupa Division).

The language is on the whole homogeneous, a fact which is due to the strong political centralisation of the people round the Ɔba at Benin City. The inhabitants of the village of Ɔza near the eastern boundary of the Division, not far from Igbãkɛ, speak a different dialect which is easily understood by other Bini speakers and is considered as Bini. These people are said to have come from Ɔzara¹ on the other side of the present boundary (i.e. in the Agbor Division) within recent times, and to have adopted the Bini language. At Ehɔ on the Bini-Ishan boundary, and in the regions behind the Ossiomo (called Iyek-orhiɔʋ̃ɔ), the speech is said to have dialectal peculiarities.

The number of Bini speakers may amount to about 90-100,000, the population of the Division being 110,738 according to the Census of 1931, including the non-Bini population.

¹ The Ɔzara people have a language of their own which the author has not been able to study. It is perhaps not identical with the above-mentioned Ika-Ibo.

vii

Page viii prev next

PREVIOUS WORK ON THE LANGUAGE

The language group was studied by N. W. Thomas in 1909-10, and the results of this study were published in his Report on the Edo speaking Peoples, vol. 1, in 1911. The Bini language itself is represented by a collection of texts, some phonetic and grammatical notes, and a Bini-English vocabulary (quoted as N.W.Th.).

The manuscript of another Bini vocabulary which, as I was informed, had been compiled by the Roman Catholic Mission at Benin City, was unfortunately not available.

A third Bini dictionary (Bini-English and English-Bini) is the one compiled (issued in 1932 in typescript) by H. L. M. Butcher, M.A., who has for a long time been an administrative officer in the Benin Division. This last dictionary is in many respects a great advance on the other. It does not contain as many words as the one first mentioned, but those given appear in a more suitable form, for N. W. Thomas very often gave short, unseparated sentences as items in his dictionary. Butcher’s dictionary gives separate words, e.g. verbs, instead of groups containing pronoun＋verb＋object. He was also able to use the orthography which, in the interval, had been decided upon by the Church Missionary Society for their publications, while Thomas was virtually facing an unwritten language. Another new and important feature of Butcher’s dictionary is the tone-marking found in every heading.

INFORMANTS. SCOPE AND SOURCES OF THE INFORMATION COLLECTED

The word-material presented here is to a great extent based on the two dictionaries above mentioned. The bulk of it was collected with the help of Mr H. G. Amadasu of Benin City, mostly during the period from November 1933 to July 1934. To the contents of the dictionaries, other words were added as they occurred in texts,¹ sentences, proverbs, songs, etc. Words that cannot be readily understood without some knowledge of the cultural context in which they are used have been explained by means of short descriptions, and in other items notes have been added, indicating certain associations which those words would evoke in a Bini speaker but not in a European student of the language. Illustrative sentences have been incorporated wherever possible, but a collection of proverbs and sayings intended for the dictionary has been omitted in order not to increase its volume unduly.

Most of these notes and descriptions were also supplied by Mr Amadasu, but other information, especially concerning institutions at the Ɛguae,

¹ “A. Biogr.” This abbreviation refers to a text containing a biography of the first informant; “Ɔxwahɛ Songs”, to songs used in the cult of the god Ɔxwahɛ [ ˩ / ˩ ], also obtained from the first informant; Uke keʋe arhuaɽo, to a text supplied by J. U. Egharevba.

viii

Page ix prev next

as well as new items, was obtained from Mr J. U. Egharevba, the author of a short history of Benin in the vernacular,¹ and some items, from Mr J. E. Edegbe, translator and interpreter of the Church Missionary Society at Benin City. During my second stay in Nigeria, I worked through the first proofs of this Dictionary with Mr Amadasu and Mr S. Obayuwana.

Some words have been taken from publications of the Church Missionary Society, mainly from the Communion Service (quoted as Akugbe) and the Gospel of St Mark.

A certain number of important names have been included, and these as well as titles, praise-names, etc. have been written with a capital so as to stand out more clearly. Names composed of other words contained in the dictionary have not been entered under their respective headings but are given as separate items, e.g. Iʋi‿eze (cf. oʋi “child”).

The collection of words contained in this dictionary is by no means exhaustive. Gaps will be found especially among the following groups:

1. Nouns of action of the type u＋verbal stem＋ʋ̃ɛ, e.g. ukɔʋ̃ɛ [ ˩ \ ˩ ] “planting”, which apparently can be formed from every verb but do not seem always to be in use.

2. Composite nouns consisting of prefix＋(ɔ- denoting noun-agents, i- nouns of action, u- things, often tools, etc.)＋verbal stem＋object, with all syllables on low tones irrespective of their original tones, e.g. ɔmaxe [ ˩ ˩ ˩ ] “potter”, from ma [ ˥ ] and axe [ ˩ ˥ ] ; itẽrhã [ ˩ ˩ ˩ ] “tree-felling”, from tɔ̃ [ ˥ ] and erhã [ ˩ ˥ ] ; ugbĩnamɛ [ ˩ ˩ ˩ ˩ ] “umbrella”, from gbĩna [ ˩ ˥ ] and amɛ [ ˩ ˩ ] . They seem to be formed very freely though probably certain combinations are not in use.

3. Nouns derived from more than one verb, e.g. iyayi [ ˩ ˥ ˦ ] “faith”, from ya [ ˥ ] and yi [ ˥ ].

All these formations have been entered as far as they have come to the author’s notice, and it is hoped that students of the language will find no difficulty in determining the meaning of new words of these types by tracing their constituent elements. The same method is advised in the case of verbal combinations which are not found in the dictionary.

Etymological references, indicated by cf., are intended to elucidate the derivation and composition of words as well as the sources of loanwords. For the tones of loan-words the following works have been consulted―Ibo: Dr I. C. Ward, Introduction to the Ibo Language, and R. F. G. Adams, A Modern Ibo Grammar. Hausa: G. P. Bargery,

¹ Ekherhe Vbe Ebe Itan Edo, 2nd edition, C. M. S., Benin City, 1934, quoted as Egh. Hist. Also in English as A Short History of Benin, by J. U. Egharevba, 1936, Church Missionary Society Bookshop, Lagos.

Recently, a short Bini-Yoruba-English vocabulary has been published by the same author, but since I obtained a copy of it only when this dictionary was in the press, I have not included any words from it here.

ix

Page x prev next

Hausa-English Dictionary and English-Hausa Vocabulary. In the case of Yoruba and Jekri, the tones are based on notes made by the author in London and Nigeria. References to other dialects or languages of the same group are not included, since no comparative study of the group is intended here.

Word groups composed of verb＋object in which the vowel of the verbal stem is elided or contracted have been sparingly introduced as separate items. (But none of the verb＋object-groups the first element of which is gbe 1 [ ˥ ], ya 1 [ ˥ ], zɛ 1 [ ˥ ].) In these as well, the sign cf. is used in order to indicate the heading under which the word-group is treated.

Words preceded by v. refer to synonyms, to expressions covered by the same general idea, or to generic terms covering the item to which the reference is attached.

Both kinds of references, those indicated by cf. and those marked v., are usually found at the end of each item if they concern the item as a whole. Words that have appeared in the item already (i.e. in descriptions, etc.) are not repeated as references.

Furthermore, occasional reference is made to figures contained in Ling Roth, Great Benin (quoted as L.R.) and Read and Dalton, Antiquities from the City of Benin (quoted as R.D.).

NOTE ON BINI SOUNDS AND ORTHOGRAPHY

The orthography of the Bini words in this dictionary is not the one used in Bini publications at present, but follows the lines indicated in the Memorandum on a Practical Orthography for African Languages published by the International Institute of African Languages and Cultures.

The Bini language has seven vowels : i, e, ɛ, a, ɔ, o, u; a is a forward variety; e and o rather close. Instead of ɛ and ɔ, e̩ and o̩ are at present used in Bini books, in which, generally, the tradition of Yoruba writing is followed.

With the exception of e and o, the vowels also occur nasalised, as the result of assimilation with preceding nasals, and also as separate phonemes. When a nasalised vowel in the context is elided in front of an e or o, only a nasalised glide shows its previous existence, the middle and end of the e or o vowel remain unnasalised, at least in slow speech. (In quick speech, e and o are possibly, nasalised throughout in such cases.) Nasalisation is marked with a tilde (～) above the letter representing the vowel. In Bini books it is at present marked by an n following the vowel, as in Yoruba.

Nasalised vowels are, however, left unmarked when they follow the nasal consonants, i.e. m, ʋ̃, n, ɽ̃, ny, nw, as their nasalisation is the result of assimilation.

x

Page xi prev next

The use of the nasalisation-mark has also been strictly limited in the case of nasalised vowels preceding ʋ̃. Not every vowel preceding ʋ̃ is nasalised: in the following cases they have little or no nasalisation― (1) in nominal prefixes, such as u-ʋ̃ɛ [ ˩ \ ] “salt”, ɔ-ʋ̃a [ ˩ \ ] “man”; (2) conjunctive pronouns, e.g. i-ʋ̃ɛ [ ˩ / ] “I have”; (3) originally unnasalised verbal stems in nouns of action of the type prefix u＋stem ＋ʋ̃ɛ, e.g. ukɔʋ̃ɛ [ ˩ \ ˩ ] “act of planting”. In all other cases, vowels preceding ʋ̃ within the same word are nasalised. As ʋ̃ is rather frequent in the nominal and verbal suffix -ʋ̃ɛ (assimilated -ʋ̃a, -ʋ̃i, -ʋ̃ɔ, -ʋ̃u), the omission of the tilde (～) goes a long way towards simplifying the appearance of the written word, and it should not be difficult to remember in which words the vowel is nasalised if the above rule is kept in mind.

It is, however, necessary to mark nasalisation in originally nasalised vowels of verbal stems occurring in nouns of action of the type prefix u ＋stem＋ʋ̃ɛ, e.g. ukɔ̃ʋ̃ɛ [ ˩ \ ˩ ] “foolishness”. (This word is derived from kɔ̃ [ ˥ ] “to be foolish”, while the above-mentioned ukɔʋ̃ɛ is derived from kɔ [ ˥ ] “to plant”.)

The following diphthongs occur in Bini: ia, ie, iɛ, io, iɔ, ua, ue, uɛ, uo, uɔ, ae, ɔe, oi, and the nasalised ones iã, iɛ̃, iɔ̃, uã, uɛ̃, uɔ̃, aɛ̃, ɔɛ̃, oĩ.

The triphthongs in Bini are iae, iɔe, ioi, uae, uɛe, uɔe, uoi; and the nasalised ones iaɛ̃, iɔɛ̃, uaɛ̃, uɔɛ̃. Here, also, nasalisation is not marked after nasals.

Initial i and u are often semi-vowels, especially in other than very slow speech; final e, ɛ̃, i are usually very short; in triphthongs the middle part is usually the most prominent.

CONSONANTS

The plosives p, t, k (slightly aspirated) and b, d, g need no comment, nor do the labio-dental fricatives f and v.

ʋ is a voiced bilabial fricative (written vb in literature already published).

ʋ̃ is a nasalised bilabial fricative. It is a separate nasal phoneme, distinct from ʋ and m (mw in literature already published).

s and z are sometimes heard palatalised, e.g. in the speech of J. U. Egharevba. s and z are substituted for Yoruba ʃ and j, and English ch, sh and j in loan-words. There is evidence, however, that the more advanced section of the community do pronounce English ch and j in modern importations. The affricates j (dy) and dʒ occur, however, in onomatopoeic words.

There are two l-phonemes, one being the English “clear” l, and the other a flapped variety, ɽ, which is a sound intermediate between r and l; this has not been distinguished from r in existing publications, though some Bini speakers are conscious of this inadequacy.

xi

Page xii prev next

There is also a flapped nasalised l (or flapped n), written ɽ̃ here. It is written r＋nasalised vowel (i.e. r＋vowel＋n in existing orthography).

r is trilled between vowels; fricative at the beginning of a word.

rh is a voiceless fricative or voiceless trilled r.

n is post-alveolar.

ny palatal, ỹ seems to occur as a variant.

nw a velar nasal with lip-rounding, w̃ seems to occur as a variant; the velar nasal ŋ is found in onomatopoeic words only.

ny has been written y＋vowel＋n, and nw, w＋vowel＋n, following Yoruba tradition. More recently, ny and nw have been adopted, but without omission of the final n.

x and ɣ are respectively the voiceless and the voiced velar fricatives. In publications they have been written kh and gh.

kp and gb are labio-velars, i.e. sounds requiring a double closure―that of the lips and of the back of the tongue against the soft palate, with a simultaneous release of these stops. Dr I. C. Ward, who examined the pronunciation of a Bini (J. E. Edegbe), and the author were of the opinion that these sounds gave no impression of being implosive, but had no experimental means of verifying this point.

w is a semi-vowel.

y is a voiced palatal fricative.

(Palatal and velar semi-vowels are often used in diphthongs and triphthongs, see above.)

h needs no comment.

LENGTH, STRESS AND TONES

Length is very rarely indicated in this dictionary; it is marked only in the case of vowels, where it is shown by doubling the vowel symbol. There are many pairs of verbs differentiated by a combination of vowel-length and intonation, one type having a shorter vowel and a high tone in the imperfect form, the other, a longer vowel and a rising tone, e.g. ma [ ˥ ] “to fit”, ma [ / ] “to be good”. In these cases the difference in length has not been indicated wherever the distinction is made clear by the tone marks. In an orthography for Bini speakers in which tone-marks are not used, it may be advisable to mark the difference in length instead.

Stress has not been indicated (but v. below).

TONES AND TONE MARKING

The following tones are found in Bini: high, low, mid, rising and falling, rising-falling and falling-rising. The system adopted here for marking the intonation of Bini words and sentences, which has been used by Dr I. C. Ward in her study of intonation, makes use of five

xii

Page xiii prev next

levels, shown by dots in a descending scale: [ ˥ ] high tone, [ ˦ ], [ ˧ ], [ ˨ ] 1st, 2nd and 3rd mid tones, [ ˩ ] low tone.

1. High Tone. An essential high tone is not always on the highest possible level in connected speech. When it occurs after a low tone, it is usually lower than a previous high tone in the same sentence. This may be shown graphically thus [ ˥ ˩ ˦ ] . After another low tone, a further lowering takes place [ ˥ ˩ ˦ ˩ ˧ ], and so on. These lowered variants of the “high” tone are not indicated in this book as they are brought about by assimilation to the preceding low tone, and therefore have no semantic or grammatical function of their own which would make it essential to distinguish them from other high tones. They will accordingly be represented thus [ ˥ ˩ ˥ ˩ ˥ ˩ ].

2. Low Tone. A low tone is frequently raised before a high tone and between high tones. This may be shown graphically thus: [ ˨ ˥ ], and combined with the phenomenon of the “lowered” high tone explained in the previous paragraph, thus: [ ˧ ˥ ˨ ˦ ˩ ˧ ]. Such variants are also the result of assimilation and will therefore not be shown here.

The simplification of tone marking brought about in this way leaves the signs for the mid tones free to mark only those tonal phenomena that have definite grammatical or syntactic functions.

In a final position, and in very slow speech also in the middle of a sentence, the low tone is generally not level but falling. The fall starts below the level of the preceding tone, i.e. after a high tone, it starts at a mid-level; after a mid tone, at a lower mid tone. There are, however, certain cases in which the low tone is level, and occasionly the only distinction between two grammatical forms is made by the occurrence of either the falling or the level variant of a low tone. The rules for the appearance of these variants could, however, clearly be ascertained with one informant only (S. Obayuwana), and at a time when a general notation of the phenomenon in this book was no longer possible (but v. the notes under the headings sikã [ ˩ ˥ ], xa 1 [ / ] and zɛ 1 [˥]). It seems to be most frequent in the case of second or third members of verbal combinations occurring after a high tone: then, the falling low tone is used in the ipf. and the level variant in the pf. The author intends to deal with this question more fully in a grammar of this language which he hopes to publish at some later period.

3. Mid Tones. Three levels of mid tones occur: [ ˦ ˧ ˨ ]; the 1st following on a high tone, the 2nd following on the 1st mid, and the 3rd on the 2nd mid tone. High tones following any of these mid tones are assimilated to them. The interval between high and mid and between two mid tones is not sufficiently wide to produce the impression of a high-low interval: it may vary between one and three tones. In a very few cases it has been necessary to mark mid tone after a low tone.

xiii

Page xiv prev next

4. Falling Tone [ \ ]. This tone constitutes a glide from high to low made within a single syllable: compare the English word “house”
spoken without any context.

The mid-falls [ (4-1) ], [ (3-1) ], [ (2-1) ], indicate the same fall starting from the 1st, 2nd or 3rd mid tone. The difference between these mid-falls and the falling variant of the low tone is probably one of stress. The mid-falls, corresponding to certain semantic or grammatical functions, are marked in this book, while the falling variant of the low tone is not (v. above). Both high-low and mid-low falls are often very elusive and often can only with difficulty be distinguished from high or mid tones.

5. Rising Tone [ / ]. This tone usually rises from low to mid only (v. above, the “lowered” variant of the high tone). In the perfect form of verbs with a rising tone the author is not certain whether the low start of the rise does not disappear entirely if an object or a verb follows; some speakers seem to use a high tone only: in H. G. Amadasu’s speech, however, there seemed to be a rise, the lower part of which was very short: e.g. ɔxa-ɽe “he said” [ ˩ ˥ ˦ ] or [ ˩ / ˦ ]. A rise from mid to high occurs in the last syllables of one type of questions and has been marked in a few cases.

Rising-falling tones have been marked by [ / ‿ ˩ ], falling-rising tones by [ ˥ ‿ / ].

ELISION AND CONTRACTION

Elision of vowels has heen marked by a hyphen, e.g. kp-akpata [ / ˥ ˥ ] (from kpe [ / ] “to play” and akpata [ ˥ ˥ ˥ ] “harp”), and in difficult cases, especially in monosyllables, the full form has been given in brackets at the end of the example. Contraction of two vowels of the same quality has been marked in the same way, only one vowel being written. Nasalisation carried forward as a result of elision or contraction is shown by a tilde (～), even when the vowel thus marked follows a nasal. Where the group (verb＋noun object) is not given as a contracted or uncontracted whole with one tonal bracket, but each component separately, another object is usually found between the two components, e.g. mu [ ˥ ] ixo [ ˩ ˩ ] “to let blood”, ɔmu ʋ̃-ĩxo n-owiɛ [ ˩ ˥ ˩ ˩ \ ˥ ] “he let my blood this morning”. The sign ‿ under the line has been used freely in order to show that the final vowel of a word and the initial vowel of the next one may form one syllable. In such cases, as well as in those elisions in which a vowel is left on both sides of the hyphen, each vowel has its separate tone-mark in order to facilitate grammatical analysis, e.g. in ebi‿ɛba [ ˩ ˥ ˥ ˦ ] instead of [ ˩ ˥ ˦ ], or hɔ‿ukpɔ̃ [ ˩ ˥ ˩ ] instead of [ / ˩ ]. Only one sign, however, has been written in words formed out of two separate elements, e.g. isiamɛ [ ˩ ˩ ˩ ] (si [ ˥ ]＋amɛ [ ˩ ˩ ]).

The vowels given in brackets may, or may not be heard; they have

xiv

Page xv prev next

been given tone-marks of their own in noun-headings, but not in grammatical elements like (e)t-, (e)ʋ-, etc., nor in sentences.

The sign ^ has occasionally been used where a word had to be broken up at the end of a line, for purely technical reasons.

ORDER AND FORM OF ITEMS

The letters follow one another in the following order: a, b, d, e, ɛ, f, g, gb, ɣ, h, i, k, kp, l, m, n, nw, ny, o, ɔ, p, r, rh, ɽ, ɽ̃, s, t, u, v, ʋ̃, w, x, y, z.

In the case of words differing in tone only, the items with high tones are placed first, then those containing both high and low (or mid) tones, then the words with low tones only, and last those with rises or falls.

Unnasalised vowels have no precedence over nasalised ones, except where the tones are the same.

Nouns beginning with e-, i.e. an e- prefix which occurs mostly in a context and is often not pronounced when isolated, are found under the vowel e, but grammatical elements like (e)n-, (e)t-, etc. are entered under the appropriate consonant.

Entirely different items with the same phonetic and tonal form are differentiated by means of numbers. Different meanings that may be explained as semantic developments of one word are marked with bracketed numbers within the same item. Different meanings brought about by the addition of a noun, for example, in the genitive or object-relationship are usually not numbered.

In the case of verbs, the verbal combinations are given before the verb-noun combinations. In the verb-noun combinations the two elements have been joined where they are followed by an object, or if there is no further object, e.g. in gb-ɔvo [ ˩ ˥ ] to be jealous, ɔgb-ɔvo ʋ̃ɛ [ ˩ ˩ ˩ ˥ ] she is jealous of me, but the two elements have been kept separate when an object is put between them, e.g. in gbe [ ˥ ] ɔvo [ ˩ ˥ ] to make somebody jealous, ɔgbe ʋ̃-ɔ̃vo [ ˩ ˩ ˩ ˥ ] it makes me jealous. The tones of the imperfect forms have been used in the headings and sub-headings, but in the case of verbal combinations, each verb has been given its independent tone, irrespective of tonal interrelations in actual speech. In sentences and other illustrative material, however, the author has tried to reproduce the actual intonation of his informant (nearly always H. G. Amadasu).

Inverted commas have been used for the following purposes:

(1) In single words or short expressions occurring in the English equivalent after the heading, they denote that the word or expression in question is “coastal English”, i.e. either Pidgin-English or a peculiar usage of English in the speech of the informant.

(2) In the translations of sentences, idioms, and explanatory notes, inverted commas denote either a literal translation which is not good English (and which maybe followed by a free translation), or a quotation.

xv

Page xvi prev

ABBREVIATIONS

A. | Amadasu |  | iter. | iterative form
Egh. | Egharevba (Eɣareʋa) |  | Yor. | Yoruba
Ed. | Edegbe (Ɛdɛgbe) |  | Port. | Portuguese
ipf. | imperfect |  | cf. | etymological reference
pf. | perfect |  | v. | semantic reference

xvi

LIST OF ADDENDA

agɔ [ ˩ ˥ ]

temporary settlement, e.g. for farming purposes, “camp”;

cf. Yor. agɔ [ ˩ / ].

aɣɛ̃ [ ˩ ˩ ]

mat for carrying things;

v. eko [ ˩ ˥ ], oko 1 [ ˩ ˥ ].

akɔwe [ ˥ ˩ ˥ ]

clerk;

cf. Yor. akɔwe [ ˧ ˩ / ];

v. ɔgbẽbe [ ˩ ˩ ˩ ].

Akpɔlɔkpɔlɔ [ ˩ ˩ ˩ \ ˩ ]

one of the Ɔba’s titles;

cf. kpɔlɔ [ ˩ ˥ ] (?).

Ama [ ˩ ˥ ]

one of the gods at the Ɛguae;

v. ugie [ ˩ ˩ ].

amahekpol-ikpoleɣo [ ˥ ˥ ˥ ˩ ˩ ˥ ˦ (3-1) ]

“the rubbish has not yet been swept (away)”: early morning.

asɛsɛ [ ˥ ˩ ˥ ]

a very small bird.

bi [ ˥ ] gɔ [ / ]

to be bent;

cf. gɔ [ ˥ ].

de 2 [ / ]

imperfect form of re [ ˥ ] “to come”.

d-ehiaɣa [ ˥ ˩ ˩ ]

to become naught.

ebuluku [ ˩ ˩ \ ˩ ]

loin-cloth.

Edɔhẽ [ ˩ ˩ ˥ ]

a chief belonging to the Uzama [ ˩ ˥ ˩ ].

egbala [ ˥ ˥ ˥ ]

name of part of the ceremony called isiokuo [ ˩ \ ˩ ].

eɣae [ ˩ ˥ ]

act of dividing;

cf. ɣae [ / ].

Ehɔlɔ N-eɽe [ ˥ \ ˩ ˥ ˥ ]

a chief belonging to the Uzama [ ˩ ˥ ˩ ].

ekabita [ ˩ / ˥ ˩ ]

carpenter;

cf. Engl.;

v. onwina [ ˥ ˩ ˥ ].

elukuluku [ ˩ ˩ ˥ ˩ ˥ ]

a disease of chickens;

v. ugbadiyɛ [ ˩ ˩ ˩ ˩ ].

erhiɔ̃ [ ˩ ˥ ]

eagerness;

cf. orhiɔ̃ [ ˩ ˥ ];

v. ʋ̃ɛ [ / ].

Esã [ ˥ ˩ ]

the Ishan country.

ewaisɛ [ ˩ ˩ ˩ ];

cf. ɔwaisɛ [ ˩ ˩ ˩ ].

exaxa [ ˩ \ ˩ ]

sign;

v. gbe 1 [ ˥ ].

ezin [ ˩ \ ]

(also ezĩ) gin;

cf. ugbizin [ ˩ ˩ ˩ ].

Ɛk-ɔha [ ˩ \ ˩ ]

a Bini village on the Ɔha [ ˩ ˩ ] River.

ɛkpɛti [ ˥ ˩ ˩ ]

box;

cf. Yor. akpoti [ ˩ / ˥ ].

ɛrhuɛ [ ˩ ˥ ]

an antelope;

v. ɛɽu [ ˩ ˩ ].

fuɛ̃ [ ˥ ]

to smear;

v. ɔyara [ ˩ ˩ ˥ ].

giɛ(ɛ)ɽɛ [ ˩ ˩ ]

occurs in ne giɛ(ɛ)ɽɛ [ ˥ ˩ ˩ ] the small one.

gɔgɔɔgɔ [ ˩ ˩ ˩ ]

bulging out, of a swelling;

v. uhueʋ̃ɛ [ ˩ \ ˩ ].

ɣɛxueʋ̃ɛ [ ˥ ˩ ˩ ]

“don’t touch me”: trigger, of a trap;

v. uɽ̃ã [ ˥ ˥ ].

Igabaɽi [ ˩ ˩ ˩ ˥ ]

Hausa man, -men;

cf. Yor. Gambari [ ˩ ˩ / ].

igele [ ˩ ˩ ˩ ]

(also a-) shot;

cf. isagele [ ˩ ˩ ˩ ˩ ];

v. uke [ ˩ ˥ ].

iɣele [ ˥ ˩ ˩ ];

cf. ɛɣele [ ˥ ˩ ˩ ].

ikpãɽo [ ˥ \ ˩ ]

eye-balls.

ikpata 2 [ ˥ ˥ ˥ ]

sticks used in the masquerade-dances of Ɔvia [ ˩ ˥ ];

v. ukeke [ ˩ ˥ ˥ ].

ikpokpã [ ˩ ˩ ˩ ]

row of people, performing an ugie [ ˩ ˩ ].

inema [ ˩ ˩ ˩ ]

act of tying yam-branches to poles;

cf. na 3 [ ˥ ], ema 2 [ ˩ ˩ ].

iɽ̃ɔ̃ [ ˩ ˥ ]

name of ugies devoted to the Ɔba’s ancestors;

cf. ɔɽ̃ɔ̃ [ ˩ ˥ ] (?).

kɔ̃kɔ̃ [ ˩ ˥ ]

to be big;

v. ivie [ ˩ ˥ ].

kuɛ [ / ]

to set fire (to something);

v. oʋi [ ˩ ˥ ].

kpokpo [ ˩ ˥ ]

to trouble, to worry;

cf. ukpokpo [ ˩ ˩ ˩ ].

kpɔʋ̃ɛ [ ˩ ˥ ]

to thank;

cf. ekpɔʋ̃ɛ [ ˩ \ ˩ ].

n-abe [ \ ˩ ]

combined, used of positions in the ogwɛga [ ˩ \ ˩ ]-oracle.

odayi [ ˩ ˩ ˥ ]

young man functioning as representative of the senior of his ɛgbɛe [ ˩ \ ].

ogĩ [ ˩ ˥ ]

a certain monkey;

v. emɛ [ ˩ \ ].

Oguɔla [ ˥ / ˥ ]

name of the Ɔba who built the wall and ditch of Benin City.

Oguɔ̃na [ ˩ \ ˩ ]

name of a river, also known as “Ogwena”.

ogwe [ ˩ ˩ ]

a fallen tree.

ogbigbi [ ˥ ˩ ˥ ]

rumour;

cf. gbigbi [ ˩ ˥ ].

ogbigbo [ ˥ ˩ ˥ ]

a certain plant (tree?).

oɣɔɣɔ [ ˩ ˩ ˩ ]

joy, gladness;

cf. ɣɔɣɔ [ ˩ ˥ ].

Oɽiolɛ [ ˥ ˥ ˩ ]

a god connected with the art of divination.

osaikpe [ ˩ / / ]

a bird, also called muegbɛdoo [ ˥ ˦ ˧ ‿ / ].

ovã [ ˩ ˥ ]

praise-name.

ozã [ ˩ ˩ ]

slander;

cf. zã [ / ].

ɔfo [ ˩ ˥ ]

end;

in nɛ(i)ʋ̃ɔfo [ ˥ ˩ \ ] “without end, eternal”, usually ufoʋ̃ɛ [ ˩ \ ˩ ];

cf. fo [ ˥ ].

Ɔgba [ ˩ ˥ ]

name of a village and river near Benin City.

Ɔlɔtɔ̃ [ ˥ ˥ ˥ ]

a chief belonging to the Uzama [ ˩ ˥ ˩ ].

ɔriaɛmila [ ˩ ˩ ˩ ˩ ]

cow herd;

cf. ria [ / ], ɛmila [ ˥ ˩ ˥ ].

Ɔza [ ˥ ˩ ]

name of a Bini village not far from the Ika-Ibo area;

the inhabitants speak a particular dialect of Bini;

v. ukpo [ ˩ ˥ ].

r-iwe [ ˩ \ ]

to shed leaves, of deciduous trees.

rɔ 3 [ / ];

cf. rhie [ / ].

rhua [ / ]

to wash with charms (things only);

v. gua 2 [ / ], kpe [ ˥ ].

rhuɔ [ ˥ ]

to boast.

saʋ̃ɛ [ ˩ ˥ ]

to splash (kui [ / ] on ...).

si [ ˥ ] kuɛ̃ [ / ]

to cower;

v. ki [ / ].

sĩsĩʋ̃usĩ [ ˥ ˥ ˩ ˩ ]

some time ago;

cf. usĩ [ ˩ ˥ ], naʋ̃usĩ [ ˥ ˥ ˦ ].

su [ ˥ ]

to lead, to accompany;

cf. isu [ ˩ ˥ ].

s-usa [ ˥ ˩ ]

to perform usa [ ˥ ˩ ], the secret ceremonies of the cult of Ɔxwahɛ [ ˩ / ˩ ].

Udo [ ˩ ˥ ]

a Bini village of historical importance;

said to have been the residence of Aruãɽ̃a [ ˥ \ ˩ ].

ugbɛ hia [ ˩ ˥ ˦ ]

always, same as ugbugbɛ hia [ ˩ ˥ ˦ ˧ ].

ugbĩnamɛ [ ˩ ˩ ˩ ˩ ]

umbrella;

cf. gbĩna 2 [ ˩ ˥ ], amɛ [ ˩ ˩ ].

ugboɣodo [ ˩ ˩ ˩ ˩ ]

valley.

uhioʋ̃ɛ [ ˩ \ ˩ ]

pride;

cf. hio [ ˥ ].

ukeɽu [ ˩ ˥ ˦ ]

yam-pole.

ukpogieva [ ˩ ˥ ˩ ˩ ]

second;

also: ukpogieha, ukpogienɛ, etc., with the same tones;

cf. ɔzukpogieva [ ˩ ˩ ˩ ˩ ˩ ].

uma n-agwɛ [ ˩ ˥ ˩ ˩ ]

badges in the form of a cross, worn at agwɛ [ ˩ ˩ ]-time;

v. also isixwiã [ ˩ ˩ ˩ ].

unwihĩʋ̃ɛ [ ˩ ˥ \ ˩ ]

smell (pleasant);

cf. nwihĩ [ ˩ ˥ ].

usi [ ˩ ˩ ]

(or [ ˩ ˥ ] ?) fame;

v. otiti [ ˥ ˩ ˥ ].

uta [ ˥ ˩ ]

an object used in the ogwɛga [ ˩ \ ˩ ]-divination, possibly a boar’s tooth;

also called uk-iha [ ˥ \ ˩ ] “messenger (ukɔ [ ˥ ˩ ] ) of oracle”.

wua [ / ]

to be taboo;

cf. awua [ ˩ ˩ ].

xuɛ [ / ];

v. mu 1 [ ˥ ].

yaɣa [ ˩ ˥ ]

to disrespect;

cf. eyaɣa [ ˩ \ ˩ ].

BINI DICTIONARY

a   | b | d | e   | ɛ
f | g | gb | ɣ | h
i | k | kp | l | m
n | nw | ny | o | ɔ
p | r | rh | ɽ | ɽ̃
s | t | u | v | ʋ
ʋ̃ | w | x | y | z

a [ ˥ ]

a short variant of the verb ɽua [ ˥ ];

also ã [ ˥ ], from ɽ̃uã [ ˥ ].

a [ ˩ ]

an indefinite personal pronoun: “one”;

it can often be translated by the passive: abi-ɔe [ ˩ ˥ / ] he was born.

a [ / ], [ ˥ ]

a short variant of the possessive pronoun of the 2nd pers. sgl. ɽuɛ [ / ].

aba [ ˩ ˥ ]

seeds hung up on a stick that is used in ewawa [ ˩ ˩ ˩ ] divination and when feeding witches;

gives knowledge of the secrets of witchcraft.

aba [ ˥ ˩ ]

an old word for the anklet worn by the emada [ ˩ ˩ ˩ ];

now called ɛɽ̃ɔʋ̃ɔ [ ˥ ˩ ˩ ];

its noise was given as dyɛyɛŋdyɛyɛŋ [ ˥ ˥ ˥ ˥ ].

abã [ ˥ ˩ ]

(1) originally: native handcuff;

prisoners were fastened by means of abã to large blocks of wood.

(2) nowadays: a witch-doctor’s implement, used to press a medicine against the ground while a prayer is said which ends: obɔ n-ɔr-abã ɛɽu‿eʋ̃i [ ˩ ˩ ˩ ˥ ˩ / ˩ ˩ \ ] “a hand that is in abã cannot do anything”.

This constitutes a protective spell.

ababe [ ˩ ˥ ˩ ]

witchcraft, as a practice, used for purposes of defence or revenge, or out of jealousy or envy;

abab-ɔʋ̃a na w-egbe gbe [ ˩ ˥ \ / ˩ ˥ ˦ ˧ ] “the witchcraft of this man is very strong”.

abalɔ [ ˩ ˥ ˩ ]

rum;

alcohol;

v. anyɔ [ ˩ ˥ ].

abaʋ̃ute [ ˩ ˩ ˩ ˥ ]

triangular undercloth;

spec. denoting women’s cloth, but also of general use;

cf. Yor. ibantɛ [ ˩ ˩ / ].

abe [ ˩ ˥ ]

state of being guilty in a lawsuit;

ɔde y-abe [ ˩ ˥ ˩ ˥ ] “he fell into guilt”: he has been found guilty at last (seems to imply “wrongfully”);

v. ɽe [ ˥ ].

abɛ [ ˥ ˥ ]

razor;

cf. Yor. abɛ [ ˧ ˧ ].

abɛkpɛ̃ [ ˩ ˩ ˩ ]

a knife used to kill animals.

abiba [ ˩ ˥ ˩ ]

edge of mud-couch;

ɔtota y-abiba [ ˩ ˥ / ˩ ˥ ˩ ] he sat on the edge of the couch;

cf. iba [ ˥ ˩ ].

Abigɛ̃gɛ̃ [ ˥ ˩ ˥ ˥ ]

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

also Ɛbi n-uɽoɣo [ ˥ ˩ ˥ ˩ ˩ ].

abɔ [ ˩ ˥ ]

(1) branch, in ab-erhã [ ˩ ˥ ˦ ] branch (of tree).

(2) rank, social position, in ab-ɔkpa ɔye [ ˩ ˥ ˥ ˩ ˥ ] he is equal in rank (to somebody else);

ab-ɔkpa iɽ̃ã ye [ ˩ ˥ ˥ ˥ ˩ ˥ ] they are of the same rank.

(3) straightforward dealing, unaided by hidden support;

“ordinary hand”, in abɔkã [ ˩ ˥ ˩ ];

n-uɽu na iɣiɽ-abɔkã [ ˩ ˥ ˩ ˥ ˥ ˩ ˥ ˩ ] what you are doing now is not “straightforward”, i.e. you are acting under the influence of alcohol, or with the help of charms or witchcraft, or of some other hidden support;

ɔɽu(ɛe) abɔkã [ ˩ ˥ ˩ ˥ ˩ ] he did it unaided by money, or free from any magic support.

abɔkpɔ 1 [ ˥ ˥ ˩ ]

(1) “woof” made of wood, used in weaving;

strikes the threads down in order to fasten them.

(2) a stick held by women at a burial or second burial, representing a matchet;

it is supposed to keep evil spirits away from the deceased’s children.

abɔkpɔ 2 [ ˥ ˥ ˩ ]

a tree, Diospyros crassiflora, used in building houses and also (by the Jɛkri and Ijɔ people) for paddles (abɔkpɔ 1 is not made from it).

abutete [ ˩ ˥ ˩ ˩ ]

(high) edge of a road;

v. azɛ̃ [ ˩ ˥ ].

ada [ ˥ ˥ ]

state-sword, worn by the Ɔba, some big chiefs, and the priests of Osa [ ˩ ˩ ] and Ɔxwahɛ [ ˩ / ˩ ];

cf. Yor. ada [ ˩ / ].

adã [ ˩ ˥ ]

family-representatives at a burial.

ada [ ˩ ˩ ]

junction;

crossroads.

Adabi [ ˩ / ˩ ]

a deity supposed to stand on the boundary between the world and ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ], on Ad-agb-ãd-ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ˥ ˦ ˩ ]: there the dead people rest awhile.

An Adabi is also made and worshipped by the priestesses of Olokũ [ ˥ ˥ ˦ ];

cf. ada [ ˩ ˩ ].

adekɛ̃ [ ˩ ˩ ˥ ]

female of ɔsɛlɛ [ ˥ ˩ ˥ ] (?);

it carries many eggs;

looks like the male ogoɽo [ ˩ ˩ ˥ ], but has shining stripes;

cf. ekɛ̃ [ ˩ \ ].

adesɛ [ ˩ ˥ ˩ ]

(1) middle;

ades-ɔɽ-ɔye [ ˩ ˩ / ˩ ˥ ] it is in the middle (of it);

ades-uhuʋ̃u [ ˩ ˥ ˩ ˥ ˩ ] crown of head.

(2) adesɛ n-eva [ ˩ ˩ ˩ ˥ ˩ ] “the middle of two”: between;

ɣɛl-adesɛ n-ev-iɽ̃ã (la [ ˥ ]) [ ˥ ˩ ˩ ˩ ˥ ˦ ˩ ] don’t pass between them!

(3) adesɛ n-eva: “in two”;

fiã‿ɛ̃ l-adesɛ n-eva [ ˥ ˩ ˩ ˩ ˩ ˥ ˩ ] cut it in two!

adɛ̃ [ ˥ ˥ ]

a pointed stick for picking fruit off trees.

adɛ [ ˥ ˩ ]

buyer;

cf. dɛ [ ˥ ].

adɛ̃ [ ˩ ˩ ]

placenta.

adiyɛ [ ˥ ˩ ˥ ]

fowl;

a Yoruba word more used than ɔxɔxɔ [ ˩ ˥ ˩ ] at present;

cf. Yor. adiɛ [ ˧ ˩ ˧ ].

adowɛ [ ˩ \ ˩ ]

a man who walks on tip-toe on account of sore feet.

Adɔlɔ [ ˥ ˩ ˥ ]

name of an Ɔba, father of Ɔba Ovɔ̃ɽ̃aʋ̃ɛ [ ˩ ˥ ˩ ˩ ];

his altar is shown on L.R. fig. 84.

adɔlɔbiɛ [ ˩ ˩ ˥ ˦ ]

rebirth, being born again (Akugbe);

cf. dɔlɔ [ ˩ ˥ ], biɛ [ ˥ ].

adɔlɔkɔ [ ˥ ˥ ˥ ˩ ]

sword;

sabre;

cf. Jekri udɔlɔkɔ [ ˥ ˥ ˥ ˩ ].

afiã [ ˩ ˥ ]

(1) chisel;

ɣɛgi-afiã fiã ʋ̃-obɔ [ ˥ ˩ ˩ ˥ ˩ ˩ ˥ ] don’t let the chisel cut my hand!

(2) an insect affecting the yam-creepers;

cf. fiã [ ˥ ].

afiãgbe [ ˩ ˥ ˦ ]

(Christian) blessing (Akugbe);

cf. fiã [ ˥ ].

afiala [ ˩ \ ˩ ]

flag.

afiãma [ ˩ ˩ ˩ ]

pulse;

afiãma fiã ʋ̃ɛ teitei [ ˩ ˩ ˩ ˩ ˥ ˦ ˦ ] my heart is beating (with fear);

cf. fiã [ ˥ ].

afiãnɔʋ̃a [ ˥ ˥ ˥ ˩ ]

imitation coral beads;

original meaning is “one does not cut for somebody”, but the reason for this name is not clear.

afĩerhã [ ˩ ˩ ˩ ]

“wood-cutting”: headache.

aforhɔ [ ˩ ˥ ˩ ]

a game in which something, preferably something edible, is thrown on the ground, whereupon everybody tries to seize as much of it as he can.

afɔ [ ˩ ˥ ]

a purification medicine and soup said to be composed of 43 different herbs;

cf. fɔ [ / ];

v. ebe [ ˩ ˥ ].

aga [ ˥ ˥ ]

a chair (with rest);

ag-ikã [ ˥ ˥ ˩ ] cane-chair;

cf. Yor. aga [ ˩ ˧ ].

agã [ ˩ ˩ ]

barren woman;

cf. Yor. agã [ ˩ ˩ ].

agadaga [ ˩ ˩ ˥ ˩ ]

a bandy-legged person.

agalezi [ ˩ ˩ ˩ ˥ ]

young lizard (idiomatic).

agaʋ̃isoso [ ˩ ˥ ˩ ˥ ˥ ]

whitlow;

said to be brought about by isue [ ˥ \ ].

agiɛ̃ [ ˩ ˥ ]

corrosive acid;

an old medicine to cure leprosy;

a curse: agĩ-ɔ̃giɛ̃ ɽ̃uɛ̃ mudia [ ˩ ˥ ˥ ˩ / ˩ \ ] may acid burn you standing!

(i.e. alive; used by big chiefs);

cf. giɛ̃ [ / ].

agiɛɣɛ [ ˩ ˥ ˩ ]

small change;

oko, agiɛɣɛ gu-ɛ ɽa, imami-en-ɔfĩ-dɔla na mɛ [ ˩ ˥ ˩ ˥ ˩ ˥ ˩ ˩ ˥ ˥ ˩ ˩ ˥ ˥ ˥ / ˩ ˥ ] “friend, have you any small change, there is (I have) nobody who (can) change (fiã [ ˥ ]) a florin for me”.

agobɔ [ ˩ ˥ ˩ ]

left hand, left side, mostly used with the latter meaning.

agukisiʋ̃iogie [ ˩ ˩ ˥ ˩ ˥ ˩ ]

“the star claiming rule from (with) the moon”: a very bright star, pro bably the morning or evening star;

cf. gu [ ˥ ], uki [ ˩ ˩ ], siʋ̃i [ ˩ ˥ ], ogie [ ˩ ˩ ].

agwɛ [ ˩ ˩ ]

a fast kept at the Ɛguae [ ˩ ˩ ] and by some big chiefs outside it: the participants must not eat new yam for seven days;

on the seventh day nobody is allowed to see the Ɔba, and gun-firing as well as drumming is forbidden.

After the seventh day the new yam feast is held.

Before the fast begins, each of the participants (apparently men only) has to obtain a badge in cross-form (uma n-agwɛ [ ˩ ˥ ˩ ˩ ]) from the priest of Osa [ ˩ ˩ ];

this is worn round the neck, but “big” chiefs tie it to the edge of their waist-cloth by means of small strings of fine coral-beads.

At the actual feast, the new yam must not be touched nor must the pots and plates used at the feast be used for other purposes.

The fast is said to have been instituted by the Ɔba Ɛsigie [ ˥ ˦ ˩ ].

Three months later there is another fast called agwɛ ɔɣɛnɛ [ ˩ ˥ ˥ ˩ ˥ ];

cf. awɛ [ ˩ ˩ ].

agba [ ˥ ˥ ]

a tree, Gossweilerodendron balsamiferum;

used in building doors.

agbã [ ˩ ˥ ]

a long wooden tray with cane sides, for carrying loads;

used by men only.

agba 1 [ ˩ ˩ ]

plain space at village-entrance (uɣe [ ˥ ˩ ]), behind the outer gate;

on it stands the egbɔ̃ [ ˥ ˩ ]-fence;

it is also called agba‿uɣe [ ˩ ˥ ˥ ˩ ] and possibly in other cases agbagba [ ˩ ˥ ˦ ];

cf. agba 2 [ ˩ ˩ ] (?), gbaa [ ˩ ].

agba 2 [ ˩ ˩ ]

stool, used by the Ɔba and chiefs;

a small square, carved seat, like a table, with four legs, without a backrest;

mu‿agba gi-ogie n-ɔya tota [ ˥ ˥ ˩ ˥ ˥ ˩ ˥ ˩ ˥ / ] bring a stool for the ruler to sit on!

cf. agba 1 [ ˩ ˩ ] (?).

agbada [ ˩ ˩ ˩ ]

a kind of knife with two-edged blade.

agbadi [ ˩ ˩ ˩ ]

bridge.

agbae [ ˩ ˩ ]

layer, in building a well, each one of a man’s height.

agbaguda [ ˥ ˥ ˦ ˩ ]

(1) women’s cheek marks.

(2) a knife used for cleaning cooked yam, etc.

Agbaɣe [ ˩ ˥ ˩ ]

a title used in addressing the Ɔba.

agbaka [ ˩ ˥ ˩ ]

crocodile;

agbaka ɣamu‿eʋ̃i, ɛfã [ ˩ ˥ ˩ ˩ ˩ ˩ \ / \ ] if a crocodile catches something, it does not give it up.

agbakpã [ ˩ ˥ ˩ ]

bald man;

a nickname: agbakpã n-iloɽo [ ˩ ˥ ˩ ˥ ˩ ˥ ] a bald man who has a shining head.

agbaʋ̃ɛ [ ˩ ˩ ˩ ]

chin, lower jaw;

agbaʋ̃-ɔ̃ɽ̃ɛ̃ ye gɔ̃gɔ̃ɔgɔ̃ (or gɔ̃ɔɽ̃ɔ̃ [ ˦ ˦ ]) [ ˩ ˩ / ˩ ˥ ˦ ˦ ˦ ] his chin is pointed;

cf. Yor. agbɔ̃ [ ˩ ˩ ].

agbe [ ˥ ˩ ]

water-bottle, of European make, as worn by soldiers.

agbegĩnotɔ [ ˩ ˥ ˩ ˩ ˩ ]

vulva (idiomatic, indecent);

cf. gbe gĩn-otɔ [ ˥ ˩ ˥ ˩ ].

agbekãmezi [ ˩ ˩ ˩ ˥ ˩ ]

elderly people (with plural meaning);

people from ca. 60 years (Egh. Hist.; Egh. says ɔ- or e-gbakãmezi, the e- stressing the plurality).

exaɛʋ̃ɛ n-ɔgbekãmezi hia v-ɛ̃ʋa (vɔ̃ [ ˥ ]) [ ˩ ˩ ˩ ˥ ˩ ˩ ˥ ˩ ˥ ˦ (3-1) ] elderly chiefs were there in full strength.

(Here the word is used as a verb gb-ekãmezi.) Probably of Yoruba origin;

cf. Yor. meji [ ˥ ˩ ].

agberhie [ ˩ ˥ ˩ ]

shooting contest, like ɛte [ ˥ ˥ ];

in agberhie, an arrow is lost to the opponent every time one misses the mark.

agbeva [ ˩ ˩ ˩ ]

double;

cf. gba [ ˥ ], eva [ ˩ ˥ ];

v. osisi [ ˥ ˥ ˥ ].

agbɛ̃ [ ˥ ˥ ]

(1) ripples on house-walls;

only chiefs are allowed to have them.

(2) a pattern.

(3) a kind of chisel for carving patterns in coco-nuts or planks;

it has a narrower blade than aɣa [ ˩ ˥ ].

agbɛtɛ [ ˩ ˥ ˩ ]

a man suffering from a sore;

cf. gbe [ ˥ ], ɛtɛ [ ˩ ˩ ].

agbo [ ˩ ˥ ]

a Yoruba herb-tea, used as purgative medicine;

cf. Yor. agbo [ ˩ ˧ ].

agbo [ ˩ ˩ ]

ram;

agbo n-iyɔyɔ [ ˩ ˩ \ ˩ ˩ ] “bearded ram”, a praise-name for the ram;

cf. Yor. agbo [ ˩ ˩ ].

agbori [ ˩ ˩ ˥ ]

razor;

a little bigger than abɛ [ ˥ ˥ ];

cf. Yor. agbori [ ˩ ˩ ˥ ], [ ˩ ˩ / ].

agbɔ̃ [ ˩ ˩ ]

(1) in: agb-ɛ̃ʋo [ ˩ \ ˩ ] district (an old word);

ilu‿agb-ɛ̃ʋo wɛ gbaɽo ɣe? [ ˥ ˥ ˥ ˦ ˩ ˩ ˩ / / ] how many districts are you looking after?

(2) world, esp. in contrast to ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ];

ɛɽ-agbɔ̃ na [ / ˩ / ˩ ] not in this world!

(for something that certainly will not happen).

agbuxoxo [ ˩ ˩ ˩ ˩ ]

hornet;

a curse: agbuxoxo ɔɽagb-uɛ [ ˩ ˩ ˩ ˩ ˩ ˥ / ] may a hornet sting you!

aɣa [ ˩ ˥ ]

a native chisel fixed on a hooked stick, used by woodcarvers.

aɣã n-okpe [ ˥ ˩ ˥ ˩ ]

a tree, Mimusops djave;

cf. okpe [ ˩ ˩ ] (?).

aɣako [ ˩ ˩ ˥ ]

a tree, Xylopia villosa;

its hard wood is used for cross-planks in ceiling;

aɣako‿ɛzɛ [ ˩ ˩ ˥ ˩ ˩ ] Isolona campanulata, not known to be a separate kind by the informant.

Aɣehi [ ˩ ˥ ˩ ]

a title used in addressing the Ɔba.

aɣik-ɔdiɔ̃ [ ˩ ˥ ˩ ˥ ]

elders’ extra share of a payment made to the village, or of a killed animal.

aɣɔ̃ɣɔ̃ [ ˥ / ˩ ]

shadow.

aha [ ˩ ˥ ]

a worm, possibly a leech.

ahaʋ̃anakpa [ ˩ ˩ ˥ ˩ ˩ ]

“conception by foetus”, i.e. without cause: inflammation of breasts;

cf. haʋ̃a [ ˩ ˥ ], akpa [ ˩ ˥ ].

ahɛ̃ [ ˥ ˥ ]

sieve;

cf. Yor. asɛ [ ˧ ˥ ].

ahɛ [ ˥ ˩ ]

a disease: either convulsions, or dysentery, or else gonorrhoea (or other affections of the penis);

used with the verb ɽu [ ˥ ].

ahɛ [ ˩ ˩ ]

chrysops-fly.

ahɛkpĩ [ ˩ ˩ ˩ ]

another name for ataikpĩ [ ˩ ˩ ˩ ];

v. ɛnyɛ [ ˩ ˥ ].

ahia [ ˩ ˥ ]

scraper;

cf. hia [ / ].

ahĩaʋ̃ɛ [ ˥ (4-1) ˩ ]

bird;

ahĩaʋ̃ɛ n-ukioya [ ˥ ˦ ˩ ˥ ˩ ˩ ] (or n-utioya [ ˥ ˩ ˩ ]) a red bird the cry of which is said to be prophetic;

if it cries oya o, oya o [ ˩ ˥ ˦ ˩ ˥ ˦ ], danger or disaster is ahead, if oliguɛguɛ, oliguɛguɛ [ ˥ ˥ / / ˥ ˥ / / ], one’s errand will be lucky.

If it cries persistently oya o in front of a man, he will return rather than continue his way.

It is believed to be a messenger of the god Ɔxwahɛ [ ˩ / ˩ ] to his worshippers.

ahĩaʋ̃-ɔɽɔ [ ˥ ˥ \ ˩ ] small brass figure of the above carried by chiefs when dancing at ugi-ɔɽɔ [ ˩ ˥ ˩ ˩ ] (v. ugie [ ˩ ˩ ]) and continuously beaten on the beak;

this is done in commemoration of an occurrence during the reign of the Ɔba Ɛsigie [ ˥ ˦ ˩ ]: when he went to war with his brother Aruãɽ̃ã [ ˥ \ ˩ ], the ahĩaʋ̃ɛ n-ukioya cried oya o on the road, but the Ɔba killed the bird and did not give heed to its cry.

After his victorious return he instituted the custom of the ahĩaʋ̃-ɔɽɔ.

ahĩaʋ̃-osa [ ˥ ˥ (4-1) ˩ ] “bird of Osa”, the African Pied Wagtail (and perhaps the Blue-headed Wagtail).

Appears during the dry season only.

ahiewɔe [ ˩ ˩ ˩ ]

a fly;

its larva (?) is called ewɔe [ ˥ \ ];

cf. hiɔ [ / ].

ahiɔ [ ˩ ˥ ]

urine;

ahiɔ-ɽe ba ʋ-ɔʋ̃a n-eʋ̃iraɽo ɽu [ ˩ / ˩ / ˦ ˩ ˩ ˩ ˥ ˩ ˥ ] his urine is dark like (that of) a man who has blackwater fever;

cf. hiɔ [ / ].

aho [ ˩ ˥ ]

a hoe for collecting mud, broader than ɛgwɛ [ ˩ ˥ ];

cf. Engl. hoe.

ahobɛkũ [ ˩ / ˩ ˥ ]

want of something;

cf. ho [ / ].

ahoɛʋ̃-ɔʋ̃a [ ˩ ˩ \ ˩ ]

love, kindness (Akugbe);

cf. ho [ / ], ɛʋ̃ɛ [ ˩ ˩ ], ɔʋ̃a [ ˩ \ ].

ahua [ ˥ / ]

hawk.

ahũvɛ [ ˩ ˩ ˩ ]

general pains in bones and joints (e.g. due to yaws);

cf. uvɛ [ ˩ ˩ ].

aibãnuafo [ / ˩ ˥ / ]

“one is not fully undressed”: undervest.

(Perhaps -fo [ / ‿ ˩ ].)

aikiʋ̃i [ / ˩ \ ]

“one cannot strike”: a group of charms protecting against assaults, worn mainly when travelling, or when a fight is ahead;

cf. kiʋ̃i [ ˩ ˥ ].

aiɽeba [ ˥ ˥ ˦ ]

“one does not eat in addition to it”: any acute poison.

akã [ ˥ ˥ ]

pain in the side, probably due to pneumonia or pleurisy.

aka [ ˥ ˩ ]

grass-snake;

said to have a crest on both sides of the head;

they are rather long, and spit;

their bite is said to be not very harmful;

there are the following varieties: aka n-ebebe (ebe [ ˩ ˥ ]) [ ˥ ˩ ˥ (4-1) ˥ ] green grasssnake;

aka n-ebiebi [ ˥ ˩ ˥ ˦ ˧ ] dark grass-snake;

aka n-eʋiɛʋi (ɛʋi [ ˩ \ ]) [ ˥ ˩ ˥ ˦ ˧ ] yellow grass-snake;

aka n-ugbemɛ (gbe [ ˥ ]; emɛ [ ˩ \ ]) [ ˥ ˩ ˥ ˩ ˩ ] “monkey-killer”-aka: a long tree-snake that kills monkeys by squeezing them;

said not to be harmful to man.

Idiom.: y-ɔ ʋ-aka [ ˥ ˦ ˩ ] “to dress like a grass-snake”: to be fully armed.

v. ɛnyɛ [ ˩ ˥ ].

aka [ ˩ ˥ ]

rack for drying meat, with a fire underneath;

cf. Yor. aka [ ˩ / ].

akaba [ ˩ ˩ ˩ ]

(1) a bell used in the cult of the god Ɔxwahɛ [ ˩ / ˩ ], tied round the waist during festival;

also worn by hunting-dogs, round the neck.

(2) a dance.

akahe [ ˥ ˥ ˩ ]

forked spear;

nowadays a fishing spear (pointed rod);

v. L.R. fig. 68 (attendant on the right);

cf. Yor. akasi [ ˩ ˥ ˩ ].

akaĩ [ ˥ \ ]

strictures (of urethra);

or possibly also symptoms of dysentery;

impossibility to urinate and defaecate;

also described as a more serious stage of odo [ ˥ ˩ ].

akala [ ˥ ˩ ˩ ]

grey heron;

cf. Yor. akala [ ˩ ˩ ˩ ].

akasã [ ˩ ˩ ˥ ]

“corn(maize)-pudding”;

cf. Yor. ɛkɔ [ ˩ ˧ ];

the corn-husks are taken off, then the grains are beaten to powder, which is baked and wrapped in leaves.

akata [ ˥ ˥ ˩ ]

a tree, Rauwolfia vomitoria;

provides firewood.

akaʋ̃udu [ ˩ ˩ ˩ ˩ ]

a tiny thing;

the odd one;

oʋi‿akaʋ̃udu [ ˩ ˥ ˩ ˩ ˩ ˩ ] one over, one surpassing a guessed number;

term of abuse for small people: uye ʋ-oʋi‿akaʋ̃udu [ ˩ ˥ ˦ ˧ ˩ ˩ ˩ ˩ ] “you are like the odd one”;

v. isɛ [ ˥ ˩ ].

ake [ ˥ ˥ ]

a growth (on the thighbone);

ake obɔ [ ˥ ˥ ˩ ˥ ] a ganglion on the hand;

same as era [ ˥ ˥ ].

akegbe [ ˩ ˩ ˥ ]

a man who pretends, by dress or behaviour, to be of a different age or rank.

akegbe [ ˩ ˥ ˥ ]

a bad style of the hair-dressing osusu [ ˩ ˩ ˩ ].

akeɽekeɽe [ ˩ ˩ ˩ \ ˩ ]

a kind of water-snail;

at times it retires entirely into its shell, closing the entrance with a cover, called ekokohiɛ̃ [ ˩ ˥ ˥ / ].

Akɛ [ ˩ ˥ ]

a deity;

the god of archery.

Akɛ̃gbuda [ ˥ ˥ ˥ ˩ ]

name of an Ɔba.

akɛ̃rhã [ ˩ ˥ ˦ ]

charcoal (idiomatic) = ogiɔʋ̃ibi [ ˥ ˥ ˩ ˥ ];

cf. erhã [ ˩ ˥ ] (?).

Akɛ̃zua [ ˥ ˥ \ ]

name of two Ɔba’s, Akɛ̃zua I, and the present Ɔba;

v. iso [ ˩ ˥ ].

aki- [ ˥ ˩ ]

months;

only used in connection with the numerals from two to twelve, as in akiava [ ˥ ˩ ˥ ] 2 m.;

akia [ ˥ / ] 3 m.;

akianɛ [ ˥ ˩ ˥ ] 4 m.;

akiasɛ̃ [ ˥ ˩ ˥ ] 5 m.;

akiahã [ ˥ / ˩ ] 6 m.;

akiahĩɽ̃ɔ̃ [ ˥ ˩ ˥ ˩ ] 7 m.;

akiaɽ̃ɛ̃ɽ̃ɛ̃ [ ˥ ˩ ˩ ˥ ] 8 m.;

akiahĩɽ̃ĩ [ ˥ ˩ ˩ ˥ ] 9 m.;

akiagbe [ ˥ ˩ ˥ ] 10 m.;

akiawɔɽɔ [ ˥ ˩ ˩ ˥ ] 11 m.;

akiaweva [ ˥ ˩ ˥ ˩ ] 12 m.;

(13 months (native) = ukpo [ ˩ ˥ ], a year).

ako [ ˥ ˩ ]

a tree, Dennettia tripetala;

its fruit is hot like pepper.

ako 1 [ ˩ ˥ ]

place encircled by hunters;

cf. ibako [ ˩ ˩ ˩ ].

ako 2 [ ˩ ˥ ]

a shrine moved through the streets at second burials of Ɔba’s, Ihama’s [ ˥ ˩ ˥ ] and Ezɔmɔ’s [ ˥ ˥ ˥ ] family;

corresponds to otɔ̃ [ ˩ ˥ ] in the case of commoners.

ako 3 [ ˩ ˥ ]

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

of Yor. origin?

akobɛ [ ˩ ˩ ˩ ]

iron trap for animals, nowadays mostly of European make.

Akobiɛ [ ˥ / \ ]

an idol in human shape built of mud for the children in the women’s apartment, who also offer sacrifice to Akobiɛ and dance.

Though not a “real” god, veneration of it may have a favourable effect on the increase of children in the house.

This was explained by the fact that the existence of an Akobiɛ attracts many children into the house, and that “some spirit” may follow the children, and see that children like the house;

v. Ekpo [ ˩ ˩ ].

akoribiɛ [ ˥ ˩ ˥ ˩ ]

a clay figure.

akota [ ˩ ˩ ˩ ]

evening;

akota n-ɛɽɛ ɣade [ ˩ ˩ ˩ \ ˩ ˥ / ] come to-night!

cf. ota [ ˩ ˩ ].

akɔ̃ [ ˩ ˩ ]

tooth;

ak-ɔ̃hɛ̃ [ ˩ ˩ \ ] a tusk blown whenever the Ɔba is appearing at a ceremony or in a big dance, i.e. whenever he is in full dress;

v. L.R. fig. 65.

ak-ẽsi [ ˩ \ ˩ ] “pig’s tooth”: a tree, Hylodendron gabunense, used for beams supporting the ceiling and for verandah-posts.

Called akẽsi because of its strong wood.

ak-ɛ̃hiɛ̃ [ ˩ ˥ ˦ ] “tooth of pepper”: a tree, Albizzia sp.;

used for roofing oxogbo [ ˩ ˥ ˥ ].

akɔsa [ ˥ ˥ ˩ ]

a tree, Tetrastemma dioicum.

akɔsɔ [ ˥ ˥ ˥ ]

a thorny creeper, a little thicker than a man’s thumb, Uvaria macrotricha;

akɔsɔ so ʋ̃-owɛ [ ˥ ˥ ˥ ˦ ˧ ˩ ] “akɔsɔ has stung my foot”: I have been stung by akɔsɔ thorns.

akũerhãkũiri [ ˩ ˩ ˥ ˩ ˩ ]

a kind of worm or larva that builds its house of threads and sticks.

akugbe [ ˩ ˥ ˦ ]

community, union;

Akugbe N-ɔhuãɽ̃ɛ̃ [ ˩ ˥ ˩ ˥ / ˩ ] Holy Communion;

cf. ku [ ˥ ] gbe [ ˥ ].

akuiɽ̃ɔ̃ [ ˩ \ ˩ ]

a dark-brown bird with soft feathers;

edible.

akumɛ [ ˩ ˩ ˩ ]

a tree, Pterocarpus soyauxii;

used in building door-frames (egbaha [ ˥ ˩ ˩ ]);

the tree contains camwood, but not a very good one;

it is not used for dyeing purposes;

cf. ke 1 [ ˥ ], umɛ [ ˩ ˥ ].

akuobisi [ ˩ ˥ ˩ ˩ ]

a big tree.

akuɔmɔ [ ˩ \ ˥ ]

womb;

akuɔmɔ ɽ̃uɛ̃ xerhe gbe [ ˩ ˥ ˩ / ˩ ˥ ˦ ] “your womb is very small” (said to a woman who has several times borne very small children).

akwaɣaɣa [ ˩ ˥ ˩ ˩ ]

tree-bear (so called from its cry: kwaɣaɣaɣaɣa nwanwanwanwanwa [ ˥ ˩ ˩ ˩ ˩ ˥ ˦ ˩ ˩ ˩ ]).

akwɛ [ ˥ ˥ ]

the feather (of an arrow).

akpã [ ˥ ˥ ]

bald head;

cf. gbe 1 [ ˥ ], agbakpã [ ˩ ˥ ˩ ].

akpa [ ˩ ˥ ]

(1) child in the womb, foetus.

(2) idiomatically used to indicate that there seems to be no reason for a man’s action, or for anything happening, e.g. in ugu‿akpa giɛ ɽa [ ˥ ˩ ˩ ˥ \ ˩ ] “do you laugh with an unborn child?”: what are you laughing at?

(when seeing a man laughing, without visible cause);

cf. ahaʋ̃a n-akpa [ ˩ ˩ ˥ ˩ ˩ ].

akpa [ ˩ ˩ ]

fool;

not as strong an expression as ɔzuɔ [ ˩ ˩ ];

akpa uxĩ [ ˩ ˩ ˩ ˥ ] you are a fool;

akpa n-oʋiʋi [ ˩ ˩ ˥ / ˩ ] a fool who does things without deliberation.

akpakomiza [ ˩ ˩ ˥ ˩ ˩ ]

an animal not found in Benin nowadays;

it has the surname: akpakomiza n-ɔgb-ixwɛxwɛ [ ˩ ˩ ˥ ˩ ˩ ˩ ˩ ˥ ˦ ] “a. who destroys exwɛxwɛ” because according to tradition it drank palm-wine from felled palm-trees whenever it could find any, and tore the trees with its claws in order to obtain more wine.

In the Ɔra-language akpakomizɛ means “lion”.

akpakpa [ ˩ ˥ ˦ ]

spider.

akpakpava [ ˩ ˩ \ ˩ ]

street in Benin City leading from the Old Fort to Ikpoba, also “Ikpoba-Road”.

This street was not inhabited in former times, and up to the time of the Ɔba Adɔlɔ [ ˥ ˩ ˥ ] the bodies of the deceased (with the exception of the chiefs) were exposed there.

akpalakp-erhã [ ˩ ˩ ˩ ˩ ˥ ]

West African Grey Woodpecker.

akpalode [ ˩ ˥ ˥ ˩ ]

leather “medicine” belt, sewn by cobblers, worn as a protection against charms put on the road and destined to cause diseases like elephantiasis or leprosy.

It also protects the wearer from gonorrhoea, pains in the waist, and the influences of witchcraft intended to cause impotence.

akpãnɔ [ ˩ ˥ ˩ ]

a tree, Tricalysia;

its branches are linked to the stem by joints;

cf. kpãnɔ [ ˩ ˥ ].

akpata [ ˥ ˥ ˥ ]

native harp;

akpat-ebo [ ˥ ˥ ˥ ˦ ] guitar;

cf. Yor. akpata [ ˩ ˧ ˧ ].

akpaʋ̃ose [ ˩ ˩ ˩ ˩ ]

tinea.

akpawɛ [ ˩ ˥ (4-1) ]

“if it is said”: if;

akpawɛ ɽuɛ, iɣagu‿ɛe gbĩna [ ˩ ˥ ˦ (4-1) ˥ ˩ ˥ \ ˩ ˥ ] if it were not for you, I should have fought him;

cf. kpa [ ˥ ], wɛ [ / ].

akpɛkpɛ [ ˥ ˥ ˥ ]

(1) platform built of small sticks as substitute for a mud-bed, e.g. in a hunting or working camp.

(2) altar.

akpɛlɛ [ ˩ ˩ ˩ ]

a method of divination similar to that known as ewawa [ ˩ ˩ ˩ ];

but in akpɛlɛ a flat wooden plate is used instead of a drum, and the images are taken in the hand, not in a cup;

v. iha [ ˩ ˩ ], ɔbo [ ˩ ˥ ].

akpolu [ ˩ ˥ ˩ ]

beads worn by women round the waist.

akpɔkɔ [ ˥ ˥ ˥ ]

smallest size of pepper;

hottest sort;

supposed to spring up from the excrements of the asɛsɛ [ ˥ ˩ ˥ ] bird.

alagbodɛ [ ˩ ˥ ˩ ˩ ]

“pass cross road”: latest child of a woman who, at her age, might still have other children;

also used as a nickname.

alalɔ [ ˩ \ ˩ ]

a skin-disease, rashes (looking like patches of powder);

it is supposed to be caused by a spider which, when wounded by a man, comes at night and licks his body;

cf. elalɔ [ ˩ \ ˩ ].

alama [ ˩ ˩ ˩ ]

interference with other people’s work, e.g. by uncalled-for help or gossipping;

cf. igbalama [ ˩ ˩ ˩ ˩ ];

v. gbe 1 [ ˥ ].

alazi [ ˥ \ ˥ ]

a big monkey or ape.

aleɣe [ ˩ ˩ ˥ ]

a dance performed by old men, where everyone dances as he likes;

it is considered to be very funny.

alemɛzɛ [ ˩ ˩ \ ˩ ]

a dark-blue bird with long plumage, grey head;

cf. ɛzɛ [ ˩ ˩ ].

alɛfe [ ˩ ˥ ˦ ] or [ ˩ / ˦ ]

an escape;

cf. lɛ [ / ], fe [ ˥ ].

alɛkɛ [ ˩ ˩ ˩ ]

a creeper that has a tendency to coil.

alɛlɛ [ ˥ ˥ ˥ ]

a creeper that can grow very long, mostly used to tie yam.

alɛʋɛ [ ˩ ˩ ˩ ]

a night bird, the Standard-wing Nightjar;

it moves only a short way when stirred up.

alimiɔ̃ɣɔ̃ [ ˥ ˩ ˥ ˥ ]

smooth lizard, = uriɣɔ̃ [ ˥ ˩ ˥ ];

cf. miɔ̃ɣɔ̃ [ ˩ ˥ ].

alimoi [ ˩ ˩ \ ]

(1) orange, in alimo(i) n-exwa [ ˩ ˩ ˥ ˦ ˩ ] orange.

(2) lemon, in alimo(i) ne giɛɽɛ [ ˩ ˩ ˥ ˦ ˩ ˩ ] lemon;

cf. Port. limões.

alubarha [ ˩ ˩ ˥ ˩ ]

onion;

cf. Hausa albasa;

Yor. alubɔsa [ ˩ ˩ / ˩ ].

alumagazi [ ˩ ˩ ˥ ˩ ˥ ]

scissors;

cf. Hausa almakaʃi;

Yor. alumɔgaji [ ˩ ˩ ˥ ˩ / ].

am am am [ (4-1) (4-1) (4-1) ]

describes the cry of monkeys (except that of ogĩ [ ˩ ˥ ]);

ɔtu am am am [ ˩ ˥ (4-1) (4-1) (4-1) ] it is crying.

ama [ ˥ ˩ ]

(1) sign, mark (e.g. indicating property);

ama n-ɔr-inya na luɣaɛ̃ [ ˥ ˩ ˩ ˥ ˦ ˩ ˥ ˩ ] the mark which is on this yam is different.

(2) omen;

ama fiã ʋ̃e ɽe [ ˥ ˩ ˩ ˥ ˥ ] “an omen is biting me”: an omen shows itself to me (e.g. buzzing ears for good or bad news; a headache for bad news).

(3) symptom;

am-uhuʋ̃ova fiã ʋ̃ɛ ɽe [ ˥ ˥ ˦ ˦ ˩ ˩ ˥ ˥ ] “a symptom of sickness is biting me”.

(4) brass-figure or plaque as a souvenir of somebody;

ɔsa-e y-ama [ ˩ ˥ / ˦ ˩ ] he cast him in brass as a souvenir.

(5) an oracle used to discover a name for a new Ɔba (at Use [ ˩ ˩ ]).

(6) an oracle used to discover hidden things and secret murder: a special charm called uxuʋ̃u n-aya-mu‿ama [ ˩ ˩ ˩ ˩ ˥ ˥ ˥ ˩ ] is carried by its owner on the palm of his hand;

it leads him to the spot where the corpse is hidden, or to the criminal.

(7) wound, in yi ama [ ˥ ˥ ˩ ] yi [ ˥ ].

amɛ [ ˩ ˩ ]

water;

amɛ bi [ ˩ ˩ \ ] “water is dark”: clouds have gathered, rain is coming;

amɛ n-ɔrhɔ (rhɔ [ / ]) [ ˩ ˩ ˩ / ] rain;

amɛ wɛwɛ [ ˩ ˩ ˩ ˥ ] drizzling rain;

amɛ ri‿ɛhĩɛ [ ˩ ˩ ˩ ˩ ˥ ] “water eats pepper”: it drizzles a little (still lesser degree than in the preceding case);

am-eve [ ˩ ˥ ˦ ] “water of weeping”: tears;

am-enwɛ [ ˩ ˥ (4-1) ] “water of breast”: mother’s milk;

also denoting a disease of the eye;

amɛigbaɽo [ ˩ / ˥ ˩ ] “water does not beat face”: face-cap;

cf. gbe 1 [ ˥ ], aɽo [ ˩ ˩ ].

amɛmɛ [ ˥ ˩ ˩ ]

a tree, Ficus asperifolia;

leaves are used as sandpaper, hence the idiom: y-eb-amɛmɛ kp-ɛho-a (ya [ ˥ ]; kpe [ ˥ ]; ɽua, a [ ˥ ]) [ ˩ ˥ ˩ ˩ ˩ ˥ / ] “wash your throat with amɛmɛ-leaves”: I am not willing to give you what you want.

amɛnyanya [ ˩ ˩ ˩ ˥ ]

distant flashing of lightning.

This is possibly a sentence: “water is yawning”.

amiɔʋ̃aʋ̃ɛ [ ˩ ˥ (4-1) ˩ ]

adultery;

cf. miɛ [ ˥ ], ɔʋ̃a [ ˩ \ ], aʋ̃ɛ [ ˩ ˩ ].

amoko [ ˥ ˩ ˩ ]

hammock;

used before the arrival of the English for carrying chiefs who were travelling in the Ɔba’s service;

amok-en-ɔf-orhiɔ̃ [ ˥ ˥ ˩ ˥ \ ˥ ] “hammock of the fainted”: stretcher.

Probably through the Port.

amuegberiotɔ [ ˩ ˥ ˦ ˧ ˩ ]

“going to the ground with oneself”: humbleness (Akugbe).

amufi [ ˩ ˩ ˩ ]

a band of villagers performing a certain ceremony at the ugie [ ˩ ˩ ] called isiokuo [ ˩ \ ˩ ]: they climb a high tree at Benin City (the ɔxa [ ˥ ˥ ] tree beside the present Education Office) with the help of ropes;

on top they fasten themselves to the stem but so as to be able to swing freely round it with spread arms and legs;

wearing rattles and bells, they thus swing round, making fluttering movements with their arms.

In this way they imitate bats or birds, and their performance is meant to represent a war against the sky (v. isiokuo [ ˩ \ ˩ ]).

The dancers have the avamu [ ˩ \ ˩ ] as their taboo, and they use a charm believed to enable them to fly if the rope breaks;

avamu is used in this charm.

anwa [ ˩ ˥ ]

tongs.

anyaerhã [ ˩ ˩ ˩ ]

“owner of trees, or, wood”;

a tree, Distemonanthus benthamianus.

The reason for this name is not clear;

cf. nya 1 [ / ], erhã [ ˩ ˥ ].

anyehɔ [ ˩ ˥ ˩ ]

a deaf man;

cf. ny-ehɔ [ ˥ ].

anyɔ [ ˩ ˥ ]

alcohol;

any-ebo [ ˩ ˥ ˦ ] European drinks;

any-ezin [ ˩ \ \ ] gin;

any-ɔ̃ka [ ˩ ˥ ˩ ] maize-wine;

any-exwɛxwɛ [ ˩ ˥ ˦ ˧ ];

cf. exwɛxwɛ [ ˩ ˥ ˦ ];

any-ɔ̃gɔ [ ˩ \ ˩ ] raphia-wine (collected by cutting a furrow along the stem, after having removed the top of the tree);

anyɔ‿abalɔ [ ˩ ˥ ˩ ˥ ˩ ] strong liquor;

rum.

anyɔ [ ˥ ˩ ]

black rubber, Funtumia elastica = aɽaba n-exwi [ ˥ ˥ ˩ ˥ ˦ ].

Idiom.: ɔviɛ ʋɔɽɔʋɔɽɔ ʋ-anyɔ [ ˩ ˥ ˩ ˩ ˩ ˩ ˥ ˩ ] he weeps with his tears flowing like the rubber-tree, i.e. as the latex runs down from the rubber-tree.

apopo [ ˩ ˥ ˥ ]

a tree, Lovoa klaineana;

used for timber.

ara [ ˩ ˥ ]

a very small worm (caterpillar?), living on leaves;

affects hunters;

very irritating to the skin;

ara rhie ʋ̃ɛ [ ˩ ˥ ˦ ˧ ] ara has attacked me.

arale [ ˥ / ˩ ]

(1) interference with other people’s talk, etc. (2) name of a deity, also called Arale n-ɛbɔ n-ɔr-iɽo [ ˥ / ˩ ˥ ˩ ˩ ˥ ˥ ] “A. the deity who is in the open-place”;

it always does things without being asked to do them, whereupon people must make sacrifices to it;

witches report to it what they have seen.

ari- [ ˩ ˥ ]

next reincarnation;

only used with following aʋehe [ ˥ ˩ ˥ ] “other, next”.

It is not certain whether the a- of aʋehe does not really belong to ari-;

cf. re [ ˥ ].

ariɔba [ ˩ ˥ ˥ ]

(1) reign.

(2) kingdom.

(3) government;

cf. ɽe [ ˥ ], ɔba [ ˥ ˥ ].

ari-ɔkpa [ ˩ ˥ ˩ ˩ ]

tail feather of a cock.

ariorhɔ [ ˩ ˩ ˩ ]

“come in wet season”: any flowing water that dries up, or becomes quite shallow, in the dry season;

cf. re [ ˥ ], orhɔ [ ˩ ˩ ].

ariukpa [ ˩ ˩ ˩ ]

“lamp-goer”: nightmoth;

cf. rie [ / ], ukpa [ ˥ ˥ ].

arɔ̃ [ ˩ ˩ ]

a disease of animals;

affects goats, sheep, cattle, etc.;

skin eruptions, like craw-craw.

arha [ ˩ ˩ ]

part of the ceremonies at the second burial;

takes place at night;

a person selected by the deceased acts as his representative during the night, and on the following morning it is determined whether the sacrifice made to the deceased has been accepted;

arha precedes the institution of a shrine for the deceased;

v. ɽe 1 [ ˥ ].

arhɛrhɛ [ ˥ ˩ ˥ ]

gentle treatment.

arhĩ- [ ˥ ˩ ]

v. arhuʋ̃- [ ˥ ˩ ].

arhiɔkpaegbe [ ˩ ˥ ˩ ˥ ]

“walking and standing up”: resurrection (Akugbe).

Arhuãɽ̃a [ ˥ \ ˩ ],

also Aruãɽ̃a, a warlike giant, brother of the Ɔba Ɛsigie [ ˥ ˦ ˩ ], said to have lived at Udo [ ˩ ˥ ];

carvings and casts of the fighting A. show snakes coming out of his helmet.

arhuaɽo [ ˩ \ ˩ ]

blind man;

cf. rhu [ / ], aɽo [ ˩ ˩ ].

arhuɛ [ ˩ ˩ ]

circumcision (at no definite age);

cf. rhuɛ [ / ].

arhuʋ̃-, also arhĩ- [ ˥ ˩ ]

man, person (in connection with numerals only);

arhuʋ̃-ɔ̃kpa, arhĩ-ɔ̃kpa [ ˥ ˩ ˥ ˥ ] one man;

arhuʋ̃-eva, arhĩ-eva [ ˥ ˥ ˩ ˥ ] two men;

arhuʋ̃-eha, arhĩ-eha [ ˥ ˥ ˩ ˥ ] three men;

arhuʋ̃-enɛ, arhĩ-enɛ [ ˥ ˥ ˩ ˥ ] four men;

arhuʋ̃-ĩsɛ̃ [ ˥ ˥ ˩ ˥ ], arhĩ-sɛ̃ [ ˥ ˥ ˦ ] five men;

arhuʋ̃-ehã [ ˥ ˥ / ˩ ], arhĩ-ehã [ ˥ ˥ ˥ ˩ ] six men;

arhuʋ̃-ĩhĩɽ̃ɔ̃ [ ˥ ˥ ˩ ˥ ˩ ], arh-ĩhĩɽ̃ɔ̃ [ ˥ ˥ ˦ ˩ ] seven men;

arhuʋ̃-eɽ̃ɛ̃ɽ̃ɛ̃ [ ˥ ˥ ˩ ˩ ˥ ], arhĩ-eɽ̃ɛ̃ɽ̃ɛ̃ [ ˥ ˥ ˥ ˩ ˥ ] eight men;

arhuʋ̃-ĩhĩɽ̃ĩ [ ˥ ˥ ˩ ˩ ˥ ], arh-ĩhĩɽ̃ĩ [ ˥ ˥ ˩ ˥ ] nine men;

arhuʋ̃-ĩgbe [ ˥ ˥ ˩ ˥ ], arh-ĩgbe [ ˥ \ ˥ ] ten men;

arhuʋ̃-eso, arhĩ-eso [ ˥ ˥ ˩ ˥ ] some people;

ilu-arhuʋ̃-eʋ̃a nɔ [ ˥ ˥ ˥ ˥ ˩ \ ˥ ] how many people are they?

arhuʋ̃otɔ [ ˥ ˩ ˥ ˩ ]

a viper, bigger than iʋiɛkpo [ ˩ ˩ ˩ ];

v. ɛnyɛ [ ˩ ˥ ].

aɽaba [ ˥ ˥ ˩ ]

the rubber-tree, Funtumia elastica;

aɽaba n-exwi [ ˥ ˥ ˩ ˥ ˦ ] = anyɔ [ ˥ ˩ ] “black rubber”;

aɽaba n-ɔfua [ ˥ ˥ ˩ ˥ ˦ ] “white rubber” (plantation rubber);

cf. Engl. rubber.

Aɽagwa [ ˩ ˥ ˥ ]

a chief: he has a quarter on the Siluko Road and keeps account of the time by counting the market-days and observing the farming seasons;

he also knows the date of the last fall of rain in any year.

He keeps some of the rain water in a bottle until the following rainy season begins.

aɽahã [ ˥ ˥ ˩ ]

favourite wife;

nowadays aʋ̃-ebɔ [ ˥ ˩ ˥ ] is more used;

a. originally meant the favourite wife in the Ɔba’s harem.

aɽe [ ˩ ˥ ]

“eating”.

(1) in aɽe m-egbe (ma [ / ]) [ ˩ ˥ ˩ ˩ ] “may eating be good for the body!”;

answer to a junior’s thanks for his food.

(2) a wasting sickness.

aɽebũ [ ˩ ˥ ˩ ]

a kind of white yam;

cf. ɽe 1 [ ˥ ], bũ [ ˥ ];

v. ema 2 [ ˩ ˩ ].

aɽekpa [ ˩ ˥ ˩ ]

an emetic;

cf. ɽe 1 [ ˥ ], kpa [ ˥ ].

aɽeta [ ˩ ˥ ˩ ]

a charm used to make someone reveal a secret, e.g. in the case of wives who do not confess adultery;

cf. ɽe 1 [ ˥ ], ta [ ˥ ].

aɽiɣɛ̃ɣã [ ˩ ˩ ˩ ˩ ]

swelling in the groin;

cf. iɣɛ̃ɣã [ ˩ ˩ ˩ ].

aɽo [ ˥ ˥ ]

dye;

iɽam-ukpɔ̃ y-aɽo nexwi [ ˩ ˥ ˥ ˩ ˥ ˥ ˥ ˦ ] I want to dye the cloth black;

cf. Yor. aro [ ˧ ˥ ].

aɽo 1 [ ˩ ˩ ]

(1) eye;

aɽo n-ɔfua [ ˩ ˩ ˥ ˦ ] the white of the eye;

aɽo n-ɔs-oze (sa [ ˥ ]) [ ˩ ˩ ˥ ˥ ˦ ] “eye that is cast in lead”: cataract;

aɽo‿ɛɽe ɛɣ-ɛse (ɣe [ / ]) [ ˩ ˩ ˥ ˩ / ˩ \ ] he does not see well;

idiom.: aɽo ʋ-ɔe gbe (ʋɛ [ / ]) [ ˩ ˩ ˥ / ‿ ˦ ] “eye is very broad to him”: he is very greedy;

aɽo ʋ̃ɛ ba [ ˩ ˩ ˥ / ] “my eye is red”: I am angry;

idiom.: aɽ-uɛ‿iri‿otɔ [ ˩ / ˥ ˥ ˥ ˩ ] “your eye does not come down”: you are very angry (said when trying to pacify somebody who is furious), also: you are worried;

aɽ-uɛ suku [ ˩ / ˩ \ ] “your eye looks afraid”: you are shy.

(2) face;

aɽ-uɛ [ ˩ / ] your face!

(exclamation of surprise when meeting an acquaintance after a long absence).

(3) surface;

aɽu‿ɛtɛ [ ˩ ˥ ˩ ˩ ] “surface of sore”: sore;

aɽu‿ɔmaɛ [ ˩ ˥ ˩ ˩ ] “surface of old”: scar.

(4) kind, sort;

aɽu‿ɔkpa [ ˩ ˩ ˥ ˥ ] the same sort;

aɽ-ukpɔ̃ ʋ̃-ɔ̃na xĩ [ ˩ \ ˩ \ ˩ ˥ ] “sort of my cloth is this”: this is of the same kind as my cloth.

aɽo 2 [ ˩ ˩ ]

(1) hearth;

aɽu‿ewu [ ˩ ˥ ˥ ˦ ] hearth.

(2) shrine of a god;

aɽ-osa [ ˩ \ ˩ ] shrine of Osa [ ˩ ˩ ];

aɽu‿ɛfae [ ˩ ˥ ˥ \ ] shrine of Ɛfae [ ˩ \ ];

i.e. a hunters’ Ogũ [ ˩ ˥ ] at which all their trophies are kept;

cf. Yor. aaro [ ˩ ˩ ].

aɽoiɽofiexɔeweriɛ [ ˩ / ˩ ˥ ˩ ˩ ˥ ]

“one thinks thought throws mind back (return)”: repentance (Akugbe).

aɽoʋɛʋ̃ɛ [ ˩ ˩ \ ˩ ]

greed;

aɽoʋɛʋ̃ɛ bũ‿ɛ̃ gbe [ ˩ ˩ \ ˩ ˩ / ˦ ] “greed is much for you”;

you are very greedy cf. aɽo 1 [ ˩ ˩ ], ʋɛ [ / ].

aɽowa [ ˩ ˩ ˩ ]

superior;

master;

cf. ɽe [ ˥ ] (?), owa [ ˩ ˥ ].

aɽɔe [ ˥ ˩ ]

(1) a fish “with a moustache”;

its meat is good.

(2) idiom.: same as eb-eʋariɛ [ ˩ ˥ ˩ ˥ ];

cf. Yor. arɔ [ ˩ ˩ ].

aɽɔe [ ˩ ˩ ]

cripple;

with legs bent outward;

cf. Yor. arɔ [ ˧ ˧ ].

aɽugbo [ ˩ ˩ ˩ ]

“farm-doer”: farmer (idiomatic);

cf. ɽu [ ˥ ], ugbo [ ˥ ˥ ].

aɽ̃aʋ̃ɛ [ ˥ ˥ ˩ ]

tongue;

idiom.: aɽ̃aʋ̃ɛ ɽ̃uɛ̃ tã gbe [ ˥ ˥ ˩ / ˦ ˧ ] “your tongue is very long”: you twist a man’s words in his mouth.

aɽ̃aʋ̃ɛ [ ˩ ˥ ˩ ]

(1) animal;

aɽ̃aʋ̃ɛ bũ (or kpɔ) gbe ʋ-oha na [ ˩ ˥ ˩ ˥ ˩ ˩ ˥ ˩ ] there are many animals in this bush;

aɽ̃aʋ̃-oha [ ˩ ˥ ˩ ˥ ] bush-animal;

aɽ̃aʋ̃-ɛ̃zɛ [ ˩ ˥ ˩ ˩ ] river-animal;

aɽ̃aʋ̃-ãto [ ˩ ˥ ˩ \ ] animal of the grassy plains.

(2) meat;

aɽ̃aʋ̃-ũzo rhiɛ̃rhiɛ̃ gbe [ ˩ ˥ ˦ ˩ ˩ ˥ ˦ ] antelope-meat is very tasty.

aɽ̃ɛ̃kɛ̃ [ ˩ ˩ ˩ ]

a snake similar to oʋiʋiɛ [ ˥ ˩ ˥ ];

it has a liking for eggs;

v. ɛnyɛ [ ˩ ˥ ].

aɽ̃ĩnya [ ˩ ˥ ˩ ]

a tree, Afzelia (africana, bella, and bipidensis).

asã [ ˥ ˥ ]

whip;

v. gbe 1 [ ˥ ].

asa [ ˩ ˥ ]

(1) shield;

nowadays a small shield carried in front of the Ɔba, Iyasɛ [ ˥ ˩ ˥ ] and some chiefs (also called esa [ ˩ ˥ ]);

v. L.R., fig. 108.

(2) wing-covert of beetle or cricket;

cf. Yor. asa [ ˧ ˩ ].

asaka [ ˩ ˥ ˦ ]

a black road-ant which smells bad and stings;

going in groups of 10―12;

asaka n-oxĩ-ɔ̃kpa [ ˩ ˥ ˩ ˥ ˩ ˩ ˩ ] “single-going ant”: another sort of road-ant that stings badly.

asakã [ ˩ ˥ ˩ ]

soup without meat.

asaʋ̃otɔ [ ˩ ˩ ˩ ˩ ]

black driver ants moving in large numbers;

smaller than asaka [ ˩ ˥ ˦ ].

ase [ ˩ ˥ ]

state of being not guilty;

iri-ase ʋ-ɛʋ̃ɛ na (ɽe [ ˥ ]) [ ˩ ˥ ˥ ˦ ˩ / ˩ ] I am not guilty in this affair.

aseza [ ˥ ˥ ˩ ]

soldier;

cf. Engl. soldier.

asɛ [ ˥ ˥ ]

(1) spot;

yaɣ-asɛ ni, uɣami-ɔɛ̃-ʋa [ ˥ / ˥ ˦ ˩ ˥ ˩ ˩ \ ] go and look at that spot, you will see it there!

(2) period, space of time;

asɛ ni ɔnaɽu‿ɛe [ ˥ ˥ ˦ ˦ ˦ ˧ (3-1) ] during that time he did it.

asɛ [ ˩ ˥ ]

(1) command.

(2) the grant of one’s words coming true;

it is dangerous to utter anything detrimental to somebody else: Osa may make it come true;

cf. Yor. aʃɛ [ ˩ ˧ ].

asɛ̃ [ ˩ ˩ ]

saliva.

asɛgiɛ [ ˥ ˥ ˥ ]

iron rod for digging yams;

one side of it is broad (some are also pointed).

asɛkpɛ̃ [ ˩ ˩ ˩ ]

a white yam;

v. ema 2 [ ˩ ˩ ].

asɛlɛ [ ˥ ˩ ˥ ]

a cricket.

asiɔ̃hũ [ ˥ ˥ ˩ ]

a poisonous snake with a pointed head, longer than oʋiʋiɛ [ ˥ ˩ ˥ ], of the same colour as ataikpĩ [ ˩ ˩ ˩ ];

v. ɛnyɛ [ ˩ ˥ ].

asivĩ [ ˩ ˩ ˩ ]

“the one with nuts”: a tree, Phyllanthus discoideus;

takes its name from the nutlike, round knolls in its wood, which make it difficult to cut.

It is similar to a akẽsi [ ˩ \ ˩ ], though not as durable;

the wood is also used to make poles supporting the ceiling in native houses;

cf. s-ivĩ [ ˥ ˩ ].

asologũ [ ˩ ˥ ˥ ˥ ]

xylophone.

asoɽo [ ˥ ˥ ˥ ]

a spear;

cf. Yor. aʃoro [ ˧ ˥ ˥ ].

asoso [ ˥ ˥ ˥ ]

fruit of ebiɛba [ ˩ ˥ ˦ ];

very sweet;

found at the base of the plant.

Given in the F.D. list as Dioscoreophyllum lobatum.

Refers perhaps to ebiɛba.

asɔ̃ [ ˩ ˥ ]

night;

ʋ-ɛɣ-asɔ̃ [ ˩ ˥ ˦ ] at night-time.

asũ [ ˩ ˥ ]

a shrub, Randia coriacea;

its leaves when ground give a very durable black dye which is used by boys and girls to imitate the tribal marks.

The F.D. list gives, besides, an asũ nexwi [ ˩ ˩ ˥ ˦ ].

asua [ ˩ ˥ ]

a harmful charm (ɛbo [ ˩ \ ]), a “pushing-medicine” which pushes people into danger, lawsuits, and disasters of every kind;

cf. sua [ / ].

asuɛ̃ [ ˥ ˥ ]

a shrub, Carpolobia lutea;

its wood is used to make the akpata [ ˥ ˥ ˥ ], the native harp.

asukpɛ [ ˩ ˩ ˩ ]

forceful swallowing, like that of a man who has got a morsel of food in the windpipe.

atã [ ˥ ˥ ]

a tree, Canthium glabriflorum;

from it, medicine for ɛda [ ˩ ˩ ] is prepared.

ataɣimua [ ˩ ˥ ˦ ˩ ]

“what is said and cannot be debated”: soothsaying;

cf. ta [ ˥ ], mua [ / ].

The ɣ- is probably the relic of an iɣe [ ˥ ˩ ].

ataikpĩ [ ˩ ˩ ˩ ]

“imitation of boa”: a snake, bigger than aka [ ˥ ˩ ], but not so big as ikpĩ.

It has a very hard skin;

cf. ta [ ˥ ], ikpĩ [ ˩ ˥ ];

v. ɛnyɛ [ ˩ ˥ ].

ataka [ ˩ ˩ ˩ ]

roll of tobacco;

of Port. origin?

atalakpa [ ˩ ˩ ˩ ˩ ]

leopard;

atalakp-ixiã [ ˩ ˥ ˥ ˩ \ ] leopard-man;

idiomatic: ɔxɔ s-atalakpa (sɛ [ ˥ ]) [ ˩ / ˩ ˩ ˩ ˩ ] he is as bad as a leopard.

Voracious people, too, are compared with leopards.

atat- in atat-abɔ [ ˥ ˥ ˥ ˦ ]

palm of hand;

atat-awɛ [ ˥ ˥ \ ˩ ] sole of foot.

atauʋi [ ˩ ˩ ˩ ]

the time preceding sunset;

the word was explained as being composed of tɛ [ / ] and uʋi [ ˩ ˥ ] and meaning something like “deceiving the girls”, because the glow of the sunlight was said to deceive people so that they stay longer on the farm and have to return when it is dark.

But this etymology seems doubtful.

atete [ ˥ / / ]

a cricket.

atɛ [ ˩ ˥ ]

“fixed selling” (in contrast to iɣo [ ˩ \ ]): selling when sitting behind one’s merchandise.

atɛrhu [ ˩ ˥ ˩ ]

a soft mat made from the reed ɛbo [ ˥ ˩ ];

easy to roll.

atɛtɛ [ ˩ ˩ ˩ ]

a round, flat cane tray made out of itoto [ ˥ ˩ ˥ ] and uxwerh-oha [ ˥ ˥ ˩ ˥ ], used by women when hawking goods (cf. iɣo [ ˩ \ ]), e.g., grains in the market.

The grains are distributed on it in heaps, e.g. for a penny.

atiebi [ ˩ ˩ ˩ ]

“caller of darkness”: a large insect, perhaps a nightmoth.

atita [ ˩ ˥ ˥ ]

meat;

an expression used when speaking with children;

ifĩ-ãtita nwuɛ [ ˩ ˥ ˥ ˦ ˦ / ] I have cut you meat.

ato [ ˩ \ ]

grassy plain (as in the Kukuruku- or Ɔwɔ-country).

atɔrhi [ ˩ ˩ ˥ ]

gonorrhoea;

a better word than ɔkpatalɛ [ ˩ ˩ ˩ ˩ ], which also refers to a worse form of the disease: cf. Yor. atɔsi [ ˩ ˩ / ].

atɔwɔ [ ˩ ˩ ˩ ]

whitlow;

finger must be cut off;

severe form of isue [ ˥ \ ].

atugiɛ̃ [ ˩ ˩ ˥ ]

a small monkey which warns a troop of monkeys of the approach of any danger.

ava [ ˩ ˥ ]

wooden or iron wedge used to split wood.

avã [ ˩ ˥ ]

(1) thunder and lightning;

avã n-uxuʋ̃u [ ˩ ˩ ˥ ˩ ˩ ] thunder and lightning (lit. “of above”);

avã de y-erhã na [ ˩ ˥ ˦ ˩ ˥ ˩ ] lightning struck this tree.

(2) thunderbolt.

avã [ ˩ ˩ ]

daytime;

ɣade avã n-ɛɽɛ [ ˥ / ˩ ˩ \ ˩ ] come in the course of the day!

avam(u) [ ˩ \ ] or [ ˩ \ ˩ ]

an animal of the bat family (the biggest one);

it climbs up trees, clasping their trunks;

supposed to visit 201 trees during every night;

cf. Yor. awamɔ̃ [ ˩ ˩ / ] (?).

aviɛ̃ [ ˩ ˥ ]

clitoris.

aʋaʋegbe [ ˩ ˩ ˩ ˩ ]

necessity, want;

cf. ʋa [ / ], ʋe [ ˩ ], egbe [ ˩ ˥ ].

aʋe [ ˥ ˥ ]

(aʋa) a particle: (1) preceding the demonstrative pronouns when used as nouns: aʋe na [ ˥ ˥ ˩ ] these people;

aʋe ni [ ˥ ˥ / ] those people.

(2) occasionally preceding nouns in the plural, probably conveying a demonstrative idea: aʋ-ixuo ni hia [ ˥ ˥ / / ˦ ] all those women;

aʋ-etɛ̃ ʋ̃ɛ ir-owa [ ˥ ˥ ˦ ˦ ˦ ˦ (3-1) ] my brothers are not at home.

(3) preceding an interrogative -a, thereby adding a demonstrative and nominal meaning: aʋ-a nɔ [ ˥ \ ˥ ], aʋ-aani xĩ [ ˥ ˥ ˩ ˥ ] who are those?

v. iho [ ˩ ˩ ].

aʋeto [ ˩ ˩ ˩ ]

“hair-puller”: a kind of burr that sticks to one’s clothes and hairs on the legs;

cf. ʋɔ [ ˥ ], eto [ ˩ ˥ ].

aʋiɛɽɛ [ ˩ ˩ ˩ ]

coward;

probably also lazy person;

cf. ʋiɛ [ / ].

aʋiogbɛ [ ˩ ˩ ˩ ]

an otu [ ˩ ˩ ] at the Ɛguae [ ˩ ˩ ];

they announce the Ɔba’s orders in the town, ringing bells (ɛgogo [ ˥ ˥ ˥ ]).

aʋ̃ɛ [ ˩ ˩ ]

(1) female, woman, e.g. in ɔm-aʋ̃ɛ [ ˩ \ ˩ ] “female child”: girl;

aʋ̃-iy-ɔba [ ˥ ˥ ˥ ˥ ] old expression for ibiɛk-iyɔba [ ˩ / ˥ ˥ ˥ ].

(2) wife;

aʋ̃ɛ ʋ̃ɛ ɔna xĩ [ ˩ ˩ ˥ ˩ ˩ ˥ ] this is my wife;

aʋ̃-ebɔ [ ˥ ˩ ˥ ] favourite wife;

aʋ̃-eb-osa [ ˥ ˩ \ ˩ ] “favourite of Osa”: woman with atresia vaginae;

aʋ̃-ogie [ ˥ ˩ ˩ ] “ruler’s wife”: oloi [ ˥ ˥ ];

used as address to an oloi by other women, but also aʋ̃-ɔ̃ba [ ˥ ˥ ˥ ].

awa [ ˩ ˥ ]

dog.

awasɛ [ ˩ ˥ ˩ ]

a charm in the shape of a pebble, used to wish people well, or to bless them.

awɛ [ ˥ ˥ ]

a big purple bird with a tuft on its head;

cf. Yor. agbe [ ˦ ˦ ].

awɛ [ ˩ ˩ ]

fasting, a modern Yoruba loan-word;

cf. Yor. aawɛ [ ˩ ˩ ] and cf. aguɛ [ ˩ ˩ ].

awɔ [ ˩ ˥ ]

another expression, not so current, for obobo [ ˥ ˩ ˥ ] “cooked yam, ground and at times mixed with oil”.

awua [ ˩ ˩ ]

taboo;

awua‿ɛgbɛe [ ˩ ˥ ˥ (4-1) ] family taboo;

awua‿ɛhi [ ˩ ˥ ˩ ˩ ] “taboo of guardian spirit”: personal taboo existing in addition to the above;

awua‿ɛɽ̃iʋ̃i [ ˩ ˥ ˥ ˦ ˩ ] “taboo of the deity”: special taboo affecting priests;

cf. wua [ / ].

awuekia [ ˩ ˥ ˩ ]

impotent man;

cf. wu [ ˥ ], ekia [ ˥ ˥ ].

axa [ ˩ ˩ ]

weaver-bird;

a different kind is axa n-onwina [ ˩ ˩ ˥ ˩ ˥ ] “the carpenter weaver-bird”;

it has a red collar, and its beautifully woven nest is to be found on the riverside, with the mouth towards the ground.

axaɛ̃ [ ˩ ˩ ]

disobedience.

axarha [ ˩ ˩ ˩ ]

fork between legs;

cf. Yor. akata [ ˩ ˩ ˩ ].

axarho [ ˩ ˥ ˩ ]

a big monkey;

cf. Yor. akato [ ˩ ˧ ˩ ].

axasɛ [ ˥ ˦ ˩ ]

prophet, soothsayer;

cf. xa [ / ], sɛ 1 [ ˥ ].

axe [ ˩ ˥ ]

cooking-pot, stronger than uwawa [ ˩ ˩ ˩ ].

axĩaʋ̃a [ ˩ ˩ ˩ ]

eighth innings in ayo [ ˥ ˩ ] game;

cf. xiɛ̃ [ ˥ ], ɔʋ̃a [ ˩ \ ] (?).

axiɛ̃ [ ˥ ˩ ]

selling;

cf. xiɛ̃ [ ˥ ].

axiɛ [ ˩ ˩ ]

mourning;

ɔɽu‿axiɛ [ ˩ ˥ ˥ ˩ ] he is in mourning;

cf. xiɛ [ / ].

axiɛxiɛ [ ˩ ˩ ˥ ]

the smallest kind of squirrel;

lives in hollow trees, at the upper end;

they are hunted by smoking out the trees;

edible.

axiɔʋ̃a [ ˩ ˩ ˩ ]

winner in a game;

cf. xiɛ̃ [ ˥ ], ɔʋ̃a [ ˩ \ ], axĩaʋ̃a [ ˩ ˩ ˩ ].

axowa [ ˩ ˩ ˩ ]

senior house-servant who looks after the house and property of his master in his absence, and until his heir is grown up;

cf. xɛ [ / ] (?), owa [ ˩ ˥ ].

axɔ̃xɔ̃ [ ˥ ˥ ˥ ]

a fish with stinging fins.

axua [ ˩ ˥ ]

subordinate;

of inferior rank;

axua‿ixĩ ʋ-uw-iɽ̃ã [ ˩ ˥ ˩ ˩ ˥ ˥ ˩ ] I am inferior amongst them.

axũawa [ ˥ ˥ ˦ ]

soot.

axuãxuã [ ˥ / / ]

Pied Crow;

dark blue, with a yellow collar round the neck.

axuɛ̃ [ ˥ ˥ ]

joint (physiological).

axuɛ [ ˩ ˥ ]

washing;

a greeting: axuɛ mu-ɔ̃mɔ [ ˩ ˥ ˩ ˩ ˩ ] “may washing lift up a child”, used to a junior woman as reply to her family salute in the morning when she is leaving the menstruation room, i.e. when she has finished her washings;

cf. xuɛ [ / ].

axwarhaʋ̃ɛ [ ˥ ˥ ˥ ˩ ]

lips;

axwarhaʋ̃-unu [ ˥ ˥ ˥ ˩ ˥ ] lips;

axwarhaʋ̃-unu egilɛ [ ˥ ˥ ˥ ˩ ˥ ˥ ˩ ˩ ] underneath part of snail;

a word of abuse: ɔɽu‿axwarhaʋ̃-unu dɔɣɔɽɔ ʋ-ɔɣ-egilɛ [ ˩ ˥ ˥ ˥ ˥ ˩ ˥ ˩ ˩ ˩ ˥ ˥ ˩ ˩ ] he has a hanging lip like that of a snail;

axwarhaʋ̃-uhe [ ˥ ˥ ˥ ˩ ˥ ] labia majora.

axwaxuisã [ ˥ ˦ (4-1) ˩ ]

scarab;

idiom.: oxuo na yeʋ-axwaxuisã [ ˩ / ˩ ˥ ˦ ˧ (3-1) ˩ ] “this woman is like a scarab”, i.e. ugly;

cf. isã [ ˩ ˩ ].

axwɛ [ ˥ ˩ ]

to-morrow: axwɛ uɣure [ ˥ ˩ ˥ ˩ ˥ ] to-morrow you shall come!

axwɛe [ ˥ ˩ ]

(1) a creeper, the fruit of which is used in playing marbles;

2 sorts: axu-ebo (ebo [ ˥ ˦ ]) [ ˥ ˥ ˥ ˦ ] Klainedoxia gradifolia (brown fruit);

axu-ekpu [ ˥ ˥ ˥ ˦ ] Mucuna flagellipes (black fruit).

It is not certain whether the Latin terms are here rightly distributed.

(2) game of marbles (also played by adults);

gi-a fi axwɛe [ ˩ ˥ ˦ ˦ ˩ ] let’s play marbles!

axwɛxae [ ˩ ˩ ˩ ]

a kind of heron which likes to bask in the sand;

cries piãpiã [ ˥ ˥ ];

caught by means of an uho [ ˩ ˥ ];

cf. xuɛ [ / ], exae [ ˥ ˩ ].

axwɛxwɛ [ ˥ ˩ ˥ ]

a tree, the fruits of which are used in the ɔɽ̃ɔ̃mila [ ˩ ˥ ˩ ˩ ]-divination;

cf. Yor. akpɛkpɛ [ ˧ ˩ ˧ ].

Axwĩaʋ̃a [ ˩ \ ˩ ]

name of a Bini deity (an ihɛ̃ [ ˩ \ ]).

axwoxwa [ ˩ ˩ ˩ ]

Double-spurred Francolin.

aya [ ˩ ˥ ]

a leaf, used to prepare afɔ [ ˩ ˥ ] (for the purpose of purification).

aye [ ˥ ˥ ]

world;

occurs e.g. in a woman’s name Uwaraye, i.e. uwa r-aye [ ˩ ˩ ˥ ˥ ] “pleasure is in the world”;

cf. Yor. aye [ ˧ ˥ ].

ayere [ ˩ ˩ ˩ ]

memory;

cf. ye 1 [ / ] re [ ˥ ].

ayo [ ˥ ˩ ]

(1) a seed.

(2) a game played with seven of the above seeds which are thrown up into the air in increasing numbers and must be caught under increasing difficulties.

There are eight innings in this game which is also played by adults;

if a man goes through the whole of it without a mistake, his opponent must start once again;

v. isɛ n-afi [ ˥ ˩ ˩ ˥ ];

omunya [ ˩ ˩ / ] (7th innings);

axĩaʋ̃a [ ˩ ˩ ˩ ] (8th innings);

gi-a do fi-ayo [ ˩ ˥ ˦ ˦ ˦ ˩ ] let’s (come and) play ayo! cf. Yor. ayo [ ˧ ˩ ].

aza 1 [ ˥ ˩ ]

store-room in the house.

aza 2 [ ˥ ˩ ]

long bell always found hanging over the image of a god.

aza 3 [ ˥ ˩ ]

a creeper, Mussaenda elegans;

chewed by “doctors” to enable them to tell the future.

Azama [ ˩ ˥ ˩ ]

a deity (or deities?) of the Ɔba.

azãna [ ˩ ˩ ˩ ]

boar (bush and domestic).

azɛ [ ˩ ˩ ]

fee, e.g. for a native doctor, or somebody looking after a woman in childbirth, or even for somebody to whom one owes a new position.

azɛ̃ [ ˩ ˥ ]

(1) witch (eating the souls of people);

witches are also called iɽ̃ã n-exwa [ ˥ ˩ ˥ ˩ ] “the big ones”, iɽ̃ã n-ixĩ-ãsɔ̃ [ ˥ ˩ ˩ ˩ ˩ ˥ ] “they who walk at night”, iɽ̃ã n-is-ɔʋ̃a (sɛ [ / ]) [ ˥ ˩ ˥ / ˩ ] “they who pass a man” (i.e. in seniority, rank, power), and iɽ̃ã n-ir-abutete (re [ ˥ ]) [ ˥ ˩ ˩ ˥ ˦ ˩ ˩ ] “they who are on the edges of the road”.

(2) a man whose magic kills people.

(3) people who are unforgiving and revengeful;

such as try to poison others;

cf. Yor. ajɛ [ ˩ / ];

v. ɔʋ̃ababe [ ˩ ˩ ˩ ˩ ].

azi [ ˥ ˩ ]

adze (used for smoothing wood) (a word used in timber-camps).

Engl.?

azimɔmɔ [ ˥ ˩ ˥ ˩ ]

a tree, Pachystela micrantha;

its strong, durable wood is used for poles supporting the ceiling of native houses, and for making mortars, pestles, and hoe-handles.

Its charcoal is likewise very durable and used by smiths.

Because of these many uses the tree has the praise-name erhã n-ɔm-iɣo (mɔ [ ˥ ]) [ ˩ ˩ ˩ ˥ ˥ ] “the tree that engenders money”.

azɔ [ ˩ \ ]

dinner feast as given out of the ordinary routine, in contrast to eɣɔ [ ˩ ˥ ], which means either a feast given to helpers under the use [ ˩ ˥ ]-system, or the yearly family-festival;

v. kũ 2 [ ˥ ].

ba 1 [ ˥ ]

(1) to watch;

ba‿e ɣe, deɣ-ɔr-eʋa [ ˥ ˩ / ˥ ˩ ˥ \ ] “watch (it) and see whether he is there!” b-egbe [ ˩ ˥ ] to be watchful;

ɔb-egbe rhia [ ˩ ˥ ˦ / ] he is watchful by character.

b-odɛ [ ˩ ˥ ] to watch the road, e.g. in order to prevent passers-by from spying into secret ceremonies.

(2) to do something stealthily (v. do [ / ]);

ɔba rhi-ɛɽe [ ˩ ˥ ˩ ˥ ˩ ] he took it secretly;

ɔba mu‿ɛ̃ [ ˩ ˥ ˦ (4-1) ] he carried it stealthily.

ba 2 [ ˥ ]

in ba [ ˥ ] ku [ ˥ ]: (1) to miss;

kɔ̃-ɽ̃ɛ̃-se n-uɣɛba‿e ku [ ˩ ˩ ˥ ˦ ˦ ˧ ˩ ˥ ] aim at it properly that you do not miss it!

(2) to commit a mistake;

ɔni r-usũ‿eʋ̃i n-ɔ ba ku ɽu [ ˥ / ˩ ˥ ˩ ˩ ˥ ˥ ˩ ˥ ] that is among the things he did by mistake.

bã [ ˥ ]

to snatch off.

bã [ ˥ ] rhie [ / ] to snatch somebody or something away;

ɔb-õxuo na rhie ʋ-ob-ɔdɔ-ɽe [ ˩ ˥ / ˩ ˩ ˩ ˥ / ˩ ] “he snatcbed the woman away from her busband”, i.e. he ran away with her.

Iter. bãnɔ [ ˩ ˥ ] ɽua (ɽ̃uã, uã), [ ˥ ] (a) to strip somebody (the iterative is used because more than one cloth is the object);

ɣɛbãnɔ ʋ̃-uã [ ˥ ˩ ˩ (5-3) ] don’t strip me!

(used e.g. by a mother carrying her child on her back when it does not keep quiet and plays with her cloth).

(b) to be stripped, naked;

ɔʋoxã na bãn-uã [ ˩ ˩ ˥ ˩ ˩ ˥ ‿ / ] this child is naked;

cf. bã [ / ].

ba 1 [ / ]

(1) to be red, or yellow;

v. aɽo [ ˩ ˩ ].

(2) to shine, of the moon;

v. uki [ ˩ ˩ ], siɛ̃ɽ̃ɛ̃ [ ˩ ˩ ].

ba 2 [ / ]

(1) to put something upright, mostly into the ground;

ba‿ɛɣɛ y-ɛhɛ na [ ˩ ˩ ˥ ˩ / ˩ ] stick this yam-pole into the yam-heap!

ɔrh-igã ba [ ˩ / ˩ / ] “he took feather put (it) upright”: he stuck the feather upright (into his hair).

ba‿ema [ ˩ ˥ ˩ ] to stick yam-poles into the heaps;

this is done when the yam-ropes are about a yard long;

when the yam has reached the top of the ɛɣɛ [ ˩ ˥ ], ikpɛsi [ ˩ ˩ ˩ ] -poles are added, and the yam-ropes tied from the ɛɣɛ to the ikpɛsi;

v. fi ema [ ˥ ˥ ˩ ].

(2) to stick a needle, etc. into somebody;

ɣɛba olodɛ y-ɔʋ̃-egbe [ ˥ ˩ ˥ ˩ ˩ ˩ ˩ \ ] “don’t stick a needle into my body!” (e.g. among schoolboys).

ba [ / ] ― igbã [ ˩ ˩ ] “to stick somebody with a thorn”: to proclaim a woman as a wife of the Ɔba;

iɽ̃ã ba-ɽ-igbã [ ˥ ˩ ˥ ˦ ˩ ] they proclaimed her as a wife of the Ɔba;

cf. baba 1 [ ˩ ˥ ] (iter.).

ba 3 [ / ]

to be hard, i.e. difficult;

idiom.: ɔba ʋ-axe n-ɔzɔlua ya l-ɛʋi [ ˩ / ˦ ˩ ˩ ˩ / ˥ ˩ \ ] “it is hard like the pot which (the Ɔba) Ɔzɔlua took to cook oil” (a pot which it was very difficult to heat, and to cool again): it is very hard indeed, e.g. of a piece of work, or a severe illness, etc. ɔba kua [ ˩ ˥ / ] it is very hard indeed;

cf. baba [ / / ].

ba 4 [ / ]

to add;

used as second part of a verbal combination;

v. rhie [ / ], de [ ˥ ];

hence, ba-ɽe [ / ˩ ] “added to it”, may often be translated by “besides”, “as well”, etc.

ba 5 [ / ]

in ba‿ɛʋ̃ɛ [ ˩ ˩ ˩ ] ba [ / ] for the sake of;

ba‿ɛʋ̃ɛ n-odɛ eɽ-ugbe ʋ̃ɛ ba [ ˩ ˩ ˩ ˥ ˩ ˩ ˩ ˩ ˥ / ] “for the sake of yesterday (i.e. for the thing which happened yester day) you are flogging me”.

bã [ / ]

to give up, stop, doing something;

to leave alone;

bã oxiã [ ˩ ˩ ˥ ] stop walking!

bã rie [ ˩ ˥ ] keep away!

bã ʋ̃ɛ [ ˩ ˥ ] leave me alone!

cf. bã [ ˥ ].

baba 1 [ ˩ ˥ ]

to stick or peg poles into the ground (plural or iterative form of the verb ba 2 [ / ]).

baba 2 [ ˩ ˥ ]

to grope for the way (in the dark);

ɔbaba yo baba re ʋ-ebiebi [ ˩ ˩ ˥ ˥ ˩ ˥ ˩ ˩ ˥ ˦ ] he is groping here and there in the dark;

v. bibi [ ˩ ˥ ].

baba [ / / ]

to be hard, i.e. severe (also used in the literal sense?);

inwina ni ɣizɛbaba, ɔkelɛ fua [ ˩ ˩ / / ˦ ˩ / / ˩ ˥ / ˥ ] when that work was so hard (zɛ: for some time), he ran away.

balɔ 1 [ ˩ ˥ ]

to hurt;

also in a metaphorical sense;

ɛtɛ balɔ ʋ̃ɛ [ ˩ ˩ ˩ ˩ ˥ ] the sore hurts me;

ɛʋ̃ɛ n-ɔta ma ʋ̃ɛ balɔ ʋ̃ɛ gbe [ ˩ ˩ ˥ ˥ ˩ ˥ ˩ ˥ ˦ ˧ ] the word (matter) he told me hurt (enraged) me very much;

cf ibalegbe [ ˩ ˩ ˩ ˩ ];

ba 3 [ / ] (?).

balɔ 2 [ ˩ ˥ ]

to scoop water, with a cup or spoon, etc.;

balɔ [ ˩ ˥ ] kua [ ˥ ] to scoop...out of...;

bal-amɛ kua ʋ-axe na [ ˩ ˥ ˩ ˩ ˩ ˥ ˩ ] scoop water out of this pot!

basabasa [ ˩ ˩ ˩ ˩ ]

a shrub, Funtumia africana;

latex is similar to rubber and is added to rubber to increase its quantity.

baʋ̃a [ ˩ ˥ ]

(followed by ɛʋ̃ɛ [ ˩ ˩ ] “word”) to tell a lie;

ɔbaʋ̃a ɛʋ̃ɛ gbe [ ˩ ˩ ˩ ˩ / ˥ ] “he tells (too) many lies (against one)”.

bebe [ ˩ ˥ ]

to be naughty, of boys;

it implies acts like touching what must not be touched, riding a bicycle on the handle, turning something over, etc.;

idase [ ˩ ˥ ˥ ], however, implies something skilled, like juggling with breakable things and endangering them in that way.

b-egbe [ ˩ ˥ ];

cf. ba 1 [ ˥ ].

bɛ [ ˥ ] ɣe [ / ]

to see;

ibɛ ɣ-ɛɽe [ ˩ ˧ / ˩ ] I saw it;

v. dɛ [ ˥ ] ɣe [ / ].

bɛ 1 [ / ]

to tap palm-wine, by making incisions with a knife;

ɔbɛ ɔgɔ [ ˩ ˩ ˥ ˩ ] he is tapping palm-wine (now);

ɔb-ɔgɔ [ ˩ / ˩ ] he taps palm-wine: he is a palm-wine-tapper;

v. so [ ˥ ].

bɛ 2 [ / ]

to strive after the affection of young girls by giving them all they want from childhood upwards in order to marry them at the age of puberty.

This does not constitute a betrothal.

bɛbɛɛbɛ [ ˩ ˩ ˩ ]

describes a protruding abdomen;

used with ye [ ˥ ] or ɽu [ ˥ ];

ɔɽu‿ɛko bɛbɛɛbɛ [ ˩ ˥ ˥ (4-1) ˩ ˩ ˩ ] he has an embonpoint.

bɛlɛ [ ˩ ˥ ]

(1) (followed by kua [ ˥ ]) to cut into slices;

same as giagia [ ˩ ˥ ];

bɛl-ɔɣɛdɛ na kua [ ˩ ˩ ˩ / ˩ / ] cut this plantain into slices!

(2) to wane, of the moon.

bɛtɛ [ ˩ ˩ ]

describes a short and very fat man;

used with the verb ye [ ˥ ].

bɛtɛbɛtɛ [ ˩ ˩ ˥ ˥ ]

sword;

sabre.

bɛtɛɛ [ ˦ ˦ ]

very big, of a farm;

ugb-ɛɽe ye bɛtɛɛ [ ˥ / ˩ ˥ ˦ ˦ ] his farm is very big.

b-ɛʋ̃ɛ [ ˥ ˩ ]

to stammer;

cf. ɔbɛʋ̃ɛ [ ˩ ˩ ˩ ];

v. fu ɛʋ̃ɛ [ / ˥ ˩ ].

bi 1 [ ˥ ]

to be dark;

dark blue, when followed by dũdũdũ [ ˦ ˦ ˦ ] or sũsũsũ [ ˦ ˦ ˦ ];

cf. ebiebi [ ˩ ˥ ˦ ].

bi 2 [ ˥ ]

(1) to move;

bi [ ˥ ] de [ / ] to rush, pour in, of a crowd;

v. hihia [ ˩ ˥ ] de [ / ], yiyi [ ˩ ˩ ].

bi [ ˥ ] yo [ ˥ ] bi [ ˥ ] re [ ˥ ] to move here and there;

ɔbi yo bi re [ ˩ ˥ ˥ ˥ ˥ ] he is moving here and there.

bi egbe [ ˩ ˩ ˥ ] “to move body”: (a) to walk with swaying body, as cows and pigs do (v. Ɔxwahɛ-songs, 2).

(b) to move aside so as to let somebody pass;

bi egbe n-ugũ ʋ̃ɛ gbe ra [ ˩ ˩ ˥ ˦ ˩ ˥ ˩ / ] “step aside that you may let me pass!” (2) to push;

ɣɛbi ʋ̃ɛ [ ˥ ˩ \ ] don’t push me!

v. bi [ / ], sua [ / ].

bi [ ˥ ] gbe [ ˥ ] to shut;

door, window, box, or anything that has a lid;

v. ɛxu [ ˩ ˩ ].

(3) to vomit;

cf. Yor. bi [ ˩ ];

v. ekpa [ ˩ ˥ ];

cf. ubiʋ̃ɛ [ ˩ \ ˩ ], bi 1 [ / ].

bi 1 [ / ]

to stab;

to prick with some pointed object;

ɣɛbii ʋ̃ɛ [ ˥ ˩ \ ] don’t stab me!

said e.g. when dancing with an agbada [ ˩ ˩ ˩ ].

(This sentence differs from the one given under bi 2 [ ˥ ] “to move” only in the length of the vowel i in bii which, therefore, has been doubled here.)

bi 2 [ / ]

to concern;

d-en-ɔbi-ʋ̃ɛ [ ˩ ˥ ˦ ˧ ] “what does it concern me?” i.e. I have nothing to do with it.

ɔmabi ʋ̃ɛ, iʋ̃-ɔ̃bɔ ʋ-ɔ [ ˥ ˥ / (4-1) / ˩ ˩ \ ] “it does not concern me, I have no hand in it”.

bi ogũ [ ˥ ˥ ˦ ]

an expression used in the Ɔxwahɛ-cult only (after akaba [ ˩ ˩ ˩ ]-dances), meaning “quite so”;

v. isɛ [ ˩ ˥ ].

biã [ / ]

to strip a palm-branch, or a banana- or tobacco-leaf by tearing the side-branches or the leaves off separately at each side;

v. xuɔ̃ [ / ], which describes the action of stripping a leaf by gliding along the mid-rib at both sides simultaneously as can be done in the case of a small leaf.

bibi [ ˩ ˥ ]

(1) to move to and fro, to grope about;

ɔbibi yo bibi re [ ˩ ˩ ˥ ˥ ˩ ˥ ˥ ] he went here and there (not knowing where to go);

v. baba 2 [ ˩ ˥ ].

(2) to miss the way;

ɔbibi odɛ [ ˩ ˩ ˥ ˥ ˦ ] he missed the road.

(3) to lead astray, in idiom. bibi [ ˩ ˥ ] ― agbɔ̃ [ ˩ ˩ ] lit. “to mislead (somebody) life”;

ɽ̃-ɔ̃bibi ʋ̃-ãgbɔ̃ ʋ-en-iye na [ / ˩ ˥ ˩ ˩ ˩ ˩ ˥ ˩ ] “it is he who misled me to where I am now”, he brought me into the state in which I am now;

v. gie [ / ] ma [ / ];

ya [ ˥ ] dido [ ˩ ˥ ].

(4) to be foolish, senseless;

ubibi [ ˥ ˩ \ ] are you mad?

v. kiza [ ˩ ˥ ].

bie [ / ]

(1) to cook thoroughly, only of beans, so that they are well done.

(2) to be cooked thoroughly, to be done;

same as ga 2 [ ˥ ];

ihɛʋ̃ɛ na bieɽe ɛsɛse [ ˥ ˥ / ˩ / ˩ ˩ ˥ ˦ ] the beans are done.

biɛ [ ˥ ]

to bear (a child);

ɣabi-ɔ [ ˥ ˥ / ] “who bore you?”: who are your parents?

d-eke n-anabi-ɔ [ ˩ ˩ ˥ \ ˩ / ] “which place (is it that) you were born”, where were you born?

cf. ibiɛ [ ˩ ˥ ].

bigɔbigɔbigɔ [ ˦ ˦ ˩ ˩ ˥ ˥ ]

describes something very crooked, e.g. a tree with a stem that is bent several times, or a cripple walking zig-zag;

cf. bi [ ˥ ] gɔ [ / ];

v. xuɽuxuɽuxuɽu [ ˦ ˦ ˩ ˩ ˥ ˥ ].

bisibisi [ ˩ ˩ ˩ ˩ ]

reddish brown, like the ordinary kind of house-mud;

used with the verb ba 1 [ / ].

b-isusu [ ˥ ˩ ˩ ]

to exorcise evil spirits by offering them isusu [ ˩ ˩ ˩ ], i.e. food that is taboo to them;

cf. bi 2 [ ˥ ].

bo [ ˥ ]

in b-oxi [ ˥ ˩ ] to make circles as part of the ritual of bodily purification.

boaboa [ ˩ ˩ ]

describes the walk of a big man who is in a hurry: he strides along powerfully and does not look where he goes so that he may stumble;

a little funny-looking;

used with the verb xiã [ ˥ ].

bobo [ ˩ ˥ ]

to move to and fro;

of a fowl about to lay an egg;

ɔxɔxɔ na bobo [ ˩ ˩ / ˩ ˩ ˥ ] this fowl is running to and fro;

cf. bo [ ˥ ] (?).

b-odɛ [ ˩ ˥ ];

cf. ba 1 [ ˥ ].

boɛboɛboɛ or buɛbuɛbuɛ [ ˦ ˩ ˥ ]

describes an idle sort of walk, or that of a man who is not feeling well;

used with the verb xiã [ ˥ ].

boɛɛ [ ˩ ]

describes the fall of an object like a palm branch, or the branch of a plantain, i.e. of a big, leafy, but not heavy branch;

used with the verb de [ ˥ ].

bolo [ ˩ ˥ ]

to peel (skin);

to strip (bark of a tree);

ɔbolo ʋ̃-egbe [ ˩ ˩ ˥ ˩ ˥ ] he tore my skin off (when wrestling, e.g.);

ɔbol-egbe [ ˩ ˩ ˥ ˦ ] he has a bruise;

bol-itue ni n-ɔgi-aya b-owa [ ˩ ˥ ˥ / ˦ ˧ ˩ ˩ ˥ ] “strip that itue-tree (so) that it may enable (us) to use (it) for house-building!” v. kpalɔ [ ˩ ˥ ];

rhuã [ / ].

bɔ 1 [ ˥ ]

to build;

b-owa [ ˩ ˥ ] to build a house;

ɔb-owa [ ˩ ˥ ˦ ] he built a house.

bɔ 2 [ ˥ ]

(1) to tell the future;

to predict;

ɔbɔ mɛ [ ˩ ˥ ˦ ] he told me the future;

n-ɔbɔre [ ˩ ˥ ˥ ] “who predicts comes”: chiefs supporting the Ɔba’s (and Ezɔmɔ’s [ ˥ ˥ ˥ ]) arms;

they are said to tell the future for the Ɔba.

(2) to have one’s future told by a “doctor”;

iɽayabɔ ʋ-ɔɣ-ɔbo [ ˩ ˥ / ˩ ˥ ˥ ˦ ] I am going to (go and) have my future told at the doctor’s (i.e. by casting the ogwɛga [ ˩ \ ˩ ]).

bɔ 3 [ ˥ ]

to be kind to somebody;

to treat kindly;

to favour;

ɔbɔ‿e gbe [ ˩ ˥ ˦ ˧ ] he treats him kindly;

impersonal: ɔbɔ ʋ̃ɛ [ ˩ ˥ ˦ ] it is favourable for me;

cf. isibɔ [ ˩ ˥ ˦ ] (a name).

bɔbɔbɔ [ ˩ ˩ ˩ ],

also bɔɽɔbɔɽɔ [ ˩ ˩ ˩ ˩ ] gentle drumming such as on the oloi’s [ ˥ ˥ ] drum.

(The word occurs in the Ɔxwaɛ song 6.)

b-ɔgɔ [ / ˩ ];

cf. bɛ 1 [ / ].

bɔhũ [ ˩ ˩ ]

big, of stalks of maize;

same as bɔɔzi [ ˩ ˩ ];

used with the verb ye [ ˥ ].

bɔlɔzɔ [ ˩ ˩ ˩ ]

fleshy, fat;

uɣuye bɔlɔzɔ [ ˥ ˥ ˦ ˩ ˩ ˩ ] you are becoming stout;

v. itoto [ ˥ ˩ ˥ ].

bɔɔzi [ ˩ ˩ ]

big and long, of cobs of maize;

v. bɔhũ [ ˩ ˩ ].

bɔʋ̃ɛ [ ˩ ˥ ]

(1) to spread grains (y-otɔ [ ˥ ˩ ] on the ground).

(2) to winnow, e.g. groundnuts, by crushing the husks and blowing away the light skin from the palm of the hands;

bɔʋ̃-isawɛwɛ ni [ ˩ ˩ ˥ ˩ / / ] winnow those groundnuts!

(3) to shake off, e.g. sand, dust, but also fruit from a tree;

bɔʋ̃-exae ni y-otɔ ukela‿(o)wa [ ˩ ˥ / ˦ ˧ ˩ ˩ ˩ ˩ ˥ ] shake that sand off before you enter the house!

ɽueɣ-erhã na n-ɔm-ɔ̃ɽ̃ɛ̃ bɔʋ̃ɛ kua [ ˩ ˩ ˥ ˩ ˩ ˩ / ˩ ˩ / ] shake this tree (so) that its fruit is shaken off!

bɔʋ̃-egbe [ ˩ ˩ ˥ ] to brush and slap oneself with the hand, if covered with dirt, as after a walk in the bush, or in order to remove insects;

v. udiã [ ˩ ˥ ].

bũ [ ˥ ]

to be plentiful, numerous;

eʋ̃i na bũ gbe [ ˩ / ˩ ˥ ˦ ] “these things are numerous”: many of these things are there;

iɽ̃ã bũ [ ˥ ˩ ˥ ] they are numerous;

bũ [ ˥ ] gbe [ ˥ ] means also “to suffice”.

bu 1 [ / ]

(1) to meet;

bu ʋ̃ɛ ɣade [ ˩ ˥ ˦ / ] “meet me coming”: come and meet me!

ibu‿ɛɽe xiã [ ˩ ˩ ˩ ˥ ˥ ] “I am meeting him going”: I am going to meet him.

(2) to be equal in quantity, e.g. two heaps of grains when being compared by people when trading.

bu [ / ] y-ɔ [ \ ] to pay a sum of money towards something;

iy-isil-isɛ̃ bu y-osa n-iʋ̃ɔ̃-ɽe (ʋ̃ɛ [ / ]) [ ˩ ˥ ˥ ˩ ˥ ˩ ˩ ˩ ˩ ˩ \ ] “I took five shillings paid towards the debt I owe him” (ɽ is not nasalised).

bu 2 [ / ]

to decide;

bu ɛdɛ [ ˩ ˩ ˥ ] to fix a date, to make an appointment for something;

ɔbu ɛdɛ mɛ [ ˩ ˥ ˥ (4-1) ˥ ] “he promised me a time”: he gave me a date, i.e. when he would come.

ibu‿ɛdɛ nɛ n-ɔɣaya re [ ˩ ˥ ˥ ˦ ˩ ˩ ˥ ˦ ˦ ] I fixed a date for him when he should come, lit. “which he should take to come”;

ibu‿ɛdɛ nɛ n-iɣaya s-eʋa (sɛ [ ˥ ]) [ ˩ ˥ ˥ ˦ ˩ ˩ ˥ ˦ ˩ \ ] I notified him when I should arrive there.

bu ɛʋo [ ˩ ˥ ˩ ] to found a settlement;

ɣa bu ɛʋo na [ ˥ ˩ ˥ / ˥ ] who founded this “town”?

bu ohiɛ̃ [ ˩ ˩ ˥ ] to give a decision about a lawsuit;

ohiɛ̃ n-ɔbuɽu [ ˩ ˩ ˥ / ˩ ] the “case” which he settled.

bu [ / ] ― ude [ ˩ ˩ ] to give warning, advice;

ibu ɽuɔ‿(u)de fo nɛ [ ˩ / / ˩ ˩ ˥ ] I have warned you!

used when the man spoken to does not pay enough attention to the words;

cf. ibude [ ˩ ˩ ˩ ].

bũ 1 [ / ]

(1) to break, of wood, iron, bones, but not glass;

ibũ‿obɔ [ ˩ ˥ ˥ ˦ ] I broke (my) arm;

ɔbũ‿ɛ̃ɽ̃ɛ̃ [ ˩ ˥ ˥ ˦ ] he broke it;

iter.: bũnɔ‿ɛ̃ gũ ʋ̃ɛ [ ˩ ˥ ˩ ˩ ˥ ] break them for me!

When followed by ikuɛ̃kuɛ̃ [ ˥ ˩ ˥ ], bũnɔ means “to be wrinkled”, of a face.

(2) to get broken, to be broken;

ɔbũɽ̃ũ [ ˩ / ˩ ] it is broken.

bũ 2 [ / ]

to confess the name of a lover, by an adulteress;

this was formerly obtained by subjecting the woman to the feather-ordeal;

ɔbũ‿ɛ̃ɽ̃ɛ̃ [ ˩ ˥ ˥ ˦ ] she confessed him (to be her lover);

cf. ka 1 [ ˥ ].

buã [ / ]

to do something enough;

used as second member of a verbal combination;

iguã buã-ɣ-et-ɔmahɔ̃ [ ˩ / / ˩ ˥ ˥ \ ] I have been talking long enough, but (lit. “that”) he does not hear me;

ixiã l-oke l-ugboɣodo buã nɛ [ ˩ ˥ ˩ ˥ ˦ ˩ ˩ ˩ ˩ ˥ ] “I have gone far and wide enough”, i.e. I do not want to travel any more;

cf. bue [ / ] (?).

bue [ / ]

to stop for a long time in a certain place;

the word was said not to be known to some of the young people;

uteɣabue ʋ-eke n-uyo [ ˩ ˥ ˦ ˩ ˩ ˩ ˥ \ ] you have really stayed a long time in the place where you went!

(-teɣa- expresses that the speaker did not think that he would stay as long as that);

cf. buã [ / ] (?).

bukpɛ [ ˥ ˩ ]

formula of thanks given by women after a meal;

this is also used as a greeting to somebody who has sneezed;

v. ɛrɛe [ ˩ \ ], kada [ \ ˩ ].

buyɛbuyɛ [ ˩ ˩ ˩ ˩ ]

crumpled, of cloth;

ɔye buyɛbuyɛ [ \ ˥ ˩ ˩ ˩ ˩ ] or [ ˥ ˦ ˩ ˩ ˩ ˩ ] (oh), it is crumpled!

(The fall on ɔ- is due to emotional reasons.)

(e)d- (1)

an interrogative particle conveying the idea expressed by the pronoun “which”;

the nouns linked with it are followed by relative sentences: d-ɔʋ̃a [ ˩ \ ] which man: who;

d-eʋ̃i [ ˩ \ ] which thing: what;

d-ɛɣɛ [ ˩ ˩ ], d-ɛkpo [ ˥ ˥ ] which time: when;

d-ɛdɛ [ ˩ ˥ ] which day: when;

d-eke [ ˩ ˥ ], d-ehe [ ˩ ˥ ] which place: where;

d-asɛ [ ˥ ˥ ], d-ako [ ˩ ˩ ] which spot: where;

d-uki [ ˩ ˩ ] which month;

d-ɛʋo [ ˩ ˩ ] which country.

It is used alone in d-en-ɔxĩ [ ˩ ˩ ˥ ] which (out of a certain number) is it?

(2) when used with ɔʋ̃a [ ˩ \ ] and repeated with a following noun or with ɔɣ-ɔe [ ˥ \ ] it comes to mean “every one”, e.g. d-ɔʋ̃a d-ɔɣ-ɔe wɛ ri-eʋaɽe obɔ-ɽe [ ˥ ˩ ˥ \ / ˩ ˩ ˩ ˥ ˩ / ˩ ] everyone must eat his own food;

d-ɔʋ̃a d-owa-ɽe lao [ ˥ ˩ ˥ / ˩ / ] everyone must enter his own house, i.e. “I do not want you here any longer”.

da 1 [ ˥ ]

to have a severe, hard effect, in obɔ da‿e [ ˩ ˥ ˦ ˧ ] “hand was hard on him”: he received a severe blow;

gi-obɔ da‿e [ ˩ ˩ ˥ ˥ ˩ ] “let the hand be severe on him”: hit him properly!

an encouragement for one party in a fight;

ɔda ʋ̃ɛ gbe [ ˩ ˥ ˦ ˧ ] it grieves me very much;

I am very sorry;

idiom.: eʋ̃i da‿e [ ˩ ˥ ˦ ˩ ] “thing grieves him” viz. to give it away: he is stingy;

cf. eʋ̃idaʋ̃ɛ [ ˩ ˩ \ ˩ ].

da 2 [ ˥ ]

an auxiliary verb indicating (1) that the subject performs the main action of his own will, or initiative;

t-idaɽu‿ɛe [ ˥ ˦ ˦ (4-1) ] I shall do it of my own free will;

ɔmakɛɽ-agi-ɔ, ukeda-ɣaxiã [ ˥ ˥ ˩ ˥ ˩ \ ˩ ˥ ˩ ˥ \ ] “it was not (yet) up to the time that you were sent, then you went on your own account”: you went before you were sent.

(2) (with a long vowel) that the subject is just starting to perform the main action;

t-idaɽu‿ɛe [ \ ˥ ˥ \ ] I am starting to do it (now).

da 3 [ ˥ ]

to drink alcoholic drinks, also d-anyɔ [ ˩ ˥ ];

cf. ɔdanyɔ [ ˩ ˩ ˩ ].

da 4 [ ˥ ]

to pour down, of rain;

stronger than rhɔ [ / ];

amɛ na dae-sɛse [ ˩ / ˩ \ ˥ ˦ ] the rain has come down with a vengeance;

cf. da [ / ] (?).

da 5 [ ˥ ]

in d-itã [ ˥ ˩ ] to take the ordeal;

da‿e [ ˥ ˩ ] take it!

da-ɽe [ ˩ \ ] pass (it to) him!

da 6 [ ˥ ]

in d-iɣo [ ˥ ˩ ] ɽua [ ˥ ] “to become smoke”: to be annihilated (in a war-song);

also d-iɣ-ua [ ˥ / ];

probably also in d-ihoi [ ˥ ˩ ] to be in vain.

da 7 [ ˥ ]

in d-iziɣa [ ˥ ˩ ˥ ] to commit a murder;

Ojo d-iziɣa ʋ-egb-aʋ̃-ɔ̃ɽ̃ɛ̃ n-ɛɣ-ɛd-ia [ ˩ ˥ ˦ ˩ ˥ ˩ ˥ / ˩ ˥ \ ˩ ] Ojo committed the murder of his wife three days ago.

da 8 [ ˥ ]

in da [ ˥ ] vã [ ˥ ], da [ ˥ ] tu [ ˥ ] to shout;

da [ ˥ ] tie [ / ] to shout (and call somebody).

da [ / ]

to stretch out;

to turn towards;

in da‿obɔ [ ˩ ˩ ˥ ] to stretch a hand out (in order to obtain something).

As second part of verbal combinations it indicates a direction towards somebody or something: giɛ [ ˥ ] da [ / ] to laugh in the direction of, or towards, somebody;

ɣɛgiɛ da ʋ̃ɛ [ ˥ ˩ ˩ \ ] “don’t laugh towards me!” but ɣɛgiɛ ʋ̃ɛ [ ˥ ˩ \ ] “don’t laugh at me!” mu aɽo [ ˥ ˥ ˩ ] da [ / ] to turn one’s face towards somebody.

As first part of verbal combinations in da [ / ] na [ ˥ ] to give somebody precedence of seniority, i.e. though being equal in age and position, as a matter of politeness;

ɔda mɛ gbe [ ˩ / ˦ ˧ ] he always gives me precedence.

da [ / ] yi [ ˥ ] na [ ˥ ] to hold something for somebody;

miɛ da‿e yi mɛ (miɛ [ / ]) [ ˩ ˥ ˩ ˩ ˥ ] “take and hold it for me!” da [ / ] yi [ ˥ ] xɛ [ / ] (a) to stop somebody until somebody else comes ( “to stop wait”);

da‿e yi xɛ ʋ̃ɛ [ ˥ ˩ ˩ ˩ ˥ ] “stop him (to wait) for me!” (b) to adjourn (legal proceedings);

mad-en-ɛzɔ yi xɛ‿iko n-ɔde [ ˩ ˥ ˦ ˦ ˩ ˩ ˩ ˩ ˩ / ] we adjourned the case until the next court ( “wait court which is coming”).

da [ / ] yi [ ˥ ] is also “to prevent”, e.g. in ɔda ʋ̃ɛ yi n-iɣɛgb-ẽbe na [ ˩ ˥ ˦ ˧ ˨ ˨ ˩ ˥ ˩ ] he prevented me from writing this letter, lit. “that I might not write”.

In connection with a noun and a verb in d-amɛ [ / ˩ ] na [ ˥ ] (or gu [ ˥ ]) to catch dropping water for somebody;

d-amɛ gũ ʋ̃ɛ (or mɛ [ ˥ ]) ya nw-igaɽi na [ / ˩ ˩ ˥ ˩ ˥ ˩ ˥ ˩ ] “catch the (dropping) water for me to (take and) drink this cassava”.

d-obɔ [ ˩ ˥ ] yi [ ˥ ] to hold on (doing something);

d-obɔ yi‿itere [ ˩ ˥ ˩ ˥ ˩ ˥ ] hold on until I come!

dã [ ˩ ]

bad;

eʋ̃i dã nɔ [ ˩ / ˩ ˥ ] it is a bad thing (scil. to do).

dabadogũ [ ˩ ˩ ˥ ˥ ]

a tree, Parinarium sp.

dada [ ˩ ˥ ]

to carry (heavy things) by hand;

ɔdada‿e xiã [ ˩ ˩ ˩ ˥ ˥ ] he is carrying it along.

dãdaãdã [ ˦ ˦ ˦ ]

exact(ly);

of time.

d-anyɔ [ ˩ ˥ ];

cf. da 3 [ ˥ ].

daʋ̃ɛ [ ˩ ˥ ]

(1) to test;

cf. ɔdaʋ̃(ɛ)ofigbɔ̃ [ ˩ ˩ ˩ ˩ ˩ ].

(2) to taste something.

(3) in daʋ̃-ehɔ [ ˩ ˩ ˥ ] “to test ear”: to listen;

ɔdaʋ̃-ehɔ-ɽe [ ˩ ˩ ˩ / ˩ ] he is listening to it.

de 1 [ ˥ ]

(1) to fall;

ɔde ʋ-uhuʋ̃-erhã [ ˩ ˥ ˩ ˥ ˩ ˥ ] he fell from the top of the tree;

iter.: dele [ ˩ ˥ ], e.g. in iɽ̃ã dele [ ˥ ˩ ˩ \ ] they fell (one after the other), but iɽ̃ã de [ ˥ ˩ \ ] they fell (all at the same time).

(2) to happen;

to come about;

ʋ-ɔya-de [ \ ˩ ˥ ] “what did it take to fall?”: how did it come about?

Combinations with verbs: de [ ˥ ] ba [ / ] to join;

v. ya 3 [ ˥ ] ba [ / ];

ɔde ba‿iɽ̃ã [ ˩ ˧ ˩ ˥ ˩ ] he joined them;

ɔde ba-ɽe [ ˩ ˥ / ˩ ] it agrees to it;

it goes with it, of different kinds of merchandise (e.g. beans) which can be mixed with each other in order to fetch a higher price.

de [ ˥ ] gbe [ ˥ ] to fall on something.

de [ ˥ ] gb-otɔ [ ˥ ˩ ] to fall on the ground, down;

ɔfe ʋ̃-obɔ de gb-otɔ [ ˩ ˥ ˩ ˥ ˩ ˥ ˩ ] it slipped from my hand (and) fell down.

de [ ˥ ] kũ [ / ] to knock against somebody or something, e.g. in the dark;

idiom.: de kũ‿erhã kũ‿iri [ ˥ ˩ ˩ ˥ ˩ ˩ ˥ ] to hit oneself here and there, “against rope, against wood”;

ɔde kũ‿erhã kũ‿iri xiã ʋɔ-d-anyɔ [ ˩ ˥ ˩ ˩ ˥ ˩ ˩ ˥ ˥ ˦ (4-1) ˥ ] he hits against this and that when he is drunk.

de [ ˥ ] lel-egbe [ ˩ ˩ ˥ ] “to fall (and) follow one another”: to fall one after the other, as e.g. bottles standing in a row;

v. dele [ ˩ ˥ ].

de [ ˥ ] mudia [ ˥ ˥ ] to stop dead when going or running, or e.g. when suddenly sliding.

Combinations with a noun: d-igwɛ [ ˥ ˥ ] to kneel, but de-gwɛ [ ˥ ˩ ] (a) to fall on one’s knees, e.g. in wrestling;

iɽ̃ã hegbasikã ʋ-ɔde-gwɛ [ ˥ ˩ ˥ ˥ ˩ ˩ ˥ ˥ ˩ ] they had just started shaking each other (as a preliminary to a wrestling-match), when he fell down on his knees.

(b) to remain unfulfilled;

to fail, of a promise;

enya n-ɔnyaɽ̃ɛ̃ hia de-gwɛ [ ˩ ˩ ˥ / ˩ ˥ ˦ ˩ ] all the promises he has given have not been carried out.

(c) to sink in, of the nose, as an organic malformation;

ihu-ɛɽe de-gwɛ [ ˥ ˦ ˦ ˩ ˥ ˩ ] his nose is sunk in, deformed.

de 2 [ ˥ ]

in de [ ˥ ] kɛ(e) [ / ] to remain, also de [ ˥ ] kɛ [ / ] re [ ˥ ];

inya n-ɔde kɛ re bũ n-aɣaɽ-axwɛ (ɽe [ ˥ ]) [ ˩ ˩ ˥ ˥ ˩ ˥ ˦ ˩ ˥ ˦ ˩ ] “yams which remain are many that we may eat (them) to-morrow”: there remain for us many yams to be eaten to-morrow;

n-ɔde kɛe r-eʋa [ ˥ ˥ / ˦ (3-1) ] the remainder is there;

cf. kɛ 1 [ / ].

de [ / ]

to tie;

to fasten;

de [ / ] mu [ ˥ ] to tie to;

d-ɛɽe mu‿erhã na [ / ˩ ˩ ˩ ˥ ˩ ] tie it to this stick!

cf. Yor. de [ ˩ ];

v. gba 2 [ ˥ ].

de [ \ ]

an exclamation calling attention to one’s presence (A. Biogr.);

v. ge [ \ ].

dede [ ˩ ˥ ]

to embrace;

v. mu 1 [ ˥ ], va 2 [ ˥ ] mu [ ˥ ].

deɣe [ ˥ ˩ ]

(1) if;

deɣ-ɛr-owa, ta ma-ɽ̃ɛ̃-ɣ-irhi-ukpɔ̃ ʋ-eʋ̃ã [ ˥ / ˥ ˦ ˩ / / ˩ ˩ ˥ ˩ ˩ \ ] if he is not at home, tell him that I have taken a cloth from here!

(2) a particle implying that a question asked will be answered in the affirmative: “I hope..., I suppose ...”: deɣ-uma [ ˥ ˩ / ] I hope you are well?

dɛ [ ˥ ]

to buy;

eʋ̃i n-udɛe ɔna xĩ [ ˩ ˩ ˥ \ ˩ ˩ \ ] is this the thing you have bought?

id-osisi [ ˩ ˥ ˥ ˥ ] I bought a gun;

d-eʋ̃i na mɛ [ ˩ / ˩ ˥ ] buy this thing for me!

(e)n-ɔd-eʋ̃i‿kuɛ̃ [ ˩ ˩ / ˥ ] “he who buys on credit”: debtor;

cf. adɛ [ ˥ ˩ ];

v. xiɛ̃ [ ˥ ].

dɛ [ ˥ ] ɣe [ / ]

to see;

idɛ ɣ-ɛɽe [ ˩ ˧ / ˩ ] I saw it;

cf. bɛ [ ˥ ] ɣe [ / ], ɣe [ / ];

v. miɛ [ ˥ ].

dĩ 1 [ ˥ ]

to be brave;

ɔdĩ [ ˩ \ ] he is brave.

dĩ 2 [ ˥ ]

to be hoarse;

urhu dĩ‿ɛ̃ [ ˩ ˩ ˥ / ] “voice is hoarse (to) him”: he is hoarse;

v. ɛgogo [ ˥ ˥ ˥ ].

dia 1 [ ˥ ]

in dia [ ˥ ] ke [ ˥ ] to be near;

v. si [ ˥ ] kɛ [ / ].

dia [ ˥ ] ya [ ˥ ] to stay somewhere;

to lodge;

ɔdi-eʋ̃a ya [ ˩ ˩ ˩ / ˥ ] he (often, or usually) stays here (the ya is not used in relative sentences);

v. mu 1 [ ˥ ].

dia 2 [ ˥ ]

to become, be straight;

ɔdiae [ ˩ \ ] it is straight.

di‿a [ ˥ ˥ ]

to menstruate.

dido [ ˥ ˩ ]

(1) to be old;

idiom.;

used by old people instead of xĩ-ɔ̃maɛ [ ˩ ˥ ˩ ] for men, animals, and trees;

ahĩaʋ̃ɛ na dido [ ˥ ˦ / ˩ ˥ ˩ ] this is an old bird, e.g. if its flesh is tough.

(2) to be mighty, e.g. by possessing a powerful charm;

v. wohia [ ˥ ˩ ].

d-igwɛ [ ˥ ˥ ];

cf. de 1 [ ˥ ].

d-iɣo [ ˥ ˩ ] ɽua [ ˥ ];

cf. da 6 [ ˥ ].

d-ihoi [ ˥ ˩ ];

cf. da 6 [ ˥ ].

dĩna [ ˩ ˥ ]

to reach;

to arrive;

idĩn-eʋa, imami-ɔɛ̃ ʋ-owa [ ˩ ˩ ˥ (4-1) ˥ ˥ ˥ ˩ ˩ \ ] I arrived there (but) I did not find him at home;

idiom.: dĩn-odɛ [ ˩ ˩ ˥ ] lit. “to reach the road”: to be successful;

a curse: eʋ̃i n-uɽu hia ɛɣadĩn-odɛ nwuɛ [ ˩ ˩ ˩ ˥ ˦ / ˥ ˩ ˩ ˥ (4-1) ] lit. “things that you are doing all, it will not reach the road for you”: whatever you do will not meet with success;

this can only be used as a curse, not in conversation with a man who is unlucky, apparently because the expression itself is considered to be harmful;

v. heʋeheʋe [ ˥ ˥ ˥ ˥ ].

diɔ̃ [ / ]

to be senior;

idĩ-ɔ̃ɽ̃ɛ̃ [ ˩ ˥ ˩ ˥ ] I am senior to him ( “I senior him”);

cf. odiɔ̃ [ ˩ ˥ ];

v. dido [ ˥ ˩ ], ixiʋ̃i [ ˥ ˥ ˩ ].

d-itã [ ˥ ˩ ];

cf. da 5 [ ˥ ].

d-ivu [ ˥ ˩ ]

to (rot and) germinate;

of seed-yam only.

diʋ̃i [ ˩ ˥ ]

(1) to be deep;

ɛzɛ na diʋ̃i gbe [ ˩ / ˩ ˩ ˥ ˦ ] this river is very deep.

(2) to be hard to understand;

to be idiomatic;

exɔ-ɽe diʋ̃i gbe [ ˥ / ˩ ˩ ˥ ˦ ] his conduct is hard to understand;

ɛdo n-uzɛe na ɛdo n-ɔdiʋ̃i nɔ [ ˩ ˩ ˥ ˥ ˩ ˩ ˩ ˩ ˩ \ ˥ ] the Bini you speak is “deep” Bini, i.e. very idiomatic speech.

(3) to go to the bottom of a river, etc.;

v. iɽ̃aʋ̃iɽ̃ã [ ˩ ˩ \ ˩ ];

cf. diʋ̃idiʋ̃i [ ˦ ˦ ˦ ˦ ], udiʋ̃iʋ̃ɛ [ ˩ ˥ \ ˩ ].

diʋ̃idiʋ̃i [ ˦ ˦ ˦ ˦ ]

deep, but not narrow;

v. gulugulu [ ˦ ˦ ˦ ˦ ];

used with the verb ye [ ˥ ];

cf. diʋ̃i [ ˩ ˥ ].

d-ixwiɛxwiɛ ɽi‿ua [ ˥ ˩ ˩ ˥ / ]

not to reach normal size;

to fall short in size, of men, animals, but also of corn;

cf. xwiɛxwiɛɛxwiɛ [ ˦ ˦ ˦ ];

v. kpɛ-iri [ ˩ ˥ ˩ ] (of men and animals only).

d-iziɣa [ ˥ ˩ ˥ ];

cf. da 7 [ ˥ ].

do 1 [ ˥ ]

(1) to weave, also used of the spider.

du‿ido [ ˩ ˩ ˥ ] to weave (ido [ ˩ ˥ ] “weaving”).

d-ukpɔ̃ [ ˥ ˩ ] to weave cloth.

(2) to make baskets;

gũ ʋ̃ɛ hu‿ɔʋ̃a n-ɔgua du‿oxuae (ho [ / ]) [ ˩ ˥ ˩ ˩ ˩ ˩ / ˩ ˩ \ ] help me to look for a man who knows how to make baskets!

do 2 [ ˥ ]

(1) to attend, e.g. du‿ɛki [ ˥ ˥ ˩ ] “to attend market”: to trade;

du‿ikotu [ ˩ ˩ ˥ ˩ ] to attend at court, of chiefs;

do‿ugie, d-ugie [ ˥ ˩ ] to hold an ugie, of the Ɔba and his chiefs.

(2) to be in full swing, of trade in the market;

ɛki do [ ˩ ˩ ˥ ] the market is on, or is in full swing.

do 3 [ ˥ ]

to feed, of birds and bush-animals;

v. ɽe 1 [ ˥ ] (of man and domestic animals).

do [ ˥ ] ga [ / ]

to stand around somebody or something;

cf. ga [ / ].

do 1 [ / ]

a verb implying the idea “to come”, but always followed by another verb: “to come in order to do something”;

v. ya [ / ];

do s-ɛɣɛ na (sɛ 1 [ ˥ ]) [ / ˩ / ˩ ] “coming to reach this time”: up to this time;

until now.

do 2 [ / ]

to do something secretly;

ɔdo ɽu‿ɛe [ ˩ ˥ ˦ (4-1) ] he did it secretly.

do [ / ] guã [ / ] “to talk secretly”: to whisper.

do [ / ] gu [ ˥ ] guã [ / ] to talk to somebody in secret;

to whisper to somebody.

do [ / ] mu [ ˥ ] “to carry secretly away”: to steal (heavy things).

do [ / ] rhie [ / ] “to take secretly away”: to steal;

ɔdo ʋ̃-ɛ̃rhu rhie [ ˩ ˥ ˩ ˥ / ] he stole me my cap;

ɔdo ɛwu rhie gũ ʋ̃ɛ [ ˩ ˥ ˥ ˩ ˩ ˩ ˥ ] he stole a garment for me.

d-obɔ [ ˩ ˥ ];

cf. da [ / ].

d-omia [ ˩ ˥ ]

to move to and fro, of people ill, drunk, drugged, or in agony;

ɔɣidomia yo domia re ʋ-is-eʋa [ ˥ ˦ ˩ ˥ ˥ ˩ ˥ ˩ ˥ ˥ (4-1) ] he was writhing (to and fro) in agony when I came ( “reached”) there;

cf. d-oʋe [ ˩ ˥ ].

(e)doo [ ˥ ]

a common form of informal salute given when meeting somebody equal or inferior to oneself (same as koyɔ [ ˥ ˩ ]): hullo!

plur. wa doo [ ˩ ˥ ];

do tɛ [ ˥ / ] indicates that the speaker is worried or absent-minded (v. Ɔxwahɛ [ ˩ / ˩ ] song 2);

d-ɔmɔ o [ ˥ ˦ ˧ ] a salutation addressed to chiefs, v. ɔmɔ [ ˩ ˥ ];

do‿ɛwae n-ɔbũ [ ˥ ˥ ˩ ˩ ˥ ] “do, big family”: answer of the senior of a clan to the clan-greeting (v. la 3 [ ˥ ]);

instead of ɛwae [ ˩ ˩ ], ɛgbɛe [ ˩ \ ] or uniɛ [ ˥ ˥ ] can be used.

d-oʋe [ ˩ ˥ ]

to move to and fro without sleep;

cf. d-omia [ ˩ ˥ ].

dɔ̃ [ ˥ ]

to become, be thin;

lean;

ɔʋ̃a n-ɔdɔɛ̃ [ ˩ ˩ ˥ \ ] a thin, lean man;

cf. dɔ̃ [ / ] (?), udɔ̃ʋ̃ɛ [ ˩ \ ˩ ];

v. si 1 [ ˥ ].

dɔ [ / ] yɔ [ \ ]

to extinguish a fire;

dɔ‿erhɛ̃ yɔ [ ˩ ˥ ˩ ˥ ] quench the fire!

dɔ̃ [ / ]

to stretch itself, of a springtrap when catching;

ifi na dɔ̃ɽ̃ɛ̃ [ ˩ ˥ ˩ / ˩ ] the trap has stretched itself;

cf. dɔ̃ [ ˥ ] (?)

dɔlɔ [ ˩ ˥ ]

a verb indicating (1) that a certain action is performed again;

v. weri-egbe [ ˩ ˩ ˩ ˥ ];

ɔdɔlɔ ɽu‿ɛe [ ˩ ˩ ˥ ˦ (4-1) ] he did it again;

dɔl-egbe [ ˩ ˩ ˥ ] is also used, e.g. in dɔl-egbe ta [ ˩ ˩ ˥ ˥ ] to repeat (saying), dɔl-egbe ɽu [ ˩ ˩ ˥ ˥ ] to repeat (doing).

Hence, (2) to mend;

to repair;

in dɔlɔ [ ˩ ˥ ] ɽu [ ˥ ] to repair.

dɔlɔ [ ˩ ˥ ] yi [ ˥ ] to repair, and, to prepare;

also: to put in a safe place;

dɔl-etebuɽu yi, atekpaɔ [ ˩ ˩ ˥ ˩ ˩ ˥ ˥ ˩ / ] lay the table before we leave.

dɔl-amiɔʋ̃aʋ̃ɛ [ ˩ ˥ ˦ (3-1) ˩ ] “to settle adultery”: to pay the fine which is, at least, partly used for the pacification-sacrifice (v. zɔ [ / ]), and receive kola from the husband as a sign of reconciliation.

(3) dɔl-otɔ [ ˩ ˥ ˩ ] to propitiate the ground, e.g. after a suicide.

dɔlɔ 2 [ ˩ ˥ ]

in dɔl-owa [ ˩ ˩ ˥ ] to rub the walls of a house with water, mud, or leaves (Yor.) and cowdung in order to smoothe them;

cf. dɔlɔ 1 [ ˩ ˥ ].

dɔlɔ 3 [ ˩ ˥ ]

in dɔl-ukpɔ̃ [ ˩ ˥ ˩ ] to sew a cloth, or clothes (not only “to mend”);

cf. dɔlɔ 1 [ ˩ ˥ ];

v. emasini [ ˩ ˩ ˥ ˩ ], se [ ˥ ].

dɔɔ̃ [ ˩ ]

enticing (of women’s eyes);

v. sĩ‿ãɽo [ ˥ ˥ ˩ ].

dɔʋ̃ɛ [ ˩ ˥ ]

(1) to put rafters on a house previous to thatching it.

(2) to grow up;

idiom. for nwa 1 [ / ];

mostly followed by de [ / ] or re [ ˥ ] “coming”;

ɔɣadɔʋ̃ɛ re nɛ xerhe, iɣaagi-ɛɽ-ɛdo [ ˩ ˩ ˩ ˩ ˩ ˥ ˦ ˦ ˩ ˥ ˥ ˩ ˩ ˥ ] when he will be grown up a little, I shall be sending him to Benin.

(3) in dɔʋ̃-ĩyi [ ˩ ˩ ˥ ] to impose a law.

duduudu (and dududu?) [ ˥ ˥ ˥ ]

quite black, e.g. soil under a rubbish-heap;

ɔsieɽe duduudu [ ˩ / ˩ ˥ ˥ ˥ ] it is quite black;

cf. dũdũdũ [ ˦ ˦ ˦ ]

dũdũdũ [ ˦ ˦ ˦ ]

dark blue, like ink, police uniforms, and avocado-pears;

used with the verb bi [ ˥ ].

duɛ [ / ]

to scatter.

du‿ɛki [ ˥ ˥ ˩ ], du‿ikotu [ ˩ ˩ ˥ ˩ ], d-ugie [ ˥ ˩ ];

cf. do 2 [ ˥ ].

d-ugba [ ˥ ˩ ]

to dance the ugba [ ˥ ˩ ]-dance.

du‿ido [ ˩ ˩ ˥ ], d-ukpɔ̃ [ ˥ ˩ ];

cf. do 1 [ ˥ ].

duʋ̃u [ ˩ ˥ ]

(1) to pound;

ɔduʋ̃-ema [ ˩ ˩ ˥ ˩ ] he is pounding fufu;

duʋ̃-exwae [ ˩ ˥ ˩ ] to make an exwae [ ˥ ˩ ]-charm, exwae [ ˥ ˩ ] is always pounded and then made (ma 4 [ ˥ ]) into an oblong lump;

duʋ̃-exwae comprises the entire process.

(2) to forge;

not used metaphorically.

dyɛyɛŋdyɛyɛŋ [ ˥ ˥ ˥ ˥ ]

imitation of the noise made by the emada’s anklets (aba [ ˥ ˩ ] or ɛɽ̃ɔʋ̃ɔ [ ˥ ˩ ˩ ]).

dʒɔdʒɔdʒɔ [ ˩ ˩ ˩ ]

describes the noise made by lubasere [ ˥ ˩ ˥ ˥ ].

eba [ ˩ ˥ ]

(1) a timber-tree, Lophira procera;

leaves are red at first, and become green later on.

(2) red tail feather of the grey West African parrot;

same as ebaxuɛ [ ˩ \ ˩ ];

cf. ba 1 [ / ].

ebã [ ˩ ˥ ]

nakedness;

cf. bã [ ˥ ].

ebã [ ˩ \ ]

now;

same as enwa [ ˩ \ ] and nia [ / ];

ebã‿ure [ ˩ ˥ ˥ \ ] now you have come!

ɔd-ebã [ ˩ ˩ \ ] he is coming now;

ebã niã [ ˩ ˥ / ], same as ebã;

ebãbã [ ˩ \ \ ] just now.

ebaɣa [ ˩ \ ˩ ]

restiveness;

v. zɛ 1 [ ˥ ].

ebe [ ˩ ˥ ]

(1) leaf;

herb;

special herbs (and other plants called ebe): eb-aɣad-eha [ ˩ ˥ ˩ ˩ ˥ ] “three-pointed leaf” (cf. eha [ ˩ ˥ ]): a shrub, Allophyllus africanus.

eb-ahãhi [ ˩ ˥ ˩ ˩ ] a shrub, Piper umbellatum;

fruit used as a medicine against dysentery;

leaf as substitute for toilet-paper (cf. hã [ / ] (?); ɛhi [ ˩ ˩ ] (?)).

eb-ahɛ [ ˩ \ ˩ ] fern;

there are two sorts distinguished by A.: eb-ahɛ n-oɣĩ-ɔ̃ba [ ˩ \ ˩ ˥ ˥ ˥ ˥ ] (meaning?), the larger sort, said to be “useless”, and eb-ahɛ ne giɛɽɛ [ ˩ \ ˩ ˥ ˩ ˩ ] “the small fern”, used for closing both ends of present-parcels sent to the Ɔba;

it is also tied (in bunches) to omɛ [ ˥ ˥ ], the palm-leaf fringes, at every juju-shrine;

it is an auspicious plant, and without it as a sign of friendship the juju will not accept any sacrifice;

its seed is difficult to be seen, and therefore it brings prosperity in life to the man who sees it;

it is as much worth as osumaɽe [ ˩ ˩ ˩ ˩ ], the fruit of uɽuhe [ ˩ ˩ ˥ ], and the placenta of a cow;

eb-akpɛ [ ˩ ˥ ˦ ] a plant, Millettia thonningii;

the leaf is used against dysentery.

eb-eni [ ˩ ˥ ˦ ] (eni [ ˩ ˥ ]) a kind of leaf (not the one called “elephant-grass”) used as thatch;

it lasts for about five years, and if there is a fire in the house, for seven or more years (v. ebi‿ɛba [ ˩ ˥ ˥ ˦ ]).

(eb-eʋariɛ [ ˩ ˥ ˩ ˥ ] another name for the fish aɽɔe [ ˥ ˩ ]; when dried, its skin is oily like the leaf wrapped around eʋariɛ [ ˩ ˩ ˥ ]).

eb-ɛgogo [ ˩ ˥ ˥ ˥ ] a tree (F.D. list: ebogogo), Carapa procera;

leaves are used to cover the ridge of thatched roofs;

they are tied to ɛkwe [ ˩ ˥ ] (palm branches that are woven together).

ebi‿ɛba [ ˩ ˥ ˥ ˦ ] an inferior sort of eb-eni [ ˩ ˥ ˦ ];

used for parcelling food-stuff.

eb-iɣ-ɛdo ɽe [ ˩ ˥ ˥ ˩ ˥ ] “leaf of the money the Binis are eating”: a small plant, Ageratum conyzoides;

it has a white “cotton”-tuft at its top;

used in the following symbolic way: if somebody comes with a request to an influential clerk or a man in an important position, he will be shown this leaf as a veiled question for a bribe or a present, hence the name.

eb-is-ũgu [ ˩ ˥ ˦ (3-1) ] (isã [ ˩ ˩ ]) “leaf of vulture-faeces”: a leaf used for rubbing house-walls;

it is mixed with charcoal and gives the walls a black colour (v. usie [ ˩ ˥ ]);

its name probably comes from some similarity of its quickly growing patches with the splashed faeces of vultures.

eb-itɛtɛ [ ˩ ˥ ˩ ˩ ] an afɔ [ ˩ ˥ ]-leaf used for a soup (v. unwɔʋ̃ɛ [ ˩ ˩ ˩ ]) and for purposes of purification.

eb-ɔdɔ̃dɔ̃ [ ˩ ˥ ˦ ˦ ] a small plant, Talinum triangulare;

used in preparing a soup (v. afɔ [ ˩ ˥ ]) with a taste similar to that of ocro-soup;

eb-ɔdɔ̃dɔ̃ n-ule na ɽu amaamɛ [ ˩ ˥ ˦ ˩ ˥ ˥ ˩ ˩ ˩ \ ˥ ] this ɔdɔ̃dɔ̃-soup you have made is watery.

eb-uʋ̃ɛ [ ˩ ˥ (4-1) ] “salt-leaf”: a creeper, Manniophyton africanum;

it causes itching when touched, hence the name.

ebe n-ɔy-ɔba [ ˩ ˩ ˥ / ˥ ] (yɛ [ / ]) “the leaf that pleases the Ɔba”: a tree, Monodoramyristica, same as ikposa;

it is sald that somebody once showed its leaf to the Ɔba and that the Ɔba was pleased with it and gave the man a wife and a servant;

the flower of this tree, called iyɔha [ ˩ ˩ ˩ ], “pawn”, is used in a game.

Redupl. ebebe [ ˩ \ ˥ ] or [ ˩ ˥ ˦ ] green;

ɔɽu‿ebebe [ ˩ ˩ ˩ \ ˥ ] it is green.

(2) paper;

also: ebe n-agb-ẽbe (or n-aya- [ ˩ ˥ ]) [ ˩ ˩ / ˩ ˥ ] lit. “leaf that is used for writing”.

(3) book;

also: ebe n-atie [ ˩ ˩ ˩ / ] “leaf that is read” or, eb-ebo [ ˩ ˥ ˦ ] “European leaf”;

eb-imu [ ˩ ˥ ˩ ] warrant of arrest.

ebɛ [ ˩ ˥ ]

wine-tapping;

cf. bɛ [ / ].

ebɛ̃ [ ˩ ˥ ]

boundary between farms of owners sharing the same plot;

cf. ebɛ̃ [ ˩ ˩ ] (?);

v. sɛ 1 [ ˥ ].

ebɛ̃ [ ˩ ˩ ]

pointed iron rods or broken glass (covered) serving to keep people off from farmland;

cf. ebɛ̃ [ ˩ ˥ ] (?)

ebi [ ˩ ˥ ]

darkness;

mostly reduplicated: ebiebi [ ˩ ˥ ˦ ];

ebiebi so gbe [ ˩ ˥ ˦ ˧ ˨ ] “darkness has darkened much”: it is very dark;

ebiebi so [ ˩ ˥ ˦ ˧ ] “darkness is darkening”: it is getting dark;

cf. bi 1 [ ˥ ];

ʋiɽiʋiɽi [ ˩ ˩ ˩ ˩ ].

ebo [ ˥ ˦ ]

European;

white man;

ebo n-ɔxwa [ ˥ ˩ ˥ ˩ ] “the great white man”: the Governor;

eb-igɛdu [ ˥ ˦ ˦ ˦ ] manager of a timber-camp;

cf. Yor. oyĩbo [ ˩ ˩ / ].

ebɔbɔzi [ ˩ ˩ ˩ ˥ ]

(ɔ- seems also to be used as a prefix) a dish prepared from cassava: unground cassava is cooked, then cut in slices, and kept in water until daybreak.

It is eaten during farmwork because it is easy to prepare and can be kept;

it is considered to be rather inferior, and it is mostly eaten by poor people;

ebɔbɔzi is said to have been the original way of preparing cassava (together with efɛ̃rhinyɛ [ ˩ ˩ ˥ ˩ ]) before ekpukpu [ ˩ ˥ ˥ ], usi [ ˩ ˥ ], and igaɽi [ ˥ ˩ ˥ ] were introduced, which are the most usual cassava dishes now.

ebubɛ [ ˩ ˩ ˩ ]

dust;

fine sand;

v. exae [ ˥ ˩ ].

ebubule [ ˩ ˩ ˩ ˥ ]

a herb used as an ingredient for soups by the Akure people (Yorubas);

it is said to be able to cure elapurhu [ ˩ ˥ ˦ ˦ ], fugitive swellings.

eda [ ˩ ˥ ]

rain-water;

cf. da [ / ].

edae [ ˩ / ]

a “tying”-charm used to ward off death, in cases of fainting, unconsciousness, or approaching death;

agb-edae y-ɔɽ-uhuʋ̃u ʋ-ɔkuɔɽe [ ˩ ˥ / ˩ ˩ ˩ ˩ ˥ / ˩ ] edae was tied to his head when he had fainted.

Edaikɛ̃ [ ˩ / ˥ ]

title of the heir to the throne in Benin;

he has a court of his own at Uselu [ ˩ ˩ ˥ ], and is a member of the Uzama [ ˩ ˥ ˩ ].

edaʋ̃ɛ [ ˩ \ ˩ ]

examination;

cf. daʋ̃ɛ [ ˩ ˥ ].

ede 1 [ ˩ ˥ ]

buffalo;

bush-cow;

cf. Yor. ede [ ˩ / ].

ede 2 [ ˩ ˥ ]

a strong creeper consisting of many threads.

edɛ [ ˩ ˥ ]

(1) a grey hair.

(2) grey: ɔfua ʋ-edɛ [ ˩ ˥ ˦ ˧ ] it is grey (lit. “white”) like grey hair;

v. tɔ [ ˥ ], emuɛ [ ˩ ˩ ].

edi [ ˥ ˥ ]

civet-cat;

v. ɔxɛ 2 [ ˩ ˥ ].

edia n-ukpakɔ̃ [ ˩ ˩ ˥ ˥ ˩ ]

a kind of white yam with a faint smell;

cf. ukpakɔ̃ [ ˥ ˥ ˩ ];

v. ema 2 [ ˩ ˩ ].

edigue [ ˩ ˩ ˩ ]

villager: bushman;

cf. dia 1 [ ˥ ], igue [ ˥ \ ].

edĩɽ̃ã [ ˩ ˥ ˩ ]

here;

more vague than eʋ̃a [ ˩ \ ] “this spot”: this side, way, part;

in this place;

edĩɽ̃ã‿ɔye ɽa [ ˩ ˥ ˩ ˩ ˥ ˩ ] is it in this place?

Edogũ [ ˩ ˥ ˥ ]

title of a war-chief;

Praise-name: v. Abigẽgẽ [ ˥ ˩ ˥ ˥ ];

cf. Yor. ogũ [ ˦ ˦ ].

edɔ̃ [ ˥ ˩ ]

a large flying insect;

it sheds its wings;

edible.

Edɔni [ ˥ ˩ ˥ ]

name of an Ɔba.

edɔʋ̃ɛ [ ˩ \ ˩ ]

roof, the whole construction, including the thatch, but not used for iron sheets, v. ekpamaku [ ˩ ˩ ˥ ˦ ]: edɔʋ̃-owa na mayo gbe [ ˩ ˥ ˦ ˧ / ˥ ˥ \ ] the roof of this house is not very high.

eduɽava [ ˩ ˥ ˥ ˩ ]

driver (form used by old people and women; nowadays, edɽaeva is generally used).

ee [ ˦ ]

answer to the salute koyɔ [ ˥ ˩ ] ( “yes”);

ee-ko [ ˦ ˥ ] “yes, friend!”

efa [ ˩ ˩ ]

a “band” of the Ɔba’s who purify breaches of taboos (awua [ ˩ ˩ ]) at the Ɛguae [ ˩ ˩ ];

they are relatives of the Ɔba;

the sacrifice to otɔe [ ˩ ˩ ] is also performed by them;

they form a special sib under the Ogi-efa [ ˩ ˥ ˩ ˩ ].

efada [ ˩ ˩ ˥ ]

missionary, especially a Roman Catholic father.

Engl.

efɛ̃ [ ˩ ˩ ]

(1) side (of the body);

efɛ̃ xia ʋ̃ɛ [ ˩ ˩ ˩ ˥ ] “(my) side aches me”;

ɔgb-eʋ̃i y-ɔʋ̃-efɛ̃ [ ˩ ˥ ˦ ˩ ˥ ˩ ] he hit me (something) in the side.

(2) efɛ̃-so [ ˩ ˩ ˥ ] some parts (not a good expression, considered as “boyish” speech, v. ihe [ ˥ ˩ ]);

efɛ̃-so yema ʋ-ɔ [ ˩ ˩ ˥ / ˩ \ ] some parts are still good in it.

efɛ̃rhinyɛ [ ˩ ˩ ˥ ˩ ]

a dish made from unsifted cassava: the cassava is ground, and the starch (usi [ ˩ ˥ ]) pressed out;

the remaining powder is left for two days to ferment, and is then fried.

This dish has been given up by the Binis, but it is still the stock food of the Jekris and Sobos;

cf. Port. farinha;

v. ebɔbɔzi [ ˩ ˩ ˩ ˥ ], igaɽi [ ˥ ˩ ˥ ], ekpukpu [ ˩ ˥ ˥ ].

efi [ ˩ ˩ ]

violent storm.

efu [ ˩ ˩ ]

bullet;

v. igele [ ˩ ˩ ˩ ] (shot), uke [ ˩ ˥ ].

efũ [ ˩ \ ]

fleshy parts, flesh, of animals and human beings.

ega 1 [ ˩ ˥ ]

main part of the cult of Ɔxwahɛ [ ˩ / ˩ ] known to adult men only;

cf. ga 1 [ ˥ ], ugaʋ̃ɛ [ ˩ \ ˩ ].

ega 2 [ ˩ ˥ ]

a fence across the bush on which traps are set;

also: ega‿ifi [ ˩ ˥ ˥ ˦ ] (ifi [ ˩ ˥ ] trap);

cf. ga [ / ].

egalahi [ ˩ ˩ \ ˩ ]

small drinking-glass;

liqueur glass;

cf. Engl.

egedege [ ˩ ˥ ˥ ˦ ]

a double-storey house;

v. kpɛtɛsi [ ˩ ˥ ˩ ].

egie [ ˩ ˩ ]

title (of a chief) egi-asegbeɽe [ ˩ ˥ ˥ ˩ ˥ ˩ ] hereditary title;

short for egie n-aɽe ɔsegbe‿ɔsegbe [ ˩ ˩ ˩ ˩ ˩ ˥ ˩ ˩ ˥ ˩ ] “title that is taken (‘eaten’) turn by turn”;

hereditary titles are those of the Ezɔmɔ [ ˥ ˥ ˥ ], Oliha [ ˥ ˥ ˩ ], Ɛɽo [ ˩ ˥ ], Edɔhɛ̃ [ ˩ ˩ ˥ ], Ɔlɔtɔ̃ [ ˥ ˥ ˥ ], Ehɔlɔ N-iɽe [ ˥ \ ˩ ˥ ˥ ] and Elogbosɛ [ ˩ ˥ ˩ ˥ ] (also called Ologboshere);

also Ogiaʋ̃ɛ [ ˩ ˩ ˥ ], Ɛlema [ ˥ ˥ ˥ ], and those of the Ogies;

not hereditary are the “body-titles” (egi-egbe [ ˩ ˥ ˥ ˦ ]), i.e. those of the chiefs representing the Ɔba’s eye, head, etc. as well as the Ɛhi‿ɔba [ ˩ ˥ ˥ ˥ ], and the titles of the Eɣaɛʋo [ ˩ ˩ ˩ ] chiefs;

cf. ugie [ ˩ ˩ ] (?), ogie [ ˩ ˩ ], igie [ ˩ ˩ ] (?).

Egi-enwa [ ˩ ˩ ˩ ˥ ]

a clan which is said to have originated from Akurɛ.

Chief Edogũ [ ˩ ˥ ˥ ] belongs to it;

cf. ogie [ ˩ ˩ ] (?);

v. ɛgbɛe [ ˩ \ ].

Egi-esã [ ˩ ˥ ˥ ˩ ]

a sib to which most Ishan (Esã [ ˥ ˩ ]) people belong;

its head is the Ezɔmɔ [ ˥ ˥ ˥ ] who is said to have been king of Ishan at one time.

Chief Unwagwɛ [ ˥ ˩ ˩ ] also belongs to this sib;

cf. ogie [ ˩ ˩ ];

v. ɛgbɛe [ ˩ \ ].

egilɛ [ ˥ ˩ ˩ ]

land-snail;

v. akeɽekeɽe [ ˩ ˩ ˩ \ ˩ ].

Egɔ [ ˩ ˩ ]

a Bini village situated on the road leading to Siluko (Is-iloko [ ˩ ˥ ˦ ˩ ]).

eguɛegbe [ ˩ ˥ ˦ ]

(1) a force serving Ɔxwahɛ [ ˩ / ˩ ] and represented in his shrine;

it reminds the god of any broken oaths that were sworn by him, and it also helps to kill a man who has trespassed against him: lit. “helper to kill”;

cf. gu [ ˥ ], ɛɽe [ ˥ ˩ ], gbe [ ˥ ].

(2) a rope with a noose meant to entrap the victim’s foot;

used in the trap otohio [ ˩ \ ˩ ].

eguozaa [ ˩ \ ˩ ]

cry of onlookers used to encourage people who are felling trees on a new farm.

egwi [ ˩ ˥ ]

the land-tortoise;

it is the clever animal in folklore;

praise-names: eʋ̃i z-okp-owɛ [ ˩ ˩ ˩ \ ˩ ] “the thing that swaggers” (proudly);

eʋ̃i nyakã [ ˩ ˩ ˩ ˥ ] “the thing that walks like a cripple”;

v. emosima [ ˩ ˥ ˩ ˩ ], ɛɽuʋɔ [ ˩ ˥ ˩ ], elukeluke [ ˩ ˩ ˥ ˩ ˥ ].

egba [ ˩ ˥ ]

hunter’s hide;

v. ɔxɛ 2 [ ˩ ˥ ].

egbagbɔ [ ˩ ˩ ˥ ]

faith;

belief;

nowadays iyayi [ ˩ ˥ ˦ ] is more in use;

cf. Yor. gba gbɔ [ ˩ / ].

egbaha [ ˥ ˩ ˩ ]

beam supporting the wall above a door.

egbalaka [ ˥ ˩ ˩ ˩ ]

ladder.

egbaɽozaɽo [ ˩ ˥ ˩ ˥ ˩ ]

an illness similar to esalɔ [ ˩ \ ˩ ];

it attacks the hands or feet in the form of pimples which are very painful;

there is no swelling, but a discharge of mucus;

if treated, it breaks out at another spot;

cf. gbe [ ˥ ], zɛ 2 (?) [ ˥ ], aɽo [ ˩ ˩ ].

egbaxiã [ ˩ ˩ ˥ ]

lover, used of women but also of men;

the word does, however, not necessarily imply sexual relations.

egbe [ ˩ ˥ ]

(1) body;

egbe n-ɔkp-ɔʋ̃a (kpe [ / ]) [ ˩ ˩ ˩ / (4-1) ] “body that is beating a man”: a kind of jerking pain in the bones, perhaps due to rheumatism;

also called egbe n-ɔfi‿ɔʋ̃a‿eʋ̃i [ ˩ ˩ ˩ ˩ ˩ ˩ ˩ \ ] “body that is striking a man a blow”;

idiom.: egbe ʋ̃ɛ da ʋ̃ɛ [ ˩ ˩ ˥ ˩ ˥ ] “my body is precious to me”: I am careful not to hurt myself;

imu‿egbe gb-okuta [ ˩ ˥ ˥ ˦ ˩ ˥ ˥ ] “I took body struck stone”: I hit myself against a stone;

egbe gu‿ɛe ɽu [ ˩ ˥ ˩ / ˥ ] “body is doing with her”: she is having a miscarriage (there is said to be no wilful abortion nor abortive medicine; but others, e.g. repudiated lovers, are occasionally, though not frequently, held to be the cause of miscarriages);

egbe mu‿ɛ̃ [ ˩ ˥ ˦ (4-1) ] he is fooling about, or intruding, out of high spirits;

iɽu‿ɛɽe y-egbe n-ɔhɛ [ ˩ ˥ ˥ ˦ ˩ ˩ ˩ ˥ ] “I did (it) to him to (his) body as (lit. ‘give’(?)) a present”: I did this to him without his being able to take revenge;

egbe is further used in the following compound expressions: egb-amɛ [ ˩ \ ˩ ] = ɔkp-ɛ̃zɛ [ ˩ \ ˩ ] riverside;

bank (Egh. Hist.);

egb-ekɛ̃ [ ˩ ˥ ˩ ] house-wall;

egb-owa [ ˩ ˥ ˦ ] latrine;

the general term;

not as outspoken and “boyish” a term as ow-isã [ ˩ \ ˩ ].

(2) one another;

each other;

iɽ̃ã gu egbe gbĩna [ ˥ ˩ ˥ ˥ ˦ ˩ ˥ ] they fought each other.

(3) the same (with ɔni [ ˥ / ] “that”);

egb-ɔn-iw-en-udo mɛ [ ˩ ˥ / ˥ ˦ ˩ ˥ ] “that body (which) I said (wɛ [ / ]) that you might weave for me”: the same that I told you to weave for me.

(4) will;

egbe n-uyasu ʋ̃ɛ‿iɽ-egbe [ ˩ ˩ ˥ ˥ ˩ ˥ ˥ ˩ \ ] “body you took to lead (= accompany) me is not (sc. your own) body”: it was not of your own will that you accompanied me;

egbe‿iɽ-egbe n-uyaha ʋ̃-osa [ ˩ ˥ ˥ ˩ ˩ ˥ ˥ ˩ ˩ \ ] it was not of (your own) will that you paid me (your) debt (the i may also be omitted or, at least, be very faint).

(5) though (v. rhe [ / ]);

egbe n-uya ɽu‿ɛe, t-iɣayegb-uɛ [ ˩ ˩ ˥ ˥ ˦ (4-1) ˥ ˦ / / ] “body you took to do it, I shall still flog you”: though you have done it (viz. in spite of your previous refusal), I shall still flog you!

egbe n-imaya hemi-ɔɛ̃, iyesiɛ̃ nɛ [ ˩ ˩ ˥ ˥ ˥ ˥ ˥ \ ˩ ˥ ˩ \ ] “though I had not yet seen him, I still denied for him”, viz. that he had done a certain thing.

egbemuʋ̃ɛ [ ˩ ˩ \ ˩ ]

high spirits;

cf. egbe [ ˩ ˥ ], mu 1 [ ˥ ].

egbeɽɔxɔʋ̃ɛ [ ˩ ˩ ˥ \ ˩ ]

easylife;

leisure, as e.g. the wife of a “big” man with many servants has;

cf. egbe [ ˩ ˥ ], ɽɔxɔ [ ˩ ˥ ].

egbɔ [ ˩ ˥ ]

felling trees, when making a new farm;

egbɔ fo nɛ ʋ-ugbo ɽuɛ ɽa [ ˩ ˥ ˦ ˩ ˥ ˩ / ˩ ˩ ] is the felling of trees finished already on your farm?

cf. gbɔ [ ˥ ];

v. itẽrhã [ ˩ ˩ ˩ ].

egbɔ̃ [ ˥ ˩ ]

(1) a high fence (with openings at the side) made of ixiʋ̃i [ ˥ ˥ ˩ ]-trees, and standing at the village entrance (uɣe [ ˥ ˩ ]);

it keeps off evil spirits and bad charms;

ixiʋ̃i is used because of its particular “power” as the most senior, “aged”, tree.

(2) a name.

egbɔɣɔ [ ˥ ˩ ˩ ]

native tobacco, much planted on farms.

egbu [ ˥ ˥ ]

a kind of woodpecker with a big head and short beak (akpalakp-erhã [ ˩ ˩ ˩ ˩ ˥ ] has a smaller head, but its beak is a little longer).

eɣã [ ˥ ˩ ]

(1) chain;

not as big as ɔgiɔɽɔ [ ˩ ˥ ˥ ];

eɣã na kɔ̃kɔ̃ gbe [ ˥ / ˩ ˩ ˥ ˦ ] this chain is very big.

(2) prison (in the meaning of imprisonment);

amu‿ɛ̃ y-eɣã [ ˩ ˥ ˦ ˧ ˩ ] they put him in prison;

cf. Yor. ɛnwɔ [ ˩ ˩ ];

cf. also oleɣã [ ˥ ˥ ˩ ], ɔsuoleɣã [ ˩ ˩ ˩ ˩ ];

v. ogba 1 [ ˥ ˩ ].

Eɣaɛʋo [ ˩ ˩ ˩ ]

“sharers of the country”: this term refers to two groups of Bini chiefs, the Eɣaɛʋo N-ogbe [ ˩ ˩ ˩ ˥ ˩ ] and the Eɣaɛʋo N-oɽe [ ˩ ˩ ˩ ˥ ˥ ].

While the first group contains the household officials at the Ɛguae [ ˩ ˩ ], the second consists of the fiefholders in the country, who, however, reside in Benin City.

The four most important members of this group are: Iyasɛ [ ˥ ˩ ˥ ], Esɔgbã [ ˥ ˩ ˥ ], Esɔ̃ [ ˥ / ], and Osuma [ ˥ ˩ ˥ ];

they are also called Eɣaɛʋo n-enɛ [ ˩ ˩ ˩ \ ˩ ], “the four Eɣaɛʋo”;

while the others are the Eɣaɛʋo n-ikotɔ [ ˩ ˩ ˩ \ ˩ ˩ ], the “lower eɣaɛʋo”;

cf. ɣae [ / ], ɛʋo [ ˩ ˩ ], Ogbe [ ˥ ˩ ], oɽe [ ˥ ˥ ].

eɣitã [ ˩ ˥ ˥ ]

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

of Yor. origin?

eɣo [ ˩ \ ]

(1) rubbish lying in the house in the morning before it is swept;

v. ikpoleɣo [ ˩ ˥ ˦ (3-1) ].

(2) bad taste in, and smell from, the mouth, esp. in the morning.

eɣo [ ˩ ˩ ]

present of food given to e.g. emosima [ ˩ ˥ ˩ ˩ ], the tortoise, when seen by a worshipper of Ɔxwahɛ [ ˩ / ˩ ].

eɣoɣo [ ˩ ˥ ˥ ]

a tree, Trichilia prieuriana, but also Duboscia viridiflora;

used as firewood only.

eɣoɽɛ [ ˩ ˥ ˩ ]

an idiomatic word for conception, pregnancy, used when wishing that young people or foreigners may not understand what is being said;

v. rhie [ / ].

eɣɔ [ ˩ ˥ ]

eating-feast;

cf. ɣɔ [ / ].

eɣute [ ˥ ˥ ˥ ]

camp near the river;

beach;

eɣute n-ɔmose [ ˥ ˥ ˩ ˩ ˩ ˥ ] “a beautiful shore”, beginning of a Christian hymn in Bini;

cf. Yor. ebutɛ [ ˩ / ˥ ].

eha [ ˩ ˥ ]

three;

ɛd-eha [ ˩ ˥ ˦ ] three days;

ax-eha [ ˩ ˥ ˦ ], [ ˩ \ ˥ ] three pots;

axe-n-eha [ ˩ ˩ \ ˩ ] the three pots;

eha‿irɔ ʋ-ugie [ ˩ ˥ ˥ \ ˥ ˦ ] “three are not in twenty”: seventeen;

redupl. eheha [ ˥ ˩ ˥ ] all the three;

eheha [ ˩ \ ˩ ] in groups of three.

ehã [ ˩ ˥ ]

in ehã‿ẽgbe hia [ ˩ ˥ ˥ ˦ ˧ ] dressing up;

originally: dressing up as masquerade dancer;

cf. hã 2 [ / ].

ehã [ ˥ ˩ ]

six;

iɽ̃ã ehã de [ ˥ ˩ ˥ ˩ / ] six of them are coming.

ehaɛkpɛ̃ [ ˩ \ ˩ ]

name for the group of chiefs who are neither members of the Uzama [ ˩ ˥ ˩ ] nor of the Eɣaɛʋo [ ˩ ˩ ˩ ].

Their leader is chief Ɔbas-ogie [ ˥ ˥ ˦ ˩ ];

cf. ɛkpɛ̃ [ ˩ ˩ ] (?)

ehãkɔ̃ [ ˩ \ ˩ ]

film on teeth;

cf. akɔ̃ [ ˩ ˩ ], ehɛ̃ [ ˩ ˥ ] is not used alone.

ehaya [ ˩ ˥ ˩ ]

hire;

rent;

ehaya umu‿ikɛkɛ ɽuɛ yi ɽa [ ˩ ˥ ˩ ˥ ˥ ˥ ˩ ˩ / ˦ ˩ ] “(is it) hire you put your bicycle on”: do you hire your bicycle out?

cf. Engl.;

v. iɣo 1 [ ˥ ˥ ].

ehe [ ˥ ˩ ]

food given to one’s wife to be cooked;

v. we [ ˥ ], emehe [ ˩ ˥ ˩ ].

ehe [ ˩ ˥ ]

(1) place;

iri-ehe [ ˩ ˩ ˩ ˥ ] “I am going somewhere”: I am going on a journey, or, on a walk;

eheikehe [ ˩ ˥ ˩ ˥ ] wherever;

eheikehe n-ɔrhirhisɛ, ɛʋ̃-ɔ̃ma gbĩna (ʋ̃ɛ [ / ]) [ ˩ ˥ ˩ ˩ / ˥ ˥ ˥ / / ˥ ˩ \ ] wherever he goes, he must fight;

v. (e)d―.

(2) chance, same as eke [ ˩ ˥ ];

imami-ehe n-aɽu‿ɛe [ ˥ ˥ ˩ ˩ ˥ ˩ ˥ \ ] I have no chance to do it.

(3) menstruation;

v. owa [ ˩ ˥ ], ukpɔ̃ [ ˩ ˩ ].

ehɛ̃ [ ˥ ˩ ]

fish;

eh-ɔ̃gbɔ̃ [ ˥ / ˩ ] fresh fish;

ehɛ̃ n-ɔkae [ ˥ ˩ ˥ \ ] dried fish.

Ehɛ̃gbuda [ ˩ ˥ ˥ ˩ ]

name of an Ɔba;

he instituted the Ibiwe [ ˩ \ ˩ ]society.

Ehɛ̃mihɛ̃ [ ˩ ˩ \ ˩ ]

name of an Ɔba.

(e)hia [ ˩ ˥ ]

all;

vi-ehia re [ ˩ ˥ ˦ ˧ ] bring them all!

ena hia-ɽ-ɔɣɔe [ ˩ ˩ ˥ ˦ (4-1) ] all these (things) are his;

idiom.: ehia‿ehia xĩ [ ˩ ˥ ˥ ˩ ˥ ] “all is all”: it is all the same, and ehia‿ehia xĩ mɛ [ ˩ ˥ ˥ ˩ ˥ ˦ ], ehia‿e hia xĩ ʋ̃ɛ-ɽe [ ˩ ˥ ˥ ˩ ˩ ˥ ˩ ] it is all the same to me (-ɽe means something like “concerning it, in reference to it”).

ehiaɣa 1 [ ˩ ˩ ˩ ],

also ihiaɣa, (1) tassel;

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

(2) a small bell worn by some priests.

ehiaɣa 2 [ ˩ ˩ ˩ ]

naught;

nil.

ehɔ 1 [ ˩ ˥ ]

(1) ear;

v. daʋ̃ɛ [ ˩ ˥ ].

(2) edge;

ehɔ-ɽe [ ˩ / ˩ ] its edge (of a table, cloth, etc.);

cf. the use of Yor. eti [ ˧ ˥ ].

ehɔ 2 [ ˩ ˥ ]

(1) an annual sacrificial festival to the ancestors;

iɽ̃ã ɣaɽu‿ehɔ [ ˥ ˩ ˥ ˩ ˩ ˥ ] they are performing the ehɔ-festival (or: ri‿ehɔ [ ˩ ˩ ˥ ]);

v. orhu 2 [ ˩ ˥ ].

(2) (with a god’s name as a following genitive): an annual festival of a god, e.g. eh-olokũ [ ˩ ˥ ˥ ˦ ] festival of Olokũ [ ˥ ˥ ˦ ];

eh-osũ [ ˩ ˥ ˦ ] festival of Osũ [ ˩ ˥ ].

The latter takes place about April;

the ewaisɛ [ ˩ ˩ ˩ ], the priest’s assistants, beat drums (iɣede [ ˩ ˩ ˩ ]) and dance, and while dancing they perform magical tricks;

these are said to be taking a tortoise out of their abdomen, vomiting scorpions, stabbing themselves with knives without injury, and sowing plants which grow up immediately.

The priest himself is said to turn into a leopard, elephant, chimpanzee, an oil-palm, etc., transforming himself into a cow being the most difficult degree.

Ehɔ [ ˩ ˩ ]

a village on the boundary between Bini and Ishan country;

“Ehor”.

Ehɔ̃dɔ [ ˩ ˥ ˥ ]

title of a chief who supervises (and helps in) the butchering of animals for the Ɔba, and slaughters at all the Ɔba’s sacrifices;

he is given parts of the slaughtered animals;

a praise-name is: Ehɔ̃dɔ n-ɔriaɽ̃aʋ̃ɛ [ ˩ ˥ ˥ (4-1) ˩ ˩ ˩ ] “Ehɔ̃dɔ the meat-eater”

ehɔɣae [ ˩ ˥ ˥ ]

a term derived from the ogwɛga [ ˩ \ ˩ ]-position ɔh-ɔɣae [ ˩ ˥ ˥ ] (v. ɔha [ ˩ ˥ ]);

this position is believed to indicate enmity from a brother by the same father, hence ehɔɣae means something like: “a brother by the same father who is, at the same time, one’s enemy”, “hidden enemy among one’s relatives”.

It seems, however, that the term can also be used without any connotation of enmity, only to denote paternal relatives.

(A brother by the same mother is not usually one’s enemy; this was explained by the fact that he is “of the same blood”, and that he shares one’s properties.) Cf. ɔɣae [ ˩ ˥ ].

ehɔʋ̃ɛ [ ˩ \ ˩ ]

purification (general term);

cf. hɔʋ̃ɛ [ ˩ ˥ ];

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

Eka [ ˩ ˥ ]

the Ika-people (and language) inhabiting the Agbor Division of Benin Province, and Igbãkɛ [ ˩ ˥ ˩ ] in the Benin Division;

they are a branch of the Ibo-speaking peoples.

eka [ ˥ ˩ ]

“biscuits”;

a baked or fried foodstuff consisting of maize: eka‿ɔka [ ˥ ˥ ˥ ˩ ] of beans eka‿eɽe [ ˥ ˥ ˥ ˩ ], of yam ek-inya [ ˥ ˥ ˦ ] (fried with oil or lard, or baked; may be ground before), or of plantain eka‿ɔɣɛdɛ [ ˥ ˥ ˩ ˩ ˩ ] (plantains cut and fried);

cf. Yor. akara [ ˩ ˩ ˩ ].

ekaewe [ ˩ \ ˩ ]

sgl. ɔ- a band of the Ɔba’s consisting of some of his relatives and performing the sacrifices at the ugies, together with the Ihama [ ˥ ˩ ˥ ].

ekaɣa (or ikaɣa) [ ˩ ˩ ˩ ]

(1) bridle.

(2) gag;

v. uxu [ ˩ ˥ ].

ekaikai [ ˩ ˥ ˥ ]

measles (?), same as ɛnwinwa [ ˥ ˥ ˥ ].

ekalaka [ ˩ ˩ \ ˩ ]

glass tumbler, probably Port. caneca;

v. ukpu [ ˥ ˩ ], igobele [ ˩ ˥ ˩ ˩ ], egalahi [ ˩ ˩ \ ˩ ].

ekaɽasĩ [ ˩ ˩ ˩ ˥ ]

kerosene, also called am-urhukpa [ ˩ \ ˩ ˩ ] “lamp-water”.

Engl.

ekasa [ ˩ ˩ ˩ ]

(1) a tree, Omphalocarpum procerum;

husks of its seeds, put on a string, are wrapped in “bamboo” (raffia) leaves and worn round the feet as a rattle.

(2) rattle (v. above).

(3) a dance performed after the Ɔba’s coronation at which ekasa rattles are worn.

eke [ ˩ ˥ ]

place;

eke n-iye [ ˩ ˩ ˩ ˥ ] the place where I live;

v. ehe [ ˩ ˥ ], (e)d―.

Ekegbiã [ ˩ ˥ ˩ ]

title of a chief, the senior of the Isĩɛʋ̃ɛɽo [ ˩ ˩ ˩ ˩ ] sib.

ekeze [ ˩ ˩ ˥ ]

a masquerader representing a spirit Ekeze who appears when the Ɔvia [ ˩ ˥ ]-society dances, disturbing the masqueraders, and driving them away.

The Ɔvia people fight him, but, however numerous, they are always conquered;

called ekeze n-iy-ɛɽ̃iʋ̃i [ ˩ ˩ ˩ ˥ ˥ ˦ ˩ ] “Ekeze, the mother of the god”.

ekɛ̃ [ ˩ ˥ ]

rest-day of a god (every fifth day) when the priests stay at home, adorning their juju;

whoever works, is supposed to meet with bad luck;

cf. ɛdɛ [ ˩ ˥ ].

ekɛ̃ [ ˩ ˩ ]

(1) mud (for house-building);

ekɛ̃ n-exwi [ ˩ ˩ ˥ ˦ ] black mud, mixed with ulakpa [ ˩ ˩ ˥ ], the red and best mud, in house building;

ek-ẽxexae [ ˩ ˥ ˦ ˩ ] sandy mud;

formerly used to fill swampy spots in the rain-pit (ukpafɛ̃ [ ˩ ˥ ˩ ]) now also for plastering the house-walls;

it is used for building when other mud is lacking;

ek-õbuɛ [ ˩ ˥ ˥ ] clay (for pottery), v. obuɛ [ ˥ ˥ ];

v. also oɽoɣo [ ˩ ˩ ˩ ], orhue [ ˩ ˩ ].

(2) wall, ek-ɔ̃gbe [ ˩ ˥ ˩ ] “wall of Ogbe”: the wall running round the Ɛguae [ ˩ ˩ ], esp. the Ɔba’s harem.

There was once a law that anybody who touched this wall was to be killed.

This, however, led to so many false denunciations that the Ɔba decreed that the man who denounced the offender should be killed as well.

Since then, it is said, there has been no further report.

ekɛ̃ [ ˩ \ ]

egg;

ek-ɔ̃xɔxɔ [ ˩ ˥ ˦ ˩ ] hen’s egg;

ekɛ̃-kpɛkpɛyɛ [ ˩ ˥ ˦ ˦ ˦ ] duck’s egg.

Throwing eggs at a man is the greatest insult in Benin.

eki [ ˥ ˩ ]

a pad used when carrying loads (cloth, grass, etc.);

same as ukuoki [ ˥ ˥ ˩ ];

uɣuga rhi-eki [ ˩ ˥ ˥ ˦ ˦ ˩ ] “may you not serve (and) take the pad” scil.

“as your only reward”: may you be rewarded for your service (to a servant coming from work, as an answer to his greeting, by a senior man).

There is also a curse: t-uɽaga rhi-eki [ ˥ ˦ ˩ ˩ ˥ ˩ ] may you serve and receive a pad (as your reward).

ekia [ ˥ ˥ ]

(1) penis.

(2) eki-osisi [ ˥ ˥ ˥ ˥ ˥ ] trigger of a gun.

(3) eki-awa [ ˥ ˥ ˥ ˦ ] “dog’s penis”: a shrub, Erythrina spec. (also Callichilia stenosepala);

one has a long fruit and a dark green stem, the other, a short fruit (distribution of the Latin names unknown).

(e)kigbesiyeha [ ˩ ˥ ˥ ˩ ˥ ˦ ]

“missing ten in sixty”: fifty.

ekita [ ˥ ˥ ˩ ]

dog;

cf. Ibo nkita [ ˥ ˥ ˦ ];

v. oʋi-akota [ ˩ ˥ ˩ ˩ ˩ ], awa [ ˩ ˥ ].

eko [ ˩ ˥ ]

(1) a “camp”, i.e. a temporary, though possibly long-inhabited settlement for purposes of hunting, farming, and formerly war;

ek-aɣɛ̃ [ ˩ \ ˩ ] a shelter consisting of four poles and a roof of mats, serving e.g. as a market stall;

cf. oko 1 [ ˩ ˥ ];

v. agɔ [ ˩ ˥ ], oxogbo 1 [ ˩ ˥ ˥ ].

(2) name of Lagos (Yor. eko [ ˩ / ]);

perhaps the name is of Bini origin, as there is a tradition that Lagos was founded as a Bini war-camp.

ekoko [ ˩ ˩ \ ]

cocoa;

Engl.

ekokohiɛ̃ [ ˩ ˥ ˥ / ]

native spoon consisting of the cover of a snail’s shell;

still used by a few old people, and in bush-villages;

v. akeɽekeɽe [ ˩ ˩ ˩ \ ˩ ], ekuyɛ [ ˩ ˩ ˥ ].

eku [ ˩ ˥ ]

malice;

ekueku [ ˩ ˥ ˦ ] wrong;

false;

undue;

ɔgbe ʋ̃-ẽkueku [ ˩ ˥ ˩ ˥ ˦ ] he flogged me without reason;

v. iɣo 1 [ ˥ ˥ ].

eku [ ˩ \ ]

semen.

ekuɛ [ ˥ ˥ ]

bellows;

ozo gua kp-eku-ɛsɛse [ ˩ ˥ / / ˩ ˩ ˥ ˦ ] Ojo knows very well (how) to work the bellows.

ekuɛ̃ɽ̃ɛ̃ [ ˩ / ˩ ]

a bird the cry of which is said to spell evil, and it is believed that a district in which it is frequently heard will have many deaths;

the cry is interpreted as kũ‿ɛ̃ɽ̃ɛ̃ kɛ̃kɛ̃kɛ̃kɛ̃kɛ̃ [ ˩ ˥ ˩ ˥ ˥ ˥ ˥ ˥ ] “tie it (viz. a corpse) strongly!” and the evening- and night-cry is: ɛʋo foo [ ˩ ˩ (5-3) ] “the country (or village) is finished!” After the first cry, a death is expected in three or seven days’ time;

if somebody is ill at the time of the cry, “the witches will expect his death; for it gives the witches power”.

Therefore, the bird is shot if it is possible;

cf. kũ 1 [ / ].

ekuku [ ˩ ˥ ˩ ]

cook.

Engl.

ekuyɛ [ ˩ ˩ ˥ ]

(European) spoon;

cf. Port. colher;

v. ekokohiɛ̃ [ ˩ ˥ ˥ / ].

ekuzo [ ˥ ˥ ˩ ]

a shrub, Ongokea klaineana;

cf. eka [ ˥ ˩ ] (?);

uzo [ ˥ ˩ ] (?).

ekwabɔ [ ˥ ˥ ˦ ]

upper arm;

cf. abɔ [ ˩ ˥ ], ekwawɛ [ ˥ \ ˩ ].

ekwawɛ [ ˥ \ ˩ ]

thigh;

cf. owɛ [ ˩ ˩ ], ekwabɔ [ ˥ ˥ ˦ ].

ekwɛmɔ [ ˥ ˥ ˥ ]

(also ekwɔmɔ [ ˥ ˥ ˥ ]) a fat brown rat, same as ɛbete [ ˥ ˥ ˩ ];

v. esi 1 [ ˩ ˩ ].

ekpa [ ˩ ˥ ]

vomiting;

cf. kpa 3 [ ˥ ].

ekpa [ ˥ ˩ ]

hitting;

knocking (with the fist);

boxing (not a sport);

ekpa-ɽe tu gbe [ ˥ / ˩ ˥ ˦ ] “his boxing resounds (much)”: he has a good way of hitting.

ekpã [ ˩ ˩ ]

a present given to the Ɔba in order to notify him of a sacrifice going to be performed (in which he is going to take part);

this is done e.g. by the followers of the god Ɔxwahɛ [ ˩ / ˩ ].

ekpaɣudo [ ˩ ˩ ˥ ˦ ]

a tree, Albizzia zygia;

the leaves are used for soup, the wood as firewood.

ekpakaɽa [ ˩ ˥ ˥ ˥ ]

a beetle found on the raffia palm (ɔgɔ [ ˩ ˩ ]) and the oil palm (udĩ [ ˩ ˥ ]);

it sucks juice out of the cuttings made by wine-tappers, or out of the stumps of felled palms;

v. oɽu [ ˥ / ].

ekpakpahuʋ̃agã [ ˩ ˩ ˩ ˥ ˩ ˩ ]

scorpion.

ekpakpɛhi [ ˩ ˥ ˥ ˩ ]

a long loaf of yam-fufu similar to a loaf of bread;

v. osugba [ ˥ ˥ ˥ ].

ekpakpoɣo [ ˩ ˥ ˦ ˩ ]

a tree, Canarium schweinfurthii.

ekpalakpala [ ˩ ˩ ˩ ˥ ˥ ]

a flat fish, possessing many bones and rough scales, and therefore not appreciated, it has a red and a blue stripe on either side;

cf. xwaɽaxwaɽa [ ˦ ˦ ˦ ˦ ].

ekpamaku [ ˩ ˩ ˥ ˦ ]

corrugated iron sheet;

ekpamaku n-aya kã owa [ ˩ ˩ ˥ ˩ ˩ ˥ ˩ ˩ ˥ ] corrugated iron that is used to “thatch” houses.

ekparhurhu [ ˩ ˥ ˦ ˩ ]

a small wasp that has its nest on creepers.

ekpekukpeku [ ˩ ˥ ˥ ˥ ˥ ]

a shrub the fruit of which is used as a poison for rats;

it is reputed to drive them mad;

but if the onlooker laughs, the “power of the medicine” is supposed to weaken so that the rat will not die;

also called: ekpekukpeku n-ɔgb-ofɛ̃ [ ˩ ˥ ˥ ˥ ˩ ˩ ˩ ˥ ] “ekpekukpeku which kills rats”.

ekpɛkpɛyɛ [ ˩ ˥ ˥ ˥ ]

duck;

cf. Yor. kpɛkpɛyɛ [ ˥ ˥ ˥ ].

Ekpo [ ˩ ˩ ]

a masquerade-society of young boys, imitating the Ɔvia [ ˩ ˥ ]-society;

no mirrors and cloths, as in Ɔvia, are used for the masquerade-dress, but only palm-branches and ropes;

the senior is called oh-ɛ̃kpo [ ˩ \ ˩ ] “priest of ekpo”;

their purpose was stated to be mainly “cheering up the quarter”, but they have a juju as well (in form of a stick) which has a certain power;

thus e.g. barren women may sacrifice a cock to it, and offences against it are also expiated by the sacrifice of a cock;

members of the society sometimes bar a road by means of a rope in order to obtain a small toll from passers-by.

Where there is an Ɔvia-society, young men leave the Ekpo at the age of fifteen, but where there is none, as e.g. at Urho N-igbe [ ˩ ˩ \ ˩ ], they are said to remain in it until they are 35 or 40 years of age;

v. Akobiɛ [ ˥ / \ ].

ekpokpo [ ˩ ˥ (4-1) ]

bullet.

ekpɔʋ̃ɛ [ ˩ \ ˩ ]

thanksgiving: especially a procession round the town passing all the chiefs’ gates, made by a newly-made chief;

mu‿egbe ɣ-ima ɣay-ekpɔʋ̃ɛ-ɽɛ [ ˩ ˩ ˥ ˩ ˩ ˥ ˩ ˥ / ˩ ] get ready that we may go (for a) thanksgiving procession to-day!

cf. kpɔʋ̃ɛ [ ˩ ˥ ].

ekpukpu [ ˩ ˥ ˥ ]

a dish prepared from cassava: the cassava is ground with the rough outside of a pierced kerosene tin, whereupon it is made into a ball.

This is ground again in a mortar (olɔ [ ˥ ˥ ]), mixed with water, and baked.

Like usi [ ˩ ˥ ] and igaɽi [ ˥ ˩ ˥ ], it is one of the more modern ways of preparing cassava;

v. ebɔbɔzi [ ˩ ˩ ˩ ˥ ], efɛ̃rhinyɛ [ ˩ ˩ ˥ ˩ ].

elaɣaloɣo [ ˩ ˥ ˥ ˩ ˩ ]

a bell used in the Ɔxwahɛ [ ˩ / ˩ ]-cult;

it is of the same shape as ɛgogo [ ˥ ˥ ˥ ], but it has a nail inside.

elalɔ [ ˩ \ ˩ ]

a disease: tinea;

cf. lalɔ [ ˩ ˥ ].

elapurhu [ ˩ ˥ ˦ ˦ ]

fugitive swellings in the arm;

itches;

due to filaria(?).

Effective medicines are said to be emu-ɔhae [ ˩ ˥ ˥ (4-1) ] “ashes of a bachelor”, and a herb called ebubule [ ˩ ˩ ˩ ˥ ].

elarhɛlarhɛ [ ˩ ˥ ˩ ˥ ˩ ]

a disease: dropsy?

v. owɛ [ ˩ ˩ ].

elukeluke [ ˩ ˩ ˥ ˩ ˥ ]

a name for the river-tortoise.

ema 1 [ ˩ ˩ ]

general term for “drum”;

of two drums usually played together the one having the lower tone is referred to as iy-ema [ ˥ \ ˩ ], the “mother-drum”, the one having the higher tone, as oʋi‿ema [ ˩ ˥ ˩ ˩ ], the “daughter-drum”.

Some of the most important drums are: em-ɛdo [ ˩ ˥ ˦ ] “drum of Benin”: a big round drum beaten with one stick during the ugie that is called ukpetuɛ [ ˩ ˩ ˥ ];

the beats are interpreted as: gi-ɔɣ-ɔba sɛ [ ˥ ˥ ˥ ˥ ˩ ] lit. “let that of the Ɔba pass”: let the will of the Ɔba be done!

em-iɣã [ ˩ ˥ (4-1) ] a drum for chiefs;

it is put on the ground and beaten with two sticks, especially in chiefs’ houses during the ehɔ [ ˩ ˥ ] and during ugies when they are “tossing” the ɛbɛ̃ [ ˩ ˩ ], i.e. performing a swordplay;

priests of Ɔxwahɛ [ ˩ / ˩ ] have it as well.

em-izaduma [ ˩ ˥ ˩ ˩ ˥ ] a war-drum.

em-izagbɛdɛ [ ˩ ˥ ˩ ˥ ˩ ] a drum played when the young men (iɽoɣae [ ˩ ˩ ˩ ] and iɣele [ ˥ ˩ ˩ ]) are dancing the izagbɛdɛ [ ˥ ˩ ˥ ˩ ]-dance.

em-uɣo [ ˩ \ ˩ ] a small drum covered with hide on one side only, beaten by hand;

a dance-drum (v. uɣo [ ˩ ˩ ]) mostly used by women.

For other drums v. iɣede [ ˩ ˩ ˩ ], emaba [ ˩ ˩ ˩ ].

ema 2 [ ˩ ˩ ]

(1) yam (plant and fruit while on the farm);

inu‿ema ũkpɛ̃-ɽɛ [ ˥ ˥ ˥ ˩ ˥ ˥ ˥ ] how many yams did you dig to-day?

v. ba 2 [ / ], fã [ ˥ ], kpɛ̃ [ ˥ ], viɔ [ / ], inya [ ˩ ˥ ], isã [ ˩ ˩ ], eka [ ˥ ˩ ], eru [ ˩ ˥ ], igbĩ [ ˩ ˥ ], ivu [ ˩ ˩ ];

red yam (ikpɛ̃ [ ˥ ˩ ]): emilɛ [ ˥ ˩ ˩ ], olimɛhi [ ˥ ˥ ˩ ˥ ], uhoboriabe [ ˩ ˩ ˩ ˥ ˦ ], ugo [ ˩ ˥ ] (wild);

white yam (emɔwɛ [ ˩ ˥ ˩ ]): edia n-ukpakɔ̃ [ ˩ ˩ ˥ ˥ ˩ ], ogigbã [ ˩ \ ˩ ] (wild);

red and white yam: erhuɽu [ ˩ ˥ ˥ ];

other varieties are: aɽebũ [ ˩ ˥ ˩ ], olusɛe [ ˥ ˥ ˥ ], udĩ [ ˩ ˥ ], igioɽua [ ˥ ˩ / ], ukpu [ ˥ ˩ ].

(2) fufu made from yam.

emaba [ ˩ ˩ ˩ ]

(1) a drum made from a calabash, with a rattle fastened to it;

used during ugies [ ˩ ˩ ], and by some chiefs.

(2) a dance at which the dancers hold this drum and drum on it, while moving forward and backward;

cf. ema 1 [ ˩ ˩ ].

emasini [ ˩ ˩ ˥ ˩ ]

machine, e.g. emasini n-aya dɔl-ukpɔ̃ [ ˩ ˩ ˥ ˩ ˩ ˥ ˩ ˥ ˩ ] “machine for repairing clothes”: sewing-machine.

ematɔ̃ [ ˩ ˥ ˦ ]

iron;

cf. ɔtɔ̃ [ ˩ ˩ ] (?);

v. ogũ [ ˩ ˥ ].

emɛ [ ˩ \ ]

monkey;

v. atugiɛ̃ [ ˩ ˩ ˥ ], alazi [ ˥ ˥ ˦ ], axarho [ ˩ ˥ ˩ ], ɛxoxo [ ˥ ˩ ˩ ], ogĩ [ ˩ ˥ ], ɔsa [ ˩ ˩ ], uhiɽi [ ˥ \ ˩ ].

emɛhɛ [ ˥ ˥ ˩ ]

(1) bands, or crowds, of women acclaiming the Ɔba when he is marching through the town during the ugie [ ˩ ˩ ] called isiokuo [ ˩ \ ˩ ];

they exclaim iyare! [ ˩ ˥ ˩ ] “safe arrival”, or “welcome home”.

(2) emɛhɛ n-uɽubi [ ˥ ˥ ˩ ˥ ˩ ˩ ] carriers of the Ɔba;

they must never be seen by the Ɔba without a load on their heads, therefore, when he is near, they either put the nearest thing on their heads, or, they lean their heads against a house-wall, as if about to lift the house, asking help of passers-by: mu mɛ [ ˩ ˥ ] “lift it for me” (Uɽubi [ ˩ ˩ ˩ ] is a quarter of Uselu [ ˩ ˩ ˥ ], near Benin City);

cf. mu [ ˥ ] (?), ihɛ [ ˩ ˥ ] (?).

emiaʋ̃ɛ [ ˩ ˩ ˩ ]

illness;

complaint;

may be made specific by a noun indicating a part of the body, e.g. in emiaʋ̃-obɔ lɔɣɔ ʋ̃ɛ [ ˩ ˥ ˩ ˥ ˩ ˩ ˥ ] lit. “an illness of the hand is paining me”;

a special disease is emiaʋ̃-ũhobo [ ˩ ˥ ˩ ˩ ˩ ] lit. “Sobo-disease”: probably ascites;

v. uhuʋ̃ova [ ˩ ˥ ˥ ˩ ].

emilɛ [ ˥ ˩ ˩ ]

a special kind of red yam the fruit of which hangs from a rope;

cf. ema 2 [ ˩ ˩ ].

emiowo [ ˩ ˥ ˦ ]

meat;

same as aɽ̃aʋ̃ɛ [ ˩ ˥ ˩ ].

emobo [ ˩ ˥ ˥ ]

a dress of the Ɔba’s;

not the most elaborate one.

emosima [ ˩ ˥ ˩ ˩ ]

a kind of tortoise said to have been charmed by Ɔxwahɛ [ ˩ / ˩ ] and put in the bush surrounding his shrines.

They are sacred and must not be caught and are even given food (v. eɣo [ ˩ ˩ ]).

It is believed that in farm fires they remain unhurt because they are under a charm.

emotã [ ˩ \ ˩ ]

an uɽuhe [ ˩ ˩ ˥ ] tree standing on ɛki‿ɔba [ ˩ ˥ ˥ ˥ ] in Benin City which is the seat of a god (?) that is worshipped.

The Ɔba makes sacrifices to it, and any burial must pass under it.

Cowries and chalk are then thrown to it as a sign of notice to the tree or the power manifested by it.

emɔmɔ [ ˩ \ ˩ ]

loan;

cf. mɔmɔ [ ˩ ˥ ], iɣo 1 [ ˥ ˥ ].

emɔwɛ [ ˩ ˥ ˩ ]

one variety of white yam;

cf. ema 2 [ ˩ ˩ ].

emuɛ [ ˩ ˩ ]

(1) ashes.

(2) grey: ɔfua ʋ-emuɛ [ ˩ ˥ ˦ ˩ ] it is grey (lit. “white”) like ashes;

v. edɛ [ ˩ ˥ ].

emunɛmunɛ [ ˩ ˩ ˩ ˥ ˥ ]

fire-fly.

enɛ [ ˩ ˥ ]

four;

ma enɛ nɔ [ ˩ ˩ ˥ ˦ ] we were four of us.

enɛ(i)r-ɔʋ-ugie [ ˩ ˥ \ ˥ ˦ ] lit. “four are not in twenty”: sixteen;

enɛ(i)r-ɔʋ-iyeva [ ˩ ˥ \ ˥ ˦ ˧ ] “four are not in forty”: thirty-six;

redupl. enenɛ [ ˥ ˩ ˥ ] all the four;

enenɛ [ ˩ \ ˩ ] four by four;

in groups of four.

eni [ ˩ ˥ ]

elephant;

elephant tusks are kept on the Ɔba’s erha [ ˥ ˥ ]-shrine (v. also akɔ̃hɛ̃ [ ˩ ˩ ˥ ], oko [ ˥ ˩ ]);

eni amɛ [ ˩ ˥ ˩ ˩ ] hippopotamus (oɽoboto [ ˩ ˩ ˩ ˥ ] is more in use);

v. udiã [ ˩ ˥ ], ebe [ ˩ ˥ ].

eni [ ˩ ˩ ]

name;

eni ɽ̃uɛ̃ ʋo [ ˩ ˩ / / ] what is your name?

ʋ-ati-eni ɽ̃uɛ̃ [ / ˩ ˩ ˩ / ] “what do they call your name?” is more usual;

cf. iheni [ ˩ ˩ ˩ ].

enia [ ˩ ˥ ]

so;

thus;

cf. eriɔ [ ˩ ˥ ].

enibokũ [ ˩ ˥ ˩ ˥ ]

a white bird, the Cattle Egret or Buff-backed Heron, which is considered to be very “senior”;

its praise-name is enibokũ‿ɔ̃xɔxɔ n-uhɛ [ ˩ ˥ ˩ ˥ ˩ ˩ ˩ ˥ ˩ ] “Enibokũ, the fowl of Ifɛ.” They are not common at Benin City, but many of them are said to come at the time of the Ɔba’s igwɛ [ ˩ ˩ ], the sacrifice to his head, where also one enibokũ is included (?);

thirty or fifty come to a certain tree near the Ɛguae [ ˩ ˩ ];

they are said to come from Ifɛ.

enitã [ ˥ ˥ ˩ ]

crayfish (found in rivers).

enixuxu [ ˩ ˥ ˩ ˩ ]

pigeon;

it is a symbol of happy marriage;

oɽ̃ɔʋ̃-ĩɽ̃ã ye ʋ-ɔɣ-enixuxu [ ˩ ˥ ˥ ˩ ˥ ˦ ˦ ˧ ˩ ˩ ] their marriage is like that of the house-pigeons.

enwa [ ˩ \ ]

now (same as ebã [ ˩ \ ]);

redupl.: nwanwa [ ˥ (4-1) ];

enwa‿ũde [ ˩ ˥ ˩ / ‿ ˩ ] now are you coming?

enwananwana [ ˩ ˩ ˥ ˩ ˩ ]

flash of lightning, or of the reflected sun in a mirror;

enwananwan-erhɛ̃ [ ˩ ˥ ˥ ˥ ˩ ˩ ] spark from worked iron in a smithy (Ɔxw.);

cf. nwana-nwana [ ˩ ˩ ˩ ˩ ];

v. ɛhohaʋ̃ɛ [ ˩ ˥ ˦ ˩ ].

enwaniɛ [ ˩ \ ˩ ]

answer;

cf. nwaniɛ [ ˩ ˥ ], inwaniɛʋ̃ɛ [ ˩ ˩ ˩ ˩ ].

enwaʋ̃ɛ [ ˥ ˩ ˩ ]

a palm-branch with its side branches on;

enwaʋ̃-ɛ̃ɽ̃iʋ̃i [ ˥ ˥ ˥ ˩ ˩ ] (unusual tones) “palm-branch of ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ]”: a tree Dracaena sp.;

its leaves are like palm-leaves;

when cooked they are used as a medicine against gonorrhoea;

v. exɔe 2 [ ˥ ˩ ].

enwɛ [ ˩ \ ]

(1) (mother’s) breast.

(2) milk;

enw-ɛmila [ ˩ ˥ ˩ ˥ ] cow-milk.

enwini [ ˥ ˩ ˥ ]

a drum which is beaten by the Ogbelaka [ ˥ ˩ ˥ ˩ ]-people during ugies [ ˩ ˩ ] (or at one particular ugie?).

enya [ ˩ \ ]

promise;

cf. nya 2 [ / ].

Enyaɛ [ ˩ ˩ ]

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

a market is also held there.

enyanya [ ˩ \ ˩ ]

yawn;

cf. nyanya [ ˩ ˥ ].

enyɛ [ ˥ ˩ ]

a round fruit similar to a calabash;

edible.

eomɛ [ ˩ ˥ ]

“yes, my son”;

used by old men to young men;

a short form for e, oʋi ʋ̃ɛ [ ˩ ˩ ˩ ˥ ].

epiãpiã [ ˩ ˥ (4-1) ]

the Piping Hornbill;

same as axwɛxae [ ˩ ˩ ˩ ].

era [ ˥ ˥ ]

ganglion;

v. ake [ ˥ ˥ ].

eri [ ˩ ˩ ]

(1) knotty part in a piece of wood, or in a creeper;

eri‿erhã na igiava [ ˩ ˥ ˥ ˦ ˩ ˥ ˩ / ˩ ] the knotty part of this tree (or, wood) cannot be split;

v. mu 1 [ ˥ ].

(2) retardation in growth (of a child, e.g.);

v. kpɛe [ / ].

eria [ ˩ ˥ ]

(1) grazing;

cf. ria [ / ], ɽe [ ˥ ];

v. rie [ / ].

(2) explanation of the code-words in the ogwɛga [ ˩ \ ˩ ]-oracle.

eriaria [ ˩ / ˩ ]

sandfly.

erieriɛ [ ˩ ˥ ˩ ]

a bath containing “medicines” taken by a man when about to die: somebody else will then die in his stead, while he himself will recover;

this “substitute” may even come from the same family.

eriɔ [ ˩ ˥ ]

so;

thus;

ʋ-en-uɽu na, eri(ɔ)‿aɣaaɽu lel-ɔsi‿ɔʋ̃a [ ˥ ˩ ˥ ˩ ˩ ˥ ˥ ˦ ˦ ˩ ˩ ˥ ˩ ˩ ] lit. “as you are doing now, so people do follow their friend”: you are acting like a real friend;

ʋ-eriɔ [ ˥ / ] thus;

like that.

eriri 1 [ ˥ ˥ ˥ ]

a small white ants’ hill used as a food for chickens and for ɛkose [ ˩ \ ˩ ];

v. ulelefe [ ˩ ˩ ˩ ˩ ].

eriri 2 [ ˥ ˥ ˥ ]

drag-net;

cf. Jekri eriri [ ˧ ˥ ˥ ].

erɔ [ ˩ ˥ ]

lodging in somebody else’s house for want of a house of one’s own;

erɔ iye [ ˩ ˥ ˩ ˥ ] I am in lodging, or a lodger;

iɣ-erɔ [ ˥ ˥ ˦ ] rent;

v. iɣo 1 [ ˥ ˥ ];

cf. rɔ [ ˥ ‿ / ], ɔɽuerɔ [ ˩ ˩ ˩ ].

eru [ ˩ ˥ ]

a rack standing on a farm, or, for greater safety, in the bush, on which the yam-harvest is kept.

It consists of several main poles (utɔ̃yotɔ [ ˩ ˩ ˩ ˩ ] or uke [ ˩ ˥ ]) standing at equal distances and supported by forked branches (ikadɛlɛ [ ˥ ˩ \ ˩ ]), and between these there are smaller poles called ɔxɛ [ ˩ ˥ ].

The yams are tied horizontally to stripped palm-branches (exɔe [ ˥ ˩ ]), and each row is called ugã [ ˩ ˩ ].

The structure is supported by cross-poles.

three in number, which are called ogba [ ˩ ˥ ].

In measuring the yam-harvest, the distance between two main poles is uhobo [ ˩ ˩ ˩ ], half the distance is ɛkp-ɔxɛ [ ˥ ˥ ˦ ], that between three main poles (= two uhoho) is ɛwɛ [ ˩ ˩ ].

erha [ ˥ ˥ ]

father;

erha ʋ̃ɛ [ ˥ ˩ ˥ ] my father;

erha-a [ ˥ ˩ ˥ ] your father;

erha-e [ ˥ \ ] his father;

erha ʋ̃a [ ˥ ˩ ˥ ], erh-ima [ ˥ ˥ ˩ ] our father;

erh-uwa [ ˥ ˥ ˩ ] your (pl.) father;

erh-iɽ̃ã [ ˥ ˥ ˩ ] their father.

erha ʋ̃-osa [ ˥ ˩ \ ˩ ] “our father Osa”: an epithet of Osa [ ˩ ˩ ].

erh-odede [ ˥ ˥ ˩ ˩ ] grandfather;

erha ʋ̃-odede [ ˥ ˩ ˥ ˩ ˩ ] my grandfather;

also: erha ʋ̃ɛ n-ɔxwa [ ˥ ˩ ˩ ˥ ˩ ].

The term may be specified: erh-erha [ ˥ ˥ ˥ ] father’s father;

erh-iye [ ˥ ˥ ˥ ] mother’s father;

v. umɔbɔ [ ˩ ˩ ˩ ].

(2) “father” as the revered ancestor whose shrine is in every Bini house.

(3) erha ʋ̃ɛ n-agbɔ̃ [ ˥ ˩ ˩ \ ˩ ] “my father of this world”: my lover (said by a woman);

the man thus referred to may be quite young;

and the reason for this is probably that he is “like a father towards his beloved”, v. iye [ ˥ ˥ ], egbaxiã [ ˩ ˩ ˥ ].

(4) erha n-as-agbɔ̃ miɛ (sɛ 1 [ ˥ ]) [ ˥ ˩ ˥ ˥ ˩ ˥ ] “the father whom one reaches the world to see”: fosterfather, or generally, a man who treats a young boy like his father, i.e. shows kindness to him.

erhã [ ˩ ˥ ]

(1) tree;

shrub;

erhã n-igbɔ̃ ya k-ɛhi [ ˩ ˩ ˩ / ˥ ˦ ˩ ] “the tree which the foreigners (or Ibos) take to construct (kɔ [ ˥ ]) their ɛhi”: a tree, Erythrina senegalensis;

erh-ẽrhɛ̃ [ ˩ \ ˩ ] “tree of fire”: practice of felling a tree by putting fire to it;

erh-ũkoko [ ˩ ˥ ˩ ˩ ] “pipe-shrub”: a shrub, perhaps Sterculia oblonga (F.D. list: Okoko), from which the tubes of long pipes are obtained.

erhã n-ɔba ya kp-oti hĩ‿ɛ̃do re [ ˩ ˩ ˥ ˥ ˥ ˩ ˥ ˩ ˩ ˥ ˦ ] “the tree which the Ɔba took to take the leprosy away from Benin”: a tree, same as anyaerhã [ ˩ ˩ ˩ ] (F.D. list: Distemonanthus benthamianus).

(2) wood;

stick;

erh-ẽru [ ˩ ˥ ˦ ] (all the) sticks used in a yam-stack (eɽu [ ˩ ˥ ]).

erh-ɛ̃zɔ [ ˩ ˥ ˥ ] “stick of law-suit”: dock;

witness-box;

ɔzen-unu‿ɛ̃ɽ̃ɛ̃ ʋ-uw-erh-ɛ̃zɔ [ ˩ ˥ ˦ ˩ ˩ ˩ ˥ ˥ ˦ ˦ ] he gave his statement in the witness-box (or, in the dock).

erh-ĩdo [ ˩ ˥ ˦ ] the stick to which the threads are fastened in a loom.

erhe 1 [ ˩ ˩ ]

part of palm fruit that joins the fruit to the tree;

the erhe are burnt in order to obtain em-uxuɛ̃ [ ˩ ˥ ˦ ] palm-husk ashes;

when burning they are called uxuɛ̃ [ ˩ ˥ ].

erhe 2 [ ˩ ˩ ]

a copper stool sent by the Portuguese, v. L.R. p. 112 (on p. 111 there is a brass copy of it, made by the Ɔba Eɽesɔnyɛ [ ˥ ˥ ˩ ˩ ]).

erhɛ̃ [ ˩ ˩ ]

fire;

kok-erhɛ̃ ni mɛ [ ˩ ˩ / ˦ ˧ ] build up (lit. “collect, join”, viz. the firewood) that fire for me.

erhɛ̃baʋogo [ ˩ ˩ ˩ ˥ ˩ ] “fire is flaming on an old farm”;

a shrub, Enantia affinis;

the wood is yellow inside, a feature which probably explains the tree being called “fire” (but it is not clear why “on an old farm”);

wood is used for building purposes.

erhɛrhɛ [ ˩ ˥ ˥ ]

a plant similar to ikpogi [ ˩ \ ˩ ] with small fruit containing seeds;

it is said to taste very pleasant when fried, and to cause indigestion when eaten much.

erhɔ̃ [ ˥ ˥ ]

craw-craw;

erh-ãbɛ [ ˥ ˥ ˥ ] “craw-craw of razor”: barber’s rash.

erhuã [ ˩ ˥ ]

tying one’s cloth;

cf. rhuã [ / ].

erhũmohi [ ˩ ˥ ˦ ˩ ]

the Dark-heeled Cuckoo, or, Senegal Coucal.

erhuɽu [ ˩ ˥ ˥ ]

a kind of yam, red and white;

fruit a little bitter;

is eaten a good deal by the Yoruba people;

a medicine is obtained from it ensuring quick conception;

v. ema 2 [ ˩ ˩ ].

erhuʋ̃u [ ˩ ˩ ˩ ]

(1) prayer, Christian and pagan.

(2) blessing;

v. isɛ [ ˩ ˥ ].

erhuʋ̃uriaria [ ˩ ˩ ˩ ˥ (4-1) ]

butterfly;

v. oʋi [ ˩ ˥ ].

eɽe [ ˥ ˩ ]

a white bean (not from a shrub, like ikpexie [ ˩ ˩ ˩ ]) of which the Yorubas make eka [ ˥ ˩ ] (Yor. akara [ ˩ ˩ ˩ ]);

the Bini people use maize and water-yam;

cf. Yor. eree [ ˧ / ].

eɽe [ ˩ ˩ ]

(1) gain;

profit;

eɽe ɽuɛ kpɔlɔ ʋ-eʋ̃i n-uxiɛ̃ na [ ˩ ˩ / ˩ ˩ ˩ ˩ ˩ ˥ ˩ ] “your profit is great in this thing that you are selling”.

(2) reward;

eɽe n-ɔrhie mɛ ʋ-ekpa eʋ̃i n-iɽu nɛ, eɽ-ɔr-eʋa [ ˩ ˩ ˥ ˦ ˩ ˩ ˥ ˩ ˩ ˥ ˥ (4-1) ˩ ˥ ˦ (3-1) ] lit. “the reward he gave me for the thing I did for him is what is there”, i.e. is over there;

cf. Yor. ere [ ˩ ˩ ].

Eɽesɔnyɛ [ ˥ ˥ ˩ ˩ ]

name of an Ɔba.

eɽɛɽɛ [ ˩ \ ˩ ]

deception (by somebody);

cf. ɽɛɽɛ [ ˩ ˥ ].

eɽo [ ˩ ˥ ]

cunning;

deceiving;

cheating;

cf. ɽo [ / ] (?);

v. ɽu [ ˥ ], ɛkɛ [ ˩ ˥ ].

eɽɔ [ ˩ ˩ ]

knife;

for kitchen and eating;

eɽ-ulema [ ˩ ˥ ˩ ˩ ] cobbler’s knife (cf. le [ ˥ ], ema 2 [ ˩ ˩ ]).

eɽu [ ˩ ˩ ]

placenta.

eɽ̃ɛ̃ɽ̃ɛ̃ [ ˩ ˩ ˥ ]

eight.

eɽ̃uã [ ˩ ˥ ]

any harmful ɛbo [ ˩ \ ] (charm) destined to cause sickness and possibly containing poison as well;

it is put into food, thrown at people when they are present, blown into the air when they are absent, put on one’s path, etc;

cf. ɽ̃uã [ / ];

v. gbe [ / ] xɛ [ / ].

esa [ ˩ ˥ ]

(1) side taken by somebody who is not concerned in a quarrel, palaver, etc.;

d-esa n-uye ʋ-ɔ yi [ ˩ ˥ ˩ ˩ / ˥ ] “which side (is it that) your are in (it)?” on which side are you?

(2) share in some enterprise, plot of ground, etc.;

esa‿ɔɣ-uɛ ʋo ʋ-ɔ [ ˩ ˥ ˥ ˦ ˩ ˥ ] “your (own) share is what in it”: what is your share in it?

idiom.: ɛʋ̃ɛ‿esa [ / ˩ ˩ \ ] it is of no account;

it does not matter;

n-uɽu na hia‿iʋ̃ɛ‿esa [ ˩ ˥ ˩ ˥ ˥ ˩ ˩ \ ] “all this what you are doing is of no account”: it does not do me any harm;

cf. igbesa [ ˩ ˩ ˩ ].

esabu [ ˩ \ ˩ ]

shop;

factory;

same as ow-ɛki [ ˩ \ ˩ ];

Engl.

esagiɛ̃ [ ˩ \ ˩ ]

blood;

same as ɛrhaɛ̃ [ ˩ \ ].

esago [ ˩ \ ˩ ]

demijohn;

cf. Yor. ʃago [ ˥ ˧ ].

esakpaede [ ˩ ˥ ˥ ˦ ]

(1) a men’s drum;

the iɣele [ ˥ ˩ ˩ ] age-group dance to this drum;

it is small and round, covered with skin on both ends (but not narrow in the middle).

(2) name of the dance.

esalebo [ ˩ ˩ ˥ ˦ ]

a plant;

the seeds are strung up and put round a calabash, serving as a rattle;

v. ukusɛ [ ˥ ˥ ˩ ].

esalɔ [ ˩ \ ˩ ]

a disease: small sores, mostly on hands and feet;

resembles smallpox, but bigger in size;

probably tertiary syphilis.

Esama [ ˥ ˩ ˥ ]

a chief who performs the ama [ ˩ ˥ ]-ceremony (relating to the Ɔba’s children).

esaɽa [ ˩ \ ˩ ]

saw;

it seems to occur with the prefixes a- and ɔ- as well;

cf. Port. sierra.

esaʋ̃a [ ˥ ˩ ˩ ]

any carved bone or ivory;

cf. igbesaʋ̃a [ ˩ ˩ ˩ ˩ ].

ese [ ˩ ˩ ]

any sacrifice ordered by an oracle;

“predicted sacrifice”;

es-ɔsi‿ɛe y-ɔɽ-egbe [ ˩ / ˥ / ˩ ˩ ˥ ] “it is a predicted sacrifice that has drawn it to his body”: i.e. that has caused the trouble;

is often said as explanation of a disaster, bad luck, etc. that has befallen a man;

idiom.: imu‿es-ɔgiɛ n-ɔgiɛ (na [ ˥ ]) [ ˩ ˥ ˥ ˦ / ˩ / ] “I took the predicted sacrifice of Ɔgiɛ and gave it to Ɔgiɛ (a name)”: I left it alone;

v. zɔ 2 [ / ], aɽugbo [ ˩ ˩ ˩ ].

eseku [ ˩ / ˥ ]

a dwarf-like being, believed to live in the dense bush;

it looks like a man, but is covered with hair all over the body, including the face, so that its eyes are almost invisible.

lt carries a mat woven like the house of the worm (?) akũerhãkũiri [ ˩ ˩ ˥ ˩ ˩ ], and always utters sounds like i i, i i [ ˥ ˦ ˥ ˦ ].

It is believed to be harmless when not troubled, but “if it passes through a man’s legs, he must die”.

It cannot be killed with a knife, etc. because, if cut, “it becomes double and fourfold”, and it is never hit by a bullet, but if sand is thrown at it, it “must pick up every grain of it before it can leave the spot”.

From the skull, a “medicine” is prepared enabling the user to know what happens at a distance.

Its mat which, however, nobody can obtain, brings “prosperity in life”.

Eseɽe [ ˩ ˩ ˩ ]

a chief;

senior of the Iw-ɛguae [ ˩ \ ˩ ]-society;

the title is not hereditary.

esɛɣɛsɛɣɛ [ ˩ ˥ ˥ ˥ ˥ ]

the gum-tree, Tetrapleura tetraptera.

esi 1 [ ˩ ˩ ]

bush-pig;

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

recently introduced, same as ɛlɛdɛ [ ˥ \ ˩ ].

esi oha [ ˩ ˥ ˥ ˦ ] a brown rat found in dirty places;

used as a sacrificial animal by the priests of Ɔɽ̃ɔ̃mila [ ˩ ˥ ˩ ˩ ];

same as ekwɛmɔ [ ˥ ˥ ˥ ].

esi oha [ ˩ ˥ ˥ ˦ ] may nowadays possibly be used to distinguish the bush-pig from the house-pig;

cf. Yor. esi [ ˧ ˩ ];

v. azãna [ ˩ ˩ ˩ ], oluku [ ˩ ˩ ˥ ].

esi 2 [ ˩ ˩ ]

good (perhaps “goodness”);

ɔʋ̃a‿esi [ ˩ ˥ ˩ ˩ ] a good man;

n-ɔʋ̃a‿esi [ ˥ ˦ ˩ ˩ ] the good man;

eʋ̃i‿esi [ ˩ ˥ ˩ ˩ ] a good thing.

esia [ ˩ ˥ ]

hail;

occurs e.g. at the time of every heavy rainfall in the rainy season (orhɔ [ ˩ ˩ ]), and on the whole, three or four times in the year.

esiasio [ ˩ ˥ (4-1) ]

a bird, the Bristlebill;

it is said to summon all the birds to the bath in the morning and the evening;

the head is used as a love-“medicine” by young men.

esiga [ ˩ ˩ ˥ ]

cigarette;

idiomatically they are also called ikpĩhiãb-emila [ ˥ ˥ ˥ ˦ ˧ ˩ ] “Miller’s finger” (Miller’s was the first European store in Benin City);

Engl.

esikoto [ ˩ ˥ ˩ ˩ ]

(also a-), grease (for rubbing oneself).

esikpoɣo [ ˩ ˥ ˦ ˩ ]

the Bulbul;

it has a curved tuft of feathers on its head (ugu-akpata [ ˩ ˥ ˥ ˥ ˥ ]);

said to have been appointed king of the birds (but etitibiti [ ˩ ˩ ˩ \ ˩ ] became king at last).

eso [ ˩ ˥ ]

some;

eso r-owa ʋ-iɽ̃ã [ ˩ ˥ ˦ ˩ ˥ ˩ ] some of (“among”) them are at home;

redupl. eseso [ ˩ \ ˩ ] (with negat. verb) neither;

eseso mare [ ˩ ˥ / ˥ \ ] neither (of them) has come;

also: n-ɔre‿ir-eseso [ ˥ ˥ ˥ ˥ (4-1) ˩ ] “who has come is not in either”.

esosomaye [ ˩ ˥ ˥ ˦ ˦ ]

a charm, having the power of predicting, owned by the Ɔba.

Some powerful doctors are said to own this charm as well, in which case it is not called esosomaye.

Esɔ̃ [ ˥ / ]

a chief, one of the most important members of the Eɣaɛʋo N-oɽe [ ˩ ˩ ˩ ˥ ˥ ].

Esɔgbã [ ˥ ˩ ˥ ]

a chief;

member of the Eɣaɛʋo N-oɽe [ ˩ ˩ ˩ ˥ ˥ ];

acts for the Iyasɛ [ ˥ ˩ ˥ ] in his absence.

esɔkisi [ ˩ ˥ ˩ ˩ ]

socks;

Engl.

esɔsi [ ˩ \ ˩ ]

church;

Engl.

Esu [ ˩ ˩ ]

(1) a harmful deity which is sent by other gods, mostly by Ɔɽ̃ɔ̃mila [ ˩ ˥ ˩ ˩ ], to cause trouble;

it cannot kill a man, but leads him into danger, temptation, e.g. to break the law, and lawsuits;

it is fed ( “given chop”) in order to propitiate it, and an image of it is kept in a niche at one side of the house- or compound-gate (v. iba [ ˥ ˩ ]) “in order to keep bad things away”;

the image is of wood, and some stones are added in the niche.

(2) the Devil in the Christian sense of the word;

cf. Yor. eʃu [ ˩ ˩ ].

esuɣusuɣu [ ˩ ˩ ˩ \ ˩ ]

owl;

general term;

there are four different kinds, which, perhaps, may have special names;

its cry in the backyard means that someone in the house will get fever, but it is not considered as very dangerous.

The owl may be a messenger of witches, or, a “strong charm watching by night”, i.e. “a charm that is supervised by witchcraft”;

men also are believed to turn into owls.

es(u)kuɽ(u) [ ˩ ˩ \ ˩ ], esuku [ ˩ ˩ \ ]

school;

Engl.

eta [ ˩ ˥ ]

act of talking (also of parrots);

ɔxuɛ na gu-eta [ ˩ / ˩ ˥ ˥ ˦ ] this parrot can talk ( “knows talking”);

cf. ta [ ˥ ], ɔta [ ˩ ˥ ].

ete [ ˩ ˩ ]

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

v. Yor. irɛtɛ [ ˩ \ ˩ ].

etebetebe [ ˩ ˩ ˩ ˥ ˥ ]

a very small insect running on the surface of water in rivers;

cf. Jekri etebetebe [ ˩ ˩ ˩ ˥ ˥ ] (?) said to be equal in meaning to Bini iɽ̃aʋ̃iɽ̃ã [ ˩ ˩ \ ˩ ].

etebuɽu [ ˩ ˥ ˩ ˩ ]

table;

Engl.

etɛ [ ˩ ˩ ]

(an old word): barbarian, foreigner;

it denotes a man from a “distant country who does not know the law and does not recognize the Ɔba”.

etiãɽ̃ã [ ˩ \ ˩ ]

silk;

v. esada [ ˩ \ ˩ ], (e)siliki [ ˩ ˥ ˩ ˩ ];

cf. Port. teada (?).

etigɔɛ̃, erhigɔɛ̃ [ ˩ ˩ \ ]

heron.

etisa [ ˩ ˥ ˩ ]

teacher;

Engl.

etitibiti [ ˩ ˩ ˩ \ ˩ ]

a blue-black bird, not very big, with a lyre-shaped tail;

said to be the king of birds by the Bini people.

eto [ ˩ ˥ ]

hair;

eto ɽuɛ tã gbe (or et-uɛ [ ˩ / ]) [ ˩ ˩ / ˦ ˧ ] your hair is very long;

eto n-ukɛ̃ [ ˩ ˩ ˥ ˦ ] thick hair like that of Africans;

eto n-imɔ [ ˩ ˩ ˥ ˥ ] light hair like that of white men;

reddish hair;

et-asɔ̃ [ ˩ ˥ ˦ ] “hair of night” (?): hair standing up on the head.

et-ifũ-aɽo [ ˩ ˥ ˥ ˩ ˩ ] eye-lashes;

same as ifũ-aɽo [ ˥ ˥ ˩ ˩ ];

et-aɽo [ ˩ \ ˩ ] eye-brows;

et-ekia [ ˩ ˥ ˥ ] (male) pubic hair;

et-uhe [ ˩ ˥ ˦ ] (female) pubic hair.

eto n-asaɽe [ ˩ ˩ ˥ / ˩ ] “plaited hair”: a style of women’s hair-dressing: the hair is plaited in parallel rows along the head;

worn by young women;

v. akegbe [ ˩ ˥ ˥ ], isaba [ ˥ ˥ ˥ ], okuku [ ˩ ˩ ˥ ], oxogbo [ ˩ ˥ ˥ ], uɽ-eha [ ˥ ˥ ˦ ].

etolotolo [ ˩ ˩ ˥ ˩ ˥ ]

turkey;

cf. Yor. tolotolo [ ˩ / ˩ / ].

etɔɣɔtɔɣɔ [ ˩ ˩ ˥ ˩ ˩ ]

cock’s crest at its throat;

etɔɣɔtɔɣ-ɔkpa [ ˩ ˩ ˥ ˥ \ ˩ ] cock’s crest;

cf. ɔgɔgɔ [ ˩ ˩ ˩ ].

etuheɽu [ ˩ ˩ \ ˩ ]

scissors;

cf. Port. tesoura.

etuɽɛ [ ˩ ˥ ˥ ]

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

cf. Yor. etura [ ˩ ˥ ˥ ].

eva [ ˩ ˥ ]

two;

eveva [ ˥ ˩ ˥ ] both;

w-iɽã-veva ɣade [ ˥ ˩ ˩ ˥ ˥ / ] tell both of them to come!

eveva [ ˩ \ ˩ ] two by two;

wayay-uvĩ-eveva [ ˩ ˩ ˥ ˥ ˥ (4-1) ˩ ] (you pl.) stand in double file!

etɛ̃ n-eva [ ˩ ˥ (4-1) ˩ ] the two brothers.

evairɔʋugie [ ˩ ˥ \ ˥ ˦ ] “two are not in twenty”: eighteen.

evav [ ˩ \ ]

or evavu [ ˩ \ ˩ ] valve, in cars and bicycles;

Engl.

eve [ ˩ ˥ ]

weeping;

am-eve [ ˩ ˥ ˦ ] tears;

idiom.: eve n-aʋ̃-ɔ̃za vi-ɔza [ ˩ ˩ ˥ ˥ ˥ ˥ ˥ ˥ ] lit. “the weeping with Ɔza’s wives wept (for) Ɔza”: crocodile’s tears.

Ɔza was a wicked but powerful man whose wives were glad when he died.

It is used in the following way: ɣɛvi-ɔʋ̃-eve n-aʋ̃-ɔ̃za vi-ɔza [ ˥ ˩ ˩ ˩ ˩ ˥ ˥ ˥ ˥ ˥ ˥ ] don’t weep crocodile’s tears over me!

cf. viɛ [ ˥ ].

eve [ ˩ ˩ ]

elephantiasis;

there are three kinds of elephantiasis: ev-axwaxwaɽi [ ˩ ˥ ˩ ˩ ˥ ] (the small size), eve n-uko [ ˩ ˩ ˥ ˥ ] “calabashe.” (the big size), and eve lɛyolɛre [ ˩ ˥ ˩ ˥ ˩ ˩ ] “elephantiasis-run-go-run come”: a fugitive variety of the disease, said to be the most serious one;

it is stated to kill the patient gradually;

if somebody has died from it, the swelling is quickly removed, before it disappears again, for there is a belief that otherwise it may follow the man into his next reincarnation.

Reincarnated men may be recognized by their having this disease, and it is believed that it does not kill a man a second time;

v. uxuʋ̃u [ ˩ ˩ ˩ ].

evɛ̃ [ ˩ ˥ ]

wrestling;

cf. vɛ̃ 1 [ ˥ ];

v. ya gbe [ ˩ ˥ ].

evie [ ˥ ˥ ]

anvil consisting of iron fixed on wood;

also okuta [ ˩ ˥ ˥ ].

evuato [ ˩ ˩ ˩ ]

or possibly [ ˥ ˥ ˦ ] an animal, perhaps a rodent;

possibly identical with the one called “cutting-grass”;

said to have come during the last decades from the grass country;

N.W.Th. “badger”;

cf. ato [ ˩ \ ].

evue [ ˥ ˥ ]

a kind of ant that is found on corpses.

eʋa [ ˩ \ ]

there;

eʋa ɔsɛe [ ˩ ˥ ˥ \ ] there it ends (used at the end of stories);

v. (e)ʋ 1.

eʋ-a-;

cf. (e)ʋ- 3.

eʋaʋa and ebaba [ ˩ ˩ ˥ ]

(my) father;

used as an address;

cf. Yor. baba [ ˩ / ].

eʋ-ibi-ɔmɔ [ ˩ ˥ ˥ ˥ ˦ ]

parents.

eʋoxo [ ˩ \ ˩ ]

“rice-cake”;

izɛ [ ˥ ˩ ] is used as well, which is, at the same time, the name of the “native rice”;

the word is mostly used by sellers when praising their merchandise;

doha‿eʋoxoo [ / ˩ ˩ ˥ ˩ ] or, in an older form which is dying out, ɣoha‿eʋoxoo [ / ˩ ˩ ˥ ˩ ] (in the pl. wa- [ ˩ ] is prefixed).

eʋɔ [ ˩ ˥ ]

scabies.

eʋu [ ˩ \ ]

(1) mist.

(2) a woman’s name.

eʋ̃a [ ˩ \ ]

here;

v. (e)ʋ- 1.

eʋ̃aʋ̃a [ ˩ \ ˩ ]

a man who continuously looks at himself in order to see whether his clothes fit;

cf. ʋ̃aʋ̃a [ ˩ ˥ ].

eʋ̃ɛʋ̃ɛ [ ˩ ˥ ˩ ]

madness;

eʋ̃ɛʋ̃-ɔ̃ɽ̃ɛ̃ dɔ yɔ-ɽɛ [ ˩ ˩ / ˩ / / ˩ ] “his madness was quenched to-day”: he has a lucid internal;

cf. ɔʋ̃ɛʋ̃ɛ [ ˩ ˥ ˩ ].

eʋ̃i [ ˩ \ ]

thing;

something;

with negative verb: nothing;

ɔmarhi-eʋ̃i nɛ [ ˥ ˥ ˩ ˩ / \ ] he gave him nothing.

For “nothing”, eʋ̃i rhɔkpa [ ˩ ˥ ˩ ˩ ] is used as well: ɔmarhi-eʋ̃i rhɔkpa nɛ [ ˥ ˥ ˩ ˩ ˥ ˩ / \ ] he gave him nothing;

eʋ̃i dã [ ˩ / ˩ ] “bad thing”: evil (Bibl.);

eʋ̃ikeʋ̃i [ ˩ / ˩ \ ] everything;

anything.

eʋ̃i n-abaku ɽu [ ˩ ˩ ˥ ˥ ˩ ˥ ] “things which have been done by mistake”: mistake.

eʋ̃i n-ale [ ˩ ˩ ˩ ˥ ] “things that are cooked”: cooking (ileʋ̃i [ ˩ ˩ ˩ ] is not possible).

eʋ̃i n-amɔmɔɛ [ ˩ ˩ ˥ ˩ \ ] “things that have been lent”: loan (also eʋ-amɔmɔɛ [ ˩ ˥ ˩ \ ]).

eʋ̃i n-exwa [ ˩ ˩ ˥ ˩ ] “the great things”: (a) the burial of an Ɔba;

(b) witches;

idiom.: eʋ̃i ʋ̃ɛ [ ˩ ˩ ˥ ] “my child” (wife, servant).

Followed by genitives: eʋ̃i‿ehɔ [ ˩ ˥ ˥ ˦ ] ear-rings;

more used than oɽok-ehɔ [ ˩ ˩ ˥ ˦ ];

eʋ̃i‿exue [ ˩ ˥ ˩ ˩ ] “things of shame”: disgrace;

v. ɽu [ ˥ ];

eʋ̃-ĩgbĩna [ ˩ \ ˩ ˩ ] weapon, lit. “thing of fight”;

eʋ̃-ĩri [ ˩ ˥ ˦ ] “thing of rope”: an animal given to a man to be taken care of;

or possibly simply “domestic animal”;

eʋ̃i‿okɔ [ ˩ ˥ ˥ ˩ ] seed;

(okɔ [ ˥ ˩ ] is not used alone);

eʋ̃i‿orhɔ [ ˩ ˥ ˩ ˩ ] harvest;

eʋ̃i ɽ-ebo [ ˩ ˥ ˥ ˦ ] “thing of Europeans” (?): plate (ɽ is not nasalized);

eʋ̃i‿ũgaʋ̃ɛ [ ˩ ˥ ˥ (4-1) ˩ ] “things of service”: bride-wealth;

“dowry”;

eʋ̃i‿ũwawa [ ˩ ˥ ˩ ˩ ˩ ] palm-oil chop (v. ɔpɛxɛrhɛ [ ˩ ˩ ˩ ˩ ]).

In the following cases, the construction seems to be a short relative sentence without the particle n-: eʋ̃i fi [ ˩ ˩ ˥ ] “thing that attacks”: small-pox;

eʋ̃i gb-eni [ ˩ ˥ ˥ ˦ ], “thing that has killed elephant”: toothache (not when cutting teeth);

eʋ̃i r-akɔ̃ [ ˩ ˩ ˥ ˩ ] “thing that is in the tooth”: toothache (with children when cutting teeth);

eʋ̃i r-aɽo [ ˩ ˩ ˥ ˩ ] “thing that is in the eye”: yellow fever (?; also eʋ-ir-aɽo?);

eʋ̃i r-ɔb-ɛʋo [ ˩ ˥ ˦ ˦ ˩ ] “things that are in the Ɔba’s country”: an age-group consisting of the boys of 6―12 years;

they sweep the streets, or, in a village that is very populated they carry refuse away;

eʋ̃i r-unu [ ˩ ˩ ˥ ˦ ] toothache (not when cutting teeth);

v. (e)d-.

eʋ̃idaʋ̃ɛ [ ˩ ˩ \ ˩ ]

stinginess (Akugbe);

cf. eʋ̃i [ ˩ \ ], da 1 [ ˥ ].

ewa 1 [ ˩ ˥ ]

sleeping-mat made out of the sticks of ebi‿ɛba [ ˩ ˥ ˥ ˦ ].

ewa 2 [ ˩ ˥ ]

act of giving food to witches as done by witch-doctors at a witches’ meeting-place;

slaughtering included;

cf. wa 1 [ / ];

v. izobo [ ˩ \ ˩ ].

ewawa [ ˩ ˩ ˩ ]

a method of divination practised by the Osũ [ ˩ ˥ ] priests: small images of human beings and animals, cowries, chalk, charcoal, and a model of a canoe are put on a drum.

A chewed kolanut is spat on to it, whereupon the images are put into a cup and thrown on the drum again.

The resulting arrangements of images are then analysed.

If e.g. the image of a sick man falls into the “canoe”, somebody will die.

The image of a goat e.g. resting in the “canoe” points to the sacrifice of a goat required for some purpose, e.g. for curing an illness.

v. ɔbo [ ˩ ˥ ].

ewi [ ˥ ˥ ]

a fish yielding much meat;

v. ekpalakpala [ ˩ ˩ ˩ ˥ ˥ ].

(e)windo, (e)winda [ ˩ ˥ ˩ ]

window;

Engl.

ewisiki, enwisiki [ ˩ ˥ ˩ ˩ ]

whisky.

ewɔe 1 [ ˥ \ ]

whistling (with mouth).

ewɔe 2 [ ˥ \ ]

larva of a fly found on mud-couches;

produces itching and craw-craw;

it is believed to be attracted by the urine of children who sleep there;

v. ahiewɔe [ ˩ ˩ ˩ ].

ewua [ ˥ \ ]

(1) act of waking the Ɔba by a shout similar to a cock’s crow.

(2) name of the “gang” (band) whose task it is to wake the Ɔba.

The office was created by the Ɔba Ɛsigie [ ˥ ˦ ˩ ], therefore all the members of the ewua [ ˥ \ ] wear a cross.

Their leader is the Ohu-ɔba [ ˥ ˩ ˥ ˥ ], and “to wake the Ɔba” is ki-ewua [ ˩ ˥ \ ] (kie [ / ]).

exae [ ˥ ˩ ]

(1) sand.

(2) powder;

exa-osisi [ ˥ ˥ ˥ ˥ ˥ ] gun-powder;

redupl.: exexae [ ˥ ˦ ˩ ], e.g. in odɛ na ɽu‿exexae [ ˩ ˥ ˩ ˥ ˥ ˦ ˩ ] this road is sandy, lit. “makes sand-sand”;

v. ebubɛ [ ˩ ˩ ˩ ], ekɛ̃ [ ˩ ˩ ].

exarha [ ˩ \ ˩ ]

repetition;

exarh-uxuʋ̃u [ ˩ ˥ ˦ ˩ ˩ ] (or exarh-ɛbo [ ˩ ˥ ˦ (3-1) ]) “repetition of medicines, charms”: magic formula;

spell;

cf. xarha [ ˩ ˥ ].

exarha [ ˩ ˩ ˩ ]

umbrella, also ugbĩnamɛ [ ˩ ˩ ˩ ˩ ].

exerhe [ ˩ ˥ ˥ ]

(1) small;

little;

owa n-exerhe [ ˩ ˩ ˥ ˦ ˦ ] the small house;

owa na y-exerhe [ ˩ ˥ ˩ ˥ ˦ ˦ ] this house is a small one.

(2) a little;

v. e.g. the Bini title of Egh. Hist. “Ekherhe vbe ebe itan Ɛdo” “a little from the book of stories of Benin”: a little about the history of Benin;

cf. xerhe [ ˩ ˥ ].

Exirhi [ ˩ ˩ ˩ ]

Bini-name for the Ekiti country.

exɔe 1 [ ˥ ˩ ]

(1) mind;

character;

k-exɔek-exɔe [ ˥ / ˥ ˩ ] with all one’s mind (Akugbe);

uʋ̃ɛ-xɔe dã [ ˩ / / ˩ ] you have a bad character.

(2) will;

v. egbe [ ˩ ˥ ].

exɔe 2 [ ˥ ˩ ]

palm-branch with its leaves removed;

used for tying yams;

v. enwaʋ̃ɛ [ ˥ ˩ ˩ ].

exue [ ˩ ˩ ]

shame;

exue mu ʋ̃ɛ [ ˩ ˩ ˩ ˥ ] I am ashamed.

exuɛ̃ [ ˩ \ ]

the remnants, ashes, of a farm-fire;

they must be burnt once again;

cf. xuɛ̃ [ / ].

exuɔxuɔ, exwɔxwɔ [ ˥ ˩ ˩ ]

a rat trap.

exwae [ ˥ ˩ ]

a group of charms of oval shape, made of a pounded “medicine” that has been mixed with water or, when making a “stronger” exwae, with coconut milk or blood.

Those “stronger” exwaes must not be made in one’s house (in the ɛgũ [ ˥ ˩ ]) but in the bush.

The exwae is usually kept in the ɛgũ, i.e. the apartment where one’s Osũ [ ˩ ˥ ] stands;

in that case it is used to “push” one’s enemies into danger (v. sua [ / ]), and also in cursing and blessing.

In other cases it stands under a small thatched shelter outside the wall of the compound;

those exwaes are of a “stronger” nature: they are called exwae n-odĩɔʋ̃a [ ˥ ˩ ˥ ˩ ˩ ] “main exwae”, lit. “exwae that is senior to man”, and they give strength to the particular god whom the owner of the exwae follows.

Others are found in the shrines of gods;

they are given the blood of sacrifices (v. wa [ / ]; ɔwaisɛ [ ˩ ˩ ˩ ]).

Possibly the exwaes always have some relation to the Osũ [ ˩ ˥ ];

they are also said to be “moving with witches”, and, therefore, the witch-doctor holds an exwae when “giving chop to witchcraft” in order that it may communicate with the witches and tell them that they are given food.

A curse is: exwaa (exwae ɔ-) sua ɽuɛ [ ˥ ˩ ˩ / ‿ ˩ ] “may exwae push you”: v. asua [ ˩ ˥ ], ɛbo [ ˩ \ ].

exwe [ ˥ ˥ ]

(1) tomato.

(2) garden-egg.

exwɛxwɛ [ ˩ ˥ ˦ ]

palm-wine;

drinks obtained from the oil-palm;

the tree must be cut down in order to obtain it;

exwɛxwɛ‿ɔgb-uɛ ɽa [ ˩ ˥ ˦ ˩ / ˩ ] are you drunk from exwɛxwɛ? (to somebody who acts foolishly, or, like a drunken man);

v. udegbotɔ [ ˥ ˩ ˥ ˩ ], ɔgɔ [ ˩ ˩ ].

exwi [ ˩ ˩ ]

the Scaly Ant-eater.

exwɔrhɔ [ ˥ ˩ ˩ ]

swamp;

cf. Yor. kpɔtɔ-kpɔtɔ [ ˩ ˩ ˥ ˩ ] slush.

eyaɣa 1 [ ˩ ˩ ˩ ]

nonsense;

ɔt-ɛʋ̃-ẽyaɣa (ta [ ˥ ]) [ ˩ ˥ ˦ ˩ ˩ ] he talked nonsense.

eyaɣa 2 [ ˩ ˩ ˩ ]

gaɽi or ulɔka [ ˩ ˩ ˩ ], while unmixed with liquids.

eyaɣa [ ˩ \ ˩ ]

disregard;

lack of respect toward senior people;

cf. yaɣa [ ˩ ˥ ].

Eyedɛ [ ˩ ˥ ˥ ]

a sib (that of the Iyasɛ n-ɔhɛʋ̃ɛ [ ˥ ˩ ˥ ˦ (3-1) ˩ ]);

the morning greeting is la-yedɛ o [ ˥ ˦ ˦ ˧ ];

v. ɛgbɛe [ ˩ \ ].

eyeye [ ˩ ˩ ˥ ]

praising appellation of a woman who has many children;

v. iyeye [ ˥ ˥ ˥ ].

eyɛ [ ˩ ˥ ]

grandchild;

eyɛ n-okpia [ ˩ ˩ \ ˩ ] grandson;

eyɛ n oxuo [ ˩ ˩ \ ˩ ] granddaughter;

v. iwu [ ˩ ˩ ], ihiɛ̃hiɛ̃ [ ˥ ˩ ˥ ], sakpaɽ̃ɛ̃-ɣodĩ [ ˥ ˥ ˦ ˩ ˩ ], ɣabiɔna [ ˥ ˥ ˩ ].

ezɛ [ ˩ ˥ ]

a chisel-like blade used by wine-tappers.

ezɛgizɛgi [ ˩ ˥ ˥ ˥ ˥ ]

dysentery;

v. ɛko [ ˩ \ ];

of Yor. origin.

ezikɛ̃ [ ˥ ˥ ˩ ]

a musical instrument made of a long, thin calabash (a flute);

it is played by the Ikpezikɛ̃ [ ˩ ˩ ˩ ˩ ] during ugies [ ˩ ˩ ] for the Ɔba and a few chiefs.

Ezima [ ˥ ˥ ˥ ]

the senior chief at Uhɛ̃ [ ˩ ˩ ];

he is said to have been the first Bini man to grow oil palms, and therefore he is the “owner” of all the oil palms of the country though this probably does not mean practical ownership;

he used to bring a human sacrifice to the palm tree once a year, the sacrifice being performed at one palm tree at Uhɛ̃ which is supposed to stand on the spot where the first palm tree grew (or to be the same tree?).

A praise-name is Ezima n-uhɛ̃ n-ɔkp-ema ri‿awɔ [ ˥ ˥ ˩ ˥ ˩ ˥ / ˩ ˩ ˩ ˥ ] “Ezima of Uhɛ̃ who has beaten the drum to eat awɔ” (= obobo [ ˥ ˩ ˥ ]).

ezɔ [ ˩ ˥ ]

a repair, a defective place made good;

ezɔ na gĩ [ ˩ ˥ ˩ ˥ ] this repair leaks;

cf. zɔ 2 [ / ].

Ezɔmɔ [ ˥ ˥ ˥ ]

a chief, the highest in rank after the Ɔba;

lives at Uzɛbu [ ˥ ˩ ˥ ], a quarter of Benin City where he seems to enjoy sovereign rights to a greater extent than any other ruler in the Bini country;

in former times the inhabitants of Uzɛbu are even said to have seized men from Benin City;

he is the head of the egi-esã [ ˩ ˥ ˥ ˩ ] sib (cf. ogie [ ˩ ˩ ] “ruler” and esã [ ˥ ˩ ] “Ishan”), and the Ezɔmɔs are said to have been rulers of Ishan once upon a time (though not the first Ezɔmɔs);

his messengers are, or were, until a short time ago, much respected in some parts of the Ishan country.

He is considered to be the first warchief of the Binis, and as such has the most powerful charms.

Every morning he sits on his dais, calling down evil on the enemies of Benin.

The title is hereditary;

by Europeans he is called Ojɔmɔ.

A praise-name is Ezɔmɔ N-uti [ ˥ ˥ ˩ ˥ ˩ ];

cf. Yor. ɔjɔmɔ or ojɔmɔ [ ˦ ˦ ˦ ].

Ezɔti [ ˩ ˥ ˦ ]

name of an Ɔba.

ɛ [ / ]

3rd pers. sgl. in negative imperfect.

ɛ̃ [ ˦ ]

yes (as reply to a question).

ɛbe [ ˩ \ ]

(1) danger.

(2) harm.

ɛbete [ ˥ ˥ ˩ ]

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

same as ekwɛmɔ [ ˥ ˥ ˥ ];

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

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

ɛbɛ̃ 1 [ ˩ ˩ ]

a ceremonial sword worn by chiefs;

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

cf. gb-ɛbɛ̃ [ ˥ ˩ ].

ɛbɛ̃ 2 [ ˩ ˩ ]

a tree, found near water, Mitragyna macrophylla;

planks are used to build ceilings.

Ɛbi n-uɽoɣo [ ˥ ˩ ˥ ˩ ˩ ]

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

v. Abigɛ̃gɛ̃ [ ˥ ˩ ˥ ˥ ].

ɛbo [ ˥ ˩ ]

a kind of sedge growing on river banks;

the leaves have saw-like edges;

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

ɛbo [ ˩ \ ]

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

The substance is fried and ground when being prepared.

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

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

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

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

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

v. asua [ ˩ ˥ ], eɽ̃uã [ ˩ ˥ ].

Ɛbomisi [ ˩ ˥ ˩ ˥ ]

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

ɛbɔ [ ˩ ˩ ]

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

(2) a general term for “god, deity”;

cf. Yor. bɔ [ ˧ ];

v. ɽu [ ˥ ], vɛ̃ 2 [ ˥ ].

Ɛbɔhɔ̃ [ ˩ ˩ ˥ ]

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

ɛbu [ ˥ ˥ ]

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

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

ɛbubu [ ˥ ˩ ˩ ]

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

Ɛbue [ ˩ ˩ ]

name of a Bini village.

ɛda [ ˩ ˩ ]

leucorrhoea;

cf. Yor. ɛda [ ˩ ˩ ].

ɛde [ ˥ ˥ ]

native crown;

ɛd-ivie [ ˥ ˥ ˦ ] bead-cap;

same as ɛrhu‿ivie [ ˩ ˥ ˥ ˦ ];

cf. Yor. ade [ ˧ ˥ ].

ɛdɛ [ ˩ ˥ ]

(1) day;

ɛdɛ ni [ ˥ ˥ / ] that day;

then;

refers to the past only.

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

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

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

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

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

ɛd-ɛnɛ [ ˥ ˩ ˥ ] four days’ time;

ɛdɛ-hã [ ˥ ˦ ˩ ] six days’ time;

ɛdɛ-hĩɽ̃ɔ̃ [ ˥ ˩ ˥ ˩ ] a week’s time;

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

ɛdɛ-gbe [ ˥ ˩ ˥ ] ten days’ time;

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

ɛd-ɛki [ ˩ \ ˩ ] market-day.

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

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

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

4th, ɛd-ekɛ̃ [ ˩ ˥ ˦ ] restday;

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

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

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

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

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

cf. ikpɛdɛ [ ˩ ˥ ˦ ];

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

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

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

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

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

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

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

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

the other day;

v. ɛɣɛ [ ˩ ˩ ];

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

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

I have never been here since we met last time.

v. (e)d-.

ɛdɛdɛʋ̃ɛdɛ [ ˩ ˥ ˥ ˩ ˩ ]

never (with negative verb).

ɛdɛgbedɛgbe [ ˩ ˥ ˦ ˧ (2-1) ]

every day;

daily;

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

ɛdɛgbegbe [ ˩ ˥ ˦ ˩ ]

every day;

daily;

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

ɛdĩ [ ˩ ˥ ]

palm-nuts (collective);

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

ikp-ɛdĩ [ ˩ ˥ ˦ ] are single nuts;

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

cf. Yor. adĩ [ ˩ / ].

Ɛdo [ ˩ ˥ ]

Benin.

ɛdogbo [ ˩ ˥ ˩ ]

neighbourhood;

neighbours (collectively);

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

ɛdũ [ ˥ ˩ ]

a tree, “bitter kola”;

Garcinia kola;

edible;

with round, not oval, pods.

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

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

was not known to the informant.

Ɛfae [ ˩ \ ]

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

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

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

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

ɛfe [ ˩ ˩ ]

wealth;

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

ɛfua [ ˥ ˩ ]

whiteness;

cf. fuɔfua [ ˩ ˥ ], ufua [ ˩ ˥ ].

ɛgiɛgiɛ [ ˩ ˥ ˦ ]

quickness;

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

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

ɛgiɛgiɛ [ ˩ ˥ ˦ ] be quick!

cf. giɛgiɛ [ / ˦ ].

ɛgiɔ̃ [ ˥ ˥ ]

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

put to the mouth and played with two sticks.

ɛgogo [ ˥ ˥ ˥ ]

(1) bell;

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

(2) clock, watch.

(3) hour;

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

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

cf. Yor. agogo [ ˧ ˧ ˧ ].

ɛgũ [ ˥ ˩ ]

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

Ɛguae [ ˩ ˩ ]

Ɔba’s residence a Benin City.

ɛgwa [ ˥ ˩ ]

a creeper, Hippocarpu spec. nov.;

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

ɛgwɛ [ ˩ ˥ ]

hoe;

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

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

ɛgwɛ̃ 1 [ ˥ ˥ ]

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

ɛgwɛ̃ 2 [ ˥ ˥ ]

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

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

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

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

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

same as ivi-awɛ [ ˩ ˥ ˩ ˩ ].

ɛgba [ ˥ ˩ ]

armlet, of iron or brass;

also leather armlet on which charms have been sewn;

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

cf. Yor. ɛgba [ ˩ ˩ ].

ɛgbe [ ˩ ˩ ]

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

ɛgbenɔgbifie [ ˩ ˩ ˩ ˩ ˥ ]

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

cold, with clouds of mist.

ɛgbɛdĩ [ ˩ ˩ ˥ ]

large oil barrel, hogshead.

ɛgbɛe [ ˩ ˩ ]

widow.

ɛgbɛe [ ˩ \ ]

sib;

patrilineal, exogamous;

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

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

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

Ɛgbɛka [ ˥ ˦ ˦ ]

name of an Ɔba.

ɛgbɛle 1 [ ˩ ˩ ˥ ]

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

ɛgbɛle 2 [ ˩ ˩ ˥ ]

an idiomatic word for suicide;

v. zɛ 1 [ ˥ ].

ɛgbima [ ˥ ˩ ˩ ]

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

may then be plastered.

ɛgbo [ ˥ ˥ ]

(a) forest;

thick bush;

(b) distance;

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

cf. ugbo [ ˥ ˥ ];

Yor. igbo [ ˧ ˥ ].

ɛgbosi [ ˩ ˩ ˩ ]

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

ɛɣele [ ˥ ˩ ˩ ]

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

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

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

ɛɣɛ [ ˩ ˥ ]

small yam-pole.

ɛɣɛ [ ˩ ˩ ]

time;

ɛɣɛ hia [ ˩ ˩ ˥ ] always;

ɛɣɛ ni [ ˩ / / ] at that time, then;

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

ɛɣɛ na [ ˩ / ˩ ] at this time, now;

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

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

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

ɛɣodĩ [ ˥ ˩ ˩ ]

African black kite, and, black-shouldered kite;

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

cf. Yor. awodi [ ˩ ˩ ˩ ].

ɛɣodo [ ˥ ˩ ˩ ]

impluvium, same as ukpafɛ̃ [ ˩ ˥ ˩ ];

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

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

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

it is long, while the ikũs are square.

ɛɣɔɛ̃ [ ˩ ˩ ]

a tree, Terminalia superba;

used as firewood only.

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

This distinction was not made by my informant.

ɛɣuɣu [ ˩ \ ˩ ]

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

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

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

ɛɣute [ ˩ ˩ ˥ ]

a dance, danced at an ugie [ ˩ ˩ ].

ɛhã [ ˥ ˩ ]

buffalo;

cf. Yor. ɛfɔ̃ [ ˧ ˩ ].

ɛhae [ ˩ ˩ ]

forehead.

ɛhexue [ ˩ ˥ ˩ ]

green pigeon, Vinago calvus.

ɛhɛ [ ˩ ˩ ]

yam-heap.

ɛhɛ̃ [ ˩ \ ]

yes (as reply to a question).

ɛhi [ ˩ ˩ ]

(1) one’s personal guardian spirit;

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

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

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

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

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

The ɛhi does not want any blood sacrifices.

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

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

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

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

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

Formerly, he had to die when the Ɔba died;

v. egi-egbe [ ˩ ˥ ˥ ˦ ].

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

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

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

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

cf. hi [ ˥ ].

ɛhiɛ̃ [ ˩ ˥ ]

(1) native pepper;

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

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

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

(2) pepper-soup;

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

ɛhihi [ ˩ \ ˩ ]

a very small black ant, found in the house.

ɛho [ ˩ ˥ ]

(1) throat.

(2) voice;

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

ɛhohaʋ̃ɛ [ ˩ ˥ ˦ ˩ ]

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

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

ɛhoho [ ˩ \ ˩ ]

wind;

ɛhoh-ɛziza [ ˩ ˥ ˦ ˩ ˩ ] whirlwind.

ɛhũ [ ˩ ˥ ]

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

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

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

ɛka [ ˩ ˥ ]

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

cf. Yor. ika [ ˩ ˥ ].

ɛkã [ ˩ ˥ ]

bright red or yellow beads, called agate-beads;

round or cornered.

ɛkete [ ˥ ˥ ˥ ]

throne (of the Ɔba).

ɛkɛ [ ˩ ˥ ]

cunning;

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

occurs in an Ɔxwahɛ [ ˩ / ˩ ] song.

Ɛkɛhuã [ ˩ ˥ ˥ ]

name of a Bini village.

ɛki [ ˩ ˩ ]

market;

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

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

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

v. ɛdɛ [ ˩ ˥ ].

ɛkiɽɛ [ ˥ ˩ ˥ ]

frog.

Ɛki‿ugbo [ ˩ ˥ ˥ ˥ ]

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

ɛko [ ˩ \ ]

belly;

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

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

ɛko xɔ ʋ̃ɛ [ ˩ ˥ ˩ ˥ ] it grieves me;

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

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

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

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

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

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

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

dysentery (ɽ- is not nasalised).

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

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

ɛkokodu [ ˥ ˥ \ ˩ ]

heart (idiom. for ɔkãdĩ [ ˩ / ˥ ]).

ɛkose [ ˩ \ ˩ ]

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

Everybody has a personal ɛkose.

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

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

ɛkɔ [ ˩ ˥ ]

Yoruba word for Bini akasã [ ˩ ˩ ˥ ];

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

cf. Yor. ɛkɔ [ ˩ ˧ ].

ɛkũ [ ˩ ˥ ]

(1) waist.

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

(3) base of a tree.

Ɛkuɛ [ ˩ ˥ ]

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

the Akure-people.

(2) a general name for the Yoruba people;

Yoruba [ ˥ ˩ / ] is also used.

ɛkwe [ ˩ ˥ ]

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

ɛkpede [ ˩ ˥ ˥ ]

cross-bow.

ɛkp- [ ˥ ]

huge, big;

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

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

ɛkpeɽɛ [ ˩ \ ˩ ]

a musical instrument, apparently a horn, producing high sounds;

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

N.W.Th.: glossy starling.

ɛkpɛ̃ [ ˩ ˩ ]

leopard;

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

ɛkpiro [ ˥ ˩ ˩ ]

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

ɛkpo [ ˥ ˥ ]

(1) space;

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

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

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

(2) time;

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

ɛkpo [ ˥ ˩ ]

bag;

ɛkp-urhu [ ˥ ˥ ˩ ] airpipe;

ɛkp-ahiɔ [ ˥ ˥ ˦ ] bladder;

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

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

“yaws-daddy”;

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

ɛkpohuʋ̃u [ ˩ ˩ ˩ ˩ ]

headache;

cf. kpe [ / ], uhuʋ̃u [ ˩ ˥ ˩ ].

ɛkpoki [ ˥ ˥ ˩ ]

leather-box;

cf. ɛkpo [ ˥ ˩ ].

ɛkponiyɛkɛ [ ˥ ˩ \ ˩ ˩ ]

a woman with child.

ɛkpowa [ ˥ ˥ ˦ ]

gecko.

ɛkpoxurhu [ ˥ ˥ ˩ ˩ ]

stomach;

cf. ɛkpo [ ˥ ˩ ] (?).

ɛkpɔɣɔe [ ˥ ˩ \ ]

a tree, Berlinia heudelotiana;

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

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

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

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

ɛlɛdɛ [ ˥ \ ˩ ]

(also e-) house-pig;

not known in ancient times;

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

cf. Yor. ɛlɛdɛ [ ˧ ˥ ˩ ].

ɛlu [ ˥ / ]

interjection used to encourage boxers.

ɛlu [ ˩ ˥ ]

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

(2) the dye;

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

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

ɛlubɔ [ ˩ ˩ ˥ ]

flour.

Ɛma [ ˩ \ ]

name of a Bini village.

ɛmila [ ˥ ˩ ˥ ]

cow;

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

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

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

ɛmunɔmuerhã [ ˩ ˩ ˩ ˩ ˥ ]

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

ɛnwɛ [ ˩ ˩ ]

wound.

ɛnwinwa [ ˥ ˥ ˥ ]

(1) dog-tick.

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

(3) a tree, Larmea acidissima.

ɛnyaɛ [ ˩ ˩ ]

albino;

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

ɛnyaɛ [ ˩ \ ]

neck;

used of men and animals;

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

ɛnyɛ [ ˩ ˥ ]

snake;

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

it never bites;

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

ɛo [ (5-3) ]

no.

ɛpipa [ ˥ ˥ ˥ ]

keg, barrel;

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

cf. Port. pipa.

ɛrɛe [ ˩ \ ]

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

ɣɛrhie-ɣ-ɛɽ-ɔɣ-ũʋ̃ɛ, ɔɣ-ɛrɛe nɔ [ ˥ / ˦ ˦ ˩ \ ˥ ˥ (4-1) ˥ ] (iɣe [ ˥ ˩ ]) don’t take it, for it is not my own, it is somebody else’s!

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

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

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

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

The prayer averts the above-mentioned influences.

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

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

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

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

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

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

v. ɛkose [ ˩ \ ˩ ].

Ɛriɛ [ ˩ ˥ ]

Ɔba’s harem at Ɛguae [ ˩ ˩ ].

ɛrha [ ˩ ˥ ]

bush-cat;

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

ɛrhaɛ̃ [ ˩ \ ]

blood;

v. esagiɛ̃ [ ˩ \ ˩ ].

ɛrherhe [ ˩ ˩ ˩ ]

brain;

not regarded as seat of understanding.

ɛrhɛ [ ˩ ˩ ]

groin, abdomen below navel.

ɛrhia [ ˥ ˩ ]

wickedness;

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

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

cf. rhia [ ˥ ].

ɛrhiɔ̃ [ ˩ ˥ ]

perseverance;

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

ɛrhoxwa [ ˩ ˥ ˩ ]

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

Of Yor. origin?

ɛrhɔʋ̃ɔ [ ˩ ˩ ˩ ]

hermaphrodite.

ɛrhu [ ˩ ˥ ]

hat, cap;

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

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

ɛrhũrhuʋ̃u [ ˩ ˩ ˩ ˩ ]

(1) tail;

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

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

a tree, Amphimas pterocarpioides;

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

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

ɛɽe 1 [ ˩ ˥ ], ɛɽ- [ ˩ ];

cf. ɔɽe [ ˩ ˥ ].

ɛɽe 2 [ ˩ ˥ ] and [ ˥ ˩ ]

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

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

ɔɽe, ɔe, ɔ̃ɽ̃ɛ̃, ɔɛ̃.

ɛɽeɽe [ ˥ ˥ ˥ ]

flute.

ɛɽɛ [ ˥ ˩ ]

to-day;

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

Ɛɽibo [ ˥ ˥ ˩ ]

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

Ɛɽiyo [ ˩ ˩ ˥ ]

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

ɛɽo [ ˥ ˥ ]

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

ɛɽo [ ˥ ˩ ]

watchfulness;

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

Ɛɽo [ ˩ ˥ ]

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

cf. isĩeʋ̃iɛɽo [ ˩ ˩ ˩ ˩ ].

ɛɽoɽo [ ˥ ˥ ˥ ]

a small four-cornered bell;

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

ɛɽoxĩ [ ˥ / ˩ ]

chameleon.

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

therefore it walks carefully in order not to break it;

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

ɛɽu [ ˩ ˩ ]

female of ɛrhuɛ [ ˩ ˥ ]-antelope.

ɛɽuʋɔ [ ˩ ˥ ˩ ]

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

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

ɛɽ̃ĩ [ ˩ ˩ ]

a small kind of squirrel with bulging eyes.

ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ]

(1) world of the dead and the unborn;

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

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

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

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

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

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

v. Ɔvia [ ˩ ˥ ];

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

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

(5) the Christian Heaven.

ɛɽ̃ɔʋ̃ɔ [ ˥ ˩ ˩ ]

(1) brass.

(2) brass-bracelet;

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

ɛse [ ˩ ˥ ]

well, properly;

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

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

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

ɛse [ ˩ \ ]

goodness, favour;

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

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

ɛsete [ ˩ \ ˩ ]

(also e-) plate.

Of Port. origin?

ɛsɛsɛʋ̃ɛse [ ˩ ˥ ˥ ˩ ˥ ]

very much;

cf. ɛse [ ˩ ˥ ].

ɛsĩ [ ˥ ˥ ]

horse;

cf. Yor. ɛʃi [ ˧ ˧ ].

Ɛsigie [ ˥ ˦ ˩ ]

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

ɛsɔ̃ [ ˩ ˩ ]

suffering;

poverty;

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

ɔʋ̃-ɛsɔ̃ nɔ [ ˩ ˥ ˩ ˥ ] he is a poor man;

cf. sɔ̃ 2 [ ˥ ] v. oʋi [ ˩ ˥ ].

ɛte [ ˥ ˥ ]

shooting contest held with bows.

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

ɛtɛ [ ˩ ˩ ]

sore (of long duration).

ɛtɛbɔ [ ˩ ˩ ˥ ]

heap of mud collected for building purposes.

ɛti [ ˥ ˩ ]

place in forest where passage is barred by creepers.

ɛtĩ [ ˩ ˥ ]

strength;

power (physical as well as magical);

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

ɛtu 1 [ ˩ ˩ ]

beard (chin beard and moustache).

ɛtu 2 [ ˩ ˩ ]

(1) cellulitis.

(2) sore gums;

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

(xia [ / ] to pain).

ɛʋɛe [ ˩ \ ]

kola;

Cola acuminata ＋ verticilata;

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

children suck the juice out of the husk;

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

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

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

v. ikpɛ [ ˩ ˩ ].

ɛʋi [ ˩ \ ]

palm-oil;

ɛʋi‿egbe [ ˩ ˥ ˥ ˦ ] fat, lard.

Ɛʋiɛkoi [ ˩ ˥ / ]

name of a Bini village;

seat of an Ɔxwahɛ [ ˩ / ˩ ] shrine.

ɛʋirhi [ ˥ ˩ ˩ ]

a trap for animals;

cf. Yor. ɛbiti [ ˩ ˩ ˩ ].

ɛʋo [ ˩ ˩ ]

(1) country;

village (including, possibly, several quarters).

(2) people;

ɛʋo hia [ ˩ ˩ ˥ ] everybody.

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

ɛʋu‿ɛdo [ ˩ ˥ ˥ ˦ ] Bini language;

ɛʋ-uhobo [ ˩ ˥ ˩ ˩ ] Sobo language;

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

v. urhu [ ˩ ˩ ], (e)d-.

ɛʋ̃ɛ [ ˩ ˩ ]

(1) word;

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

ɛʋ̃-ãta [ ˩ \ ˩ ] truth;

ʋ-ɛʋ̃ata [ ˩ \ ˩ ] truly;

ɛʋ̃-otɔ [ ˩ \ ˩ ] whisper;

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

(2) matter;

affair;

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

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

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

ɛwae [ ˥ ˥ ]

a tree, Polyalthia suaveoleus;

used as firewood and for roofing houses.

ɛwae [ ˩ ˩ ]

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

no longer used as much as ɛgbɛe.

ɛwe [ ˩ ˥ ]

goat;

ɛw-aʋ̃ɛ [ ˩ \ ˩ ] female goat;

ɛw-ɔwa [ ˩ \ ˩ ] castrated goat.

Ɛweɽɛ [ ˥ ˥ ˥ ]

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

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

Hence, her name has become a symbol of goodness.

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

a lucky journey!

ɛwɛ [ ˩ ˩ ]

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

Ɛwɛdo [ ˥ ˦ ˩ ]

name of an Ɔba.

ɛwɛdɔ [ ˥ ˦ ˩ ]

prison.

ɛwɛe [ ˩ \ ]

chest (part of body);

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

Ɛwɛka [ ˥ ˦ ˦ ]

name of the first Ɔba of Benin;

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

ɛwia [ ˥ ˩ ]

smell;

ɛwia-ɽe ima [ ˥ / ˩ ˥ / ‿ ˩ ] its smell is not good;

cf. wia [ / ].

ɛwo [ ˩ ˥ ]

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

ɛwobi [ ˥ ˥ ˥ ]

a man who likes to play jokes on other people;

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

ɛwu [ ˥ ˩ ]

garment;

gown;

coat;

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

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

ɛwu‿ivie [ ˥ ˥ ˥ ˦ ] bead dress;

worn by the Ɔba;

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

cf. Yor. ɛwu [ ˩ ˩ ].

Ɛwuakpɛ [ ˥ ˦ ˩ ]

name of an Ɔba.

Ɛwuaɽe [ ˥ ˦ ˩ ]

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

ɛxe [ ˥ ˩ ]

(1) quiver.

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

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

v. osumaɽe [ ˩ ˩ ˩ ˩ ].

ɛxi [ ˩ ˩ ]

a small climbing animal.

ɛxiʋ̃i [ ˩ ˩ ˩ ]

a tree, Piptadenia africana;

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

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

ɛxoxo [ ˥ ˥ ˥ ]

(1) corner (as seen from inside);

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

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

ɛxoxo [ ˥ ˩ ˩ ]

a big monkey.

ɛxu [ ˩ ˩ ]

door, gate;

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

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

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

ɛxũ [ ˩ ˩ ]

a person who is infirm, unable to walk;

cf. kũ 2 [ / ].

ɛxũxũ [ ˩ ˩ ˥ ]

a small fly, “sweatfly”.

ɛxwia [ ˩ ˥ ]

bull;

cf. okpia [ ˩ / ].

ɛyotɔ [ ˩ ˩ ˩ ]

foundation of house: first layer of mud;

cf. otɔ [ ˩ ˩ ].

ɛzɛ [ ˩ ˩ ]

stream, river;

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

a bridge;

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

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

v. oke [ ˩ ˥ ], ugboɣodo [ ˩ ˩ ˩ ˩ ].

ɛzi [ ˩ ˩ ]

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

(2) space round the base of a tree;

v. uɣũɣuʋ̃u [ ˩ ˩ ˩ ˩ ].

ɛziza [ ˩ ˩ ˩ ]

a spirit in the shape of a man;

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

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

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

ɛzɔ [ ˥ ˥ ]

case (in court);

cf. Yor. ɛjɔ [ ˧ ˥ ].

fã [ ˥ ]

to cut loose, in (1) to cut palm nuts (and let them drop);

yaf-ɛ̃dĩ na [ / ˩ ˥ ˩ ] go and cut these palm nuts!

(2) to remove the thatch of a house in order to replace it by new leaves (or, to remove old leaves from the thatch?);

fã‿owa na mɛ [ ˩ ˩ ˥ ˩ ˥ ] remove (the thatch of) this house for me!

(the ã represents only a very short glide).

fã [ ˥ ] fua [ ˥ ] (a) to release;

to acquit in court;

ɔfã‿ɛ̃ fua ʋ-ikotu (or, ʋ-ow-ɛzɔ [ ˩ ˥ ˥ ]) [ ˩ ˥ ˦ ˩ ˩ \ ˩ ] he released him out of court;

(b) to set free (a slave).

f-ẽma [ ˥ ˩ ] to loosen (i.e. to take out) yams from the stack (eru [ ˩ ˥ ]) ɣaf-ẽma ʋ-eru na [ ˥ ˥ ˩ ˩ ˥ ˥ ] who took the yams out of this yam-stack?

fe 1 [ ˥ ]

(1) to escape;

to slip out;

ahĩaʋ̃ɛ ni f-ima [ ˥ ˦ / / ˦ ˩ ] that bird escaped us;

ɔʋoxã na fe ʋ-iyɔha [ ˩ ˩ / ˩ ˥ ˦ ˩ ˩ ] this boy is free from pawn, i.e. from being pawned;

ɔfe ʋ̃-obɔ de gb-otɔ [ ˩ ˥ ˩ ˥ ˩ ˥ ˩ ] it slipped out of my hand and fell down.

f-ɔrhiɔ̃ [ ˩ ˥ ] “to escape life”, i.e. to faint.

(2) to be cured from a disease;

okpia na fe nɛ ʋ-uhuʋ̃u n-ɔvae [ ˩ / ˩ ˥ ˩ ˩ ˩ ˩ ˩ \ ] this man has recovered from (lit. “escaped”) the disease he had;

v. lɛ [ / ].

fe 2 [ ˥ ]

to be rich;

cf. fe [ / ], ɛfe [ ˩ ˩ ].

fe [ / ]

to enrich.

f-ẽma [ ˥ ˩ ];

cf. fã [ ˥ ].

fɛɛɽɛ [ ˦ ˦ ]

(1) entirely, completely;

used with the verb fo [ ˥ ];

ɔfo fɛɛɽɛ [ ˩ ˥ ˦ ˦ ] it is entirely finished (but v. fɛfɛɛfɛ [ ˦ ˦ ˦ ]).

(2) for good, finally;

isi kpaa-ʋa fɛɛɽɛ [ ˩ ˥ ˩ ˥ ˦ ˦ ] I left there for good.

fɛfɛɛfɛ [ ˦ ˦ ˦ ]

entirely, completely, altogether;

used with the verb fo [ ˥ ];

ɔfo nɛ fɛfɛɛfɛ [ ˩ ˥ ˦ ˧ ˧ ˧ ] it is completely finished;

ri‿ɔe fo fɛfɛɛfɛ [ ˥ \ / ˦ ˦ ˦ ] eat it all up!

(the fo may be omitted);

v. giɛ̃ [ / ].

fɛko [ ˩ / ]

an auxiliary verb (cf. hɛko [ ˩ / ]) indicating that the main action is carried out gently, gradually, which may come to mean “carefully” or even “secretly” according to the context;

inwin-iɽ̃ã fɛko fo [ ˩ ˥ ˥ ˩ ˩ / ˥ ] their work is getting slowly finished;

fɛko [ ˩ \ ] gently!

(“softly softly”).

fɛɽɛfɛɽɛ [ ˩ ˩ ˩ ˩ ]

very sharp;

accompanies the verb mu 2 [ ˥ ];

v. ʋɛɽɛʋɛɽɛ [ ˩ ˩ ˩ ˩ ].

fi [ ˥ ]

(1) to throw;

combinations with verbs: fi [ ˥ ] dɔ̃ [ ˥ ] to miss;

to mistake;

ahoa n-ikɔ̃ɽ̃ɛ̃-nwa, ifi‿ɛe dɔ̃ [ ˥ ˩ ˥ / ˩ \ ˩ ˥ / ˦ ] lit. “the hawk I just aimed at, I missed it”;

v. zĩ‿ãɽo [ ˩ ˥ ˩ ].

fi [ ˥ ] fi [ ˥ ] to throw something into;

ɔfi‿ɛe fi oha [ ˩ ˥ / ˩ ˩ ˥ ] he threw it into the bush.

fi [ ˥ ] gbe [ ˥ ] to throw something at...;

ɔfi‿ɛe gbe ʋ̃ɛ [ ˩ ˥ / ˩ ˥ ] he threw it at me.

fi [ ˥ ] gb-ua [ ˥ ] (gbe [ ˥ ] ɽua [ ˥ ]) to shoot dead.

fi [ ˥ ] kui [ / ] to throw ɛbo [ ˩ \ ] at a man.

fi [ ˥ ] xɛ [ / ] to throw ɛbo [ ˩ \ ] on the road (same as gbe [ / ] xɛ [ / ]).

Combinations with nouns: fi‿agba [ ˩ ˩ ˥ ] to summon a meeting;

in a saying which occurs in a story;

but v. also tie [ / ], t-iko [ ˩ ˥ ].

fi‿axwɛe [ ˥ ˥ ˩ ] to play marbles.

fi egbe del-egbe [ ˥ ˥ ˩ ˥ ˥ ˩ ] to transform oneself, e.g. into an animal;

v. xiã [ / ].

fi‿ema [ ˥ ˥ ˩ ] to dig the big yam-poles (ikpɛsi [ ˩ ˩ ˩ ]) into the ground;

for the ɛɣɛ [ ˩ ˥ ]-poles it is ba‿ema [ ˩ ˥ ˩ ], v. ba 2 [ / ];

fi [ ˥ ] “to throw” expresses a more forcible action than ba [ / ] “to pierce”.

fi‿eso [ ˩ ˩ ˥ ] weri-egbe [ ˩ ˩ ˩ ˥ ] “to turn some things round”: to revise (Egh. Hist.).

fi‿exwae [ ˥ ˥ ˩ ] yɔ [ \ ] to wish something bad to a man, holding an exwae [ ˥ ˩ ] in front of the mouth and spitting after the words;

to curse by means of a charm;

“to implicate”.

fi‿ɛkũ [ ˩ ˩ ˥ ] refers to the movements during the coitus;

a formula of blessing is: uɣufi ɛkũ ihoi [ ˥ ˩ ˩ ˩ ˥ ˩ ˩ ] may your coitus movements not be in vain;

used by a person senior to a woman met when sweeping the house, or the dais of her husband’s Erha [ ˥ ˥ ], as an act of purification when having cleansed herself after menstruation;

v. axuɛ [ ˩ ˥ ].

f-iha [ ˥ ˩ ] to cast an oracle (does not indicate which oracle is meant);

n-ɔf-iha [ ˩ ˥ ˩ ] for “oracle-doctor” as given by N.W.Th. is said not to be as good an ɔb-iha [ ˩ \ ˩ ], v. ɔbo [ ˩ ˥ ].

f-itã [ ˥ ˥ ] to quote a proverb as answer to somebody’s question;

he has to guess the meaning;

“to drop a proverb”, v. kp-itã [ ˥ ˥ ].

f-iʋe [ ˥ ˩ ] to give somebody a hint by means of a proverb;

the person thus addressed needs further explanation;

ɔf-itã f-iʋe mɛ [ ˩ ˥ ˥ ˦ ˩ ˥ ] he gave me a hint by means of a proverb.

f-iyeke [ ˥ ˩ ˩ ] gbe [ ˥ ] to turn the back towards something, e.g. gb-odɛ [ ˩ ˥ ], to the road.

fi‿obɔ [ ˩ ˩ ˥ ] yi [ ˥ ] to put one’s hand into something.

fi‿okĩ [ ˥ ˥ ˩ ] to perform okĩ [ ˥ ˩ ], v. gbe [ ˥ ].

fi‿ukusɛ [ ˥ ˥ ˥ ˩ ] to construct a rattle, i.e. to throw the cord round the calabash to and fro when making the net covering the calabash.

fi [ ˥ ] unu [ ˩ ˥ ] to speak in an unseemly way of, or to, one’s superior (Egh. Hist.).

(2) to beat (also of the pulse);

obɔ ɽuɛ fi leilei ɽa [ ˩ ˩ / ˦ ˧ (3-1) ˩ ] is your pulse (lit. “hand”) beating?

fi [ ˥ ] eʋ̃i [ ˩ \ ] to hit somebody, lit. “to hit (somebody) something”, viz. a blow: refers e.g. to a blow in anger, while gbe 1 [ ˥ ] means “to flog as a punishment”;

ifi‿ɛɽ-eʋ̃i [ ˩ ˥ ˥ ˩ \ ] I hit him, cf. egbe n-ɔfi‿ɔʋ̃a‿eʋ̃i [ ˩ ˩ ˩ ˩ ˩ ˩ ˩ \ ].

fi oɣoɽoko [ ˥ ˥ ˥ ˥ ˦ ] to hop on one foot.

(3) to shoot;

v. sa 2 [ ˥ ].

(4) to attack;

of a disease;

eʋ̃ifi fi‿ɛe [ ˩ ˩ ˥ ˦ / ] “small pox has struck him”: he has caught small pox.

(5) it also denotes the direction (of a throw only?) into some locality, v. fi [ ˥ ] fi [ ˥ ].

(6) to leave, in fi [ ˥ ] yi [ ˥ ];

ɔfi‿ɛ(e) yi [ ˩ ˥ ˦ ˧ ] he left it.

fi [ ˥ ] ya [ \ ] to die, of a man with family;

wu [ ˥ ] is used of a single man;

of a man who has a family it was said that “part of his body is still living”, v. also ikiã [ ˩ ˥ ].

Iterat. filo [ ˩ ˥ ] (a) to drop things one by one;

(b) to shoot birds or animals one by one;

(t)-ifil-iɽ̃ã [ ˥ ˩ ˥ ˩ ] I am shooting them one after the other;

(c) to be foolish;

t-ufilo [ ˥ ˩ \ ] are you mad?

v. kiza [ ˩ ˥ ];

cf. fieɣe [ ˩ ˥ ].

fiã [ ˥ ]

(1) to cut;

fiã [ ˥ ] fua [ ˥ ] to cut off.

fiã [ ˥ ] gbe [ ˥ ] “to cut (and) add to (?)”: to bless;

of a Christian blessing (but v. n-erhuʋ̃u (na 2 [ ˥ ]) [ ˥ ˩ ˩ ] na [ ˥ ] “to say prayer for (somebody)”: to bless in the pagan way);

cf. afiãgbe [ ˩ ˥ ˦ ].

fiã [ ˥ ] na [ ˥ ] to cut (food) for somebody;

t-uɽami-ɔ̃mɔ fiã na [ ˥ ˦ ˩ ˩ ˥ ˩ ˥ ] “may you get a child (or, children) to cut (food) for!”: used as a formula of thanksgiving after a meal by a woman towards a senior woman or man, also to her own parents, v. ɛrɛe [ ˩ \ ].

fiã [ ˥ ] ra [ / ] (a) to cross a river by swimming, or a road;

iɽ̃ã fĩ-ɛ̃zɛ ra [ ˥ ˩ ˩ ˩ / / ] they are crossing the river;

cf. gbe [ / ] ra [ / ], v. gwa 1 [ ˥ ];

(b) to break into a row of people called ikpokpã [ ˩ ˩ ˩ ] at an ugie [ ˩ ˩ ], or into a row (single or double file) of people at an Ɔvia [ ˩ ˥ ] festival.

In the case of the Ɔvia, the man was (is?) whipped for it;

in the case of the ikpokpã, he was formerly killed and is nowadays made to pay for a big sacrifice costing up to £5.

fiã [ ˥ ] ɽe [ ˥ ] (a) to bite;

ekita fiã ʋ̃ɛ ɽe [ ˥ ˥ ˩ ˥ ˦ ˧ ] a dog has bitten me;

(b) idiom.: to cheat;

iɣafiã‿ɛ̃ɽ-ɛsɛse, ɣaɣe ʋ̃ɛ ɣ-ɛɽe [ ˩ ˥ ˩ ˥ \ ˥ ˦ ˥ ˩ ˥ / ˩ ] I shall cheat him ( “bite him eat”) properly, (just) look at me and (look) at him!

(i.e. you will see).

Combinations with nouns: f-ĩdĩ [ ˥ ˩ ] to dig a grave: fĩ-enwɛ [ ˩ ˩ \ ] “to be cut breast”: to be weaned.

fiã [ ˥ ] iɣo [ ˥ ˥ ] “to cut money”: to fine somebody;

v. zɛ 1 [ ˥ ];

afĩ-ozo‿iɣo ʋ-ikotu n-owiɛ [ ˩ ˥ ˥ ˦ ˦ ˩ ˩ ˥ ˩ ˥ ˦ ] Ojo was fined in court this morning.

f-ĩɣo [ ˥ ˥ ] to change money;

f-ĩɣo na (i)mɛ [ ˥ ˥ ˩ ˥ ] change this money for me!

v. idɔla [ ˥ ˥ ˩ ].

f-ĩhue [ ˥ ˥ ] “to be cut at the nose”: to be defaced, of a coin or cowrie.

fĩ-odɛ [ ˩ ˩ ˥ ] yi [ ˥ ] obɔ [ ˩ ˥ ] “to cut the road to somebody’s hand”: to reach a certain place earlier than somebody else by using a shorter road;

to make a short cut.

fĩ-osuɣu [ ˥ ˥ ˩ ˩ ] yi [ ˥ ] egbe [ ˩ ˥ ] to trouble somebody (by means of charms or intrigues).

fĩ-ovã [ ˩ ˩ ˥ ] to give a nickname (praise-name), v. also ɽe 1 [ ˥ ];

ɔfĩ-ovã mɛ [ ˩ ˥ ˥ (4-1) ˥ ] he gave me a nickname.

fĩ-ɔ̃ka [ ˥ ˥ ˩ ] to reap corn (maize).

(2) to become, be, cut or broken;

to come off (of a button e.g.);

iri n-itaɛ̃ n-iteɽat-ũkpɔ̃ (tã [ ˥ ]) yi fiaɛ̃ [ ˩ ˩ ˥ \ ˩ ˥ ˥ ˥ ˩ ˥ (4-1) ] “the rope I put up (tã [ ˥ ]) on (yi [ ˥ ]) which I was about to spread clothes has snapped” (bũ [ / ] is only used of wood and iron; v. also wu [ ˥ ]).

(3) to kill a sacrificial victim.

(4) to be salty;

v. tãtaãtã [ ˩ ˩ ˩ ].

(5) to smell sharp;

v. taĩtaĩ [ ˩ ˩ ].

fĩaʋ̃ɛ [ ˩ ˥ ]

to hit (a man);

ifĩaʋ̃-ɔ̃ɽ-eʋ̃i [ ˩ ˩ ˥ ˩ \ ] lit. “I hit him something”, i.e. a blow (the ɽ is not nasalised).

f-ĩdĩ [ ˥ ˩ ];

cf. fiã [ ˥ ].

fie [ / ]

to make a clearing for a farm, with matchets, previous to felling the trees on the plot;

fi-fie ni-sɛse [ ˩ ˥ (4-1) ˥ ˦ ] make that clearing properly!;

cf. ifie [ ˩ ˥ ];

v. gb-itɛ [ ˥ ˥ ].

fieɣe [ ˩ ˥ ]

to sway, to swing something;

ɔfieɣ-uherhɛ̃ xiã ʋ-imi‿ɔɛ̃ [ ˩ ˩ ˥ ˥ / ˩ ˥ ˥ / ] he was swinging the firebrand (along) when I saw him;

cf. fi [ ˥ ];

v. ɽueɣe [ ˩ ˥ ] (to shake something that is on the ground).

fiɛ̃fiɛ̃fiɛ̃fiɛ̃fiɛ̃ [ ˥ ˥ ˥ ˥ ˥ ]

imitates the cry of the rat oxã [ ˩ ˩ ].

f-ĩɣo [ ˥ ˥ ];

cf. fiã [ ˥ ].

f-iha [ ˥ ˩ ];

cf. fi [ ˥ ].

f-ĩhue [ ˥ ˥ ];

cf. fiã [ ˥ ].

fioɣofioɣo [ ˥ ˥ ˥ ˥ ]

very tall and thin, of a tree only;

used with ɔtaɛ̃ [ ˩ \ ] “it is tall”.

f-itã [ ˥ ˥ ];

cf. fi [ ˥ ].

f-iʋe [ ˥ ˩ ];

cf. fi [ ˥ ].

f-iyeke [ ˥ ˩ ˩ ];

cf. fi [ ˥ ].

fo [ ˥ ]

to finish;

often followed by nɛ [ ˥ ] “already”;

fo [ / ] also often follows another verb in order to express that the action expressed by that verb has been finished;

erhã na fo nɛ [ ˩ ˥ ˩ ˥ ˥ ] this (fire) wood is finishing (already);

ɔrhi-ɛɽe fo [ ˩ ˥ ˥ ˦ / ] “he has taken it finished”: he has taken it all;

cf. ufoʋ̃ɛ [ ˩ \ ˩ ].

fɔ [ ˥ ]

to perspire;

used with the subject ɔfɔ “perspiration”;

ɔfɔ fɔ ʋ̃ɛ [ ˩ ˥ ˦ ˧ ] I am streaming with perspiration;

cf. ɔfɔ [ ˩ ˥ ], fɔ [ / ].

fɔ [ / ]

to splash a liquid “medicine” on plants in order to make them yield plentifully.

This liquid, called ɛbo n-ayafɔ‿inya [ ˩ ˩ ˩ ˥ ˩ ˩ ˥ ], i.e. “medicine to be splashed on yam”, is obtained from the tree osuɔ̃bɔ̃ [ ˩ ˥ / ];

cf. afɔ [ ˩ ˥ ] (which is also splashed on the body or the house for the purpose of purification).

f-ɔrhiɔ̃ [ ˩ ˥ ];

cf. fe [ ˥ ].

fu [ ˥ ]

in fu [ ˥ ] re [ ˥ ] to become, be, cool;

fu [ ˥ ] egbe [ ˩ ˥ ] to be peaceful, comfortable for somebody;

eʋ̃a na (or, aga na [ ˥ ˥ ˩ ] “this chair”) fu ʋ̃-egbe [ ˩ / ˩ ˥ ˩ ˥ ] “this place is comfortable (i.e. peaceful, without worry) for me”.

fu‿ɛko [ ˩ ˩ \ ], only in the pf. (fu‿ɛko [ ˥ ˥ (4-1) ]): to be of peaceful disposition.

fũ [ ˥ ] kugbe [ ˥ ˥ ]

to mix;

ɔfũ‿ofigbɔ̃ ʋ-igaɽi ku gbe [ ˩ ˥ ˥ ˥ ˩ ˥ ˩ ˥ ˩ ˥ ] he mixed palm-oil with gari.

fu 1 [ / ]

in fu [ / ] re [ ˥ ] to cool;

ɔfu‿amɛ na re [ ˩ ˥ ˥ / ˩ ˥ ] he cooled this water.

fu 2 [ / ]

to snatch;

to grab;

ibiɛka ni, wafu ɛʋɛe n-ɔr-eʋa viɔ [ ˩ / ˥ / ˩ ˩ ˩ ˩ ˩ ˥ (4-1) / ] “(you) children there, snatch the kolas there and take them!” fu ɛʋ̃ɛ [ ˩ ˥ ˩ ] to stammer, or, more exactly to begin one word before finishing the other (v. b-ɛʋ̃ɛ [ ˥ ˩ ]).

fua 1 [ ˥ ]

second part of verbal combinations implying that the object is thrown away (but for liquids and grains, v. kua [ ˥ ]);

v. mu [ ˥ ], fiã [ ˥ ], fã [ ˥ ].

fua 2 [ ˥ ]

to be white;

ɔfua ʋ-akɔ̃ n-unu [ ˩ ˥ ˦ ˩ ˥ ˦ ] “it is white like the teeth of the mouth”;

cf. fuɔfua [ ˩ ˥ ], ɛfua [ ˥ ˩ ].

fuã [ / ]

(1) to perish;

a curse: uɽafuã [ ˥ ˦ / ] may you perish!

(answer: iwua‿en-ɔfuã o [ ˩ ˩ ˩ ˥ (5-4) ˧ ] “I am forbidden what is perished o”: something like “God has not destined me to perish”).

(2) to die out;

ɛgbɛ-iɽ̃ã fuã xiã [ ˩ ˥ ˥ ˩ / ˥ ] lit. “their family (sib) are perishing along”, i.e. dying out.

This would be a bad curse if uttered to a member of the clan;

cf. fua [ ˥ ] (?).

fuɛ̃fuɛ̃fuɛ̃ [ ˩ ˩ ˩ ]

smothering, of a fire that only smokes a little;

a smaller fire than that described by ɽuɛɽuɛɽuɛ [ ˩ ˩ ˩ ];

used with the verb ba [ / ].

fuɔfua [ ˩ ˥ ]

to be white;

ukpɔ̃ n-ozo rhuaɛ̃ fuɔfua [ ˩ ˩ ˩ ˥ \ ˩ ˥ ] the cloth Ojo wears is white;

cf. fua 2 [ ˥ ].

ga 1 [ ˥ ]

to serve;

ɔga‿e [ ˩ ˥ / ] he served him.

ga [ ˥ ] yi [ ˥ ] to serve for a betrothed girl (with her father);

ɔga y-ɔʋox-ũʋi [ ˩ \ ˩ ˥ ˩ ˥ ] he served for the girl;

cf. ugaʋ̃ɛ [ ˩ \ ˩ ], ega 1 [ ˩ ˥ ].

ga 2 [ ˥ ]

to cook;

to be done, of food that is being cooked;

inya na fɛko ga [ ˩ ˥ ˩ ˩ / ˥ ] this yam is cooking (gradually);

v. bie [ / ].

ga [ / ]

(1) to surround;

v. lɛ [ / ].

(2) to fence, i.e. to set a fence as part of a trap across the bush, cf. ega 2 [ ˩ ˥ ];

or, to put a fence around something, e.g. a tree, or the hole of an animal;

ga ɛzi erhã na n-idoxũ‿ĩfi y-ɔ [ ˩ ˩ ˥ ˥ ˦ ˩ ˥ / ˩ ˩ ˥ (4-1) ] lit. “fence the base of this tree that I may come and set traps there!” v. gba 2 [ ˥ ].

gadagbaa [ ˦ ˦ ˦ ]

big (not fat);

of animals, e.g. horses, elephants, bulls, hippopotami, or crocodiles;

used with the verb ye [ ˥ ];

cf. gidigbii [ ˦ ˦ ˦ ].

gaga [ ˩ ˥ ]

to surround;

ɔhɛ‿iɽ̃ã gag-egbe [ ˩ ˩ ˥ ˩ ˩ ˩ ˥ ] he surrounded himself with them (also: ɔv-iɽ̃ã [ ˩ / ˩ ]);

cf. ga [ / ].

gaigai [ ˩ ˩ ]

describes a manner of walking: a measured walk, with wide steps;

“white-man style”;

used with the verb xiã [ ˥ ];

(the i is not short).

ge [ \ ]

same as de [ \ ].

gegeege [ ˦ ˦ ˦ ]

very high (of a hill);

oke na yo gegeege [ ˩ ˥ ˩ ˥ ˦ ˦ ˦ ] this hill is very high;

cf. gogoogo [ ˦ ˦ ˦ ];

v. golotoo [ ˦ ˦ ˦ ] and geletee [ ˦ ˦ ˦ ].

gele [ ˩ ˥ ]

an auxiliary verb emphasizing the main verb;

may be translated by “indeed” or similar words;

ɔgeleɽu‿ɛe [ ˩ ˩ ˥ ˥ \ ] in fact he is doing it;

ɔgeleɽu‿ɛe [ ˩ ˩ ˥ ˦ (4-1) ] really he did it;

geleta‿e ɣe [ ˩ ˩ ˥ ˩ / ] go repeat it!

geletee [ ˦ ˦ ˦ ]

extraordinarily high (used with the verb yo [ ˥ ]);

cf. golotoo [ ˦ ˦ ˦ ].

gɛ̃gɛ̃ɛgɛ̃ [ ˥ ˥ ˥ ]

tightly shut.

gɛ̃ɣɛ̃ỹgɛ̃ɣɛ̃ỹ [ ˥ ˥ ˥ ˥ ]

imitation of the sound of a bell (egogo [ ˥ ˥ ˥ ] ; but v. kɔɣɔkɔɣɔ [ ˥ ˥ ˥ ˥ ]);

v. also goɣogoɣo [ ˥ ˥ ˥ ˥ ].

gi (gu) [ ˥ ] (1) to allow (to do something);

to let;

ɔg-iɽ̃ã ɽu‿ɛe [ ˩ ˥ / ˥ \ ] he allowed them to do it;

he let them do it.

In the 1st and 2nd pers. sgl., gũ, gu are used instead of gi: igu‿ɛ ɽu‿ɛe [ ˩ ˩ / ˥ \ ] (a) I am allowing you to do it;

(b) I am helping you to do it, I am doing it with you;

pf.: ɔgũ ʋ̃ɛ ɽu‿ɛe (a) [ ˩ ˥ ˦ ˦ (4-1) ] he allowed me to do it;

(b) [ ˩ ˥ ˦ ˧ (3-1) ] he helped me to do it.

(v. gu [ ˥ ]).

gi‿a [ ˩ / ] is used in the 1st pers. pl. meaning “let us”: gi‿aɣaxiã [ ˩ / ˥ ˥ ] let’s go.

(2) to permit of something being done (equivalent to English suffix -able);

ɛgi‿ari‿ɔe [ / ˩ / ˥ \ ] it is not edible.

gĩ [ ˥ ]

to leak, of a canoe, or house;

okɔ ʋ̃ɛ gĩ [ ˩ ˩ ˥ ˦ ] my canoe is leaking;

cf. ugĩʋ̃ɛ [ ˩ \ ˩ ].

gia [ / ]

to cut (with many objects, e.g. a bundle of things, or a cord containing many strings, etc.);

ɔgia‿iri na [ ˩ ˩ ˩ ˥ ˩ ] he is cutting these ropes;

cf. giagia [ ˩ ˥ ], giaɣa [ ˩ ˥ ].

giagia [ ˩ ˥ ]

to cut into many pieces;

giagi-ab-erhã na (or, bɛl-ab- [ ˩ ˩ ]) [ ˩ ˩ ˩ ˥ / ˩ ] lop the branches of this tree off!

cf. gia [ / ];

v. bɛlɛ [ ˩ ˥ ].

giãgiãgiã [ ˩ ˩ ˩ ]

bright red, used with the verb ba 1 [ / ];

v. ɽɛɣɛɽɛɣɛ [ ˩ ˩ ˩ ˩ ].

giaɣa [ ˩ ˥ ]

to cut or tear into little pieces;

ɔgiaɣa‿e ku erhã ku iri [ ˩ ˩ ˥ / ˩ ˩ ˥ ˩ ˩ ˥ ] he tore it up (into little pieces) and threw it about (e.g. of an infant tearing paper);

cf. gia [ / ].

gi-asɛ̃ [ ˩ ˥ ˩ ];

cf. gie 2 [ / ].

gidigidi 1 [ ˩ ˩ ˩ ˩ ]

big;

of yams;

used with the verb ye [ ˥ ].

gidigidi 2 [ ˩ ˩ ˩ ˩ ]

blazing (sending flames up);

used with the verb ba 1 [ / ];

v. kpoo [ ˩ ], woo [ ˩ ].

gidigbi [ ˩ ˩ ˩ ]

strong;

robust;

a riddle: okpia gidigbi mu‿okpia gidigbi gba [ ˩ / ˩ ˩ ˩ ˥ ˥ / ˩ ˩ ˩ ˥ ] a strong man catches a strong man and ties (him);

the answer is olodo mu‿ɛ̃xu gba [ ˥ ˥ ˩ ˥ ˥ ˩ ˥ ] the door frame keeps the door tied;

cf. gidigbii [ ˦ ˦ ˦ ].

gidigbii [ ˦ ˦ ˦ ]

very big, e.g. of trees, houses, boxes, rocks;

of an elephant;

used with the verb ye [ ˥ ];

cf. gidigbii [ ˩ ˩ ˩ ], gadagbaa [ ˦ ˦ ˦ ].

gie [ ˥ ]

(1) to send;

gie [ ˥ ] uhuʋ̃u [ ˩ ˥ ˩ ] to send on an errand;

ɔgi-ɛɽ-uhuʋ̃u gi-erha‿e [ ˩ ˥ ˥ ˩ ˥ ˩ ˥ ˥ ˥ ˩ ] he sent him on an errand to his father.

(2) also used as second verb of a combination in order to indicate a direction towards something or somebody (v. above).

(3) to attack, of diseases, the object being the particular spot that is affected (possibly, this item does not belong to gie [ ˥ ]).

gie 1 [ / ]

to compare;

ɣɛya‿e gie ʋ̃ɛ [ ˥ ˦ ˩ ˩ \ ] “don’t take him compare (with) me”: don’t compare him with me!

gie [ / ] ma [ / ] to show something that cannot be taken in one’s hand, or that is at a distance, to somebody;

ɔgi-ugb-ɛɽemaʋ̃ɛ [ ˩ ˩ ˥ / ˩ ˩ ˥ ] he showed me his farm (ma is long).

gi-odɛ dã [ ˩ ˩ ˥ ˩ ] ma [ / ] “to show a bad way”: to lead astray (also in a metaphorical sense);

ɔgi-odɛ dã ma ʋ̃ɛ ʋ-inɔ-ɽ-ibude [ ˩ ˥ ˥ ˦ ˩ ˩ ˩ ˥ ˦ ˧ ˩ ˩ ] he led me astray when I had asked his advice;

v. bibi [ ˩ ˥ ], ya [ ˥ ] dido [ ˩ ˥ ], gu [ ˥ ] dido [ ˩ ˥ ].

gie 2 [ / ]

to spit, in gi-asɛ̃ [ ˩ ˥ ˩ ].

gi-exwae [ ˩ ˥ ˩ ] y-ɔ [ \ ] to spit on a charm after pronouncing a prophecy or curse, in order to confirm the words spoken, v. Ɔxwahɛ [ ˩ / ˩ ] songs 7.

gie [ / ] always seems to imply deliberate spitting;

v. tu‿asɛ̃ [ ˥ ˥ ˩ ].

giɛ [ ˥ ]

to laugh;

ɔgiɛ y-ɛʋ̃ɛ ʋ̃ɛ [ ˩ ˥ ˩ ˩ ˥ ] he is laughing at my words;

ɔgb-oxoxo giɛ [ ˩ ˩ ˥ ˩ ˥ ] he is bursting with laughter;

cf. ogiɛ [ ˩ ˥ ].

giɛ [ / ]

to give way;

to break suddenly (of a worn-out cloth).

giɛ̃ [ / ]

to burn;

owa giɛ̃ɽ̃ɛ̃ fɛfɛɛfɛ [ ˩ ˥ / ˩ ˥ ˥ ˥ ] the house burnt (or, is burnt) to the ground;

cf. agiɛ̃ [ ˩ ˥ ].

giɛgiɛ [ / ˦ ]

to be quick at something;

ɔgiɛgiɛ nwina [ ˩ / ˦ ˩ ˥ ] he is working quickly;

cf. ɛgiɛgiɛ [ ˩ ˥ ˦ ].

giɛ̃ɽ̃ɛ̃ [ ˥ ˥ ]

very bright;

of weather;

ɛdɛ rãɽ̃ɛ̃ giɛ̃ɽ̃ɛ̃ [ ˩ ˥ / ˩ ˥ ˥ ] the day was very bright.

gilɔgilɔ [ ˥ ˥ ˥ ˥ ]

tall and thin (of men only; v. sigosigo [ ˥ ˥ ˥ ˥ ] which seems to indicate a greater degree of thinness; used with ɔtaɛ̃ [ ˩ \ ] “he is tall”);

v. nwɛɛɽ̃ɛ̃ [ ˥ ˥ ].

gĩna [ ˩ ˥ ]

(1) to he against;

ɛʋ̃ɛ na gĩna‿ɛ̃ [ ˩ / ˩ ˩ ˥ ˩ ] “this matter is against him”: he is guilty in this matter.

(2) used as second part in the combination;

rhia [ ˥ ] gĩna [ ˩ ˥ ] in agbɔ̃ rhia gĩna‿ɛ̃ [ ˩ ˩ ˥ ˩ ˥ ˩ ] “life is spoilt for him”, meaning “he is impotent”, or, “he is destitute”;

in case of a woman “she is barren”, or “she has a venereal disease”;

cf. agbegĩnotɔ [ ˩ ˩ ˩ ˩ ˩ ];

v. gbe 1 [ ˥ ].

gi-odɛ [ ˩ ˩ ˥ ] ma [ / ];

cf. gie 1 [ / ].

giogiogio [ ˩ ˩ ˩ ]

very hot, of boiling water;

used with the verb tɔ̃ 3 [ ˥ ];

v. ɣiɽiɣiɽi [ ˩ ˩ ˩ ˩ ].

giri, gri [ ˩ ˩ ]

describes a sudden or unexpected motion;

ɔgwa kpaɔ giri [ ˩ ˥ / ‿ ˩ ˩ ˩ ] he got up suddenly;

v. ha 1 [ / ].

giriririri (i very short and almost inaudible) [ ˩ ˩ ˩ ˩ ˩ ]

describes the patter of rain, also that of rain not yet on the spot;

ɔso giriririri [ ˩ \ ˩ ˩ ˩ ˩ ˩ ] it patters;

v. kpatakpatakpata [ ˩ ˩ ˩ ˩ ˩ ˩ ].

gizaka [ ˩ ˩ ˩ ]

describes the falling down (or the noise of it?) of crooked things such as trimmed-off branches, or a lame man;

the characteristic feature seems to be that one part of the falling object (or man) touches the ground before the other;

ɔde gizaka [ ˩ \ ˩ ˩ ˩ ] it fell (in the above-stated way).

go [ ˥ ]

to shout.

go [ ˥ ] nwa [ / ] to praise somebody in songs (for some accomplishment), Egh. Hist.;

ɔgo nwa ʋ̃ɛ [ ˩ ˥ ˩ ˥ ] he praised me;

v. rho 1 [ / ], tiã [ / ].

gobagobagoba [ ˦ ˦ ˩ ˩ ˥ ˥ ]

describes a manner of walking: the walk of a cripple whose feet are bent to one side so that he walks with a list, the foot that is behind moving sideways.

Used with the verb xiã [ ˥ ].

gogoogo [ ˦ ˦ ˦ ]

high (e.g. a hill);

used with the verb ye [ ˥ ].

goɣogoɣo [ ˥ ˥ ˥ ˥ ]

describes the sound made by a bell (ɛgogo [ ˥ ˥ ˥ ]; but v. kɔɣɔkɔɣɔ [ ˥ ˥ ˥ ˥ ]);

v. gɛ̃ɣɛ̃ygɛ̃ɣɛ̃y [ ˥ ˥ ˥ ˥ ].

gokaã [ ˦ ˦ ]

very tall and lean, of man;

used with the verb ye [ ˥ ], but also with tota [ ˥ / ], to describe a tall man sitting upright cf. gũkaã [ ˦ ˦ ];

v. rhigɔɔ [ ˦ ˦ ].

golotoo [ ˦ ˦ ˦ ]

very high, used with the verb yo [ ˥ ];

cf. geletee [ ˦ ˦ ˦ ].

gooɽo [ ˦ ˦ ]

loud;

describes the noise made by a cricket;

used with the verb tu [ ˥ ].

gɔ [ ˥ ]

to become, be bent, crooked;

ɔgɔe [ ˩ \ ] it is crooked;

cf. bi [ ˥ ] gɔ [ / ].

gɔ̃ [ / ]

in gɔ̃‿(u)gie [ / ˩ ] to hold the (annual?) festival of a juju (not used for ancestor-festivals);

d-ɛɣɛ n-uwa yagɔ̃-gi-ɔxwahɛ yi-ko [ ˩ ˩ ˩ ˩ ˥ ˩ ˥ ˥ ˩ / ˥ ˦ ] when do you hold the festival of Ɔxwahɛ friend?

cf. ugɔ̃gie [ ˩ ˩ ˩ ].

gɔ̃gɔɔ̃gɔ̃ [ ˦ ˦ ˦ ]

upright;

uɽu ihue gɔ̃gɔɔ̃gɔ̃ [ ˩ ˥ ˥ ˥ ˦ ˦ ˦ ] your nose stands upright (special characteristic of the European, hence the above sentence may be closed with: ʋ-ihu-ebo [ ˥ ˥ ˥ ˦ ] “like the nose of a white man”. This feature is considered as funny. On the other hand, an ibue pɛrhɛ [ ˥ ˥ ˩ ˩ ] “flat nose”, said to be: ʋ-ihu-egwi [ ˥ ˥ ˥ ˦ ] “like the nose of a tortoise”, is not thought to be beautiful, either).

gɔlɔgɔlɔ [ ˩ ˩ ˩ ˩ ]

describes the walk of a very tall man with the upper part of his body swaying;

used with the verb xiã [ ˥ ];

cf. ogɔlɔ [ ˩ ˩ ˩ ];

v. lɔgiɔlɔgio [ ˩ ˩ ˩ ˩ ].

gu 1 [ ˥ ]

a verb indicating (1) that another action is performed by the subject with the help of somebody else, or (2) that the action is reciprocal, e.g. gu [ ˥ ] b-owa [ ˩ ˥ ] to help (somebody) in building a house;

gu [ ˥ ] dɛ [ ˥ ] to buy something from somebody;

wɛ‿igu dɛ [ ˩ ˥ ˥ ˦ ] I bought it from you.

gu [ ˥ ] dia [ / ] to stay with somebody or something, esp. in order to guard it, e.g. of a hunter’s boy who watches the kill while his master is in the bush.

gu [ ˥ ] dido [ ˩ ˥ ], gu [ ˥ ] fi [ ˥ ] dɔ̃ [ ˥ ] to lead astray by giving false information;

v. gie 1 [ / ], ya 1 [ ˥ ].

gu [ ˥ ] guã [ / ] to talk with somebody.

gu [ ˥ ] gwi [ ˥ ] to quarrel with somebody.

gu [ ˥ ] gbĩna [ ˩ ˥ ] to fight with somebody.

gu [ ˥ ] ho [ / ] to help (somebody) to find something.

In an impersonal use, gu means “to succeed”: ɔgũ ʋ̃ɛ ɽu [ ˩ ˥ ˦ ˩ ] “it helped me to do (it)”: I succeed in doing (it);

idiom.: egbe gu‿ɛe ɽu [ ˩ ˥ ˦ / ˦ ] “body helped her to do” or “body did (it) with her”: she had a miscarriage.

gu becomes gũ in front of the objective ʋ̃ɛ “me” and ʋ̃a “us”.

gu 2 [ ˥ ];

cf. gi [ ˥ ].

gua 1 [ / ]

(also: guaɽa [ ˩ ˥ ] used by old people) to know how to do a thing;

used with verbs only: igua xa-ɽe [ / ˦ / ˩ ] I don’t know how to say it.

gua 2 [ / ]

(1) to adulterate;

ɔgu-anyɔ na [ ˩ ˥ ˥ ˦ ˩ ] he has adulterated this palm wine;

ɔgua‿oɽoka na [ ˩ ˥ ˩ ˩ ˥ ˩ ] he has adulterated (the metal of) this ring (in both cases gua may be [ / ]).

(2) the second example can also mean “he has charmed this ring” (in order to give its owner a certain power, e.g. to fell an opponent in fighting at a single blow);

v. le [ ˥ ].

gue [ / ]

(1) to cover (with a lid);

g-uwawa na n-ikiã ɣɛtĩ y-ɔ [ ˩ ˩ / ˩ ˩ ˥ ˥ ˩ \ ] cover this pot in order that the flies may not get into it.

(2) to be covered;

uwawa na gueɽe [ ˩ ˩ / ˩ / ˩ ] this pot is covered.

guɛɛɽɛ [ ˩ ˩ ]

very small (same as gyɛɣɛgyɛɣɛ [ ˩ ˩ ˩ ˩ ]);

cf. giɛ(ɛ)ɽɛ [ ˩ ˩ ] (e.g. in ɔɣɛdɛ ne giɛɽɛ [ ˩ ˩ ˩ ˥ ˩ ˩ ] “banana”).

gũkã [ ˩ ˩ ]

describes a certain way of sitting down (used with tota [ ˥ / ]);

used e.g. of a vulture perching on a tree;

ɔtĩ y-uhuʋ̃-erhã gũkã [ ˩ ˥ ˩ ˥ ˩ ˥ ˩ ˩ ] it has (flown and) perched on a tree.

In the case of a man sitting down, it describes “a huge, big man, sitting down as if collapsing.”

gũkaã [ ˦ ˦ ]

very lean, but not implying tallness, e.g. people who are lean on account of a disease;

stresses the leanness less than kãgũkãgũ [ ˦ ˦ ˦ ˦ ];

cf. gokaã [ ˦ ˦ ].

gulɛɛ [ ˩ ˩ ]

intensifies an impression of flexibility (used with the verb ʋoxo [ ˩ ˥ ]);

of the tail-feather of a cock e.g., or the creeper ikã [ ˥ ˩ ], or the shrub unwɛrhĩ-ɔ̃tã [ ˥ ˩ ˥ ˩ ˩ ].

gulugulu [ ˦ ˦ ˦ ˦ ]

deep;

of narrow holes, such as uy-egwi [ ˩ ˥ ˦ ], wells, or deep places in a river;

used with the verb ye [ ˥ ].

g-unu [ ˩ ˥ ]

to keep quiet;

g-un-uɛ̃ [ ˩ / ] something like “shutup!”;

a milder expression is gi‿ah-ɛ̃ʋ̃ɛ [ ˩ / ˥ ˩ ] lit. “let hear word”;

cf. gue [ / ] (?);

v. hũ [ ˥ ] nwa [ ˥ ].

guozaa [ ˩ ˩ ]

describes the noise of falling trees when a farm is being made.

gũɔʋ̃ɛ [ ˩ ˥ ]

(1) to brush with something soft (an oɽokɛ [ ˩ ˩ ˩ ] or a brush, or leaves);

to dust (by shaking);

v. bɔʋ̃ɛ [ ˩ ˥ ], (2) idiom.: gũɔʋ̃-egbe [ ˩ ˩ ˥ ] “to shake body”: to turn brusquely round when addressed;

ɔgũɔʋ̃-egbe kpaɔ ʋ-igu‿ɛe guã [ ˩ ˩ ˥ ˦ ˩ ˥ ˥ / / ] he turned round brusquely when I was talking to him.

(3) to wag the tail (of a dog);

the man whom the dogs greet in this way is object of the verb.

gwa 1 [ ˥ ]

to pull (of a canoe), also gw-okɔ [ ˩ ˥ ].

gwa [ ˥ ] gbera‿ɛzɛ [ ˩ ˩ ˥ ˩ ] to pull somebody across a river.

gwa [ ˥ ] y-ɔ [ \ ] lit. “to pull in it”: to join in pulling;

gwa y-ɔ [ ˩ \ ] join in pulling!

(to men sitting in the canoe without helping).

gw-ɛzɛ [ ˥ ˩ ] to cross a river by canoe.

gw-amɛ [ ˥ ˩ ], given by N.W.Th. with the same meaning, was said not to be used (by A.);

cf. Yor. wa [ ˩ ].

gwa 2 [ ˥ ]

to dig;

gw-ɛhɛ [ ˥ ˩ ] to make a yam-heap (or a heap for planting coco-yam or gari);

cf. Yor. wa [ ˩ ].

gwa 3 [ ˥ ]

to fit;

to be suitable (of rooms);

ɔgwa ʋ̃ɛ [ ˩ ˥ ˦ ] it fits, suits, me (in space);

wɛ w-eʋa ɣagwa‿e yi [ ˩ ˥ ˦ ˧ ˩ ˥ ˥ ] “do you think (lit. “say”) (that room) there will fit him?” (i.e. that there will be enough room for him);

idiom.: Ogbe‿gw-ihɔ̃wa [ ˥ / ˩ \ ˩ ] “Ogbe (a quarter of Benin City) does not fit Ihɔ̃wa (a name)”: it is intolerable;

e.g. in n-uye na, Ogbe‿ʋegw-ihɔ̃wa-ɽɛ [ ˩ ˥ ˩ ˥ / / ˩ ˥ / ˩ ] lit. “what you are in now, Ogbe will not fit Ihɔ̃wa any more (ʋe [ / ]) to-day”: the temper in which you are to-day is becoming intolerable (sc. and I can no longer put up with it; e.g. to a nagging wife).

gwa 4 [ ˥ ]

in gwa [ ˥ ] ehiɛ̃ [ ˥ ˥ ] to scratch (with nails, or birds with their claws);

oxuo na gwa ʋ̃-ehiɛ̃ [ ˩ / ˩ ˥ ˦ ˦ ] this woman scratched me;

v. nyi 2 [ ˥ ].

gwa 5 [ ˥ ]

in gwa [ ˥ ] kpaɔ [ ˥ ] to get up.

gwalɔ [ ˩ ˥ ]

to search;

ɔgwal-en-ɛwe [ ˩ ˩ ˥ ˦ ˧ ] he searched for the goat.

gwalɔ [ ˩ ˥ ] kua [ ˥ ] to dig something out (of a heap of similar things e.g.);

ɔgwal-isawɛwɛ kua [ ˩ ˩ ˩ ˥ ˩ / ˥ ] he (or, it, e.g. a fowl) is searching, digging out groundnuts;

cf. gwa 2 [ ˥ ].

gwe [ ˥ ]

“to be with”: to be possessed by (somebody);

inya‿irɔ n-iɣaɽe-ɽɛ [ ˩ ˥ ˥ \ ˩ ˥ ˦ ˩ ] I have no yam to eat to-day;

answer: ɔgwe ʋ̃ɛ [ ˩ ˥ ˦ ] “it is with me”: I have some;

cf. gu [ ˥ ].

gwɛ [ ˥ ]

(1) to know;

to be accustomed to something;

ɔgw-ebe gbe [ ˩ ˥ ˦ ˧ ] “he knows book much”: he is very clever.

(2) to be a favourite (of a wife or a servant);

ɔgwɛ ʋ̃ɛ gbe [ ˩ ˥ ˦ ˧ ] she is a great favourite with me;

(but: ɔgw-ɛʋ̃ɛ gbe [ ˩ ˥ ˩ ˥ ] he knows how to talk well);

also gw-obɔ, gu‿obɔ [ ˩ ˩ ˥ ] to be intimately acquainted with: igu‿obɔ-ɽe [ ˩ ˥ ˥ / ˩ ] I am very well acquainted with him;

ɔgu‿obɔ ʋ̃ɛ [ ˩ ˥ ˥ ˩ ˥ ] he is my special friend;

ɔgu‿ob-ɔdɔ-ɽe [ ˩ ˥ ˥ ˦ / ˩ ] “she is the special friend of her husband”: she is her husband’s favourite wife;

cf. gu 1 [ ˥ ], gua [ / ].

gwɛ [ / ]

to sacrifice to one’s head during the igwɛ [ ˩ ˩ ]-festival;

otherwise ɽu‿uhuʋ̃u [ ˩ ˩ ˥ ˩ ] is used.

At igwɛ [ ˩ ˩ ] a special “amen”-formula is used: guaʋ̃ɔnyɛɛ [ / ˩ ˩ ] (otherwise isɛ [ ˩ ˥ ]).

gw-ɛhɛ [ ˥ ˩ ];

cf. gwa 2 [ ˥ ].

gw-ɛzɛ [ ˥ ˩ ];

cf. gwa 1 [ ˥ ].

gwɛzɛgwɛzɛ [ ˩ ˩ ˩ ˩ ]

entirely (Egh. Hist.);

ɔrhia mu‿otɔ gwɛzɛgwɛzɛ [ ˩ ˥ ˦ ˦ ˩ ˩ ˩ ˩ ˩ ] it is entirely spoilt.

gwi [ ˥ ]

(1) to quarrel;

to be angry with somebody;

magbagwi [ ˩ ˥ ˦ ] we quarrelled with one another;

ɔgũ ʋ̃ɛ gwi [ ˩ ˥ ˦ ˧ ] he was angry with me (i.e. a master with his servant).

(2) to state one’s case in court;

to litigate;

hence: n-ɔgwi [ ˩ ˥ ] litigant (used in context only).

n-ɔgwi-w-iɽ̃ɛ̃ ʋ̃ɔ‿osɛe [ ˩ ˥ (4-1) ˩ ˩ ˥ ˩ ] the litigant said he had a witness.

n-ɔgu‿ɔʋ̃a gwi [ ˩ ˩ ˩ / ˥ ] “he who quarrels with a man”: plaintiff (v. n-ɔti-ɔʋ̃a ɛzɔ [ ˥ ˩ ˥ ˩ ˥ ˥ ]).

n-agu gwi [ ˩ ˥ ˥ ] “he with whom is quarrelled”: defendant;

accused (v. n-ati-ɛɽ-ɛzɔ [ ˥ ˩ ˥ ˦ ˦ ]);

idiom.: ɔgwi ɛz-uw-unu [ ˩ ˥ ˥ ˥ ˥ ˦ ] “he is stating case of inside of mouth”: he is grumbling indistinctly (also ɔgwi hũhũhũ [ ˩ ˥ ˦ ˩ ˥ ]).

(4) to drone (of beetles only).

gw-obɔ [ ˩ ˥ ];

cf. gwɛ [ ˥ ].

gw-okɔ [ ˩ ˥ ];

cf. gwa 1 [ ˥ ].

gwɔ [ ˥ ]

to tremble;

to shiver;

ɔgwɔe [ ˩ \ ] he shivered;

v. sɔgwɔsɔgwɔ [ ˩ ˩ ˩ ˩ ].

gwɔɣɔ [ ˩ ˥ ]

(1) to get, or, be broken (of glass, earthenware, etc.);

uɣegbe na gwɔɣɔe [ ˩ ˩ / ˩ ˩ \ ] this mirror is broken (but can still be used; v. wu [ ˥ ] which means that it is now completely useless).

(2) to break something;

ɔgwɔɣ-uɣegbe [ ˩ ˩ ˥ ˩ ˩ ] he broke the mirror.

gyãɽ̃ãɽ̃ãɽ̃ãɽ̃ãɽ̃ã [ ˥ ˩ ˩ ˩ ˩ ˩ ]

loud, describes the crying of an infant.

gyɛɣɛgyɛɣɛ [ ˩ ˩ ˩ ˩ ]

of very small size (e.g. of infants or yams);

same as guɛɛɽɛ [ ˩ ˩ ];

inya na biɛe gyɛɣɛgyɛɣɛ [ ˩ ˥ ˩ \ ˩ ˩ ˩ ˩ ] this yam has yielded very small fruit.

gba 1 [ ˥ ]

an auxiliary verb indicating that the main action is done by several subjects together;

iɽ̃ã gbaɽu‿ɛe [ ˥ ˩ ˥ ˥ \ ] they are doing it together;

gi-a gbaɽu‿ɛe [ ˩ / ˩ ˥ \ ] let us do it together!

gba 2 [ ˥ ]

(1) to tie;

ɔgba ʋ̃-obɔ [ ˩ ˥ ˩ ˥ ] he tied my hands.

gba [ ˥ ] gĩna [ ˩ ˥ ] to tie to;

igb-ab-enwaʋ̃-ɔ̃xɛrhɛ ni gĩna-ɽ-egbe [ ˩ ˥ ˦ ˦ ˩ ˩ / ˦ ˩ ˩ ˩ ˥ ] “I have tied the branch of that young oil palm (ɔxɛrhɛ [ ˩ ˩ ˩ ]) to its body”.

(Also gba [ ˥ ] mu [ ˥ ].) gb-ogba [ ˥ ˩ ] to make a fence (ga [ / ] round something).

Iterat. gbalɔ [ ˩ ˥ ] is used with plural objects, but in ɔgbalɔ ʋ̃-obɔ [ ˩ ˩ ˥ ˩ ˥ ] it means: “he tied my hand several times round”, i.e. he bandaged my hand.

(2) to stick together;

cf. gba 1 [ ˥ ].

gba [ / ]

(1) to know somebody thoroughly;

of people only;

igba-ɽe-ɣ-ɔʋ̃a‿esi nɔ [ ˩ ˥ ˦ ˩ ˥ ˩ ˩ ˥ ] I know him thoroughly, (that) he is a good man.

(2) to be complete;

exaɛʋ̃ɛ n-idu‿ikotu na gba nɛ [ ˩ ˩ ˩ ˩ ˩ ˩ ˥ / ˩ ˥ ˦ ] (do [ ˥ ]) the chiefs attending this court are complete.

gba [ \ ]

interjection used in calling dogs (same as sss).

gbaa [ ˩ ]

level;

used with the verb ye [ ˥ ].

gbadaa [ ˦ ˦ ]

wide;

broad (of bigger things than gbadaa [ ˩ ˩ ]), e.g. of a river or pond;

cf. gbodoo [ ˥ ˥ ].

gbadaa [ ˩ ˩ ]

wide;

broad (used e.g. of a basin);

ɔʋɛe gbadaa [ ˩ \ ˩ ˩ ] it is broad;

cf. gbadaa [ ˦ ˦ ].

gbãgbãagbã [ ˥ ˥ ˥ ]

(1) strongly;

closely;

iɽ̃ã kexĩ-ɔse gbãgbaãgbã [ ˥ ˩ ˥ ˩ ˥ ˩ ˥ ˥ ˥ ] they became close friends (texts: Uke keʋe arhuaɽo).

(2) rigid;

still;

ɔye gbãgbaãgbã [ ˩ ˥ ˦ ˦ ˦ ] it is stiff (same as ɛgi-aʋoxo [ / ˩ ˥ ˩ ˩ ] it cannot be bent).

gbaɣada [ ˩ ˩ ˩ ]

(also gbaɽaɣada [ ˩ ˩ ˩ ˩ ]) describes the fall of something having extremities, e.g. the human body, when thrown down in wrestling;

mu-ɛ̃ gb-otɔ gbaɽaɣada [ ˥ ˩ ˥ ˩ ˩ ˩ ˩ ˩ ] throw him down gb.! (as an encouragement to wrestlers, also ya gbe! [ ˩ ˥ ], gbaɽaɣada!).

gbãkãgbãkã [ ˩ ˩ ˩ ˩ ]

big;

thick;

of plantains and teeth;

ɔɣɛdɛ na ye gbãkãgbãkã [ ˩ ˩ / ˩ ˥ ˩ ˩ ˩ ˩ ] this plantain is thick.

gbalaza [ ˦ ˦ ˦ ]

wide;

used with the verb ye [ ˥ ], of ditches, pits, ponds and rivers;

indicates a still wider degree than gbodoo [ ˥ ˥ ].

gbe 1 [ ˥ ]

(1) to hit;

to flog.

(2) to kill;

v. also gbe [ ˥ ] ɽua [ ˥ ].

Iterat. gbele [ ˩ ˥ ];

ɔgbel-iɽ̃ã hia [ ˩ ˩ ˥ ˩ ˥ ] and ɔgbel-iɽ̃ã hi-a [ ˩ ˩ ˥ ˩ ˥ / ] he killed them all.

(3) to perform something, esp. a dance;

to dance.

(4) to pick (leaves from a tree).

(5) to catch, of a trap.

This verb is also used for various purposes, its exact meaning being determined by a following noun or verb.

Examples of combinations with verbs: gbe [ ˥ ] gĩn-otɔ [ ˩ ˥ ˩ ] to hit against the ground, e.g. when killing a snake, and also in the meaning of “to insult somebody who is ill and in bed”;

cf. agbegĩnotɔ [ ˩ ˥ ˩ ˩ ˩ ].

gbe [ ˥ ] miɛ [ / ] lit. “to hit (and) take (something) from (somebody)”: to seize something by force;

ɔgbe ʋ̃ɛ miɛ ʋ̃ɛ-ɽe [ ˩ ˥ ˦ ˩ ˥ (4-1) ] he seized it from me (by force).

gbe [ ˥ ] mu‿otɔ [ ˥ ˥ ˩ ] to ruin somebody.

gbe [ ˥ ] ɽua [ ˥ ] to kill.

gbe [ ˥ ] yo [ ˥ ] gbe [ ˥ ] re [ ˥ ] to turn over and over;

to fumble;

ɔgbe n-eʋ̃i yo gb-ɛe re, ɔmadɛ [ ˩ ˥ ˦ ˧ ˨ ˩ ˥ ˥ ˥ \ ] “he handled the thing ‘to and fro’ (but) he did not buy (it)” (the syllable gb-ɛe is actually a fall, not a low tone; this could, however, not be shown here);

imaɽ̃ɛ̃ ʋ-ɔguã, ɔɣagb-en-ɛʋ̃ɛ yo gb-ɛe re ʋ-eʋa [ ˥ ˥ ˩ ˩ / ‿ ˩ ˩ ˥ ˩ ˥ / ˥ / ˩ ˩ \ ] “I don’t know what he is talking (about), he is turning the matter over and over there”, i.e. he is not taIking to the point.

Combinations with nouns: gb-akiyɛyɛ [ ˥ ˥ ˩ ˥ ] to make fun (of somebody: ya [ ˥ ]);

iya‿e gb-akiyɛyɛ [ ˩ ˥ / ˦ ˦ ˩ ˥ ] I made fun of him, or, made a fool of him;

v. gb-iba [ ˥ ˥ ].

gb-akpã [ ˥ ˥ ] to be bald.

gb-alama [ ˥ ˩ ˩ ] to walk about gossiping;

“to interfere”;

ugb-alama gbe, ɣari‿eke n-urie [ ˩ ˥ ˩ ˩ ˥ ˥ ˩ ˩ ˩ ˩ / ] “you gossip too much, go to where you are going” (or, mu‿aɽ-uɛ ɣ-od-ɔ (ɣe [ / ]) [ ˩ ˩ / ˩ \ ] “turn your face there!”: get out! v. mi-arale [ ˩ ˥ / ˩ ]).

gb-aɽo [ ˥ ˩ ] ɣe [ / ] to look after;

ɔgb-aɽo ɣe ʋ̃ɛ [ ˩ ˩ / ˩ ˥ ] he is looking after me;

okpia na m-obɔ gua gb-aɽo ɣ-eʋ̃i n-arhie nɛ rhie ʋ̃ɛ [ ˩ / ˩ ˩ ˥ / ˦ ˩ ˩ ˩ ˥ / / ˩ / ] this man knows very well how to look after things given to him to keep.

gbe [ ˥ ] asã [ ˥ ˥ ] to whip;

ɔgb-ɛɽ-asã [ ˩ ˥ ˦ ˦ ] he whipped him.

gb-ebibi [ ˥ / ˩ ] to dazzle;

onwɛ gb-ebibi y-ɔʋ̃-aɽo ʋ-izɛɣ-ɛɽe [ ˩ ˩ ˥ / ˩ ˩ ˩ ˩ ˥ ˥ / ˩ ] “the sun dazzled my eyes when I had looked at it for some time”.

gb-edae [ ˩ / ] y-uhuʋ̃u [ ˩ ˥ ˩ ] “to make a charm on the head”: to make a charm with beads that is tied to one’s hair (or applied to the beads?);

it ensures long life;

used by the chief Esɔgbã [ ˥ ˩ ˥ ].

gb-ehɛ̃ [ ˥ ˩ ] to fish;

cf. igbehɛ̃, ɔgbehɛ̃ [ ˩ ˩ ˩ ].

gb-erh-ɛ̃rhɛ̃ [ ˩ ˥ ˩ ] to fell a tree by setting fire to it.

gb-esa [ ˩ ˥ ] l-abɔ (la [ ˥ ]) [ ˩ ˥ ] to take somebody’s side in a dispute (without being concerned oneself);

ɔgb-esa l-abɔ lel-ɛe [ ˩ ˥ ˦ ˧ ˩ ˩ \ ] he took his side and followed him;

cf. igbesa [ ˩ ˩ ˩ ].

gb-eʋ̃i [ ˩ \ ] ha [ ˥ ] to sacrifice something to a god;

igb-eʋ̃i n-ɛɽ̃iʋ̃i [ ˩ ˥ ˦ ˩ ˥ ˩ ] I killed something for a juju.

gb-exaxa [ ˩ ˥ ˩ ] to make a sign.

gb-ɛbɛ̃ [ ˥ ˩ ] to play the ɛbɛ̃ [ ˩ ˩ ] (state-sword);

this is done by chiefs when saluting the Ɔba festivals (ugie [ ˩ ˩ ]).

gb-ɛhũ (pf.) [ ˥ ˦ ] to be hollowed out by some insect and thus made useless;

of corn and beans;

ɔka na gb-ɛhũ, ɛɣi-gi-aɽe, sokpã‿maxũ-ɔ̃ɽ̃ɛ̃ n-ɔxɔxɔ [ ˥ / ˩ ˥ ˦ / ˥ ˩ ˥ ˩ ˥ ˦ ˩ ˩ ˥ ˩ ˩ ˥ ˩ ] “this corn is useless, it is no longer edible, unless we strip it off for the chickens”.

gb-ɛte [ ˥ ˥ ] to shoot at a target;

to have a shooting contest;

gi‿ayagb-ɛte [ ˩ ˥ / ˥ ˥ ] let us go and shoot at the target!

gb-ɛʋ̃-ɛ̃ho (ɛʋ̃ɛ [ ˩ ˩ ], ɛho [ ˩ ˥ ]) [ ˩ ˩ ˥ ] to let out (something that was meant to be secret);

cf. ɔgbɛʋ̃ɛho [ ˩ ˩ ˩ ˩ ].

gb-iba [ ˥ ˥ ] to make fun of a man (ya [ ˥ ] gb-iba [ ˥ ˥ ]; v. gb-akiyɛyɛ [ ˥ ˥ ˩ ˥ ], gb-ogiɛ [ ˩ ˥ ]);

ɔy-egb-ɛɽe gb-iba [ ˩ ˩ ˩ / ˥ ˥ ] he is making fun of himself.

gb-igiãgiã [ ˥ ˩ ˩ ] to stamp with the feet and clap hands (to spur on and accompany masquerade dancers) (v. Ɔvia [ ˩ ˥ ]).

gb-igiawɛ [ ˩ ˥ ˩ ] to step;

ɔgb-igiawɛ lele ʋ̃ɛ [ ˩ ˥ ˦ ˩ ˩ ˩ ˥ ] he marched behind me;

cf. giɛ [ ˥ ], owɛ [ ˩ ˩ ].

gb-iguma [ ˩ \ ˩ ] to pant, grunt, e.g. when carrying a heavy load;

ihɛ n-ɔmu xua-ɽe gbe, t-ɔɣigb-iguma ʋ-ɔl-oke (la [ ˥ ]) [ ˩ ˩ ˥ \ / ˦ ˧ ˥ ˦ ˩ ˥ ˩ ˩ ˩ ˥ ] “the load he has taken (i.e. he carries) is too heavy for him, he is panting climbing (passing) the hill”.

gb-igbo [ ˥ ˩ ] to spin a top.

gb-iro [ ˥ ˩ ] to ask, pose a riddle (for somebody: na [ ˥ ]);

ɔmu‿ĩro n-igbe nɛ [ ˩ ˥ ˥ ˩ ˥ ˥ (4-1) ] he guessed the riddle I asked him.

gb-irhu [ ˥ ˩ ] to give shade.

gb-ixiaʋɔ [ ˥ ˩ ˩ ] to pound ocro.

gb-itɛ [ ˥ ˥ ] to make a rough clearing in the bush, e.g. for a telegraph-line;

v. fie [ / ] (for farming purposes, involves a much more thorough clearing).

gb-iyare [ ˩ \ ˩ ] to welcome in triumph (a warrior returning from a war).

gb-izɛ [ ˥ ˩ ] to form, bake an izɛ [ ˥ ˩ ] (“rice”) cake (round or oval in a mould);

gb-izɛ mɛ dɛ [ ˥ ˩ ˥ ˩ ] “bake a rice cake for me to buy”;

v. ma 4 [ ˥ ].

gb-obodo [ ˥ ˩ ˩ ] to pirouette.

gb-obɔ [ ˩ ˥ ] y-ɔbɔtidi [ ˩ ˩ ˥ ˥ ] to have an unlucky hand (in handling something).

gbe [ ˥ ] odã [ ˥ ˥ ] to kick;

ɔgbe ʋ̃-odã [ ˩ ˥ ˦ ˦ ] he kicked me (man, horse, or cow).

gb-ogiɛ [ ˩ ˥ ] to make fun;

to make fun of: ya [ ˥ ] gb-ogiɛ [ ˩ ˥ ];

v. gb-akiyɛyɛ [ ˥ ˥ ˩ ˥ ], gb-iba [ ˥ ˥ ].

gb-ohio [ ˩ ˥ ] to bore a hole.

gb-okĩ [ ˥ ˩ ] to perform okĩ [ ˥ ˩ ];

also: fi‿okĩ [ ˥ ˥ ˩ ].

gb-oɽoɣo [ ˥ ˩ ˩ ] to spread mud on a timber-track.

gb-osiko [ ˩ ˩ ˥ ] to notch timber.

gb-otɔ [ ˥ ˩ ] “down”, lit. “hit ground” is used as second part of verbal combinations, e.g. in erhã ni de gb-otɔ [ ˩ ˥ ˦ ˧ ˨ ˩ ] that tree fell down;

iɽ̃ã fi‿erhã gb-otɔ [ ˥ ˩ ˥ ˥ ˦ ˧ ˩ ] they cut trees down.

gb-oxoxo [ ˩ / ˩ ] giɛ [ ˥ ] to burst with laughter: lit. “to hit with one’s knuckles (and) laugh”.

gb-ɔfɔ [ ˩ ˥ ] to become wet;

to be wet;

ukpɔ̃ ʋ̃ɛ na gb-ɔfɔ [ ˩ ˩ ˥ ˩ ˥ ˦ ] “this, my cloth, is (has become) wet”.

gb-ɔkãn-abe [ ˩ ˩ \ ˩ ] to have a serious quarrel with somebody (idiomatic).

gb-ɔrho [ ˥ ˩ ] to be muddy.

gb-ɔvo [ ˩ ˥ ] to be jealous;

ɔgb-ɔvo ʋ̃ɛ [ ˩ ˩ ˩ ˥ ] she is jealous of me.

gbe [ ˥ ] ɔvo [ ˩ ˥ ] to make somebody jealous;

eʋ̃i n-uɽu nɛ gbe ʋ̃-ɔ̃vo [ ˩ ˩ ˥ ˥ (4-1) ˩ ˩ ˥ ] what you have done for her makes me jealous.

gb-ubi [ ˥ ˩ ] to slap;

ɔgb-ubi y-ɔʋ̃-ãɽo [ ˩ ˥ ˩ ˩ ˥ ˩ ] he slapped my face.

gb-ubi [ ˩ ˥ ] to make holes for yam-sticks (with the pointed stick ubi [ ˩ ˥ ]).

gb-ugbo [ ˥ ˥ ] to do farm work (as one’s occupation);

to be a farmer.

gb-ugb-ogi-erhã [ ˩ ˥ ˦ ˦ ˧ ] to play a certain children’s game which consists in guessing things that are known to a few of the players only.

gb-uke [ ˥ ˩ ] to stamp one’s feet (as in a special kind of dance);

uke ɔgbe na ɽa [ ˥ ˩ ˩ ˥ ˩ ˩ ] is he stamping uke there?

(The na is used when the speaker can see the man.) gb-umɛ [ ˩ ˥ ] to rub oneself with camwood (which dyes the skin red);

this is e.g. done by the women members of Ɔxwahɛ [ ˩ / ˩ ] at the ikpolɛki [ ˩ ˥ ˩ ˩ ] festival, and by men, at the agwɛ [ ˩ ˩ ] (new-yam festival at the Ɛguae [ ˩ ˩ ]);

ɔgb-umɛ n-ɔxwahɛ [ ˩ ˥ ˦ ˩ / ˩ ] she has rubbed (herself with) camwood for Ɔxwahɛ.

gb-uzɛbu [ ˩ ˩ ˥ ] to dance the Uzɛbu [ ˩ ˩ ˥ ] dance (gbe [ ˥ ] is also used with the names of other dances, e.g. gb-akaba [ ˥ ˩ ˩ ], or gb-ukpukpɛ [ ˥ ˥ ˩ ] “to dance a war-dance”).

gbe 2 [ ˥ ]

a verb indicating that an action is performed intensively or extensively, or that a certain state exists to a high degree (“much”, “well”);

always following the main verb;

ɔgw-ob-iɽ̃ã gbe [ ˩ ˥ ˦ ˩ ˥ ] (gwɛ [ ˥ ]) he is much (well) acquainted with them;

ɔgw-ob-iɽ̃ã gbe [ ˩ ˩ ˥ / ˥ ] something like: he is always in their company.

(The verbal character of gbe is shown by the different intonation in these two forms, the pf. and ipf.)

gbe 3 [ ˥ ]

(1) to be rotten;

aɽ̃aʋ̃ɛ na gbe [ ˩ ˩ / ˩ \ ] this meat is rotten (so that only parts of it are eatable).

(2) ɔgbe [ ˩ \ ] also means something like “it is gone” in the case of something that one takes without intending to return it, e.g. from a debtor.

gbe 4 [ ˥ ]

to break (of day);

ɛdɛ gbe [ ˩ ˥ ˦ ] day is breaking (this sentence is also used as a name).

gbe [ / ]

(1) to cross;

to pass;

in gbe [ / ] ra [ / ];

ɔgbe ra xiã ʋ-imi-ɔɛ̃ n-owiɛ [ ˩ ˥ / ˩ ˥ ˥ ˩ ˥ ˦ ] he was passing along when I saw him this morning;

gbe ra n-uɣɛɣiɣe ʋ̃ɛ [ ˩ / ˦ ˦ ˩ ˩ \ ] pass without looking at me!

Also “besides”: ɔs-iɽ̃ã‿eha n-ir-eʋa gbe ra-ɽe (sɛ [ ˥ ]) [ ˩ ˥ ˩ ˩ ˩ ˩ ˥ (4-1) ˩ / ˩ ] there were three of them there besides him (lit. “it reached them three...”).

Also used as second verb in verbal combinations, imparting a motion across something, v. mu 1 [ ˥ ], vĩ [ ˥ ].

(2) to bar by putting something in (“across”) the way, e.g. (a) to show that a certain plot has been chosen for clearing a farm;

it is done by putting two crossed planks on a small round cleared spot in the bush;

(b) to debar access to one’s wife by using a certain “medicine”: uxuʋ̃u n-aya gb-oxuo [ ˩ ˩ ˩ ˩ ˥ / ˩ ] medicine taken to “cross” a woman.

gbe [ / ] odɛ [ ˩ ˥ ] to bar the road;

to bar one’s way, or, plan;

uhuʋ̃u n-ɔgie re gbe ʋ̃-od-eʋ̃i n-iteɽaɽu-ɽɛ [ ˩ ˩ ˩ ˥ ˥ ˦ ˧ ˩ ˥ ˩ ˩ ˥ ˥ ˥ ˩ ] the message which he sent prevented me from doing the thing that I was going to do to-day.

gb-otɔe [ / ˩ ] xɛ [ / ] “to bar ground wait”: to put poison (eɽ̃uã [ ˩ ˥ ]) into somebody’s path in order that he may contract a disease, etc.;

ɔgb-otɔe x-ɔɽe [ ˩ / ˩ / ˩ ] “he poisoned the ground waited for him”: he put poison in his path;

v. fi [ ˥ ] xɛ [ / ].

gbɛ̃ [ ˥ ]

(1) to cut off;

ɔgb-ĩɽ̃uʋ̃u [ ˩ ˥ ˩ ˩ ] he is cutting grass;

igb-ɔɛ̃ [ ˩ ˥ ‿ / ] I cleaned it (e.g. a coconut from the surrounding fibres).

(2) to carve (with an agbɛ̃ [ ˥ ˥ ]);

ɔgb-ĩvĩ [ ˩ ˥ ˩ ] he is carving a coconut.

(3) to write;

in gb-ẽbe [ ˩ ˥ ] lit. “to write leaf”: to write a book, letter, etc.;

ɔgb-ẽbe gũ ʋ̃ɛ [ ˩ ˥ ˦ ˩ ˥ ] he wrote to me;

cf. ɔgbẽbe [ ˩ ˩ ˩ ].

(4) to make a mark;

in gbɛ̃ [ ˥ ] orhue [ ˩ ˩ ] to mark with chalk;

infants are marked with chalk from a few days after their birth up to the age of about seven months.

Iterat. gbɛ̃nɛ [ ˩ ˥ ] to mark the face with tattooings.

gbĩ [ ˥ ]

to be blunt (of a knife);

eɽɔ na gbĩ, n-uyalɔ‿e re [ ˩ / ˩ \ ˥ / ˥ ˩ ˥ ] this knife is blunt, (so that) you should go (and) sharpen it (and) come!

abɛ na fɛko gbĩ, wɛ kwelɔ‿e yi [ ˥ ˥ ˩ ˩ / ˥ ˩ ˥ ˩ ˥ ˥ ] this knife is getting blunt, have you really sharpened it?

gbidii [ ˩ ˩ ]

describes the sound of something heavy falling into water, also that of a bather jumping flat into water;

v. gbiɣidi [ ˩ ˩ ˩ ], suɛ̃ỹ [ ˥ ].

gbigbi [ ˩ ˥ ]

to spread a rumour;

iɽ̃ã gbigbi ɔta ni xiã [ ˥ ˩ ˩ ˩ ˩ ˥ / ˥ ] lit. “they are spreading that story along”;

cf. ogbigbi [ ˩ / ˩ ].

gbigbigbi [ ˩ ˩ ˩ ]

describes a strong wind or a tornado, the rushing of a river, and knocking at the door;

ɔhoho gbigbigbi [ ˩ ˩ ˥ ˩ ˩ ˩ ] there is a strong wind blowing.

gbiɣidi [ ˩ ˩ ˩ ]

describes the sound of long, but not heavy objects, e.g. firewood, falling to the ground, also that of a wrestler being dropped down by his partner;

ɔde gbiɣidi [ ˩ \ ˩ ˩ ˩ ] it fell (e.g. the firewood);

v. gbidii [ ˩ ˩ ].

gbimm [ ˩ ]

describes the sound of a gun going off in a room (e.g. by accident).

gbĩna 1 [ ˩ ˥ ]

to fight;

waɣɛgbĩna [ ˩ \ ˩ \ ] don’t you (pl.) fight!

ɔgũ ʋ̃ɛ gbĩna [ ˩ ˥ ˦ ˩ ˥ ] he fought with me;

cf. ugbĩnaʋ̃ɛ [ ˩ ˥ \ ˩ ], igbĩna [ ˩ ˩ ˩ ];

v. xɔ̃ [ / ] (to wage war; stronger than gbĩna).

gbĩna 2 [ ˩ ˥ ]

to seek shelter with somebody;

igbĩna‿a [ ˩ ˩ ˥ / ] I seek shelter with you!

gb-ĩɽ̃uʋ̃u [ ˥ ˩ ˩ ];

cf. gbɛ̃ [ ˥ ].

gbodoo [ ˥ ˥ ]

wide;

broad (not as much as nyamaɽ̃ã [ ˩ ˩ ˩ ]);

used of something that is extensive, deep or long as well, as roads, rivers, ponds, and spaces;

ɔʋɛe gbodoo [ ˩ \ ˥ ˥ ] it is very wide;

cf. gbodoo [ ˩ ˩ ];

v. gbadaa [ ˦ ˦ ], gbadaa [ ˩ ˩ ].

gbodoo [ ˩ ˩ ]

broad;

used of the full moon;

uki na ʋɛe gbodoo [ ˩ / ˩ \ ˩ ˩ ] the moon is very broad;

cf. gbodoo [ ˥ ˥ ].

gbokoo [ ˦ ˦ ]

tall and a little stout;

of a human being;

used with ye [ ˥ ];

v. gbɔhuũ [ ˦ ˦ ].

gboo [ ˥ ]

wide;

used with the verb rhã [ / ] “to open”;

cf. gbodoo [ ˥ ˥ ].

gboɽogboɽo [ ˦ ˦ ˦ ˦ ]

loud and clearly audible;

used with the verb guã [ / ].

gb-otɔe [ / ˩ ] xe [ / ];

cf. gbe [ / ].

gbɔ [ ˥ ]

to fell trees on a farming plot;

all in a heap, while tɔ̃ [ ˥ ] means “to fell single picked (timber) trees”;

cf. egbɔ [ ˩ ˥ ]

gbɔ 1 [ / ]

to bark, of a dog, or leopard;

v. wowowo [ \ \ \ ].

gbɔ 2 [ / ]

to cut a plant and replant it;

also, to take a cutting and plant it;

cf. gbɔ [ ˥ ];

v. kɔ [ ˥ ].

gbɔhuũ [ ˦ ˦ ]

tall and fat;

of a human being;

verb: ye [ ˥ ];

v. gbokoo [ ˦ ˦ ].

gbɔɔ [ ˩ ]

looking a-gape;

always implying “foolishly”, and therefore worse than suũ [ ˦ ].

gbukegbuke [ ˦ ˦ ˦ ˦ ]

describes a smell like that of the seed of the ekpekukpeku [ ˩ ˥ ˥ ˥ ˥ ] tree out of which rat-poison is prepared (the smell causes a man to vomit);

verb: wia [ / ].

gbuuu [ ˩ ]

describes a smell like that of corn (ɔka [ ˥ ˩ ]) rotting in water as a preparation for akasã [ ˩ ˩ ˥ ];

ɔwia gbuuu [ ˩ / ˩ ] it smells like rotting corn.

ɣa 1 [ ˥ ]

who (interrogative);

ɣaɽu‿ɛe [ ˥ ˥ / ] who did it?

ɣa nɔ [ \ ˥ ] who is it?

cf. ɣabi-ɔna [ ˥ ˥ ˥ ˩ ].

ɣa 2 (ɣaa) [ ˥ ]

an auxiliary verb indicating (1) the Future: ɔɣare [ ˩ ˥ ˦ ] he will come;

ɔɣaade [ ˩ ˥ / ] probably he will come (as reply to a question);

but also used (2) in the Progressive: ɔɣanwina [ ˩ ˥ ˩ ˥ ] he is working, and (3) in the Imperative: ɣanwina [ ˥ ˩ ˥ ] work!

(in the latter case, the form with added ɣa- was said to be used to a man who is a little way off, while nwina [ ˩ ˩ ] was said to be used to a man near by).

ɣa 1 [ / ]

to warm oneself, in ɣa‿erhɛ̃ [ ˩ ˥ ˩ ] to warm oneself at a fire.

ɣa 2 [ / ], [ ˩ ]

an auxiliary verb used in conditional sentences;

with a low-tone pronoun it indicates a real condition, e.g. ɔɣare [ ˩ ˩ ˥ ] if he comes;

with a high tone it is used in the apodosis of hypothetical clauses, e.g. ɔɣare [ ˥ ˩ ˥ ] ..., he would have come.

ɣã [ ˥ ]

to cry at the slightest rebuke, of children.

ɣã [ / ]

to be dear, expensive;

ɔɣã gbe [ ˩ / ˦ ] it is very dear;

axiɛ̃ ɣã [ ˩ ˥ ˩ ] “may (your) selling be dear”: a greeting to traders;

cf. Yor. nwɔ̃ [ ˩ ].

ɣabi-ɔna [ ˥ ˥ ˥ ˩ ]

“who has borne”: the fifth generation of descendants, the last generation a man can see (such as e.g. the long-lived Azaka [ ˩ ˩ ˥ ]), but whom he can no longer identify;

hence the name;

v. iwu [ ˩ ˩ ];

eyɛ [ ˩ ˥ ];

ihiɛ̃hiɛ̃ [ ˥ ˩ ˥ ];

(e)sakpaɽ̃ɛ̃ɣodĩ [ ˥ ˥ ˦ ˩ ˩ ].

ɣae [ / ]

to share;

to divide;

iɽ̃ã ɣa-uzo [ ˥ ˩ ˩ ˥ ˩ ] they divided the antelope;

iɽ̃ã ɣae n-eʋ̃i [ ˥ ˩ ˩ ˥ (4-1) ] they are sharing the thing;

nanaɣa-eʋ̃i [ ˩ ˥ ˩ ˩ \ ] “dividing things”: division (in arithmetic);

v. ɽoɽo [ ˩ ˥ ];

ɣa-ka (ɔka [ ˩ ˥ ]) [ ˩ ˥ ] “to share turns”: to do a thing in turns;

olɔkpa ɣaka [ ˥ ˥ ˦ ˧ ˨ ] the police changed reliefs.

ɣãɣaãɣã [ ˩ ˩ ˩ ]

very hot (of the weather);

ɛdɛ n-ɛɽɛ ɽu (or, ye [ ˥ ]) ɣãɣaãɣã [ ˩ ˩ \ ˩ ˥ ˩ ˩ ˩ ] it is very hot to-day.

ɣarao [ ˥ (5-3) ]

a salutation used towards chiefs (at any time);

it may contain rɔ [ (5-3) ], meaning something like “may you be there”, and referring to long life (?);

v. (e)doo [ ˥ ].

ɣe [ / ]

to look;

ɔɣe ʋ̃ɛ [ ˩ ˩ ˥ ] he is looking at me.

ɣe [ / ] lɛ [ / ] ga [ / ] to look around;

ɔɣelɛga‿egbe [ ˩ / ˩ ˩ ˩ ˥ ] he looked around.

ɣ-uɣe [ ˩ ˥ ] to look at a show (i.e. usually a dance);

lare n-imu‿ɛ̃ ɣ-uɣe [ ˩ ˥ ˦ ˩ ˥ ˩ ˥ ] lit. “come, that I may carry you to look at the dance” (to a small child);

cf. ɣeɣe [ / / ];

uɣe [ ˩ ˥ ];

uɣegbe [ ˩ ˩ ˩ ].

ɣeɣe [ / / ]

to see unexpectedly (v. A. Biogr.);

cf. ɣe [ / ].

ɣɛ [ ˥ ]

particle used in the negative imperative and subjunctive;

ɣɛɽu‿ɛe [ ˥ ˦ (4-1) ] don’t do it!

ɣɛyo [ ˥ (4-1) ] don’t go!

ɣɛ 1 [ / ]

to fornicate;

cf. oɣɛɛ [ ˩ ˩ ].

ɣɛ 2 [ / ]

to feed;

occurs in Ɔxwahɛ [ ˩ / ˩ ] song 7;

also in t-uɽami-egbe ya ɣ-ɔɽe [ ˥ ˦ ˩ ˩ ˥ ˩ / ˩ ] lit. “may you get body to (take) feed it”: may you be fit to bring it (a child) up properly!

(a blessing given to a woman after delivery, like ɔm-ɔɣɔ [ ˩ \ ˩ ]).

ɣɛɣɛ [ ˩ ˥ ]

half-way;

incompletely (occurs in a proverb).

ɣɛɽɛɣɛɽɛɣɛɽɛ [ ˦ ˦ ˩ ˩ ˥ ˥ ]

describes a stealthy way of walking like that of a spy, with varying speed and frequent looking round;

ɔxiã ɣɛɽɛɣɛɽɛɣɛɽɛ [ ˩ ˥ ˦ ˦ ˩ ˩ ˥ ˥ ] he walks like a spy.

ɣi

an auxiliary used in several ways, especially (1) following the auxiliary ke [ ˥ ] which links up facts (“and then...”);

ɔkeɣiɽu‿ɛe [ ˩ ˥ ˥ ˥ \ ] “and he was doing it”;

ɔkeɣiɽu‿ɛe [ ˩ ˥ ˩ ˥ \ ] “and then he did it”.

(2) in temporal clauses: ɔɣis-eʋa (sɛ [ ˥ ]) [ ˩ \ ˩ \ ] or [ ˩ ˥ ˩ \ ] “when he had arrived there.” (3) in the apodosis of a conditional period.

(4) after a negation, meaning “no longer”: ɛɣiɽu‿ɛe [ / ˥ ˥ \ ] he no longer does it;

cf. ɣu.

ɣidiɣidi [ ˩ ˩ ˩ ˩ ]

big (of parts of the body, like arms and calves, thighs);

occasionally gidigidi is said to be heard, which is wrong;

ɔye ɣidiɣidi [ ˩ ˥ ˩ ˩ ˩ ˩ ] it is big.

ɣiɽiɣiɽi [ ˩ ˩ ˩ ˩ ]

(1) describes a blazing fire;

erhɛ̃ ba ɣiriɣiri [ ˩ ˩ \ ˩ ˩ ˩ ˩ ] the fire blazes up;

v. wowowo [ ˩ ˩ ˩ ].

(2) hot (not as hot as giogiogio [ ˩ ˩ ˩ ]; used e.g. of a pot on a fire);

ɔtɔ̃ ɣiɽiɣiɽi [ ˩ ˥ ˩ ˩ ˩ ˩ ] it is very hot.

ɣo 1 [ / ]

(1) to circle (of a hawk, etc.);

ɛɣodĩ ɣaɣo yo ɣo re ʋ-od-uxuʋ̃u [ ˥ ˩ ˩ ˥ / ˥ / ˩ ˩ ˥ ˩ ˩ ] a hawk was circling to and fro in the sky.

(2) to sell goods without a stall: to hawk (cf. iɣo [ ˩ \ ]).

ɣo 2 [ / ]

to worship as a god;

also ɣo‿ɛbɔ [ ˩ ˥ ˩ ];

cf. eɣo [ ˩ ˩ ].

ɣoɣo [ ˩ ˥ ]

to live nomadically;

to have no “settled” dwelling-place (as e.g. Hausa traders);

ɔɣoɣo xiã [ ˩ ˩ ˥ ˥ ] he is leading a vagrant life;

cf. ɣo 1 [ / ].

ɣɔ [ / ]

to make a feast (eating-feast);

deɣ-uɣaɣɔ y-ɔ n-ima dogu‿e nwina [ ˥ ˩ ˥ / \ ˩ / ˦ ˧ ˧ ˩ ˥ ] lit. “if you will make an eating-feast for it, that we shall come and work with you”: ...then we shall come... (if agricultural help is not paid for, an eating-feast is given to the helpers);

aɣɔɽe-ɽɛ uxurhuxurhu [ ˩ / / ˩ ˩ ˩ ˥ ˩ ˩ ] we have feasted to-day in abundance (so that something had to remain);

cf. ɣɔɣɔ [ ˩ ˥ ] (?);

eɣɔ [ ˩ ˥ ].

ɣɔɣɔ [ ˩ ˥ ]

to rejoice;

to be glad;

ɔɣɔɣɔe [ ˩ ˩ \ ] he was glad;

ɔɣɔɣɔ yɔ [ ˩ ˩ ˥ (4-1) ] he is glad about it;

cf. ɣɔ [ / ] (?).

ɣu

a variant of the auxiliary ɣi, used after the 2nd pers. sgl., e.g. uɣuɽu‿ɛe [ ˥ ˩ ˥ \ ] you should do it.

ɣ-uɣe [ ˩ ˥ ];

cf. ɣe [ / ].

ha [ ˥ ]

(1) to bore a hole;

to pierce.

(2) to penetrate.

(3) to give a sudden start (cf. ha 1 [ / ]; v. ɽ̃ũɽ̃ã [ ˩ ˥ ]).

ha 1 [ / ]

to frighten;

okpia n-ɔxiã ni ha ʋ̃ɛ-nwa [ ˩ ˩ ˩ ˥ ˦ ˧ ˩ \ ] that man who is going (there) frightened me just now (continued: ikeɽ̃ũɽ̃ã giɽi [ ˩ \ ˩ ˥ ˩ ˩ ] “and I gave a sudden start”);

cf. ha [ ˥ ].

ha 2 [ / ]

to pay a debt;

also ha‿(o)sa [ ˩ ˥ ];

ɔha ʋ̃-en-osa [ ˩ ˩ ˩ ˥ ˦ ] he always pays me the debt;

the ipf. indicates that the payment is made continuously, i.e. in rates.

ha 3 [ / ]

(1) to make a parcel of leaves, e.g. food-stuff that easily breaks into small crumbs as izɛ [ ˥ ˩ ], eʋoxo [ ˩ \ ˩ ], akasã [ ˩ ˩ ˥ ], ulɔkã [ ˩ ˩ ˩ ], etc.;

ɔha‿ulɔkã gũ ʋ̃ɛ dɛ [ ˩ ˩ ˥ ˩ ˩ ˩ ˥ ˩ ] he parcelled “corn cake” for me to buy.

ha‿ibo [ ˩ ˥ ˩ ] to hide some object in a box in order to make somebody guess it as a test of his telepathic gifts;

ɔha‿ibo y-ɛkpokĩ na [ ˩ ˩ ˥ ˩ ˥ ˥ / ˩ ] he put something secret into this leather box;

v. sã‿ibo [ ˩ ˥ ˩ ].

(2) to tie;

in ha‿ema [ ˩ ˥ ˩ ] and ha‿inya [ ˩ ˩ ˥ ] to tie yams to the yam-stack (eru [ ˩ ˥ ]);

i.e. they are tied to the ugã [ ˩ ˩ ] which is part of eru;

v. n-ema [ ˥ ˩ ].

hã 1 [ / ]

to stand sloping, at an angle (but not crooked in itself);

erhã na hã [ ˩ ˥ ˩ / ] this tree stands at an angle;

owa na hã [ ˩ ˥ ˩ / ] this house hangs over.

Idiom.: amɛ (or, eʋaɽe [ ˩ ˩ ˥ ]) hã ʋ̃ɛ [ ˩ ˩ ˥ ˦ ] the water (or, food) has gone the wrong way (in drinking or eating, i.e. into the windpipe).

iɽo hã-ɽ̃ɛ̃ [ ˩ ˩ ˥ ˦ ] “thinking is at an angle with him”: he is embarrassed, puzzled, confused;

cf. ihã [ ˩ ˩ ].

hã 2 [ / ]

(1) to dress up as a masquerade-dancer;

(2) to dress up, in a more general sense;

cf. ɛhã [ ˥ ˩ ].

hãnɔ [ ˩ ˥ ]

to pick, sort out, e.g. good grains, beans, etc. from a heap;

hãn-ihɛʋ̃ɛ n-ɔma ʋ-uw-ihɛʋ̃ɛ na [ ˩ ˥ ˥ ˩ ˩ ˩ ˥ ˥ ˥ / ˩ ] pick the good beans out of these beans!

haʋ̃a [ ˩ ˥ ]

to be pregnant;

ɔtɛ̃ ʋ̃ɛ haʋ̃a [ ˩ ˥ ˥ ˩ ˥ ] my ɔtɛ̃ is pregnant.

hawa [ ˩ ˥ ]

in hawa yo hawa re [ ˩ ˥ ˥ ˩ ˥ ˥ ] to be restless (e.g. of a man who has lost something).

he 1 [ ˥ ]

to refuse;

he [ ˥ ] y-otɔ [ ˥ ˩ ] (a) to refuse somebody’s company;

(b) to divorce;

ɔh-ɛe y-otɔ [ ˩ (5-4) ˧ ˩ ] (a) he refused his company;

(b) he divorced her.

he [ ˥ ] y-ɔ [ \ ] lit. “to refuse (somebody) in it” (same as fi [ ˥ ] y-ɔ [ \ ]), to leave in the lurch, e.g. in a palaver.

he 2 [ ˥ ]

an auxiliary verb indicating (a) that the main action is performed in spite of many obstacles or reluctance: “at last”;

it seems to be used mostly with following ɣi [ ˩ ], but it is also found with ɽa [ ˥ ], i.e. in the ingressive form;

iheɣiɽu‿ɛe [ ˩ ˥ ˩ ˥ \ ] I have done it at last, or, after all;

iheɽaɽu‿ɛe [ ˩ ˥ ˥ ˥ \ ] now at last I am going to do it.

(b) when following ma [ ˥ ], the negative particle of the pf., it means “not yet”: ɔmahere [ ˥ ˥ ˥ \ ] he has not yet come.

he [ / ] eni [ ˩ ˩ ]

to give a name (i.e. christen);

ɔhe ʋ̃-eni [ ˩ / ˦ ˩ ] (also he [ ˥ ]) he gave me a name;

m-ɔh-ɛɽ-eni ʋ-adabi-ɔe [ / ˦ ˩ ˩ ˥ ˥ ˦ (4-1) ] it was I who gave him a name at the same time when he was born;

cf. iheni [ ˩ ˩ ˩ ].

heuu [ ˥ ˩ ]

an exclamation of surprise.

heʋeheʋe [ ˥ ˥ ˥ ˥ ]

a bird whose cry is much heard, but which “never comes to the main road”;

the cry is usually heard dying down or receding into the distance.

hɛ 1 [ / ]

to carry (many things; v. viɔ [ / ]);

cf. hɛ 2 [ / ] (?).

hɛ 2 [ / ]

in hɛ yo hɛ re [ / ˥ / ˥ ] to breathe heavily;

cf. hɛwɛ 1 [ ˩ ˥ ].

hɛ 3 [ / ]

a particle closing a sentence or clause opened by ʋ- “how”;

ʋ-uwa ʋiɛ hɛ [ ˩ / / / ] how have you (pl.) slept?

ʋ-ɛɣ-aye hɛ [ ˩ / ˥ / ] what (how) is the time?

hɛ̃ [ \ ]

no;

v. mm [ \ ];

ɛo [ ˥ ˦ ].

hɛ̃hɛ̃ [ ˩ ˥ ]

to level ground for the purpose of house-building;

ɔhɛ̃h-ɔɛ̃ [ ˩ ˩ ˥ ‿ / ] he levelled it.

hɛ̃h-ũnu [ ˩ ˩ ˥ ] “to level mouth”: to come to an agreement or decision;

iɽ̃ã hɛ̃h-ũnu [ ˥ ˩ ˩ ˥ ˦ ] they have come to an agreement;

cf. ihɛ̃hũnu [ ˩ ˩ ˩ ˩ ].

h-ɛkɛ̃ [ / ˩ ];

cf. hɔ [ / ].

hɛko [ ˩ / ]

a variant of the verb fɛko [ ˩ / ];

hɛko ɣaguã [ ˩ ˥ ˦ / ] speak gently!

hɛ̃nɛdɛ̃ [ ˥ ˥ ˥ ]

safely;

easily.

h-ɛ̃ʋ̃ɛ [ ˥ ˩ ];

cf. hɔ̃ [ ˥ ].

hɛwɛ 1 [ ˩ ˥ ]

to breathe;

ɔhɛw-ɛsɛse n-uɣɛgi-afiãma fiã‿ã [ ˩ ˩ ˩ ˥ ˦ ˧ ˧ ˩ ˩ ˩ / ˩ / ] he breathes properly so that you need not be afraid;

lit. “so that you must not allow pulse to beat you”;

ɔhɛwɛ y-otɔ hɛwɛ y-uxuʋ̃u [ ˩ ˩ ˥ ˩ / ˩ ˥ ˥ ˩ ˩ ] “he is (heavily) drawing breath down and up”: he is breathing with difficulty, as e.g. a man suffering from asthma.

hɛwɛ 2 [ ˩ ˥ ]

to refrain from doing a certain thing;

hɛwɛ re [ ˩ ˩ ˥ ] don’t do it!

lit. something like “leave off!”;

used when an order previously given is revoked;

hɛwɛ! ɣɛɣiyo [ ˩ ˥ ˥ ˩ \ ] stop!

don’t go!

ɔtexiã, iɣigu‿ɛe guã, ɔnahɛwɛ [ ˩ ˥ ˥ ˩ ˥ ˦ (4-1) / ˥ \ ˩ ˥ ] he was about to go, when I talked to him: he then gave it up;

v. ko‿ɛtĩ [ ˩ ˩ ˥ ].

hi [ ˥ ]

to pray Osa [ ˩ ˩ ] and Ɛhi [ ˩ ˩ ] for one’s well-being during the next reincarnation (ari-aʋehe [ ˩ ˥ ˥ ˩ ˥ ]);

occurs in a proverb;

cf. ɛhi [ ˩ ˩ ].

hĩ [ / ]

(1) to climb;

ihĩ‿oke [ ˩ ˩ ˩ ˥ ] I am climbing a hill;

ihĩ‿ũhuʋ̃-erhã [ ˩ ˩ ˥ ˦ ˩ ˥ ] I climbed up a tree.

(2) of new moon: to come out for the first time;

uki mahehĩ [ ˩ / ˥ ˥ / ‿ ˩ ] the moon has not yet come out.

(3) to ride a horse;

ihĩ‿ɛ̃sĩ [ ˩ ˩ ˥ ˥ ] I am riding a horse.

(4) to show, of tribal marks which stand up a little from the surrounding skin;

iwu‿ɛɽe hĩɽ̃ĩ [ ˩ ˩ ˥ ˩ / ˩ ] his tribal marks show.

Idiom.: hĩ oha [ ˩ ˩ ˥ ] to give presents to one’s superior, also to the Ɔba;

v. imuohã [ ˩ ˩ ˩ ] (to the Ɔba only);

z-igwɛ [ ˥ ˩ ] (wife to her husband, man to his superior, e.g. to the chief of the quarter);

eʋ̃i n-iɣaya hĩ‿oha eɽ-iho na [ ˩ ˩ ˩ ˥ ˦ ˩ ˩ ˥ ˩ ˥ / ˩ ] “the things which I will take to present are the ones I am looking for now”.

hĩ [ \ ]

second part of verbal combinations implying the meaning “away”, “out of”, v. mu 1 [ ˥ ].

hia 1 [ / ]

to scrape;

hia‿erhã na n-ɔri-ɛsɛse [ ˩ ˩ ˥ ˩ ˥ ˩ ˩ ˥ ˦ ] “scrape this plank that it may be properly smooth!” hia [ / ] kua [ ˥ ] to scrape off.

hia 2 [ / ]

to try to keep up one’s social position, or one’s health;

to struggle against difficulties;

to strive one’s utmost;

ɛrheʋ̃ɛ̃‿eʋ̃i, ɔyehia [ / / ˩ ˩ \ ˩ / / ] though he has nothing, he is still “trying” (to keep up appearances);

uhia sɛ nɛ [ ˩ / ˩ ˥ ] you have “tried” enough;

e.g. if one has been offered enough by a poor host, or, if somebody has tried to give help, but without success.

hiã 1 [ / ]

to be bright and clean;

only used of something that has been washed;

ukpɔ̃ na hiãɽ̃ɛ̃ [ ˩ / ˩ / ˩ ] this cloth is bright (after being washed);

cf. uhiãʋ̃ɛ [ ˩ \ ˩ ], huã 1 [ / ];

v. nwanwanwa [ ˩ ˩ ˩ ].

hiã 2 [ / ]

to ask for a sacrifice by means of an oracle;

of a god;

v. ese [ ˩ ˩ ].

hie 1 [ / ]

to blow on a fire;

ɔhi-erhɛ̃ [ ˩ / ˥ ˩ ] he blew on the fire;

ɔhi-ɛɽe [ ˩ ˩ ˥ ˩ ] he is blowing on it.

hie 2 [ / ]

(1) to put a ceiling on a room (but “to roof” is dɔʋ̃ɛ [ ˩ ˥ ]).

(2) to ridge a roof.

hiehie (also hiehieɽe [ / / ˩ ] and Egh. Hist. hieɽehieɽe [ / ˥ (4-1) ˩ ]) [ / / ]

at all;

ɛrɔɔ hiehie [ / ˥ ‿ / / / ‿ ˩ ] there are none at all!

or, he is not at all there!

hiɛ̃ [ ˥ ]

to be prosperous, wealthy;

ɔhiɛ̃ nɛ-sɛse [ ˩ ˥ ˩ ˥ ˦ ] he is very prosperous.

hiɛ [ / ]

(1) to deceive.

(2) to fail;

of charms.

hiɛ̃hiɛ̃hiɛ̃ [ ˦ ˦ ˦ ]

describes a high and faint voice;

used with the verb guã [ / ].

higboo [ ˦ ˦ ]

tall and fat, same as gbɔhuũ [ ˦ ˦ ];

used with the verb ye [ ˥ ];

v. gbokoo [ ˦ ˦ ].

hiɣahiɣa [ ˩ ˩ ˩ ˩ ]

trembling;

of old people, or nervous trembling;

used with the verb gwɔ [ ˥ ];

not as strong as zɛzɛzɛ [ ˩ ˩ ˩ ],

hihiɛ [ ˩ ˥ ]

to upset;

v. ni [ ˥ ] for a canoe;

ɔhihi-ɔe n-owiɛ [ ˩ ˩ ˥ \ ˥ ˦ ] he upset it this morning.

hihiɛ [ ˩ ˥ ] kua [ ˥ ] to upset so that the contents are thrown, or poured, out (e.g. a bucket of water).

hiihii [ ˦ ˦ ]

misty;

only used of the mist in the early morning, not of the mist during the harmattan which may last up to 8.30 a.m.;

used with ɽu [ ˥ ].

hio [ ˥ ]

to be proud (in a bad sense; zɛ 2 [ ˥ ] is used in a good sense);

ʋ-ɔhio ba [ / ˥ / ] what is he proud of?

hiɔ 1 [ / ]

to urinate.

hiɔ 2 [ / ]

(1) to cut a straight line into something, e.g. to slit the peel of a plantain in order to take it off more easily before roasting the plantain;

(but “to split through” is va [ / ]);

also in hiɔ‿iwu [ ˩ ˥ ˩ ] to mark the designs of tattooings on the skin (previous to the actual process);

(2) in hiɔ‿(o)tɔ [ ˩ ˥ ˩ ] to dig a grave.

hiɔɽɔ [ ˩ ˥ ]

to drag somebody on the ground, v. Uke keʋe arhuaɽo;

ɔhiɔɽɔ ʋ̃ɛ [ ˩ ˩ ˥ ˦ ] he dragged me (along on the ground).

hiɔ̃ɽ̃ɔ̃ [ ˩ ˥ ]

to breathe heavily.

hiʋ̃ia [ ˩ ˥ ]

to swell;

obɔ ʋ̃ɛ hiʋ̃iaɛ̃ [ ˩ ˩ ˥ ˩ \ ] my hand is swollen;

cf. uhiʋ̃iãʋ̃ɛ [ ˩ ˥ \ ˩ ];

v. hue [ / ].

hmmm [ ˩ ]

describes the noise of distant rainfall, or of a distant waterfall;

amɛ rhɔ hmmm [ ˩ ˩ / ˩ ] it is raining far away.

ho [ / ]

(1) to look for;

to want;

iho‿ɛɽe [ ˩ ˩ ˥ ˩ ] I want it.

ho [ / ] ɛʋ̃ɛ [ ˩ ˩ ] to offend;

ɔho ʋ̃-ɛ̃ʋ̃ɛ [ ˩ ˩ ˥ ˩ ] he always offends me.

ho‿ɛʋ̃ɛ [ ˩ ˥ ˩ ] to love;

to like;

ɔho‿ɛʋ̃ɛ ʋ̃ɛ [ ˩ ˩ ˩ ˩ ˥ ] he likes me.

ho [ / ] bɛkũ [ ˩ ˥ ] to look for something without finding it;

ɔho‿ɛɽe bɛkũ [ ˩ ˥ ˥ ˦ ˩ ˥ ] he looked for it, but he could not find it.

(2) to have sexual intercourse ( “with” is expressed by the direct object).

hoho [ ˩ ˥ ]

to blow (wind);

idiom.: hoh-otɔ [ ˩ ˥ ˩ ] lit. “to blow the ground”: to dig a grave;

iɽ̃ã ɣihoh-otɔ, akeɣimu‿ɛ̃ y-ɔ [ ˥ ˩ ˥ ˩ ˥ ˩ ˩ ˥ ˩ ˥ ˥ (4-1) ] “when they had dug a grave, he was then put into it” (possibly also iɽ̃ã ɣi- [ ˥ ˩ \ ]).

hɔ [ ˥ ]

to lay eggs;

usually without ekɛ̃ [ ˩ \ ];

ɔxɔxɔ na hɔe [ ˩ ˩ / ˩ \ ] the hen has laid (an egg).

hɔ̃ [ ˥ ]

(1) to hear;

ihɔ̃-ɛ̃ ʋ-unu‿ɛ̃ɽ̃ɛ̃ [ ˩ ˥ ˩ ˩ ˩ ˥ ˩ ] “I heard it from his mouth”: I heard it from him.

h-ɛ̃ʋ̃ɛ [ ˥ ˩ ] lit. “to hear word”;

gi-ah-ɛ̃ʋ̃ɛ [ ˩ ˥ ˥ ˩ ] “let hear word”: shut up!

(2) to understand;

ɔh-ɛ̃do [ ˩ ˩ ˥ ] he understands Bini;

ihɔ̃‿ɛ̃ [ ˩ ˥ ˩ ] I understand it.

hɔ [ / ]

(1) to wash;

hɔ‿ukpɔ̃ [ ˩ ˥ ˩ ] to wash clothes;

hɔ‿eto [ ˩ ˩ ˥ ] to wash one’s hair;

idiom.: hɔ‿ɛzɛ [ ˩ ˥ ˩ ] “to wash river”, a method of fishing, v. iɽewe [ ˥ ˥ ˩ ].

(2) to drink, and bathe in, blood, as done by the chief Ɔsa [ ˥ ˩ ] during a certain sacrifice.

(3) to collect and mix mud, in hɔ‿ekɛ̃ [ ˩ ˥ ˩ ] (same as ɽu‿ekɛ̃ [ ˥ ˥ ˩ ]), also h-ɛkɛ̃ [ / ˩ ].

hɔ̃ [ / ]

to grow (of hair), hũ‿edɛ [ ˩ ˩ ˥ ] “to grow grey hair”: to become old.

hɔ‿uro [ ˩ ˥ ˩ ],

also hɛ‿uro, to be full, of the moon;

cf. uro [ ˩ ˩ ];

v. ko-ro [ / ˩ ], vɛwae [ ˥ \ ].

hɔʋ̃ɛ [ ˩ ˥ ]

to brush oneself or something as a means of purification, e.g. after a breach of taboo;

hɔʋ̃-egbe [ ˩ ˩ ˥ ] to purify oneself by brushing;

hɔʋ̃-owa [ ˩ ˩ ˥ ] to purify a house;

hɔʋ̃-ɛʋo [ ˩ ˥ ˩ ] to purify a village;

cf. ihɔʋ̃egbe [ ˩ ˩ ˩ ˩ ].

hu [ ˥ ]

(1) to foam;

ɔhu sɔsɔsɔ [ ˩ ˥ ˩ ˩ ˩ ] it is foaming a great deal.

hu [ ˥ ] ekpa [ ˩ ˥ ] to make sick;

to nauseate, e.g. a bad smell or taste;

not used metaphorically;

mu fua-ɣ-ɔhu ʋ̃-ekpa [ ˩ / ˩ ˩ ˩ ˥ ] take (it) away, for it makes me sick!

(2) to grow quickly (of a child).

hũ [ ˥ ]

to feel sleepy (impersonal use);

oʋe hũ ʋ̃ɛ [ ˩ ˥ ˩ ˥ ] I feel sleepy.

hũ [ ˥ ] nwa [ ˥ ]

to be, become quiet (of children: to stop crying);

ɔhũ nwa [ ˩ ˥ ˦ ] he is quiet;

he has stopped crying;

v. g-unu [ ˩ ˥ ], hɔ̃ [ ˥ ].

huã 1 [ / ]

(1) to be, become, clean;

ukpɔ̃ na huãɽ̃ɛ̃ [ ˩ / ˩ / ˩ ] this cloth is clean;

oko na huã gbe [ ˩ ˥ ˩ ˥ ˦ ] this fellow is very clean, neat (also huã [ / ]);

ukpɔ̃ n-ɔma huã ɽ-urhuaɛ̃ [ ˩ ˩ ˥ ˥ ˦ ˧ (3-1) ] it is a dirty cloth that you wear.

(2) to be holy;

Orhiɔ̃ N-ɔhuãɽ̃ɛ̃ [ ˩ ˩ ˥ / ˩ ] the Holy Ghost;

cf. hiã [ / ], uhiãʋ̃ɛ [ ˩ \ ˩ ].

huã 2 [ / ]

to make a sacrifice prepared with new yam as is done to every god at the end of the agwɛ [ ˩ ˩ ].

hue [ / ]

to swell;

owɛ n-imu gb-eʋ̃i hueɽe [ ˩ ˩ ˥ ˥ ˩ \ / ˩ ] lit. “my foot which I took to hit something is swollen”;

cf. uhueʋ̃ɛ [ ˩ \ ˩ ];

v. hiʋ̃ia [ ˩ ˥ ].

hũ-edɛ [ ˩ ˩ ˥ ];

cf. hɔ̃ [ / ].

huɛ̃ [ / ]

(1) to wake somebody up;

huɛ̃ ʋ̃ɛ ʋ-ɛd-agbe [ ˩ ˩ ˩ / ˥ ] wake me up when day is breaking.

(2) to restore somebody from a faint;

m-ɔ̃hũ-ɔ̃ɽ̃ɛ̃ ʋ-ɔkuɔɽe [ / ˩ ˥ ˩ ˥ / ˩ ] it was I who restored him when he had fainted;

v. rhiɔ [ ˥ ].

hu‿ɛʋ̃ɛ [ ˩ ˥ ˩ ];

cf. ho [ / ].

huɛ̃ɽ̃ɛ̃ [ ˦ ˦ ]

very deep and narrow;

e.g. of a ditch, or of a narrow passage through the bush, the entrance of which is like a hole, e.g. an ega‿ifi [ ˩ ˥ ˥ ˦ ];

used with ye [ ˥ ].

hũhũ [ ˩ ˥ ]

to have a surfeit;

to have too much of a good thing;

ɔhũhũ ʋ̃ɛ [ ˩ ˩ ˥ ˦ ] I am sick of the sight of it;

v. xã 2 [ / ].

hũhũhũ [ ˦ ˩ ˥ ]

describes an indistinct muttering or grumbling;

used with the verb gwi [ ˥ ].

hũhũhũ [ ˩ ˩ ˩ ]

describes a bad smell, like that of a dead rat e.g.;

used with the verb wia [ / ];

v. zuzuzu [ ˩ ˩ ˩ ].

huɽɔɔ, huuɽɔɔ [ ˩ ˩ ]

describes an extremely lazy way of walking, as well as a “dull” appearance generally, used e.g. with the verb xiã [ ˥ ];

cf. zuɽɔzuɽɔ [ ˩ ˩ ˩ ˩ ];

v. mitaã [ ˩ ˩ ].

i- [ ˩ ]

conjunctive pronoun of the 1st pers. sgl.

ĩĩĩ [ ˩ ˥ ˩ ]

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 [ ˩ ].

iba [ ˥ ˥ ]

(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 [ ˩ ˥ ]).

iba [ ˥ ˩ ]

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.

ibaba [ ˩ ˩ ˩ ]

bracelet worn by princesses;

v. uʋi [ ˩ ˥ ].

ibaema [ ˩ ˩ ˩ ]

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

cf. ba 2 [ / ], ema [ ˩ ˩ ].

ibaigbã [ ˩ ˩ ˩ ]

“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 [ ˩ ˩ ].

ibako [ ˩ ˩ ˩ ]

hunting game in surrounded areas of the forest;

v. ukpɛku [ ˩ ˩ ˥ ].

ibalegbe 1 [ ˩ ˩ ˩ ˩ ]

quick temper;

rage;

cf. balɔ 1 [ ˩ ˥ ], egbe [ ˩ ˥ ];

v. owowo [ ˩ ˩ ˩ ].

ibalegbe 2 [ ˩ ˩ ˩ ˩ ]

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

cf. ibalegbe 1 [ ˩ ˩ ˩ ˩ ].

ibaɽo, ibaaɽo [ ˩ ˩ ˩ ]

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

cf. ba 3 [ / ], aɽo [ ˩ ˩ ].

ibata [ ˥ ˩ ˩ ]

shoe;

boot;

ibat-amɛ [ ˥ ˥ ˩ ˩ ] rain-boot;

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

worn by Ɔvia [ ˩ ˥ ]-masqueraders;

cf. Yor. bata [ ˩ ˩ ];

Port. bota.

ibi [ ˩ ˥ ]

(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 [ ˥ ˥ ˥ ˦ ].

ibiɛ [ ˥ ˥ ]

(1) intestines.

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

ibiɛ 1 [ ˩ ˥ ]

(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 [ ˩ / ˩ ].

ibie 2 [ ˩ ˥ ]

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

Said to contain many Portuguese words.

ibiɛdo [ ˥ ˥ ˥ ]

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

cf. ibiɛka [ ˩ / ˩ ].

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 [ ˩ ˥ ].

ibiɛruɣa [ ˩ ˩ ˥ ˩ ]

“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 [ ˥ ˩ ].

ibiɽiki [ ˥ ˥ ˥ ˩ ]

(1) brick.

(2) milestone.

(3) mile.

Engl.

ibi-ukoni [ ˩ ˥ ˥ ˩ ˩ ]

(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 [ ˩ ˩ ˩ ].

Ibiwe [ ˩ \ ˩ ]

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- [ ˩ ].

ibobo [ ˩ ˩ ˩ ]

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?

ibowa [ ˩ ˩ ˩ ]

building a house (or houses);

cf. bɔ 1 [ ˥ ], owa [ ˩ ˥ ].

ibɔkpɔ [ ˥ ˩ ˩ ]

tent;

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

ibɔkp-imuɛ [ ˥ ˥ ˥ ˥ ] mosquito net;

cf. Yor. ibɔkpɔ [ ˧ ˩ ˩ ].

ibu [ ˥ ˩ ]

a tree, Conopharyngia pachysiphon and penduliflora;

ibu n-ɔwɛe [ ˥ ˩ \ ˩ ] “male ibu” (“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.

ibũ [ ˩ \ ]

confession of adultery (as made by a woman);

cf. bũ 2 [ / ].

ibude [ ˩ ˩ ˩ ]

advice;

cf. bu 2 [ / ], ude [ ˩ ˩ ].

ibuɛdɛ [ ˩ ˩ ˩ ]

day fixed for something;

appointment;

cf. bu 2 [ / ], ɛdɛ [ ˩ ˥ ].

ibuohiɛ̃ [ ˩ ˩ ˩ ]

judgment;

cf. bu 2 [ / ], ohiɛ̃ [ ˩ ˥ ].

idã [ ˩ ˩ ]

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.

idabɔ [ ˩ ˩ ˩ ]

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

cf. da [ / ], obɔ [ ˩ ˥ ].

idãdã [ ˩ / ˩ ]

a guess;

v. mu 1 [ ˥ ].

idagbo [ ˩ ˩ ˥ ]

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)!

idase [ ˩ ˥ ˥ ]

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 [ ˥ ].

idaʋ̃ehɔ [ ˩ ˩ ˩ ˩ ]

act of listening (Akugbe);

cf. daʋ̃ɛ [ ˩ ˥ ], ehɔ 1 [ ˩ ˥ ].

idã-wɛ [ ˥ \ ˩ ]

(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 [ ˥ ].

idegbe [ ˩ ˩ ˩ ]

unbetrothed girl;

v. bɛ 2 [ / ].

ideʋ̃i [ ˩ ˩ ˩ ]

“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 [ ˩ \ ].

idɛ̃ɣɛ̃ [ ˥ ˩ ˩ ]

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

same as eɽɔ [ ˩ ˩ ];

L.R. fig. 141.

idĩ [ ˩ ˩ ]

grave;

cf. f-ĩdĩ [ ˥ ˩ ].

Idibo [ ˩ ˩ ˩ ]

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

ido [ ˩ ˥ ]

(1) loom;

v. abɔkpɔ 1 [ ˥ ˥ ˩ ].

ihue [ ˩ ˥ ], erhã [ ˩ ˥ ].

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

idobo [ ˩ ˩ / ]

(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.

idodia [ ˩ ˥ / ]

(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 [ ˩ ˥ ].

idɔla [ ˥ ˥ ˩ ]

florin;

cf. English “dollar”.

idu [ ˥ ˩ ]

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.

idugba [ ˩ ˩ ˩ ]

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

cf. d-ugba [ ˥ ˩ ].

Iduʋ̃-ĩʋi‿otɔ [ ˩ ˥ ˩ ˥ ˩ ˩ ]

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 [ ˩ \ ].

iduʋ̃u [ ˩ ˥ ˩ ]

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 [ ˥ ˩ ]).

ifɛʋ̃ɛ [ ˥ ˩ ˩ ]

(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).

ifi [ ˩ ˥ ]

trap (general term).

ifie [ ˩ ˥ ]

(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 [ ˩ \ ˩ ].

ifiema [ ˩ ˩ ˩ ]

planting of ikpɛsi [ ˩ ˩ ˩ ]-poles;

cf. fi [ ˥ ], ema 2 [ ˩ ˩ ].

ifieto [ ˩ ˩ ˩ ]

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

they wear their hair in small plaits;

cf. fi [ ˥ ], eto [ ˩ ˥ ].

ifuɛ̃ [ ˥ ˥ ]

(1) wing (of any flying animal).

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

(3) ifũ-ãɽo [ ˥ ˥ ˩ ˩ ] eyelash(es).

igã [ ˩ ˩ ]

feather;

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

igaɽawa [ ˥ ˥ ˥ ˥ ]

bucket;

cf. Yor. garawa [ ˧ ˧ ˧ ].

igaɽi [ ˥ ˩ ˥ ]

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 [ ˩ / ].

igaza [ ˩ ˩ ˩ ]

fetters (for the feet).

igɛdu [ ˥ ˥ ˥ ]

(any) timber-tree;

timber;

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

cf. Yor. gɛdu [ ˧ ˥ ];

v. ohɔ [ ˥ ˩ ].

igɛ̃gɛ̃ [ ˥ ˥ ˥ ]

small branch;

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

igiãgiã [ ˩ ˩ ˩ ]

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

v. gbe 1 [ ˥ ], yagbe [ ˩ ˥ ].

igie [ ˩ ˩ ]

(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 [ ˩ ˩ ˩ ].

igiedudu [ ˥ ˥ ˦ ˦ ]

a tree, Diospyros piscatorius;

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

igieʋ̃i [ ˩ ˩ ˩ ]

(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 [ ˥ ].

igiɛ [ ˩ ˥ ]

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

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

igiɛʋ̃ɛ [ ˩ \ ˩ ]

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

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

igiodɛ [ ˩ ˩ ˩ ]

guidance;

cf. gie 1 [ / ], odɛ [ ˩ ˥ ].

igioɽua [ ˥ ˩ / ]

water-yam (a kind of white yam);

v. ema 2 [ ˩ ˩ ].

igiɔdu [ ˩ ˩ ˩ ]

authorization;

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

cf. gie [ ˥ ] (?), udu [ ˩ ˩ ] (?).

Igo [ ˩ \ ]

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.

igobele [ ˩ ˥ ˩ ˩ ]

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

cf. Engl. goblet;

v. egalahi [ ˩ ˩ \ ˩ ].

igogo [ ˥ ˥ ˥ ]

outstanding vein-like parts of tree-buttress.

igɔgɔ [ ˥ / ˩ ]

corner;

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

v. ɛxoxo [ ˥ ˥ ˥ ].

Igũ [ ˩ ˥ ]

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 [ ˩ \ ].

igue [ ˥ \ ]

(bush-) village;

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

iguɛ̃guɛ̃ [ ˥ / ˩ ]

(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 [ ˥ ].

iguma [ ˩ \ ˩ ]

a grunt;

panting;

v. gbe 1 [ ˥ ].

Igunwagwɛ [ ˥ ˥ ˩ ˩ ]

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

igwabɔ [ ˩ ˩ ˩ ]

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 [ ˩ ˥ ].

igweʋ̃i [ ˩ ˩ ˩ ]

(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 [ ˩ ˩ ˩ ].

igwɛ 1 [ ˩ ˩ ]

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 [ ˩ ˥ ].

igwɛ 2 [ ˩ ˩ ]

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 [ / ].

igwɔmɔre [ ˩ ˩ ˩ ˥ ]

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 [ ˥ ].

igba [ ˥ ˩ ]

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 [ ˩ ˩ ].

igbã [ ˩ ˩ ]

(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 [ ˩ ˩ ˩ ].

Igbaɣɔ̃ [ ˥ / ˩ ]

(1) name of the Jamieson River.

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

igbãniherhã [ ˩ ˩ ˩ ˩ ˥ ]

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 [ ˩ ˥ ].

Igbãkɛ [ ˩ ˥ ˩ ]

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”).

igbama [ ˩ ˩ ˥ ]

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.

igbanja [ ˥ ˩ ˥ ]

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 [ ˩ \ ].

igbaɽoɣɛʋo [ ˩ ˩ ˩ ˩ ˩ ]

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

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

igbe [ ˩ ˥ ]

ten;

igbe nya‿iy-isɛ̃ [ ˩ ˥ ˩ ˩ ˥ ˦ ] 110.

igbedia [ ˩ ˩ / ]

staying at one place, being motionless, sedentary;

cf. gbe 1 [ ˥ ], dia 1 [ ˥ ].

igbegbe [ ˩ ˥ ˥ ]

a kind of material: velvet.

igbehɛ̃ [ ˩ ˩ ˩ ]

(1) fishing;

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

(2) pl. of ɔgbehɛ̃ [ ˩ ˩ ˩ ];

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

igbemaba [ ˩ ˩ ˩ ˩ ]

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

cf. gbe 1 [ ˥ ].

igbeɽagia [ ˩ ˩ ˩ ˩ ]

prostitute.

igbesa [ ˩ ˩ ˩ ]

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

partisans;

cf. gbe 1 [ ˥ ], esa [ ˩ ˥ ].

igbesaʋ̃a [ ˩ ˩ ˩ ˩ ]

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

cf. gbɛ̃ [ ˥ ], esaʋ̃a [ ˥ ˩ ˩ ].

igbĩ [ ˩ ˥ ]

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 [ ˥ ].

Igbiha [ ˩ ˩ ˩ ]

an Ishan-speaking village twelve miles from Igbãkɛ.

igbĩna [ ˩ ˩ ˩ ]

fighting;

fight, struggle;

cf. gbĩna 1 [ ˩ ˥ ].

igbo [ ˥ ˩ ]

a top (toy);

it is mostly played with during the dry season.

igbo [ ˥ / ]

(1) echo.

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

cf. gbe 1 [ ˥ ].

igbogiɛ [ ˩ ˩ ˩ ]

making fun;

jest;

cf. gbe 1 [ ˥ ], ogiɛ [ ˩ ˥ ].

igboɽoɣo [ ˩ ˩ ˩ ˩ ]

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 [ ˩ ˩ ˩ ].

igbosiko [ ˩ ˩ ˩ ˩ ]

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

cf. gbe 1 [ ˥ ], osiko [ ˩ ˩ ˥ ].

igbɔ̃ [ ˥ ˥ ]

lower leg: shin and calves.

Igbɔ̃ [ ˩ ˩ ]

the Ibo-people.

igbɔvo [ ˩ ˩ ˩ ]

jealousy;

cf. gb-ɔvo [ ˥ ˩ ].

igbu [ ˥ ˥ ]

a big covering cloth for men;

bigger than ɛkũ‿oxuo [ ˩ ˥ ˩ ˩ ].

igbumɛ [ ˩ ˩ ˩ ]

(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 [ ˩ ˥ ].

igbuzɛbu [ ˩ ˩ ˩ ˩ ]

(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 [ ˥ ].

Iɣã [ ˩ \ ]

the Igara country;

Idah;

cf. Iɣɔ̃miɣɔ̃ [ ˥ ˥ ˩ ˩ ].

iɣe [ ˥ ˩ ]

(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 [ / ] (?).

iɣede [ ˩ ˩ ˩ ]

“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 [ ˩ ˩ ].

iɣehe [ ˩ ˩ ˩ ]

molar teeth;

cf. iɣo 2 [ ˥ ˥ ] (?);

v. osuakɔ̃ [ ˩ \ ˩ ].

iɣɛ̃ɣã [ ˩ ˩ ˩ ]

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 [ ˥ ˥ ].

iɣibiɛriɛ [ ˩ ˥ ˩ ˥ ]

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

cf. ibiɛ [ ˩ ˥ ], Ɛriɛ [ ˩ ˥ ].

iɣimi-axiɛ [ ˩ ˥ ˥ ˥ ˩ ]

“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 [ ˩ ˩ ].

iɣiʋiɛko [ ˩ ˥ / ˩ ]

“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 [ ˩ \ ].

iɣo 1 [ ˥ ˥ ]

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 [ ˥ ˥ ˥ ˥ ].

iɣo 2 [ ˥ ˥ ]

milk-teeth;

v. zɛ [ ˥ ], iɣehe [ ˩ ˩ ˩ ] (?).

iɣo [ ˩ ˩ ]

horn.

iɣo [ ˩ \ ]

(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!”

iɣobioye [ ˥ ˥ ˥ ˥ ]

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 [ ˥ ˥ ].

iɣoɣo [ ˩ ˩ ˩ ]

(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.

Iɣɔ̃miɣɔ̃ [ ˥ ˥ ˩ ˩ ]

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

another variant is Eɣɔ̃miɣɔ̃;

cf. Iɣã [ ˩ \ ].

ihã [ ˩ ˥ ]

pit into which vicitims of sacrifices were thrown.

iha [ ˩ ˩ ]

oracle;

cf. Yor. ifa [ ˧ ˥ ].

ihã [ ˩ ˩ ]

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.

Ihama [ ˥ ˩ ˥ ]

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 [ ˩ ˥ ˥ ].

ihãna [ ˩ ˩ ˥ ]

(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 [ ˩ ˩ ˩ ].

ihe [ ˥ ˩ ]

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 [ ˩ ˥ ].

iheni [ ˩ ˩ ˩ ]

act of giving a name (to a child);

cf. he [ / ], eni [ ˩ ˩ ].

iherhe [ ˩ ˩ ˩ ]

(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.

ihɛ [ ˩ ˥ ]

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 [ / ].

ihɛ̃ [ ˩ \ ]

(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 [ / ].

ihɛ̃hũnu [ ˩ ˩ ˩ ˩ ]

unanimous decision;

cf. hɛ̃hɛ̃ [ ˩ ˥ ], unu [ ˩ ˥ ].

ihɛʋ̃ɛ [ ˥ \ ˩ ]

(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.

ihi [ ˥ ˩ ]

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 [ ˩ ˩ ] (?).

ihĩ [ ˩ \ ]

mucus (from nose);

cf. t-ihĩ [ ˩ \ ];

v. zɛ [ ˥ ].

ihiaɣa [ ˩ ˩ ˩ ]

(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.

ihieɣe [ ˥ ˩ ˩ ]

a tree, Myrianthus arboreus;

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

ihiehie [ ˥ ˩ ˥ ]

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.

ihiɛ̃ [ ˥ ˥ ] (pl. ehiɛ̃)

finger-nail;

ihĩ-ãɽ̃aʋ̃ɛ [ ˥ ˥ ˥ ˦ ˩ ] claw.

ihiɛ̃hiɛ̃ [ ˥ ˩ ˥ ]

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 [ ˩ ˥ ].

ihiɔ̃ [ ˥ ˥ ]

loofah (used an a sponge);

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

ihĩɽ̃ĩ [ ˩ ˩ ˥ ]

nine.

ihĩɽ̃ɔ̃ [ ˩ ˥ ˩ ]

seven.

ihĩɽ̃ɔ̃ [ ˩ ˩ ˩ ]

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

next in age to the ediɔ̃ [ ˩ ˥ ];

v. Ɔvia [ ˩ ˥ ].

iho [ ˩ ˩ ]

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 [ ˩ ˩ ˥ ].

Ihogbe [ ˩ ˥ ˩ ]

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

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

ihoi [ ˩ ˩ ]

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 [ ˥ ˩ ].

ihɔʋ̃egbe [ ˩ ˩ ˩ ˩ ]

“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 [ ˩ ˩ ˩ ˩ ].

ihɔʋ̃ɛʋo [ ˩ ˩ ˩ ˩ ]

“brushing town (village)”: purification of a village 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 [ ˩ ˩ ˩ ˩ ].

ihɔʋ̃owa [ ˩ ˩ ˩ ˩ ]

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

cf. hɔʋ̃ɛ [ ˩ ˥ ], owa [ ˩ ˥ ];

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

ihu [ ˩ ˥ ]

foam;

cf. hu [ ˥ ].

ihuã 1 [ ˩ ˥ ]

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.

ihuã 2 [ ˩ ˥ ]

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

cf. huã [ / ],

ihue [ ˥ ˥ ]

nose;

v. fiã [ ˥ ].

ihue [ ˩ ˥ ]

woof (crossing the warp on a loom).

ihũhũ [ ˥ ˩ ˥ ]

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 [ ˩ ˩ ˩ ].

ihuɽu [ ˥ \ ˩ ]

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

v. ikolo [ ˥ ˩ ˥ ].

ihuʋ̃u [ ˩ ˥ ˩ ]

millipede;

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

v. ogie [ ˩ ˩ ].

ijake (and izake) [ ˩ ˥ / ]

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

of Jekri origin.

Ijehe [ ˩ ˩ ˥ ]

name of a village: “Jesse”;

its population consists of Sobo people;

the name is not of Bini origin.

ika 1 [ ˥ ˥ ]

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.

ika 2 [ ˥ ˥ ]

spur of a cock.

ikã [ ˥ ˩ ]

(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 [ ˧ ˩ ].

ikadɛlɛ [ ˥ ˩ \ ˩ ]

forked pole;

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

ikaerhã [ ˩ ˩ ˩ ]

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

cf. kae [ / ], erhã [ ˩ ˥ ].

ikaɣa [ ˩ ˩ ˩ ]

(also ekaɣa) (1) bridle.

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

v. uxu [ ˩ ˥ ].

ikaũ [ ˩ ˥ ]

lighter sort of potash (saltpetre);

cf. Hausa kanwa [ ˥ ˥ ];

v. odo [ ˥ ˩ ].

ike [ ˩ ˩ ]

log;

ik-erhã [ ˩ ˥ ˦ ] log (of wood).

ikebe [ ˩ ˩ ˩ ]

buttocks;

v. itotaya [ ˩ ˩ ˩ ˩ ].

ikefeɽi [ ˩ ˩ ˩ ˥ ]

heathen;

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

cf. Yor. keferi [ ˩ ˩ ˥ ];

Hausa kafiri [ ˥ ˩ ˥ ].

ikewu [ ˩ ˥ ˦ ]

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

ikɛdɛ [ ˩ ˩ ˩ ]

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

cf. ka 4 [ ˥ ], ɛdɛ [ ˩ ˥ ].

ikɛga [ ˩ \ ˩ ]

(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.

ikɛkɛ [ ˥ ˩ ˥ ]

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 [ ˩ \ ˩ ].

ikɛtĩ [ ˩ ˩ ˩ ]

rest from work;

cf. ke 1 [ / ] (?), ɛtĩ [ ˩ ˥ ].

ikiã 1 [ ˥ ˩ ]

conclusion;

result;

v. ke 2 [ / ].

ikiã 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 [ / ].

ikiã [ ˩ ˥ ]

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 [ ˥ \ ].

ikiewua [ ˩ ˩ ˩ ]

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

cf. kie [ / ], ewua [ ˥ \ ].

ikigɛdu [ ˩ ˩ ˩ ˩ ]

“planting timber”: afforestation;

cf. kɔ [ ˥ ], igɛdu [ ˥ ˥ ˥ ].

ikilukpafɛ̃ [ ˩ ˩ ˩ ˩ ˩ ]

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 [ ˩ ˥ ˩ ] (?).

ikiɔxɔ [ ˩ ˥ ˩ ]

140.

iko [ ˩ ˥ ]

meeting;

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

cf. Yor. ko [ ˥ ].

ikolo [ ˥ ˩ ˥ ]

an earth-worm;

used as a bait in fishing;

cf. Yor. ekolo [ ˧ ˩ / ];

v. ikpɛ [ ˩ ˩ ].

ikoɽo [ ˥ ˥ ˥ ]

a broad brass armlet worn by chiefs at ugies;

it covers part of the lower arm.

ikoɽoba [ ˥ ˥ ˥ ˥ ]

pail for drawing water;

cf. Yor. koroba [ ˧ ˧ ˥ ].

ikɔ [ ˥ ˩ ]

(open) opponent;

enemy;

adversary;

ik-ɔʋ̃a [ ˥ \ ˩ ] one’s enemy;

v. ɛrɛe [ ˩ \ ];

xiã [ / ];

oɣiã [ ˥ ˩ ].

ikɔbɔ [ ˥ ˥ ˩ ]

penny;

cf. Engl. copper;

Yor. kɔbɔ [ ˥ ˩ ].

iku 1 [ ˩ ˩ ]

(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.

iku 2 [ ˩ ˩ ]

(general term for) games, including dances;

cf. ku [ / ].

ikũ [ ˩ ˩ ]

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‿ɔ̃ãxɛ [ ˩ ˥ \ ˩ ];

cf. kũ [ / ].

ikũ [ ˩ \ ]

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 [ ˥ ˥ ].

ikũegbemu [ ˩ ˩ ˩ ˩ ]

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

cf. kũ 1 [ / ].

ikuɛ̃kuɛ̃ [ ˥ ˩ ˥ ]

wrinkles;

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

ikpakpa [ ˥ ˩ ˥ ]

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.

ikpakpalɔ [ ˥ ˩ \ ˩ ]

a wild bean, edible.

ikpata [ ˥ ˥ ˥ ]

(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.

ikpawɛ [ ˩ ˩ ˩ ]

floor of house;

cf. owɛ [ ˩ ˩ ].

ikpayɛ [ ˩ ˩ ˥ ]

“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.

Ikpe [ ˥ ˩ ]

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

ikpekpeɽu [ ˩ ˥ \ ˩ ]

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

ikpema [ ˩ ˩ ˩ ]

(sgl. ɔ-) band of drummers;

a “gang” of the Ɔba’s;

cf. kpe 1 [ / ], ema [ ˩ ˩ ].

ikpẽma [ ˩ ˩ ˩ ]

act of “digging” yams;

cf. kpɛ̃ [ ˥ ], ema [ ˩ ˩ ].

ikpexie [ ˩ ˩ ˩ ]

a white bean similar to eɽe [ ˥ ˩ ].

ikpezikɛ̃ [ ˩ ˩ ˩ ˩ ]

(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 [ ˥ ˥ ˩ ].

ikpɛ̃ [ ˥ ˩ ]

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

v. ema 2 [ ˩ ˩ ].

ikpɛ [ ˩ ˩ ]

(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.

ikp-ɛdɛ [ ˩ ˥ ˦ ]

date;

cf. ɛdɛ [ ˩ ˥ ], ikpɛ [ ˩ ˩ ]?

ikpɛkete [ ˩ ˩ ˩ ˩ ]

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

ikpɛkpɛ [ ˩ ˩ ˥ ]

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).

ikpɛsi [ ˩ ˩ ˩ ]

(big) yam-pole;

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

ikpĩ [ ˩ ˥ ]

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 [ ˩ ˩ ˩ ˩ ].

ikpĩhiãbɔ [ ˥ ˥ ˥ ˦ ]

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 [ ˩ ˥ ].

ikpo 1 [ ˥ ˥ ]

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 [ ˥ ˩ \ ˩ ].

ikpo 2 [ ˥ ˥ ]

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

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

ikpo 3 [ ˥ ˥ ]

very hard dry mud.

Ikpoba [ ˩ ˩ ˩ ]

name of a river.

ikpolo [ ˩ \ ˩ ]

(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 [ ˩ ˥ ].

ikporhu [ ˩ ˩ ˩ ]

(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 [ ˩ ˥ ].

ikposa [ ˥ ˥ ˩ ]

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 [ ˩ ˥ ].

ikpɔ̃ [ ˥ ˥ ]

pound;

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

Engl.

ikpɔwia [ ˩ ˩ ˩ ]

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

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

v. arha [ ˩ ˩ ].

ikpu [ ˥ ˥ ]

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

ilagwɛgwɛ [ ˥ ˩ \ ˩ ]

a disease: paralysis agitans.

ilawiɽi [ ˩ ˩ ˩ ˥ ]

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

Of Jekri origin.

ilaxwɛ [ ˥ ˥ ˦ ]

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

not as black.

ile [ ˥ ˩ ]

(the) bet;

cf. t-ile [ ˥ ˩ ];

Yor. ile [ ˩ ˩ ].

ilelegũmaza [ ˥ ˥ ˥ ˥ ˩ ˩ ]

hunchback.

Ilobi [ ˩ ˩ ˩ ]

(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.

ilu (inu) [ ˥ ˥ ]

(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 [ ˥ / ].

iluma [ ˩ ˩ ˩ ]

(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 [ ˩ ˥ ].

ima [ ˥ ˩ ]

disjunctive pronoun of the 1st pers. pl.;

cf. ma [ ˩ ].

imaɽu [ ˩ ˩ ˩ ]

simulation;

pretending;

make-believe;

cf. ma 2 [ ˥ ], ɽu [ ˥ ].

imawu [ ˩ ˩ ˩ ]

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 [ ˩ ].

imiãɽo [ ˩ ˩ ˩ ]

prophecy;

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

cf. miɛ [ ˥ ], aɽo [ ˩ ˩ ].

imiɛfã [ ˩ ˥ ˦ ]

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

(2) (biblical) salvation (Akugbe).

imina [ ˩ \ ˩ ]

dream;

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

cf. mina [ ˩ ˥ ], miɛ [ ˥ ] (?).

imu [ ˥ ˩ ]

arrest;

cf. mu 1 [ ˥ ];

v. ebe [ ˩ ˥ ], tie [ / ].

imuaɛ̃ʋ̃ɛ [ ˩ ˩ ˩ ]

(1) argument;

discussion.

(2) disobedience;

cf. mua [ / ], ɛʋ̃ɛ [ ˩ ˩ ].

imuegberiotɔ [ ˩ ˩ ˩ ˩ ˩ ]

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

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

imueʋ̃i [ ˩ ˩ ˩ ]

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 [ ˩ \ ].

imuɛ [ ˥ ˥ ]

mosquito;

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

im(u)ohã [ ˩ ˩ ˩ ]

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

hĩ oha [ ˩ ˩ ˥ ];

v. fi [ ˥ ].

Inɛ [ ˥ ˥ ]

a chief;

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

inia [ ˥ ˥ ]

(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.

inɔta [ ˩ ˩ ˩ ]

question;

cf. nɔ [ / ], ɔta [ ˩ ˥ ].

inwaniɛʋ̃ɛ [ ˩ ˩ ˩ ˩ ]

“answering words”: answer;

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

inwaniɔmɔ [ ˩ ˩ ˩ ˩ ]

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

inwina [ ˩ ˩ ˩ ]

work;

cf. nwina [ ˩ ˥ ].

inya [ ˩ ˥ ]

yam (when taken out of the ground);

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

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

v. ema 2 [ ˩ ˩ ].

Inyahã [ ˩ ˩ ˩ ]

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

part of the Ikalɛ tribe.

inyatɔ̃ [ ˩ ˥ ˩ ]

roasted yam;

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

cf. inya [ ˩ ˥ ], tɔ̃ 3 [ ˥ ].

inyatɔ̃ [ ˩ ˩ ˩ ]

(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.

inyehɔ [ ˩ ˩ ˩ ]

(1) deafness.

(2) obstinacy;

cf. ny-ehɔ [ ˩ ˥ ].

inyɛ [ ˩ ˩ ]

(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 [ ˥ ].

inyɛegbe [ ˩ ˩ ˩ ]

straining in childbirth;

in going to stool;

cf. nyɛ [ / ], egbe [ ˩ ˥ ].

inyi [ ˥ ˩ ]

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.

ipapa [ ˩ ˩ ˩ ]

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.

iri [ ˩ ˥ ]

(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 [ ˥ ].

iriaɛxwɛ [ ˩ ˩ ˩ ]

envy;

cf. ria [ / ], ɛxwɛ [ ˩ ˩ ].

iriaɛkpɛ̃ [ ˩ ˩ ˩ ]

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 [ ˩ ˥ ˩ ˥ ].

iriaixi [ ˩ ˩ ˩ ]

revenge;

cf. ria [ / ], ixi [ ˩ ˩ ].

iriokodɛ [ ˩ ˩ ˩ ˩ ]

“eating the parcel of the way”: embezzlement;

misappropriation of property entrusted;

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

irioya [ ˩ ˩ ˩ ]

state of disgrace (Akugbe);

cf. ɽe 1 [ ˥ ], oya [ ˩ ˩ ].

iro 1 [ ˥ ˩ ]

riddle.

iro 2 [ ˥ ˩ ]

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 [ ˥ ˩ ].

iru [ ˩ ˩ ]

louse.

irhãɽo [ ˩ ˩ ˩ ]

civilisation, lit. “unfolding the eyes”;

cf. rhã [ / ], aɽo [ ˩ ˩ ].

Irheʋu [ ˩ ˩ ˩ ]

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

irhiaɛko [ ˩ ˩ ˩ ]

(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 [ ˩ \ ].

irhioxuo [ ˩ ˩ ˩ ]

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

cf. rhie [ / ], oxuo [ ˩ ˩ ].

irhiɔha [ ˩ ˩ ˩ ]

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

cf. rhie [ / ], ɔha [ ˩ ˥ ].

irhirhã [ ˩ ˩ ˥ ]

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 [ ˩ ˩ ].

irhiso [ ˥ / ˩ ], [ ˥ ˦ ˩ ]

locust.

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

cf. iso [ ˩ ˥ ].

irho [ ˩ ˩ ]

cheek.

irhu [ ˥ ˩ ]

shade;

v. gbe [ ˥ ].

irhuãegbe [ ˩ ˩ ˩ ]

(also e-) disciple;

cf. rhuã [ / ], egbe [ ˩ ˥ ].

irhũrhũ [ ˩ ˩ ˥ ]

mildew;

mould;

v. si [ ˥ ].

irhuʋ̃irhũ [ ˩ ˥ ˩ ˥ ]

nakedness.

iɽaxwɛ [ ˥ \ ˩ ]

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.

iɽehe [ ˥ ˥ ˥ ]

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

iɽeɽe [ ˥ \ ˩ ]

arm-pit;

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

iɽewe [ ˥ ˥ ˩ ]

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”?

iɽo [ ˥ ˥ ]

main road (Ɔxwhɛ songs 1);

cf. uɽo [ ˥ ˥ ];

v. arale [ ˥ / ˩ ].

iɽo [ ˩ ˩ ]

(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 [ / ].

iɽoɣae [ ˩ ˩ ˩ ]

(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 [ ˩ ˩ ].

iɽola [ ˥ ˥ ˩ ]

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”.

iɽoɽ̃iʋ̃i [ ˩ ˩ ˩ ˩ ]

burial;

cf. ɽe [ / ], oɽ̃iʋ̃i [ ˩ ˥ ˩ ].

iɽuekɛ̃ [ ˩ ˩ ˩ ]

collecting mud (includes mixing mud) for house building;

cf. ɽu [ ˥ ], ekɛ̃ [ ˩ ˩ ].

iɽuɛbɔ [ ˩ ˩ ˩ ]

(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.

iɽuɛdɛ [ ˩ ˩ ˩ ]

“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 [ ˩ ˥ ].

iɽuɛeʋ̃i [ ˩ ˩ ˩ ]

“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 [ ˩ \ ].

iɽuɛriɛ [ ˩ ˩ ˩ ]

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

cf. ɽu [ ˥ ], ɛriɛ [ ˩ ˥ ].

iɽ̃ã [ ˥ ˩ ]

(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.

iɽ̃ãmɛ [ ˩ \ ˩ ]

eaves of a house;

cf. amɛ [ ˩ ˩ ].

iɽ̃aʋ̃ɛ [ ˥ \ ˩ ]

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 [ ˩ ˩ ].

iɽ̃aʋ̃iɽ̃ã [ ˩ ˩ \ ˩ ]

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

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

iɽ̃ɛ̃ [ ˩ ˩ ]

(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 [ ˩ ].

iɽ̃ɛʋ̃i [ ˩ ˩ ˩ ]

knowledge;

cf. ɽ̃ɛ̃ [ / ], eʋ̃i [ ˩ \ ];

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

iɽ̃ɔ̃ [ ˩ ˩ ]

(1) hair of body.

(2) fur of animals;

cf. Yor. iɽũ [ ˧ ˧ ].

iɽ̃uɛ̃ [ ˩ ˥ ]

dirt;

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

iɽ̃uʋ̃u [ ˩ ˩ ˩ ]

grass;

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

isã [ ˩ ˩ ]

faeces;

is-ãhiaʋ̃ɛ [ ˩ ˥ (4-1) ˩ ] “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 [ ˩ ˥ ˩ ].

isaba [ ˥ ˥ ˥ ]

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 [ ˩ ˥ ].

isagele [ ˩ ˩ ˩ ˩ ]

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

the tones are uncertain;

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

isaɣa [ ˥ ˥ ˥ ]

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

isãhɛ̃ [ ˥ \ ˩ ]

key;

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

cf. Port. chave.

isamɛ [ ˩ ˩ ˩ ]

baptism;

cf. sa [ ˥ ], amɛ [ ˩ ˩ ].

isawɛwɛ [ ˩ ˥ ˩ ˩ ]

the groundnut, Arachis hypogoea.

ise [ ˩ ˥ ]

(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 [ ˥ ].

isele 1 [ ˩ \ ˩ ]

(1) shilling.

(2) silver;

cf. Engl. “shilling”.

isele 2 [ ˩ \ ˩ ]

a dance, of Jekri origin.

isɛ [ ˩ ˥ ]

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

(2) amen.

isɛ [ ˥ ˩ ]

(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.

isɛ̃ [ ˩ ˥ ]

five;

isɛ̃ nya‿ugie [ ˩ ˥ ˦ ˦ ˧ ] 25;

isɛ̃ nya‿ɔgbã [ ˩ ˥ ˩ ˥ ˩ ] 35;

cf. usɛ̃ [ ˩ ˥ ].

isɛgwɛ̃ [ ˥ ˥ ˥ ]

gravelly soil.

isɛɣɛgwɛ [ ˥ ˩ \ ˥ ]

a kind of ikpogi [ ˩ \ ˩ ];

the fruit is dark green;

not a climbing plant;

v. ogi [ ˩ ˩ ].

Isɛkiɽi [ ˩ ˩ ˥ ˩ ],

also Isɛki [ ˩ ˩ \ ] the Jekri people;

v. Iwɛɽɛ [ ˩ \ ˩ ].

isɛkpokĩ [ ˩ ˩ ˩ ˩ ]

(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 [ ˥ ˥ ˩ ].

isi 1 [ ˩ ˥ ]

(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.

isi 2 [ ˩ ˥ ]

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 [ ˩ ˩ ].

Isi [ ˩ ˩ ]

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.

isiamɛ [ ˩ ˩ ˩ ]

“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 [ ˩ ˩ ].

isierhã [ ˩ ˩ ˩ ]

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

cf. si [ ˥ ], erhã [ ˩ ˥ ].

Isĩɛʋ̃ɛ̃ɽo [ ˩ ˩ ˩ ˩ ]

(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 [ ˩ \ ].

isiguabɔ [ ˥ ˥ ˦ ˧ ]

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 [ ˩ ˩ ].

Is-iloko [ ˩ ˥ ˦ ˩ ]

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

terminus of a road;

“Siluko”;

cf. isi 2 [ ˩ ˥ ], iloko [ ˩ ˥ ˩ ].

isiokuo [ ˩ \ ˩ ]

“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 [ ˩ \ ].

isixwiã [ ˩ ˩ ˩ ]

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.

iso 1 [ ˩ ˥ ]

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 a praise-name of the present Ɔba: Akɛ̃zua n-iso n-orhɔ [ ˥ ˥ ˩ ˥ ˩ \ ˩ ] Akenzua II, who inherited the praise-name together with his name;

cf. irhiso [ ˥ / ˩ ].

iso 2 [ ˩ ˥ ]

a deep muscle-abscess;

affects elderly and old people only.

Iso [ ˩ ˩ ]

name of a sib;

v. ɛgbɛe [ ˩ \ ].

isoko [ ˥ ˥ ˥ ]

(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.

isotɔ̃ [ ˩ ˩ ˩ ]

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

isɔkɛ̃ [ ˩ ˩ ˩ ]

contentment;

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

isɔtɛ [ ˩ ˩ ˩ ]

rebellion;

cf. sɔtɛ [ ˥ ˩ ];

Yor. iʃɔtɛ [ ˩ ˩ ˩ ];

ɔtɛ [ ˩ ˩ ].

isu [ ˩ ˥ ]

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.

isue [ ˥ ˥ ]

(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.

isuma [ ˩ ˩ ˩ ]

a secret, or private, talk or agreement;

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

cf. sɛ [ ˥ ], uma [ ˩ ˩ ].

isusu [ ˩ ˩ ˩ ]

(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 [ ˥ ].

itã [ ˥ ˥ ]

(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 [ ˥ ].

itã [ ˩ ˩ ]

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.

itaba [ ˥ ˥ ˩ ]

tobacco;

cf. Port. tabaco;

v. egbɔɣɔ [ ˥ ˩ ˩ ].

Itakpa [ ˥ ˥ ˩ ]

the Nupe people;

cf. Yor. takpa [ ˥ ˩ ].

itaxuɛ̃ [ ˥ \ ˩ ]

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.

ite [ ˥ / ]

(1) continued menstruation.

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

itẽgbemu [ ˩ ˩ ˩ ˩ ]

pride (in a bad sense);

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

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

itehie [ ˥ ˩ ˥ ]

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 [ ˥ ˥ ].

itẽrhã [ ˩ ˩ ˩ ]

tree-felling (used by timbermen);

cf. tɔ̃ [ ˥ ], erhã [ ˩ ˥ ].

itɛbitɛ [ ˩ ˥ ˥ ˦ ]

(also e-) for ever;

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

itie [ ˩ ˥ ]

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

cf. tie [ / ].

itiebe [ ˩ ˩ ˩ ]

reading, lit. “bookcalling”;

cf. tie [ / ], ebe [ ˩ ˥ ].

itiɛzɔ [ ˩ ˩ ˩ ]

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

cf. tie [ / ], ɛzɔ [ ˥ ˥ ];

v. iɣo [ ˥ ˥ ].

itile [ ˩ ˩ ˩ ]

betting;

cf. ta [ ˥ ], ile [ ˥ ˩ ].

itohã [ ˩ ˩ ˩ ]

pity;

cf. tohã [ ˩ ˥ ].

itohia [ ˩ ˩ ˩ ]

guinea-worm.

itõkũ [ ˩ ˩ ˩ ]

(1) measuring timber logs with a rope;

(2) plural of ɔtõkũ [ ˩ ˩ ˩ ];

cf. tã [ ˥ ], okũ [ ˥ ˩ ].

itotaya [ ˩ ˩ ˩ ˩ ]

buttocks;

cf. tota [ ˥ / ];

v. ikebe [ ˩ ˩ ˩ ].

itoto [ ˥ ˩ ˥ ]

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.

itue [ ˥ \ ]

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.

ive [ ˩ ˥ ]

promise (to give something);

cf. ve [ ˥ ].

ivĩ [ ˥ ˩ ]

(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.

ivie [ ˩ ˥ ]

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.

ivu [ ˩ ˩ ]

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

cf. d-ivu [ ˥ ˩ ];

v. igbĩ [ ˩ ˥ ].

iʋe [ ˩ ˩ ]

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 [ ˩ ˧ ].

iʋi [ ˩ ˩ ]

scrotum.

Iʋi‿eze [ ˩ ˥ ˥ ˩ ]

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 [ ˩ \ ].

iʋiɛ [ ˩ ˩ ]

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 [ / ] (?).

iʋiɛkpo [ ˩ ˩ ˩ ]

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

jumps;

poisonous;

v. ɛnyɛ [ ˩ ˥ ].

iʋ̃aegbe [ ˩ ˩ ˩ ]

self-conceit;

cf. ʋ̃a [ / ], egbe [ ˩ ˥ ];

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

iw- [ ˩ ]

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

iw-eɽa [ ˩ ˩ ˥ ] thirteen;

iw-enɛ [ ˩ / ˩ ] fourteen;

cf. igbe [ ˩ ˥ ].

iw- [ ˩ ]

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 [ ˩ ˩ ].

iwakɔ̃, iwaakɔ̃ [ ˩ ˩ ˩ ]

greed, covetousness;

cf. wo [ ˥ ], akɔ̃ [ ˩ ˩ ];

v. iwaɽo [ ˩ ˩ ˩ ].

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 [ ˩ ˩ ˩ ].

iwe [ ˩ \ ]

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 [ ˩ \ ˩ ].

Iwɛɽɛ [ ˩ \ ˩ ]

another name for the Jekri people;

v. Isɛkiɽi [ ˩ ˩ \ ˩ ].

iwɛɽo [ ˩ ˩ ˩ ]

(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 [ ˥ ].

iwowo [ ˥ ˥ ˥ ]

thin planks used in building the walls of a shack;

v. owa [ ˩ ˥ ].

iwu 1 [ ˩ ˩ ]

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!).

iwu 2 [ ˩ ˩ ]

progeny of the first generation: child, children;

also: ɔm-iwu [ ˩ \ ˩ ];

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

iwuyɛʋ̃ɛ [ ˩ ˩ \ ˩ ]

nice appearance;

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

cf. yɛ [ / ].

ixã [ ˩ ˩ ]

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 [ ˩ ˥ ].

ixaɽo [ ˥ \ ˩ ]

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

cf. aɽo [ ˩ ˩ ]: v. iwu 1 [ ˩ ˩ ].

ixi [ ˩ ˩ ]

revenge;

cf. iriaixi [ ˩ ˩ ˩ ];

v. ria [ / ].

ixiã [ ˩ ˥ ]

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

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

cf. xiã [ / ].

ixiaʋo [ ˥ ˩ ˩ ]

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 [ ˥ ].

ixiɛ(e)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 [ ˩ ˥ ].

ixiʋ̃i [ ˥ ˥ ˩ ]

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 [ ˥ ˥ ]).

ixo [ ˩ ˩ ]

(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.

ixu [ ˩ \ ]

(country-made) farmer’s matchet;

billhook;

any matchet may be called ixu when used in farming.

Ixuɛ̃ [ ˩ ˩ ]

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”.

ixuiwu [ ˩ \ ˩ ]

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

iy- [ ˩ ]

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).

iya [ ˥ ˩ ]

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 [ ˩ ˩ ].

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 Oguɔla [ ˥ / ˥ ] (Egh. Hist. pp. 7, 8).

iyabɔ [ ˩ ˥ ˦ ]

forgiveness;

cf. ya [ ˥ ], obɔ [ ˩ ˥ ].

iyabɔ [ ˩ \ ˩ ]

bail;

security;

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

ya [ ˥ ] (?), obɔ [ ˩ ˥ ].

iyama [ ˩ \ ˩ ]

(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 [ ˥ ˩ ].

iyare [ ˩ \ ˩ ]

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 [ ˥ ].

iyarhaʋ̃ɛ [ ˩ ˥ ˩ ˥ ]

slave (idiomatic expression);

cf. ya [ ˥ ] (?), rhaʋ̃ɛ [ ˩ ˥ ] (?).

Iyasɛ [ ˥ ˩ ˥ ]

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

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

iyayi [ ˩ ˥ ˦ ]

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 [ ˥ ].

iye [ ˥ ˥ ]

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 [ ˩ ˩ ˥ ].

iyeke [ ˩ ˩ ˩ ]

(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.

iyerhɛ̃ [ ˩ ˩ ˩ ]

“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 [ ˩ ˩ ].

iyeye [ ˥ ˥ ˥ ]

a rich woman without children;

a kind of nickname;

cf. iye [ ˥ ˥ ].

iyɛ [ ˩ ˩ ]

an insect found on chickens.

iyɛgbu [ ˩ ˩ ˥ ]

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

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

iyi [ ˩ ˥ ]

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.

iyobɔ [ ˩ ˩ ˩ ]

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 [ ˩ ˥ ].

iyodɛ [ ˩ ˩ ˩ ]

“going road”: help in childbirth;

cf. yo [ ˥ ], odɛ [ ˩ ˥ ].

iyoxo [ ˥ ˩ ˥ ]

(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.

iyɔha [ ˩ ˩ ˩ ]

(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 [ ˩ ˩ ˩ ].

iyɔyɔ [ ˩ ˩ ˩ ]

(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 [ ˩ ˩ ˩ ].

izabɔ [ ˥ ˥ ˦ ]

shoulder;

cf. abɔ [ ˩ ˥ ].

izaduma [ ˩ ˩ ˩ ˥ ]

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.

izagodo [ ˥ ˩ ˥ ˥ ]

empty kerosene tin;

cf. Yor. jagodo [ ˩ ˧ ˧ ].

izagbɛdɛ [ ˥ ˩ \ ˩ ]

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

Yor.?

v. ema 1 [ ˩ ˩ ].

izaxwɛ [ ˩ ˩ ˩ ]

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 [ ˩ ˩ ].

izazako [ ˩ ˩ ˩ ˥ ]

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.

ize n-ɔfua [ ˩ ˩ ˥ ˦ ]

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

it is used in soups;

cf. Jekri ide [ ˩ ˥ ].

izeʋudu [ ˩ ˩ ˩ ˩ ]

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

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

cf. ze [ ˥ ], ʋ-udu [ ˥ ˩ ].

izɛ [ ˥ ˩ ]

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 [ ˩ ˩ ˩ ].

izɛɣede [ ˩ ˩ ˩ ˩ ]

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.

izĩegbe [ ˩ ˩ ˩ ]

endurance;

cf. zĩ [ / ], egbe [ ˩ ˥ ].

iziɣa [ ˥ ˩ ˥ ]

murderer;

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

cf. d-iziɣa [ ˥ ˩ ˥ ].

izobo [ ˩ \ ˩ ]

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 [ ˩ ˥ ].

izohu [ ˩ ˩ ˩ ]

anger;

provocation (Akugbe);

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

cf. zɛ [ ˥ ], ohu [ ˩ ˩ ].

izɔinyaʋaxe [ ˩ ˩ ˩ ˩ ˩ ]

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

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

izɔla [ ˥ ˩ ˥ ]

(a modern word): European week;

same as uzɔla [ ˥ ˩ ˥ ].

izu [ ˩ ˩ ]

even number;

v. ɔkpã [ ˥ ˥ ].

izunu [ ˩ ˩ ˩ ]

grumbling about food one dislikes, and refusing it;

cf. zɛ [ ˥ ], unu [ ˩ ˥ ].

(i)k-

an element of word-formation used in reduplications;

it conveys a generalising idea, e.g. k-exɔek-exɔe, exɔek-exɔe [ ˥ / ˥ ˩ ] “with all one’s mind” (Akugbe) from exɔe [ ˥ ˩ ] “mind”;

k-ɔʋ̃aik-ɔʋ̃a [ ˥ / ˥ ˩ ] and [ ˩ / ˩ \ ] “everybody” from ɔʋ̃a [ ˩ \ ] “man”;

cf. k-ugbaik-ɛɣɛ [ ˥ / ˥ ˩ ], and Yoruba formations like ɛnikɛni [ ˧ ˧ ˥ ˧ ].

ka 1 [ ˥ ]

to confess an evil deed, especially witchcraft and similar harmful practices;

oxuo na ka [ ˩ / ˩ ˥ ] this woman is confessing to a misdeed (but for adultery v. bũ [ / ]).

ka 2 [ ˥ ]

to dry (intrans.);

erhã na ɣaka akeyae nwina [ ˩ ˥ ˩ ˥ ˦ ˩ ˩ \ ˩ ˥ ] this wood shall dry before starting to work with it;

erhã na kae [ ˩ ˥ ˩ \ ] this wood is dry;

cf. kaka 1 [ ˩ ˥ ];

kae 3 [ / ].

ka 3 [ ˥ ]

to buy (not used of oil, only of beverages);

yak-anyɔ n-ɔrhiɛ̃rhiɛ̃ re (or gũ ʋ̃ɛ [ ˩ ˥ ]) [ / ˩ ˩ ˩ ˩ ˥ ˦ ] go and buy sweet (or, palatable) wine for me!

(lit. “(and) come”) (the syllable k-a is rather long).

ka 4 [ ˥ ]

to count;

ka-limoi ni n-uta ma ʋ̃-ĩlu n-ɔxĩ [ ˩ ˩ ˥ / ˦ ˩ ˩ ˥ ˥ ˩ ˥ ] “count those oranges so that you (can) tell me how many they are!” ka [ ˥ ] y-ɔ [ \ ] to repeat the formula of an oath;

ka y-ɔ ʋ-en-ɔɣav-ɔɛ̃ hɛ [ ˩ \ ˥ ˩ ˥ / / ] repeat (the formula) as he will (or, shall) swear it!

k-iɣo [ ˥ ˥ ] to count money;

to reckon;

to judge the worth of something;

cf. Yor. ka [ ˩ ].

kã [ ˥ ] fua [ ˥ ]

to expel somebody out of the Ɛguae [ ˩ ˩ ], for an offence.

kã [ ˩ ]

bare;

ɣɛloʋiɛ y-otɔe kã [ ˥ ˩ ˩ ˩ / ˩ ] don’t sleep on the bare ground!

cf. kɛkã [ ˩ ˩ ].

ka [ / ], [ ˥ ]

an auxillary verb indicating that the subject is first in performing the action expressed by the main verb;

ɽ̃-ɔ̃ɽ-ɔʋ̃-okao n-ɔkanwina xɛ ima [ ˩ ˩ \ ˩ ˥ ˥ ˩ ˩ ˩ ˥ ˩ ] he was the first among us to finish the work: lit. “he is the first man who first worked waiting for us” (ɽ is not nasalised);

Ozo kaxiã nɛ [ ˩ ˥ / ˥ ˥ ] Ojo is going as the first.

kada [ \ ˩ ]

formula of giving thanks to the host after a meal (used by men);

also used as a salute to somebody who has sneezed.

k-adesɛ [ ˩ ˥ ˩ ];

cf. ke 1 [ ˥ ].

kae 1 [ / ]

in ka-unu [ ˩ ˩ ˥ ] “to purify the mouth”: i.e. to purify oneself after eating something that is taboo;

v. wua [ / ].

kae 2 [ / ]

(1) to dress, or to smoothen, wood (by means of a matchet);

ka‿erhã na papaapa [ ˩ ˩ ˥ ˩ ˩ ˩ ˩ ] make this (piece of) wood flat!

(2) to cry, of a squirrel (similarity with the noise made by dressing wood?).

kae 3 [ / ]

to dry;

ika-ukpɔ̃ na [ ˩ ˩ ˩ / ˩ ] l am drying (or, I dried) this cloth;

cf. kaka 1 [ ˩ ˥ ], ka 2 [ ˥ ].

kaɛ̃ 1 [ / ]

(1) to build, e.g. a box, door, table, etc.;

mainly wooden things;

kã-ɛ̃kpɛtĩ na mɛ [ ˩ ˥ ˩ / ˩ ˥ ] “build this box for me”: make a box out of this (e.g. out of a packing case)!

(2) to nail;

y-ise kã-ɛ̃kpɛtĩ na mɛ [ ˩ ˥ ˩ ˥ ˩ / ˩ ˥ ] nail this box for me!

kãɛ̃ [ / ] mu erhã‿ugbugbe [ ˩ ˩ ˩ ˩ ˥ ˦ ] to crucify (Bibl., not of sacrificial crucification).

(3) to cover (roof) with wood (?) and corrugated iron;

v. ekpamaku [ ˩ ˩ ˥ ˦ ];

cf. Yor. kã [ ˩ ].

kaɛ̃ 2 [ / ]

(1) to fill, of pipe only, v. vɔ̃ [ / ];

kã-ũkoko na [ ˩ ˥ ˩ / ˩ ] fill this pipe!

(2) to load, of gun;

kã-(o)sisi na mɛ [ / ˥ ˥ ˩ ˥ ] load me this gun!

kaɛ̃ 3 [ / ]

to touch: ɔy-obɔ kã-ɽ̃ɛ̃ [ ˩ ˥ ˦ / ˩ ] he (took hand) touched it;

cf. Yor. kã [ ˩ ].

kaɛ̃ 4 [ / ]

in kã‿ũkɔ [ ˩ ˥ ˩ ] (a) to be a messenger to the Ɔba, collecting tribute in the country;

those messengers used to oppress the countryside a good deal, hence: (b) to annoy somebody by giving him (unwanted) advice in the form of reproaches;

to pester;

ɣɛɣikã ʋ̃-ũkɔ [ ˥ ˩ ˩ ˥ ˩ ] don’t pester me any more!

kãgũkãgũ [ ˦ ˦ ˦ ˦ ]

lean;

used with the verb ye [ ˥ ];

cf. gũkaã [ ˦ ˦ ];

for other degrees of leanness in a descending scale v. gũkaã, sĩgɛ̃sĩgɛ̃ [ ˦ ˦ ˦ ˦ ];

rhiamarhiama [ ˦ ˦ ˦ ˦ ];

sigosigo [ ˦ ˦ ˦ ˦ ];

simosimo [ ˦ ˦ ˦ ˦ ].

kaka 1 [ ˩ ˥ ]

to dry;

to be dry (intrans.) used of leaves e.g., hence it is a plural form;

cf. ka 2 [ ˥ ].

kaka 2 [ ˩ ˥ ]

to be hard;

ɛkpede n-ɔkakae [ ˩ ˥ ˩ ˥ ˩ \ ] a cross-bow that is difficult to tend (occurs in a proverb).

kãkaãkã 1 [ ˥ ˥ ˥ ]

tightly;

firmly (tied);

v. kĩ [ ˥ ].

kãkaãkã 2 [ ˥ ˥ ˥ ]

describes a very profound darkness;

ebiebi so kãkaãkã [ ˩ ˥ ˦ (3-1) ˥ ˥ ˥ ] it was very dark;

amɛ bi kãkaãkã [ ˩ ˩ ˥ ˦ ˦ ˦ ] the sky is very dark (lit. “the water”, i.e. the sky before a rain);

v. nununu [ ˦ ˦ ˦ ].

kakabɔ [ ˩ ˩ ˥ ]

(to do) properly;

kakabɔ gb-ɛɽ-asã [ ˩ ˩ ˥ ˩ ˥ ˥ ] flog (whip) him properly!

k-anyɔ [ ˩ ˥ ];

cf ka 3 [ ˥ ].

kaʋ̃a [ ˩ ˥ ]

to be small;

short;

oʋ-uɛ na kaʋ̃a gbe [ ˩ / ˩ ˩ ˥ ˦ ] this your child is too (or: very) small!

cf. ukaʋ̃aʋ̃ɛ [ ˩ ˥ \ ˥ ].

ke 1 [ ˥ ]

to be near;

this verb is used a good deal for indicating local relationship, e.g. k-adesɛ [ ˩ ˥ ˩ ] to be near the middle;

ikpĩhiãbɔ n-ɔk-adesɛ [ ˥ ˥ ˥ ˩ ˥ ˩ ˩ ˩ ] the middle finger.

k-eʋ̃a [ ˩ \ ] “to be near here”;

n-ɔk-eʋ̃a [ ˥ ˥ (4-1) ] the nearest one.

k-od-aɽo [ ˩ \ ˩ ] to be in front;

ik-od-aɽo nɛ [ ˩ ˥ (3-1) ˩ \ ] I preceded him.

k-odɔ [ ˩ \ ] “to be near there”;

n-ɔk-odɔ [ ˥ ˥ (4-1) ] “which is near over there”, i.e. the furthermost of some objects.

k-otɔ [ ˥ ˩ ] to be nethermost.

k-uxuʋ̃u [ ˥ ˩ ˩ ] to be uppermost;

ukpu na k-uxuʋ̃u n-eʋ̃iɽebo [ ˥ / ˩ ˥ ˩ ˩ ˩ ˥ ˥ ˦ ] this cup is on top of the plate;

v. dia 1 [ ˥ ].

ke 2 [ ˥ ]

an auxiliary that (1) links up events: “and then...”;

ɔkeɽu‿ɛe [ ˩ ˥ ˦ (4-1) ] “and then he did it”;

it is often used with a following ɣi, but also with ɣa: ɔkeɣaɽu‿ɛe [ ˩ ˥ ˦ ˦ (4-1) ] “and he was doing it” (same as ɔkeɣiɽu‿ɛe [ ˩ ˥ ˥ ˥ \ ]);

ɔkeɣiɽu‿ɛe [ ˩ ˥ ˩ ˥ \ ] “and then he did it” (same as ɔkeɽu‿ɛe [ ˩ ˥ ˦ (4-1) ]), and with ʋe: ɔkeʋe-ɽu ɛe [ ˩ ˥ ˩ ˥ \ ] “and he did it”.

(2) with low tone: “before”, e.g. imi-ɔ̃-ũgbugbɛhia‿ɔkekpaɔ [ ˩ ˩ ˩ ˩ ˥ ˦ ˧ ˧ ˩ / ] I always see him before he leaves.

ke 3 [ ˥ ]

(1) to come from a certain place;

ɛdo ike de [ ˩ ˥ ˩ ˥ / ] “from Benin (it is that) I am coming”;

ɔk-uw-owa ɣade [ ˩ ˥ ˥ ˦ ˧ / ] he is coming out of the house.

(2) “from”;

k-eʋ̃a ɣari-ɛdo ibiɽik-isɛ̃ nya‿iy-eva nɔ [ ˩ \ ˥ ˩ ˩ ˥ ˥ ˥ ˥ ˩ ˥ ˩ ˥ ˦ ˧ ˨ ] from here to Benin is 45 miles.

(3) “since”, in k-eʋa ɣaxiã [ ˩ \ ˥ ˥ ] since that time: lit. “from there going”.

ke 1 [ / ]

(1) to be suitable;

it is used impersonally with a following subjunctive introduced by n- and conveys something like the idea of the English “ought to”;

ɔkeɽe n-aɽ̃ɛ̃-ʋ̃i n-ɔwiɽi [ ˩ / ˩ ˥ ˩ ˩ ˥ / ˩ ] “it is suitable that one should know the thing that is lost”: one ought to know what is lost.

(2) to put something in the right position (so that it does not fall);

to support;

k-axe ni ɛse [ ˩ ˥ ˦ ˩ ˥ ] put this pot in a safe position!

k-ewu [ ˩ ˥ ] to put three stones up as a support for a cooking-pot;

to prepare a place for cooking;

imi-ɔɛ̃ ʋ-ɔkewu ʋ-ɛɣɛ n-inay-eʋa [ ˩ ˥ ˩ ˩ ˩ ˩ ˩ ˩ ˥ \ ˩ \ ] I saw him preparing a cookingplace (at the time) when I went there (na [ ˥ ] or [ \ ]);

cf. ikewu [ ˩ ˥ ˦ ].

k-ɛtĩ [ ˩ ˥ ] to rest, gũ ʋ̃ɛ k-ɛtĩ xerhe [ ˩ ˥ ˩ ˥ ˦ ˦ ] let me rest a little!

v. ko-ɛtĩ [ ˩ ˩ ˥ ], kok-ɛtĩ [ ˩ ˩ ˥ ].

ke 2 [ / ]

in ke [ / ] ikiã [ ˥ ˩ ] to be the result of something;

ɔk-ɛɽ-ikiã [ ˩ ˩ ˥ ˩ ] it results from it.

keke [ ˩ ˥ ]

to push (in a crowd), to jostle;

ɣɛkeke ʋ̃ɛ [ ˥ ˩ ˩ \ ] don’t push me!

ɔkeke ʋ̃ɛ [ ˩ ˩ ˥ ˦ ] he pushed me;

v. rua [ / ], sua [ / ].

(e)k-es-ɔgbã [ ˩ ˥ ˥ ˩ ]

twenty-five: “remain five (to) thirty” (by young people isɛ̃ nya‿ugie [ ˩ ˥ ˦ ˦ ˧ ] “five above twenty” is used);

cf. kɛ 1 [ / ].

(e)k-es-ugie [ ˩ ˥ ˩ ˥ ]

fifteen;

something like “remain five (to) twenty”;

cf. kɛ 1 [ / ].

keʋe [ ˩ ˩ ]

a conjunction linking up nouns and pronouns: “and”;

Ozo keʋ-aʋ̃-ɔ̃ɽ̃ɛ̃ xiã sĩsĩʋ̃usĩ [ ˩ ˥ ˩ ˩ / ˩ ˩ ˥ ˥ ˩ ˩ ] Ojo and his wife have gone since some time;

cf. ke [ ˥ ], ʋe [ / ], ʋe [ ˥ ].

k-eʋ̃a [ ˩ \ ];

cf. ke 1 [ ˥ ] and ke 3 [ ˥ ].

k-ewu [ ˩ ˥ ];

cf. ke 1 [ / ].

kɛ 1 [ / ]

to remain;

to be left;

also kɛ [ / ] re [ ˥ ];

ema ni kɛ re [ ˩ / ˦ / ˦ ] that fufu is left over, remains, kɛ xerhe kɛ xerhe [ ˩ ˥ ˥ ˩ ˥ ˥ ] nearly;

lit. “remains little”, cf. Pidgin “lef small”.

ɛdɛ kɛɽe o [ ˩ ˥ / ˩ ˩ ] an old greeting, used by old men and chiefs, its being obsolete making it the more distinguished: good night!

(“day is left”, viz. a little).

The numbers beginning with (e)k-, as e.g. (e)kesugie [ ˩ ˥ ˩ ˥ ], (e)kigbesiyisɛ̃ [ ˩ ˥ ˥ ˩ ˥ ˦ ], seem to be derived from sentences like “it remains (five) reach (sɛ [ ˥ ]) twenty”, “it remains ten reach a hundred”.

kɛ(e) 2 [ / ]

(1) to be quick;

ɔkɛ ɽuɛ gbe [ ˩ / / ˦ ] “it is too quick to (with) you”: you do it too quickly;

obɔ kɛɽe ʋ-inwina ni nɛ [ ˩ ˥ / ˩ ˩ ˩ / ˦ (3-1) ] “has the hand been quick in that work already?”: is that work already finished?

(short: obɔ kɛ nɛ ɽa [ ˩ ˥ / (4-1) ˩ ]).

This phrase is used when asking in the presence of strangers whether food has already been prepared;

a more direct reference to food would be impolite.

(2) it is used in a causative sense, meaning something like “to hurry somebody”, in the following construction: ɔk-ɔɽe ɽu‿ɛe nɛ, makes-eʋa (sɛ [ ˥ ]) [ ˩ / ˦ ˦ (4-1) ˥ ˩ ˥ ˩ \ ] “it hurried him on to do it (already), and then we arrived there”: he had already done it when we arrived there (v. da [ ˥ ]; “to do something out of one’s own accord”).

(3) in the phrase ɔɣakɛe [ ˩ ˩ / ] (lit. “if there is time”?) it is used to qualify a statement about something happening in the future: “probably”, “perhaps”, v. ɣaa [ ˥ ];

ɔɣakɛe, ɔɣare axwɛ [ ˩ ˩ / ˩ ˥ ˦ ˦ ˩ ] he will probably come to-morrow.

k-ɛbɔ [ ˥ ˩ ];

cf. kɔ [ ˥ ].

kɛeke [ \ ˩ ]

with;

together with;

eni kɛek-akɔ̃-ɽ̃ɛ̃ [ ˩ ˥ (4-1) ˩ / ˩ ] the elephant together with its teeth (v. Uke keʋe arhuaɽo).

k-ɛhi [ ˥ ˩ ];

cf. kɔ [ ˥ ].

kɛkã [ ˩ ˩ ]

(1) bare;

y-owɛ kɛkã ɣa de [ ˩ / ˩ ˩ ˥ / ] come with bare feet!

(2) (in) vain;

empty;

ineffective;

eʋ̃i kɛkã nɔ [ ˩ / ˩ ˩ ˥ ] lit. “it is a vain thing”;

said e.g. of somebody’s intrigues which the speaker thinks to be harmless and negligible;

ɔguã‿ɛ̃ʋ̃ɛ kɛkã [ ˩ ˩ ˩ / ˩ ˩ ] he is talking empty words (“word of mouth”) i.e. he has no power to do anything.

(3) only;

ɔkpa kɛkã [ ˥ ˥ ˩ ˩ ] one only;

cf. kã [ ˩ ].

kɛkɛ [ ˩ ˥ ]

to rot, e.g. meat, leaves, cloth, wood, or a corpse;

ɣa s-ukpɔ̃ na ɽae y-uw-amɛ ʋ-eʋ̃a, ɔɣakɛkɛ (sɛ [ ˥ ]) [ ˥ ˥ / ˩ ˩ ˥ ˥ ˩ ˩ ˥ ˩ ˥ ˩ \ ‿ ˥ ] who left this cloth in the water here, it will rot!

kɛtɛkɛtɛ [ ˥ ˥ ˥ ˥ ]

ass;

occasionally brought by Hausa people.

k-ɛtĩ [ ˩ ˥ ];

cf. ke 1 [ / ].

kĩ 1 [ ˥ ]

(1) to look for fruit at the base of a tree;

gi‿ayakĩ otiɛ̃ [ ˩ / / ˥ ˥ ˥ ] let us go and look for otiɛ̃! (2) to inspect, e.g. traps.

kĩ 2 [ ˥ ]

to tie tightly;

ɔy-iri kĩ‿ɛ̃ kãkaãkã [ ˩ ˥ ˦ ˧ ˩ ˥ ˥ ˥ ] lit. “he took a rope and tied it tightly”;

v. tua 1 [ / ].

kĩ 3 [ ˥ ]

to dazzle;

cf. okĩ [ ˥ ˩ ].

ki [ / ]

(1) to coil;

of snakes, caterpillars, centipedes;

to curl up;

of the Scaly Anteater;

ɛnyɛ n-imiɛ-ɽɛ wabɛɣe ʋ̃ɛ ɔkeki [ ˩ ˩ ˥ ˥ ˩ ˥ ˩ ˩ ˥ ˩ ˥ / ] “the snake which I saw to-day, it (suddenly: wa) saw me, it coiled”.

(2) to cower, in ki [ / ] re [ ˥ ];

ɔki re kpukpuukpu [ ˩ / ˦ ˩ ˩ ˩ ] he cowered;

feeling cold;

with crossed arms and hands resting on shoulders.

(3) to curl (of hair);

eto n-ɔkiɽi [ ˩ ˩ ˥ / ˩ ] curls.

(4) to coagulate, e.g. of owo [ ˩ ˥ ]-soup or starch;

but for oil, rhuɛ [ / ] is used;

owo na kiɽi ɛsɛse [ ˩ ˥ ˩ / ˩ ˩ ˥ ˦ ] this owo soup has properly coagulated, i.e. it is still liquid;

iterat. kinɔ [ ˩ ˥ ].

kie [ / ]

(1) to open, e.g. door, window, padlock;

ɔki-urho [ ˩ ˩ ˥ ˩ ] he opened the door.

(2) to be open(?).

(3) to fold;

m-ɔki-ewa na la‿owa ʋ-amɛ de [ / ˩ ˥ ˦ ˩ ˩ ˩ ˩ ˩ ˩ / ] “it was I who folded this mat (and took it) into the house when rain was coming”.

(4) in ki-ewua [ ˩ ˥ \ ] to wake the Ɔba by imitating a cock’s crow.

(e)k-igbe s-iy-eha [ ˩ ˥ ˥ ˩ ˥ ˦ ]

fifty: “remain ten reach sixty” (twenty times three);

cf. kɛ 1 [ / ].

(e)k-igbe s-iy-ehã [ ˩ ˥ ˥ ˩ ˥ (4-1) ]

a hundred and ten: “remain ten reach twenty times six”;

cf. kɛ 1 [ / ].

(e)k-igbe s-iy-enɛ [ ˩ ˥ ˥ ˩ ˥ ˦ ]

seventy: “remain ten reach eighty” (twenty times four);

cf. kɛ 1 [ / ].

(e)k-igbe s-iy-isɛ̃ [ ˩ ˥ ˥ ˩ ˥ ˦ ]

ninety: “remain ten reach a hundred” (twenty times five);

cf. kɛ 1 [ / ].

k-iɣo [ ˥ ˥ ];

cf. ka 4 [ ˥ ].

k-ihũ [ ˥ ˩ ]

to give a present to a visitor, e.g. kola, or drinks;

Egh. Hist.

kinɔkinɔkinɔ [ ˦ ˦ ˩ ˩ ˥ ˥ ]

plaited;

woven, e.g. as a pattern, v. oba [ ˩ ˥ ];

used with the verb ye [ ˥ ];

cf. ki [ / ].

kisi [ ˩ ˩ ]

a descriptive adverb accompanying the verb sã [ / ] “to jump”;

ɔsãɽ̃ɛ̃ kisi [ ˩ / ˩ ˩ ˩ ] “he jumped hard” (occurs in a saying).

kiʋ̃i [ ˩ ˥ ]

(1) to hit, strike;

kiʋ̃i‿ɛ̃ [ ˩ ˥ ˩ ] “hit him”;

cry of encouragement to somebody who is fighting;

v. iluma [ ˩ ˩ ˩ ];

v. ɔɽɔ [ ˩ ˩ ].

kiza [ ˩ ˥ ]

to be foolish, senseless;

ukiza [ ˥ ˩ \ ] are you mad?

v. bibi [ ˩ ˥ ], yɛyɛ [ ˩ ˥ ], fi [ ˥ ].

ko [ ˥ ]

to fold, a pad (ukuoki [ ˥ ˥ ˩ ]);

cf. kuɔ [ / ].

ko 1 [ / ]

(1) to gather, in ko‿ɛtĩ, ku‿ɛtĩ [ ˩ ˩ ˥ ] to gather strength;

to stop doing something;

to leave off;

ku-ɛtĩ, ɣɛɣiɽu‿ɛe [ ˩ ˩ ˥ ˥ ˩ ˥ \ ] stop, don’t do it any more!

i.e. a task he was ordered to perform before.

(2) to set a fractured bone by tying a small “bamboo” mat with medicines on it to the broken part;

Ozo bũ‿obɔ, gi-a mu‿ɛ̃ gi-ɔʋ̃a ʋ-uxegie n-ɔku‿ɛɽe [ ˩ ˥ ˦ ˦ ˧ ˩ / ˥ \ ˩ ˩ ˩ ˩ ˥ ˩ ˥ ˩ ˥ ˩ ] “Ojo has broken an arm, let us take him to somebody at Uxegie that he may set it”.

ko 2 [ / ]

in ko‿uro [ ˩ ˥ ˩ ];

ko-ro [ / ˩ ] to wax (of the moon);

the ipf. is expressed by the auxiliary fɛko [ ˩ / ] only;

cf. uro [ ˩ ˩ ], hɔ‿uro [ ˩ ˥ ˩ ];

v. uki [ ˩ ˩ ], vɛwae [ ˥ \ ].

k-od-aɽo [ ˩ \ ˩ ], k-odɔ [ ˩ \ ], k-otɔ [ ˥ ˩ ];

cf. ke 1 [ ˥ ].

koikoi [ ˥ ˥ ]

describes the sound of beating fufu.

koko 1 [ ˩ ˥ ]

to gather;

si‿ɛ(e) koko [ ˥ ˥ ˩ ˥ ] gather it (also [ ˥ \ ]);

w-iɽ̃ã si koko xɛ ʋ̃ɛ-ɣ-ide (iɣe [ ˥ ˩ ]) [ ˥ / ˩ ˩ ˩ ˩ ˥ ˩ / ] tell them to gather and wait for me for I am coming!

kok-erhɛ̃ [ ˩ ˥ ˩ ] to make a fire;

kok-erhɛ̃ n-al-eʋ̃i [ ˩ ˥ ˩ ˥ ˩ \ ] make a fire so that we can cook something!

kok-ɛtĩ [ ˩ ˩ ˥ ] “to gather strength”: to rest: kok-ɛtĩ xerhe n-uɣade [ ˩ ˩ ˥ ˦ ˦ ˧ ˧ / ] rest a while before you come;

lit. “that you will come” (uteɣade [ ˥ ˩ ˥ / ] is also possible);

cf. ko 1 [ / ].

koko 2 [ ˩ ˥ ]

to look after;

to feed;

ukok-ɔmɔ na ɛs-eriɔ [ ˩ ˩ ˩ ˥ ˩ ˩ ˥ / ] are you feeding this child properly (like that)?

kokomɛmɛ [ ˥ ˥ ˩ ˩ ]

cucumber;

Engl.

kokooko [ ˦ ˦ ˦ ]

hard;

used with the verb ze [ ˥ ] or ye [ ˥ ], e.g. of bread, pounded yam, or cassava.

koyɔ [ ˥ ˦ ]

a very common greeting among the Binis;

koyɔ-ko [ ˥ ˦ ˧ ] “good day (or, hullo!), friend”, v. oko [ ˩ ˥ ];

koyɔ-ga [ ˥ ˦ ˧ ] “good day, sir”;

koyɔ-tɛ̃ ʋ̃ɛ [ ˥ ˦ ˧ ˧ ] “good day, cousin”;

v. ɔga [ ˩ ˥ ], ɔtɛ̃ [ ˩ \ ].

kɔ [ ˥ ]

(1) to plant.

(2) to put up a god’s, ancestral, or guardian spirit’s shrine, in k-ɛbɔ [ ˥ ˩ ] “to construct one’s juju”;

k-ɛhi [ ˥ ˩ ] “to construct one’s Lord”, i.e. guardian spirit;

cf. ukɔʋ̃ɛ [ ˩ \ ˩ ].

kɔ̃ 1 [ ˥ ]

to be foolish;

ɔkɔɛ̃ [ ˩ \ ] he is foolish;

ɔkɔ̃ [ ˩ ˥ ] he is at times foolish;

ɔkɔ̃ gbe [ ˩ ˥ ˦ ] he is very (or, too) foolish;

stronger expressions are: ɔk-ũkɔ̃ʋ̃-oya gbe [ ˩ ˥ ˦ ˧ ˩ ˥ ] “he is foolish with a disgraceful foolishness”;

and ɔk-ũkɔ̃ʋ̃-ɔ̃zuɔ gbe (v. ɔzuɔ [ ˩ ˩ ]) [ ˩ ˥ ˦ ˧ ˩ ˥ ];

cf. ukɔ̃ʋ̃ɛ [ ˩ \ ˩ ].

kɔ̃ 2 [ ˥ ]

to move about in search of food;

to browse (of cattle);

ɔtekɔ̃ yo kɔ̃ re ʋ-eʋ̃a sĩ [ ˩ ˥ ˥ ˥ ˥ ˩ ˩ ˩ ˥ ] “it was moving to and fro here before”;

said e.g. of a fowl which the owner is missing.

kɔ̃ [ / ]

to aim (in shooting);

ɔkɔ̃‿ũzo ni [ ˩ ˩ ˥ ˦ / ] he is aiming at that antelope (uzo [ ˥ ˩ ]).

kɔɣɔkɔɣɔ [ ˥ ˥ ˥ ˥ ]

reproduces the sound made by the bell aza [ ˥ ˩ ];

v. goɣogoɣo [ ˥ ˥ ˥ ˥ ], gɛ̃ɣɛ̃ỹgɛ̃ɣɛ̃ỹ [ ˥ ˥ ˥ ˥ ].

kɔlɔ [ ˩ ˥ ]

to pick fruit from a tree;

with hands or a pointed stick, adɛ̃ [ ˥ ˥ ];

kɔl-ogwi mɛ [ ˩ ˥ ˥ ˦ ] pick me mangoes!

gi-ayakɔl-otiɛ̃ [ ˩ / / ˩ ˥ ˥ ] let us go and pick otiɛ̃!

ku 1 [ ˥ ]

to depreciate in value, or, become worthless through being kept in stock for too long a time;

inya n-idɛ xɔ-xuʋ̃u (xɛ‿uxuʋ̃u) iɣimu‿ɛ̃ s-ɛki (sɛ [ ˥ ]), ɔkeku [ ˩ ˩ ˥ \ ˩ ˥ ˩ ˩ ˥ ˦ ˦ ˧ ˩ ˩ \ ˥ ] “the yams which I bought in wait for a famine, when I had carried them to the market, they were worthless”;

iterat. kulo [ ˩ ˥ ] not to be in order (but reparable);

osisi na kulo [ ˥ ˥ ˥ ˩ ˩ \ ] this gun is out of order;

cf. ɔku [ ˩ \ ];

v. ɽu [ ˥ ], rhia [ ˥ ] (to be entirely spoilt).

ku 2 [ ˥ ]

in ku‿obɔ [ ˩ ˩ ˥ ] yi [ ˥ ] to hurry a matter, a task;

iku‿obɔ y-ɛzɔ ni [ ˩ ˩ ˩ ˥ ˥ ˥ / ] I am hurrying that lawsuit;

e.g. by getting hold of all the evidence beforehand;

iku‿obɔ y-ɔ nɛ, t-iɣami-otɔ-ɽe [ ˩ ˥ ˥ ˦ ˧ ˨ ˥ ˦ ˩ ˩ / ˩ ] “I have hurried it, I will see its ground”;

i.e. I will see its conclusion.

ku [ ˥ ] gbe [ ˥ ]

(1) second part of a verbal combination meaning “to mix together”, v. mu [ ˥ ], fũɛ̃ [ ˥ ], ku gbe [ ˥ ˥ ].

(2) an aux-iliary verb indicating that the action expressed by the main verb is done by several people together;

iɽ̃ã ku gbe ɽu‿ɛe [ ˥ ˩ ˥ ˥ ˥ \ ] they are doing it together.

kũ 1 [ ˥ ]

to construct something by means of ropes and strings, such as an akpata [ ˥ ˥ ˥ ], ɛgiɔ̃ [ ˥ ˥ ], and a drum, but also the masquerading dress for Ekpo [ ˩ ˩ ] which is made out of strings and palm branches;

ɔkũ‿ãkpata [ ˩ ˥ ˥ ˥ ˥ ] he built (or, is building) an akpata harp;

cf. kũ [ / ].

kũ 2 [ ˥ ]

to make a feast (azɔ [ ˩ \ ]).

ku [ / ]

(1) to play.

(2) to dance a slow dance;

but v. gbe [ ˥ ] when linked with the name of a dance, and v. d-ugba [ ˥ ˩ ].

(3) to play;

in a sexual sense;

also used as a more decent expression for ho [ / ] “to have sexual intercourse”;

“with” is expressed by the preceding verb gu [ ˥ ].

ku‿iku‿exae [ ˩ ˩ ˥ ˥ ˩ ] “to play game of sand”: (a) to play with sand;

(b) to have sexual relations with a girl not yet at the age of puberty;

cf. iku [ ˩ ˩ ].

kũ 1 [ / ]

to parcel;

kũ ihɛ ni n-umu ɣade [ ˩ ˩ ˥ ˦ ˧ ˩ ˥ / ] “parcel that load (so) that you may take it come” (i.e. bring it along).

kũ [ / ] n-ɛrɛe [ ˩ \ ] to parcel for ɛrɛe: pregnant women give an offering to ɛrɛe [ ˩ \ ] in order to ensure safe delivery, but also by other people when advised to do so (by Ogwɛga [ ˩ \ ˩ ]);

to this end they weave a thread-net over a calabash and put the calabash on a forked stick on an ada [ ˩ ˩ ], i.e. a cross-road.

kũ‿egbe [ ˩ ˩ ˥ ] mu [ ˥ ] “to parcel body (i.e. oneself) take”: to stand contrite, with downcast eyes and folded arms, as a wrongdoer when being blamed for his offences;

cf. ikũ [ ˩ ˩ ], ikũegbemu [ ˩ ˩ ˩ ˩ ];

v. ha [ / ] (to parcel with leaves).

kũ 2 [ / ]

in kũ [ / ] ɛxũ [ ˩ ˩ ] to wound;

to make infirm;

ɔkũ ʋ̃-ɛ̃xũ [ ˩ ˥ ˦ ˩ ] he wounded me (possibly kũ [ / ]).

Idiom: kũ‿erhã kũ‿iri [ ˩ ˩ ˥ ˩ ˩ ˥ ] lit. “hitting tree hitting creeper”, i.e. meeting obstacles everywhere;

used e.g. of a man who is drunken and, therefore, hits every obstacle on his way;

v. yi [ ˥ ] ama [ ˥ ˩ ], de [ ˥ ] kũ [ / ].

kua [ ˥ ]

second part of verbal combinations implying that the object (always a mass, such as a liquid, or grains) is thrown or poured away;

v. fua [ ˥ ], mu [ ˥ ], hihiɛ [ ˩ ˥ ].

kuã [ / ]

(1) to bite (of a snake);

cf. ukuãʋ̃ɛ [ ˩ \ ˩ ].

(2) to injure oneself.

kue [ ˥ ]

in kue [ ˥ ] y-ɔ [ \ ] to agree to (it);

ikue [ ˩ \ ] I agree;

ɔkue y-ɔʋ̃ɛ-ɽe [ ˩ ˥ ˩ ˥ ˩ ] “he agreed to me it” (lit. “to my it”?): he granted it to me.

kuɛ̃ [ ˥ ]

to trade on credit (used as second part of verbal combinations);

ɔxĩ-ɔɛ̃ kuɛ̃ [ ˩ ˥ ˦ ˧ ] he sold it on credit;

ɔd-ɔe kuɛ̃ [ ˩ (5-4) ˧ ] he bought it on credit;

cf. ɔdɛkuɛ̃ [ ˩ ˩ ˥ ], ɔxiɛ̃kuɛ̃ [ ˩ ˩ ˥ ], xiɛ̃ [ ˥ ], dɛ [ ˥ ].

ku‿ɛtĩ [ ˩ ˩ ˥ ];

cf. ko 1 [ / ].

k-ugbak-ɛɣɛ [ ˥ ˩ ˥ ˩ ]

at any time;

always;

same as ugbugbɛhia [ ˩ ˥ ˦ ˧ ];

v. Akugbe;

cf. igba [ ˥ ˩ ], ɛɣɛ [ ˩ ˩ ].

kui [ / ]

to splash water on something or somebody;

it is also used as second part of verbal combinations such as kpolo [ ˩ ˥ ] kui [ / ] “to sweep (and throw the rubbish) on”;

bɔʋ̃ɛ [ ˩ ˥ ] kui [ / ] “to shake dust or chaff, or, to winnow on”: i.e. it implies that the object of the main action is thrown on or at somebody or something;

the vowel ɔ appears before the objective pronouns of the sing.;

ɣɛbɔʋ̃ɔ‿ɛ̃ ku-ɔʋ̃ɛ [ ˥ ˩ ˥ ˩ ˩ ˩ \ ] don’t shake it (i.e. dust, or chaff in winnowing) on me!

ɔgiaɣae ku-erhã ku-iri [ ˩ ˩ ˥ ‿ / ˩ ˩ ˥ ˩ ˩ ˥ ] he cut, or tore, it all to pieces, i.e. throwing the pieces everywhere (v. kũ 2 [ / ]).

kukuku [ ˩ ˩ ˩ ]

closed (of leaves);

used with the verb ye [ ˥ ].

kuɔ [ / ]

(1) to collapse;

to faint.

(2) to fold (e.g. an umbrella);

kuɔ‿exarha ni [ ˩ ˩ ˩ / / ] fold that umbrella!

cf. ko [ ˥ ].

kurururururu [ ˩ ˩ ˩ ˩ ˩ ˩ ]

describes the noise of distant thunder (before a rainfall);

v. kpãɽ̃ãɽ̃ãɽ̃ãɽ̃ãɽ̃ã [ ˩ ˩ ˩ ˩ ˩ ˩ ].

kuɽɔɔ [ ˩ ˩ ]

dull;

of a day when the sun is behind clouds all the time;

ɛdɛ n-ɛɽɛ ye kuɽɔɔ [ ˩ ˩ \ ˩ ˥ ˩ ˩ ] it is dull to-day.

k-uxuʋ̃u [ ˥ ˩ ˩ ];

cf. ke 1 [ ˥ ].

kwaɽaɣada [ ˥ ˥ ˥ ˥ ]

entirely worn out;

used with kwisɛ [ ˥ ˩ ].

kwe [ ˥ ]

an auxiliary verb indicating doubt in a question, possibility in other sentences;

can often be translated by “probably”, “really” or “at all”;

iɣakweɽu‿ɛe ɽa n-iɣɛɽu-ɛe (yi [ ˥ ]) [ ˩ ˥ ˦ ˦ (4-1) ˩ ˥ ˥ ˦ ˦ ] shall I do it or not?

ʋen-umanaxwɛ̃niɛ y-ɔ na, uɣakweyo [ ˥ ˦ ˦ ˦ ˩ ˥ / ˩ ˩ ˥ ˦ ˥ ] as you do not reply to it now, will you really go (or, will you go at all)?

ɔɣakwere [ ˩ ˥ ˦ ˦ ] he will probably come.

kwɛikwɛi [ ˦ ˦ ]

(also kwɛkwɛ) (1) small;

of yams, always in a plural sense;

used with the verb ye [ ˥ ].

(2) describes the walk of a very short man;

used with the verb xiã [ ˥ ].

kwisɛ [ ˥ ˩ ]

in ɔkwisɛ kwaɽaɣada [ ˩ ˥ ˩ ˥ ˥ ˥ ˥ ] he is entirely worn out.

kwɔ [ / ]

(also kwɛ) to feather an arrow, in: kwɔ‿ifɛʋ̃ɛ [ ˩ ˥ ˩ ˩ ].

kyɛkɛɽɛ [ ˥ ˥ ˥ ]

to be very small;

cf. Yor. kekere [ ˥ ˧ ˥ ].

kpa 1 [ ˥ ]

an auxiliary verb, used in (hypothetical) conditional sentences;

ikpami-ɔɛ̃, iɣalɛ nɛ [ ˩ ˥ ˥ \ ˥ / / \ ] “had I (always) been seeing him, I should have run away from him” (e.g. from a creditor who comes to ask for his money);

ikpami-ɔɛ̃, iɣalɛ nɛ [ ˩ ˥ ˦ (4-1) ˥ ˩ ˩ \ ] “had I seen him (once), I should have run”;

cf. akpawɛ [ ˩ ˥ (4-1) ];

ɔkpare, ɔɣami-eʋ-ɔho [ ˩ ˥ ˦ ˥ ˩ ˩ ˩ ˩ / ] “in case he would have come, he would have received what he wants” (viz. a thrashing).

kpa 2 [ ˥ ]

in kpa [ ˩ ] odĩ [ ˥ ˥ ] to surprise;

eʋ̃i n-uɽu na kpa ʋ̃-odĩ [ ˩ ˩ ˩ ˥ ˩ ˩ ˥ ˥ ] what (the thing) you are doing now surprises me.

kpa 3 [ ˥ ]

(1) to vomit;

cf. ekpa [ ˩ ˥ ].

(2) to burst into fruit (of bananas and plantain trees).

kpa [ ˥ ] ma [ / ]

(1) to be good (in the sense of “convenient”);

used impersonally;

ɔkpa ma-ɣ-irherhe re [ ˩ ˥ / ˩ ˩ ˥ ˦ ] it is good that I have come in time;

iɣaiɣidoʋa ɽuɛ [ ˥ / ˥ ˥ ˩ / ] I should not have managed (lit. “come”) to meet you.

(2) to be clear, plain;

ɔkpa ma yi-ɣ-ɔna ɣiɽ-okieke ʋ-use n-ima mu (ɽe [ ˥ ]) [ ˩ ˥ / ˥ ˩ ˩ ˥ ˩ ˩ ˩ ˩ ˩ ˩ ˩ ˥ ] “it is quite clear that (iɣe [ ˥ ˩ ]) this is the last among the helping parties (use [ ˩ ˥ ]) which we are having (mu [ ˥ ])” (this may be used as an exasperated comment of one who thinks that he is exploited by the man for whom the helpers are working).

kpa [ / ]

(1) to lift up;

kpa-ɽe ɣe deɣ-uɣas-ɛtĩ mu‿ɛ̃ [ / ˩ / ˦ ˩ ˥ ˩ ˥ ˦ (4-1) ] lift it up and look whether you will be able to carry it!

kpa [ / ] mu [ ˥ ] dia [ ˥ ] to put something in an upright position, e.g. a log, in order to test its length.

kpa egbe [ ˩ ˩ ˥ ] “to lift body”: to leave, depart;

ɔkpa‿egbe nɛ ʋ-en-ɛʋo [ ˩ ˥ ˥ ˦ ˩ ˩ \ ˩ ] he has already left the town;

v. kpaɔ [ / ].

kpa‿obɔ [ ˩ ˩ ˥ ] to raise one’s hand;

same as tɔ̃‿obɔ [ ˩ ˩ ˥ ] mu [ ˥ ];

ɔkpa‿obɔ n-ɔfi ʋ̃-eʋ̃i, eɽ-inalɛ [ ˩ ˥ ˥ ˦ ˧ ˩ ˩ \ ˩ ˥ \ / ] “he raised (his) hand in order to strike me (a thing), then (lit. ‘it was’) I ran away”.

(2) to help somebody carry a load;

ikpa-ɽe ʋ-odɛ n-ima nay-enyaɛ [ ˩ / ˩ ˩ ˥ ˩ / ˥ ˦ ˩ ] “I helped him on the way by which we went to Enyaɛ”;

cf. kpaɔ [ / ].

kpaa [ ˩ ]

describes report of a European double-barrel or rifle.

kpaɛ̃ [ / ]

(1) to pull out, e.g. the blade of an axe from the handle.

(2) to tear, break off branches or leaves, or fruit that is picked from the stem of a plant, e.g. cocoa;

kpã-ebe ni mɛ [ ˩ ˩ ˥ ˦ ˧ ] tear these leaves off for me!

iterat. kpãnɔ [ ˩ ˥ ].

(3) to fall out;

to break off (intrans.);

v. kɔlɔ [ ˩ ˥ ] (to pick a fruit from the branches), biã [ / ], xuɔ̃ [ / ].

kpãkãkpãkãkpãkã [ ˦ ˦ ˩ ˩ ˥ ˥ ]

gravelly (of soil);

so as to hurt one’s feet;

otɔe na ye kpãkãkpãkãkpãkã [ ˩ / ˩ ˥ ˦ ˦ ˩ ˩ ˥ ˥ ] this soil is gravelly.

kpako [ ˩ ˩ ]

(1) denoting big size of tooth or (reduplicated) teeth;

ɔye kpako [ ˩ ˥ ˩ ˩ ] it (the tooth) is big.

(2) also used of young bursting plants to denote their being short and thick, ca. 2 or 3 days after they have come out of the ground;

pl. by reduplication;

ɔzɔɽe kpako [ ˩ / ˩ ˩ ˩ ] it has sprouted and is a big seed.

kpalɔ [ ˩ ˥ ]

to peel (eatable things);

kpal-igaɽi na [ ˩ ˥ ˩ ˥ ˩ ] peel this cassava!

kpãnɔkpãnɔ [ ˩ ˩ ˩ ˩ ]

rough;

erhã na ye kpãnɔkpãnɔ [ ˩ ˥ ˩ ˥ ˩ ˩ ˩ ˩ ] this plank (“wood”) is rough;

erhã ne kpãnɔkpãnɔ [ ˩ ˩ ˥ ˩ ˩ ˩ ˩ ] a rough plank (same as erhã n-ɔmariɛ [ ˩ ˩ ˥ ˥ ˥ ]).

kpa(ɔ) [ / ]

(1) to get up;

ɔkpa(ɔ) ʋ-aga [ ˩ \ ˥ ˥ ] he got up from the chair.

kpaɔ [ / ] mu [ ˥ ] dia [ ˥ ] to get up (and stand).

(2) to leave, depart (used with following ʋ-);

ɔkpaɔ ʋ-en-ɛʋo [ ˩ \ ˩ \ ˩ ] he left the town (or, country).

kpa(ɔ) [ / ] re [ ˥ ] to get out;

kpa-ʋa re [ ˩ ˥ ˦ ] get out there!

cf. kpa [ / ].

kpãɽãɽãɽãɽãɽã [ ˩ ˩ ˩ ˩ ˩ ˩ ]

describes the noise of thunder.

kpataki [ ˩ ˩ ˩ ]

main, principal;

cf. Yor. kpataki [ ˩ ˩ ˩ ].

kpatakpata [ ˩ ˩ ˩ ˩ ]

describes the patter of heavy rain;

ɔrhɔ kp. [ ˩ / ˩ ˩ ˩ ˩ ] or ɔde kp. [ ˩ ˥ ˩ ˩ ˩ ˩ ] it is raining heavily.

kpatalɛ [ ˩ ˥ ˩ ]

an expression used by the tortoise in a story;

same as nɛ [ ˥ ] to defaecate.

kpe [ ˥ ]

(1) to wash (things), also parts of the body (but “to wash oneself” is xuɛ [ / ]).

(2) with personal objects: to wash with charms, in order to transfer their strength to the person washed.

It can also be used for “washing hunters’ dogs with charms,” but “to wash things with charms” is rhua [ / ].

(3) to cure by washing (a wound);

cf. ukp-akɔ̃ [ ˥ ˥ ˩ ].

kpe [ ˥ ] fũ [ ˥ ]

to die out;

ɛʋo ni hɛko kpe fũ [ ˩ / / ˩ / ˥ ˥ ] that town is gradually dying out.

kpe 1 [ / ]

to play an instrument.

kp-akpata [ / ˥ ˥ ] to play the akpata [ ˥ ˥ ˥ ] harp, or, a European guitar.

kp-ema [ / ˩ ] to play a drum.

kp-obɔ [ ˩ ˥ ] to clap hands;

to applaude.

kp-orhu [ ˩ ˥ ] to blow a horn or akɔ̃hɛ̃ [ ˩ ˩ \ ];

cf. orhu [ ˩ ˥ ].

kp-orhu [ / ˩ ] (a) to shout in falsetto voice, ii, or, uu, in order to call one another at a distance, as done by hunters, trappers, or farmers when they have lost their way;

(b) to shout words at a great distance, as e.g. done by public criers;

(c) to preach;

cf. urhu [ ˩ ˩ ].

kp-oxa [ ˩ ˥ ] to call antelopes, birds, or squirrels, with the help of leaves, or through the nose, as hunters do.

kp-oxa [ / ˩ ] to play the oxa [ ˩ ˩ ] drum;

cf. kpei [ / ].

kpe 2 [ / ]

to blame, reproach in public;

ɣɛɣikpe ʋ̃ɛ [ ˥ ˩ ˩ \ ] don’t reproach me in public!

cf. kpei [ / ], kpe 1 [ / ].

kpe [ / ] ɣe [ / ]

to flock round somebody.

kpei [ / ]

to shout;

ɔkpei t-iɽ̃ã (tie [ / ]) [ ˩ / ˦ ˩ ] he is shouting for them;

cf. kpe 1 and 2 [ / ].

(e)kpekukpeku [ ˥ ˥ ˥ ˥ ]

a kind of seed, used as rat poison.

kp-ema [ / ˩ ];

cf. kpe 1 [ / ].

kpɛ̃ [ ˥ ]

(1) to dig yams and cut their “heads” off which are used as seed-yam;

the yams are then put back into the ground until the eru [ ˩ ˥ ] is built;

also kp-ẽma, km-ema [ ˥ ˩ ] and kp-ĩnya, km-inya [ ˩ ˥ ].

Of these, the former seems to be the more correct expression while the latter is used by the younger generation;

cf. ikpẽma [ ˩ ˩ ˩ ].

(2) to cut oneself (or somebody else) in shaving.

kpɛe [ / ]

to last, to be a long time ago;

idiom.: ʋ-ɔmakpɛ-eva [ ˥ ˥ ˦ ˩ ˥ ] “when it has not lasted two”: after a short time.

kpɛe [ / ] fua [ ˥ ] to pass away (time).

kpɛ-eri [ ˩ ˥ ˩ ] to be under size;

of persons and animals only.

kpɛɣɛɛ [ ˩ ˩ ]

describes a high degree of smoothness;

ɔye [ ˩ ˥ ], or, ɔriɛe kpɛɣɛɛ [ ˩ \ ˩ ˩ ] it is very smooth (not slippery);

erhã ne kpɛɣɛɛ [ ˩ ˩ ˥ ˩ ˩ ], same as erhã n-ari-ɔɽe (riɛ [ / ]) [ ˩ ˩ ˥ / ˩ ] a smoothed plank.

kpɛtɛsi [ ˩ ˥ ˩ ]

upper storey (or, house with two storeys?);

cf. Yor. kpɛtɛsi [ ˩ ˥ ˩ ];

v. egedege [ ˩ ˥ ˥ ˦ ].

kpii [ ˩ ]

describes a unanimous shout of applause;

used with the verb we [ / ].

kp-ĩnya [ ˩ ˥ ];

cf. kpɛ̃ [ ˥ ].

kp-itã [ ˥ ˥ ]

to quote a proverb;

cf. itã [ ˥ ˥ ];

v. fi [ ˥ ].

kpo [ / ] fua [ ˥ ]

to slip away;

e.g. of poles tied together at the top (used in roofing a house) which become undone while the lower ends are being fixed;

erhã na kpo fua [ ˩ ˥ ˩ / / ] these poles have slipped out.

kp-obɔ [ ˩ ˥ ];

cf. kpe 1 [ / ].

kp-oɣo [ ˩ ˥ ]

(1) to rinse a vessel;

cf. s-oɣo [ ˩ ˥ ].

(2) to bake (only applied to akasã [ ˩ ˩ ˥ ]);

kpolo [ ˩ ˥ ]

to sweep;

idiom.: kpol-ɛbu [ ˩ ˥ ˥ ] “to sweep the sweepings”: to do the last part of some work;

to conclude a thing;

v. xwi‿ɛɽ-ohiʋ̃i [ ˩ ˩ ˥ ˩ ˩ ].

kpoo 1 [ ˩ ]

describes a bright, but not flaming, fire;

ɔnya kpoo [ ˩ ˥ ˩ ] it burns brightly;

with ba [ / ]: aɽu‿ɛɽe ba kpoo [ ˩ ˩ ˥ ˩ / ˩ ] “his eye is very red”: (a) his eye is very much inflamed;

(b) he is very angry.

kpoo 2 [ ˩ ]

describes report of a native gun, which was not well loaded.

kp-orhu [ ˩ ˥ ], [ / ˩ ];

cf. kpe 1 [ / ].

kp-oxa [ ˩ ˥ ], [ / ˩ ];

cf. kpe 1 [ / ].

kpɔ [ ˥ ]

to be numerous, plentiful;

ɛkpɔ [ / \ ] they are not many;

cf. Yor. kpɔ [ ˩ ].

kpɔkpɔɔkpɔ [ ˦ ˦ ˦ ]

quite silent;

used with the verb hũ [ ˥ ] nwa [ ˥ ];

ɔhũ nwa kpɔkpɔɔkpɔ [ ˩ ˥ ˦ ˧ ˧ ˧ ] he was quite silent.

kpɔlɔ [ ˩ ˥ ]

to be big;

n-ufiã nɛ kpɔlɔ gbe [ ˥ ˥ (4-1) ˩ ˥ ˦ ] what you have cut for him is too big.

Idiom.: ɔkpɔlɔe ʋ-urhu [ ˩ ˩ ˩ ˥ ˩ ] “it is big on his neck”: he is in great trouble.

kpɔ̃ɽ̃ɔ̃kpɔ̃ɽ̃ɔ̃ [ ˩ ˩ ˩ ˩ ]

protruding;

ɔye kpɔ̃ɽ̃ɔ̃kp. [ ˩ ˥ ˩ ˩ ˩ ˩ ] it is protruding (an eye-ball);

ɔɽu‿ikpãɽo kp. [ ˩ ˥ ˥ \ ˩ ˩ ˩ ˩ ˩ ] he has protruding eye-balls.

kp-ɔtɛ̃ [ ˥ ˥ ]

to prepare ɔtɛ̃ [ ˥ ˥ ].

kpu [ ˩ ]

(short u) describes the fall of something round and heavy;

ɔde kpu [ ˩ \ ˩ ] it fell, e.g. of a coco-nut, mango-fruit, orange, izɛ [ ˥ ˩ ] or the like.

kpuku(ɽu), also kpɛkuɽu [ ˩ ˩ ˩ ]

short;

okpia na ye kpuku [ ˩ / ˩ ˥ ˩ ˩ ] this man is short.

kpukpuukpu [ ˩ ˩ ˩ ]

cowering, e.g. in: ɔki re kp. [ ˩ / ˦ ˩ ˩ ˩ ] he cowered (in cold weather, with arms crossed and hands on one’s shoulders);

also used with si [ ˥ ] kuɛ̃ [ / ].

la 1 [ ˥ ]

to pass;

to go by a certain way.

Combinations with verbs: la [ ˥ ] diã [ \ ] to come out of something;

ɔla dĩ-uw-owa [ ˩ ˥ ˩ ˥ ˥ ˦ ] he came out of the house.

la [ ˥ ] fi [ ˥ ] to pass through into;

ɔl-iyek-owa‿fi ugbo [ ˩ ˥ ˦ ˩ ˥ ˩ ˥ ˥ ] he passed behind the house into the farm.

la [ ˥ ] re [ ˥ ] is used in the imperative la re [ ˩ ˥ ] come!

(the simple re is not used), la‿e re [ ˥ ˩ ˥ ] would mean “pass it (e.g. a fence) and come!” Combinations with nouns: la [ ˥ ] aɽo [ ˩ ˩ ] “to enter (somebody’s) eye” to please;

eʋ̃i n-ɔdɛe la-ɽ-aɽo [ ˩ ˩ ˥ \ ˥ ˦ ˩ ] the thing he has bought pleases him;

v. yɛ [ / ], ɛko [ ˩ \ ].

la‿(e)hɔ [ ˩ ˥ ] “to pass ear”: to listen.

Perhaps la [ ˥ ] aɽo [ ˩ ˩ ] and la‿(e)hɔ [ ˩ ˥ ] belong to the item lao [ ˥ ].

Idiom.: l-oke l-ugboɣodo [ ˩ ˥ ˦ ˩ ˩ ˩ ] “to pass hill pass valley”: to go far and wide;

usi‿ɛɽe l-oke l-ugboɣodo [ ˩ ˩ ˥ ˩ ˥ ˦ ˧ ˩ ˩ ˩ ] his fame has spread far and wide.

l-oɽe [ ˥ ˥ ] to walk about the town;

ɔl-oɽe gbe [ ˩ ˥ ˥ ˥ ] he is loitering about.

l-urho [ ˥ ˩ ] re [ ˥ ] “to pass the gate come”: to be reincarnated, in ɔl-urh-oʋi‿ɛɽe re [ ˩ ˥ ˦ ˩ ˥ ˩ ˥ ] he was reincarnated in his son;

cf. loɣa [ / ˩ ] (?), lao [ ˥ ].

la 2 [ ˥ ]

to sound;

of an instrument, such as a drum, bell, harp, or guitar;

ema na la gbe [ ˩ / ˩ ˥ ˦ ] this drum sounds much.

la 3 [ ˥ ]

a formula used in a greeting given by junior members of a clan to their seniors when meeting them for the first time in the morning.

They kneel in front of their seniors when greeting them.

The syllable la is usually followed by the name of the clan and an o, e.g. la-ʋi‿eze o [ ˥ ˦ ˦ ˧ ˧ ] is used in the iʋi‿eze [ ˩ ˥ ˥ ˩ ] clan.

la [ / ]

to carry repeatedly, several times;

v. hɛ [ / ], viɔ [ / ].

lagbalaɣoɽi [ ˥ ˩ ˥ ˩ ˥ ]

in no time;

very quickly;

an idiom: lagbalaɣoɽi Adezi gbe nɛ [ ˥ ˩ ˥ ˩ ˥ ˩ ˩ ˩ ˥ ˦ ] “in no time Adezi (a Bini warrior) killed (or ‘struck’?)”: it happened very quickly (said of anything);

cf. la 1 [ ˥ ] (?).

laɣa [ ˩ ˥ ]

to wave, to spread (of the branches of a tree);

v. uwɔwɛ [ ˥ / ˩ ].

lalɔ [ ˩ ˥ ]

to lick;

cf. elalɔ [ ˩ \ ˩ ].

lao [ ˥ ]

to enter;

la‿owa [ ˩ ˩ ˥ ] to enter a house;

ɔla-ɽɔ [ ˩ ˥ (4-1) ] he entered it (but: ɔgbera la‿owa [ ˩ ˧ ˩ ˩ ˩ ˥ ] he passed into the house).

la‿ukpo [ ˥ ˥ ˩ ] loʋiɛ [ ˩ / ] to go to bed;

iɽala‿ukpo loʋiɛ [ ˩ ˥ ˦ ˦ ˩ ˩ / ] I am going to bed.

le [ ˥ ]

(1) to cook;

ɔl-ɛe [ ˩ ˥ ‿ / ] he cooked it;

rhie-ɽe n-al-ɛe [ ˩ ˥ ˦ (4-1) ] bring it in order that we may cook it!

inya n-ale [ ˩ ˩ ˥ \ ] cooked yam.

(2) to charm (by cooking with medicine for some days);

ɔl-oɽoka na [ ˩ ˥ ˩ ˥ ˩ ] he charmed this ring;

(better rhua [ / ]).

le [ / ]

in le [ / ] nya [ / ] to treat with contempt by waving one’s hand over a man, gesticulate over him;

ɔle nya ʋ̃ɛ [ ˩ / ˩ ˥ ] he is treating me with contempt;

also: l-eɣe [ ˩ ˥ ] nya [ / ];

ɣɛl-eɣe nya ʋ̃ɛ [ ˥ ˩ ˩ ˩ \ ] don’t belittle me (by gestures)!

(also ɣɛ [ \ ]).

l-exue [ / ˩ ] “to pass by (somebody’s) shame”: to overlook an offence, for reason of the offender’s youth, poverty, relationship, etc.;

il-exu-ɛɽe [ ˩ / ˩ ˥ ˩ ] I overlooked his offence.

leilei [ ˦ ˦ ]

v. teitei [ ˦ ˦ ].

lele [ ˩ ˥ ]

(1) to follow;

lel-ɛe kpaɔ [ ˩ \ / ] follow him!

(2) (following another verb): along;

gwa lel-ɛzɛ na ɣari-ototɔ [ ˩ ˩ ˩ / ˩ ˥ ˩ ˩ \ ˩ ] pull along this river until (lit. “to go”) its mouth (lit. “bottom”).

(3) in an abstract sense: following in consequence of, e.g. lel-ude [ ˩ ˥ ˩ ] “following the advice”: in consequence of the advice;

occurs in a proverb only (while “taking the advice” would be y-ude yi [ ˩ / ˥ ]).

lɛ [ ˩ ]

same as nɛ [ ˩ ] it;

occurs in lɛ ʋo [ ˩ / ] or lɛ ʋo yi [ ˩ / ˥ ] where is it?

lɛ [ / ]

(1) to run.

(2) to flow: ɛzɛ lɛ [ ˩ ˩ / ] the river, brook is flowing.

(3) to lose colour, of some sorts of cloth, in washing;

ukpɔ̃ n-ɔrhuaɛ̃ na lɛ gbe [ ˩ ˩ ˥ ˥ ˩ / ˦ ] the cloth he wears now has lost its colour to a great extent (lɛ [ ˥ ] is heard also).

(4) to make run (?), in l-ɔʋ̃a [ ˩ \ ] “to make a man run”: to keep the public at a distance, e.g. the bull-roaring performed at secret societies;

cf. ulɔʋ̃a [ ˩ ˥ ˩ ].

Combinations with verbs: lɛ [ / ] fe [ ˥ ] to escape, run away;

ɔlɛ fe ʋ̃ɛ xiã [ ˩ / ˩ ˥ ˥ ] he is escaping me (along);

da-e y-ɛse n-ɔɣɛlɛ f-ima [ ˥ ˩ ˩ ˥ ˦ ˦ ˩ ˥ ˩ ] hold him well in order that he may not escape us!

lɛ [ / ] ga [ / ] to move around;

ɔgwa lɛ ga‿erhã na [ ˩ ˥ / ˩ ˩ ˥ ˩ ] he is digging (yams) around this tree;

ɔh-ĩkɛkɛ lɛ ga ʋ̃ɛ [ ˩ / ˩ ˥ ˩ ˩ ˥ ] he rode on his bicycle around me.

lɛlɛɛlɛ [ ˦ ˦ ˦ ]

swollen and big (as of a corpse);

ɔye lɛlɛɛlɛ [ ˩ ˥ ˦ ˦ ˦ ] it is big and swollen;

cf. lɛlɛɛlɛ [ ˩ ˩ ˩ ].

lɛlɛɛlɛ [ ˩ ˩ ˩ ]

big, broad (as e.g. of a filled yam-stack, eru [ ˩ ˥ ]), or, heavily;

ɔye lɛlɛɛlɛ [ ˩ ˥ ˩ ˩ ˩ ] it is broad;

eru ɛɽe si lɛlɛɛlɛ [ ˩ ˩ ˥ ˩ ˥ ˩ ˩ ˩ ] his yam-stack hangs (lit. “pulls”) heavily;

cf. lɛlɛɛlɛ [ ˦ ˦ ˦ ].

lɛ ɽe [ ˩ / ]

to hide;

ɔlɛ ɽe [ ˩ \ / ] he is hidden;

irhi-ɛɽe lɛ ɽe [ ˩ ˩ ˥ ˦ ˩ / ] I have hidden it (lit. “taken it hidden”);

cf. lɛ [ / ], ɽe [ / ].

lɛu [ ˩ ]

describes the fall of a heavy object having corners or a flat side, such as e.g. an uxwerhe [ ˩ ˥ ˥ ] or an uhuʋ̃-ɛ̃dĩ [ ˩ ˥ ˩ ˥ ];

ɔde lɛu [ ˩ \ ˩ ] it fell (in the way described above);

also mɛu [ ˩ ].

likiba [ ˥ ˩ ˥ ]

some kinds of trees (Pausinystalia talbotii; P. gohimba; P. brachythyrus; P. macroceras, and Coryantha pachyceras);

wood used for planks in house building.

likpalikpa [ ˩ ˩ ˩ ˩ ]

(also likpilikpi) rough, pimply (of the body);

uɽu egbe likpalikpa [ ˩ ˥ ˥ ˦ ˩ ˩ ˩ ˩ ] “you make body pimply”: you have pimples, e.g. after eating too much sugar-cane;

v. also ikp-ɔxɔe [ ˩ ˥ ˩ ].

lo [ ˥ ] ʋiɛ [ / ]

to lie down (to sleep);

ɔloʋiɛ [ ˩ \ / ] he lay down to sleep;

cf. ʋiɛ [ / ].

lo [ / ]

to waste (money, time, etc.);

iɣo n-ilo y-oxuo na‿uhuʋ̃u kpɔlɔ gbe [ ˥ ˩ ˥ / ˩ / ˩ ˩ ˥ ˩ ˩ ˥ ˦ ] “the money I spent on this woman (head) is very much (‘big’)”.

Said e.g. of the “dowry”, or when having settled her debts;

cf. Yor. lo [ ˩ ].

loɣa [ / ˩ ]

to travel around, said of an Ɔba or ruler only who walks round his Ɛguae, or travels around his country in order to inspect it;

ɔloɣa gbe ʋ-ɛɣɛ ni [ ˩ / ˩ ˩ ˩ / / ] he travelled around a good deal at that time;

cf. la 1 [ ˥ ] (?).

l-oɽe [ ˥ ˥ ];

cf. la 1 [ ˥ ].

lɔ [ ˥ ]

(1) to grind;

to sharpen (knife);

l-ɔka [ ˥ ˩ ] to grind corn.

lɔ [ / ]

(1) to iron, press a cloth, or, clothes;

lɔ‿(u)kpɔ̃ni-sɛse [ ˩ / / ˦ ˧ ] press that cloth well!

(the low tone of the u is not indicated above);

ɔlɔ-ɽe [ ˩ ˥ ˦ ] he ironed it.

(2) to step sidewards in dancing, e.g. in ugba [ ˥ ˩ ], akaba [ ˩ ˩ ˩ ], and ohoɣo [ ˩ ˩ ˩ ];

cf. lɔ [ ˥ ] (?)

lɔgiɔlɔgiɔ [ ˩ ˩ ˩ ˩ ]

describes a swaying kind of walk;

almost the same as gɔlɔgɔlɔ [ ˩ ˩ ˩ ˩ ], but conveying the idea of the walk being more pleasant.

Used with the verb xiã [ ˥ ].

lɔɣɔ [ ˩ ˥ ]

(1) to pain;

to ache;

to cause suffering;

ɔlɔɣɔ ʋ̃ɛ [ ˩ ˩ ˥ ˦ ] it made me suffer (a disease);

ɔlɔɣ-ɔe [ ˩ ˩ \ ] it pains him.

(2) to be difficult;

ɔlɔɣɔ mɛ (or ʋ̃e) [ ˩ ˩ ˥ ˦ ] it is difficult for me (with an object of the third person, however, ɔlɔ-ɣ-ɔe is used; ɔlɔɣɔ nɛ [ ˩ ˩ ˥ (4-1) ] is not used).

l-ɔʋ̃a [ ˩ \ ];

cf. lɛ [ / ] (?).

lubaseɽe [ ˥ ˩ ˥ ˥ ]

anklets worn by a prince (okoɽo [ ˩ ˥ ˥ ]);

v. Idzɔ Idzɔ Idzɔ [ ˩ ˩ ˩ ].

lue [ / ]

to chew;

lu-ɛɽe n-ɔsũ‿ɛ̃sɛsɛ [ ˩ ˥ ˩ ˥ ˩ ˩ \ ˥ ] chew it (so) that it is well ground!

l-unu [ ˩ ˥ ] lit. “to chew mouth”;

yaɣe ʋ-ɔɣal-unu [ / ˩ ˩ ˥ ˩ ˥ ] “(go and) look how he chews”.

luɛluɛ [ ˩ ˥ ]

to wither;

ebe na luɛluɛe [ ˩ ˥ ˩ ˩ \ ] this herb is withered.

luɛluɛ [ / / ]

describes the movement made by the bird ahĩaʋ̃-osa [ ˥ ˥ \ ˩ ] which “nods” with the upper part of its body;

and the coitus movement.

l-uɣaɛ̃ [ ˥ ˩ ]

to be different;

ɔɣ-ũʋ̃ɛ na l-uɣaɛ̃ gbe [ ˥ ˩ ˥ ˩ ˥ ˩ ˥ ] “this my own is very different”: I am always treated in a different way.

l-uɣaɛ̃ [ ˥ ˩ ] hĩ [ \ ] to differ from something;

cf. uɣaɛ̃ [ ˩ ˩ ].

l-uɣu [ ˩ ˥ ]

to stir up;

to mix (same as t-uɣu [ ˩ ˥ ]);

ɔl-uɣu ʋ̃-ɛ̃ko [ ˩ ˩ ˥ ˩ \ ] “he stirred up my stomach”: he caused me pains in the stomach, or abdomen, viz. by a blow.

luluulu [ ˦ ˦ ˦ ]

fat and strong, of a cow or ass, but also of very fat people;

v. ʋuɛʋuɛʋuɛ [ ˩ ˩ ˩ ] (fat and lazy);

ɔye luluulu [ ˩ ˥ ˦ ˦ ˦ ].

l-unu [ ˩ ˥ ];

cf. lue [ / ].

l-urho [ ˥ ˩ ] re [ ˥ ];

cf. la 1 [ ˥ ].

ma 1 [ ˥ ]

an auxiliary (1) expressing that something has been done before, used with yi [ ˥ ] (same as ka [ ˥ ], v. also te [ ˥ ]);

ɔmaɽu‿en-uxuʋ̃u yi [ ˩ \ ˩ ˩ ˥ ˩ ˩ ˥ ] he has made the medicine before;

aɽowa‿a w-iɽɛ̃ (wɛ [ / ]) mata ma‿a yi n-udogũ ʋ̃ɛ nwina [ ˩ ˩ ˩ ˥ ˦ ˩ \ ˩ ˩ ˥ ˦ ˧ / ˩ ˥ ˩ ˥ ] your master said he had told you before to come and work with me;

ɔma-nwina yi [ ˩ \ ˩ ˥ ˥ ] he has worked before.

Apparently this auxiliary is always in the perfect.

(2) used in the negative perfect of any verb, with a high-tone pronoun, e.g. ɔmaɽu‿ɛe [ ˥ ˥ ˥ \ ] he has not done it (v. ɔmaɽu‿ɛe yi [ ˩ ˥ ˦ (4-1) ˥ ] “he has done it before”, and ɔmaɽu‿ɛe [ ˩ ˥ ˥ \ ] “he pretends doing it”, v. ma 2 [ ˥ ]).

In combination with following he [ ˥ ], this ma [ ˥ ] is used to express that the action has not yet been done;

ɔmaheɽu‿ɛe [ ˥ ˥ ˥ ˥ \ ] he has not yet done it.

ma 2 [ ˥ ]

to simulate;

to pretend to do something;

the verb is apparently used in the imperfect only and may be identical with ma 1;

ɔmanwina [ ˩ ˥ ˩ ˥ ] he pretends to work (but v. ɔmanwina [ ˩ \ ˩ ˥ ] under ma 1);

ɔmaɽu ʋ-ɔʋ̃a n-ɔxũɔʋ̃i [ ˩ ˥ ˥ ˦ ˩ ˩ ˩ ˥ ] “he is acting like a sick man”: he simulates illness;

ɔmaɽu ʋ-ɔʋ̃a n-ɔɽ̃-ɔ̃tɔ-ɽe (ɽ̃ɛ̃ [ / ]) [ ˩ ˥ ˥ ˦ ˩ ˥ / / ˩ ] “he is acting like a man who knows the bottom of it”: he pretends to know much about it.

m-ɛɽi [ ˩ ˥ ] sɛ [ ˥ ] to give a false statement;

to be a false witness.

The first part of this verbal group was stated to be ma [ ˥ ] “to pretend”;

cf. imawu [ ˩ ˩ ˩ ];

imaɽu [ ˩ ˩ ˩ ].

ma 3 [ ˥ ]

to fit;

to suit;

clothes, or a dance;

ukpɔ̃ n-ozo rhuaɛ̃-ɽɛ ma‿ɛ̃ [ ˩ ˩ ˩ ˥ ˥ ˩ \ ˥ ] the cloth which Ojo has put on to-day suits him (the ɽ is not nasalised);

iku n-uku ma‿a [ ˩ ˩ ˩ / ˦ / ] “the dance you are dancing suits you”.

ma [ ˥ ] gue [ / ] to a grow around;

e.g. a white ant hill grown around some object, or a prey entirely covered by soldier-ants;

oxiã ma gu-ɛɽe [ ˩ ˩ ˥ ˩ ˥ ˩ ] the soldier-ants have covered it.

(The gu- is low here.)

ma 4 [ ˥ ]

(1) to make pots, or bricks;

iterat.: manɔ [ ˩ ˥ ] to make many pots or bricks.

(2) to bake “rice” (izɛ [ ˥ ˩ ]) cakes, in: m-izɛ [ ˥ ˩ ];

cf. ɔmaxe [ ˩ ˩ ˩ ], ɔmizɛ [ ˩ ˩ ˩ ].

ma [ ˩ ]

short form of the personal pronoun, 1st pers. pl.;

used in front of the verb;

cf. ima [ ˥ ˩ ].

ma 1 [ / ]

to show;

ma [ / ] ebe [ ˩ ˥ ] to teach;

ɔma ʋ̃-ebe [ ˩ ˩ ˩ ˥ ] he is teaching me (book);

cf. ɔmaʋ̃aeʋ̃i [ ˩ ˩ ˩ ˩ ];

v. ta [ ˥ ] ma [ / ], xa [ ˥ ] ma [ / ], ya [ ˥ ] ma [ / ], rhie [ / ], mu 1 [ ˥ ].

ma 2 [ / ]

to be good;

ɔma [ ˩ / ] all right;

ɔma n-iz-ɔɽ-obɔ [ ˩ / ˦ ˩ ˩ ˥ ] it is better (lit. good) that I should leave it (instead of ma, ɔkeɽe [ ˩ / ˩ ] may be used).

Names: ɔɣ-ũʋ̃ɛ ma ʋ̃ɛ [ ˥ ˩ ˥ ˩ ˥ ] “my own is good for me” (given when a child is not very nice, but the mother is content with it);

agbɔ̃ [ ˩ ˩ ] (may be omitted) n-iye ma [ ˩ ˥ / ] “where I am is good”: I am content with my lot (a woman’s name).

ma 3 [ / ]

to conquer, knock down in a wrestling match, general fighting, etc., but also in a lawsuit;

v. osuɽu [ ˩ ˩ ˩ ].

mama [ ˩ ˥ ]

(1) to stick together;

ebe n-igbe y-ɛʋɛe na mama ku gbe [ ˩ ˩ ˥ ˥ ˩ / ˩ ˩ ˥ ˩ ˥ ] the leaves with which I covered this kola (gbe, to pick) are sticking together.

(2) to press;

to massage;

fi‿ukpɔ̃ y-am-erhɛ̃ na n-uya mama ʋ̃-egbe [ ˥ ˥ ˩ ˩ ˥ / ˩ ˥ ˩ ˩ ˩ ˩ ˥ ] “dip a cloth into this hot water so that you may take it (and) press (i.e. massage) my body”;

cf. muma [ ˩ ˥ ];

v. rilo [ ˩ ˥ ], si [ ˥ ] mama [ ˩ ˥ ].

meɣe [ ˩ ˥ ]

to commit suicide;

ɔteɽameɣe [ ˩ ˥ ˥ ˩ ˥ ] he was about to commit suicide;

v. zɛ 1 [ ˥ ].

m-eto [ ˩ ˥ ];

cf. mɔ 1 [ ˥ ].

mɛ [ ˥ ]

contracted form of the verb na 1 [ ˥ ] “to give” with pronominal object of the 1st pers. sgl. ʋ̃ɛ [ ˥ ];

cf. na 1 [ ˥ ].

mɛ [ ˥ ] da [ / ]

to make a click (with long suction) as a sign of contempt for somebody;

ɣɛmɛ da ʋ̃ɛ [ ˥ ˩ ˩ \ ] “don’t make clicks at me!” (also ɣɛ [ \ ]; da is rather long).

Clicks are also used as an expression of grief, hence cf. omɛ [ ˩ ˩ ].

m-ɛtĩ [ ˩ ˥ ];

cf. mu 1 [ ˥ ].

mɛu [ ˩ ];

v. lɛu [ ˩ ].

mi [ ˥ ]

to press;

to squeeze;

mi‿ukpɔ̃ [ ˥ ˥ ˩ ] to wring clothes.

miaʋ̃ɛ [ ˩ ˥ ]

to be difficult;

inwina na miaʋ̃ɛ ʋ̃ɛ gbe [ ˩ ˩ / ˩ ˩ ˥ (4-1) ˥ ] this work is very difficult for me.

miɛ [ ˥ ]

(1) to see.

(2) to have.

miɛ [ ˥ ] mu [ ˥ ] to find.

miɛ [ ˥ ] zɛ [ ˥ ] to pay the membership fee of a society, i.e. in money, or, in the case of the Ekpo [ ˩ ˩ ] society (and others?), in yam.

(If everyone has brought a yam, a woman is chosen to prepare fufu, and a feast is held.) um-inya n-ani nwuɛ zɛ yi [ ˩ ˥ ˩ ˥ ˥ / / ˥ ] have you got the yam which is your share (“allotted for you to pay”, v. ni 3 [ ˥ ]) to pay?

ɛ̃, imiɛ zɛ [ ˧ ˩ ˥ ˩ ] “yes, I have got (it) to pay”, i.e. I have it here and can pay it.

mi-aɽo [ ˥ ˥ ˩ ] to prophesy.

mi-egbe [ ˩ ˩ ˥ ] to meet;

mami-egbe n-odɛ [ ˩ ˥ ˥ ˩ \ ˩ ] we met yesterday, v. ʋa [ / ].

mi-ehe [ ˩ ˩ ˥ ] to get a chance (used in the perf.);

ɔmi-ehe nalɛ [ ˩ ˥ ˥ ˦ ˩ / ] he had a chance to escape;

also mi-eke [ ˩ ˩ ˥ ].

mi-uhuʋ̃u [ ˩ ˩ ˥ ˩ ] to be saved (from: ʋ-obɔ [ ˩ ˥ ]);

cf. miɛ [ / ].

miɛ [ / ]

to obtain something from somebody;

miɛ [ / ] fã [ ˥ ] to acquit;

to redeem;

ɔmi-ɔ̃ɽ̃ɛ̃ fã [ ˩ ˥ ˥ ˦ ˧ ] he redeemed him.

mi-ãrale [ ˩ ˥ / ˩ ] to meddle;

to interfere (v. tafia [ ˩ \ ]);

ɔmi-ãrale y-ɔʋ̃-ɛ̃ʋ̃ɛ [ ˩ ˩ ˥ / ˩ ˩ ˥ ˩ ] he always interferes in my affairs.

mi-eɣo [ ˩ ˩ / ] gi‿ihɛ̃ [ ˩ ˩ \ ] to give food to a god (rhie [ / ] is also used).

mi-ɔ̃ʋ̃-ãʋ̃ɛ [ ˩ ˩ \ ˩ ] “to see somebody’s wife”: to commit adultery;

v. miɛ [ ˥ ].

miɛmiɛ [ ˩ ˥ ]

(1) to be sweet (like sugar);

cf. miɛmiɛmiɛ [ ˩ ˩ ˩ ];

(2) to suck (sweets, e.g. toffee).

miɛmiɛmiɛ [ ˩ ˩ ˩ ]

sweet;

used with the verb ye [ ˥ ].

m-igbo [ / / ]

to echo;

ɔm-igbo xiã [ ˩ / / ˥ ] it is echoing along.

mina [ ˩ ˥ ]

to dream;

ɔt-imina n-ɔminaɛ ma ʋ̃ɛ [ ˩ ˥ ˦ ˩ ˥ ˩ \ ˩ ˥ ] he told me the dream he had dreamt;

cf. miɛ [ ˥ ] (?);

imina [ ˩ \ ˩ ].

miɔɣɔ̃ [ ˩ ˥ ]

to be slippery;

ɔmiɔɣɔɛ̃ ʋ-ima la enwa [ ˩ ˩ \ ˩ / ˥ ˩ \ ] it was slippery when we passed (at that time);

ɔmiɔɣɔ̃ ʋ̃ɛ [ ˩ ˩ ˥ ˦ ] “it slipped me” (viz. the ground): I skidded;

ɔmiɔɣɔ̃ ʋ̃-obɔ ʋ̃ɛ [ ˩ ˩ ˥ ˩ ˩ ˥ ] it slipped out of my hand;

cf. miɔɣɔɔ̃ [ ˩ ˩ ].

miɔ̃ɣɔɔ̃ [ ˩ ˩ ]

smooth and slippery;

like e.g. varnished wood;

used with the verb ye [ ˥ ];

cf. miɔ̃ɣɔ̃ [ ˩ ˥ ], alimiɔ̃ɣɔ̃ [ ˥ ˩ ˥ ˥ ];

v. kpɛɣɛɛ [ ˩ ˩ ].

mitaã [ ˩ ˩ ]

describes a very lazy way of walking;

used with the verb xiã [ ˥ ];

cf. mitãmitã [ ˩ ˩ ˩ ˩ ].

mitãmitã [ ˩ ˩ ˩ ˩ ]

too small for one’s age;

poor-looking (in the metaphorical sense);

used with the verb ye [ ˥ ];

cf. mitaã [ ˩ ˩ ].

m-izɛ [ ˥ ˩ ];

cf. ma 4 [ ˥ ].

mm [ \ ]

no.

mmm [ ˩ ]

(with a preceding glottal stop; very low tone) describes the cry of a big monkey (name?);

used with the verb tu [ ˥ ].

m-obɔ [ ˩ ˥ ], m-ohã [ ˩ ˥ ], m-ohioɽo [ ˥ ˦ ˩ ], m-ohu [ ˥ ˩ ], m-ose [ ˩ ˥ ], m-otɔ [ ˥ ˩ ];

cf mu 1 [ ˥ ].

mosee [ ˩ ˩ ]

nice, beautiful;

used with the verb ye [ ˥ ];

owa na ye mosee [ ˩ ˥ ˩ ˥ ˩ ˩ ] this house is very nice.

mosemose [ ˩ ˩ ˩ ˩ ] is also used, A. would accept mosemose only;

cf. mu 1 [ ˥ ].

mɔ 1 [ ˥ ]

in m-eto [ ˩ ˥ ] to plait one’s hair;

ɔm-eto [ ˩ ˥ ˦ ] she plaited her hair;

cf. ɔmeto [ ˩ ˩ ˩ ].

mɔ 2 [ ˥ ]

to bear fruit, of plants.

mɔmɔ [ ˩ ˥ ]

(1) to lend;

ɔrh-iɣo na mɔmɔ [ ˩ / ˥ / ˩ ˩ ] he lends money;

ɔmɔmɔ ʋ̃-ĩɣo [ ˩ ˩ ˥ ˦ ˦ ] he lent me money.

(2) to borrow;

imɔm-ũkpɔ̃ ʋ-obɔ-ɽe [ ˩ ˩ ˥ ˩ ˩ / ˩ ] I borrowed a cloth from him, n-irhie ɣari-uɣe [ ˥ ˩ ˥ ˩ ˩ ˥ ] “to take (it) to go to a dance”;

v. iɣo [ ˥ ˥ ].

m-ɔtɔ̃ [ ˥ ˩ ];

cf. mu 1 [ ˥ ].

mu 1 [ ˥ ]

(1) to take up;

to carry;

v. tɔ̃ [ ˥ ] mu [ ˥ ];

ɔmu ihɛ [ ˩ ˩ ˩ ˥ ] he is carrying a load;

imu‿ɛ̃ ʋ-obɔ [ ˩ ˥ ˩ ˩ ˥ ] I carried it in my hand;

imu‿ɛ̃ ʋoʋo [ ˩ ˥ / ˩ ˥ ] I lifted him on my back (of babies; iy-iyeke mu‿ɛ̃ [ ˩ ˥ ˩ ˩ ˥ \ ] I carried him on my back, of somebody who is ill, or e.g. when fording a river);

imu‿ɛ̃ y-uhuʋ̃u [ ˩ ˥ ˦ ˩ ˥ ˩ ] I carried it on my head.

(2) to snatch;

to catch;

imu‿ɛ̃ ʋ-eɽo [ ˧ ˥ ˨ ˨ ˦ ] I caught you in your trick (“caught him”: mu‿ɛ̃ [ ˥ ˩ ]);

imu‿ɛ̃ɽ-igbĩna [ ˩ ˥ ˥ ˦ ˩ ˩ ] I snatched (drew) him away from the fight (the ɽ is not nasalised);

cf. Yor. mu [ ˥ ].

(3) to have an attack of;

the name of the disease as subject;

v. ɔwa [ ˥ ˥ ], okĩ [ ˥ ˩ ].

(4) to be possessed of a certain turn of mind;

the emotion being the subject;

v. exue [ ˩ ˩ ], ohã [ ˩ ˥ ], egbe [ ˩ ˥ ];

but also v. mu‿ohã [ ˩ ˩ ˥ ].

mu combined with verbs: mu [ ˥ ] de [ / ] to bring something to somebody (v. mu [ ˥ ] re [ ˥ ]);

ɔmu‿ɛ̃ de [ ˩ ˩ / / ] he is bringing it him.

mu [ ˥ ] dede [ ˩ ˥ ] to embrace;

ɔmu ʋ̃ɛ dede [ ˩ ˩ ˥ ˩ ˥ ] he is embracing me.

mu [ ˥ ] fua [ ˥ ] to throw away (but for liquids and grains v. mu [ ˥ ] kua [ ˥ ]);

mu ɛdĩ‿ebo ni fua-ɣ-ɛma [ ˩ ˩ ˥ ˥ ˦ ˧ / / / ‿ ˩ ] throw that pineapple away;

it is not good!

mu [ ˥ ] gbe [ / ] yi [ ˥ ] to put something across something else;

ɔmu‿ɛ̃ gbee y-ɔ [ ˩ ˥ ˦ ˩ \ ] he put it across it.

mu [ ˥ ] hɛ̃ [ / ] to begin;

to start;

mu‿inwina ni hɛ̃‿itere [ ˩ ˩ ˩ / / / ˥ ˩ ˥ ] start that work before I come!

mu [ ˥ ] hĩ [ \ ] to take off, away;

mu eʋ̃iɽ-ebo ni hĩ eʋa re [ ˩ ˩ ˥ ˥ ˦ / ˩ ˩ \ ˥ ] “take that plate (or, those plates) away from there!” (the iterat. form munɔ [ ˩ ˥ ] would not imply the plural “plates”, but taking them away one by one).

mu [ ˥ ] ke [ / ] to put a pot on the fire.

mu [ ˥ ] kua [ ˥ ] to throw, pour away (liquids and grains);

amɛ ni tuɣu, mu‿ɛ̃ kua [ ˩ / ˦ ˩ \ ˥ ˩ / ] that water is not clean (lit. “disturbed”), throw it away!

mu [ ˥ ] kpaɔ [ / ] to take away.

mu [ ˥ ] ma [ / ] to show;

imu‿ɛ̃ ma-ɽ̃ɛ̃ [ ˩ ˥ ˦ / ˩ ] I showed it to him (v. the next).

mu [ ˥ ] na [ ˥ ] to give;

imu‿ɛ̃ nɛ [ ˩ ˥ ˦ (3-1) ] I gave it him;

imu‿ɛ̃ nwɛ ɣe [ ˩ ˥ / / ˩ ] “I gave it you to look at”: I showed it to you.

Idiom: ɔmu‿eʋ̃i nɛ ɽe [ ˩ ˥ ˥ ˦ / ˩ ] lit. “he gave him something to eat”: he poisoned him;

v. ɽ̃uã [ / ] (but: ɔrhi-eʋaɽe nɛ [ ˩ ˥ ˥ ˩ ˥ (4-1) ] he gave him something to eat);

mu [ ˥ ] nya [ / ] (a) to carry on (i.e. the head);

imu‿ɛ̃ nya uhuʋ̃u [ ˩ ˥ ˦ ˩ ˩ ˥ ˩ ] = imu‿ɛ̃ y-uhuʋ̃u [ ˩ ˥ ˦ ˩ ˥ ˩ ];

(b) to put the blame on somebody;

ɔmu‿en-ɛʋ̃ɛ nya ʋ̃ɛ [ ˩ ˥ ˥ (4-1) ˩ ˩ ˥ ] “he put the matter (i.e. the blame for the matter) on me”.

mu [ ˥ ] re [ ˥ ] to bring (v. mu [ ˥ ] de [ / ]; for the use of re 2 [ ˥ ] and de [ / ] v. the corresponding headings).

mu [ ˥ ] ɽo [ / ] “to take to think”: to mind;

to worry;

ɣɛmu‿ɛ̃ ɽo [ ˥ ˦ ˩ / ‿ ˩ ] don’t mind, don’t worry (= ɣɛzɛ y-ɔ [ ˥ ˩ \ ]).

mu [ ˥ ] ɽu [ ˥ ] to cheat;

ɔmu‿ɛ̃ ɽu gbe [ ˩ ˥ / ˩ ˥ ] he cheated him much.

mu [ ˥ ] xua‿efɛ̃ [ / ˥ ˩ ] to carry something on one’s hip, supporting the load with one hand.

mu [ ˥ ] xuɛ [ / ] na [ ˥ ] to give (a marriageable girl) in marriage without previous ugaʋ̃ɛ [ ˩ \ ˩ ] or “dowry”.

mu [ ˥ ] xwi [ / ] to lock somebody up;

Ozo mu‿Odɛ xwi [ ˩ ˥ ˦ ˦ ˧ / ] Ojo locked Odɛ up.

mu [ ˥ ] ze [ ˥ ] na [ ˥ ] to feed (“to give chop”) (invisible) spirits, i.e. witches, ɛrɛe [ ˩ \ ], juju messengers (not jujus);

it is not a sacrifice with slaughtering, and if a chicken is given it has been killed before at home (v. wa [ / ] n-azɛ̃ [ ˩ ˥ ] “to give food to witches” by way of slaughtering an animal on the spot).

mu followed by nouns: mu‿awɛ [ ˥ ˥ ˩ ] to fast;

mu‿egbe [ ˩ ˩ ˥ ] to get, be, ready;

to dress;

ɔmu‿egbe [ ˩ ˥ ˥ ˦ ] he is ready.

m-ɛtĩ [ ˩ ˥ ] to be able, cf. s-ɛtĩ [ ˩ ˥ ];

ɔm-ɛtĩ ɽu‿ɛe [ ˩ ˩ ˥ ˦ (4-1) ] he is able to do it.

mu idãdã [ ˩ ˩ / ˩ ] to guess;

idãdã-ɽ-umu na [ ˩ / ˩ ˥ ˥ ˩ ] you are only guessing!

v. mu‿ĩro [ ˥ ˥ ˩ ].

mu igbĩna [ ˥ ˥ ˩ ˩ ] to make peace;

to settle a fight.

mu‿ĩro [ ˥ ˥ ˩ ] to guess a riddle;

ɔmu‿ɛ̃ [ ˩ ˥ / ] “he has got it” (by guessing), v. also ta [ ˥ ].

mu‿ĩrhũrhũ [ ˥ ˥ ˩ ˥ ] to be, become mouldy, v. si 1 [ ˥ ].

mu [ ˥ ] ixo [ ˩ ˩ ] to let blood;

ɔmu ʋ̃-ĩxo n-owiɛ [ ˩ ˥ ˩ ˩ \ ˥ ] he let my blood this morning.

m-obɔ [ ˩ ˥ ] to do something very much, or, well;

ɔm-obɔ gua gbe [ ˩ ˩ ˥ / ˦ ] he knows well how to dance;

ɔm-obɔ r-igaɽi [ ˩ ˩ ˥ ˥ ˩ ˥ ] he eats much Gari.

mu‿ohã [ ˩ ˩ ˥ ] to be terrible, frightening;

to terrify;

ɔmu ʋ̃-ohã [ ˩ ˩ ˩ ˥ ] it makes me afraid.

m-ohioɽo [ ˥ ˦ ˩ ] to be desolate, of a house.

mu [ ˥ ] ohu (m-ohu) [ ˩ ˩ ] to be angry;

ɔm-ohu ʋ̃ɛ [ ˩ ˩ ˩ ˥ ] he is angry with me (not as strong as xu‿iwu [ ˥ ˥ ˩ ]).

m-ose [ ˩ ˥ ] to be beautiful, nice.

mu‿otɔ [ ˥ ˥ ˩ ] to become serious (A. Biogr.) mu‿ɔ̃kpɛtu [ ˩ ˩ ˩ ˥ ] to be unfortunate in something.

mu‿ɔ̃tɔ̃ (m-ɔtɔ̃) [ ˥ ˥ ˩ ] to be rusty;

ɔpia na mu‿ɔ̃tɔ̃ [ ˥ / ˩ ˥ ˥ ˩ ] this matchet is rusty.

m-ugbo [ ˥ ˥ ] to do farm work (as one’s business: “to be a farmer”).

m-uri ([ ˥ ˦ ] pf.) to stop temporarily in doing something (of growing, bearing children, or work);

uhuʋ̃-ɔ̃ɽ̃ɛ̃ m-uri [ ˩ ˥ / ˩ ˥ ˦ ] his growth (lit. “head”) has stopped (for some time);

ɛʋ̃-ɔ̃m-ɔ̃ɽ̃ɛ̃ m-uri [ ˩ ˥ / ˩ ˥ ˦ ] “her child-bearing (ɛʋ̃-ɔ̃mɔ [ ˩ ˥ ˦ ] “matter of child”) has stopped (for some time)”, v. kpɛ‿eri [ ˩ ˥ ˩ ].

mu in combination with noun and verb: mu‿aɽo da [ ˩ ˩ / / ] “to take (carry) eye towards”: to face;

iɽ̃ã mu‿aɽo da-ɽe [ ˥ ˩ ˩ ˩ / / ˩ ] they are facing him.

mu ɛbɔ [ ˥ ˥ ˩ ] gbe [ ˥ ] to swear juju on somebody by going actually to the shrine and solemnly swearing by the god, v. t-ihɛ̃ [ ˩ \ ], ti-ɛbɔ [ ˩ ˥ ˩ ] which only imply calling the god’s name as a curse on somebody, and also any minor kind of curse in which no god is mentioned;

ɔmu‿ɛbɔ gb-ɛe [ ˩ ˥ ˥ ˩ \ ] he swore juju on him.

mu‿ɛtĩ [ ˩ ˩ ˥ ] nya [ / ] to trust in somebody;

uwɛ‿imu‿ɛtĩ nya ʋ-i-aɣa-ɽu‿ɛ‿ugbugbɛ hia [ ˩ ˩ ˩ ˩ ˩ ˥ ˩ ˩ / ˥ ˩ ˩ ˩ ˥ ˦ ˧ ] “it is you I am trusting in whenever I am doing it (at all times)”.

mu‿idobo yi [ ˩ ˩ ˩ / ˥ ] egbe [ ˩ ˥ ] “to put obstacle to (one’s) body”: to hinder;

to put something in one’s way (v. gbe [ / ] odɛ [ ˩ ˥ ]).

m-unu y-egbe [ ˩ ˥ ˩ ˥ ] “to take mouth to one’s body”: (a) to be quiet (used as a command only): m-un-uɛ y-egbe [ ˩ / ˩ ˥ ] shut up!

(b) (followed by gbe [ ˥ ]): to announce oneself as the Ɔba’s wife;

any woman may declare herself to be the Ɔba’s wife if she does not agree with her husband, and from that time on he must leave her alone.

The Ɔba may, however, have her decision revoked by the Osodĩ [ ˥ ˩ ˩ ] if he does not want to marry the woman, or if he has sympathy with her husband;

ɔm-unu y-egb-ɛɽe gbe [ ˩ ˥ ˦ ˩ ˩ ˩ ˥ ] she proclaimed herself to be the Ɔba’s wife.

m-use [ ˩ ˥ ] gie [ ˥ ] to give somebody agricultural help;

also: y-use [ ˩ ˥ ] gie [ ˥ ] (ya [ ˥ ]);

im-use gi-ɛe [ ˩ ˥ ˦ ˧ (3-1) ] I helped him with use [ ˩ ˥ ].

mu 2 [ ˥ ]

(1) to be sharp;

abɛ na mu [ ˥ ˥ ˩ ˥ ] this knife is sharp;

cf. Yor. mu [ ˥ ].

(2) to be sour, of soup which has been standing for some time;

unwɔʋ̃ɛ na mu [ ˩ ˩ / ˩ \ ] this soup is sour.

mu 3 [ ˥ ]

to be dark;

only used with ɛdɛ [ ˩ ˥ ] “day”;

ɛdɛ mu [ ˩ ˥ (4-1) ] it (lit. “the day”) is dark;

v. so 2 [ ˥ ].

mu 4 [ ˥ ]

in mu [ ˥ ] dia [ ˥ ] to stand;

to stop.

Idiom.: iy-ow-ɔkpa mu dia [ ˩ ˥ / ˥ ˩ ˥ ] “I stand on one leg”: I have not yet reached a decision (in a palaver, or in any problem).

mu [ ˥ ] dia [ ˥ ] na [ ˥ ] to stand bail for somebody;

mu dia mɛ‿itey-owa re [ ˩ ˩ ˥ ˥ ˩ ˩ ˥ ˦ ] “stand bail for me until I go home and return”, i.e. until I have returned;

ɔʋ̃a n-imu dia na lɛ fua [ ˩ ˩ ˥ ˥ ˩ ˥ / / ] the man for whom I stood bail has run away (which is said to happen often).

mu [ ˥ ] dia [ ˥ ] xɛ [ / ] to wait for somebody;

mu dia xɛ ʋ̃ɛ-ɣ-ide [ ˩ ˩ ˩ ˥ ˩ / ] “wait for me for I am coming”!

Redupl. in: imu dia mu dia [ ˩ ˥ ˦ ˩ ˥ ] I waited and waited.

mua 1 [ / ]

in mua [ / ] ɛʋ̃ɛ [ ˩ ˩ ] to disobey;

to argue;

ɣɛgũ ʋ̃ɛ mua‿ɛ̃ʋ̃ɛ [ ˥ ˩ ˥ ˩ ˥ ˩ ] “don’t argue (the) matter with me”: don’t disobey me!

ɔmua ʋ̃-ɛ̃ʋ̃ɛ [ ˩ / ˦ ˩ ] “he argued my word”: he disobeyed me (also mua [ ˥ ]).

mua 2 [ / ]

to multiply;

inya na mua gbe [ ˩ ˥ ˩ / ˦ ] “this yam has multiplied”;

not of the harvest, but of an amount or piece of yam which has yielded more fufu than expected (also mua [ ˥ ]);

mua is also used of money that multiplies by trading.

muegbɛdoo [ ˥ ˦ ˧ / ]

a bird, rather big, similar to idu [ ˥ ˩ ] (a dove);

cries at night, and in the evening and morning.

Its cry, believed to be caused by worm-bite, is interpreted as “(I am) ready for Benin”, i.e. a cry to affirm its willingness to go and serve the Ɔba, while, on the other hand, the worms that in Bini belief cause it to cry are thought to be a punishment for a previous refusal to serve the Ɔba.

Another interpretation is a mockery directed at boys whose mouth is affected by yaws: (u)nu ofiofio [ ˩ ˥ ˥ ˥ ˥ ‿ / ] (cf. ofi [ ˩ ˥ ]).

The bird is also called osaikpe [ ˩ / / ].

muɛ̃ [ ˩ ]

faint;

faintly (of a light).

m-ugbo [ ˥ ˥ ], m-uri [ ˥ ˦ ], m-unu [ ˩ ˥ ], m-use [ ˩ ˥ ];

cf, mu 1.

muma [ ˥ ˥ ]

(or: mu [ ˥ ] ma [ ˥ ] ?) to be pressed together, e.g. cigarettes in a case, or butter melted in a lump;

cf. mama [ ˩ ˥ ].

(e)n- 1

relative particle (not indispensable);

the following pronoun which is closely linked up with it has low tone in the ipf. and high tone in the pf., e.g. n-ɔɽu‿ɛe [ ˩ ˥ \ ] who does;

n-ɔɽu‿ɛe [ ˥ ˥ \ ] who did;

in the plural, i can be used with the relative particle, e.g. ekita n-ibũ [ ˥ ˥ ˩ ˩ ˥ ] many dogs (dogs that are numerous).

n- 2

a particle conveying, together with a particular construction (auxiliary ya [ ˩ ]; tense-particle -a [ ˥ ]), the idea expressed by the English “instead of doing...”;

n-u-ayaɽu‿ɛe, ukelɛ fua [ ˩ ˥ ˩ ˥ \ ˩ \ ˩ / ] instead of doing it you ran away.

Possibly the particle is identical with (e)n- 1, and the sentence a relative clause.

(e)n- 3

particle introducing a subjunctive (with a high or midtone pronoun);

ɔw-en-iɽu‿ɛe [ ˩ ˥ ˦ ˦ (4-1) ] (wɛ [ / ]) he told me to do it.

na 1 [ ˥ ]

(1) to give;

the verb has three other different forms embodying the objective pronouns of the singular, viz. mɛ [ ˥ ] (to give me), nuɛ, nwuɛ [ / ] (to give you), and nɛ [ \ ] (to give him), e.g. in ɔrhi-ɛɽe mɛ [ ˩ ˥ ˥ (4-1) ˥ ] he gave it me;

irhi-ɛɽe nwuɛ [ ˩ ˥ ˥ (4-1) / ] I gave it you;

irhi-ɛɽe nɛ [ ˩ ˩ ˩ / \ ] I am giving it him;

(2) also expresses that something is done for somebody: ɔɽu‿ɛe nɛ [ ˩ ˥ / (4-1) ] he did it for him;

n-ɔʋ̃a n-ima nwina na ɣiʋo [ ˥ ˩ ˩ ˩ ˩ ˥ \ ˩ / ] where is the man for whom we are working?;

cf. mɛ [ ˥ ], nɛ [ \ ], nwuɛ [ / ].

na 2 [ ˥ ]

to tell;

to narrate (to somebody: ma [ / ]);

ɣɛna‿ɛ̃ ma ʋ̃ɛ-ɣ-iho n-ihɔ̃ [ ˥ ˦ ˩ ˩ ˥ / / ˦ ˩ ] don’t tell it me for I don’t want to hear (it).

n-erhuʋ̃u [ ˥ ˩ ˩ ] to bless (somebody: na [ ˥ ]);

occasionally the blessing is accompanied by the speaker taking his exwae [ ˥ ˩ ] and blowing over it in the direction of the man whom he blesses (curses are emphasised by touching one’s lips with the lips and then spitting);

ɔn-erhuʋ̃u nɛ [ ˩ ˥ ˩ ˩ \ ] he blessed him.

n-inyɛ [ ˥ ˩ ] to gossip;

to defame;

ɣɛɣin-iny-oʋi‿ɛrɛe [ ˥ ˩ ˩ ˥ ˦ ˦ (3-1) ] don’t defame somebody else’s son!

na 3 [ ˥ ]

in n-ema [ ˥ ˩ ] to tie the yam branches to the yam poles (ikpɛsi [ ˩ ˩ ˩ ] and ɛɣɛ [ ˩ ˥ ]) by means of ropes or creepers (ikã [ ˥ ˩ ] e.g.) in order to spread them out;

ɔy-ugbo n-odɛ ya n-ema [ ˩ ˥ ˩ \ ˩ / ˥ ˩ ] he went to the farm yesterday to (go and) tie the yam branches up;

cf. inema [ ˩ ˩ ˩ ];

v. ha‿ema [ ˩ ˥ ˩ ], vi-ab-ema [ ˩ ˩ ˥ ˩ ].

na 4 [ ˥ ]

an auxiliary verb used in relative clauses when the relation is a temporal, causal, or local one: “when”;

“where”;

“therefore”;

ʋ-ɛɣɛ n-inare [ ˩ ˩ ˥ \ ˥ ] at the time when I came;

v. ya 2 [ ˥ ].

na [ ˩ ]

(1) attributive demonstrative pronoun: “this”;

preceded by a high tone, e.g. ɔʋ̃a na [ ˩ / ˩ ] this man.

(2) at the end of a sentence it means something like “now”, but perhaps it implies a notion of locality as well;

ukpɔ̃‿uxiɛ̃ na [ ˩ ˩ ˩ ˥ ˩ ] are you selling cloth now, i.e. as you are standing here;

with nia [ / ] instead of na, it would mean: are you selling now or not?

e.g. when the man addressed is fidgetting with the cloth;

cf. ɔna [ ˩ ˩ ];

v. ni [ / ].

n-aka [ ˥ ˩ ]

(1) middle (?);

only in ɛd-ekɛ̃ n-aka [ ˩ ˥ ˩ ˥ ˩ ] the day intermediate between two rest-days, i.e. the second day after each rest-day (ekɛ̃ [ ˩ ˥ ]);

perhaps it means, however, originally “the minor ekɛ̃.” (2) mild;

innocuous;

in amɛ n-aka [ ˩ ˩ ˥ ˩ ] mild rain, and, perhaps, in ɛnyɛ n-aka [ ˩ ˩ ˥ ˩ ] grass-snake;

cf. (e)ne [ \ ].

(e)naɽ̃ɛ̃ [ \ ˥ ]

idiom. for n-ɔnya-ɽ̃ɛ̃ [ ˥ ˦ ˧ ] “his master”;

v. also aɽowa [ ˩ ˩ ˩ ];

enaɽ̃uɛ̃ ʋo [ ˩ \ / ‿ ˩ / ] where is your master?

(n-ɔnya ɽ̃uɛ̃ ʋo [ ˥ ˦ ˩ ‿ \ / ]);

cf. nya 1 [ / ].

(e)n-aʋ̃-usĩ [ ˥ ˥ ˦ ]

all the time;

ke-n-aʋ̃-usĩ ɣade [ ˩ ˥ ˥ ˦ ˧ / ] “from all the time coming”: since all the time;

cf. (e)ne [ \ ], usĩ [ ˩ ˥ ].

(e)ne [ ˥ ] or [ \ ]

a demonstrative element apparently to some extent equivalent to the English definite article;

it is always put in front of the noun qualified by it, but if the noun is followed by the name of a locality, the ne stands before this, e.g. Ɔxwahɛ n-ixuɛ̃ [ ˩ / ˩ \ ˩ ] “the Ɔxwahɛ of Ixuɛ̃”.

It occurs also in a reduplicated form: nene [ ˥ ˦ ] which probably is more emphatic, e.g. n-ɔʋ̃a [ ˥ (4-1) ] “the man (spoken of)”, nen-ɔʋ̃a [ ˥ ˦ (3-1) ] “that very man”.

If a noun is repeated with the ne placed between the two repetitions, the meaning of the noun is augmented by the notion “big”, or “real, main, principal”, e.g. imazɛ y-ɔʋ̃a n-ɔʋ̃a-ɽe, amaw-uwɛ [ ˥ ˥ ˥ ˩ ˩ ˥ / ˩ ˥ ˩ \ ˩ ] (wɛ [ / ]) I do not mind a big (i.e. important) man, how much less you;

inwina n-inwina‿inwina nɛ na [ ˩ ˩ ˩ \ ˩ ˩ ˥ ˩ ˥ / ˩ ] something like “this is a good job of work I did for him”.

When preceding nouns expressing time like ɛdɛ [ ˩ ˥ ] “day”, ɛɣɛ [ ˩ ˩ ] “time”, ukpo [ ˩ ˥ ] “year”, it conveys the idea of “ago”, e.g. n-ɛdɛ [ \ ˥ ] or [ ˥ ˦ ] “in the old time”, “in the old days”, as in ɛkpo n-ɛdɛ ot-uwa na‿iherh-ũkpɔ̃ [ ˥ ˥ ˦ ˧ ˩ ˥ / ˩ ˥ ˥ ˥ ˩ ] “in the old times your age-group did not yet wear cloth” (to a young boy);

further: n-ukpo [ \ ˩ ] “last year” (cf. ukpo na [ ˩ ˥ ˩ ] or n-ukpo na “this year”), with the forms n-ɛkp-ia [ ˥ (4-1) ‿ / ] “two years ago”, lit. “three-years ago”, as the current year is included in the calculation, n-ɛkp-enɛ [ ˥ ˦ ˧ ] “three (lit. four) years ago”, n-ɛkp-isɛ̃ [ ˥ ˦ ˧ ] “four (lit. five) years ago”, etc.;

v. n-ɛv- [ ˥ ], ɛɣɛ [ ˩ ˩ ], ɛdɛ [ ˩ ˥ ], nodɛ [ \ ˩ ].

Finally, ne is often used in front of the ordinal numbers, e.g. in n-okao [ ˥ ˩ ] “the first”, n-ogieva [ ˥ ˩ ˩ ] “the second”, etc. which can also (without the exception of “the first”) occur preceded by ukp-, as e.g. in n-ukp-ogieha [ ˥ ˦ ˩ ˩ ] “the third”.

n-ema [ ˥ ˩ ];

cf. na 3 [ ˥ ].

n-erhuʋ̃u [ ˥ ˩ ˩ ];

cf. na 2 [ ˥ ].

nɛ 1 [ ˥ ]

to defaecate;

ɛnɛ [ / \ ] he is constipated.

nɛ 2 [ ˥ ]

already;

often used after fo [ / ] “finished”, but also after other verbs;

ɔfo nɛ ɽa [ ˩ ˥ (4-1) ˩ ] is it already finished?

nɛ [ ˩ ]

“he” and “it”, when followed by ʋo [ / ] “where is”;

cf. also lɛ [ ˩ ];

iɽ̃ɛ̃ [ ˩ ˩ ] is also used, but only of human beings, while nɛ is used of things mostly;

nɛ ʋo [ ˩ / ] where is it?

nɛ [ \ ];

cf. na 1 [ ˥ ].

n-ɛv- [ ˥ ]

an element preceding the word ɛdɛ [ ˩ ˥ ] “day” combined with a numeral, or one of the nouns meaning a certain number of days;

it adds the idea of “ago”, cf. (e)ne [ ˩ \ ];

e.g. n-ɛv-usɛ̃ [ ˥ ˥ ˦ ] “five days ago” (including to-day, i.e. according to European calculation four days ago);

n-ɛv-ɛdɛhã [ ˥ ˥ / ˩ ] six (five) days ago;

n-ɛv-ɛdɛ-hĩɽ̃ɔ̃ [ ˥ ˥ ˩ ˥ ˩ ] seven (six) days ago;

n-ɛv-ɛdɛ‿ɽuʋ̃aɽɛ̃ [ ˥ ˥ ˩ ˩ ˩ ˥ ] eight (seven) days ago;

n-ɛv-uhuʋ̃uɽũ [ ˥ ˥ ˩ ˩ ˥ ] nine (eight) days ago;

n-ɛv-ɛdɛ-gbe [ ˥ ˥ ˩ ˥ ] ten (nine) days ago;

but without n-ɛv: uki ɔkpa [ ˩ ˩ ˥ ˥ ] a month ago (also: in a month);

v. ɛɣɛ [ ˩ ˩ ].

ni 1 [ ˥ ]

(1) to capsize;

yaɣe ʋ-okɔ na ni [ / ˩ ˩ ˥ ˩ ˥ ] look (how) the canoe is capsizing!

okɔ n-ɔni [ ˩ ˩ ˥ \ ] a capsized canoe.

(2) to upset a canoe;

to make it capsize;

uɽani‿okɔ na ɽa [ ˥ ˦ ˩ ˩ ˥ ˩ ˩ ] do you want to upset this canoe?

ni 2 [ ˥ ]

to give thanks for food given;

v. kada [ \ ˩ ] and bukpɛ [ ˥ ˩ ];

uni nɛ [ / ˥ (5-4) ] can you not thank him?

ni 3 [ ˥ ]

to decide, stipulate the amount of fees to be paid by members of a society;

n-ani mɛ ɔna xĩ [ ˥ ˥ ˦ ˩ ˩ ˥ ] lit. “what has been stipulated (as subscription) for me is this” (also m-ɔna [ (4-1) ˩ ]).

Also n-iɣo [ ˥ ˥ ], e.g. in iɽ̃ã n-iɣo mɛ zɛ [ ˥ ˩ ˥ ˥ ˦ ˩ ] they decided on a (certain amount of) money for me to pay.

ni [ / ]

(preceded by a high tone) demonstrative pronoun: “that”.

It occurs also in the form ɽ̃ĩ, which, however, is rejected by A.;

ɔʋ̃a ni [ ˩ / / ] that man.

It is also used after a relative sentence, e.g. ɔʋ̃a n-ɔre ni ɔse ʋ̃ɛ nɔ [ ˩ ˩ ˥ ˥ / ˩ ˩ ˥ ˦ ] “that man who has come (or, ‘the man who has come there’?) is my friend”.

Further, it is used after other verbal forms: uxiã ni [ ˥ ˦ / ] someting like: “are you going over there?” or, “you over there, are you going?” cf. ɔni (ɔɽ̃ĩ) [ ˥ / ];

v. na [ ˩ ].

nia (also ɽ̃iã, which is rejected by A.) [ / ]

now;

uɣayo nia [ ˩ ˥ ˦ / ], uxiã niã [ ˥ ˦ / ] are you going now?

It is never used at the beginning of a sentence;

but v. ebã [ ˩ \ ].

niɛ̃ [ / ]

to stretch;

ɔniɛɽ̃ɛ̃ [ ˩ / ˩ ] it is stretched;

ɔni-ɔ̃ɽ̃ɛ̃ [ ˩ ˩ ˥ ˩ ] he is stretching it.

n-iɣo [ ˥ ˥ ];

cf. ni 3 [ ˥ ].

n-inyɛ [ ˥ ˩ ];

cf. na 2 [ ˥ ].

(e)n-odɛ [ \ ˩ ]

yesterday (the n- is the “definite article”; cf. (e)ne [ \ ]).

nɔ [ / ]

to ask;

n-ɔta [ ˩ ˥ ] to ask a question;

in-ɔ̃ɽ-ɔta [ ˩ ˩ ˩ ˥ ] I am asking him a question;

in-ɔ̃ɽ-eʋ̃i [ ˩ ˩ ˩ \ ] I am asking him something (ɽ is not nasalised in the last sentence).

n-ɔkpa [ \ ˩ ] (pl. n-e-)

the other;

ɛʋo n-ekpa [ ˩ ˩ \ ˩ ] “the other countries”: abroad;

mu‿eʋ̃iɽebo n-ɔkpa mɛ [ ˩ ˩ ˥ ˥ ˩ ˥ ˩ ˥ ] bring me the other plate!

cf. (e)ne [ \ ], ɔkpa [ ˥ ˥ ].

n-ɔxwa [ ˥ ˩ ] (pl. n-exwa)

big;

erhã n-ɔxwa [ ˩ ˩ ˥ ˩ ] a big tree;

idiom.: eʋ̃i n-exwa [ ˩ ˩ ˥ ˩ ] “the big things”: an Ɔba’s funeral;

iɽ̃ã n-exwa [ ˥ ˩ ˥ ˩ ] “the big ones”: the witches;

cf. (e)ne [ \ ].

nununu [ ˦ ˦ ˦ ]

dark (of the sky before rain; an old expression);

used with the verb bi [ ˥ ];

v. kãkaãkã [ ˥ ˥ ˥ ].

nwa 1 [ / ]

(1) to grow up (of men and animals);

ɔʋoxã na fɛko nwa de xerhexerhe [ ˩ ˩ / ˩ ˩ / / / ˦ ˦ ˦ ˦ ] this child is growing up (“come” step by step, lit. “small small”);

inwaɽ̃ɛ̃ [ ˩ / ˩ ] I am grown up.

n-ɔnwaɽ̃ɛ̃ [ ˥ / ˩ ] a grown-up man (from about 40 years of age);

wabu en-inwaɽ̃ɛ̃ n-iɽ̃ã guã y-ɛz-uwa [ ˩ ˩ ˩ ˥ / ˩ ˥ / ˩ ˥ ˥ ˩ ] “you (pl.) go and meet senior people that they may decide (lit. ‘talk into’) your case (or, quarrel)”.

(2) to be sensible, reasonable;

ɔnwa gbe [ ˩ ˥ ˦ ], [ ˩ / ˦ ] he is very sensible.

nwa 2 [ / ]

to be bright (of the day);

ɛdɛ fɛko nwa nɛ [ ˩ ˥ ˩ / / ˥ ] the day is getting bright now (when the morning mist is vanishing);

ɛdɛ nwa m-otɔ (mu [ ˥ ]) [ ˩ ˥ / ˦ ˩ ] “the day has become clear to the ground”: it is light (i.e. at 6.30 or 7 a.m.);

cf. nwa 1 [ / ] (?).

nwa 3 [ / ]

to praise;

ɔɣanwa-ɽ-ovã nwa-ɽ-eni [ ˩ ˥ ˩ ˩ ˥ ˩ ˥ ˩ ] “he is praising his nickname (or, praise-name) and praising his name”: he is quoting his praise-name and his name, adding praises (in order to obtain something);

(the ɽ’s following nwa are not nasalised).

nw-amɛ [ ˥ ˩ ];

cf. nwɔ [ ˥ ].

nwananwana [ ˩ ˩ ˩ ˩ ];

cf. enwananwana [ ˩ ˩ ˥ ˩ ˩ ].

nwaniɛ [ ˩ ˥ ]

(1) to reply.

(2) to acknowledge a man formally (a) as the betrothed of one’s (infant) daughter, (b) as the trustee for some animals handed over to his care.

In both cases, the man is called oruaɛ̃ [ ˩ \ ].

The acknowledgment is sanctioned by a sacrifice to one’s erha [ ˥ ˥ ] in the case (a), and to one’s obɔ [ ˩ ˥ ] in (b).

The process is called enwaniɛ [ ˩ \ ˩ ] in the case of (b), and inwaniɔmɔ [ ˩ ˩ ˩ ˩ ] in that of (a).

ɔnwaniɛ ʋ̃ɛ-ɽe [ ˩ ˩ ˥ ˦ ˩ ] “he confirmed me in it” (i.e. as son-in-law, or as trustee);

cf. xuɛ̃niɛ [ ˩ ˥ ].

nwanɔ [ ˩ ˥ ]

to separate.

nwanwa [ \ \ ], [ ˥ (4-1) ]

just now (cf. enwa [ ˩ \ ]);

ɣade nwanwa [ ˥ ˩ \ \ ] come just now!

(in quick speech, ɣade [ ˥ ˩ ] is heard instead of [ ˥ / ]).

nwanwanwa [ ˩ ˩ ˩ ]

(also nwaɛ̃nwaɛ̃ [ ˩ ˩ ]) shining;

of velvet, igbegbe [ ˩ ˥ ˥ ];

Japanese silk, (etĩaɽ̃ã [ ˩ \ ˩ ]);

igbegbe na fi nwaɛ̃nwaɛ̃ [ ˩ ˥ ˥ ˩ ˥ ˩ ˩ ] this igbegbe stuff is shining;

cf. nwananwana [ ˩ ˩ ˩ ˩ ].

nwiɛ [ / ]

(1) to wear off (of things which rub against one another, or are tightened, such as parts of machines, screws, but also e.g. a belt, or clothes wearing out through long use).

(2) to squeeze something (so that it falls to pieces).

nwihĩ [ ˩ ˥ ]

to scent;

to smell (pleasantly; but v. wia [ / ]);

verbal noun: unwihĩʋ̃ɛ [ ˩ ˥ \ ˩ ].

nwina [ ˩ ˥ ]

to work;

nwina-ɣ-asɔ̃ de [ ˩ / ˩ ˥ / ] work, for the night is coming!

cf. inwina [ ˩ ˩ ˩ ].

nwɔ [ ˥ ]

to drink (water and non-alcoholic beverages);

ɔnw-amɛ [ ˩ ˥ ˩ ] he is drinking;

ɔnw-enwɛ [ ˩ ˩ \ ] it is drinking milk (i.e. suckling, of a baby).

da [ ˥ ] is used with alcoholic drinks, but nwɔ alone, without an object, means “to drink (alcohol)” in an emphatic way, in the following: ɔʋenwɔ [ ˩ \ ˥ ] he is (very) drunk again!

and as answer to a question: ɔnwɔ [ ˩ ˥ ] he drinks, i.e. he is a habitual drunkard (worse than ɔd-anyɔ [ ˩ ˩ ˥ ]).

nwɔnwɔnwɔ [ ˩ ˩ ˩ ]

yellowish (like half-withered leaves; used with the verb ba [ / ]).

nwɛɛɽ̃ɛ̃ [ ˦ ˦ ]

thin;

narrow;

ɔʋ̃a nwɛɛɽ̃ɛ̃ nɔ [ ˩ ˥ ˦ ˦ ˧ ] he is a thin man;

ɔʋ̃a ne nwɛɛɽ̃ɛ̃ [ ˩ ˩ ˥ ˦ ˦ ] a thin man;

owa n-ɔye nwɛɛɽ̃ɛ̃ eɽ-uɽabɔ ɽa [ ˩ ˩ ˥ ˥ ˦ ˦ ˩ ˥ ˦ (4-1) ˩ ] is it a narrow house you are going to build?

nwuɛ [ / ];

cf. na 1 [ ˥ ].

nya 1 [ ˥ ]

(1) to open (mouth, eye);

nya [ ˥ ] aɽu‿a (short for ɽua) [ ˩ ˩ / ] lit. “to open somebody’s eye”: to cause admiration;

ɛʋ̃-ɔ̃ɽ̃ɛ̃ nya ʋ̃-ãɽu‿a gbe [ ˩ / ˩ ˥ ˦ ˩ ˩ ˥ ] lit. “this matter has opened my eye very much”: I admire him greatly (the ɽ is not nasalised).

ny-unu [ ˩ ˥ ] to open one’s mouth.

nya [ ˥ ] unu [ ˩ ˥ ] to astonish;

to surprise;

ɔnya ʋ̃-unu [ ˩ ˥ ˩ ˥ ] it surprised me (v. kpa 2 [ ˥ ] odĩ [ ˥ ˥ ]).

(2) to tear apart a piece of wood partially split, or, a branch of a tree (v. 1) where the mouth and eye are also “split” openings;

also nya [ ˥ ] fua [ ˥ ];

v. igɛ̃gɛ̃ [ ˥ ˥ ˥ ].

nya 2 [ ˥ ]

(1) to tire;

to weaken;

used with obɔ [ ˩ ˥ ] and owɛ [ ˩ ˩ ], apparently after some exercise only;

v. wɔ [ / ] which is used with egbe [ ˩ ˥ ] only, and xã 2 [ / ], hũhũ [ ˩ ˥ ], used of food;

owɛ nya ʋ̃ɛ [ ˩ ˩ ˥ ˦ ] “(my) feet have weakened me”: my feet are tired (after a walk).

nya 3 [ ˥ ]

to be bright, ablaze (fire);

ɔnya kpoo [ ˩ ˥ ˩ ] it is very bright, in full blaze;

v. ba [ / ].

nya [ ˩ ]

an auxiliary verb used in connection with rhirhii [ ˥ ˥ ];

indicates a generalizing clause, best translated by “ever, however” or “possibly”;

ʋ-ɔnyarhirhiiɣaye hɛ, t-iɣami-ɔɛ̃ [ / ˩ ˥ ˥ ˥ ˥ / ˥ ˦ ˧ (3-1) ] however (possibly) it may be, I shall certainly see him;

eʋ̃i n-ɔnya-rhirhiiɣaxĩ, t-iɣamu‿ɛ̃ [ ˩ ˩ / ˩ ˥ ˥ ˥ ˥ ˥ ˦ ˧ (3-1) ] whichever thing it may (possibly) be, I shall certainly catch it;

e.g. when fighting against the influence of witches, or else, of an animal that has entered the house at night.

nya 1 [ / ]

(1) to possess;

to own;

ɽ̃-ɔ̃nya‿ebe na [ / ˦ ˦ ˧ ˩ ] it is he who owns this book;

m-ɔnya‿(o)wa na [ / ˦ ˧ ˩ ] it is I who own this house;

ɣa nya-ɽ̃ɛ̃ [ ˥ (4-1) (3-5) ] who owns it?

whose is it?

n-ɔnya ʋ̃ɛ [ ˥ ˦ ˧ ] “my Lord” (Bibl.);

my master;

but n-ɔnya ʋ̃ɛ [ ˥ (4-1) ˥ ] he who spoilt me, v. nya 3 [ / ];

n-ɔnya-eʋ̃a [ ˥ ˦ ˦ ˧ ] “our Lord”.

(2) to be above;

ɔketota nya‿uhuʋ̃-en-ɛkpɛtĩ [ ˩ ˥ ˦ / ˩ ˩ ˥ ˩ ˥ ˩ ˩ ] and he was sitting on the box;

ɔkeri‿ɔba nya agbɔ̃ hia [ ˩ ˥ ˦ ˦ ˦ ˩ ˩ ˩ ˥ ] and he ruled over the whole world;

v. mu [ ˥ ].

nya 2 [ / ]

to promise, in nya‿enya [ ˩ ˩ ˥ ];

v. ve [ ˥ ], de 1 [ ˥ ].

nya 3 [ / ]

to spoil a child, by wrong education.

nyaɣã [ ˩ ˥ ]

to tear to pieces (cloth, mat, net);

v. sɔ [ / ] which implies tearing across only so that the damage can be mended;

ɔnyaɣã ʋ̃-ũkpɔ̃ [ ˩ ˩ ˥ ˦ ˩ ] he tore my cloth to pieces (may be intensified by nyaɣãnyaɣã [ ˩ ˩ ˩ ˩ ]);

cf. nyaɣãnyaɣã [ ˩ ˩ ˩ ˩ ].

nyaɣãnyaɣã [ ˩ ˩ ˩ ˩ ]

describes the tearing of cloth;

cf. nyaɣã [ ˩ ˥ ].

nyakã [ ˩ ˥ ]

to walk like a cripple, with legs wide apart;

also of egwi [ ˩ ˥ ].

nyakã [ ˩ ˩ ]

big;

of the heads of human beings and big tortoises only;

ɔɽ-uhuʋ̃u nyakã (ɽu [ ˥ ]) [ ˩ ˥ ˦ ˩ ˩ ˩ ] he has a big head.

nyamaɽ̃ã [ ˩ ˩ ˩ ]

(also nyamarhã) wide;

of something round or oval like a man’s mouth, or a round pond;

used with the verb ʋɛ [ ˥ ];

v. gbodoo [ ˥ ˥ ].

nyamia [ ˩ ˥ ]

to forget;

ɔnyamiaɛ̃ ya ta ma ʋ̃ɛ [ ˩ ˩ ˥ ˩ ˩ ˩ ˥ ] he forgot to tell me (possibly the high tone of -miaɛ̃ implies a negative belonging to the following verb).

nyamnyam [ ˩ ˩ ]

carousing.

nyanya [ ˩ ˥ ]

(1) to yawn;

to sigh.

(2) to flash, of distant lightning, unaccompanied by thunder;

oduxuʋ̃u [ ˩ ˥ ˩ ˩ ] (or amɛ [ ˩ ˩ ]), nyanya [ ˩ ˥ ] lightning is flashing afar.

nyarhunyarhu [ ˩ ˩ ˩ ˩ ]

describes the walk of a short stout man with flat feet;

used with the verb xiã [ ˥ ].

ny-ehɔ [ ˩ ˥ ]

to be deaf;

ɔny-ehɔ [ ˩ ˥ ˦ ] he is deaf;

ɔteny-ehɔ [ ˩ ˥ ˩ ˥ ] he was deaf (before, but no longer now).

nyɛ [ / ]

to press;

to knead (?);

nyɛ‿igaɽi ni [ ˩ ˥ ˩ ˥ / ] press that gari!

nyɛ‿egbe [ ˩ ˩ ˥ ] to strain in delivery, or when going to stool.

nyɛɣɛ̃nyɛɣɛ̃nyɛɣɛ̃ [ ˦ ˦ ˩ ˩ ˥ ˥ ]

curled like (the) hair of an African and also thin;

e.g. of the spring of a watch;

used with the verb ye [ ˥ ].

nyi 1 [ ˥ ]

to be thick, of grass, i.e. to be hard to cut;

iɽ̃uʋ̃u na nyi, isɛtĩ gb-ɔɛ̃ fo-ɽɛ [ ˩ ˩ / ˩ \ / ˩ ˥ (4-1) / ˩ ] this grass is thick, I cannot finish cutting it to-day.

nyi 2 [ ˥ ]

in nyi [ ˥ ] ehiɛ̃ [ ˥ ˥ ] to pinch with the finger-nails, e.g. in order to tell a man that somebody present is lying, or as a joke (possibly nyɔ?).

nyi [ / ]

to live (somewhere);

to stay;

ikanyi ɛdo yi [ ˩ ˥ ˩ ˩ \ ˥ ] I have stayed in Benin before;

idiom.: ɔnyi‿unyiʋ̃-esi [ ˩ ˩ ˩ ˥ (4-1) ˩ ] “he is leading a good life”: he has good manners.

nyi [ / ] ke [ ˥ ] to be near;

d-ɔʋ̃a n-unyi ke [ ˩ ˩ ˥ (4-1) ˩ ] “which man do you stay near to?”: who is your neighbour?

ɔɽɔma n-ɔnyi k-okũ [ ˩ ˩ ˩ ˥ / ˩ ˥ ] “Ɔɽɔma which is near the sea” (epithet of the river Ɔɽɔma though there is only one river of that name);

cf. unyiʋ̃ɛ [ ˩ \ ˩ ].

nyiɣɛ̃ [ ˩ ˥ ]

to be very lean, of human beings or animals;

cf. nyiɣɛ̃nyiɣɛ̃ [ ˦ ˦ ˦ ˦ ].

nyiɣɛ̃nyiɣɛ̃ [ ˦ ˦ ˦ ˦ ]

very lean, of a human being, or an animal;

used with the verb ye [ ˥ ];

if the subject is plural, nyiɣɛ̃nyiɣɛ̃nyiɣɛ̃ [ ˦ ˦ ˩ ˩ ˥ ˥ ] is used.

ny-unu [ ˩ ˥ ];

cf. nya 1 [ ˥ ].

nyuʋ̃u [ ˩ ˥ ]

(1) to shine (of the sun);

ovɛ̃ nyuʋ̃u [ ˩ ˩ ˩ \ ] the sun shone.

(2) to become glazed, of eyes in death, or in a faint;

followed by ɽua which is also shortened to ua, oa;

ɔnyuʋ̃-ãɽo-a ʋ-ɔɽawu [ ˩ ˩ ˥ ˩ ˩ ˩ ˥ ˥ ] “he changed his eye” when he was about to die.

o [ ˦ ]

(or [ ˧ ], according to the preceding tone) an emphatic particle, added e.g. to greetings;

koyɔ o [ ˥ ˦ ˧ ] hullo!

(as reply, or used when at a distance from the addressed).

oba [ ˩ ˥ ]

a pattern similar to a chain;

oba n-uɽi [ ˩ ˩ ˥ ˩ ] “two hundred oba”: two chains interwoven.

obele [ ˥ ˩ ˩ ]

paddle.

obɛko [ ˥ ˥ (4-1) ]

side of abdomen;

cf. ɛko [ ˩ \ ].

obɛlɛ [ ˥ ˩ ˩ ]

track cut through the bush with a matchet, not cleaned;

mostly a casual track not destined to be used as a path.

Once a track is cleared, it is an odɛ [ ˩ ˥ ].

obi [ ˥ ˩ ]

poison.

obiɛʋ̃ɛ [ ˥ ˩ ˥ ]

a snake;

striped and shining like velvet, very beautiful;

harmless;

v. ɛnyɛ [ ˩ ˥ ].

obiɽiki [ ˩ ˩ ˩ ˥ ]

throwing-net (for fish);

cf. Jekri obiriki [ ˩ ˩ ˩ ˥ ].

obobo 1 [ ˥ ˩ ˥ ]

a timber tree, two kinds: the white Obobo: obobo nɔfua [ ˥ ˩ ˩ ˥ ˦ ]: Guarea Kennedyi;

and the black: obobo nexwi [ ˥ ˩ ˩ ˥ ˦ ] G. thompsonii.

obobo 2 [ ˥ ˩ ˥ ]

a food: cooked yam, mashed with oil.

obobo [ ˥ / ˩ ]

flower.

obodo [ ˩ ˩ ˩ ]

turning rapidly round in dancing, pirouette;

v. gbe 1 [ ˥ ].

obɔ [ ˩ ˥ ]

(1) arm, hand.

(2) side;

ob-erha [ ˩ ˥ ˥ ] “father-hand”: right-hand side;

ob-erh-ɔʋ̃a [ ˩ ˥ \ ˩ ] a man’s right-hand side, v. odɛ [ ˩ ˥ ];

ob-iye [ ˩ ˥ ˥ ] “mother-hand”: left-hand side;

hence also: ob-ɔkpa [ ˩ ˥ ˥ ] one way.

(3) from (with eʋ- 1), e.g. ɔd-ɔe ʋ-obɔ ʋ̃ɛ [ ˩ \ ˩ ˩ ˥ ] “he bought it in my hand”: from me.

(4) handle, in ob-ikɛkɛ [ ˩ ˥ ˩ ˥ ] handle of a bicycle.

(5) “the hand” as a force that is worshipped;

v. ikɛga [ ˩ \ ˩ ];

(6) title of a chief who represents the Ɔba’s Obɔ (in the sense described under 5);

one of the “body-titles” (egi-egbe [ ˩ ˥ ˥ ˦ ]);

cf. abɔ [ ˩ ˥ ].

obɔkɛʋ̃ɛ [ ˩ ˩ \ ˩ ]

quickness;

alertness;

obɔkɛʋ̃-ɔ̃ɽ̃ɛ̃ ʋ-eʋ̃i n-aɽu yɛ ʋ̃ɛ nɛ gbe [ ˩ ˩ ˥ ˩ ˩ ˩ ˩ ˩ ˥ / ˦ (3-1) ˥ ] “his quickness in doing things pleases me much in him (nɛ [ \ ])”;

cf. obɔ [ ˩ ˥ ], kɛe 2 [ / ].

obwɛ [ ˥ ˥ ]

clay from river bank, used by potters, and by blacksmiths to build funnels for their bellows.

odã [ ˥ ˥ ];

v. gbe 1 [ ˥ ] odã [ ˥ ˥ ], and idãw-ɛsĩ [ ˥ ˥ ˦ ˦ ].

The original meaning seems to be “heel”.

odede [ ˥ ˩ ˩ ]

senior;

grand-, in names of relationship, v. iye [ ˥ ˥ ] and erha [ ˥ ˥ ];

oded-ɛɽ̃iʋ̃i [ ˥ ˥ ˩ ˥ ˩ ] senior of the Ɔvia [ ˩ ˥ ]-society;

v. ekeze [ ˩ ˩ ˥ ], iye [ ˥ ˥ ].

odɛ [ ˩ ˥ ]

(1) general term for way, road.

(2) a cleared bushpath;

od-abɔtɔ [ ˩ \ ˩ ˩ ] a short-cut not known to the public;

od-ɔfiãmu [ ˩ \ ˩ ˥ ] short way (general term);

cf. fiã [ ˥ ], mu [ ˥ ];

v. okuo [ ˩ \ ];

od-oɽe [ ˩ ˥ ˥ ] entrance to the compound (from the street);

v. obɛlɛ [ ˥ ˩ ˩ ], ukpo [ ˥ ˩ ], fiã [ ˥ ].

(3) manner of doing something;

odɛ n-iɽ̃ã ɽu‿ɛe la ɔna xĩ [ ˩ ˩ ˥ ˩ ˩ / ˥ ˩ ˩ ˥ ] “the way they do it (pass) is this”: that is how they do it.

(4) (with following genitives denoting locality), expands the area referred to by the following genitive, making the precise significance into something more vague.

od-aɽo [ ˩ \ ˩ ] in front, ahead;

in front of.

od-iyeke [ ˩ \ ˩ ˩ ] at the back;

behind;

od-iyek-owa [ ˩ ˥ ˦ ˩ ˥ ] behind the house.

od-ob-erha [ ˩ ˥ ˦ ˦ ] the right side;

la ɣ-od-ob-erha‿a (ɣe [ / ]) [ ˩ ˩ ˥ ˦ ˩ ˥ ] go to the right (“way of hand of your father”).

od-uxuʋ̃u [ ˩ ˥ ˩ ˩ ] upwards;

above;

od-uxuʋ̃-ɛ̃ɽ̃ɛ̃ [ ˩ ˥ ˩ / ˩ ] above it.

od-ɔwaɽa [ ˩ \ ˩ ˩ ] straight on, used metaphorically in od-ɔwaɽa eɽ-ɔguã‿ɛ̃ʋ̃-ɔ̃ɽ̃ɛ̃ la [ ˩ \ ˩ ˩ ˩ ˥ ˩ ˩ ˩ / ˥ ] “straight on it is (that) he is talking his word pass”: he is talking in simple, plain words.

Expressions of a more specified meaning: od-uw-owa [ ˩ ˥ ˥ ˦ ] (uwu [ ˥ ˥ ]) inner apartments of a house where guests do not usually enter, i.e. the last ikũ [ ˩ \ ] and its uɣuɣa [ ˥ \ ˩ ] and ɔgwa [ ˩ ˥ ].

od-ɛriɛ [ ˩ ˥ ˦ ] women’s apartment in a house, harem (ɛriɛ [ ˩ ˥ ] alone usually means “Ɔba’s harem”).

odĩ 1 [ ˥ ˥ ]

(1) wall round compound in houses of the old type, (new houses opening directly on the street).

(2) room between compound wall and buildings.

(3) neighbourhood, district: cf. Yor. odĩ [ ˧ ˧ ].

odĩ 2 [ ˥ ˥ ]

a deep spot in a river.

odĩ [ ˩ ˥ ]

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

of Yor. origin?

odĩ [ ˥ ˩ ]

deaf and dumb person;

cf. Yor. odĩ [ ˥ ˥ ].

odibo [ ˩ ˩ ˩ ]

favourite servant who knows all the secrets of his master.

odigba [ ˩ ˩ ˩ ]

(1) broad coral collar worn by the Ɔba and some chiefs;

often seen in brass-work;

e.g. L.R. p. 23.

(2) appellative for a pig’s neck.

odiɣi [ ˩ ˩ ˩ ]

(1) natural pond or lake as caused by a river (e.g. at Ɔbajere, Iyanɔmɔ, Udo and Aɽinya [ ˥ ˥ ˥ ]);

v. ɔɣɔdɔ [ ˩ ˩ ˩ ].

(2) an ihɛ̃ [ ˩ \ ] near Udo [ ˩ ˥ ].

odĩɔʋ̃a [ ˩ ˩ ˩ ]

sacrificial killer (beheading at human sacrifices in the old days);

cf. ɔʋ̃a [ ˩ \ ].

odo [ ˥ ˥ ]

(wooden) mortar;

cf. Yor. odo [ ˧ ˥ ].

odo 1 [ ˥ ˩ ]

(1) mangrove, Afzelia bipindensis;

also called odo n-inia [ ˥ ˩ ˥ ˥ ] “the root mangrove”, from its many long roots;

odo n-ɔwɛe [ ˥ ˩ \ ˩ ] “the male mangrove” is Rhizophora racemosa, with stronger wood.

(2) sort of potash (stronger than ikaũ [ ˩ ˥ ]);

obtained from the wood of the mangrove by cooking it and leaving the water to evaporate on the fire;

used to thicken soups (owo [ ˩ ˥ ]), and also in the preparation of medicines.

odo 2 [ ˥ ˩ ]

a disease: probably ascites.

ododo [ ˥ ˩ ˥ ]

scarlet-cloth;

cf. Yor. ododo [ ˩ ˩ / ].

Ododua [ ˥ / \ ]

name of a masquerade held during agwɛ‿ɔɣɛnɛ [ ˩ ˥ ˥ ˩ ˥ ];

the masquerade is also called ɛɽiʋ̃i‿ododua [ ˩ ˥ ˥ ˥ / \ ];

cf. Yor. Odudua [ ˧ / ˥ ˩ ] and Bini Oɣodua [ ˥ ˩ \ ].

odɔ [ ˩ \ ]

there (further away than eʋa [ ˩ \ ], and less distinct);

iɽ̃ã r-odɔ [ ˥ ˩ ˥ (4-1) ] they are there;

deɣ-odɔ hia ma [ ˥ ˩ ˥ ˦ / ] is everything all right there?

(lit. “all the there”).

odɔ̃ɣɔ̃ [ ˩ ˩ ˩ ]

(1) froth coming out of children’s or sick people’s mouths.

(2) caul.

odudu [ ˥ ˩ ˥ ]

a children’s disease: spasms;

odudu was stated to be a witches’ name because they are as merciless as the disease.

oduma [ ˩ ˩ ˥ ]

hyena (probably);

not native to Benin, but occasionally shown round by northern (Nupe) people.

Said to knock a man down with its fist (!), and to restore him to life by a second blow.

ofɛ̃ [ ˩ ˥ ]

rat;

mouse;

cf. Yor. ɔfɔ̃ [ ˩ / ].

ofi [ ˩ ˥ ]

yaws.

ofigbɔ̃ [ ˥ ˥ ˩ ]

palm-oil;

ofigbɔ̃-ɽ-ima dɛ [ ˥ ˥ ˩ ˥ ˩ ˥ ] it is palm-oil we are buying.

ogi- [ ˥ ˩ ]

prefix used in the formation of ordinal numerals, with the exception of okao [ ˩ ˩ ] “first”, e.g. ogieva [ ˥ ˩ ˩ ] (a) second;

(b) companion;

playmate;

colleague;

somebody living at the same house (as a term of address, oko [ ˩ ˥ ] is used);

ogieha [ ˥ ˩ ˩ ] third;

ogigbe [ ˥ ˩ ˩ ] tenth, also ukpogieva [ ˩ ˥ ˩ ˩ ] etc.

ogi [ ˩ ˩ ]

a creeper, Citrullus vulgaris;

its fruit;

it produces seeds which are used as ingredients of eʋ-ariɛ [ ˩ ˩ ˥ ] “native butter”.

Ogiaʋ̃ɛ [ ˩ ˩ ˥ ]

(1) a chief who probably is the descendant of a dynasty ruling in Benin before the present one.

(2) a sib;

its senior is the chief bearing the same title;

its centre is in Benin City on the left side of Sakpoba Road;

the sib is said to be big and scattered everwhere;

its greeting is la‿ɛrɛe [ ˥ ˩ \ ];

v. ɛgbɛe [ ˩ \ ], Ubi [ ˥ ˥ ].

Ogida [ ˩ ˥ ˩ ]

(1) name of a village situated on the Siluko Road.

(2) help in childbirth;

often given by inhabitants of the above-mentioned village, though nowadays it is no longer their special task.

ogidigbo [ ˩ ˩ ˩ ˥ ]

a drum (similar to oxa [ ˩ ˩ ]);

cf. Yor. ogidigbo [ ˩ ˩ ˧ ˥ ].

ogie [ ˩ ˩ ]

(1) a ruling chief, or, hereditary village-head;

in some praise-names the word also applies to the Ɔba, e.g. in ogie n-ɔny-agbɔ̃ nya‿ɛɽ̃iʋ̃i [ ˩ ˩ ˥ / ˩ ˩ ˩ ˥ ˩ ] “the rule who possesses world and (possesses) world of the dead”;

ogie n-ɔgbɔʋ̃a ɛdɛ n-uwu‿ix-ɔ̃ʋ̃a (xɔ̃ [ / ]) [ ˩ ˩ ˩ ˩ ˩ ˩ ˩ ˩ ˥ ˥ / ˩ ] “the ruler who kills a man on the day when he is not in need of death”.

The following expressions containing ogie have a special meaning: ogie‿iʋi-otɔ [ ˩ ˩ ˥ ˩ ˥ ˩ ] “a ruler cannot sleep on the ground”: a platform for sleeping, made of sticks and planks;

also, a European bed;

v. akpɛkpɛ [ ˥ ˥ ˥ ];

ogie n-ɛʋ̃ɔ‿ũɽoɣo [ ˩ ˩ ˥ ˩ ˥ ˩ ˩ ] “a ruler who has no servants”: act of making an ihoi [ ˩ ˩ ] in the game called isɛ n-ata [ ˥ ˩ ˩ ˥ ].

(2) senior, headman;

ogi-ewaisɛ [ ˩ ˥ ˥ ˩ ˩ ] senior of the ewaisɛ [ ˩ ˩ ˩ ] who attend to the Ɔba’s Osũ [ ˩ ˥ ];

he represents the Ɔba at that shrine and acts for him.

(3) main;

chief;

principal, of animals, plants, objects;

ogi-avã [ ˩ ˥ ˩ ˩ ] midday;

ogi-ɛkpɔɣɔe [ ˩ ˥ ˥ ˩ \ ] a tree bigger than ɛkpɔɣɔe [ ˩ ˩ \ ];

perhaps identical with uʋi n-Esã [ ˩ ˩ ˥ ˩ ];

og-ihuʋ̃u [ ˩ ˥ ˦ ˩ ] a bigger variety of millipede, with a red head;

og-ixiʋ̃i [ ˩ ˥ ˥ ˩ ] a tree, Kigelia africana;

ogi-ovu [ ˩ ˥ ˩ ˩ ] a tree, Antiaris africana;

the bark is used in making a kind of leather bag (ɛkpoki [ ˥ ˥ ˩ ]);

ogi-uro [ ˩ ˥ ˩ ˩ ] goal;

mainly on the board of the game called isɛ [ ˥ ˩ ], but also in general use.

The following examples do not show tones indicating a genitive relationship as the preceding ones did: ogiasɔ̃ [ ˩ ˩ ˩ ] midnight;

ogioha [ ˩ ˩ ˩ ] “king of the bush”: a name for the leopard;

ogiukpo [ ˩ ˩ ˩ ] dais (of mud) at the Ɛguae (for the Ɔba) as well as at the Ezɔmɔ’s [ ˥ ˥ ˥ ] house, at those of some big chiefs, and at the shrines of gods;

ogiuzo [ ˩ ˩ ˩ ] an antelope, a little bigger than uzo [ ˥ ˩ ];

its skin is similar to that of ɛrhuɛ [ ˩ ˥ ];

cf. egie [ ˩ ˩ ], igie [ ˩ ˩ ], ugie [ ˩ ˩ ].

Ogi-efa [ ˩ ˥ ˩ ˩ ]

(1) title of a chief.

(2) a sib headed by the chief Ogi-efa [ ˩ ˥ ˩ ˩ ];

the real name of this sib is probably Iso [ ˩ ˩ ].

Its centre is at Benin City, to the left of Ikpoba Road.

The greeting in the morning is la‿ɛso [ ˥ ˩ ˩ ];

cf. ogie [ ˩ ˩ ];

v. ɛgbɛe [ ˩ \ ].

ogiɛ [ ˩ ˥ ]

laughter;

ogiɛ rhie ʋ̃ɛ [ ˩ ˥ ˩ ˥ ] “laughter takes me”: I must laugh;

cf. giɛ [ ˥ ].

ogigbã [ ˩ \ ˩ ]

“wild yam” in bush, is not eaten;

v. ema 2 [ ˩ ˩ ].

ogiɔgiɔ [ ˩ ˩ ˩ ]

goodheartedness.

ogiɔʋ̃ibi [ ˥ ˥ ˩ ˥ ]

charcoal, used by blacksmiths;

mixed with the leaf of ogbigbo [ ˩ ˩ ˥ ] applied to walls of houses (v. usie [ ˩ ˥ ]);

cf. giɛ̃ [ / ], ibi [ ˩ ˥ ].

Ogi-uwu [ ˩ ˥ ˥ ˦ ]

“king of Death”: the personified Death;

he causes thunder as well.

ogo [ ˩ ˩ ]

overgrown clearing in the forest indicating site of an old farm;

og-ugbo [ ˩ ˥ ˥ ] is used with following ukpo [ ˩ ˥ ], e.g. in og-ugbo n-ukpo [ ˩ ˥ ˩ \ ˩ ] farm of last year;

og-ugbo n-ɛkpia [ ˩ ˥ ˩ ˥ ˦ ‿ / ] farm of last year but one (ogo alone is used as well).

ogolo [ ˩ ˩ ˩ ]

mantis;

it is said to bring forth “snakes”, i.e. small longish worms that come out of the body of a killed mantis;

therefore it is called ogolo n-ɔbi-ɛnyɛ [ ˩ ˩ ˩ ˩ ˩ ˩ ˥ ] “mantis that bears snakes”.

ogoɽo [ ˩ ˩ ˥ ]

male of a-, or ɔsɛlɛ [ ˥ ˩ ˥ ];

v. adekɛ̃ [ ˩ ˩ ˥ ].

ogɔlɔ [ ˩ ˩ ˩ ]

long monkey-tail;

ogɔl-emɛ [ ˩ ˥ ˩ \ ] tail of monkey (more used than the single ogɔlɔ).

ogũ 1 [ ˩ ˥ ] (pl. i-)

(1) blacksmith, also: ogũ ematɔ̃ [ ˩ ˥ ˥ ˦ ˧ ];

but ogũ‿ɛ̃ɽ̃ɔʋ̃ɔ [ ˩ ˥ ˥ ˩ ˩ ] is brass-smith.

(According to more recent information from A., only the i- prefix is used in both these expressions.) Both blacksmiths and brass-smiths are “gangs” of the Ɔba;

the brass-smiths form a separate sib (v. Igũ‿ɛ̃ɽ̃ɔʋ̃ɔ [ ˩ ˥ ˥ ˩ ˩ ]).

(2) the planet Mars.

(3) ogũ n-amɛ [ ˩ ˩ \ ˩ ] a sea-animal (whale, shark?);

breaks canoes with its back, therefore called n-ɔva‿okɔ [ ˩ ˩ ˩ ˥ ] “that breaks canoes”;

cf. Ogũ 2 [ ˩ ˥ ].

Ogũ 2 [ ˩ ˥ ]

the god of iron, smiths, hunters, and warriors;

one of the highest gods in rank;

all the iron is under Ogũ.

His sanctum in the house (every compound has an Ogũ) is composed of pieces of iron, but when a sacrifice is made all iron implements must be taken to the Ogũ.

If one does not sacrifice to it one may wound oneself with a knife or any other iron tool.

A reason for a sacrifice may be the too frequent menstruation of a woman.

The sacrifices consist mainly of dogs, tortoises, and snails, and oil must be used in them;

cf. ogũ 1 [ ˩ ˥ ] and Yor. Ogũ [ ˩ / ];

v. ɛfae [ ˩ \ ].

oguã [ ˥ \ ]

(1) a house at the Ɛguae [ ˩ ˩ ] in which agwɛ [ ˩ ˩ ] is held.

(2) occurs in ɔɽuɛriɛ n-oguã [ ˩ ˩ ˩ ˥ \ ] eunuch in attendance in the royal harem;

it seems that these eunuchs are victims of accidents during circumcision “due to their having been bewitched.”

oguãɣo [ ˥ ˥ ˥ ]

a timber tree, Khaya ivorensis, “Ogwango”.

ogue [ ˩ \ ]

poverty (cannot be used with the verb gbe [ ˥ ]);

v. oʋi [ ˩ ˥ ].

oguzuma [ ˩ ˥ ˥ ˩ ]

a brown antelope.

ogwa [ ˥ ˥ ]

fish-basket (trap).

ogwɛga [ ˩ \ ˩ ]

(1) a tree, Detarium senegalense, also called erh-õgwɛga [ ˩ ˥ (4-1) ˩ ];

the seed is broken in two parts and put on strings (four halves on each string) as an instrument for divining.

There is another tree bearing the name ogwɛg-odĩ [ ˩ ˥ ˦ ˩ ], “the deaf ogwɛga”, Klainedoxa gabonensis;

its fruit is used as a substitute for the ogwɛga [ ˩ \ ˩ ] proper, though it is not believed to be as useful for the oracle.

Another substitute is the fruit of the axwɛxwɛ [ ˥ ˩ ˥ ] tree.

(2) the method of divination (v. also ominigbɔ̃ [ ˩ ˩ ˩ ˩ ]) in which the seeds of the above-mentioned tree are used.

The instrument of divination consists of four strings each of which contains four halves of the seed.

At one end of each string a small bell (ɛɽoɽo [ ˥ ˥ ˥ ]) and some cowries are fastened.

The diviner (ɔb-ogwɛga [ ˩ ˥ (4-1) ˩ ]) seizes one end of each string and throws them with the intention of turning them upside down.

The subsequent arrangement of seeds is then analysed (v. eria [ ˩ ˥ ]) according to a certain code (itie [ ˩ ˥ ]), the criterion being the “open” or “covered” position of the seed-halves.

The analysis is said to proceed at first from the right side to the left, and, after that, in the opposite direction, but as if the arrangement were looked at from the other end of the strings.

The different positions have names, e.g. odĩ [ ˩ ˥ ] is a string with the two outer seed-halves showing their inside, and the two inner halves showing their cover.

(Under the headings dealing with these positions, o. will mean “open”, and c. “covered”, as reckoned from the top of the string.) The names of the positions are: odĩ [ ˩ ˥ ], oɣoi [ ˩ ˩ ], oɽuhu [ ˩ ˥ ˩ ], ɔɣae [ ˩ ˥ ], ogbi [ ˥ ˩ ], ako [ ˩ ˥ ], ose [ ˩ ˥ ], ohũ [ ˩ ˥ ], ɛrhoxwa [ ˩ ˥ ˩ ], ɛka [ ˩ ˥ ], ɔkã [ ˩ ˩ ], ɔʋa [ ˩ ˩ ], etuɽɛ [ ˩ ˥ ˥ ], ete [ ˩ ˩ ], ɔha [ ˩ ˥ ] and eɣitã [ ˩ ˥ ˥ ].

As the relations of two strings to one another are always considered, these names are usually combined, e.g. ɔh-ɔɣae [ ˩ ˥ ˥ ] (ɔha ＋ ɔɣae).

If both positions are the same, their name is followed by n-abe [ \ ˩ ] “combined”, e.g. ɔkã n-abe [ ˩ ˩ \ ˩ ].

The “code” of this divination gives a fixed sentence for each of these combinations, and the task of the diviner is to explain to his client the meaning of the sentences appropriate to the arrangements of seeds.

As these represent certain typical situations in life, their corresponding names in the code are often used as idiomatic ( “deep”) expressions for these typical situations, v. eh-ɔɣae [ ˩ ˥ ˥ ] and ɔkã n-abe [ ˩ ˩ \ ˩ ].

The actual throwing of ogwɛga [ ˩ \ ˩ ] is done in the following way: “alligator-pepper” (ɛhĩ-ɛ̃do [ ˩ ˥ ˥ ˦ ]) is chewed and spat on the instrument, then the client holds uk-iha [ ˥ \ ˩ ], “the messenger of the oracle”, also called uta [ ˥ ˩ ], in front of his mouth and asks the master of the oracle (ɔka [ ˩ ˥ ]) his question.

The ɔbo then touches all the sixteen seed-halves, saying: w-ɔɽ̃-ɛ̃ʋ̃ɛ n-ɔxaɽe (wɛ [ ˩ ]) [ / / ˩ ˥ / ˩ ] “do you know the word he has said?”, puts uk-iha [ ˥ \ ˩ ] between the strings and throws them so that the ɛɽoɽo [ ˥ ˥ ˥ ] and the cowries fall at his side.

ogwi [ ˥ ˥ ]

mango tree and fruit, Irvingia gabonensis;

another sort is ogwi ebo [ ˥ ˥ ˥ ˦ ].

ogwo [ ˥ ˩ ]

riot, fighting between people of the same town, or the same family;

also igbĩn-ogwo [ ˩ ˥ ˥ ˩ ].

ogba 1 [ ˥ ˩ ]

(1) fence.

(2) fenced space, e.g. garden, yard;

ogb-oɽe [ ˥ ˥ ˥ ] “fence of outside”: (a) front part of odĩ [ ˥ ˥ ], the compound wall;

(b) front part of the compound yard;

ogb-oleɣã [ ˥ ˥ ˥ ˩ ] prison-yard, prison;

cf. Yor. ɔgba [ ˧ ˩ ].

ogba 2 [ ˥ ˩ ]

digging-stick for digging yams;

pointed at one end, made of the heavy uxu wood;

also called ogba n-aya kp-ĩnya [ ˥ ˩ ˩ ˥ ˩ ˥ ] “stick that is taken to dig yams”;

v. asɛgiɛ [ ˥ ˥ ˥ ], ubi [ ˩ ˥ ].

Ogbe [ ˥ ˩ ]

the quarter of Benin City in which the Ɛguae [ ˩ ˩ ] is situated;

it is there that the Eɣaɛʋo N-ogbe [ ˩ ˩ ˩ ˥ ˩ ] are living.

ogbe [ ˥ \ ]

next year;

isɛ l-ogbe [ ˩ ˥ ˦ (4-1) ] a salutation addressed to the giver of a present at ehɔ [ ˩ ˥ ]-time (cf. isɛ [ ˩ ˥ ], la [ ˥ ]);

reply by the giver: ogbe magba rɔ [ ˥ \ ˩ ˥ (5-4) ] “(in the) new year we (shall) live together!”

Ogbelaka [ ˥ ˩ ˥ ˩ ]

a band of people serving the Ɔba on several occasions: they dance at the coronation-day, beat the drum enwini [ ˥ ˩ ˥ ] at ugies [ ˩ ˩ ], and perform ikiewua [ ˩ ˩ ˩ ];

they have a special quarter at Benin City.

Ogbesɔ̃ [ ˥ ˥ / ]

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

ogbɛ [ ˩ ˩ ]

house in which a big chief in Benin is buried;

every chief living at the Ogbe [ ˥ ˩ ] quarter must have such a house in oɽe n-ɔxwa [ ˥ ˩ ˥ ˩ ] lit. “the big town”, i.e. the other part of the town, as only the Ɔba is buried at Ogbe [ ˥ ˩ ].

ogbi [ ˥ ˩ ]

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

cf. Yor. ogbe [ ˧ ˩ ].

ogbigbi [ ˩ / ˩ ]

rapid current of river, brook;

ɛzɛ na lɛ‿ogbigbi [ ˩ / ˩ ˩ ˩ / ˩ ] this river (or brook) flows rapidly;

idiom.: ogbigbi ɛzɛ lɛ [ ˩ / ˩ ˩ ˩ / ] “rushing flows the river”: things are coming in plentifully;

cf. gbigbi [ ˩ ˥ ].

ogbodu [ ˩ ˩ ˥ ]

a small but noisy bird, the pin-tailed Whydah.

ogboi [ ˩ ˩ ]

(1) an ignorant man;

ogboi nɔ ʋ-en-ɛzɔ [ ˩ ˩ ˩ ˩ ˥ ˥ ] he is ignorant in the lawsuit.

(2) somebody who is uninitiated into the mysteries of a cult.

oɣaba [ ˩ ˩ ˩ ]

a tree, Macrolabium macrophyllum;

the wood is used as firewood, the bark (or the juice) as a “medicine” to throw intended evil back on the originator.

oɣae [ ˩ \ ]

(1) share, (2) in a specialized sense: share of anything divided given to the divider as payment for his work;

oɣae d-ɔʋ̃ad-ɔɣɔ‿ɔna xĩ [ ˩ \ ˥ ˩ ˥ ˥ ˩ ˩ ˥ ] this is everyone’s share;

cf. ɣae [ / ].

Oɣeɣe 1 [ ˥ / ˩ ]

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

oɣeɣe 2 [ ˥ / ˩ ]

(1) fruit of the oxixã [ ˥ ˥ ˩ ] tree, Spondias monbin (?).

(2) the tree itself.

oɣɛɛ [ ˩ ˩ ]

prostitution;

cf. ɣɛ [ / ].

oɣɛɛ̃ [ ˩ ˩ ]

flock (of pigs, sheep).

oɣiã [ ˥ ˩ ]

(1) enemy.

(2) euphemism for “myself” “you”, or “he”, when saying unpleasant things.

oɣiã ʋ̃ɛ [ ˥ ˩ ˥ ]: iw-oɣiã ʋ̃ɛ tede [ ˩ ˥ ˩ ˥ ˦ ˧ ] “I say (that) my enemy (I) nearly fell”.

oɣi-ã [ ˥ ˩ / ]: oɣi-ã‿ima [ ˥ ˩ / ˥ / ‿ ˩ ] you are not good (when speaking to a man of equal rank; uma [ / / ‿ ˩ ] would be impolite);

ihɔ̃-ɣ-aw-amu‿oɣi-ã n-odɛ [ ˩ ˥ ˩ ˥ ˦ ˦ ˩ ˩ \ ˩ ] I heard it said that you were arrested yesterday;

v. oya [ ˩ ˩ ], ɛrɛe [ ˩ \ ].

oɣo [ ˩ \ ]

ram.

oɣodã [ ˩ ˩ ˩ ]

ingratitude.

oɣodĩ [ ˩ / ˥ ]

a “holding-up” charm consisting of the real charm pressed down under an abã [ ˥ ˩ ];

it is used to hold up law-suits, to make people fall asleep when the owner of the charm is about to commit a theft, to render motor-cars immovable (said to be practised by Yoruba drivers with an agadagodo [ ˩ ˥ ˥ ˧ ˧ ], the Yoruba equivalent of oɣodĩ).

Oɣodua [ ˥ ˩ \ ]

a praise-name of Osa;

used as translation of the Christian “Almighty” (Akugbe) Of Yoruba origin?

cf. Ododua [ ˥ / \ ].

oɣoɣo [ ˩ ˩ ˩ ]

yam-beetle;

v. ekpakaɽa [ ˩ ˥ ˥ ˥ ].

oɣohɛ̃ [ ˥ ˥ ˩ ]

a tree, Musanga smithii.

oɣohɔ̃ [ ˥ ˩ ˥ ]

the Vulturine Fish-Eagle;

its white feathers are used in ceremonial dress.

oɣoi [ ˩ ˩ ]

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

of Yor. origin?

oɣoɽoko [ ˥ ˥ ˥ ˦ ]

hopping on one foot as practised by boys when playing;

used also in a masquerade (Ɔvia [ ˩ ˥ ]) dance.

oɣoye [ ˥ ˩ ˩ ]

a crooked tree put in front of gods’ shrines;

is considered to be a porter (cripple, uke [ ˩ ˩ ]) to the shrine;

it is called oɣoye n-ɛgua-ɛbɔ [ ˥ ˩ ˩ ˥ ˦ ˩ ˩ ], “crippled wood of the god’s ɛguae [ ˩ ˩ ]”.

Since it has the power to obstruct prayers it is given a slice of kola before a prayer, and a share of a sacrifice.

The F.D. list classes it as a separate species: Parinarium glabrum, but this may refer to one particular oɣoye only, it being taken to be the Bini name for a tree species.

oɣuʋ̃u [ ˩ ˩ ˩ ]

prisoner of war.

oha [ ˩ ˥ ]

bush;

oh-igɛdu [ ˩ ˥ ˥ ˥ ] timber concession;

oh-ɔka [ ˩ ˥ ˩ ] maize field.

ohã [ ˩ ˥ ]

fear;

ohã-ɽ̃ɛ̃ mu ʋ̃ɛ [ ˩ / ˩ ˩ ˥ ] “his fear is gripping me”: I am afraid of him;

ɔʋ̃a n-ohã mũ nɔ [ ˩ ˩ ˩ ˩ ˥ ˦ ] “a man whom fear has gripped he is”: he is a coward.

oha [ ˥ ˩ ]

a very intoxicating drink obtained from the oyo [ ˥ ˥ ] raffia.

ohãgbã [ ˩ ˩ ˩ ]

native doctor’s pupil (serving and learning at the same time);

v. ɔbo [ ˩ ˥ ].

ohaha [ ˥ ˦ ˩ ]

a tree, Macaranga barteri;

used for firewood only.

ohaʋ̃ɛ [ ˩ ˩ ˩ ]

hunger, also ohaʋ̃-unu [ ˩ ˥ ˩ ˥ ];

ohaʋ̃ɛ gbe ʋ̃ɛ [ ˩ ˩ ˩ ˩ ˥ ] “hunger is killing me”: I am hungry;

ɔy-ohaʋ̃ɛ gbe ʋ̃ɛ [ ˩ ˥ ˩ ˩ ˩ ˥ ] “it took hunger killed me”: it made me hungry.

ohɛ̃ [ ˩ \ ]

(1) priest (who worships for a community);

oh-ɔ̃sa [ ˩ \ ˩ ] priest of Osa;

oh-ɔ̃kpo [ ˩ ˥ ˦ ] priest of the year (at Ɔza [ ˥ ˩ ]), who tells the Ɔba in which year the death-rate wlll be normal, and in which especially high.

(2) Christian minister, also ohɛ̃-gbagbɔ [ ˩ ˥ ˩ ˥ ], oh-ĩyayi [ ˩ ˥ ˦ ˧ ].

ohiã [ ˩ ˥ ]

leather.

ohia 1 [ ˥ ˩ ]

a tree, Celtis;

two kinds: C. soyauxii and C. zenkeri;

felled by the Binis during harmattan-time by setting fire to its base (erh-ẽrhɛ̃ [ ˩ \ ˩ ]).

ohia 2 [ ˥ ˩ ]

pod;

ohi-ɛʋɛe [ ˥ ˥ ˥ (4-1) ] kola pod;

ohi-ekoko [ ˥ ˥ ˥ ˩ \ ] cocoa pod.

ohĩdĩ [ ˩ ˩ ˩ ]

rope used for climbing palm trees;

cf. hĩ [ / ], udĩ [ ˩ ˥ ].

ohie [ ˩ ˥ ]

intermediate season, i.e. (1) small dry season, and (2) cooler interval in dry season.

ohiɛ̃ [ ˩ ˥ ]

decision in a lawsuit;

v. bu [ / ].

ohio [ ˩ ˥ ]

hole, occurs only with gbe [ ˥ ], and in ohi-amɛ [ ˩ ˥ ˩ ˩ ] rain-filled hole in tree;

birds bathe, and small animals drink water there, and can be caught;

cf. amɛ [ ˩ ˩ ].

ohioɽo [ ˥ (4-1) ˩ ]

solitary, used with the verb mu [ ˥ ] only, e.g. of a derelict house;

v. iʋie [ ˩ ˩ ].

ohiɔʋ̃ɛ [ ˥ (4-1) ˩ ]

a tree, Dialium guineense;

used as firewood only.

Ohiʋ̃i [ ˩ ˩ ˩ ]

Niger;

idiom.: ya xwi ɛɽ-ohiʋ̃i (ya long) [ ˩ ˩ ˩ ˥ ˩ ˩ ] “take lock its Niger (i.e. big flood)”: finish the long argument at that, or, with this decision;

cf. Ibo osimiri [ ˩ ˩ ˩ ˩ ].

ohoɣa [ ˥ ˩ ˥ ]

empty;

ihu‿ɔg-ohoɣa ʋ-azɛkpɛe (ho [ / ]) [ ˩ ˩ ˩ ˥ ˩ ˩ / ˩ / ] I want an empty bottle afterwards.

ohoɣe [ ˩ \ ˩ ]

lie;

ohoɣe‿ita [ ˩ \ ˩ ˩ ˥ ] what I am telling (you) is a lie;

cf. ohoɣoi [ ˩ \ ˩ ], ohoɣa [ ˥ ˩ ˥ ].

ohoɣo 1 [ ˩ ˩ ˩ ]

a dance performed at second burials and at ehɔ [ ˩ ˥ ]: it is danced in a revolving circle, the dancers wear only an ebuluku [ ˩ ˩ \ ˩ ] and have bells in their hands.

ohoɣo 2 [ ˩ ˩ ˩ ]

dew on the grass.

ohoɣoi [ ˩ \ ˩ ]

lie;

cf. ohoɣe [ ˩ \ ˩ ].

ohoho [ ˩ ˥ ˩ ]

whole;

intact.

Ohoʋe [ ˩ ˩ ˩ ]

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

ohɔ [ ˥ ˩ ]

name of a tree (Entandrophragma?);

v. igɛdu [ ˥ ˥ ˥ ].

ohũ 1 [ ˩ ˥ ]

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

of Yor. origin?

ohũ 2 [ ˩ ˥ ]

a tree, Xylopia (?);

very straight and smooth;

wood used in roofing, as rafters and poles.

Ohu-ɔba [ ˥ ˩ ˥ ˥ ]

leader of the “gang” ewua [ ˥ \ ], the people who wake the Ɔba.

ohu [ ˩ ˩ ]

anger;

ohu mu ʋ̃ɛ [ ˩ ˩ ˩ ˥ ] “anger is catching me”: I am getting angry.

ohuã [ ˥ ˥ ]

sheep.

ohuɛ̃ [ ˥ ˥ ]

cough;

ohuɛ̃ si ʋ̃ɛ [ ˥ ˥ ˩ ˥ ] “cough is drawing me”: I must cough;

wamu‿ohuɛ̃ hĩ‿ɛ̃ɽ-ɛko re, n-ɔɣɛya‿e ta re [ ˩ ˥ ˥ ˥ ˩ ˩ ˩ \ ˥ ˦ ˦ ˧ ˩ ˥ ˩ ] “you (pl.) take the cough out of his belly so that he may not take it to repeat it”;

this is said when a man has died from a disease of which coughing was a symptom;

he is then operated on, and a “bag containing a white milky substance” is removed from his body (from near the liver) lest he may suffer from a “cough” during his next reincarnation;

v. eve [ ˩ ˩ ], tɔlɔ [ ˩ ˥ ].

ohuɛ [ ˩ ˥ ]

(1) hunter.

(2) a sort of wasp which builds on mud-walls (mud-cells);

does not sting.

ohũhũ [ ˩ ˩ ˩ ]

a tall grass, found e.g. along the Benin roads;

cf. ihũhũ [ ˥ ˩ ˥ ].

okã [ ˥ ˥ ]

a big tree, Cylicodiscus gabunensis;

bark used as medicine against abscess.

ohukpɔ [ ˩ ˥ ˦ ]

a kind of ocro;

resembles gum.

When cooked it produces a sticky paste.

oka 1 [ ˩ ˥ ]

turn, esp. in standing as sentry;

oka ʋ̃ɛ ɔna xĩ [ ˩ ˩ ˥ ˩ ˩ ˥ ] this is my turn;

v. sɛ 1 [ ˥ ], ɣae [ / ].

Oka 2 [ ˩ ˥ ]

name of a village on the Sakpoba Road.

okã [ ˩ ˥ ]

blame;

blessing and greeting to somebody serving a master: uɣuga mi‿okã [ ˩ ˥ ˥ ˩ ˩ \ ] may you not serve and be blamed!

(scil. undeservedly);

as opposed to the curse: t-uɽaga mi‿okã [ ˥ ˦ ˩ ˩ ˩ ˥ ] may you serve and (always) be blamed!

okaɽo, okao [ ˩ ˩ ˩ ], [ ˩ ˩ ]

first;

pl. ikaɽo [ ˩ ˩ ˩ ] “the first people”, the ones who came first;

oka‿ɔna xĩ [ ˩ ˩ ˩ ˩ ˥ ] the first (thing) is this;

eʋ̃i‿okao [ ˩ ˥ ˩ ˩ ] the first thing;

cf. ke [ ˥ ], aɽo [ ˩ ˩ ], okieke [ ˩ ˩ ˩ ].

oke [ ˩ ˥ ]

hill;

ok-uwu [ ˩ ˥ ˦ ] “hill of death” (why?);

name of a pond situated in the Ɛriɛ [ ˩ ˥ ] at the Ɛguae [ ˩ ˩ ];

it contains wells (v. uy-egwi [ ˩ ˥ ˦ ]) providing fresh water for the Ɔba’s people, other water being forbidden to them;

cf. Yor. oke [ ˩ ˩ ].

Oke [ ˩ ˩ ]

name of a Bini village.

Oke n-uhɛ̃ [ ˩ ˩ \ ˩ ]

name of a village situated near Uhɛ̃ [ ˩ ˩ ];

it is famous for its ulɔka [ ˩ ˩ ˩ ], corncakes.

okeke [ ˩ ˥ ˩ ]

false excuses, e.g. to escape punishment;

v. zɛ 1 [ ˥ ], ohoɣe [ ˩ \ ˩ ].

okĩ [ ˥ ˩ ]

(1) giddiness, dazzle;

okĩ kĩ (or mu [ ˩ ]) ʋ̃ɛ [ ˥ ˩ ˩ ˥ ] “giddiness is dazzling me”: I am giddy.

(2) pirouetting continuously, as e.g. in the ohoɣo [ ˩ ˩ ˩ ] dance;

v. obodo [ ˩ ˩ ˩ ], gb-okĩ [ ˥ ˩ ], fi okĩ [ ˥ ˥ ˩ ].

oki [ ˩ \ ]

a feat said to be performed at the festival of Osũ [ ˩ ˥ ] (at Urhonigbe and Ugo): a man who has a special charm is struck with matchets without a wound being inflicted;

cf. Yor. oki [ ˩ / ].

okieke [ ˩ ˩ ˩ ]

last;

pl. ikieke [ ˩ ˩ ˩ ]: “the last people, the ones who come last”.

ʋ-okieke [ ˥ ˩ ˩ ] at last, e.g. in ʋ-okieke ɔkeweri-egbe ɣaxiã [ ˥ ˩ ˩ ˩ ˥ ˩ ˩ ˩ ˥ ˦ ˦ ] at last he went back (ʋ-ok. can also stand at the end of the sentence);

cf. ke [ ˥ ], iyeke [ ˩ ˩ ˩ ], okaɽo [ ˩ ˩ ˩ ].

okiɽibɔtɔ [ ˩ ˩ ˩ ˩ ˩ ]

tinea (rashes) on scrotum.

oko 1 [ ˩ ˥ ]

(1) nest;

always with a following genitive as in ok-ahiaʋ̃ɛ [ ˩ ˥ (4-1) ˩ ] bird’s nest;

ok-iɽ̃aʋ̃ɛ [ ˩ ˥ \ ˩ ] ants’ nest;

ok-ahiaʋ̃ɛ ni ye zaɣazaɣa [ ˩ ˥ ˦ / ˦ ˧ ˩ ˩ ˩ ˩ ] that (bird’s) nest, is rough(ly built).

(2) shelter in ok-aɣɛ̃ [ ˩ \ ˩ ] a shelter made of mats;

ok-enwaʋ̃ɛ [ ˩ ˥ ˩ ˩ ] (also e-, only as plural?) shelter of palm branches;

v. eko [ ˩ ˥ ].

oko 2 [ ˩ ˥ ]

mate, companion (very common as a general address to equals);

koyɔ-ko [ ˥ ˦ ˧ ] usual greeting;

something like Hullo, mate!

oko, lare n-aɣaxiã [ ˩ ˥ ˩ ˥ ˦ ˦ ˦ ] mate, (come and) let’s go!

oko [ ˥ ˩ ]

a horn (buffalo-, antelope-, or ivory-horn) used by witch-doctors to call witches when going to give them food.

oko [ ˩ ˩ ]

(1) parcel wrapped in a large leaf, used for certain purposes, e.g. sending kola as a present.

(2) bag, in ok-uʋ̃ɛ [ ˩ ˥ (4-1) ] salt-bag woven by the Jekri people out of ɛbo [ ˥ ˩ ], a reed.

Salt was formerly sold in these bags.

They are now obsolete.

okoɽo [ ˩ ˥ ˥ ]

(1) new-born baby.

(2) prince;

name of sons and grandsons (iwu [ ˩ ˩ ] and eyɛ [ ˩ ˥ ]) of Ɔba, Ihama [ ˥ ˩ ˥ ], Ezɔmɔ [ ˥ ˥ ˥ ], Ɛhiɔba [ ˩ ˥ ˥ ˥ ] and some chiefs.

okɔ 1 [ ˩ ˥ ]

(1) mould made of mud where palm kernels are mashed (by treading on them).

(2) canoe;

ok-erhɛ̃ [ ˩ \ ˩ ] “fire-canoe”, steamer;

cf. Yor. ɔkɔ [ ˧ ˩ ].

okɔ 2 [ ˩ ˥ ]

a tree, Fagara kennedyi.

okũ 1 [ ˩ ˥ ]

sea;

cf. Yor. okũ [ ˩ ˧ ], Olokũ [ ˥ ˥ ˦ ].

okũ 2 [ ˩ ˥ ]

a box covered with cloth carried in isotɔ̃ [ ˩ ˩ ˩ ];

v. otɔ̃ [ ˩ ˥ ].

okũ [ ˥ ˩ ]

measuring rope;

cf. Yor. okũ [ ˧ ˩ ].

okuku [ ˩ ˩ ˥ ]

a method of hair-dressing with women: a high tuft (on the crown of the head) with a knot in the middle;

raised by means of an uke [ ˩ ˥ ];

much worn at ehɔ [ ˩ ˥ ] time.

okuku‿eha [ ˩ ˩ ˥ ˥ ˦ ] consists of three tufts of hair: one in the middle of the head;

and one on each side.

okuku [ ˩ ˩ ˩ ]

a disease among fowls, cailed okuku n-ɔgb-ɔxɔxɔ [ ˩ ˩ ˩ ˩ ˩ ˥ ˩ ] “okuku that kills fowls”.

okuo [ ˩ \ ]

war;

okuegbɔmotɔ [ ˩ ˥ ˩ \ ˩ ] “war does not kill the inhabitants”: path only known to inhabitants of a village and used as a means of escape in times of war;

cf. gbe [ ˥ ], ɔm-otɔ [ ˩ \ ˩ ];

v. xɔ̃ [ / ].

okuta [ ˩ ˥ ˥ ]

stone, rock;

okut-osisi [ ˩ ˥ ˥ ˥ ˥ ] flint;

cf. Yor. okuta [ ˩ / ˧ ].

okwekwe [ ˥ ˩ ˩ ]

a tree, Markhamia tutea.

okpa [ ˩ ˥ ]

(1) dropping of water, or any liquid;

bleeding from the nose;

okp-ivĩ [ ˩ ˥ ˩ ] rain-water passing along the stem of the coco-palm;

okpa also applies to the palm leaf tied to the stem at an angle and destined to direct the water into a pot on the earth where it is collected.

This method of collecting rain-water is practised in places where water is scarce, e.g. at Udo [ ˩ ˥ ] and Enyaɛ [ ˩ ˩ ], and the coco-nut palm gives most and the best water;

ya mu‿eʋ̃i da y-okp-ivĩ (da [ / ]) [ / ˩ ˩ \ ˩ ˩ ˥ ˩ ] go and take something to direct (scil. the water) to the drain of the coco-palm!

(2) a worm (?) living on trees which occasionally emits some liquid.

okpa [ ˥ ˩ ]

way where something is passing: (1) of game;

okp-aɽ̃aʋ̃ɛ [ ˥ ˥ ˦ ˩ ] “track of animals”;

okpa na la gbe [ ˥ / ˩ ˥ ˦ ] this game-track is well frequented (“passed”).

(2) of wind;

okp-ɛhoho [ ˥ ˥ (4-1) ˩ ] a windy spot;

ab-owa na y-okp-ɛhoho [ ˩ ˥ ˦ ˩ ˥ ˥ (4-1) ˩ ] this house is built (bɔ [ ˥ ]) on a windy spot (different from okp-ɛhoho [ ˩ ˥ (4-1) ˩ ], v. okpe [ ˩ ˥ ]).

okpaɣa [ ˩ ˩ ˩ ]

a tree, Pentaclethra macrophylla;

mortars are made out of the wood.

The F.D. list has, besides, okpaɣ-ɛzɛ [ ˩ ˥ ˩ ˩ ] “river-okpaɣa”, Calpocalyx brevibracteatus.

okpe [ ˩ ˥ ]

big, large, great;

okp-erhã [ ˩ ˥ ˦ ] a big tree;

okp-ɛhoho [ ˩ ˥ (4-1) ˩ ] “great wind”: storm, tornado;

okp-ɛse [ ˩ ˥ (4-1) ] a big present;

okp-ɛʋ̃ɛ [ ˩ \ ˩ ] an important lawsuit matter;

okp-ɛzɔ [ ˩ ˥ ˥ ] a big law-suit;

okp-iɣo [ ˩ ˥ ˥ ] a large amount of money, a heavy fine;

okp-owɛ [ ˩ \ ˩ ] “big foot”: walking with legs wide apart;

swagger;

okp-oxuo [ ˩ \ ˩ ] a “big”, i.e. rich, woman;

okp-ɔta [ ˩ ˥ ˦ ] “big talk”: boasting, hence: okp-ɔtagb-unu [ ˩ ˥ ˦ ˧ ˨ ] a “big talk kills mouth”: a boaster who does not consider his words;

okp-ɔʋ̃a [ ˩ ˥ (4-1) ] a “big”, i.e. rich, important, man;

okp-unu [ ˩ ˥ ˦ ] “big mouth” (?);

usually translated by “word of mouth”: an utterance that is not meant seriously, not out of one’s own heart;

also, boasting.

okpe [ ˥ ˩ ]

a flute made from a calabash played by villagers at home and when working at the Ɛguae [ ˩ ˩ ].

okpe [ ˩ ˩ ]

wine-tapper.

okpetuɛ [ ˩ ˩ ˥ ]

a secret ceremony performed every morning and evening at the Ɛgwae [ ˩ ˩ ], about the time of ugi-erh-ɔba [ ˩ ˥ ˥ ˥ ˥ ];

in former times every unauthorised witness of it was killed, later heavily fined (v. ulɔʋ̃a [ ˩ ˥ ˩ ]).

okpia [ ˩ / ]

(1) man;

okpi-oxuo [ ˩ ˩ \ ˩ ] “woman’s man”: henpecked husband.

(2) male;

ɔʋox-õkpia [ ˩ ˥ ˩ / ] boy.

okpoto [ ˩ ˩ ˥ ]

toad.

okpo 1 [ ˩ ˥ ]

dog (male).

okpo 2 [ ˩ ˥ ]

ridge-beam of roof.

okpoʋiɛ [ ˩ ˩ / ]

something like “drumming while others are sleeping”, “troubled sleep on account of dances going on during the night” (occurs in a proverb);

cf. kpe [ / ], ʋiɛ [ / ].

ola [ ˩ ˩ ]

menorrhoea.

oladɔ̃dɔ̃ [ ˥ ˥ ˩ ˥ ]

uncircumcised man.

oleɣã [ ˥ ˥ ˩ ]

prisoner;

cf. la [ ˥ ] (?), eɣã [ ˥ ˩ ];

cf. Yor. ɛlɛnwɔ [ ˧ ˥ ˩ ].

Oliha [ ˥ ˥ ˩ ]

(1) a chief, first in rank at the Uzama [ ˩ ˥ ˩ ].

(2) a chief of the Ogiaʋ̃ɛ [ ˩ ˩ ˥ ], living in his quarter.

Of Yoruba origin.

olika [ ˥ ˥ ˥ ]

(1) a tree (olika n-erhã [ ˥ ˥ ˩ ˥ ˦ ]);

its bark and roots, when ground and applied to the skin cure era [ ˥ ˥ ] “ganglion”.

(2) a creeper (olika n-iri [ ˥ ˥ ˩ ˥ ˦ ]);

its roots are used in curing a disease called “black-tongue”.

(3) condensed, essential, e.g. in olik-ɛʋ̃ɛ [ ˥ ˥ \ ˩ ] a word in which the essentials of a situation or opinion are condensed;

essence of a statement as opposed to unnecessary details.

olima [ ˩ \ ˩ ]

file;

cf. Port. lima.

olimɛhi [ ˥ ˥ ˩ ˥ ]

a kind of red yam;

swells considerably in cooking.

Olisakeji [ ˩ ˩ ˩ ˥ ˩ ]

title used in addressing the Ɔba when he wears a certain dress;

from Yor. oriʃa keji [ ˩ ˩ ˩ / ˩ ] “the second god”;

it is doubtful whether the expression is generally used by Bini people.

olizaizai [ ˥ ˥ / / ]

smartness, swiftness;

ɔʋ̃-olizaizai nɔ-ɣ-okpia na [ ˩ ˥ ˥ / / ˦ ˩ / ˩ ] “a smart man he is, (namely) this man”;

cf. zaizai [ ˩ ˩ ].

Olode [ ˥ ˥ ˦ ]

a women’s idol at ɛriɛ [ ˩ ˥ ], constructed with a living ixiʋ̃i [ ˥ ˥ ˩ ] with a heap of mud round the base like the otɔe [ ˩ ˩ ] and inyatɔ̃ [ ˩ ˩ ˩ ];

it reveals anything forbidden that may happen.

Its priest is the senior wife of the household;

of Yoruba origin?

olodɛ [ ˩ ˩ ˩ ]

sewing needle;

cf. la [ ˥ ], odɛ [ ˩ ˥ ].

olodo [ ˥ ˥ ˩ ]

door-frame.

ologũ [ ˥ ˥ ˥ ]

“war-lord”, a praise-name for the Ɔba;

cf. Yor. ologũ [ ˧ ˥ ˧ ].

ologbo [ ˥ ˥ ˩ ]

cat;

cf. Yor. ologbo [ ˧ ˥ ˩ ].

oloi [ ˥ ˥ ] (pl. iloi)

Ɔba’s wife;

cf. Yor. olori [ ˧ ˧ ˩ ];

v. unuɣisɛ [ ˩ ˥ ˦ ˩ ].

Olokũ [ ˥ ˥ ˦ ]

(1) name of the Ethiope River the source of which is near Umutu (Warri Province), and the Benin River.

(2) the sea.

(3) “owner of the sea”;

a god that gives wealth and many children;

has many women as his priests and is much worshipped by women;

cf. Yor. Olokũ [ ˧ ˥ ˧ ];

v. orhue [ ˩ ˩ ].

olose [ ˥ ˥ ˦ ]

a snake, mainly of yellow or reddish colour, said to be always accompanied by red ants;

said to be very poisonous, but biting seldom;

its skin is worn as a belt;

v. ɛnyɛ [ ˩ ˥ ].

olotu [ ˥ \ ˩ ]

(1) “headman” of a working gang;

(2) headman of an age group, such as the iɣele [ ˥ ˩ ˩ ] or iɽoɣae [ ˩ ˩ ˩ ].

(3) president of a society or “club”;

cf. Yor. formations with ol-.

olɔ [ ˥ ˥ ]

grind-stone;

cf. Yor. ɔlɔ [ ˧ ˥ ].

olɔkɔʋ̃ɛ [ ˥ ˥ ˥ ˩ ]

only in olɔkɔʋ̃-ɛ̃ho [ ˥ ˥ ˥ ˩ ˥ ] windpipe and olɔkɔʋ̃-ɔ̃(ũ)rhu [ ˥ ˥ ˥ / ˩ ] a big heronlike bird with a long neck;

cf. urhu [ ˩ ˩ ].

olɔkpa [ ˥ ˥ ˦ ]

policeman;

cf. Yor. ɔlɔkpa [ ˧ ˥ / ].

olufeɽe [ ˥ ˥ ˩ ˩ ]

a whistle;

cf. Yor. fere [ ˩ ˩ ].

olugbegbe [ ˥ ˥ ˩ ˩ ]

(also oligbegbe) goitre.

oluku [ ˩ ˩ ˥ ]

young one (of animals);

oluku‿esi [ ˩ ˩ ˥ ˩ ˩ ] young pigs;

oluku ɛwe [ ˩ ˩ ˥ ˥ ˦ ] young goats;

oluku ohuã [ ˩ ˩ ˥ ˥ ˥ ] lambs.

oma [ ˥ ˩ ]

a large tree, Cordii millenii;

wood used for planks.

omɛ [ ˥ ˥ ]

unopened palm branches tied as a fringe over a village-gate or the gate of the shrine of a deity;

renewed at each annual sacrifice and also used as fringes in masquerade-dancers’ dress;

yagb-omɛ re n-atã y-aɽu‿ɛbɔ [ / ˥ ˥ ˦ ˧ ˩ ˩ ˥ ˩ ˩ ] “go and cut omɛ and let us go and spread them (tã [ ˥ ]) over (the) shrine!”

omɛ [ ˩ ˩ ]

sorrow, affliction, such as expressed by a certain click;

cf. mɛ [ ˥ ].

omi [ ˥ ˥ ]

a kind of white yam;

v. ema 2 [ ˩ ˩ ].

omiaʋ̃ɛzɛ [ ˥ ˥ (4-1) ˩ ]

iguana;

unyehɔ ʋ-omiaʋ̃ɛzɛ [ ˩ ˥ ˦ ˧ ˧ (2-1) ˩ ] “you are deaf like the iguana”, i.e. you hear faint sounds, but not loud ones;

cf. ɛzɛ [ ˩ ˩ ].

ominigie [ ˩ ˩ ˩ ˩ ]

class of people who possess no titles;

cf. egie [ ˩ ˩ ].

ominigbɔ̃ [ ˩ ˩ ˩ ˩ ]

another expression for ogwɛga [ ˩ \ ˩ ] not so much in use;

said to be preferably used by masters (ɔka [ ˩ ˥ ]) of the art of ogwɛga-divination.

omu [ ˥ ˩ ]

a tree, Entandrophragma candollei;

similar to ɛkpiro [ ˥ ˩ ˩ ].

omuhɛ̃ [ ˩ ˩ / ]

beginning;

cf. mu 1 [ ˥ ], hɛ̃ [ / ].

omumu 1 [ ˩ ˩ ˩ ]

soldier-ant.

omumu 2 [ ˩ ˩ ˩ ]

a snake believed to have two heads.

omunya [ ˩ ˩ / ]

(1) somebody or something put on top.

(2) seventh innings at ayo [ ˥ ˩ ] game;

cf. mu 1 [ ˥ ], nya [ / ].

ona [ ˩ ˥ ]

sketch, pattern.

oni [ ˩ ˩ ]

cold weather;

oni fi [ ˩ ˩ ˥ ] it is cold;

oni fi (or, bũ) gbe [ ˩ ˩ ˥ ˦ ] it is very cold;

oni gbe ʋ̃ɛ [ ˩ ˩ ˩ ˥ ] “cold is killing me”: I am feeling cold.

onikɛkɛzɛ [ ˥ ˥ / ˩ ˥ ]

a headgear of the Ɔba, without fringes, L.R. p. 23;

v. ɛde [ ˥ ˥ ].

onurho [ ˩ \ ˩ ]

gateway, passage of gate;

onurh-oɽe [ ˩ ˥ ˦ ˦ ] outer compound gate leading to street;

gate in house leading to street;

onurh-iyek-owa [ ˩ ˥ ˦ ˧ ˩ ˥ ] gate leading to the backyard.

onusɛe [ ˥ ˥ ˥ ]

a kind of white yam that has many leaves;

v. ema 2 [ ˩ ˩ ].

onwɛ [ ˩ ˩ ]

sun (in the sky);

onw-ota [ ˩ \ ˩ ] evening sun (from the late afternoon);

v. ovɛ̃ [ ˩ ˩ ].

onwi [ ˩ ˩ ]

cow (special term for the female, while ɛmila [ ˥ ˩ ˥ ] is a generic name).

onwina [ ˥ ˩ ˥ ]

carpenter, nowadays ekabita [ ˩ / ˥ ˩ ] is used generally, and onwina denotes the Ɔba’s carpenters only;

it also occurs in the name of the quarter Iduʋ̃-onwina [ ˩ ˥ ˥ ˩ ˥ ] at Benin City;

cf. nwina [ ˩ ˥ ].

onwɔ [ ˥ ˩ ]

(1) (wild) bee;

v. uvũ [ ˩ ˥ ].

(2) wax;

v. also ipapa [ ˩ ˩ ˩ ].

(3) honey.

onwɔnwɔ [ ˩ ˩ ˩ ]

toucan.

onyaɣã [ ˥ ˩ ˥ ]

trouble;

cf. nyaɣã [ ˩ ˥ ].

onyɔʋ̃ɛ [ ˥ ˥ ˩ ]

(1) slice;

piece, e.g. of fruit like kola when broken into parts;

onyɔʋ̃-ɔ̃kpa [ ˥ ˥ ˦ ˦ ] one piece.

(2) (one) side e.g. of the road, or of a piece of cloth.

ope [ ˥ ˩ ]

calabash used for drinking palm wine;

oval iron arrowhead.

ora [ ˥ ˩ ]

stain;

spot.

ore [ ˥ ˩ ]

(1) acquaintances (all the people a man knows);

ɔʋ̃ɔ̃‿ore gbe (ʋ̃ɛ [ / ]) [ ˩ ˩ ˥ ˩ ˥ ] he has many acquaintances.

(This meaning given by A. was contested by Ed., who wanted to translate “acquaintances” by iho [ ˥ ˩ ] only. He gave the following meaning for ore.) (2) the present generation;

ore na‿iɽu‿eʋ̃i ɛsɛ fo [ ˥ / ˩ ˥ ˩ ˩ ˩ ˩ ˥ / ‿ ˩ ] “this generation never does anything well”.

orɛ [ ˩ ˥ ]

pillar.

oriaɽa [ ˩ ˩ ˩ ]

bile;

cf. ɽe 1 [ ˥ ].

oriema [ ˩ ˩ ˩ ]

a shrub;

cf. ɽe 1 [ ˥ ], ema [ ˩ ˩ ].

oriɛʋɛ(e) [ ˩ ˩ ˩ ]

kola-nut holder;

v. L.R. p. 243.

oriɔxɔ [ ˩ ˥ ˦ ]

an old expression for okpɛhoho [ ˩ ˥ (4-1) ˩ ], efi [ ˩ ˩ ];

not much in use nowadays.

oriri [ ˩ ˩ ˩ ]

electric eel;

its head is used as a “medicine” in wrestling: makes the wrestler invulnerable and untouchable.

oruaɛ̃ [ ˩ \ ]

(1) (any) relative-in-law;

(2) both parties of an agreement for taking care of a cow, goat, or fowl, call each other oruaɛ̃;

v. nwaniɛ [ ˩ ˥ ].

orhiɔ̃ [ ˩ ˥ ]

(1) the living strength of a man;

it is said to sit on ɛkokodu [ ˥ ˥ \ ˩ ] (the heart) during one’s lifetime.

When a man dies, orhiɔ̃ [ ˩ ˥ ] flies away and attaches itself to the wall like a flying animal, thus it listens to all that is said about the deceased and to the prayers given for his next life (e.g. when he has been poisoned, that it may not be repeated), and looks at the sacrifices offered, the dances round the ukpafɛ̃ [ ˩ ˥ ˩ ] of the room in which the deceased is lying, and the oaths sworn by his wives.

Only when the body is taken to be buried, does the orhiɔ̃ leave the house.

It goes to ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ] and, together with the man’s ɛhi [ ˩ ˩ ] whom it meets there, it goes to Osa [ ˩ ˩ ] to “render account”.

(These beliefs are said to be no longer strong nowadays.) When a man is ill, witches may come and steal his orhiɔ̃ [ ˩ ˥ ].

They then transform it at their meeting into an animal which they kill and eat.

The man whose orhiɔ̃ [ ˩ ˥ ] has been stolen and killed in this way must die.

He lies on his bed and is delirious ( “talking at random”), the white of his eye appears, etc. A man in this condition can, however, tell the name of the witch when a certain strong charm is applied.

But the orhiɔ̃ [ ˩ ˥ ] of such a man is still supposed to go to ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ], so that the stolen “object” apparently is nothing but the victim’s strength to live;

orhiɔ̃-ɽ̃ɛ̃ rie [ ˩ / ˩ / ] “his strength to live is going away”: he is about to die (o. fo [ \ ] “is finished” is also said).

(2) zest, power to do something;

orhiɔ̃ ni‿ɛ̃ [ ˩ ˥ ˦ / ] “power escaped (lit. ‘capsized’?) him”: he is tired (also ɛtĩ fu‿ɛe [ ˩ ˥ ˦ / ] “power was finished in him”);

orhiɔ̃-ɽ̃ɛ̃ tĩ fua [ ˩ / ˩ ˥ / ] “his power has flown away”: he has lost heart (when faced with a big task to be done; also orhiɔ̃ ni‿ɛ̃).

(3) soul (in the Christian sense);

ɔmi-orhiɔ̃-ɽ̃ɛ̃ fã ʋ-ob-oɽuxɔ [ ˩ ˩ ˥ / ˩ ˩ ˩ ˥ ˩ / ] he saved his soul from sin.

(4) Orhiɔ̃ N-ɔhuã-ɽ̃ɛ̃ [ ˩ ˩ ˥ / ˩ ] (Bibl.) the Holy Ghost.

orhiɔ̃ni [ ˩ ˥ ˩ ]

laziness;

ɔʋ̃-õrhiɔ̃ni [ ˩ ˥ ˦ ˩ ] a lazy man;

cf. orhiɔ̃ [ ˩ ˥ ], ni 1 [ ˥ ].

Orhiɔʋ̃ɔ [ ˥ ˩ ˩ ]

a river, usually called Ossiomo.

orhoʋiɛ [ ˩ ˩ ˩ ]

insult.

orhoxwa [ ˩ ˩ ˩ ]

a staff ca. 6 feet high used by old men when walking;

igb-orhoxwa y-ɔɽ-igbɔ̃ [ ˩ ˥ ˩ ˩ ˩ ˥ ˥ ] I hit his leg ( “calf”) with my stick;

v. ukpokpo [ ˥ ˩ ˩ ].

orhɔ [ ˩ ˩ ]

(1) rainy season.

(2) harvest time;

orha‿aye na, inya‿iɣiɣã [ ˩ ˩ ˩ ˥ ˩ ˩ ˥ ˥ ˥ / ‿ ˩ ] we are in the harvest time now, yams are not dear.

(3) new (of field fruits);

cf. rhɔ [ / ].

orhɔʋ̃ɛ [ ˥ (4-1) ˩ ]

(1) star;

orhɔʋ̃ɛ n-uxuʋ̃u [ ˥ (4-1) ˩ ˥ ˩ ˩ ] star of the sky;

ubaʋ̃-orhɔʋ̃ɛ [ ˩ ˥ ˦ (3-1) ˩ ] light of stars.

(2) a big brown beetle flying at night;

has a black head with white markings;

it is believed to be a fallen star expelled from the sky.

orhɔʋ̃ɛ [ ˥ \ ˩ ]

the Grey-breasted Helmet-Guinea-Fowl (or Bush-Fowl);

orhɔʋ̃ɛ n-ɔkpɔlɔ [ ˥ \ ˩ ˩ ˩ ˥ ] a big guinea-fowl.

orhu 1 [ ˩ ˥ ]

a musical instrument, probably some kind of horn, with a big mouth;

bass;

v. kpe [ / ].

orhu 2 [ ˩ ˥ ]

an ugie [ ˩ ˩ ] at which those dead people who had no children, or whose children are still too young, are “given food”, i.e. a sacrifice, by the Ɔba.

The food has been prepared by the Ɔba’s mother (Iyɔba [ ˥ ˥ ˥ ]), and after the sacrifice everybody comes to eat from the food.

The igbãniherhã [ ˩ ˩ ˩ ˩ ˥ ] perform their feat at this ugie.

It takes place when everybody has finished ehɔ [ ˩ ˥ ], the annual ancestral sacrifice.

Orhua [ ˩ ˩ ]

a village on the Bini-Ɔra boundary, near the source of the river Orhiɔʋ̃ɔ [ ˥ ˩ ˩ ].

orhue [ ˩ ˩ ]

chalk found at the river side;

symbol of luck;

also symbol of the Ɔba in the following idioms: orhue bũɽ̃ũ [ ˩ ˩ / ˩ ] “the chalk is broken”: the Ɔba is dead (used at the official announcement of his death by the Iyasɛ, three years after the actual death; wu may not be used);

otɔ ri‿orhue [ ˩ ˩ ˥ ˥ ˩ ] “the earth has eaten chalk”: the Ɔba has been buried (after three years).

At every god’s shrine there is chalk to be found, and it is widely used for making marks on face, chest, and arms as a sign of luck, as well as for “rubbing” shrines of gods, and for drawing patterns on every shrine before sacrificing (wuo [ / ], wu-orhue [ ˩ ˥ ˩ ]).

Olokũ [ ˥ ˥ ˦ ], the god of the sea and of wealth, is supposed to have brought it.

The Ɔba is believed to eat chalk.

Chalk is used in sacrifices and at burials.

orhuʋ̃unyɛ [ ˩ ˥ ˩ ˥ ]

guest;

“stranger in the house”.

oɽe [ ˥ ˥ ]

(also oɽeɽe) (1) town;

oɽ-ɛdo [ ˥ \ ˥ ] or [ ˥ ˥ ˦ ] Benin City;

oɽ-ogiso [ ˥ ˥ ˩ ˥ ] “town of Ogiso [ ˩ ˩ ˥ ]”: bright side of a cloud (small children are told that Ogiso’s town is of a similar beauty);

oɽ-egwi [ ˥ ˥ ˦ ] “town of tortoise”: dark and ragged side of cloud (told to small children, probably because it is rough like the shell of a tortoise).

(2) street.

(3) outside (the house).

oɽeɽe [ ˩ \ ˩ ]

a certain animal, roots corn out a few days after it is sown;

it is believed to pray to God by standing on its hind legs and rubbing its fore-legs;

a hunter shooting at it at this moment is supposed to miss it.

oɽi [ ˥ ˥ ]

corncake (usually wrapped in a big leaf);

oɽi‿olɛ [ ˥ ˥ ˥ ˩ ] a ball of mud with a hole at the top representing a servant of Ɔɽ̃ɔ̃mila [ ˩ ˥ ˩ ˩ ], the god of palm kernels and divination.

oɽiwo [ ˥ ˥ ˩ ]

a shrub, “bitter-leaf”, Vernonia amygdalina;

leaf used in a soup, v. unwɔʋ̃ɛ [ ˩ ˩ ˩ ];

oɽiw-eni [ ˥ ˥ ˥ ˦ ] (eni [ ˩ ˥ ] “elephant”) a tree, Vernonia conferta;

bark used in the preparation of a soup;

v. unwɔʋ̃ɛ [ ˩ ˩ ˩ ].

oɽo [ ˩ ˥ ]

a coral bead hat, pointed in the middle, worn by the Ɔba and Ezɔmɔ [ ˥ ˥ ˥ ];

some other chiefs (Osuã [ ˥ ˩ ] and Ɔsa [ ˥ ˩ ]) substitute a woven hat (from the uɽua [ ˩ ˩ ] palm) for it;

the latter wear the oɽo every time they go to the Ɛguae [ ˩ ˩ ].

oɽo [ ˥ ˩ ]

secret practices (referring e.g. to such practices in witchcraft, the worship of gods, ugie [ ˩ ˩ ], and to the “bull-roaring” as practised by the Ɔvia [ ˩ ˥ ]-society);

cf. Yor. oro [ ˧ ˩ ].

oɽoboto [ ˩ ˩ ˩ ˥ ]

hippopotamus (more used than eni amɛ [ ˩ ˥ ˩ ˩ ]);

cf. Jekri otobo [ ˩ ˩ ˩ ] (?).

oɽoɣo [ ˩ ˩ ˩ ]

muddy pools, mud on the road, “potto-potto”;

oɽoɣo r-odɛ [ ˩ ˩ ˩ ˥ ˦ ] the road is muddy;

cf. ɽoɣo [ ˩ ˥ ].

oɽoho [ ˩ \ ˩ ]

idleness (only as a genitive following ɔʋ̃a [ ˩ \ ]).

oɽoka [ ˩ ˩ ˥ ]

finger-ring (formerly made of brass, bone, kernel (?), iron and lead; now mostly of silver);

cf. Yor. oruka [ ˩ ˩ / ].

oɽokɛ [ ˩ ˩ ˩ ]

horse- or cow-tail;

handle sewn with leather;

as emblem of Ifa priests (ɔb-ɔɽ̃ɔ̃mila [ ˩ ˥ ˦ ˩ ˩ ]);

v. iyɔyɔ [ ˩ ˩ ˩ ].

oɽu [ ˩ ˥ ]

(also oɽuɽu [ ˩ ˥ ˥ ]) thread;

oɽu na ye tiɣitiɣi [ ˩ ˥ ˩ ˥ ˩ ˩ ˩ ˩ ] this thread is twisted;

cotton;

oɽuɽu‿ebo [ ˩ ˥ ˥ ˥ ˦ ] a kind of shrub used to demarcate boundaries;

oɽuɽu‿ɔxa [ ˩ ˥ ˥ ˥ ˥ ] seed of the cotton tree.

oɽu [ ˥ / ]

a larva that lives in the tapping-cut of palm trees (udĩ [ ˩ ˥ ] or ɔgɔ [ ˩ ˩ ]).

oɽugbuɽu [ ˩ ˩ \ ˩ ]

a stone (?) found in the stomach, mainly of cows, formed by their food;

this is believed to enable cows to eat anything, and is accordingly used as an antidote to poison.

oɽuhu [ ˩ \ ˩ ]

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

of Yor. origin?

oɽuxɔ [ ˩ ˩ / ]

wrongdoing, wickedness;

cf. ɽu [ ˥ ], xɔ [ / ].

oɽ̃ĩɽ̃ĩ [ ˥ ˩ ˥ ]

a creeper, similar to eb-ɔdɔ̃dɔ̃ [ ˩ ˥ ˦ ˦ ]: probably Vitex cienkowskii.

oɽ̃iʋ̃i [ ˩ ˥ ˩ ]

corpse;

cf. ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ];

v. ikũ [ ˩ ˥ ].

oɽ̃iʋ̃iɣuɣu [ ˥ ˩ ˩ \ ˩ ]

a tree, Anthocleista;

has very broad leaves;

cf. oɽ̃iʋ̃i [ ˩ ˥ ˩ ] (?).

oɽ̃ɔʋ̃ɛ [ ˩ ˥ ˩ ]

married state;

cf. ɽ̃ɔʋ̃ɛ [ ˩ ˥ ].

oɽ̃uʋ̃u [ ˥ ˥ ˩ ]

avocado-pear, Pachylobus edulis;

another sort (list of Forestry Dept.): oɽ̃uʋ̃-ɛzɛ [ ˥ ˥ \ ˩ ] “river-pear” Pachylobus barteri;

yet another sort is: oɽ̃uʋ̃-ũxioxio [ ˥ ˥ \ ˩ ˩ ].

osa [ ˩ ˥ ]

debt;

v. ɽu [ ˥ ], ɽe 1 [ ˥ ], ʋ̃ɛ [ / ].

Osa [ ˩ ˩ ]

(1) the Bini high god, creator of the world;

his worship seems to have developed mostly since the times of the Ɔba Ɛsigie [ ˥ ˦ ˩ ];

he has shrines and priests in Benin City only;

the cult was stated to be a later outcome of the early Portugese missionary activity developed after the departure of the European missionaries.

The cross plays a rôle in the cult: the Osa [ ˩ ˩ ] shrine at Akpakpava [ ˩ ˩ \ ˩ ] street contains a cross and a kind of rosary, the state sword of the Ɔba (ada [ ˥ ˥ ]) that is used when he goes to aɽ-osa [ ˩ \ ˩ ], the Osa shrine, was said to bear a cross, and the badges worn by participants in the new yam fast (agwɛ [ ˩ ˩ ]) which are distributed to them by the oh-ɔ̃sa [ ˩ \ ˩ ], the Osa priest, are in the shape of a cross.

The three shrines in Benin City were said to stand on the sites of early Portuguese chapels.

Osa is often called Osanobua [ ˩ ˩ ˥ (4-1) ], Erhaʋ̃osa [ ˥ ˩ \ ˩ ], “godfather”, and has also the names Oɣodua [ ˥ ˩ \ ], Ododua [ ˥ / \ ] (?), Udazi [ ˥ / ˩ ], and Itɛbitɛ [ ˩ ˥ \ ˥ ], which have been taken over by Christian translators.

Many names containing the word Osa [ ˩ ˩ ] seem to be used by Christians and pagans alike, e.g. Osagi-agbɔ̃ [ ˩ ˩ ˥ ˩ ˩ ] “god sent to the world”;

viz. me;

Osayiʋ̃ɛ [ ˩ / ˥ ˦ ] “god created me”;

Osaɽ̃ɛ̃-xɔe [ ˩ / / ˩ ] “God knows the mind”;

Igbĩn-osa [ ˩ ˩ \ ˩ ] “I shelter with God”.

These names are now the only ones used by Christians.

A sign representing Osa [ ˩ ˩ ] is the Osagbaye [ ˩ ˩ ˥ ˥ ], a white cloth on a “bamboo” pole in the compound;

not everyone has it.

The meaning of Osagbaye is doubtful.

(2) God in the Christian sense;

cf. Yor. oriʃa [ ˩ ˩ ˩ ] (an old form of Osa is Oisa, Oɽisa).

ose 1 [ ˩ ˥ ]

beauty;

cf. mu 1 [ ˥ ].

ose 2 [ ˩ ˥ ]

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

of Yor. origin?

oseɣe [ ˩ ˩ ˩ ]

support, backing up (in a fight, or in any trouble);

ɔsiʋ̃i‿oseɣe nɛ [ ˩ ˩ ˥ ˥ ˩ ˩ \ ] he backed him up.

osele [ ˩ ˩ ˥ ]

rope or tree put up horizontally seven or eight feet high as a rack for drying corn;

also osel-ɔka [ ˩ ˩ ˥ ˩ ] “corn-osele”.

osɛe [ ˥ ˩ ]

witness;

v. sɛ 1 [ ˥ ].

osiba [ ˩ ˩ ˩ ]

act of bowing and greeting with folded hands as sign of acknowledgment to a skilled dancer after his performance.

osiko [ ˩ ˩ ˥ ]

round part of a log cut off in the process of squaring it, “score” (expression used in timber work);

cf. Engl. score;

igbosiko [ ˩ ˩ ˩ ˩ ];

v. gbe 1 [ ˥ ].

osisi [ ˥ ˥ ˥ ]

gun;

osisi n-agbeva [ ˥ ˥ ˩ \ ˩ ˩ ] double barrelled gun;

cf. Ibo osisi [ ˥ ˥ ˥ ] “tree, stick”.

ositua [ ˩ ˩ ˩ ]

a tree, Baphia pudescens.

oso [ ˩ ˥ ]

lump;

a whole piece;

os-orhue [ ˩ \ ˩ ] lump of chalk;

osu‿inya [ ˩ ˥ ˥ ˦ ] a (whole) yam;

osu‿ɔka [ ˩ ˥ ˥ ˩ ] a (whole) cob of corn (maize);

v. osɔʋ̃ɛ [ ˩ ˥ ˩ ] (a piece, but not one whole).

Osodĩ [ ˥ ˩ ˩ ]

a chief, representative of the Ɔba’s dead father who, as such, gives the Ɔba advice, esp. about the treatment of his wives who may lay complaints before him.

He is a member of the Ibiwe [ ˩ \ ˩ ]-society.

The Ɔba must give him everything he wants, but at his death his property goes to the Ɔba.

Formerly he was elected by the oracle, nowadays it is a question of money.

Of Yoruba origin;

a title in Lagos being Oʃodĩ [ ˧ ˩ ˩ ].

Osoɣo [ ˩ ˥ / ]

(1) name of a river near Uhɛ̃ [ ˩ ˩ ].

(2) name of a Bini deity (an ihɛ̃ [ ˩ \ ]).

osorhue [ ˩ ˩ ˥ ]

the biggest kind of hedgehog or porcupine.

osɔʋ̃ɛ [ ˩ ˥ ˩ ]

a piece of something (but not one whole);

osɔʋ̃-ũkpɔ̃ [ ˩ ˥ (4-1) ˩ ] a rag (of cloth);

osɔʋ̃-ĩnya [ ˩ ˥ ˩ ˥ ] a piece of yam (cut off).

Osũ [ ˩ ˥ ]

the power active in leaves and herbs, i.e. in medicines and charms.

The Osũ [ ˩ ˥ ] doctors are considered to be very good at curing (and inflicting) diseases and at playing magic tricks.

They are even said to have healed some lepers.

Every household also has its own Osũ [ ˩ ˥ ] shrine;

v. ikũ [ ˩ \ ], ɔwaisɛ [ ˩ ˩ ˩ ], ewawa [ ˩ ˩ ˩ ].

Osuã [ ˥ ˩ ]

title of a chief, priest of a royal god (either Unwɛ [ ˥ ˥ ] or Ɔɽa [ ˥ ˩ ]);

he had to eat human flesh in the old days;

v. Ɔsa [ ˥ ˩ ].

osuakɔ̃ [ ˩ \ ˩ ]

uncisors;

cf. akɔ̃ [ ˩ ˩ ].

osugba [ ˥ ˥ ˥ ]

round loaf of yam-fufu;

used by the Ɔba’s family as well as the Ezɔmɔ’s [ ˥ ˥ ˥ ] and many other families when sacrificing to their ɛhi [ ˩ ˩ ] and ancestors;

also called osugb-ema [ ˥ ˥ \ ˩ ].

osuɣu [ ˩ ˩ ˩ ]

trouble, worry, caused e.g. by magic or by intrigues.

Osuma [ ˥ ˩ ˥ ]

a chief, fourth in rank of the Eɣaɛʋo N-ogbe [ ˩ ˩ ˩ ˥ ˩ ].

osumaɽe [ ˩ ˩ ˩ ˩ ]

fabulous shining stone said to be spit out at night time by pythons and vipers in order to attract animals by its light.

It is believed to multiply the power of charms;

cf. Yor. oʃumare [ ˩ ˩ ˩ ˩ ].

osuɔ̃bɔ̃ [ ˩ ˥ / ]

a tree, Kigelia africana (?);

farmers obtain from it a charm which promotes the growth of yams;

cf. fɔ [ / ].

osuɽu [ ˩ ˩ ˩ ]

(preceded by ʋ-) at once;

immediately;

mostly used of knocking down in a wrestling match, or of drinking;

ɣɛd-ehia ʋ-osuɽu (da [ ˥ ]) [ ˥ ˦ ˩ ˥ ˩ ˩ ] do not drink all at once!

ɔma-ɽ̃ɛ̃ osuɽu (ma [ / ]) [ ˩ / ˩ ˥ ˩ ˩ ] he knocked him down in a moment.

osusu [ ˩ ˩ ˩ ]

pointed hair-tuft (with a round base) worn by commoners serving the Ɔba.

If not done correctly, it is called akegbe [ ˩ ˥ ˥ ] (e.g. if beginning too high on the head and providing too small a circle as base);

v. ugw-akpata [ ˩ ˥ ˥ ˥ ].

ota [ ˩ ˩ ]

evening;

ota n-ɛɽɛ ɣade [ ˩ ˩ \ ˩ ˥ / ] come tonight!

oti [ ˩ ˥ ]

leprosy;

oti n-uʋ̃ɛ [ ˩ ˩ ˥ (4-1) ] “salt-leprosy”: “melts like salt”;

attacks nose, fingers, and toes;

incurable;

exudes liquid matter.

otiɛ̃ [ ˥ ˥ ]

a fruit tree, Chrysophyllum albidum.

The F.D. list also knows otiɛ̃ ogi-oriɔ “otiɛ̃ of the chief of Oriɔ” as Ochrocarpus africanus which was not known as a special tree by the informant;

there are many otiɛ̃ at Oriɔ.

The meaning of otiɛ̃ waɽe [ ˥ ˥ ˩ ˥ ] (F.D. List: Ochrocarpus africanus) could only be: “are you eating otiɛ̃?” It does not seem to be a special name or sort of otiɛ̃.

otĩ-emɛ [ ˥ ˥ ˥ (4-1) ] “monkey-otiɛ̃”: a tree, Panda oleosa.

otiɣiɽi [ ˩ ˥ ˩ ˥ ]

an idiomatic expression for ɛnyɛ [ ˩ ˥ ];

cf. tiɣi [ ˩ ˥ ].

otiti [ ˥ ˩ ˥ ]

fame;

cf. titi [ ˩ ˥ ].

otohio [ ˩ \ ˩ ]

trap;

catches animals by their feet.

otoɽo [ ˩ ˩ ˥ ]

diarrhoea;

curse: otoɽ-ɔgb-uɛ [ ˩ ˩ ˥ ˩ ‿ \ ] may diarrhoea kill you!

otɔ̃ [ ˩ ˥ ]

collective name for the things carried in a procession taking place at the second burial (v. isotɔ̃ [ ˩ ˩ ˩ ]);

they consist of (1) a box (okũ [ ˩ ˥ ]) with its lid open, but tightly covered with white cloth so that no opening is visible;

brass figures of animals (e.g. tortoise, leopard, frog, fowl, fish, snake) are tied to the cloth;

on the top of okũ a brass leaf in the shape of a feather, about a foot long, is fastened, as well as brass, wooden and ivory figures e.g. of human beings;

(2) a cow or goat, yams, a calabash of oil, a mat, a salt-bag (ɛkp-uʋ̃ɛ [ ˥ ˥ (3-1) ]), given by the sons of the deceased to their sib (ɛgbɛe [ ˩ \ ]);

v. ako [ ˩ ˥ ].

otɔ [ ˩ ˩ ]

cf. otɔe [ ˩ ˩ ];

this form is used after some verbs to indicate a downward motion, e.g. in gb-otɔ (gbe 1 [ ˥ ]) [ ˥ ˩ ], s-otɔ (sɛ 1 [ ˥ ]) [ ˥ ˩ ], and mi-otɔ (miɛ [ ˥ ]) [ ˥ ˥ ˩ ];

idiom.: s-otɔ s-uxuʋ̃u [ ˥ ˩ ˥ ˩ ˩ ] “reach ground reach above”: all over;

ɔm-ukpɔ̃ gu-egbe s-otɔ s-uxuʋ̃u (gue [ / ]) [ ˩ ˥ ˩ ˩ ˩ ˥ ˦ ˩ ˥ ˩ ˩ ] he covered himself all over with a cloth (when going to sleep).

Redupl. ototɔ [ ˩ \ ˩ ] means (a) bottom of a vessel: otot-ukpu [ ˩ ˥ (4-1) ˩ ] the bottom of the glass (inside);

(b) dregs: otot-anyɔ [ ˩ ˥ ˦ ˧ ] the dregs of palm-wine;

(c) under: otot-erhã [ ˩ ˥ ˦ ˧ ] under the tree.

If motion is implied instead of rest, ototɔ is used with the verbs yi [ ˥ ] or rie [ / ], yo [ ˥ ]: gi-a tota y-otot-erhã na [ ˩ / ˥ ˩ ˩ ˥ ˦ ˧ ˩ ] let us sit down under this tree!

iɽ̃ã gwa ri-otot-ɛzɛ [ ˥ ˩ ˥ ˩ ˩ ˥ (4-1) ˩ ] they are pulling (rowing) down stream;

iɽ̃ã gwa y-otot-ɛzɛ (yo) [ ˥ ˩ ˥ ˩ ˥ (4-1) ˩ ] they have rowed downstream (and are back again).

otɔe [ ˩ ˩ ]

(1) earth;

ground;

soil;

ot-iku [ ˩ \ ˩ ] spot on which refuse is thrown;

dust heap.

(2) the Ground, Earth, as a deity.

If all the gods are against a man, except the Earth, he “will not quickly die”.

Its shrine is the inyatɔ̃ [ ˩ ˩ ˩ ].

When a suicide has taken place the “owners of the ground”, i.e. the ancient owners of the ground on which the village is built, must be called for pacification.

A payment is made to them for the sacrifice, whereupon everybody must go inside his house, and they perform the sacrifice, accompanied by ɛmil-ɔvia [ ˥ ˩ ˥ ˦ ] (bull-roaring).

After the sacrifice, the rope is cut and the corpse buried.

(Suicides are supposed to go to ɛɽ̃iʋ̃-ĩmawu [ ˩ ˥ ˥ ˩ ˩ ] or iduʋ̃-ĩmawu [ ˩ ˥ ˥ ˩ ˩ ] “the Underworld, or quarter, of the suicides”, where they are said to be kept in chains.) (3) bottom (e.g. of a vessel);

idiom.: otɔ-ibiɛ [ ˩ ˥ ˥ ˥ ] “the bottom of the entrails”: the bottom of one’s heart (as opposed to okp-unu [ ˩ ˥ ˦ ] “by word of mouth”: not quite sincerely);

iwahu‿ɛʋ̃-ɔ̃ɽ̃ɛ̃ s-otɔ-ibiɛ (sɛ [ ˥ ]) [ ˥ ˥ ˩ ˩ / ˩ ˩ ˥ ˥ ˥ ] I like him thoroughly (not partially), from the bottom of my heart.

(4) floor (of a room, in comparison with ukpo [ ˥ ˩ ], the mud-niches) in otɔ-wa [ ˩ ˥ ˦ ];

v. ikpawɛ [ ˩ ˩ ˩ ] (in general use, but mainly used of the floor round the ukpafɛ̃ [ ˩ ˥ ˩ ] in the ikũ’s [ ˩ \ ]).

(5) reason (for something);

otɔ-ɽe ʋo n-unaxa ʋ-eriɔ [ ˩ / ˩ ˩ ˥ ˥ ˩ ˥ / ] lit. “what is its reason that you say so?” otɔ-ɽe n-iɽ̃ã naɽu‿ɛe eɽ-ɔna xĩ [ ˩ ˩ ˩ ˥ ˩ ˥ ˦ (4-1) ˩ ˥ ˩ ˥ ] lit. “the reason of it that they did it, is this”: is why they did it;

cf. otɔ [ ˩ ˩ ].

otu [ ˥ ˩ ]

a tree, Cleistopholis partens.

otu [ ˩ ˩ ]

(1) age-group, generation;

v. eʋ̃i [ ˩ \ ], iɽoɣae [ ˩ ˩ ˩ ], ɛɣele [ ˥ ˩ ˩ ], ediɔ̃ [ ˩ ˥ ].

(2) everybody who is about three years older or younger than any individual, is considered as being of his otu, bodily strength being the deciding factor;

this not institutionalized idea of otu prevails in apportioning communal tasks to groups of men, in selecting partners for wrestling matches, etc. (3) working-gang, v. olotu [ ˥ \ ˩ ];

cf. Ibo, Jekri otu [ ˩ ˩ ].

otua [ ˥ \ ]

a small tree, Baphia nitida;

used in purification ceremonies;

seven leaves of it pinned together are also used as substitute of one’s Osũ [ ˩ ˥ ] shrine on travels.

otuɛ [ ˩ ˥ ]

salutation;

otu-owiɛ [ ˩ ˥ ˥ ˦ ] morning salutation (i.e. the general term, not a formula);

cf. tuɛ [ ˥ ].

ovalɔ [ ˩ ˩ ˩ ]

a tree, Trichilia heudelotii.

The F.D. list has ogi-ovalɔ.

ovɛ̃ [ ˩ ˩ ]

sunshine;

ovɛ̃ de ɽo [ ˩ ˩ ˥ ˦ ] “sun has fallen hidden itself”: the sun has hidden behind the clouds;

ovɛ̃ nya re [ ˩ ˩ ˥ ˦ ] the sun han risen;

v. onwɛ [ ˩ ˩ ].

oviã [ ˩ ˩ ]

grumbling;

cf. viã [ / ].

Ovɔ̃ɽ̃aʋ̃ɛ [ ˩ ˥ (4-1) ˩ ]

name of the Ɔba who reigned until the Expedition in 1897.

oʋa 1 [ ˥ ˩ ]

spleen;

v. ude [ ˥ ˩ ].

oʋa 2 [ ˥ ˩ ]

a hard swelling found e.g. in cases of oʋ-iy-abɛ [ ˩ ˥ ˥ ˥ ].

oʋamɛ [ ˩ \ ˩ ]

thirst;

oʋamɛ gbe ʋ̃ɛ [ ˩ \ ˩ ˩ ˥ ] I am thirsty.

oʋe [ ˩ ˥ ]

sleep;

cf. ʋiɛ [ / ].

oʋe [ ˥ ˩ ]

trunk (of elephant);

oʋ-eni [ ˥ \ ˥ ] elephant’s trunk;

cf. Jekri owere [ ˩ ˩ ˩ ].

oʋɛʋɛ 1 [ ˩ ˩ ˩ ]

wooden spade;

rhi-oʋɛʋɛ re n-aya z-ekɛ̃ na (zɛ [ ˥ ]) [ ˩ ˥ ˩ ˩ ˥ ˦ ˩ ˩ / ˩ ] “bring a spade come that we may take (it) to collect this mud” (for house-building).

oʋɛʋɛ 2 [ ˩ ˩ ˩ ]

centipede;

has a forked tail;

its sting is very painful.

oʋɛxɛ [ ˥ / ˩ ]

a timber tree, Triplochiton scleroxylon;

grows quickly;

its light wood is used for packing-cases and ceiling-board;

“obeke” “white-wood”.

oʋi [ ˩ ˥ ] pl. i-

(1) child (used with genitives and pronouns);

oʋi ʋ̃ɛ [ ˩ ˩ ˥ ] my child;

oʋi‿erha [ ˩ ˥ ˥ ˥ ] brother (or sister) by the same father;

oʋ-iye [ ˩ ˥ ˥ ] brother (or sister) by the same mother;

oʋi‿erh-oʋ-iye [ ˩ ˥ ˥ ˥ ˦ ˦ ] brother (or sister) by the same father and mother;

oʋi‿ogie [ ˩ ˥ ˩ ˩ ] a ruler’s child;

oʋi ɔʋ̃a [ ˩ ˥ ˥ (4-1) ] “son of a person”: a freeborn man.

(2) young of an animal;

oʋi‿ɛmila [ ˩ ˥ ˥ ˩ ˥ ] calf;

oʋi‿ɔxɔxɔ [ ˩ ˥ ˥ ˦ ˩ ] chicken.

(3) young plant;

oʋi‿erhã [ ˩ ˥ ˥ ˦ ] young sapling (also shrub).

(4) member of tribe or group within the society;

oʋi‿aleke [ ˩ ˥ ˩ ˩ ˩ ] unmarried girl of marriageable age.

oʋi‿ɛdo [ ˩ ˥ ˥ ˦ ] Bini man.

iʋi‿ore, [ ˩ ˥ ˥ ˩ ] pl., young generation (up to about thirty years of age).

oʋi‿otu [ ˩ ˥ ˩ ˩ ] member of a band, or society;

pl. iʋi‿otu also denotes servants living outside the house (where they are serving), so that e.g. iʋi‿otu erhã ʋ̃ɛ [ ˩ ˥ ˥ ˦ ˦ ˩ ˥ ] usually means “the servants of my father”.

(5) men of a certain social status or calling.

oʋ-iyokuo [ ˩ \ ˩ ˩ ] “son of campaign”: warrior;

hence: oʋ-iyoku-Ekristi [ ˩ ˥ ˦ ˩ ˩ ˥ ˩ ] “warrior of Christ”, and oʋ-iyoku-Osa-lobua [ ˩ ˥ ˦ ˩ ˩ ˩ ˥ (4-1) ] “warrior of God”: member of the Salvation Army.

(These terms stand for the organisation when in the plural.) oʋi‿ogue [ ˩ ˥ ˥ (4-1) ] (a) “son of poverty”: a poor man, (b) “poverty”, in oʋi‿ogue ʋ̃ɛ [ ˩ ˥ ˥ ˩ ˥ ] “my poverty”.

(6) small, short, in oʋi‿abɛ [ ˩ ˥ ˥ ˥ ] pen-knife (but oʋ-iy-abɛ [ ˩ ˥ ˥ ˥ ] “brother of knife”: muscle abscess or filaria);

oʋi‿axe [ ˩ ˥ ˥ ˦ ] a small pot;

oʋi‿ɛho [ ˩ ˥ ˥ ˦ ] a “small voice” like that of a girl (more rarely oʋi‿urhu [ ˩ ˥ ˩ ˩ ]);

oʋi‿ɛgbo xerhe [ ˩ ˥ ˥ ˥ ˦ ˦ ] a short way (“space”);

oʋi‿ɛdɛ xerhe [ ˩ ˥ ˥ ˦ ˧ ˧ ] a short time.

(7) special expressions: oʋi‿akota [ ˩ ˥ ˥ ˩ ˩ ] dog, v. ekita [ ˥ ˥ ˩ ], awa [ ˩ ˥ ];

oʋi‿alumɛ [ ˩ ˥ ˥ ˩ ˩ ] a small bird with a little red on its tail;

larger than asɛsɛ [ ˥ ˩ ˥ ];

oʋi‿aɽo [ ˩ ˥ ˩ ˩ ] pupil of the eye;

oʋi‿aɽaʋ̃ɛ [ ˩ ˥ ˥ ˥ ˩ ] uvula;

oʋi‿ax-owɛ [ ˩ ˥ ˥ (4-1) ˩ ] “little pot (i.e. bulge) of foot”: (pl.) iʋi‿awa n-eha [ ˩ ˥ ˥ ˩ \ ˩ ] “the three young dogs”: the belt of Orion (N.W.Th.);

oʋ-iwu [ ˩ \ ˩ ] one of the tribal marks, stretching on the left side from under the mastix across the ribs to beneath the navel;

not marked in the Ɔba’s family;

oʋi‿odo [ ˩ ˥ ˥ ˥ ] “son of mortar”: pestle;

oʋi‿ogie kuɛ [ ˩ ˥ ˥ / / ] “the son of a ruler does not set fire” because its use as firewood is taboo to all descendants of ogies;

a tree;

Maesopsis eminnii;

its wood burns very badly and in a concealed way;

a purgative is obtained from the bark;

oʋi‿ogierhaʋ̃otɔ [ ˩ ˥ ˥ / ˩ ˥ ˩ ] “a ruler’s son does not touch the ground”;

iʋi‿onudo [ ˩ ˥ ˥ ˩ ˥ ] (pl.) tribal marks on the cheeks: ovals standing upright, not very long;

iʋi‿ovɛ̃ [ ˩ ˥ ˩ ˩ ] (pl.) “sons of the sun”: small butterflies flying in swarms, mostly of one colour only;

oʋi‿ududu [ ˩ ˥ ˩ ˩ ˩ ] a ball kept by ghosts in the palm of the hand;

whatever it touches dies before daybreak;

oʋi‿ukwoki‿uguawɛ [ ˩ ˥ ˥ ˥ ˥ ˥ (4-1) ˩ ] kneecap;

oʋi‿ukpɔ̃ [ ˩ ˥ ˩ ˩ ] a substitute for a loin-cloth (ebuluku [ ˩ ˩ \ ˩ ] or abaʋ̃ute [ ˩ ˩ ˩ ˥ ]), tied with a strip of cloth serving as belt (ɔza [ ˩ ˥ ]);

also shawl covering shoulders;

oʋi‿uɽ̃uʋ̃u [ ˩ ˥ ˥ ˥ ˩ ] implement in the shape of a “dumb-bell”, used in grinding pepper on uro [ ˩ ˩ ];

cf. Iʋi‿eze [ ˩ ˥ ˥ ˩ ];

v. ɔmɔ [ ˩ ˥ ].

oʋiaxɛ [ ˩ ˩ ˩ ]

a timber tree, Sarcocephalus esculentus;

though a deciduous tree, it is never quite leafless.

oʋiʋi [ ˩ / ˩ ]

idiomatic for arhuaɽo [ ˩ \ ˩ ] “blind man”.

oʋiʋiɛ [ ˥ ˩ ˥ ]

a snake, “black mamba”;

spits;

poisonous;

believed to crow like a cock;

v. ɛnyɛ [ ˩ ˥ ];

cf. Jekri obibi [ ˩ ˥ ˩ ].

oʋuxɔ [ ˩ ˥ ˩ ]

he-goat;

cf. Yor. obukɔ [ ˩ ˥ ˧ ].

oʋ̃a [ ˩ ˥ ]

measuring implement (rope, tape, etc.);

oʋ̃a na matã sɛ [ ˩ ˥ / ˥ ˥ \ ] this measure is not long enough;

cf. ʋ̃a [ / ].

oʋ̃ɛ [ ˥ ˩ ]

a small tree, Combretum platypterum.

owa [ ˥ ˥ ]

market-stall (a palm- or bamboo-shed).

owa [ ˩ ˥ ]

a house;

a roofed place;

ow-amɛ [ ˩ \ ˩ ] water-tank;

ow-ebe [ ˩ ˥ ˦ ] “book-house”: school;

ow-egbagbɔ [ ˩ ˥ ˩ ˥ ] “faith-house”: church (also ow-iyayi [ ˩ ˥ ˦ ˧ ], v. ɛsɔsi [ ˩ \ ˩ ]);

ow-ehe [ ˩ ˥ ˦ ] room in which women live secluded during menstruation (at od-ɛriɛ);

ow-ekɛ̃ [ ˩ \ ˩ ] house built of mud;

ow-ɛbɔ [ ˩ \ ˩ ] “god’s house”: house containing the shrine of a god;

temple (ow-ihɛ̃ [ ˩ ˥ (4-1) ] is not used);

ow-ɛgbima [ ˩ ˥ ˩ ˩ ] house built of cane and plastered over with mud (Jekri type);

ow-ɛki [ ˩ \ ˩ ] shop (v. esabu [ ˩ \ ˩ ], owa [ ˥ ˥ ]);

ow-ɛzɔ [ ˩ ˥ ˥ ] Native Court building;

ow-iku [ ˩ \ ˩ ] “(roofed) dustbin”, v. ot-iku [ ˩ \ ˩ ] “a place where refuse is thrown”;

ow-isã [ ˩ \ ˩ ] latrine, better egb-owa [ ˩ ˥ ˦ ];

ow-iwowo [ ˩ ˥ ˥ ˥ ] shack built of planks.

oweɽe [ ˩ ˩ ˥ ]

old age;

only in a song: uɣari‿ɔba, uɣuri‿oweɽe [ ˩ ˩ ˥ ˥ ˥ ˥ ˩ ˩ ˩ ˩ ˥ ] “when you reign as Ɔba, you must attain (eat) old age” and in ɔdiɔ̃weɽe [ ˩ ˥ ˩ ˥ ].

owewe [ ˥ ˩ ˩ ]

a tree, Combretodendron africanum.

owɛ [ ˩ ˩ ]

(1) foot, leg.

(2) trace;

ɣ-owɛ n-esi ya l-eʋ̃a [ ˩ ˩ ˩ / ˥ ˩ \ ] “look at the trace that the (bush-) pig took to pass here”.

(3) wheel;

ow-ikɛkɛ [ ˩ ˥ ˩ ˥ ] bicycle-wheel.

owɛe [ ˥ \ ]

broom, sweeping brush;

cf. Yor. ɔwɔ [ ˧ ˩ ].

owi [ ˥ ˩ ]

a tree, Buchholzia;

its fruit is eatable (looks like cooked liver).

owiɛ [ ˩ ˥ ]

morning;

owiɛ ʋiɽiʋiɽi [ ˩ ˥ ˩ ˩ ˩ ˩ ] (or ʋiiʋii [ ˩ ˩ ]) early morning when the mist still obstructs the wide view, at about 5 o’clock to 5.30;

owiɛwiɛ ʋ̃-ɔ̃kpa [ ˩ ˩ ˩ / ˥ ] some time after the preceding, at about 6 o’clock.

Redupl. owi-owiɛ [ ˩ ˥ ˩ ˥ ] every morning.

owo 1 [ ˩ ˥ ]

one (in counting).

owo 2 [ ˩ ˥ ]

a soup prepared with pepper ground on uro [ ˩ ˩ ], crawfish (ize n-ɔfua [ ˩ ˩ ˥ ˦ ], also ground on uro), and potash (odo [ ˥ ˩ ], also ground) mixed in oil (ɛʋi [ ˩ \ ]).

Boiling water is poured over it, whereupon it is left to thicken (ki [ / ]).

Poor people use eʋ-axuɛ [ ˩ / / ] instead of odo.

owoɣo [ ˥ ˩ ˥ ]

noise of a crowd;

cf. woɣo [ ˩ ˥ ].

owowo [ ˩ ˩ ˩ ]

(1) heat.

(2) quick temper;

ɔʋ̃-owowo [ ˩ \ ˩ ˩ ] a fiery, quick tempered man, v. ibalegbe [ ˩ ˩ ˩ ˩ ].

(3) inflammation of the lining of the uterus (endometritis).

owɔɽɔ [ ˩ ˩ ˥ ]

eleven.

oxa [ ˩ ˥ ]

(1) story;

gi-ado xaa-xa (for xa‿oxa) [ ˩ / / ˩ ˥ ] let us (come and) tell a story!

(2) calling game by imitating noises, e.g. by pressing one’s fingers to the nostrils, as done by hunters;

cf. xa [ / ], kp-oxa [ ˩ ˥ ].

oxa [ ˩ ˩ ]

a big round drum kept at the Ɛguae [ ˩ ˩ ], about 5 feet high;

used to summon people to some of the ugie [ ˩ ˩ ] ceremonies;

v. kpe 1 [ / ].

oxã [ ˩ ˩ ]

a rat with pointed snout;

has an unpleasant smell;

on account of its smell it is called oxã n-aʋ̃-ɛ̃ɽ̃iʋ̃i (aʋ̃ɛ [ ˩ ˩ ]) [ ˩ ˩ ˥ ˩ ˥ ˩ ] “oxã, wife of the dead”;

it cries fiɛ̃fiɛ̃fiɛ̃ [ ˥ ˥ ˥ ].

oxi [ ˥ ˩ ]

circle;

circles are e.g. made on the ground when somebody is about to purify himself after some breach of taboo, v. ihɔʋ̃egbe [ ˩ ˩ ˩ ˩ ].

oxi‿uhuʋ̃u [ ˩ ˥ ˥ ˦ ˩ ] is the part of the skull on which hair is left when the crown of the head is bald.

Redupl. oxioxi [ ˩ ˥ ˦ ] round.

oxiã [ ˩ ˥ ]

walk;

oxiã wɔ ʋ̃-egbe [ ˩ ˥ / ˩ ˥ ] walking has tired me, I am very tired;

also egb-oxiã wɔ ʋ̃ɛ [ ˩ ˥ ˦ / ‿ ˩ ˥ ];

cf. xiã [ ˥ ].

oxiã [ ˩ ˩ ]

(1) “walker”: driver-ant, similar to asaʋ̃otɔ [ ˩ ˩ ˩ ˩ ], possibly identical.

(2) oxĩ-ãsɔ̃ [ ˩ ˥ ˥ ˦ ] “night-walkers”: a “gang” of people who in former times roamed through the streets of Benin City and Use [ ˩ ˩ ], killing everybody they met.

The heads of the victims were taken to a shrine at the Ɛguae [ ˩ ˩ ], and whoever killed fourteen people in the course of one night, was made a chief.

They were elected by the Eɣaɛʋo [ ˩ ˩ ˩ ] from the quarter Iduʋ̃-ihogbe [ ˩ ˥ ˩ ˥ ˩ ], the Ogbelaka [ ˥ ˩ ˥ ˩ ] people, the Isiɛ̃ʋ̃ɛɽo-people and from Use [ ˩ ˩ ];

cf. xiã [ ˥ ].

oxiɛ [ ˩ ˥ ]

(1) the part near the edge of a flat object, e.g. a table, v. igɛ̃gɛ̃ [ ˥ ˥ ˥ ];

ɣɛsi-ɛe k-ɔxi-ɔɽe n-ɔɣɛde (sikɛ [ ˥ / ]) [ ˥ ˦ (4-1) ˩ ˩ ˥ ˩ ˥ ˥ ˦ ] don’t pull it to the edge of the table in case it falls.

(2) something that fills a hole;

oxi-ɔgɔ [ ˩ ˥ ˥ ˦ ] cork;

rhi-oxiɛ gũ ʋ̃ɛ ya xi-ɔgɔ na [ ˩ ˩ ˥ ˩ ˥ ˩ ˩ ˩ ˥ ˩ ] “give me a cork to (take) and cork (xiɔ [ / ]) this bottle!” oxi-ɛwu [ ˩ ˥ ˥ ˩ ] button;

oxi-ɛwu ʋ̃ɛ fiã fua [ ˩ ˥ ˥ ˩ ˥ ˦ / ] my button came off;

cf. xiɔ [ / ].

oxixã [ ˥ ˥ ˩ ]

the tree which bears oɣeɣe [ ˥ / ˩ ];

also called erh-õɣeɣe [ ˩ ˥ / ˩ ] and even simply oɣeɣe which, however, is rightly the name of the fruit;

very hardy;

used for utɔ̃yotɔ [ ˩ ˩ ˩ ˩ ] hedges (serving as poles for eru [ ˩ ˥ ]).

oxogbo 1 [ ˩ ˥ ˥ ]

farm-hut made of sticks and thatched with palm leaves.

oxogbo 2 [ ˩ ˥ ˥ ]

a women’s style of hair-dressing, worn, like okuku [ ˩ ˩ ˥ ], at ehɔ [ ˩ ˥ ] time;

the hair is heightened with uke [ ˩ ˥ ] and drawn together over the forehead where it is knotted;

v. uɽo [ ˥ ˥ ], eto [ ˩ ˥ ].

oxoxo [ ˥ / ˩ ]

striking with one or two knuckles;

v. gbe [ ˥ ];

so [ ˥ ].

oxɔɛ̃ [ ˥ ˩ ]

continuous quarrelling or enmity;

cf. xɔ̃ [ / ].

oxuɛ̃ 1 [ ˩ ˩ ]

a tree, Ricinodendron africanum.

oxuɛ̃ 2 [ ˩ ˩ ]

a cloth woven from the fibres of raffia leaves.

oxuo [ ˩ ˩ ] (pl. i-)

woman;

ixu-ɛriɛ [ ˩ ˥ ˥ ˦ ] “women of the harem”, e.g. an address in the greeting wado‿ixu-ɛriɛ [ ˩ ˥ ˥ ˦ ˦ ˧ ] salute, you women of the harem!

Outside the Ɛriɛ, this term would, however, refer to the Ɔba’s wives, v. oloi [ ˥ ˥ ];

oxu-ɔdiɔ̃ [ ˩ ˩ ˥ ˩ ] senior wife of a polygamous household;

oxu-ohaʋ̃ɛ [ ˩ ˥ ˥ ˩ ˩ ] pregnant woman;

v. ɛkponiyɛkɛ [ ˥ ˩ \ ˩ ˩ ].

oxuo 1 [ ˩ \ ]

prescribed individual portion of any common task.

Oxuo 2 [ ˩ \ ]

name of a deep river near ɛki‿adɔlɔ [ ˩ ˥ ˥ ˩ ˥ ];

its praise-name is oxuo n-iy-ɔmɔ [ ˩ \ ˥ ˥ ˦ ] “Oxuo, the mother of children”.

Oxuʋ̃a [ ˥ ˥ ˩ ]

(1) name of a river, near Ɛbue [ ˩ ˩ ].

(2) name of a Bini deity (an ihɛ̃ [ ˩ \ ]).

oxurhuxurhu [ ˩ ˩ ˥ ˩ ˩ ]

haphazardly;

at random (of people snatching things in a hurry, e.g. when cutting up a killed elephant);

cf. xurhuxurhu [ ˩ ˩ ˩ ˩ ].

oxwaba [ ˥ \ ˥ ]

a tree, Homalium macroptera;

bark used for soup for women after delivery.

oxwae [ ˩ \ ]

basket;

oxwa-ɔlema [ ˩ ˥ ˩ ˩ ˩ ] “cook’s basket”: a basket in which the ingredients for soups are kept on the fireplace;

cf. le [ ˥ ], ema [ ˩ ˩ ].

oxwaxwa [ ˩ ˩ ˩ ]

harmattan.

oxwɛe [ ˥ ˩ ]

(1) a creeper.

(2) fruit of this creeper, a kind of nut which is eaten with corn (maize).

oya [ ˩ ˩ ]

insult;

disgrace;

oya gb-oɣiã ʋ̃ɛ [ ˩ ˩ ˥ ˩ ˥ ] “an insult has killed (touched) my enemy”: I have been insulted, or, met with disgrace;

v. oɣiã [ ˥ ˩ ], ahĩaʋ̃ɛ [ ˥ (4-1) ˩ ].

Oyeɽu [ ˥ / ˥ ]

name of a sib;

its hereditary head is chief Ezima [ ˥ ˥ ˥ ] of Uhɛ̃ [ ˩ ˩ ] which is also the centre of the sib;

its greeting in the morning is la-yeɽu [ ˥ / ˥ ].

oyi [ ˩ ˥ ]

thief, robber.

oyimaa [ ˥ ˩ ˩ ]

exclamation of annoyance, damn!

oyiya [ ˩ ˩ ˩ ]

comb;

oyiy-erhã [ ˩ ˥ ˩ ˥ ] wooden comb;

cf. Yor. ooya [ ˩ ˩ ].

oyo [ ˥ ˥ ]

a kind of raffia ( “bamboo”), not common;

produces a very intoxicating wine.

oyoʋiɛ [ ˩ ˩ / ]

hunting-camp, with a temporary shed;

cf. yo 1 [ ˥ ], ʋiɛ [ / ];

v. akpɛkpɛ [ ˥ ˥ ˥ ], eko [ ˩ ˥ ], agɔ [ ˩ ˥ ].

oze [ ˩ ˥ ]

lead (metal);

cf. Yor. oje [ ˩ / ].

ozi 1 [ ˩ ˩ ]

crab.

ozi 2 [ ˩ ˩ ]

a strong wind, good for farm-burning;

ozi la [ ˩ ˩ ˥ ] a strong wind is blowing;

idiom.: ozi l-uxuʋ̃u rie [ ˩ ˩ ˥ ˩ ˩ ˥ ] “ozi has passed above and gone away”, i.e. has not had any effect: an impending punishment has not been carried out;

ozi o [ ˩ ˥ ˦ ] an exclamation during farm-burning, when a wind is blowing;

to urge wind and fire on;

cf. Yor. oji [ ˩ ˩ ].

ozikpalɔ [ ˥ ˩ \ ˩ ]

lizard.

oziya [ ˩ ˥ ˥ ]

a tree, Daniellia thurifera;

exudes a gum that is used as a candle, mainly by hunters on their travels;

when heated it is adhesive;

cf Yor. ojia [ ˩ / ].

ozubu [ ˩ ˩ ˥ ]

a curly-haired dog.

ozuɔba [ ˥ / ˥ ]

another expression for oloi [ ˥ ˥ ];

cf. ɔba [ ˥ ˥ ].

ɔ- [ ˩ ]

conjunctive pronoun of the 3rd pers. sgl.

ɔ̃ãxɛ̃ [ ˥ ˩ ]

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

it is a climbing plant;

fruit is white.

(2) corpse, v. ikũ [ ˩ ˩ ].

Ɔba [ ˥ ˥ ]

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 [ ˧ ˧ ].

ɔbadã [ ˩ ˩ ˩ ]

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.

ɔbafi [ ˩ ˩ ˥ ]

hunting;

the hunt;

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

ɔbanabe [ ˩ ˩ \ ˩ ]

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 [ ˩ \ ˩ ].

Ɔbazenu [ ˥ ˥ ˩ ˥ ]

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

2nd senior at Iw-ɛguae [ ˩ \ ˩ ];

the title is not hereditary;

v. Eseɽe [ ˩ ˩ ˩ ].

Ɔbazuaye [ ˥ ˥ / ˥ ]

“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 [ ˥ ˥ ].

ɔbe (also ɛbe) [ ˥ ˩ ]

(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 [ ˩ ˥ ˩ ].

ɔbɛ [ ˥ ˥ ]

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 [ / ].

ɔbɛɽɛkoko [ ˩ ˩ ˩ ˩ ˩ ]

a timber tree.

ɔbɛʋ̃ɛ [ ˩ ˩ ˩ ]

stammerer;

cf. b-ɛʋ̃ɛ [ ˥ ˩ ].

ɔbiɔmɔ [ ˩ ˩ ˩ ]

parent;

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

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 [ ˩ \ ].

ɔbo 1 [ ˩ ˥ ] (pl. e-)

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.

Ɔbo 2 [ ˩ ˥ ]

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 [ ˩ \ ].

ɔbowa [ ˩ ˩ ˩ ]

house-builder;

cf. bɔ [ ˥ ], owa [ ˩ ˥ ].

ɔbɔdidi [ ˩ ˩ ˥ ˥ ]

(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 [ ˩ ˩ ˥ ].

ɔbuohiɛ̃ [ ˩ ˩ ˩ ]

(no pl.) “decider”: judge;

cf. bu [ / ], ohiɛ̃ [ ˩ ˥ ];

v. bu [ / ].

ɔdado [ ˩ ˩ ˥ ]

(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.

ɔdafɛ̃ [ ˩ ˩ ˩ ]

(1) husband;

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

(2) a man with many wives and children;

cf. ɔdɔ [ ˩ ˩ ], ukp-afɛ̃ [ ˩ ˥ ˩ ].

ɔdanyɔ [ ˩ ˩ ˩ ]

drunkard;

cf. da [ ˥ ], anyɔ [ ˩ ˥ ].

ɔdaʋ̃ofigbɔ̃ [ ˩ ˩ ˩ ˩ ˩ ]

“oil-tester”: produce inspector;

cf. daʋ̃ɛ [ ˩ ˥ ], ofigbɔ̃ [ ˥ ˥ ˩ ].

ɔdɛkuɛ̃ [ ˩ ˩ ˥ ]

buying on credit;

cf. kuɛ̃ [ ˥ ], ɔxiɛ̃kuɛ̃ [ ˩ ˩ ˥ ];

v. iɣo [ ˥ ˥ ], dɛ [ ˥ ], xiɛ̃ [ ˥ ].

ɔdiɔ̃ [ ˩ ˥ ] (pl. e-)

(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 [ / ].

ɔdɔ [ ˩ ˩ ]

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 [ ˩ ˩ ˩ ].

ɔdɔlagbɔ̃ [ ˩ ˩ ˩ ˩ ]

a “mend-the-world”: a reformer;

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

cf. dɔlɔ [ ˩ ˥ ], agbɔ̃ [ ˩ ˩ ].

ɔduɛki [ ˩ ˩ ˩ ]

(no pl.) trader;

cf. do2 [ ˥ ], ɛki [ ˩ ˩ ];

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

ɔdukpɔ̃ [ ˩ ˩ ˩ ]

weaver;

cf. do 1 [ ˥ ], ukpɔ̃ [ ˩ ˩ ].

ɔfɛ̃dĩ [ ˩ ˩ ˩ ]

palm-nut cutter;

cf. fiã [ ˥ ], ɛdĩ [ ˩ ˥ ].

ɔfĩ‿otɔ [ ˩ ˥ ˩ ˩ ]

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

cf. ofɛ̃ [ ˩ ˥ ], otɔe [ ˩ ˩ ].

ɔfitã [ ˩ ˩ ˩ ]

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

cf. fi [ ˥ ], itã [ ˥ ˥ ].

ɔfɔ [ ˩ ˥ ]

sweat;

perspiration;

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

cf. fɔ [ ˥ ].

ɔfɔe [ ˩ \ ]

a variant of ufɔ [ ˩ ˥ ].

ɔfuʋ̃egbe [ ˩ ˩ ˩ ˩ ]

“body coolness”: peace;

cf. fu [ ˥ ], egbe [ ˩ ˥ ].

ɔfuʋ̃egbe [ ˥ ˩ ˥ ˩ ]

name of a pond at Benin City;

cf. ɔfuʋ̃egbe [ ˩ ˩ ˩ ˩ ];

v. ɔɣɔdɔ [ ˩ ˩ ˩ ].

ɔga [ ˩ ˥ ]

(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 [ ˩ / ].

ɔgã [ ˩ ˥ ]

a long and straight spear;

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

ɔga [ ˥ ˩ ]

net;

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

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

cf. Jekri ɔga [ ˥ ˩ ].

ɔgãgã [ ˩ ˥ ˥ ]

man with continuous erection of penis;

cf. gɔ̃gɔ̃ɔgɔ̃ [ ˥ ˥ ˥ ].

ɔgɛʋ̃ɛ [ ˩ \ ˩ ]

a tree, Barteria nigritiana or fistulosa;

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

ɔgɛzu [ ˩ ˩ ˩ ]

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

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

ɔgiodɛ [ ˩ ˩ ˩ ]

(1) guide.

(2) leader: ringleader;

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

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

ɔgiɔɽɔ [ ˩ ˥ ˥ ]

a big chain;

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

v. eɣã [ ˥ ˩ ] (small chains);

cf. Jekri ɔgiɔrɔ [ ˩ ˥ ˥ ].

ɔgiɔʋ̃a [ ˩ ˩ ˩ ]

a man who laughs at somebody;

cf. giɛ [ ˥ ], ɔʋ̃a [ ˩ \ ];

(in a proverb).

ɔgɔ [ ˩ ˥ ]

bottle;

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

ɔgɔ [ ˩ ˩ ]

(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 [ ˩ ˩ ˩ ].

ɔgɔgɔ [ ˩ ˩ ˩ ]

crest (on the head);

ɔgɔg-ɔkpa [ ˩ ˥ ˩ ˩ ] cock’s crest;

v. etɔɣɔtɔɣɔ [ ˩ ˩ ˥ ˩ ˩ ].

ɔguãɛʋ̃ɛ [ ˩ ˩ ˩ ]

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

cf. guã [ / ], ɛʋ̃ɛ [ ˩ ˩ ];

v. ɔtɛʋ̃ɛ [ ˩ ˩ ˩ ].

ɔguɔʋ̃adia [ ˩ ˩ ˩ ˩ ] (pl. e-)

“stay-with-a-man”: personal servant;

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

ɔgwa [ ˩ ˥ ]

(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.

ɔgwagwa [ ˩ ˥ ˥ ]

a trap for animals.

ɔgwaɣa [ ˩ ˩ ˥ ]

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

ɔgwalerhã [ ˩ ˩ ˩ ˩ ]

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

cf. gwalɔ [ ˩ ˥ ], erhã [ ˩ ˥ ].

ɔgwemɔto [ ˩ ˩ ˩ ˩ ]

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

cf. gwa 1, emɔto [ ˩ ˥ ˩ ].

ɔgweva [ ˩ ˩ ˩ ]

“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 [ ˩ ˥ ].

ɔgwiɛzɔ [ ˩ ˩ ˩ ]

litigant;

cf. gwi [ ˥ ], ɛzɔ [ ˥ ˥ ].

ɔgwotɔ [ ˩ \ ˩ ]

slow time in dancing;

v. ɛgbe [ ˩ ˩ ].

ɔgbã [ ˥ ˩ ]

thirty;

cf. Yor. ɔgbɔ̃ [ ˧ ˩ ].

ɔgbagbe [ ˩ ˩ ˥ ]

a trap for animals living on the ground.

ɔgbalama [ ˩ ˩ ˩ ˩ ]

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

cf. gbe 1 [ ˥ ], alama [ ˩ ˩ ˩ ].

ɔgbẽbe [ ˩ ˩ ˩ ]

clerk;

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

v. akɔwe [ ˥ ˩ ˥ ];

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

ɔgbehɛ̃ [ ˩ ˩ ˩ ] (pl. i-)

fisherman;

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

ɔgbekpa [ ˩ ˩ ˩ ]

boxer;

cf. gbe 1 [ ˥ ], ekpa [ ˩ ˥ ];

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

ɔgbɛʋ̃ɛho [ ˩ ˩ ˩ ˩ ]

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

an indiscreet person;

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

ɔgbɔ̃ [ ˥ ˩ ]

new;

fresh;

ɔɣ-ɔgbɔ̃ nɔ [ ˥ ˥ ˩ ˥ ] it is new;

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

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

ɔgbɔlɔfo [ ˩ ˩ \ ˩ ]

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

ɔgbugbo [ ˩ ˩ ˩ ]

farmer;

cf. gbe 1 [ ˥ ], ugbo [ ˥ ˥ ];

v. ɔwɛe [ ˩ \ ].

ɔɣae [ ˩ ˥ ]

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

of Yor. origin?

ɔɣe [ ˥ ˥ ]

(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....

ɔɣɛdɛ [ ˩ ˩ ˩ ]

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 [ ˩ ˩ ˩ ].

ɔɣɛnɛ [ ˥ ˩ ˥ ]

(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.

ɔɣɛɽɛ [ ˩ \ ˩ ]

hymen;

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

cf. fiã [ ˥ ];

v. ʋa [ / ].

ɔɣide [ ˩ ˥ ˩ ]

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).

ɔɣɔ [ ˩ ˩ ]

respect;

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

cf. Yor. ɔwɔ [ ˩ ˩ ].

Ɔɣɔdɔ [ ˩ ˥ ˥ ]

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

ɔɣɔdɔ [ ˩ ˩ ˩ ]

(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 [ ˩ ˩ ˩ ].

ɔɣɔdɔgbɔ [ ˩ ˩ \ ˩ ]

a cane found in the bush;

it is similar to sugarcane, but not edible;

v. uxwerhe [ ˥ ˩ ˩ ].

ɔɣɔɽɔ [ ˩ ˩ ˩ ]

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.

ɔha 1 [ ˩ ˥ ]

bride;

also oʋi‿ɔha [ ˩ ˥ ˥ ˦ ];

cf. irhiɔha [ ˩ ˩ ˩ ].

ɔha 2 [ ˩ ˥ ]

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

of Yor. origin?

ɔha 1 [ ˩ ˩ ]

catarrh;

a cold in the head;

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

Ɔha 2 [ ˩ ˩ ]

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

ɔhae [ ˩ \ ]

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 [ ˩ ˥ ] (?).

ɔhɛ [ ˩ ˥ ]

present;

gift;

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

cf. Yor. ɔfɛ [ ˩ / ].

Ɔhɛ̃ [ ˥ ˩ ]

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.

ɔhɛ̃ [ ˩ ˩ ]

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).

Ɔhɛ̃nika [ ˩ ˥ ˩ ˩ ]

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”.

ɔka [ ˩ ˥ ]

(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 [ ˩ \ ˩ ].

ɔka [ ˥ ˩ ]

corn (maize);

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

ɔkã [ ˩ ˩ ]

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.

ɔkãhuʋ̃u [ ˩ ˩ ˩ ˩ ]

“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 [ ˩ ˥ ˩ ].

ɔkaɽuosa [ ˩ ˥ ˩ ˩ ] (pl. e-)

debtor;

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

cf. ɽu [ ˥ ], osa [ ˩ ˥ ].

ɔkeʋ̃iokɔ [ ˩ ˩ ˩ ˩ ]

“seed-planter”: planter;

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

cf. kɔ [ ˥ ], eʋ̃i [ ˩ \ ].

ɔkikũ [ ˩ ˩ ˩ ]

a tall cap worn by warriors;

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

ɔkotɔ [ ˩ ˩ ˩ ]

the undermost;

cf. ke 1 [ ˥ ], otɔ [ ˩ ˩ ];

v. Eɣaɛʋo [ ˩ ˩ ˩ ].

ɔkɔdu [ ˩ \ ˩ ]

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

ɔku [ ˩ \ ]

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 [ ˥ ].

ɔkuiku [ ˩ ˩ ˩ ]

player;

cf. ku [ / ], iku [ ˩ ˩ ].

ɔkpa [ ˥ ˥ ]

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 [ ˩ / ˩ ].

ɔkpã 1 [ ˥ ˥ ]

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

v. eʋ̃i [ ˩ \ ].

ɔkpã 2 [ ˥ ˥ ]

odd number;

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

v. izu [ ˩ ˩ ].

ɔkpã [ ˩ ˥ ]

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?

ɔkpa [ ˩ ˩ ]

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 [ ˩ ˩ ˩ ].

ɔkpakpata [ ˩ ˩ ˩ ˩ ] (pl. i-)

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

the players sing historical ballads;

cf. kpe [ / ], akpata [ ˥ ˥ ˥ ].

ɔkpãnigiakɔ̃ [ ˩ ˩ ˩ ˥ ˩ ]

(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 [ ˩ ˩ ].

ɔkpatalɛ [ ˩ ˩ ˩ ˩ ]

gonorrhoea (in a severe form);

cf. kpatalɛ (?) [ ˩ ˥ ˩ ].

ɔkpatɛ [ ˩ ˩ ˩ ]

(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.

ɔkpɛ̃ [ ˩ ˥ ]

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”.

ɔkpɛlobɔ [ ˩ ˩ ˩ ˩ ]

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

cf. obɔ [ ˩ ˥ ];

v. ɛkpɛ̃ [ ˩ ˩ ].

ɔkpɛtu [ ˩ ˩ ˥ ]

mistaken handling of a matter resulting in spoiling it;

misfortune caused by a mistake;

cf. Jekri ɛkpɛtu [ ˩ ˩ ˥ ];

v. ɔbɔdidi [ ˩ ˩ ˥ ˥ ].

ɔkpo [ ˩ ˩ ]

piles;

haemorrhoids.

ɔkporhu [ ˩ ˩ ˩ ]

“the crier”: a name for the cock;

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

cf. kpe [ / ], urhu [ ˩ ˩ ].

ɔkpɔ [ ˩ ˥ ]

staff (for walking);

ɔkp-adowɛ [ ˩ ˥ (4-1) ˩ ] crutches;

v. oʋiʋi [ ˩ / ˩ ].

ɔkpɔʋ̃a [ ˩ ˩ ˩ ]

“helper”: servant;

employee;

cf. kpa [ / ], ɔʋ̃a [ ˩ \ ].

ɔlema [ ˩ ˩ ˩ ]

“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”.

ɔleʋ̃i [ ˩ ˩ ˩ ]

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

cf. le [ ˥ ], eʋ̃i [ ˩ \ ];

v. ibi-ukoni [ ˩ ˥ ˥ ˩ ˩ ].

ɔlɛla [ ˩ ˩ ˥ ]

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

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

cf. la 1 [ ˥ ].

ɔlɔza [ ˩ ˩ ˩ ]

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.

ɔmada [ ˩ ˩ ˩ ] (pl. e-)

“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 [ ˩ ˩ ˥ ˩ ].

ɔmaɛ [ ˩ ˩ ]

old man (or woman);

v. xĩ [ / ].

ɔma(ɔ)ʋ̃aeʋ̃i [ ˩ ˩ ˩ ˩ ]

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

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

v. ɔɽuɔʋ̃aeʋ̃i [ ˩ ˩ ˩ ˩ ].

ɔmaxe [ ˩ ˩ ˩ ]

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

pots are made by women only;

cf. ma4 [ ˥ ], axe [ ˩ ˥ ].

ɔmeto [ ˩ ˩ ˩ ]

a yam, the rope of which coils considerably;

cf. mɔ [ ˥ ], eto [ ˩ ˥ ].

ɔmɔ iho [ ˩ ˥ ˩ / ]

“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.

ɔmiarale [ ˩ ˩ ˩ ˩ ]

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

cf. miɛ [ / ], arale [ ˥ / ˩ ].

ɔmiɔʋ̃afã [ ˩ ˩ ˩ ˩ ]

Saviour (Akugbe);

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

ɔmizɛ [ ˩ ˩ ˩ ]

woman baking native “rice”;

“rice-baker”;

cf. ma 4 [ ˥ ], izɛ [ ˥ ˩ ].

ɔmɔ [ ˩ ˥ ] (pl. e-)

(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.

ɔmɔbe [ ˩ ˥ ˩ ]

“harmful child”;

rascal child;

never-do-well.

ɔmuihɛ [ ˩ ˩ ˩ ] (no pl. form)

carrier;

cf. mu 1 [ ˥ ], ihɛ [ ˩ ˥ ].

ɔna [ ˩ ˩ ] (pl. e-)

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).

ɔnɛ [ ˩ ˩ ]

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

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

cf. Yor. ɔni [ ˩ ˩ ].

ɔni [ ˥ / ] (pl. e-)

that one;

those;

in nominal use;

cf. ni [ / ].

Ɔnya [ ˩ ˥ ]

a praise-name of the Ezɔmɔ [ ˥ ˥ ˥ ];

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

v. Uti [ ˥ ˩ ].

ɔnyɛ [ ˥ ˥ ]

a tree, Uapaca heudelotii;

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

ɔnyɛʋ̃ɛ [ ˩ ˩ ˩ ]

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.

ɔnyunua [ ˩ ˩ / ]

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 [ ˥ ].

ɔoo [ ˥ ]

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

it is still used by a few old men.

ɔpaxarha [ ˩ ˥ ˥ ˥ ]

boastful (Egh. Hist.).

ɔpɛxɛrhɛ [ ˩ ˩ ˩ ˩ ]

“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 [ ˩ \ ].

ɔpia [ ˥ ˩ ]

matchet;

“cutlass”;

v. ixu [ ˩ \ ].

Occurs also in Ibo.

ɔpɔrhipɔ [ ˩ ˩ \ ˩ ]

a tree, Sterculia tragacantha.

Ɔra [ ˥ ˩ ]

the Ɔra country.

ɔriegie [ ˩ ˩ ˩ ] (pl. i-)

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 [ ˩ ˩ ].

ɔriɔʋe [ ˩ ˩ ˩ ]

foreigner;

v. orhuʋ̃unyɛ [ ˩ ˥ ˩ ˥ ].

ɔriuxu [ ˩ ˩ ˩ ]

“heritage-eater”;

heir;

cf. ɽe 1 [ ˥ ], uxu [ ˩ ˩ ].

ɔrho [ ˩ ˩ ]

muddy, swampy soil;

wetter than oɽoɣo [ ˩ ˩ ˩ ].

ɔrhɔ̃ [ ˩ ˩ ]

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

v. zɛ 1 [ ˥ ].

Ɔrhɔgba [ ˥ / ˩ ]

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

ɔrhɔre [ ˩ ˩ ˥ ]

waterfall;

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

cf. rhɔ 1 [ / ], re [ ˥ ].

ɔrhɔʋ̃ɔ [ ˩ ˥ ˩ ]

worry;

trouble;

v. ukpokpo [ ˩ ˩ ˩ ].

ɔrhu [ ˩ \ ]

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

ɔɽa [ ˩ ˥ ]

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.

Ɔɽa 1 [ ˥ ˩ ]

a god of the Ɔba;

v. Ɔsa [ ˥ ˩ ], Osuã [ ˥ ˩ ].

Ɔɽa 2 [ ˥ ˩ ]

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

ɔɽe 1 [ ˩ ˥ ]

(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 [ ˥ / ].

ɔɽe 2 [ ˩ ˥ ], [ ˥ ˩ ]

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

After nasalised vowels, ɔ̃ɽ̃ɛ̃ (ɛ̃ɽ̃ɛ̃) is used.

ɔɽɛɽɛ [ ˩ ˩ ˩ ]

a kind of bean.

ɔɽɔ [ ˩ ˩ ]

paralysis;

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

ɔɽɔ [ ˥ / ]

a cactus, Hugonia platysepala;

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

ɔɽɔgiɔ [ ˩ ˩ ˩ ]

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

Ɔɽɔma [ ˩ ˩ ˩ ]

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).

ɔɽue [ ˩ \ ] (pl. i-)

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.

ɔɽuerɔ [ ˩ ˩ ˩ ]

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 [ ˩ ˥ ].

ɔɽueɽo [ ˩ ˩ ˩ ]

a cunning man (or woman);

cf. ɽu [ ˥ ], eɽo [ ˩ ˥ ].

ɔɽuɛbɔ [ ˩ ˩ ˩ ]

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 [ ˩ ˩ ˩ ].

ɔɽuiɽo [ ˩ ˩ ˩ ]

thinker;

cf. ɽo [ / ], iɽo [ ˩ ˩ ].

ɔɽuosa [ ˩ ˩ ˩ ]

debtor;

v. ɔkaɽuosa [ ˩ ˥ ˩ ˩ ].

ɔɽuɔʋ̃aeʋ̃i [ ˩ ˩ ˩ ˩ ]

“teach-somebody-things”: teacher;

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

v. ɔma(ɔ)ʋ̃aeʋ̃i [ ˩ ˩ ˩ ˩ ].

ɔɽ̃ɔ̃ [ ˩ ˥ ]

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 [ ˩ ˧ ].

Ɔɽ̃ɔ̃mila [ ˩ ˥ ˩ ˩ ]

god of Ifa;

cf. Yor. ɔrũmila;

v. oɽokɛ [ ˩ ˩ ˩ ].

ɔsã [ ˩ ˥ ]

a kind of creeper;

the root is about as big as a yam;

the leaf is called eb-ɔsã [ ˩ ˥ ˦ ].

Ɔsa [ ˥ ˩ ]

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.

ɔsa [ ˩ ˩ ]

a big ape (chimpanzee?);

v. alazi [ ˥ \ ˥ ], emɛ [ ˩ \ ].

ɔsama [ ˩ ˩ ˩ ]

“plaque-caster”;

brass-worker;

cf. sa [ ˥ ], ama [ ˥ ˩ ].

ɔse [ ˩ ˩ ]

(1) friend;

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

(2) mistress;

lover.

ɔsegbe [ ˩ ˩ ˩ ]

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

cf. sɛ 1 [ ˥ ].

ɔsɛba [ ˩ ˩ ˥ ]

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).

ɔsɛgba [ ˩ ˩ ˩ ]

pistol.

ɔsɛlɛ [ ˥ ˩ ˥ ]

(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.

Ɔsɛʋ̃ɛdɛ [ ˩ ˥ ˩ ˥ ]

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

ɔsɛxɛrhɛ [ ˩ ˩ ˩ ˩ ]

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.

ɔsierhã [ ˩ ˩ ˩ ]

“hauling-boy(s)”;

a timbermen’s expression;

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

ɔsiukoko [ ˩ ˩ ˩ ˩ ]

(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 [ ˥ ˩ ˩ ].

ɔsiwu [ ˩ ˩ ˩ ]

cutter of tribal marks;

cf. sɛ 2 [ ˥ ], iwu [ ˩ ˩ ].

ɔsɔbiɽi [ ˩ ˥ ˩ ˩ ]

shovel;

spade;

cf. Engl. shovel.

ɔsuoleɣã [ ˩ ˩ ˩ ˩ ]

“leader of prisoners”: prison-warder;

cf. oleɣã [ ˥ ˥ ˩ ].

ɔta [ ˩ ˥ ]

speech;

talk;

conversation;

cf. ta [ ˥ ].

ɔtã [ ˩ ˩ ]

a squirrel.

ɔtɛ̃ [ ˥ ˥ ]

a drink obtained by an infusion of red plantains;

cf. kp-ɔtɛ̃ [ ˥ ˥ ].

ɔtɛ̃ [ ˩ \ ] (pl. e-)

(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!

ɔtɛʋ̃ɛ [ ˩ ˩ ˩ ]

“word-sayer”;

speaker (not any rank);

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

ɔtĩgɛdu [ ˩ ˩ ˩ ˩ ]

tree-feller;

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

cf. tɔ̃ 1 [ ˥ ], igɛdu [ ˥ ˥ ˥ ].

ɔtiɔʋ̃aɛzɔ [ ˩ ˩ ˩ ˩ ]

“calling-man-to-lawsuit”: plaintiff;

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

ɔtõkũ [ ˩ ˩ ˩ ]

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

timbermen’s expression;

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

ɔtɔ̃ [ ˩ ˩ ]

rust.

ɔtɔmiyɔyɔ [ ˥ ˩ ˥ ˩ ˩ ]

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

its meaning is unknown;

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

ɔvaɽ̃aʋ̃ɛ [ ˩ ˩ ˩ ˩ ]

butcher;

cf. va 1 [ ˥ ], aɽ̃aʋ̃ɛ [ ˩ ˥ ˩ ].

ɔvasaɽa [ ˩ ˩ ˩ ˩ ]

sawyer;

gang of sawyers;

cf. va 1 [ ˥ ], asaɽa [ ˩ ˥ ˩ ].

ɔvãʋiɛ [ ˩ ˩ / ]

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

cf. vã [ / ], ʋiɛ [ / ].

Ɔvia [ ˩ ˥ ]

(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 [ ˩ ˩ ˥ ].

ɔviɛ̃ [ ˩ ˥ ]

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.

ɔvo [ ˩ ˥ ]

reluctance;

reluctant;

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

cf. igbɔvo [ ˩ ˩ ˩ ], gbe 1 [ ˥ ].

ɔʋa [ ˩ ˩ ]

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

cf. Yor. ɔbara [ ˩ ˩ ˩ ].

ɔʋehe [ ˥ ˩ ˥ ]

another;

another one;

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

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

ɔʋoxã [ ˩ ˥ ˩ ] (pl. ibiɛka [ ˩ / ˩ ])

(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).

ɔʋ̃a [ ˩ \ ] (pl. e-)

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-.

ɔʋ̃ababe [ ˩ ˩ ˩ ˩ ] (pl. e-)

a man who practises ababe [ ˩ ˥ ˩ ];

a witch;

cf. ʋ̃ɛ [ / ], v. azɛ̃ [ ˩ ˥ ].

ɔʋ̃ɛ [ ˩ ˥ ]

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.

ɔʋ̃ɛʋ̃ɛ [ ˩ ˥ ˩ ]

madman;

cf. eʋ̃ɛʋ̃ɛ [ ˩ ˥ ˩ ];

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

ɔwa [ ˥ ˥ ]

epilepsy.

Ɔwa 1 [ ˩ ˩ ]

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

ɔwa 2 [ ˩ ˩ ]

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 [ / ].

ɔwaeʋ̃i [ ˩ ˩ ˩ ]

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 [ ˩ \ ].

ɔwaisɛ [ ˩ ˩ ˩ ] (pl. e-)

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 [ ˩ ˥ ].

ɔwaɽa [ ˩ ˩ ˩ ]

(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.

ɔwegbe [ ˩ ˩ ˩ ]

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

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

ɔwɛe [ ˩ ˩ ]

(1) male;

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

v. ukpo [ ˩ ˥ ].

(2) a strong, robust man.

ɔwɛe [ ˩ \ ]

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 [ ˩ ˩ ˩ ].

ɔwɛwɛ [ ˩ ˥ ˥ ]

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.

ɔwɛwɛ [ ˩ / ˩ ]

course of an unfinished sentence.

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

cf. wɛwɛwɛ [ ˥ ˥ ˥ ], wɛ [ / ].

ɔwɔ [ ˩ ˩ ]

a big bat-like animal.

ɔxa [ ˥ ˥ ]

the cotton tree, Ceiba pentandra;

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

ɔxã [ ˩ ˩ ]

white ants;

termites.

ɔxae [ ˥ ˩ ]

(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.

ɔxaɛ̃ [ ˩ \ ]

porcupine (?);

“hedgehog”;

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

ɔxaɛʋ̃ɛ [ ˩ ˩ ˩ ] (pl. e-)

“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 [ ˩ ˩ ].

ɔxɛ 1 [ ˩ ˥ ]

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).

ɔxɛ 2 [ ˩ ˥ ]

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 [ / ].

ɔxɛ̃ [ ˩ ˩ ] (pl. e-)

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

(b) trader;

cf. xiɛ̃ [ ˥ ] (?);

v. ɔduɛki [ ˩ ˩ ˩ ].

ɔxɛrhɛ [ ˩ ˩ ˩ ]

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

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

cf. Jekri ɛkɛtɛ [ ˩ ˥ ˩ ].

ɔxiɛ̃kuɛ̃ [ ˩ ˩ ˥ ]

selling on credit;

cf. xiɛ̃ [ ˥ ];

v. ɔdɛkuɛ̃ [ ˩ ˩ ˥ ].

ɔxɔ [ ˩ / ]

bad deed;

cf. xɔ [ / ].

ɔxɔe [ ˥ ˩ ]

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.

ɔxɔʋ̃ɔ [ ˩ ˥ ˩ ]

a sick person;

cf. xuɔʋ̃i [ ˩ ˥ ].

ɔxɔxɔ [ ˩ ˥ ˩ ]

fowl;

hen;

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

ɔxuɛ̃ [ ˥ ˥ ]

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

very hardy, like oxixã [ ˥ ˥ ˩ ].

ɔxuɛ [ ˩ ˥ ]

expensive food;

“dandy-chop”;

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

ɔxuɛ̃niɛzɔ [ ˩ ˩ ˩ ˩ ]

“law-suit-answerer”: defendant;

cf. xuɛ̃niɛ [ ˩ ˥ ], ɛzɔ [ ˥ ˥ ];

v. tie [ / ].

Ɔxwahɛ [ ˩ / ˩ ]

(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) ˩ ].

ɔxwɛ [ ˩ ˩ ]

parrot;

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

v. eba [ ˩ ˥ ].

ɔxwɛ̃xwɛ̃ [ ˥ ˩ ˩ ]

a thorny creeper.

ɔyara [ ˩ ˩ ˥ ]

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!

ɔyɔ [ ˥ ˥ ]

a number upwards of seven;

in games, e.g. isɛ n-ata [ ˥ ˩ ˩ ˥ ].

ɔyɔ [ ˩ ˩ ]

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

v. ɔdiɔ̃ [ ˩ ˥ ].

ɔyugbo [ ˩ ˩ ˩ ]

farmer;

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

ɔyunugie [ ˩ ˩ ˩ ˩ ]

“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 [ ˥ ].

Ɔza [ ˥ ˥ ]

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 [ ˩ ˥ ].

ɔza [ ˩ ˥ ]

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

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

ɔzedu [ ˩ ˩ ˩ ]

interpreter;

cf. zɛ 4 [ ˥ ], edu [ ˩ ˥ ].

ɔzɛta [ ˩ ˩ ˥ ]

(untrue, exaggerating) rumours;

“guess-saying”;

cf. zɛ 1 [ ˥ ], ta [ ˥ ].

ɔzɛvu; ɔzɔivu [ ˩ ˩ ˩ ]

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

cf. zɔ 1 [ / ], ivu [ ˩ ˩ ].

ɔzĩegbe [ ˩ ˩ ˩ ]

“endurer”: a name;

cf. zĩ [ / ], egbe [ ˩ ˥ ].

ɔziʋiɛ [ ˩ ˩ ˩ ]

“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 [ ˩ ˥ ].

Ɔzɔlua, or Ɔzɔloa [ ˩ ˩ ˩ ]

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

xix, 4.

ɔzukpogieva [ ˩ ˩ ˩ ˩ ˩ ]

(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 [ ˩ ˥ ˩ ˩ ].

ɔzuɔ [ ˩ ˩ ]

fool;

v. kɔ̃ [ ˥ ].

ɔzuwa [ ˥ ˩ ˩ ]

hair-pin.

papa [ ˩ ˥ ]

(1) to pat (e.g. a dog);

ɔy-obɔ papa ɽ-uhuʋ̃u [ ˩ ˩ ˥ ˩ ˩ ˩ ˥ ˩ ] he is patting him on the head.

(2) to dab a liquid on something, e.g. a medicine on some part of the body.

papaapa [ ˩ ˩ ˩ ]

describes small things that are flat and smooth (e.g. planks).

pãpããpã [ ˩ ˩ ˩ ]

noise made by a slack drum.

pɛrhɛ [ ˩ ˥ ]

to be fiat.

pɛrhɛɛ [ ˩ ˩ ]

flat;

ɔye pɛrhɛ [ ˩ ˥ ˩ ˩ ] it is flat.

pɛɽɛpɛɽɛpɛɽɛ [ ˦ ˦ ˩ ˩ ˥ ˥ ]

describes the flight of a small bird (e.g. asɛsɛ [ ˥ ˩ ˥ ]), moving with short intervals.

pɛɽɛɽɛɽɛɽɛ [ ˩ ˩ ˩ ˩ ˩ ]

describes the flight of small birds (from a pigeon downwards).

piãpiã [ / / ]

describes the sound of a whip;

ɔfi‿ɛɽ-asã piãpiã [ ˩ ˥ ˥ ˦ ˦ / / ] he whipped him.

prrrr [ ˩ ]

describes the flight of medium-size birds (parrots, pigeons, doves) at a short distance.

pupupu [ ˩ ˩ ˩ ]

(short u’s) describes the flight of a bird about to die, or of a domestic fowl, i.e. rather an effort to fly;

ɔtĩ pupupu [ ˩ ˥ ˩ ˩ ˩ ] it flutters.

ra [ ˥ ]

to rub a part of one’s body with a finger previously dipped into a “medicine” or sacrificial blood.

This is done after sacrifices to erha [ ˥ ˥ ]: the senior son as well as the ɔka‿ɛgbɛe [ ˩ ˥ ˥ (4-1) ] with the elders of the family rub the big toes of their right feet (which stand for one’s male ancestors), the ɔka‿ɛgbɛe and the elders doing so in order to give all the family ancestors their share.

When this has been done everybody touches his forehead with a finger dipped in blood in order to give his head (v. uhuʋ̃u [ ˩ ˥ ˩ ]) part of the sacrifice.

(This is also done after a sacrifice made to a deity.) ɔfi‿obɔ y-esagiɛ̃ rhie ra [ ˩ ˩ ˩ ˥ ˩ ˥ / / ˥ ] “he is dipping his hand into blood taking rubbing (his forehead)”.

When sacrificing to one’s head (at igwɛ [ ˩ ˩ ]) (which is combined with a fufu-sacrifice to one’s guardian spirit as it is forbidden to kill anything for the ɛhi [ ˩ ˩ ]), one rubs the middle of one’s forehead with blood, saying: ɛhae ʋ̃ɛ kokooko [ ˩ ˩ ˥ ˦ ˦ ˦ ] “my forehead strong”, then the back of the neck is rubbed for the ɛhi with the words: uguɛɽ-ugu-ɛhi ɽuɛ [ ˩ / ˩ ˩ ˥ ˩ / ] “you guɛ and guɛ your ɛhi”, then both ears are touched: ehɔ ɽuɛ h-ɛ̃ʋ̃ata [ ˩ ˩ / ˩ \ ˩ ] “your ear may hear the truth”.

The heart is touched by somebody saying: ud-uɛ gb-ɛgĩ [ ˩ / ˦ ˦ ] “your heart may be firm”;

the waist: ɛkũ‿agbɔ̃ n-ɔma s-uɔ-tɔ [ ˩ ˥ ˩ ˩ ˩ / / ˩ ] “may waist of good life reach your ground”: may your happiness be firmly grounded;

the knees: uɣud-igu-ɛʋ̃ɛ ya [ ˩ ˥ ˩ ˥ ˥ / \ ] “may you not fall on the palaver-knee”: may you not have to kneel (i.e. to beg anybody on your knees) for the sake of a palaver.

At last, the process is applied to the toes, with the words uɣuxiã rhi-ɛʋ̃ɛ [ ˩ ˥ ˥ ˩ ˥ ˩ ] “may you not go and take palaver”: may you not have trouble through going on a journey (?).

ra is also used of rubbing oneself with a powdered medicine (ɛbo [ ˩ \ ]) as a remedy against bad spirits, or as a love medicine.

ra 1 [ / ]

(1) to catch (from the air);

ɔra‿ugbe n-ifi gi‿ɛe [ ˩ ˩ ˥ ˩ ˥ ˥ ˦ (4-1) ] he caught the stone which I threw at him.

(2) to join, in a song;

cf. uraʋ̃-ĩhuã [ ˩ ˥ ˦ ˧ ].

ra 2 [ / ]

to prepare a cooked coco-yam for palm-oil chop.

ra 3 [ / ]

to cross;

ɔra‿ɛzɛ [ ˩ ˩ ˥ ˩ ] he is crossing a river;

v. gbe [ / ], fiã [ ˥ ].

rã [ / ]

(1) to be warm (of soup, or the body).

(2) to warm up (a soup);

ɔrã‿ũnwɔʋ̃ɛ [ ˩ ˩ ˥ ˩ ˩ ] he warms up the soup.

(3) to be healthy (with egbe [ ˩ ˥ ] “body”, v. 1);

egbe rã-ɽ̃ɛ̃ [ ˩ ˥ / ˦ ] lit. “body brightens him”: he is healthy.

(4) to be bright (day, weather);

ɛdɛ n-ɛɽɛ rãɽ̃ɛ̃ [ ˩ ˩ \ ˩ / ˥ ] “the day of to-day is bright”: to-day is a fine day.

re 1 [ ˥ ]

to be in a certain place;

to live at a certain place;

ɔr-eʋa [ ˩ ˥ (4-1) ] he is there;

ɔr-ɛdo [ ˩ ˥ ˦ ] he is (lives) in Benin;

ir-agbɛdɛ [ ˩ ˥ ˩ ˥ ] I live at Agbɛdɛ, v. ye [ ˥ ].

r-ɔ [ ˥ ‿ / ] to be in it (at it);

also equivalent to the English “there is”;

iɣami-eka dɛ ɽa? ɛ̃, ɔrɔ [ ˩ ˥ ˦ ˦ / ˩ ˩ ˧ ˩ ˥ ‿ / ] can I get akara to buy?

Yes, there are (some);

ɔkpɛɽe n-ɔkeɣarɔ [ ˩ / ˩ ˥ ˥ ˦ ˦ ‿ / ] it is a long time that he has been at it (i.e. in some job): n-ɔdiɔ̃ n-ɔrɔ [ ˥ ˩ ˩ ˥ ‿ / ] the oldest one of them (lit. “who there are”);

n-ɔɽ-ɔw-uɛ rɔ ɽa [ ˩ ˥ ˦ (3-2) ˩ ] lit. “what is your own (scil. concern), is it there (or, in it)?”: is there anything of your own concern: is it your business?

(as a rebuke).

re 2 [ ˥ ]

to come (not used in the ipf., v. de [ / ]);

v. yo 1 [ ˥ ].

re [ / ]

(also rei) (1) to be far;

Isiloko re gbe [ ˩ ˥ ˦ ˩ / ˦ ] Siluko is very far;

(2) to be a long time (ago) (only in the perf. which can be ɔreɽe as well as ɔreɽi (!));

ɔreɽe n-ɔs-unu [ ˩ / ˩ ˥ ˥ ˦ ] it is a long time since it happened.

ri 1 [ ˥ ]

to tread mud or palm-kernels;

iterat. rilo [ ˩ ˥ ] to massage;

ɔrilo ʋ̃-egbe [ ˩ ˩ ˥ ˩ ˥ ] he massaged my body;

v. mama [ ˩ ˥ ], ya 1 [ ˥ ].

ri 2 [ ˥ ]

(1) to knot together;

r-iri na mɛ [ ˩ ˥ ˩ ˥ ] tie me these ropes together!

(2) to make a noose;

r-iri na mɛ [ ˩ ˥ ˩ ˥ ] also: make a noose in this rope!

(but for “to make a knot in” mu [ ˥ ] ri [ ˥ ] is used).

Iterat. rilo [ ˩ ˥ ]: (a) to knot many ropes together;

(b) in ril-iri [ ˩ ˩ ˥ ] to make nooses in ropes;

and (c) (preceded by mu) to make knots in ropes;

ril-iri na mɛ [ ˩ ˩ ˥ ˩ ˥ ] tie these (many) ropes together!

ri;

cf. also ɽe 1 [ ˥ ].

ria 1 [ / ]

(1) to graze;

to browse (of an animal).

(2) in ria [ / ] ixi [ ˩ ˩ ] to take revenge;

ɔria ʋ̃-ĩxi [ ˩ ˩ ˥ ˩ ] he is taking revenge on me;

cf. ɽe 1 [ ˥ ] (?);

eria [ ˩ ˥ ], iriaixi [ ˩ ˩ ˩ ], iriaɛkpɛ̃ [ ˩ ˩ ˩ ], ɔriaɛmila [ ˩ ˩ ˩ ˩ ].

ria 2 [ / ]

to expound, analyse an oracle (iha [ ˩ ˩ ]).

riaria 1 [ ˩ ˥ ]

to grow (of a plantain fruit).

riaria 2 [ ˩ ˥ ]

to go around, mostly with hope of sharing food.

rie [ / ]

(1) to go away;

ɔrie [ ˩ / ] (a) he is going away;

(b) he is gone.

(2) to go;

the place where the subject is going to follows the verb;

only used in the ipf., v. yo 1 [ ˥ ], e.g. ɔri-ɛdo [ ˩ ˩ ˩ ˥ ] he is going to Benin.

Idiom.: ɔri-ɛʋo n-a‿iwua [ ˩ ˩ ˩ ˩ ˥ ˥ / ‿ ˩ ] “he is going to a country which is not taboo”, i.e. where everybody must go;

where to go is not forbidden to anybody: he is dead;

said of a “big” man;

a respectful term.

ri-eria [ ˩ ˩ ˥ ] to go grazing.

ri-ɛɽ̃iʋ̃i [ ˩ ˩ ˥ ˩ ] “to go to ɛɽ̃iʋ̃i”: to die;

v. yo 1 [ ˥ ], xiã [ ˥ ].

rieriɛ [ ˩ ˥ ]

to turn something over the fire;

e.g. to turn a yam or plantain with the hand over a small fire in order to roast it;

ya rier-inya ni mɛ n-ɔɣɛgiɛ̃ [ / ˩ ˩ ˥ ˦ ˧ ˨ (2-1) / ] go and turn that yam for me (so) that it does not burn!

cf. weriɛ [ ˩ ˥ ].

riɛ [ ˥ ]

to become, be smooth;

ɔriɛ [ ˩ ˥ ] it is getting smooth;

ɔriɛe [ ˩ \ ] it is smooth;

cf. riɛ [ / ].

riɛ [ / ]

to smooth;

ɔriɛ‿erhã [ ˩ ˩ ˩ ˥ ] he is smoothing a plank;

ɔri-ɔɽe [ ˩ ˩ ˥ ˩ ] he is smoothing it;

cf. riɛ [ ˥ ].

riɛriɛ [ ˩ ˩ ]

lukewarm (of water);

ɔfu re riɛriɛ [ ˩ ˥ ˦ ˩ ˩ ] it is lukewarm;

v. rhiɔɔ̃ [ ˦ ].

riɛriɛriɛ [ ˩ ˩ ˩ ]

yellow (not of fire);

used after the verb ba [ / ];

v. ɽuɛɽuɛɽuɛ [ ˩ ˩ ˩ ].

r-iri [ ˩ ˥ ];

cf. ri 2 [ ˥ ].

ro [ / ]

to be durable, of any breakable thing, e.g. a pot.

rɔ 1 [ / ]

to bear a weight;

ɔrɔ ʋ̃ɛ ʋ-itota nya-ɽ̃ɛ̃ [ ˩ / ˩ ˥ ˥ ˩ / ˩ ] it bore me when I sat on it, e.g. a plank or rope.

rɔ 2 [ / ]

to stir (e.g. porridge);

ɔrɔ‿akasã [ ˩ ˩ ˩ ˩ ˥ ] he is stirring the akasã [ ˩ ˩ ˥ ].

r-ɔ [ ˥ ‿ / ];

cf. re 1 [ ˥ ].

rua [ / ]

to push (with hand, foot, or the whole body, but not in a magical sense);

irua-wɛ [ ˩ / ˩ ] “I pushed foot”, i.e. I hurt my foot by knocking against a stone, etc. rua [ / ] fua [ ˥ ] to push away;

irua-ɽe fua [ ˩ / ˦ / ] I pushed him away;

v. sua [ / ], keke [ ˩ ˥ ].

ruɔruɔruɔ [ ˦ ˦ ˦ ]

stammering;

ɔguã ruɔruɔruɔ [ ˩ / ˦ ˦ ˦ ] he is stammering;

v. b-ɛʋ̃ɛ [ ˥ ˩ ].

(e)rh-

a possible, but rare, alternative to the particle (e)t-;

used perhaps only before pronouns of the 2nd pers. sgl.;

rh-uwɛ ʋexiã [ ˥ ˩ / \ ] are you going, too?

rha [ / ]

to steal.

The verbal noun urhaʋ̃ɛ is not used.

rhã [ / ]

to untie;

rhã [ / ] hĩ [ \ ] to detach;

irhã-ɽ̃ɛ̃ hĩ [ ˩ / ˦ (3-1) ] I detached it.

rh-ãɽo [ / ˩ ] to become, be civilised (lit. “to be unfolded as to the eyes”);

cf. irhãɽo [ ˩ ˩ ˩ ].

rhãrhaãrhã [ ˦ ˦ ˦ ]

loud.

rhaʋ̃ɛ [ ˩ ˥ ]

(1) to touch;

idiom.: iyarhaʋ̃ɛ [ ˩ ˥ ˩ ˥ ] lit. “I take to touch”: slave;

the etymological connection seems doubtful.

(2) to dip in, e.g. fufu into a soup before eating it;

mi-ema ya rhaʋ̃-ũnwɔʋ̃ɛ mɛ [ ˩ ˥ ˩ ˩ ˩ ˥ ˩ ˩ ˥ ] lit. “take (miɛ [ / ]?) fufu to take dip (into) soup give me!” dip some fufu into the soup and give it me!

rhe [ / ]

an auxiliary verb indicating that the action expressed by the main verb stands in a concessive relation to the rest of the sentence;

ɔrherha ʋ̃ɛ, ɣa iɣaɣixu‿ɛe gie [ ˩ \ ˩ ˥ ˥ ˩ ˥ ˦ ˩ / ˥ ] “though he has stolen (from) me, who shall I drive him to (lit. send)?” used if the culprit belongs to the same family so that one cannot pursue him.

rhere [ ˩ ˥ ]

farewell (from rherhere [ ˩ ˩ ˥ ] “arrive in time”);

said to a man leaving the speaker, or met on the road, going in the opposite direction.

rherhe [ ˩ ˥ ]

an auxiliary verb indicating that the main action is carried out in due time;

irherheɽu‿ɛe [ ˩ ˩ ˥ ˦ (4-1) ] I did it in time;

e.g. as answer to the question: urherhepos‿ebe ni yi [ ˩ ˩ ˥ ˦ ˧ ˨ / ˥ ] did you post that letter in time?

rhia [ ˥ ]

to be, become spoilt;

ɔrhiae [ ˩ \ ] it is spoilt;

also ɔrhia [ ˩ ˥ ‿ / ] (containing a [ / ], i.e. ɽua [ ˥ ]);

cf. rhia [ / ].

rhia [ / ]

to spoil;

to squander (rhia‿iɣo [ ˩ ˥ ˥ ]);

also rhia [ / ] ɽua (or, a) [ ˥ ];

cf. rhia [ ˥ ].

rhiamarhiama [ ˦ ˦ ˦ ˦ ]

lean;

also used of a thin plantain;

used with the verb ye [ ˥ ];

v. kãgũkãgũ [ ˦ ˦ ˦ ˦ ].

rhie [ / ]

to take;

v. mu [ ˥ ] which seems to refer to heavier things: “to lift up”, and was said to refer specially to things containing grains or liquids, not to whole things like rhie;

v. further ya 1 [ ˥ ] which implies “to take in order to use”;

ɔrhi-ɛɽe [ ˩ ˥ ˥ ˦ ] he took it;

as answer to a question, e.g. Combinations with verbs: rhie [ / ] ba [ / ] to add.

rhie [ / ] fi [ ˥ ] to (take and) throw something.

rhie [ / ] fua [ ˥ ] to throw away, off;

ɣa rhie ʋ̃-ũkpɔ̃ fua ʋ-iri [ ˥ ˦ ˧ ˩ ˩ ˩ ˥ ] who threw my cloth off from the rope?

(rhie kua is not possible, as rhie implies taking one entire object, and kua, a collective object like a liquid or grains, v. however mu [ ˥ ]).

rhie [ / ] gb-axua [ ˩ ˥ ] to save;

more idiomatic than rhie [ / ] hĩ [ \ ];

instead of rhie, ya [ ˥ ] may be used here;

ɔrh-iɣo ni gb-axua xɛ ɛzɔ n-ati-ɛɽe [ ˩ / ˥ ˦ ˩ ˥ ˩ ˥ ˩ ˥ ˦ ˦ (3-1) ] he saved that money for the law-suit to which he was summoned.

rhie [ / ] gb-otɔ [ ˥ ˩ ] to knock the ground with something;

irhi-unwɛrhiɛ̃ gb-otɔ [ ˩ ˩ ˥ ˩ ˥ ˦ ˩ ] I knocked the whip to the ground (in order to frighten somebody).

rhie [ / ] hĩ [ \ ] “to take away”: (a) to keep;

to save;

rhi-abɛ na hĩ mɛ [ ˩ ˥ ˥ ˩ \ ˥ ] keep this pen-knife for me!

irh-iɣo hĩ [ ˩ / ˥ (4-1) ] I have saved money (v. rhie [ / ] gb-axua [ ˩ ˥ ]);

(b) to take out;

igbã r-ɔʋ̃-owɛ, dorhi-ɛɽe hĩ mɛ [ ˩ ˩ ˥ ˦ ˩ / ˩ ˥ ˩ \ ˥ ] “a thorn is in my foot, come (and) take it out for me!” (fua [ / ], though possible, need not be used, as its idea of “throwing away” is understood in the sentence).

rhie [ / ] lele [ ˩ ˥ ] “to take (and) follow”: (a) to take something together with something else;

ɔrhi-emiowo lel-ema ɽe [ ˩ ˩ ˥ ˦ ˧ ˩ ˥ ˩ ˥ ] “he took meat (‘along’) with fufu (and) ate (it)”;

(b) to rub something along a surface;

ɔrhi-ɔdã lel-ɛe [ ˩ ˩ ˩ ˥ ˩ \ ] he is painting along it (viz. the surface of a wall, etc.).

rhie [ / ] lɛ ɽe [ ˩ / ] to (take and) hide;

ɔrhi-en-ebe lɛ ɽe [ ˩ ˩ ˥ ˦ ˧ ˩ / ] “he took the book (and) hid (it)”.

rhie [ / ] ma [ / ] to show something to somebody;

to prove;

ɔna rhie ma-ɣ-uɽ-oʋi ʋ̃ɛ [ ˩ ˩ / / / ˩ ˩ \ ] this shows that you are not my son (as a reproach when the son has behaved badly, or been disobedient to his father);

ɔrhie ma ʋ̃ɛ exɔe dã n-ɔgu‿ɛe [ ˩ / ˩ ˥ ˥ / ˩ ˩ ˥ / ] “he proved to me his bad character that is with him” (the ma is half-long).

rhie [ / ] na [ ˥ ] to give somebody something;

rhi-eb-ɛɽe nɛ [ ˩ ˩ / ˩ \ ] give him his book!

(but v. ya [ ˥ ] na [ ˥ ] “to give an a present”).

rhie [ / ] rɔ [ / ] (a) to (take and) hang up;

ɔrhi-ɛrhu ɽuɛ rɔ y-egbaha [ ˩ ˩ ˥ ˩ / ˩ ˥ ˩ ˩ ] “he took your hat (and) hung it on the door beam”;

(b) to perch (of birds);

ahiaʋ̃ɛ rhie rɔ y-owa na [ ˥ ˦ ˩ / ˩ ˩ ˥ ˩ ] a bird perched on this house (not rhi-erɔ [ ˩ ˩ ˥ ]!).

rhie [ / ] ʋ̃ɛ [ / ] to (take and) hold;

miɛ rhie ʋ̃ɛ ʋ̃ɛ [ ˩ ˩ ˩ ˥ ] hold it for me!

ɔrhi-ukpɔ̃ ʋ̃ɛ ʋ-ɔxiã [ ˩ ˩ ˥ ˩ ˩ ˩ ˥ ] he held a cloth when going.

rhie [ / ] ʋ̃ɔ‿obɔ [ ˩ ˩ ˥ ] to take somebody or something with oneself (on a journey);

ɔrhi-ɔtĩ‿ɔ̃ɽ̃ɛ̃ ʋ̃ɔ‿obɔ ʋ-ɔri-ehe [ ˩ ˩ ˥ ˦ ˦ ˧ ˩ ˩ ˩ ˩ ˩ ˩ ˥ ] he took his “brother” with him when he went travelling.

rhie [ / ] y-otɔ [ ˥ ˩ ] to put something back: to leave when told to do so (but v. sɛ 1 [ ˥ ] ɽae [ / ] y-otɔ [ ˥ ˩ ] which means “to leave behind”);

weri-egbe [ ˩ ˩ ˩ ˥ ] may be added in front of y-otɔ in order to stress the idea of the object being returned;

ɔrhi-en-ukpɔ̃ (weri-egbe [ ˩ ˩ ˩ ˥ ]) y-otɔ [ ˩ ˩ ˥ (4-1) ˩ ˥ ˩ ] he left the cloth (when told to put it back).

Combinations with nouns: rhi-egbe [ ˩ ˩ ˥ ] to become free from being a servant (not from slavery);

a young man working with a senior “brother”, i.e. relation, can leave his service only when his “brother” lets him go, not of his own free will;

the trans. verb is rhuã [ / ] which is also used in reference to the emada [ ˩ ˩ ˩ ] at the Ɛguae [ ˩ ˩ ];

uɣurhi-egbe nɛ ʋ-ɔguoʋ̃adia ɽa [ ˥ ˥ ˩ ˩ ˥ ˩ ˥ ˩ ˩ ˩ ˩ ] have you already become free from service?

rhi-egbe [ ˩ ˩ ˥ ] s-otɔ (sɛ 1 [ ˥ ]) [ ˥ ˩ ] to obey;

to submit;

to admit somebody’s superiority (Akugbe);

A. prefers: rhi-egbe [ ˩ ˩ ˥ ] ri-otɔ (re 2 [ ˥ ]) [ ˥ ˥ ˩ ];

ɔrhi-egbe ri-otɔ nɛ [ ˩ ˥ ˥ ˦ ˧ ˧ ˩ \ ] he obeyed him (possibly rhi-egbe [ ˩ ˥ ˦ ]).

rhi-obɔ [ ˩ ˩ ˥ ] y-ebe [ ˩ ˥ ] “to put hand to a paper”: to sign (A. Biogr.).

rhi-ɔha [ ˩ ˩ ˥ ] to marry (a woman);

ɔrhi-ɔha n-odɛ [ ˩ ˩ ˥ ˩ \ ˩ ] he was married yesterday.

rhiɛ̃rhiɛ̃ [ ˩ ˥ ]

(1) to taste well;

“to be sweet”;

but not “sweet” in the strict sense of the word;

ema rhiɛ̃rhiɛ̃ gbe [ ˩ ˩ ˩ ˥ ˦ ] fufu tastes very well.

(2) to be pleasant to look at or see;

iku na rhiɛ̃rhiɛ̃ gbe [ ˩ / ˩ ˩ ˥ ˦ ] this dance is very pleasant;

iɽoɽ̃iʋ̃i na rhiɛ̃rhiɛ̃ gbe [ ˩ ˩ ˩ / ˩ ˩ ˥ ˦ ] this funeral is very “grand”;

v. miɛmiɛ [ ˩ ˥ ].

rhigɔɔ [ ˦ ˦ ]

tall and lean, of a man;

used with the verb ye [ ˥ ];

v. rhiamarhiama [ ˦ ˦ ˦ ˦ ].

rhiĩɽ̃ĩ [ ˥ ˥ ]

all the time;

max-ɔɽe rhiĩɽ̃ĩ [ ˩ / ˩ ˥ ˥ ] “we are (have been) waiting for him all the time” (may be followed by ke naʋ̃ũsĩ ɣade [ ˩ ˥ ˥ ˦ ˧ / ] “from all the time to come”: since all the while);

cf. rhirhi [ ˥ ˥ ].

rhiɔ [ ˥ ]

(1) when used by itself: to start early.

(2) with another verb: to be early in doing something;

ɔrhiɔ kpaɔ‿ugbɛ hia [ ˩ ˥ ˥ ˩ ˥ ˦ ] he always leaves early;

ɔrhiɔ xiã [ ˩ ˥ ˦ ] he went early.

rhiɔ [ ˥ ] re [ ˥ ] to wake up, lit. “to be early in coming”, is especially important;

ɔrhiɔ re [ ˩ ˥ ˦ ] he is awake.

rhiɔɔ̃ [ ˦ ]

very cold;

e.g. of rain-water;

a higher degree than xwɛrhɛɛ [ ˩ ˩ ];

ɔfu re rhiɔɔ̃ [ ˩ ˥ ˦ ˧ ] it is very cold;

v. riɛriɛ [ ˩ ˩ ].

rhirhi [ ˥ ˥ ]

an auxiliary verb indicating: (1) that the action expressed by the main verb is continuous, or, at least, fairly extended (when used in the pf.: “for some time”);

ɔrhirhiɽu‿ɛe [ ˩ ˥ ˥ ˥ \ ] he is doing it all the time;

or (2) expressing the idea translated by “whoever”, “whatever”, etc.;

n-ɔrhirhiɣaxĩ [ ˥ ˥ ˥ ˥ ˥ ] “whoever he may be”: anyone;

cf. rhiĩɽ̃ĩ [ ˥ ˥ ].

rhixã [ ˩ ˥ ]

to become solid, of mud in house-building.

rho 1 [ / ]

to praise somebody for some achievement;

ɣɛrho ʋ̃ɛ [ ˥ ˩ \ ] don’t praise me!

rho 2 [ / ]

in rho [ / ] da [ / ] (Ɔba [ ˥ ˥ ]) to insult the Ɔba (by a mistake in etiquette, or by irreverence);

gua guã n-uɣɛ rho [ / / ˦ (4-1) / ‿ ˩ ] “know how to talk lest you make a mistake in etiquette!”.

rhoʋiɛ [ ˩ ˥ ]

to insult;

to abuse;

cf. the preceding (?).

rhɔ 1 [ / ]

to rain;

amɛ rhɔ [ ˩ ˩ / ] it is raining.

rhɔ 2 [ / ]

(1) to pick up small things from the ground;

irhɔ-ɽe si koko [ ˩ / ˦ ˩ ˩ ˥ ] I picked it up (and) gathered (it) together, e.g. scattered palm nuts when the bunch has been cut off;

rhɔ‿eʋ̃-ĩzobo [ ˩ ˩ ˥ (4-1) ˩ ] to gather the things necessary, for izobo [ ˩ \ ˩ ].

(2) to sort out;

same as hãnɔ [ ˩ ˥ ].

rhu 1 [ ˥ ]

to light a lamp, also rh-ukpa [ ˥ ˥ ];

cf. urhukpa [ ˩ ˩ ˩ ].

rhu 2 [ ˥ ]

(1) to cover;

not with a lid, v. gue [ / ], but e.g. by putting some big object over a small one.

(2) to be leafy, of yam (the poles and yam ropes are covered by the leaves).

(3) to be blind, in rhu‿aɽo [ ˥ ˥ ˩ ];

cf. arhuaɽo [ ˩ \ ˩ ].

(4) to blind somebody (not only “to dazzle”, v. gb-ebibi [ ˥ / ˩ ], but in the full sense of the word);

(5) in rhu [ ˥ ] gba [ ˥ ] ma [ ˥ ] to come closely together.

rhuã [ ˥ ]

(1) to wear;

to put on;

to dress;

irh-ũkpɔ̃ [ ˩ ˥ ˩ ] (a) I have put clothes on;

I have dressed;

(b) I wear a cloth, clothes;

ɔrhuã-ɽ-ukpɔ̃ [ ˩ ˥ ˦ ˩ ] he is wearing his (i.e. somebody else’s) cloth(es);

(ɔrh-ũkpɔ̃-ɽ̃ɛ̃ [ ˩ ˥ / ˩ ] he wears his own dress).

(2) to dress somebody;

ɔrhuã-ɽ̃-ũkpɔ̃ [ ˩ ˥ ˦ ˩ ] he dressed him (with nasalised ɽ̃);

cf. rhuã [ / ].

rhuã [ / ]

(1) to peel off (skin of snakes, or of human beings after some kinds of illness; or the bark of certain trees, v. ugbɔ̃gbɔ̃ [ ˥ ˩ ˥ ]);

egbe ʋ̃ɛ rhuãɽ̃ɛ [ ˩ ˩ ˥ / ˩ ] “my body peeled”.

(2) “to be clothed”, of an ɔmada [ ˩ ˩ ˩ ];

the emada used to go naked during the term of their service so that “to be clothed” is an equivalent to “to terminate one’s time of service with the Ɔba”.

(3) to clothe, i.e. to terminate the term of service of an ɔmada;

also rhuã [ / ] ʋ-ɔguɔʋ̃adia [ ˥ ˩ ˩ ˩ ] “to free (somebody) from servanthood”.

(4) in rhuã‿egbe [ ˩ ˩ ˥ ] to be on one’s guard.

v. rhi-egbe [ ˩ ˩ ˥ ];

cf. rhuã [ ˥ ].

rhuɛ 1 [ / ]

to circumcize (males and females);

cf. arhuɛ [ ˩ ˩ ].

rhuɛ 2 [ / ]

to set a trap (the trap is bent when it is set);

the verb is used with all names of traps, except ɔɣɔɽɔ [ ˩ ˩ ˩ ] (verb: fi [ ˥ ]).

irhuɛ‿ifi [ ˩ ˩ ˩ ˥ ] I am setting a trap.

rhuɛ 3 [ / ]

to congeal (of oil);

v. ki [ / ].

rh-ulɛ [ ˩ ˥ ]

to run;

ɔrh-ulɛ [ ˩ ˥ ˦ ] he ran;

v. lɛ [ / ], t-ulɛ mu [ ˩ ˥ ˥ ] “to start running”.

rhurhɛ [ ˩ ˥ ]

to pour;

rhurhɛ [ ˩ ˥ ] kua [ ˥ ] to pour out;

ɔrhurh-ofigbɔ̃ kua [ ˩ ˩ ˥ ˥ ˩ / ] he poured palm-oil out.

ɔfɔ rhurhɛ ku-ɔʋ̃ɛ [ ˩ ˥ ˩ ˥ ˥ ˥ ˦ ] lit. “perspiration is pouring on me”: I am streaming with perspiration.

rhurhurhu [ ˦ ˩ ˥ ]

staggering;

tumbling against things;

ɽu rhurhurhu [ ˥ ˦ ˩ ˥ ] to move in the way described above;

v. ɛnyaɛ [ ˩ ˩ ].

rhuʋ̃uda [ ˩ ˩ ˥ ]

(1) a verb indicating that the action of the main verb is done because of something (followed by a pronoun);

ɔrhuʋ̃uda-ɽe ɣagb-ɔʋoxã-ɽ̃ɛ̃ [ ˩ ˥ ˩ / ˩ ˥ ˩ ˩ / ˩ ] “on account of it he beat his wife”;

ɔrhuʋ̃uda-ɽe tota [ ˩ ˩ ˩ ˩ / ˥ / ] “he is sitting down because of it”.

(2) also used with the meaning “in spite of”;

irhuʋ̃uda-ɽe ɽu‿ɛe [ ˩ ˥ ˩ / ˩ ˥ \ ] I did it in spite of him.

(3) the conjunction “because”;

ɔgĩ-owa-ɽe hia, rhuʋ̃uda-ɣ-ɔɽa-kpaɔ [ ˩ ˩ ˥ / ˩ ˥ ˩ ˩ ˥ ˩ ˥ / ] he burnt all his houses, because he was going to leave (done by the Sobo people) (-ɣ- from iɣe [ ˥ ˩ ]).

(4) because of (noun or preposition?);

iɣayo rhuʋ̃ud-ɔse ʋ̃ɛ [ ˩ ˥ ˦ ˩ ˩ ˥ ˩ ˥ ] I shall go because of my friend;

rhuʋ̃ud-ɔni and rhuʋ̃ud-ɔɽ̃ĩ [ ˩ ˩ ˥ / ] “because of that”: therefore;

rhuʋ̃ud-ɔni imaɣinagwi gbe [ ˩ ˩ ˥ / ˥ ˥ ˥ ˥ ˥ ˥ ] “(it is on) account of that (that) I never quarrel any more”: rhuʋ̃ud-ɔni ɔɣazɛ-ɣ-iyo [ ˩ ˩ ˥ / ˩ ˥ ˦ ˩ \ ] lit. (it is) account of that (which) will cause me to go (-ɣ- from iɣe [ ˥ ˩ ]).

ɽa [ ˥ ]

an auxiliary verb denoting imminence of the action expressed by the main verb;

“going to”, “about to”;

ɔɽasu‿ɛe [ ˩ ˥ ˥ \ ] he is going to accompany him;

ɔteɽasu‿ɛe [ ˩ ˥ ˥ ˥ \ ] he was going to accompany him (but it did not happen).

ɽa [ ˩ ]

(1) or;

mɛ ɽa‿iɽ̃ɛ̃-ɽ-ɔɣayo [ ˩ ˩ ˩ ˩ ˥ ˦ ˧ ] “I or he (it is who) must go”.

(2) particle indicating a question: t-uxiã ɽa [ ˥ (4-1) ˩ ] are you going?

ɽae [ / ]

to go;

iɣiɽae [ / ˥ (4-1) ] I am not going again;

ɔɽae [ ˩ / ] he is gone (same as ɔrie [ ˩ / ]);

cf. ɽa [ ˥ ].

ɽaɣoɽaɣo [ ˦ ˦ ˦ ˦ ]

light (of the sky);

blue;

ɔye ɽaɣoɽaɣo [ ˩ ˥ ˦ ˦ ˦ ˦ ] it is blue.

ɽe 1 [ ˥ ]

(1) to eat;

in front of vowels, ɽe becomes ri-.

This occurs in the following combinations: ri‿abe [ ˩ ˩ ˥ ] to be, become guilty (in a lawsuit);

ɔri‿abe [ ˩ ˥ ˥ ˦ ] he is guilty (he has lost the lawsuit).

ri‿aɽa [ ˩ ˩ ˥ ] to be bitter.

ri-arha [ ˩ ˥ ˩ ] to be accepted in ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ], of a dead man.

ri‿ase [ ˩ ˩ ˥ ] to be, become innocent (especially in court);

n-ɔri‿ase [ ˥ ˥ ˥ ˦ ] innocent.

ri‿egie [ ˥ ˥ ˩ ] to obtain a title.

ri‿eɽe [ ˥ ˥ ˩ ] to make a profit.

ri‿eʋ-aɽe [ ˩ ˩ ˩ ˥ ] “to eat food”, to eat something.

ri‿ɛbɔ [ ˥ ˥ ˩ ] “to eat juju”;

to swear a false oath;

to violate a promise given on oath (e.g. of a woman who has committed adultery; women must swear that they will be faithful to their husbands; if they break the oath, the jujus and ancestral spirits by which the oath was sworn must be pacified (v. zɔ 2 [ / ])).

ri‿ok-odɛ [ ˩ ˩ ˥ ˦ ] “to eat the parcel of the way”: to embezzle;

Ozo ri‿ok-odɛ [ ˩ ˥ ˦ ˦ ˧ ˨ ] Ojo has embezzled (sc. money).

ri [ ˥ ] osa [ ˩ ˥ ] to owe a debt;

v. ʋ̃ɛ [ / ], ɽu [ ˥ ].

ri‿ovã [ ˩ ˩ ˥ ] to take, have a nickname or praise-name.

ri‿oya [ ˥ ˥ ˩ ] to suffer misfortune or disgrace.

ri‿ɔba [ ˥ ˥ ˥ ] to be Ɔba;

to reign as Ɔba;

ɔri‿ɔba n-ɛkp-ugie [ ˩ ˥ ˥ ˩ ˥ ˦ ˧ ] he reigned (as Ɔba) for twenty years.

ri‿uxu [ ˥ ˥ ˩ ] to inherit something.

(2) to wear out through long use, e.g. knife, axe, shoes;

but v. also nwiɛ [ / ].

(3) to cheat, in idiom. ɔri‿ɔɽ-obɔ ri‿ɔɽ-owɛ kpɛɽɛkpɛtɛ [ ˩ ˥ ˥ ˩ ˥ ˩ ˩ ˥ ˩ ˥ ˥ ˥ ˥ ] lit. “he ate his hand ate his leg entirely”: he cheated him properly (the usual term is mu [ ˥ ] ɽu [ ˥ ]);

v. do 3 [ ˥ ].

ɽe 2 [ ˥ ]

to be, with a noun predicate;

Ozo ɽ-akɔwe [ ˩ ˥ ˦ ˩ / ] Ojo is a clerk;

ɛɽe [ / ˩ ] ― ɛɽe [ / ˩ ] neither ― nor;

cf. ɔɽe 1 [ ˩ ˥ ], (eɽe, ɛɽe).

ɽe [ / ]

(1) to hide (something);

ɽ-egbe [ ˩ ˥ ] na [ ˥ ] to hide oneself from something or somebody.

(2) to bury;

ɔɣaɽ-oɽ̃iʋ̃i ʋ-is-eʋa [ ˩ ˥ ˩ ˩ ˩ ˥ ˥ (4-1) ] “he was burying a dead man when I arrived (sɛ [ ˥ ]) there”;

cf. uɽeʋ̃ɛ [ ˩ \ ˩ ], iɽoɽ̃iʋ̃i [ ˩ ˩ ˩ ˩ ].

ɽeɣeɽeɣe [ ˦ ˦ ˦ ˦ ]

(or ɽeɣee [ ˦ ˦ ]) loud (of shouting);

ɔda tu ɽeɣee [ ˩ ˥ ˦ ˧ ˧ ] he shouted aloud;

v. rhãrhaãrhã [ ˦ ˦ ˦ ].

ɽeɽe [ ˥ ˦ ]

(ɽeɽe o [ ˥ ˦ ˧ ]) welcome;

v. ɔb-oxiã [ ˥ ˥ ˦ ].

ɽɛɣɛɽɛɣɛ [ ˩ ˩ ˩ ˩ ]

pink;

used with the verb ba 1 [ / ].

ɽɛɽɛ [ ˩ ˥ ]

to deceive;

cf. eɽɛɽɛ [ ˩ \ ˩ ].

ɽo [ ˥ ]

(1) to overflow;

to inundate;

ɛzɛ na ɽo [ ˩ / ˩ \ ] this river has overflowed;

ɛki ɽo [ ˩ ˩ \ ] the market is full (all the traders have come).

(2) to be cheap;

ɔɽo [ ˩ \ ] it is cheap;

ɔɽo [ ˩ ˥ ] it is (always) cheap.

(3) to discharge pus, matter (of a boil).

ɽo [ / ]

to think;

iɽo ʋ-eriɔ [ ˩ ˩ \ / ] I think so;

ɽo‿iɣo [ ˩ ˥ ˥ ] to add up (e.g. prices of goods bought or sold);

cf. Yor. ro [ ˩ ];

cf. ɽoɽo [ ˩ ˥ ], iɽo [ ˩ ˩ ];

v. mu [ ˥ ] ɽo [ / ].

ɽoɣo [ ˩ ˥ ]

to be watery, soft, e.g. of fufu, gari;

cf. oɽoɣo [ ˩ ˩ ˩ ].

ɽoɽo [ ˩ ˥ ]

(1) to think;

ɔɣ-ũʋ̃ɛ‿ĩɽoɽo [ ˥ ˩ ˥ ˩ ˩ ˥ ] “it is of my own (e.g. money) that I am thinking”.

(2) to calculate;

iɣo n-aɽoɽo [ ˥ ˩ ˩ ˩ ˥ ] money calculation.

(3) to add, in ɽoɽo [ ˩ ˥ ] ku [ ˥ ] gbe [ ˥ ];

eʋ̃i n-aɽoɽo ku gbe [ ˩ ˩ ˩ ˩ ˥ ˥ ˥ ] “things that are added together”: addition;

cf. ɽo [ / ].

ɽɔxɔ [ ˩ ˥ ]

(1) to be ripe (and soft; highest stage of maturity; for ripe fruits that are still hard v. ʋo 2 [ / ]);

uhoɽo na ɽɔxɔe [ ˥ ˥ / ˩ ˩ \ ] this pawpaw is ripe.

(2) to be cheap (v. ɽo [ ˥ ]);

eʋ̃i n-idɛ-ʋ-ɛki-ɽɛ ɽɔxɔe [ ˩ ˩ ˥ ˥ ˩ / ˩ ˩ \ ] the things I bought in the market to-day are cheap.

(3) to be easy, in: ɔɽɔxɔ ʋ̃-egbe [ ˩ ˩ ˥ ˩ ˥ ] I have an easy life, i.e. I have all I want;

cf. egbeɽɔxɔʋ̃ɛ [ ˩ ˩ ˥ \ ˩ ];

v. fu [ ˥ ] egbe [ ˩ ˥ ].

ɽu [ ˥ ]

(1) to do;

ɔɽu‿ɛe fo [ ˩ ˥ ˦ / ] he finished doing it.

ɽu [ ˥ ] dɔɣɔrɔ [ ˩ ˩ ˩ ] to let the lip hang down.

ɽu [ ˥ ] xɔ [ / ] to ill-treat.

Combinations with nouns: ɽu‿egbe [ ˩ ˩ ˥ ] (a) to drag one another;

(b) to kick.

ɽu ekɛ̃ [ ˥ ˥ ˩ ] to collect and mix mud for house building (v. hɔ [ / ]).

Idiom.: ɽu eʋ̃i n-egb-ɛɽe [ ˩ ˩ ˩ ˥ / ˩ ] “to do the things of his body”: to bury him (Ɔxw. song 7).

ɽu‿ɛse [ ˩ ˩ \ ] to be kind (in the meaning: “to bestow favours”, i.e. to give “dashes”);

ɔɽu‿ɛse mɛ [ ˩ ˩ ˩ / ˥ ] he always favours me (viz. with presents).

ɽu‿iko [ ˩ ˩ ˥ ] to hold a meeting.

ɽu‿ohuɛ [ ˩ ˩ ˥ ] to hunt.

ɽu [ ˥ ] osa [ ˩ ˥ ] to owe a debt (v. ɽe 1 [ ˥ ], ʋ̃ɛ [ / ]);

n-aɽu‿ɛɽ-osa [ ˥ ˥ ˥ ˩ ˥ ] “to whom people owe a debt”: creditor.

ɽu‿ɔbafi [ ˩ ˩ ˩ ˥ ] to hunt (also ri-ɔbafi [ ˩ ˩ ˩ ˥ ], v. rie [ / ]).

ɽu [ ˥ ] uhe [ ˩ ˥ ] to cohabit with (direct object) (indecent, worse than ho [ / ]; for decent expressions v. (gu [ ˥ ] “with”) ku [ / ]).

(2) to offer a sacrifice (to ancestors, the guardian spirit, and deities).

ɽu‿ehɔ [ ˩ ˩ ˥ ] to make the annual ancestral festival (including the sacrifice);

also ri‿ehɔ [ ˩ ˩ ˥ ] (ɽe 1 [ ˥ ]).

ɽu‿erha [ ˥ ˥ ˥ ] to sacrifice to one’s father.

ɽu‿ɛbɔ [ ˥ ˥ ˩ ] to offer a sacrifice to a deity.

ɽu ɛhi [ ˥ ˥ ˩ ] to sacrifice to one’s guardian spirit.

ɽu‿ɛɽiʋ̃i [ ˩ ˩ ˥ ˩ ] to sacrifice to the dead people (used of sacrifices to the deities as well).

ɽu‿uhuʋ̃u [ ˩ ˩ ˥ ˩ ] to make a sacrifice to one’s head, when advised to do so by the oracle (ogwɛga [ ˩ \ ˩ ]);

(gwɛ [ / ] means: to sacrifice to one’s head at the igwɛ [ ˩ ˩ ] day).

ɽu can further be used with the name of the particular deity to whom one offers the sacrifice, e.g. ɽu ɔxwahɛ [ ˩ ˩ / ˩ ] to offer a sacrifice to Ɔxwahɛ [ ˩ / ˩ ];

v. rhi-eɣo [ ˩ ˥ ˩ ] and mi-eɣo [ ˩ ˥ ˩ ], y-eʋ̃i [ ˩ \ ] na [ ˥ ], zɛ [ ˥ ] na [ ˥ ], wa [ / ] na [ ˥ ], mu [ ˥ ] ze [ ˥ ] na [ ˥ ], gwɛ [ / ], rhɔ [ / ].

(3) to become, be, of a certain quality which is indicated by a reduplicated collective noun;

corresponds to English constructions like “to be sandy, watery”, etc.;

ɔɽu‿exexae (exae [ ˥ ˩ ]) [ ˩ ˥ ˥ / ˩ ] it is becoming sandy (e.g. a path that is frequently used).

ɔɽu amaamɛ (amɛ [ ˩ ˩ ]) [ ˩ ˩ ˩ \ ˥ ] it is becoming watery (of soup);

ɔɽu‿amaamɛ [ ˩ ˥ ˥ ˦ ˧ ] it is watery.

ɽua [ ˥ ]

second part of verbal combinations which seems to intensify the meaning of the first part in some way, or, to indicate that the action implied by the first part is carried out to its utmost limit, e.g. gbe [ ˥ ] “to hit”, gbe [ ˥ ] ɽua [ ˥ ] “to kill”, z-iɣo [ ˥ ˥ ] and z-iɣo [ ˥ ˥ ] ɽua [ ˥ ] “to squander money”, rhi-a [ ˥ / ] “to be spoilt (entirely)”.

After nasalised vowels the word occurs in a nasalised form: ɽ̃uã [ ˥ ], and shortened forms are frequent: -ua, -a [ ˥ ] (-uã, -ã).

ɽubuɽubu [ ˦ ˦ ˦ ˦ ]

entirely round (like a ball; used with the verb ye [ ˥ ]).

ɽue [ / ]

to be jealous (of women).

ɽueɣe [ ˩ ˥ ]

to shake;

ɔɽueɣ-erhã ni [ ˩ ˩ ˥ ˦ / ] he shook that tree;

v. xue [ / ] (to move, or shake, faintly).

ɽueɽueɽue [ ˦ ˦ ˦ ]

very small;

of things only;

used with the verb ye [ ˥ ];

v. ɽ̃uɛĩɽ̃uɛĩɽ̃uɛĩ [ ˦ ˦ ˦ ].

ɽuɛ 1 [ / ]

possessive pronoun of the 2nd pers. sgl. “your”: ebe ɽuɛ [ ˩ ˩ / ] your book.

After nasalised vowels, ɽ̃uɛ̃: agbɔ̃ ɽ̃uɛ̃ [ ˩ ˩ / ] your life;

short forms are -uɛ, uɛ̃ [ / ], -a [ / ].

ɽuɛ 2 [ / ]

(1) to learn;

also ɽuɛ‿ebe [ ˩ ˩ ˥ ] lit. “to learn book”;

ɔɽu-ɔɽe [ ˩ ˩ ˥ ˩ ] he is learning it.

(2) to teach;

also: ɽuɛ [ / ] ebe [ ˩ ˥ ] “to teach book”;

ɔɽuɛ ʋ̃-ebe [ ˩ ˩ ˩ ˥ ] he is teaching me;

ɔɽu-ɔɽe [ ˩ ˩ ˩ \ ] he is teaching him (implying “it” as well);

cf. iɽuɛʋ̃i [ ˩ ˩ ˩ ], uɽuɛʋ̃ɛ [ ˩ \ ˩ ].

ɽuɛ 3 [ / ]

to have a good effect;

of a sacrifice;

(only used of ese [ ˩ ˩ ]);

to be accepted.

ɽuɛ [ / ] na [ ˥ ] to have a good effect in somebody’s favour, e.g. ese n-izɔɽe ɽuɛ mɛ [ ˩ ˩ ˥ / ˩ / ˦ ] the sacrifice I performed had an effect that was favourable for me.

ɽuɛɽuɛɽuɛ [ ˩ ˩ ˩ ]

faintly burning, used with the verb ba [ / ];

v. riɛriɛriɛ [ ˩ ˩ ˩ ].

ɽuɽuɽu [ ˩ ˩ ˩ ]

describes a pregnant woman;

also used to describe swellings caused by elephantiasis (eve [ ˩ ˩ ]), and pregnancy in cows or pigs;

used with the verb ye [ ˥ ].

ɽ̃aʋ̃ɛ [ ˩ ˥ ]

to fry (with oil or lard);

oko, doɽ̃aʋ̃-ɔ̃xɔxɔ na n-ima ɽe [ ˩ ˥ / ˩ ˩ ˩ / ˩ ˩ / ˩ ] “friend, come and fry this fowl for us to eat!”;

emiowo n-aɽ̃aʋ̃-ɔ̃na xĩ ɽa [ ˩ ˥ ˩ ˥ ˩ \ ˩ \ ˩ ] is this fried meat?

ɽ̃ɛ [ / ]

to know;

n-ɔɽ̃ɛ̃-ʋ̃i [ ˥ ˦ (3-1) ] or ɔʋ̃-ĩɽ̃ɛ̃ʋ̃i [ ˩ ˥ ˩ ˩ ] an intelligent man.

aiɽ̃ɛ̃ [ / / ‿ ˩ ] lit. “one does not know”: perhaps, in case...;

itama bũa, aiɽ̃ɛ̃ ʋ-u-aɽu‿ɛe [ ˩ ˥ / ˩ ‿ \ / ˩ ˩ / ˥ \ ] “I have told you all the time (scil. all about the consequences), in case you do it” (lit. something like: “one does not know whether you will do it”);

cf. iɽ̃ɛ̃ʋ̃i [ ˩ ˩ ˩ ].

ɽ̃ɛ̃hũɽ̃ɛ̃hũ [ ˩ ˩ ˩ ˩ ]

(1) a specific adverb describing sawdust, or worm-dust;

(2) feeble, defeated.

ɽ̃ɛ̃ɽ̃ɛ̃ [ ˩ ˥ ]

to tickle;

v. so 1 [ ˥ ] iguɛ̃guɛ̃ [ ˥ / / ].

ɽ̃ĩ [ / ]

a variant of ni [ / ].

ɽ̃iʋ̃ia [ ˩ ˥ ]

to supplicate;

ɔɽ̃iʋ̃ia ʋ̃ɛ n-iɣɛɣigb-ɛe [ ˩ ˩ ˥ ˦ ˧ ˧ ˩ \ ] he begged me not to flog him again.

ɽ̃iʋ̃ia [ ˩ ˥ ] na [ ˥ ] to plead for somebody;

ɔɽ̃iʋ̃ia nɛ [ ˩ ˩ ˥ \ ] he is pleading for him.

ɽ̃ɔʋ̃ɛ [ ˩ ˥ ]

to marry (used of both sexes);

iri-od-ɔɣ-erha ʋ̃ɛ n-iyaɽ̃ɔʋ̃-ɔ̃dɔ [ ˩ ˩ ˩ ˥ ˥ ˩ ˥ ˦ / ˩ ˥ ˩ ] I am going (way of my father’s) to my father’s place in order to (go and) marry a husband.

ɽ̃ɔʋ̃-oxuo [ ˩ ˥ ˩ ] to mary a woman;

ɔɽ̃ɔʋ̃-ɔɛ̃ [ ˩ ˩ ˥ ‿ / ] (a) she married him;

(b) he married her;

cf. oɽ̃ɔʋ̃ɛ [ ˩ ˥ ˩ ].

ɽ̃uã [ / ]

(1) to affect;

to befall (esp. trouble).

(2) to poison;

cf. eɽ̃uã [ ˩ ˥ ].

ɽ̃uɛỹɽ̃uɛỹɽ̃uɛỹ [ ˦ ˦ ˦ ]

or ɽ̃wɛỹ [ ˦ ] very small indeed;

more so than the degree indicated by tinɛ [ ˦ ˦ ];

of infants, or of things;

used with the verb ye [ ˥ ];

v. ɽueɽueɽue [ ˦ ˦ ˦ ].

ɽ̃ũɽ̃ã [ ˩ ˥ ]

to start, be startled;

once, suddenly, as result of a fright;

(but v. gwɔ [ ˥ ] “to tremble”);

used with giɽi [ ˩ ˩ ];

ma ʋ-ɔɽe de kũ‿egbe ʋ-ebiebi, ɔkewaɽ̃ũɽ̃ã giɽi [ ˩ ˥ ˦ ˧ ˩ ˩ ˩ ˩ ˥ ˦ ˩ ˥ ˦ ˩ ˥ ˩ ˩ ] I and he dashed against each other in the dark, and he suddenly gave a start.

sa 1 [ ˥ ]

(1) to scoop (water);

ɔs-amɛ ʋ-uhae [ ˩ ˥ ˩ ˥ ˩ ] he drew water from the well (ɔs-amɛ [ ˩ ˥ ˩ ] he drew water; ɔsa mɛ [ ˩ ˥ ˦ ] he drew, viz. water, for me).

(2) in sa [ ˥ ] y-ɔ [ \ ] to scoop into (part of a liquid);

v. rhurhɛ [ ˩ ˥ ] (to turn the container over so that all the water is poured out);

tue 1 [ / ] (from vessels with a narrow neck, like calabashes).

(3) to cast (in brass);

ɔsa‿e y-ɛɽ̃ɔʋ̃ɔ [ ˩ ˥ ˦ ˧ ˩ ˩ ] or ɔy-ɛɽ̃ɔʋ̃ɔ sa‿e [ ˩ ˥ ˩ ˩ ˥ ˩ ] he cast him in brass (no. 3 is put in here as the casting in brass also necessitates pouring the brass into the moulds).

sa 2 [ ˥ ]

to shoot (with gun, bow, and cross-bow);

ɔy-osisi s-uzo [ ˩ ˥ ˥ ˥ ˦ ˩ ] he shot an antelope with a gun (gbe [ ˥ ] is more used);

ɔsa ʋ̃ɛ [ ˩ ˥ ˦ ] he hit me (same as ɔfi ʋ̃ɛ [ ˩ ˥ ˦ ] which, however, applies to shooting with a gun only).

sa 1 [ / ]

(1) to plait one’s hair (of women);

ɔsa‿et-ɛɽe [ ˩ ˩ ˥ / ˩ ] she has plaited her hair;

v. tue 2 [ / ].

(2) to start weaving or net-making (i.e. to weave, or make, the first stripes);

ɔsa‿ido [ ˩ ˩ ˩ ˥ ] he is weaving the first stripes;

ɔsa‿ewa [ ˩ ˩ ˩ ˥ ] he is beginning a mat.

Iterat. salɔ [ ˩ ˥ ] in sal-eto [ ˩ ˩ ˥ ] to comb one’s hair;

rhi-oyiya gũ ʋ̃ɛ n-iya sal-eto [ ˩ ˥ ˩ ˩ ˩ ˥ ˦ ˩ ˩ ˩ ˥ ] “give me a comb in order that I may take it to comb (my) hair!”

sa 2 [ / ]

(1) to burst;

ibi-emɔto na saɽe [ ˩ ˥ ˥ ˦ / ˩ / ˩ ] this tyre ( “intestines of motor-car”) is burst;

oɽ̃iʋ̃i na sa ʋ-ɛko [ ˩ ˩ / ˩ / ˩ \ ] this corpse is burst at the abdomen (vɛ [ ˥ ] also used).

(2) to crack (of a falling tree);

erhã na sa, gi-alɛ [ ˩ ˥ ˩ / ˩ / ˩ ] this tree is cracking, let’s run!

Iterat. in salɔ [ ˩ ˥ ] kua [ ˥ ] to burst, of several tyres (kua is not used with sa);

v. sɔ [ / ] (of cloth).

sa 3 [ / ]

to raise;

ɔs-ada lel-oh-ɔ̃xwahɛ [ ˩ / ˥ ˩ ˩ ˥ / ˩ ] “he raises the ada sword follows the Ɔxwahɛ priest”: he follows the Ɔxwahɛ priest with raised ada ( ― lel-ɔba [ ˩ ˥ ˥ ] “follows the Ɔba”).

sã 1 [ / ]

to jump.

sã 2 [ / ]

occurs in sã‿ibo [ ˩ ˥ ˩ ] to guess the identity of something hidden, e.g. the contents of a closed box, as test for a new “doctor” or a man chosen by an ihɛ̃ to be his priest;

v. ha‿ibo [ ˩ ˥ ˩ ], under ha 3 [ / ].

saba [ ˩ ˥ ]

to be able;

ɔɣasaba ɽu‿ɛe [ ˩ ˥ ˩ ˥ ˦ (4-1) ] he will be able to do it;

ɔsaba ɽu‿ɛe [ ˩ ˥ ˦ ˧ (3-1) ] he knew how to do it;

cf. Port. saber, Pidgin savvy, or sɛ 1 [ ˥ ] (?);

v. s-ɛtĩ [ ˩ ˥ ].

sahɛ [ ˥ ˩ ]

to faint;

ɔsahɛ [ ˩ ˥ ˩ ] he fainted, or, has fainted.

s-akɔ̃ [ ˥ ˩ ];

cf. sɛ 2 [ ˥ ].

sakpãɽ̃ɛ̃ɣodĩ [ ˥ ˥ / ˩ ˩ ]

the fifth generation of children;

cf. ɛɣodĩ [ ˥ ˩ ˩ ] (?);

v. iwu 2 [ ˩ ˩ ].

s-amɛ [ ˥ ˩ ];

cf. sa 1 [ ˥ ].

se [ ˥ ]

(1) to nail;

y-ise s-ɛe [ ˩ ˥ (4-1) ] “take a nail and nail it”.

(2) to sew (cloth and leather);

ɔs-ukpɔ̃ [ ˩ ˥ ˩ ] he sews cloth;

ɔs-ohiã [ ˩ ˩ ˥ ] he is sewing leather;

cf. ise [ ˩ ˥ ].

s-ebɛ̃ [ ˩ ˥ ];

cf. sɛ 1 [ ˥ ].

sɛ 1 [ ˥ ]

(1) to reach;

ɔs-ɔe [ ˩ ˥ ‿ / ] he reached it.

sɛ [ ˥ ] ʋ-eriɔ [ ˥ / ] “reach thus”: so far;

or conjugated: ɔsɛ ʋ-eriɔ nɛ n-uɣu-yavã‿eʋ̃a [ ˩ ˥ ˦ / ˩ ˥ ˥ ˥ ˩ ˩ \ ] lit. “has it reached so far already that you are not going to branch off here?”: something like: “are you so angry that you do not want to call on us any longer?” (said e.g. to a disappointed lover by relations of the girl).

(The high tone of -ya- indicates the negation.) (s-ɛriɔ [ ˥ / ] is also used).

(2) to come true, v. s-unu [ ˩ ˥ ];

ɛʋ̃ɛ ʋ̃ɛ sɛe [ ˩ ˩ ˥ (4-1) ] my word has come true.

(3) to be enough;

ɔsɛe [ ˩ \ ] it is enough;

ɔmahesɛ [ ˥ ˥ ˥ \ ] it is not yet enough;

ɔsɛ ʋ̃ɛ [ ˩ ˥ ˦ ] it is enough for me (but: ɔsɛ mɛ [ ˩ ˥ ˦ ] it is effective for me, viz. a charm or medicine);

ɔsɛ ʋ-eriɔ [ ˩ ˥ ˦ / ] that is enough (e.g. when pouring out medicine).

(4) to visit;

us-eke n-iye [ ˩ ˥ ˩ ˩ (3-5) ] “have you reached the place where I am?”: have you ever come to see me?

(5) Idiom.: ɔs-umɛɛ [ ˩ ˥ ˦ ] “what a nuisance”;

an expression of regret or annoyance at some mistake (also ɔsɛ ʋ̃ɛ s-egbee [ ˩ ˥ ˦ ˩ ˥ ]) one has made oneself;

ɔs-uɛɛ [ ˩ ˥ ˦ ] “oh, you are a trickster” (to somebody who e.g. has broken a pot, and put the pieces together so that it looks undamaged) (also ɔs-uɛs-egbee [ ˩ ˥ ˦ ˩ ˥ ]);

ɔs-ɔɽee [ ˩ ˥ ˦ ] “I’m sorry for him” (when learning of something bad that has happened to a man known to the speaker) (also ɔs-ɔɽe s-egbee [ ˩ ˥ ˦ ˩ ˥ ]), v. sɛ [ ˥ ] egbe [ ˩ ˥ ].

The lit. meanings are possibly something like “it has reached me, you, him”, but umɛ is a very strange form.

The last vowel is lengthened in these exclamations.

s-ebɛ̃ [ ˩ ˥ ] to make a boundary between two (or more) farms;

gi-ay-ɔka s-ebɛ̃ y-ugbo na [ ˩ / ˥ ˩ ˩ ˥ ˦ ˦ ˩ ] let’s take corn to make a boundary on this farm!

sɛ [ ˥ ] egbe [ ˩ ˥ ] “to reach body”: (a) to befall;

to affect (of curses, not diseases);

(b) to be one’s turn;

ɔs-ɔɽ-egbe [ ˩ ˥ ˩ ˥ ] (a) it befell him;

(b) it is his turn;

hence: n-ɔs-ɔɽ-egbe [ ˥ ˥ ˩ ˥ ] the next one;

n-ɔɣis-ɔɽ-egb-ɔna xĩ [ ˥ ˥ ˩ ˩ \ ˩ ˥ ] the next one is this, cf. ɔsegbe [ ˩ ˩ ˩ ], v. zɛ [ ˥ ] lele [ ˩ ˥ ].

s-ɛɽi [ ˩ ˥ ] to give evidence (same as s-osɛe [ ˥ ˩ ]);

ɔs-ɛɽi mɛ [ ˩ ˥ ˦ ˧ ] he gave evidence for me;

ɔs-ɛɽi gbe ʋ̃ɛ [ ˩ ˥ ˦ ˩ ˥ ] he gave evidence against me.

s-ɛtĩ [ ˩ ˥ ] to be able (v. m-ɛtĩ [ ˩ ˥ ]).

s-obɔ [ ˩ ˥ ] y-ɔ [ \ ] (a) to begin;

(b) to catch (also: to find out somebody’s guilt by oracle);

is-obɔ mu‿ɛ̃ (or, y-ɔ) [ ˩ ˥ ˦ ˧ (3-1) ] I have caught him, or found him out.

Must not be mistaken for s-obɔ [ ˩ ˥ ] “to clap hands”, v. so 1 [ ˥ ].

s-osɛe [ ˥ ˩ ] to give evidence;

ɔs-osɛe gb-ɛe [ ˩ ˥ ˩ \ ] he bore evidence against him.

s-otɔ [ ˥ ˩ ] “reaching ground”: down;

d-iguɛ s-otɔ [ ˩ ˩ ˥ ˩ ] kneel down!

tota(a) s-otɔ [ ˥ ˩ ˥ ˩ ] sit down!

sɛ [ ˥ ] ɔkɛ̃ [ ˩ ˥ ] to satisfy;

not of food;

ɔs-ɔʋ̃-ɔ̃kɛ̃ [ ˩ ˥ ˩ ˥ ] “it has satisfied me”: I am content;

ɔs-ɔɽ-ɔkɛ̃ [ ˩ ˥ ˩ ˥ ] “it has satisfied him”: he is content, cf. isɔkɛ̃ [ ˩ ˩ ˩ ], v. ɛko [ ˩ \ ];

s-ukpɛ [ ˩ ˥ ] (ukpɛ [ ˩ ˥ ] “beak”) “to poke one’s nose into something”: to interrupt (a talk);

to be “pompo” (too forward);

idiom.: ɔs-ukpɛ ʋ-ɔwɛwɛ [ ˩ ˩ ˩ ˩ / ˩ ] he is interrupting in the course of the sentence;

ɔʋoxã na s-ukpɛ gbe ʋ-ɔta [ ˩ ˩ / ˩ ˥ ˦ ˩ ˩ ˥ ] this boy meddled much in the talk.

s-uma [ ˥ ˩ ] to hold a council;

cf. isuma [ ˩ ˩ ˩ ].

s-unu [ ˩ ˥ ] (a) to happen;

(b) to come true.

sɛ 2 [ ˥ ]

to break;

to split;

sɛ [ ˥ ] fua [ ˥ ] to split off, e.g. a corner of a pot;

uwawa na sɛ fua ʋ-ehɔ [ ˩ ˩ / ˩ ˥ ˩ ˩ ˥ ] this soup-pot has split off at the edge.

s-ivĩ [ ˥ ˩ ] (a) to husk palm kernels;

mu‿egbe n-ugi-aya s-ivĩ [ ˩ ˩ ˥ ˦ ˩ / / ˥ ˩ ] “get ready that you let go (that we may) and husk kernels!” (b) to bear twins;

cf. ivĩ [ ˥ ˩ ].

s-akɔ̃ [ ˥ ˩ ] to file teeth.

This is done by Yoruba people mostly, but also by the Binis of Akurɛ and the people of Usɛ̃ [ ˥ ˥ ].

With Bini people it is said to be a modern copying only.

The two middle upper incisors are filed mostly and by means of a knife or file;

ɔs-akɔ̃ [ ˩ ˥ ˩ ] he has his teeth filed;

ɔsɛ ʋ̃-ãkɔ̃ [ ˩ ˥ ˦ ˩ ] he filed my teeth;

n-akpa s-ɔɽ-akɔ̃ [ ˩ ˥ ˥ ˦ ˩ ] lit. “whom a foetus has filed the teeth”: a man with a natural tooth-gap.

s-iwu [ ˥ ˩ ] to make the tribal body-marks (iwu [ ˩ ˩ ]).

Whether s-iwu belongs to this verb, does not seem to be quite certain.

sɛ 3 [ ˥ ]

in sɛ [ ˥ ] ɽae [ / ] to leave;

ɔs-ɔe ɽae [ ˩ (5-3) / ] he left him.

sɛ [ / ]

to surpass (means to express the comparative idea);

ɔkpɔlɔ sɛɛ ʋ̃ɛ [ ˩ ˩ ˥ ˩ ˥ ] he is bigger than I ( “pass me”);

ɔɽ̃ɛ̃ sɛɛ ʋ̃ɛ [ ˩ / ˩ ˥ ] he is becoming cleverer than I (the sɛɛ is spoken on a low falling tone);

cf. sɛ 1 [ ˥ ].

sɛrhiɛ̃ [ ˩ ˥ ]

to revoke a curse;

this is, in the case of a simple curse, done by saying: isɛrhĩ-ɔ̃ [ ˩ ˥ ˩ / ] I take the curse from you (reduplicated: isɛrhiɛ̃rhĩ-ɔ̃ [ ˩ ˥ ˩ ˩ / ], shortened into isɛɛrhĩ-ɔ̃ [ ˩ \ ˩ / ]).

If it is, however, a curse sworn at an ihɛ̃-shrine, a sacrifice must be made to the ihɛ̃, whereupon water from a cup is spat on the man on whom the curse lies, or into the air if he is absent, and the above mentioned formula is said.

lf the cursed man is absent, the formula is isɛrhiɛ̃rhiɛ̃ [ ˩ ˥ ˩ ˥ ], or isɛrhiɛ̃rhĩ-ɔɛ̃ [ ˩ ˥ ˩ ˥ \ ] “I take the curse from him”.

s-ɛɽi [ ˩ ˥ ];

cf. sɛ 1 [ ˥ ].

s-ɛtĩ [ ˩ ˥ ];

cf. sɛ 1 [ ˥ ].

si 1 [ ˥ ]

(1) to draw;

to pull;

ɔs-ikã ʋ-uw-oha [ ˩ ˥ ˩ ˥ ˥ ˦ ] “he is drawing ikã in the bush” (ikã is a creeper; when it is wanted, it is cut and pulled down).

si [ ˥ ] maama [ ˩ ˥ ] to be pressed together;

iɽ̃ã si maam-egbe [ ˥ ˩ ˥ ˩ ˩ ˥ ] they are pressed together (of a crowd).

si [ ˥ ] xua [ / ] to equip oneself;

to get, be, ready, (lit. “to pull and turn one’s clothes up”).

si amɛ [ ˥ ˥ ˩ ] (a) “to draw rain”: to make rain, by charm;

(b) to be lean.

si‿egbe koko [ ˩ ˩ ˥ ˩ ˥ ] to gather, intrans., egbe may be omitted;

wa hia si egbe koko y-eʋ̃a (ʋ-)itere [ ˩ ˥ ˩ ˩ ˥ ˩ ˩ ˩ \ ˥ ˩ ˥ ] you all gather together here until I come!

s-irhũrhũ [ ˥ ˩ ˥ ] to become (be) mouldy;

ɔs-irhũrhũ [ ˩ ˥ ˩ ˥ ] it is mouldy, v. mu 1 [ ˥ ].

si osa [ ˩ ˩ ˥ ] to reclaim a debt;

“to draw debt”;

ɔsi osa gbe [ ˩ ˥ ˥ ˦ ˧ ] he is too harsh in reclaiming debts.

si ukoko [ ˥ ˥ ˩ ˩ ] to smoke a pipe;

ɔsi ukoko gbe [ ˩ ˥ ˥ ˩ / ˥ ] he smokes too much.

(2) to crawl (of a baby);

oʋ-uɛ na si nɛ [ ˩ / ˩ ˥ ˥ ] this your child is crawling already.

(3) to cause, esp. si‿ɛzɔ [ ˥ ˥ ˥ ] to cause a “palaver”;

iɣ-ɔsi ɛzɔ [ ˥ ˥ ˥ ˥ ˥ ] it is money that has caused the palaver;

oxuo ɔsi ɛzɔ [ ˩ ˩ ˩ ˥ ˥ ˥ ] it is woman that (always) causes palavers;

v. ya 1 [ ˥ ], zɛ 1 [ ˥ ].

si 2 [ ˥ ]

in si [ ˥ ] kɛ [ / ] (a) to be near;

owa-ɽe si k-ɔɣ-uʋ̃ɛ [ ˩ / ˩ ˥ / ˩ ˥ ] his house is near to mine, v. dia [ ˥ ];

(b) to go near;

to go towards a certain direction;

si kɛ‿iyeke [ ˩ ˩ ˥ ˩ ˩ ] go further back!

si k-ɔdɔ [ ˩ ˩ \ ] (odɔ) “go further there”: go further in that direction!

(c) to place near, as in si [ ˥ ] k-ɔtɔ [ / ˩ ] (otɔ) to turn down (the wick of a lamp, but without turning the lamp out);

si ukpa na k-ɔtɔ [ ˥ ˥ ˥ ˩ / ˩ ] turn the lamp down!

cf. si 1 [ ˥ ] (?).

si 3 [ ˥ ]

in si [ ˥ ] kpaɔ [ ˥ ] to remove from;

to leave a certain place;

cf. si 1 [ ˥ ] (?).

sĩ 1 [ ˥ ]

(1) to give thread (of loom).

(2) to spin;

isĩ oɽuɽu [ ˩ ˩ ˩ ˥ ˥ ] I am spinning cotton (but do [ ˥ ] “to weave” is used of the spider).

sĩ 2 [ ˥ ]

in sĩ‿ãɽo [ ˥ ˥ ˩ ] to “give the glad eye” (same as sĩ 1?);

ɔsĩ‿ãɽo dɔɔɔ̃ [ ˩ ˥ ˥ ˩ ˩ ] she is flirting.

sĩ [ ˥ ] ɛɽo [ ˥ ˩ ] to watch;

to observe;

cf. yi 3 [ ˥ ] ɛɽo [ ˥ ˩ ].

sie 1 [ / ]

to be black;

ɔsieɽe duduudu [ ˩ / ˩ ˥ ˥ ˥ ] it is quite black;

cf. usie [ ˩ ˥ ].

sie 2 [ / ]

to take a pot from the fire;

ɔsi-ɛɽe [ ˩ ˥ ˥ ˦ ] he took it down.

siɛ̃ [ ˥ ]

to deny;

ɔsiɛ̃ ʋ-inɔɽ̃ɛ̃ [ ˩ \ ˥ (4-1) ˥ ] he denied (it) when I asked him.

siɛ̃ [ / ]

to break down (collapse, fall in, owing to subsidence) (same as suo [ / ]);

uye na siɛ̃ɽ̃ɛ̃ [ ˩ / ˩ / ˩ ] this hole has collapsed.

ɔsiɛ̃ɽ̃ɛ̃ [ ˩ / ˩ ] may also be used in the following case: when cassava has been ground it is put on a bag to dry, and a heavy weight is put on top.

If this weight gradually drops off, the cassava is dry, and can be used.

In this case, ɔsuoɽo [ ˩ / ˩ ] would not be possible.

siɛ̃(ɽ̃ɛ̃) 1 [ ˩ ˩ ]

describes bright moonlight, used with the verb ba [ / ].

siɛ̃(ɽ̃ɛ̃) 2 [ ˩ ˩ ]

describes the dropping of water;

ɔla kua siɛ̃ɽ̃ɛ̃ [ ˩ ˥ ˥ ˩ ˩ ] it is dropping (“passing”) out gradually;

cf. siɛ̃ [ / ].

siɛ̃siɛ̃siɛ̃ [ ˩ ˩ ˩ ]

a word used in the introductory formula of stories;

cf. sĩ 1 [ ˥ ];

v. um-aɽ̃aʋ̃ɛ [ ˩ ˥ ˦ ˩ ].

sĩgɛ̃sĩgɛ̃ [ ˦ ˦ ˦ ˦ ]

very lean;

ɔye sĩgɛ̃sĩgɛ̃ [ ˩ ˥ ˦ ˦ ˦ ˦ ] he is very lean;

v. kãgũkãgũ [ ˦ ˦ ˦ ˦ ].

sigosigo [ ˦ ˦ ˦ ˦ ]

tall and lean, of human beings only;

used with the verb ye [ ˥ ].

siɣe- [ ˩ ˥ ]

auxiliary expressing a doubtful question (same as kwe [ ˥ ]: “really”);

ɔsiɣenwina [ ˩ ˩ ˥ ˩ ˥ ] is he really working?

ɔsiɣere [ ˩ ˩ \ ˥ ] has he really come?

(-re is actually spoken with a rise from mid to high).

s-ihuã [ ˩ ˥ ];

cf. so 3 [ ˥ ].

sikã [ ˩ ˥ ]

to shake each other, holding one another at the upper arms;

first phase in wrestling;

after that, the partners let go of each other, and the real match starts;

perhaps the original meaning is “to stick to each other”, “to clasp each other”.

sikã [ ˩ ˥ ] mu [ ˥ ] to stick, gum to something;

ibob-otiɛ̃ sikã mu‿ɛɽ-ukpɔ̃ [ ˩ ˥ ˥ ˥ ˩ ˥ ˩ ˩ ˥ ˩ ] an otiɛ̃ [ ˥ ˥ ] (a fruit) skin has stuck to his cloth (mu is low here, not a low-fall);

cf. sikãsikã [ ˩ ˩ ˩ ˩ ].

sikãsikã [ ˩ ˩ ˩ ˩ ]

tough, of meat, or wood which does not split easily;

ɔye sikãsikã [ ˩ ˥ ˩ ˩ ˩ ˩ ] it is tough;

cf. sikã [ ˩ ˥ ].

simosimo [ ˦ ˦ ˦ ˦ ]

very lean;

very thin, of plantains;

ɔye simosimo [ ˩ ˥ ˦ ˦ ˦ ˦ ] it is very lean;

v. kãgũkãgũ [ ˦ ˦ ˦ ˦ ].

sioi [ ˦ ]

a specific adverb describing an erect way of sitting;

v. gũkã [ ˩ ˩ ];

ɔtota sioi [ ˩ ˥ / ˦ ] he sits erect.

sira- [ ˩ / ]

in the presence of;

sira-ɽe ɽ-okpia na narha [ ˩ / ˩ ˥ / / \ / ] “in his presence it was (that) this man stole”.

s-ivĩ [ ˥ ˩ ];

cf. sɛ 2 [ ˥ ].

siʋ̃i 1 [ ˩ ˥ ]

to claim something by force or tricks;

“from somebody” is expressed by gu [ ˥ ];

gu‿ɛe siʋ̃i‿ɛ̃ [ ˥ \ ˩ ˥ ˩ ] claim it from him!

siʋ̃i 2 [ ˩ ˥ ]

to be next of kin to somebody;

m-ɔ (or mɛ-ɽ-ɔ [ ˩ ˥ ])

siʋ̃i‿ozo [ / ˩ ˥ ˥ ˦ ]

Ojo is next of kin to me, i.e. brother of the same father and mother;

in this case I am the senior;

perhaps it really means “it is I who claims Ojo viz. as his brother”, v. siʋ̃i 1;

Odɛ eɽ-ɔsiʋ̃i Osagie [ ˩ ˥ ˩ ˥ ˩ ˥ ˥ / \ ] Osagie is next of kin to Odɛ (Odɛ being senior).

siʋ̃i 3 [ ˩ ˥ ]

(1) to cure;

gũ ʋ̃ɛ siʋ̃i ɔʋ̃a na [ ˩ ˥ ˩ ˩ ˩ / ˩ ] help me to cure this man.

(2) to protect, e.g. in prayers.

s-iwu [ ˥ ˩ ];

cf. sɛ 2 [ ˥ ].

so 1 [ ˥ ]

to stab, knock, push, with something pointed: su‿ɔe [ ˥ \ ] knock it (with a pointed instrument);

espec.

to butt (of rams, goats, cows).

su‿anyɔ̃ [ ˥ ˥ ˩ ] to tap rubber;

so can mean “to tap juice” from any tree, by means of a curved tapping instrument or knife;

v. bɛ [ / ].

so [ ˥ ] asefɛ̃ [ ˥ ˩ ˩ ] (su‿asefɛ̃ [ ˥ ˥ ˩ ˩ ]) to tickle under the ribs with one finger;

ɔso ʋ̃-ãsefɛ̃ [ ˩ ˥ ˦ ˩ ˩ ] he tickled me under the ribs.

so [ ˥ ] iguɛ̃guɛ̃ [ ˥ / / ] (same meaning as the preceding);

ɔso ʋ̃-ĩguɛ̃guɛ̃ [ ˩ ˩ ˥ / / ] he is tickling me.

This word is also used when speaking of somebody’s intrigues or other (magical) exertions to damage a man;

v. ɽ̃ɛ̃ɽ̃ɛ̃ [ ˩ ˥ ].

so [ ˥ ] obɔ [ ˩ ˥ ] to shake one’s hand;

isu‿ɛɽ-obɔ [ ˩ ˥ ˥ ˩ ˥ ] I shook his hand.

s-obɔ [ ˩ ˥ ] to knock at the door.

is-obɔ ʋ-ɛxu‿ɛɽe [ ˩ ˥ ˩ ˩ ˩ ˥ ˩ ] I knocked at his door.

so 2 [ ˥ ]

to be dark;

only used with the subject ebiebi [ ˩ ˥ ˦ ] “darkness”, and with oɽ̃uʋ̃u [ ˥ ˩ ˩ ] “avocado-pear” (in the imperf.) to denote its ripening;

the state of being ripe is expressed by bi [ ˥ ];

cf. Yor. ʃu [ ˥ ].

so 3 [ ˥ ]

to make a noise;

amɛ so [ ˩ ˩ ˥ ] the rain is pelting down;

ɔso ti-ɛɽe [ ˩ ˥ ˩ ˥ ˩ ] he is shouting to call him.

s-ihuã [ ˩ ˥ ] to sing a song;

ɔs-ihuã [ ˩ ˥ ˦ ] he sang a song.

s-obɔ [ ˩ ˥ ];

cf. sɛ 1 [ ˥ ], so 1 [ ˥ ].

s-oɣo [ ˩ ˥ ]

to shake a vessel containing water in order to rinse it;

v. kp-oɣo [ ˩ ˥ ] (to shake a pole, in order to pull it out of the ground).

sokpã [ ˩ ˥ ], [ ˥ ˦ ]

(1) to leave out;

to exempt, mostly as a butt of one’s boasting;

uɣarhuɔ gie n-ikɛɽe hia, sokpã ʋ̃ɛ [ ˩ / ˥ ˩ ˥ / ˩ ˥ ˩ ˩ ˥ ] if you are boasting towards all the others, leave me out.

(2) but.

(3) unless.

Sokpɔ̃ba [ ˥ ˦ ˦ ]

name of a village: “Sakpoba”;

its population consists of Jekri people only;

cf. sokpã [ ˩ ˥ ], Ɔba [ ˥ ˥ ].

solo [ ˩ ˥ ]

(1) to pick, of birds.

(2) to bore a hole with a pointed instrument, v. ha [ ˥ ];

ɔsol-ɛe [ ˩ ˩ ˥ ‿ / ] he bored (or, picked) it.

(3) idiom. to come true, of a suspicion, e.g. eʋ̃i n-ɛd-ɔ hɛkosolo [ ˩ ˩ ˥ \ ˩ / ˩ ˥ ] “the thing of the other day is graduaIly coming true”;

v. s-unu [ ˩ ˥ ].

sologãsologã [ ˦ ˦ ˦ ˦ ˦ ˦ ]

describes walking with one sore foot, so that it makes no full footprint;

ɔxiã sologãsologã [ ˩ ˥ ˦ ˦ ˦ ˦ ˦ ˦ ] he is walking with one sore foot.

s-osɛe [ ˥ ˩ ];

cf. sɛ 1 [ ˥ ].

s-otɔ [ ˥ ˩ ];

cf. sɛ 1 [ ˥ ].

sɔ̃ 1 [ ˥ ]

to grow, of grass and hair;

v. iɽ̃uʋ̃u [ ˩ ˩ ˩ ].

sɔ̃ 2 [ ˥ ]

to be hard;

ɛsɔ̃-ɽ̃-uɽuʋ̃ɛ [ / ˩ ˩ \ ˩ ] it is not hard for him to do;

cf. ɛsɔ̃ [ ˩ ˩ ]: v. lɔɣɔ [ ˩ ˥ ].

sɔ [ / ]

(1) to split (wood);

ɔsɔ erhã [ ˩ ˩ ˩ ˥ ] he is splitting wood.

(2) to split (intrans.);

erhã sɔ [ ˩ ˥ / ] the wood splits.

(3) to tear (cloth);

ɔsɔ-ʋ̃-ũkpɔ̃ [ ˩ / ˦ ˩ ] he tore my cloth.

sɔgwɔgwɔ [ ˩ ˩ ˩ ˩ ]

tender, of a child;

ɔmɔ ne sɔgwɔsɔgwɔ [ ˩ ˩ ˥ ˩ ˩ ˩ ˩ ] the tender child.

sɔnɔ [ ˩ ˥ ]

(1) to grieve, anger, annoy.

(2) to disgust, be disgusting.

sɔsɔsɔ [ ˩ ˩ ˩ ]

describes something that foams;

v. hu [ ˥ ].

sɔtɛ [ ˥ ˩ ]

to rebel;

ɔsɔtɛ [ ˩ ˥ ˩ ] he rebelled;

cf. Yor. ʃɔtɛ [ ˩ ˧ ], ɔtɛ [ ˩ ˩ ], and Bini isɔtɛ [ ˩ ˩ ˩ ].

sss

Interjection used in calling dogs (same as gba [ \ ]).

sũ 1 [ ˥ ]

(1) to be powdery, of ground or pounded foodstuffs like corn or soup herbs;

ɔsũ [ ˩ \ ] it is (ground and) powdery.

(2) to make powdery;

ɔka n-alɔ sũ gbe [ ˥ ˩ ˩ ˥ ˦ ˧ ] grinding corn makes (it) very fine, or powdery;

v. lɔ [ ˥ ], duʋ̃u [ ˩ ˥ ].

sũ 2 [ ˥ ]

(1) to be sticky (like gum).

(2) to be slow;

usũ gbe [ ˩ ˥ ˦ ] you are too slow!

sua [ / ]

(1) to push, with hand;

ɔsua ʋ̃ɛ ɣ-iyeke [ ˩ ˩ ‿ \ ˥ / ˩ ˩ ] he pushed me back.

(2) to “push” into dangerous actions, etc.;

of harmful charms.

su‿anyɔ [ ˥ ˥ ˩ ];

cf. so 1 [ ˥ ].

suɛ̃ [ / ]

to begin;

ɔʋesuɛ̃ nɛ [ ˩ / / ˥ ] he is beginning again.

suɛ̃ỹ [ ˥ ]

describes the sound of some light object dropping into water (small stones, sticks, etc.), but also of some bather jumping straight into the water;

ɔsã fi ɛzɛ suɛ̃ỹ [ ˩ ˥ ˩ ˥ ˩ ˥ ] he jumped into the river plop!

v. gbidii [ ˩ ˩ ].

suku [ ˩ \ ]

in aɽo-ɛ suku [ ˩ ˩ / ˩ \ ] “your eyes look full of fear”: you are shy.

s-ukpɛ [ ˩ ˥ ];

cf. sɛ 1 [ ˥ ].

sulele [ ˥ ˩ ˥ ]

“on the shoulder”, in ɔmu-ɛ̃ sulele [ ˩ ˥ ˦ ˧ ˩ ˥ ] he carried him on his shoulder.

s-uma [ ˥ ˩ ];

cf. sɛ 1 [ ˥ ].

sũnɔsũnɔ [ ˩ ˩ ˩ ˩ ]

describes a lazy kind of walk, with a slack limp body, and, possibly, slightly moving arms;

ɔxiã sũnɔsũnɔ [ ˩ ˥ ˩ ˩ ˩ ˩ ] he slouches.

s-unu [ ˩ ˥ ];

cf. sɛ 1 [ ˥ ].

suo [ / ]

to collapse, of undermined soil;

same as siɛ̃ [ / ].

sũsũsũ [ ˦ ˦ ˦ ]

dark blue, used with the verb bi 1 [ ˥ ];

same as dũdũdũ [ ˦ ˦ ˦ ].

suũ [ ˦ ]

describes a fixed look such as that of fortune-tellers, but also a foolish gape, v. ohuã [ ˥ ˥ ], gbɔɔ [ ˩ ].

(e)t-

a particle found in front of the conjunctive and absolute pronouns, emphasizing the following verb or imparting the idea of necessity;

this kind of emphasis may also be expressed by tonal means only, e.g. ɔgb-ɔɛ̃ [ ˥ (4-1) ] is equivalent to t-ɔgb-ɔɛ̃;

t-uxiã ɽa [ ˥ (4-1) ˩ ] are you going?

ɔɣagb-ɔɛ̃ ɽa [ ˩ ˥ (4-1) ˩ ] will he write it?

t-ɔgb-ɔɛ̃ [ ˥ (4-1) ] he must write it, and also: he is writing it (with stress on the verb).

Instead of t-, rh- may be used before singular pronouns, or possibly only before the 2nd and 3rd pers. sgl.

ta [ ˥ ]

(1) to speak;

to say;

to tell;

ɔt-en-ɛʋ̃ɛ [ ˩ ˩ \ ˩ ] he is telling the (already mentioned) story;

ɔta ʋ-eriɔ [ ˩ ˥ ˦ / ] he said so.

ta [ ˥ ] ma [ / ] to tell somebody.

t-ohoɣe [ ˩ \ ˩ ] to tell a lie;

to lie;

ɔt-ohoɣe [ ˩ ˥ (4-1) ˩ ] he lied;

ohoɣ-ɔta [ ˩ ˥ ˩ ˥ ] “it is a lie he is telling”.

t-ɔta [ ˩ ˥ ] to tell something;

ɔt-ɔta ʋ̃ɛ ma‿ɽ̃ɛ̃ [ ˩ ˥ ˩ ˥ / ˩ ] he talked to him of me.

(2) to guess a riddle;

used without an object only, in the request: ta [ ˥ ] guess!

(with iro [ ˥ ˩ ] “riddle”, the verb mu [ ˥ ] is used).

The same meaning “to guess” is perhaps underlying the following two combinations verb ＋ object: t-isɛ [ ˥ ˩ ] to play the isɛ [ ˥ ˩ ] game, and t-ile [ ˥ ˩ ] to bet.

Iterat.: talɔ [ ˩ ˥ ] to talk much: to jabber (a more respectful term is guã [ / ]);

talɔ does, however, also mean “to report”, probably because this entails a somewhat lengthy talk.

tã 1 [ ˥ ]

(1) to spread.

(2) to hang.

tã [ ˥ ] yi [ ˥ ]: (a) to spread in..;

t-ũkpɔ̃ y-ovɛ̃ [ ˥ ˩ ˥ ˩ ] spread the cloth in the sun!

(b) to hang on..;

tã‿ɛ̃ y-egb-ekɛ̃ [ ˥ ˩ ˩ ˥ ˩ ] hang it on the wall!

atã‿ɛ̃ y-egb-ekɛ̃ [ ˩ ˥ ˩ ˩ ˥ ˩ ] it hangs on the wall.

tã [ ˥ ] gu [ ˥ ]: t-ũkpɔ̃ gu‿etebuɽu [ ˥ ˩ ˩ ˩ ˥ ˩ ˩ ] spread the cloth on the table!

tã [ ˥ ] lele [ ˩ ˥ ] would be used if a cloth were to be spread on several tables.

t-ĩri [ ˩ ˥ ] to put up a rope (as a clothes line);

ɔt-ĩri y-ovɛ̃ [ ˩ ˥ ˦ ˧ ˩ ] he fixed a clothes line in the sun.

t-õkũ [ ˥ ˩ ] to measure by means of a line (mostly in timber work);

t-õkũ y-ɔ [ ˥ ˩ \ ] measure it!

(lit. “stretch a rope to it!”);

cf. tã 2 [ ˥ ](?).

tã 2 [ ˥ ]

to be tall (of human beings);

ɔʋ̃a na taɛ̃ [ ˩ / ˩ \ ] this man is tall;

cf. tã 1 [ ˥ ](?).

ta [ / ]

(1) to imitate;

ɣɛtaa ʋ̃ɛ [ ˥ ˩ \ ] don’t imitate me!

(2) to compare;

ɣɛya‿e taa ʋ̃ɛ [ ˥ ˦ ˩ ˩ \ ] don’t compare him with me!

tab- [ ˩ ]

in idiom.: tab-ɛɽ-ɛʋ̃ɛ [ ˩ ˥ ˥ ˩ ] what is the matter?

what is wrong?

(lit. “or is it not the matter”, viz. “is there anything the matter or is it not?”);

w-ɔɽ-u‿ɛe ɽa tab-ɛɽ-uwɛ [ / ˦ (4-1) ˩ ˩ ˥ ˥ ˥ ] are you the one who did it, or was it not you?

cf. Yor. tabi [ ˩ / ].

tafia [ ˩ \ ]

to interfere;

to meddle in other people’s affairs;

utafia gbe [ ˩ ˩ \ ˥ ] you interfere too much!

cf. Engl. interfere;

v. mi-arale [ ˩ ˥ / ˩ ].

taĩtaĩ [ ˩ ˩ ]

describes the smell of corpses and of dog-blood (the ĩ is not short here);

cf. tãtaãtã 2 [ ˩ ˩ ˩ ].

tãtaãtã 1 [ ˩ ˩ ˩ ]

(to be stretched) straight and long;

used with the verb niɛ [ / ];

v. Texts: Uke keʋe arhuaɽo;

cf. tã 1 [ ˥ ].

tãtaãtã 2 [ ˩ ˩ ˩ ]

(1) salty;

ɔfiã ( “it cuts”) tãtaãtã [ ˩ ˥ ˩ ˩ ˩ ] it is salty.

(2) sharp (of smells, e.g. of urine);

cf. taĩtaĩ [ ˩ ˩ ].

te [ ˥ ]

an auxiliary verb indicating (1) that something was going on or was in a certain state in the past but implying that the end of the action was not attained, or that the state referred to is no longer existing;

ɔtema [ ˩ ˥ / ] it was good (but it is no longer so);

itewu [ ˩ ˥ ˥ ] I was dying, viz. ʋ-uhuʋ̃u ni amu ʋ̃ɛ [ ˩ ˩ / ˩ / ˩ ˥ ] “(always) when that illness attacked me”.

This leads to the meanings “nearly”, e.g. in itewu [ ˩ ˥ ˦ ] I nearly died, and “mistakenly”: utew-ɛr-eʋa-nwa (re [ ˥ ], enwa [ ˩ \ ]) [ ˩ ˥ ˦ ˦ ˩ \ ] “you were mistaken in saying: he is not there now”.

(2) that the action of the verb to which it is linked follows another action (“before”);

imi-ɔɛ̃, (ʋ-)ɔtekpaɔ [ ˩ ˥ ˩ ˥ \ / ] I saw him before he had left;

imi-ɔ̃‿ɛ̃dɛgbegbe, (ʋ-) ɔteɣaxiã [ ˩ ˩ ˩ ˩ ˥ ˦ ˩ ˥ ˩ ˥ ˥ ] I see him every day before he leaves.

te [ / ]

to decorate;

t-ɛɽe [ / ˩ ] decorate it!

ɔt(e)‿owa [ ˩ ˩ ˥ ] he is decorating the house;

ɔt-egbe [ ˩ ˩ ˥ ] he is decorating himself (“the body”).

t-ẽgbe [ ˩ ˥ ] mu [ ˥ ];

cf. tɔ̃ 4 [ ˥ ].

teitei [ ˦ ˦ ]

imitates the beating of pulses (generally with fear);

in the case of the tortoise, leilei [ ˦ ˦ ] is used (in stories) (the i is long);

v. afĩama [ ˩ ˩ ˩ ].

tete [ ˩ ˥ ]

to save, to be economical with something;

tet-ɛe [ ˩ \ ] save it!

Ozo, tet-inya n-iviɔ nwɛ ni n-ɔmi-eke nay-usɛ̃ [ ˩ ˥ ˩ ˩ ˩ ˥ / / / ˦ ˩ ˩ ˥ ˩ ˥ ˦ ] Ojo, be economical with the yams I brought you so that they will last ( “get a chance to last”) for five days!

tɛ [ ˥ ]

to be contemptible;

“to be useless”;

utɛ nɛ ʋ-en-uye na [ ˩ ˥ ˩ ˩ ˩ ˥ ˩ ] you are already “useless” in (the state in) which you are now!

tɛ [ / ]

to urge somebody on (to do something, by flattering him, or by acclamations);

ɣɛtɛ ʋ̃ɛ ɽu‿ɛe [ ˥ ˩ ˥ ˦ (4-1) ] don’t urge me on to do it!

(e.g. for I shall be overtired).

tɛ̃ [ / ]

(1) to put in a file (or row?);

tɛ̃-biɛka na n-iɽ̃ã ya y-uviɛ̃-sɛse [ ˩ / ˥ ˩ ˥ / ˩ ˥ ˩ ˥ ˦ ] arrange these children so that they may be properly in a single file!

(e.g. may be said by a teacher).

(2) to claim as one’s relative (ɔtɛ̃ [ ˩ \ ]).

(Perhaps this should be a separate item).

t-ɛ̃zɔ [ ˥ ˥ ] mu [ ˥ ];

cf. tɔ̃ 4 [ ˥ ].

ti 1 [ ˥ ]

to be famous (but usually this is titi [ ˩ ˥ ]).

ti 2 [ ˥ ]

to be fat;

ɛwe na fɛko ti [ ˩ ˥ ˩ ˩ / ˥ ] this goat is (gradually) becoming fat.

ti 3 [ ˥ ]

to boil;

amɛ ti [ ˩ ˩ ˥ ] the water is beginning to boil;

amɛ ti [ ˩ ˩ \ ] the water boils;

cf. ti [ / ].

tĩ 1 [ ˥ ]

to fly;

ahĩaʋ̃ɛ tĩ [ ˥ ˦ ˩ \ ] the bird flew.

tĩ 2 [ ˥ ]

in t-ĩhĩ [ ˩ \ ] to sneeze;

ɔt-ĩhĩ [ ˩ ˥ (4-1) ] he sneezed;

v. zɛ 1 [ ˥ ].

ti [ / ]

(1) to warm up liquid food (soups);

unwɔʋ̃ɛ n-atiɽi [ ˩ ˩ ˩ ˥ / ˩ ] a warmed-up soup.

(2) to weld broken iron together;

ti‿ematɔ̃ na mɛ [ ˩ ˩ ˥ ˦ ˩ ˥ ] weld this iron for me!

tiã [ / ]

to flatter;

ɣɛɣitiã ʋ̃ɛ [ ˥ ˩ ˩ \ ] don’t flatter me any longer!

v. tɛ [ / ].

tie [ / ]

to call;

ɔtie ʋ̃ɛ [ ˩ ˥ ˦ ] he called me.

ti-ebe [ ˩ ˩ ˥ ] to read;

ɔti-ɛɽe [ ˩ ˥ ˥ ˦ ] he read it.

ti-ɛbɔ [ ˩ ˥ ˩ ] to “curse juju” (in the meaning of “to curse”, but v. vɛ̃ [ ˥ ]);

this is not the worst way of cursing a man (which is done with an exwae [ ˥ ˩ ]).

t-ihɛ̃ (long i) [ ˩ \ ] na [ ˥ ] to curse (not very seriously);

ɔt-ihɛ̃ mɛ [ ˩ / ˦ ˧ ] he cursed me;

also ɔt-ihɛ̃ nɛ [ ˩ / (4-1) \ ] he swore at him (same as ti-ɛbɔ [ ˩ ˥ ˩ ]);

v. xa‿ɛʋ̃ɛ [ ˩ ˥ ˩ ], mu‿ɛbɔ gbe [ ˥ ˥ ˩ ˥ ].

t-iko [ ˩ ˥ ] to call a meeting.

tie [ / ] ɛzɔ [ ˥ ˥ ] “to call to a lawsuit”: to summon;

n-ati-ɛɽ-ɛzɔ [ ˥ ˩ ˥ ˦ ˦ ] “who is called to a lawsuit”: defendant (same as n-agugwi [ ˩ ˥ ˥ ] (v. gwi [ ˥ ]); ɔxuɛ̃niɛzɔ [ ˩ ˩ ˩ ˩ ]);

n-ɔti-ɔʋ̃a‿ɛzɔ [ ˥ ˩ ˥ ˩ ˥ ˥ ] “he who has called a man to a lawsuit”: plaintiff;

v. ɔtiɔʋ̃aɛzɔ [ ˩ ˩ ˩ ˩ ], n-ɔgu‿ɔʋ̃a gwi [ ˩ ˩ ˩ / ˥ ], n-ɔgwi [ ˩ ˥ ] (v. gwi [ ˥ ]).

tiɣi [ ˩ ˥ ]

(1) to twist;

ɔtiɣi‿ɛe [ ˩ ˩ ˥ / ] he twisted it.

(2) to become, be twisted;

ɔtiɣi [ ˩ ˩ \ ] it is twisted;

cf. tiɣitiɣitiɣi [ ˦ ˦ ˩ ˩ ˥ ˥ ], tiɣitiɣi [ ˩ ˩ ˩ ˩ ], otiɣiɽi [ ˩ ˥ ˩ ˥ ].

tiɣitiɣi [ ˩ ˩ ˩ ˩ ]

(also tiɣitiɣitiɣi [ ˦ ˦ ˩ ˩ ˥ ˥ ]) twisted;

oɽu na ye tiɣitiɣi [ ˩ ˥ ˩ ˥ ˩ ˩ ˩ ˩ ] this thread is twisted.

The word also describes matter congealed over a wound, v. iku [ ˩ ˩ ];

cf. tiɣi [ ˩ ˥ ].

t-ĩhɛ̃ [ ˩ \ ];

cf. tie [ / ].

t-ĩhĩ [ ˩ \ ];

cf. tĩ 2 [ ˥ ].

tii [ ˩ ]

powerful;

harmonious, of a unanimous shout of applause;

used with the verb we [ / ].

tiidigbɛ̃ỹ [ ˦ ˦ ˩ ]

imitates the sound produced by the big em-ɛdo [ ˩ ˥ ˦ ] drum;

used with kpe [ / ] or ɽu [ ˥ ];

v. titititititi [ ˥ ˥ ˥ ˥ ˥ ˥ ].

t-iko [ ˩ ˥ ];

cf. tie [ / ].

tila [ ˩ ˥ ]

to despise;

ɔtila ʋ̃ɛ [ ˩ ˩ ˩ ˥ ] he despises me.

t-ile [ ˥ ˩ ];

cf. ta [ ˥ ].

tinɛ [ ˦ ˦ ]

very small;

tiny, of babies and things;

a higher degree than xerhe [ ˦ ˦ ];

ɔye tinɛ [ ˩ ˥ ˦ ˦ ] it is tiny.

t-ĩri [ ˩ ˥ ];

cf. tã 1 [ ˥ ].

t-isɛ [ ˥ ˩ ];

cf. ta [ ˥ ].

titi [ ˩ ˥ ]

to be famous;

ɔtetiti gbe ʋ-ɔye xerhe [ ˩ ˥ ˩ ˩ ˩ ˩ ˥ ˦ ˦ ] he was (formerly) very famous when he was young;

v. ti 1 [ ˥ ].

titiiti 1 [ ˩ ˩ ˩ ]

noise made by Borassus palms in the wind;

used with the verb kpe [ / ];

v. uɽua [ ˩ ˩ ].

(This item has been contested by A. who wanted to substitute dididididi [ ˩ ˩ ˩ ˩ ˩ ] for it.)

titiiti 2 [ ˩ ˩ ˩ ]

fat, stout, and at the same time short.

titititititi [ ˥ ˥ ˥ ˥ ˥ ˥ ]

imitates the sound produced by the small uke [ ˩ ˥ ] drum;

used with the verbs kpe [ / ] and ɽu [ ˥ ];

ɔkp-ɛɽe t. [ ˩ / ˩ ˥ ˥ ˥ ˥ ˥ ˥ ] “he is beating it t.”;

v. tiidigbɛ̃ỹ [ ˦ ˦ ˩ ].

to [ ˥ ]

(1) to be hot (of pepper).

(2) to burn high (of burning farm land).

(3) to be “active”, of an ɛbɔ or ihɛ̃, i.e. quick in complying with prayers and curses.

toba [ ˩ ˥ ]

in toba [ ˩ ˥ ] mu [ ˥ ] to stick to.

tobatoba [ ˩ ˥ ˩ ˩ ]

gumming together (occurs in a magical formula only);

cf. toba [ ˩ ˥ ].

t-obɔ [ ˩ ˥ ]

added to the personal pronouns and, at the same time, followed by the possessive, it conveys the idea of “self”;

mɛ t-obɔ ʋ̃ɛ [ ˩ ˩ ˩ ˥ ] l myself;

wɛ t-obɔ‿ɔ [ ˩ ˩ ˩ ˥ ] you yourself (or, in commands: t-obɔ ɽuɛ [ ˩ ˩ / ]: t-obɔ ɽuɛ ɽu‿ɛe [ ˩ ˩ / ˦ (4-1) ] do it yourself!);

ɽ̃ɛ̃ t-obɔ-ɽe [ ˩ ˩ / ˩ ] he himself;

ma t-ob-ima [ ˩ ˩ ˥ ˩ ] we ourselves;

wa t-ob-uwa [ ˩ ˩ ˥ ˩ ] you yourselves;

iɽ̃ã t-ob-iɽ̃ã [ ˥ ˩ ˩ ˥ ˩ ] they themselves;

iɽ̃ã t-ob-iɽ̃ã‿ɔɽu‿ɛe [ ˥ ˩ ˩ ˥ / ˥ ˥ / ] they did it themselves;

cf. obɔ [ ˩ ˥ ] (?).

toɣa [ \ ˥ ]

an interjection asking for the truth: “is it true? really? indeed”.

The answer is isɛ [ ˩ ˥ ].

t-ohã [ ˩ ˥ ]

to pity;

it-ohã-ɽ̃ɛ̃ [ ˩ ˩ / ˩ ] I pity him;

cf. itohã [ ˩ ˩ ˩ ].

t-ohoɣe [ ˩ \ ˩ ];

cf. ta [ ˥ ].

t-õkũ [ ˥ ˩ ];

cf. tã 1 [ ˥ ].

tota [ ˥ / ]

to sit down;

to sit.

t-õtɔ [ ˥ ˩ ];

cf. tɔ̃ 2 [ ˥ ].

tɔ [ ˥ ]

to live long;

ɔt-utɔʋ̃ɛ n-ɔma [ ˩ ˥ (4-1) ˩ ˩ / ] he lived a long good life;

uɽatɔ [ ˥ ˦ ˦ ] may you live long!

uɣatɔ kpɛɽe [ ˩ ˩ ˥ / ˩ ] “if you live, may it be long (?)”: may you live long!

(a mode of address to the Ɔba of Benin, and to chiefs).

tɔ̃ 1 [ ˥ ]

to fell a tree;

v. gbɔ [ ˥ ] (special term referring to felling trees on the site chosen for a farm).

Iterat.: tɔ̃nɔ [ ˩ ˥ ]: tɔn-iku‿erhã ni gb-otɔ [ ˩ ˩ ˥ ˥ ˦ ˧ ˨ ˩ ] cut those shrubs down!

(with a matchet).

tɔ̃ 2 [ ˥ ]

to dig into the ground (e.g. pots, poles, etc.);

t-õtɔ [ ˥ ˩ ] to dig (into) the ground (the õ is only nasalised in the beginning).

Iterat.: tɔnɔ [ ˩ ˥ ];

tɔ̃n-ɔɛ diʋ̃i ɛsɛse n-am-ukeɽu y-ɔ [ ˩ \ ˩ ˩ ˩ ˥ ˦ ˧ ˩ ˥ ˦ (3-1) ] “dig them (i.e. holes) deep and well so that we can put the yam poles in!” cf. utɔ̃yotɔ [ ˩ ˩ ˩ ˩ ];

v. gwa 2 [ ˥ ] (to dig something out).

tɔ̃ 3 [ ˥ ]

(1) to be hot (not of taste, or the weather, but of liquids, or metal);

ʋ̃-ɛ̃nwaɛ̃, ɔtɔ̃ gbe [ / ˩ ˩ ˥ ˦ ] be careful (“have sense”), it is very hot!

(2) to roast;

ut-ĩnya ni nɛ [ ˩ ˥ ˦ ˧ (2-1) ] have you roasted that yam already?

inya n-atɔɛ̃ [ ˩ ˩ ˥ \ ] roasted yam;

cf. inyatɔ̃ [ ˩ ˥ ˩ ];

v. ti 3 [ ˥ ], rã [ / ], ʋ̃ɛ [ / ], ʋiɛʋiɛ [ ˩ ˥ ], ɽ̃aʋ̃ɛ [ ˩ ˥ ], le [ ˥ ], tue 3 [ / ].

tɔ̃ 4 [ ˥ ]

in tɔ̃ [ ˥ ] mu [ ˥ ] (1) to lift up;

(2) to increase;

tẽ-ʋ̃i na mu [ ˩ / ˩ ˥ ] lift this thing up!

t-ẽgbe mu [ ˩ ˥ ˥ ] “to lift body”: to be proud;

ɔt-ẽgbe mu [ ˩ ˥ ˦ ˧ ] he is proud;

cf. itẽgbemu [ ˩ ˩ ˩ ˩ ].

t-ɛ̃zɔ mu [ ˥ ˥ ˥ ] to reopen a lawsuit (by appeal, e.g.);

ɔt-ɛ̃zɔ mu [ ˩ ˥ \ ˥ ] he reopened the lawsuit.

tɔlɔ [ ˩ ˥ ]

(1) to itch;

obɔ tɔlɔ ʋ̃ɛ [ ˩ ˥ ˩ ˩ ˥ ] “my hand is itching me”.

(2) to scratch;

tɔl-ɔe [ ˩ \ ] scratch it!

(3) to cough;

in tɔl-ohuɛ̃ [ ˩ ˥ ˥ ].

t-ɔta [ ˩ ˥ ];

cf. ta [ ˥ ].

tu [ ˥ ]

(1) to shout.

(2) to cry (for something, as a complaint);

uɣazɛtu, deɣ-uɣakw-ɛtĩ [ ˩ ˩ ˩ ˥ ˥ ˩ ˥ ˦ ˧ ] lit. “if you cry continuously, (I hope) you will stop!” (an angry word in response to such a form of discontent).

(3) to strike (of the clock);

ɛgog-isɛ̃ mahetu [ ˥ ˥ \ ˥ ˥ ˥ \ ] five o’clock has not yet struck.

tu‿asɛ̃ [ ˥ ˥ ˩ ]

to spit;

ɣɛtu‿asɛ̃ ku-ɔʋ̃ɛ [ ˥ ˦ ˦ ˩ ˩ ˩ \ ] don’t spit on me!

(“splash me”, i.e. by accident; but v. gie [ / ]);

cf. tue 1? [ / ].

tua 1 [ / ]

to pull strongly together (things which are tied together);

tua‿eʋ̃i n-ugbae ni n-ɔɣɛrhã [ ˩ ˩ ˩ ˥ ˥ ˦ ˧ (3-1) / ] pull those things you have tied strongly together so that they do not get loose!

ɔtua‿ihɛ ni [ ˩ / ˥ ˦ / ] he tied that load tightly.

tua 2 [ / ]

to be loud (of human voice and drum, stronger than la 2 [ ˥ ]; when referring to the voice, it is used with ukpɛ [ ˩ ˥ ] “beak”);

tua-kpɛ [ ˩ ˥ ], e.g. ɔtua (u)kpɛ rhãrhaãrhã [ ˩ / ˦ ˧ ˧ ˧ ] he spoke loudly (v. gboɽogboɽo [ ˦ ˦ ˦ ˦ ]).

tua 3 [ / ]

to swell (of corpse).

tua 4 [ / ]

(1) to hasten;

to hurry;

ɣɛtua‿inwina na [ ˥ ˩ ˩ ˩ / ˩ ] don’t hurry this work!

(2) to be hurried (of work, etc.; not “to be in a hurry”);

inwina na tua gbe [ ˩ ˩ / ˩ / ˦ ] this work is too much hurried (i.e. and therefore hard).

(3) to be serious.

(A. Biogr.) “To take serious” is expressed by mu [ ˥ ] gogoogo [ ˥ ˥ ˥ ] gbe [ ˥ ] “to take too high”.

tue 1 [ / ]

(1) to ooze out;

to bleed;

esagiɛ̃ yetue ʋ-ɛnwɛ na [ ˩ \ ˩ / ˩ ˩ / ˩ ] the blood is still oozing out of this wound;

esagiɛ̃ tue ʋ-egbe ʋ̃ɛ [ ˩ \ ˩ ˩ ˩ ˩ ˥ ] I am bleeding ( “blood is coming out of my body”).

(2) to squeeze out (viz. the contents of the bowels of game);

tu-ibi-aɽ̃aʋ̃ɛ ni ɛsɛse [ ˩ ˥ ˥ ˥ ˩ / ˩ ˩ ˥ ˦ ] squeeze the bowels of this animal well out!

(3) to pour out (if the liquid is kept in a vessel with a narrow mouth, v. rhurhɛ [ ˩ ˥ ]);

ɔtu-amɛ ʋ-uko [ ˩ ˩ ˩ ˩ ˥ ˥ ] he is pouring water out of a calabash.

tue 2 [ / ]

to dress one’s hair (of women);

oxuo na ɣatu-eto [ ˩ / ˩ ˥ ˩ ˩ ˥ ] this woman is dressing (her) hair.

tue 3 [ / ]

to prepare “medicine” over a fire, i.e. to “fry” it in a pan, but without oil or lard;

ɽ̃aʋ̃-uxuʋ̃u [ ˩ ˥ ˩ ˩ ] is nowadays used by the young people, but it is not correct, v. Ɔxwahɛ text;

v. le [ ˥ ], ɽ̃aʋ̃ɛ [ ˩ ˥ ], tɔ̃ 3 [ ˥ ].

tuɛ [ ˥ ]

(1) to visit (a certain place).

(2) to greet;

to salute;

koyɔ! idotu-ɔ [ ˥ ˦ ˩ ˥ ˩ / ] koyɔ I have come to salute you!

cf. otuɛ [ ˩ ˥ ].

t-uɣu [ ˩ ˥ ]

to stir up;

to disturb;

utuɣ-amɛ na [ ˩ ˩ ˥ / ˩ ] you have disturbed this water (by stirring up the dirt);

cf. l-uɽu [ ˩ ˥ ];

z-uɣu [ ˩ ˥ ].

t-ulɛ mu [ ˩ ˥ ˥ ]

to start running;

ɔt-ulɛ mu [ ˩ ˥ ˦ ˧ ] he has started running;

v. rh-ulɛ [ ˩ ˥ ].

tuo [ ˥ ] re [ ˥ ]

to descend;

to come down;

ɔtuo re nɛ ʋ-ɛɣɛ ʋ-igbera [ ˩ ˥ ˩ ˩ ˩ ˩ ˥ \ / ] he had (already) come down by the time I passed by;

tuo re ʋ-od-uxuʋ̃u [ ˩ ˩ ˩ \ ˩ ˩ ] come down (from above)!

tuʋ̃u [ ˩ ˥ ]

to have sexual intercourse with (used with direct object; not decent);

v. gu [ ˥ ] ʋiɛ [ / ], gu [ ˥ ] ku [ / ], ho [ / ].

u- [ ˩ ]

pron. (personal) of the 2nd pers. sgl. abbreviated form;

ugb-ɛe [ ˩ ˥ ‿ / ] you killed him;

uɣare [ ˩ ˥ (4-1) ] shall you come?

ubã‿ɛ̃zɛ [ ˩ ˥ ˩ ˩ ]

F.D. list: a tree, Ochrocarpus africanus;

cf. ɛzɛ [ ˩ ˩ ];

v. otiɛ̃ [ ˥ ˥ ].

ube [ ˥ ˩ ]

a women’s drum;

of varying length, may be as long as 4 feet;

beaten alternatively with a drumstick and the hand;

played during ugie [ ˩ ˩ ] and ehɔ [ ˩ ˥ ].

ubelu [ ˥ / ˩ ]

a tree, Strombosia pustulata.

Ubi [ ˥ ˥ ]

the son of one amoug the Ogiaʋ̃ɛs [ ˩ ˩ ˥ ];

his name has become a symbol for wickedness, hence: ɛd-ubi [ ˩ ˥ ˥ ] a bad day;

v. Ɛweɽɛ [ ˥ ˥ ˥ ].

ubi [ ˩ ˥ ]

pointed stick used by farmers for making the holes for yam-sticks;

v. gbe 1 [ ˥ ], ogba 2 [ ˥ ˩ ], asɛgiɛ [ ˥ ˥ ˥ ].

ubi [ ˥ ˩ ]

a slap;

cf. gbe 1 [ ˥ ].

ubidɔ̃ [ ˩ ˩ ˩ ]

a leopard-like animal, but smaller.

ubo [ ˩ ˥ ]

a creeper, with a very thick stem;

fruit eaten by monkeys.

ubɔrhɛ [ ˥ ˩ ˩ ]

stockings (the word is not much used);

cf. Yor. ibɔsɛ [ ˧ ˩ ˩ ].

ubɔʋ̃ɛ 1 [ ˩ \ ˩ ]

act of building;

cf. bɔ 1 [ ˥ ].

ubɔʋ̃ɛ 2 [ ˩ \ ˩ ]

act of predicting;

prediction;

cf. bɔ 2 [ ˥ ].

ububã [ ˥ ˥ ˩ ]

(1) a tree, Vitex rivularis.

(2) stocks (for offenders);

ɔkã-ɽ̃ɛ̃ y-ububã [ ˩ / ˦ ˧ ˧ ˩ ] he put (lit. fixed) him in the stocks.

ubũʋ̃ɛ [ ˩ \ ˩ ]

being numerous;

great number;

crowd;

ubũʋ̃-ɛ̃ʋo iɽ̃ã ya ɣade [ ˩ ˥ ˦ ˩ ˥ / ˥ ˦ / ] they were coming in crowds;

cf. bũ [ ˥ ].

udahae [ ˩ ˩ ˩ ]

coral-bead strings (about 6) tied round the forehead (worn by the Ɔba and some big chiefs);

cf. ɛhae [ ˩ ˩ ].

udasuɛ [ ˥ / ˥ ]

a small blue and red lizard;

said to be poisonous (?).

Udazi [ ˥ / ˩ ]

an attribute of Osa [ ˩ ˩ ]: Osa n-Udazi [ ˩ ˩ ˥ / ˩ ]: the meaning is not clear.

ude [ ˥ ˩ ]

enlarged spleen (mainly as a babies’ disease) (visible swelling in the abdomen, movable; a pinching feeling; sleepiness and lack of appetite);

v. oʋa [ ˥ ˩ ] (name of the organ).

ude [ ˩ ˩ ]

advice;

ude n-ubu ʋ̃ɛ ɽe ma gbe [ ˩ ˩ ˥ / ˦ ˩ / ˦ ] the advice you have given me is very good;

cf. ibude [ ˩ ˩ ˩ ];

v. bu 2 [ / ].

udefiagbɔ̃ [ ˩ ˥ / ˩ ]

“fallen into the world”: a man without any support (“backstay”, v. oseɣe [ ˥ ˩ ˩ ]);

a full orphan;

v. de 1 [ ˥ ], fi [ ˥ ], agbɔ̃ [ ˩ ˩ ].

udegwɔɣɔ [ ˩ ˥ ˩ ˩ ]

“fall-break”: (1) a tree, Swartzia fistuloides;

produces a seed which is used as soap by poor people, v. eʋ-axuɛ [ ˩ / / ].

(2) a long hanging coral necklace;

cf. de 1 [ ˥ ], gwɔɣɔ [ ˩ ˥ ].

udegbotɔ [ ˥ ˩ ˥ ˩ ]

a kind of palm-wine;

v. exwɛxwɛ [ ˩ ˥ ˦ ];

cf. de 1 [ ˥ ], gbe 1 [ ˥ ], otɔ [ ˩ ˩ ].

uderhu [ ˥ ˩ ˥ ]

“fall-upon”: (1) a big kind of hawk with white wing-tips, “gives a whistling sound”.

(2) a man who has committed a rape;

cf. de 1 [ ˩ ], rhu 2 [ ˥ ].

udɛ̃ [ ˥ ˥ ]

oil from fried palm-kernels, grease;

cf. Ibo udɛ [ ˩ ˥ ].

Udɛni [ ˩ ˩ ˩ ]

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

udĩ [ ˩ ˥ ]

(1) the oil palm, Elaesis guineensis;

udĩ‿uxuʋ̃u [ ˩ ˥ ˩ ˩ ˩ ] a drink obtained from the oil palm;

the cut starts from the spot where the palm bunch begins, no other part of the tree suffers (lit. “palm of the topside”);

this is the best kind of drink to be given as an offering to a god.

(2) a kind of white water-yam which is very long (hence the appellation).

udiã [ ˩ ˥ ]

tsetse-fly;

udĩ-eni [ ˩ ˥ ˥ ˦ ] “elephant-fly”: a big stinging fly.

udĩʋ̃ɛ [ ˩ \ ˩ ]

courage: cf. dĩ 1 [ ˥ ].

udiʋ̃iʋ̃ɛ [ ˩ ˥ \ ˩ ]

being deep;

depth;

cf. diʋ̃i [ ˩ ˥ ].

udɔ̃ʋ̃ɛ [ ˩ \ ˩ ]

thinness;

leanness;

cf. dɔ̃ [ ˥ ].

udu [ ˩ ˩ ]

(1) liver;

in udu n-ɛko [ ˩ ˩ ˥ (4-1) ] “udu of the abdomen”.

(2) lungs;

in udu n-ohoɣa [ ˩ ˩ ˥ ˩ ˥ ] the “empty udu”.

(3) heart;

v. ɛkokodu [ ˥ ˥ \ ˩ ], ɔkãdi [ ˩ / ˥ ].

ududu [ ˩ ˩ ˩ ]

lump: udud-ugbe [ ˥ ˥ ˥ ˥ ] (note the tone!) “a lump of a stone”;

udud-uʋ̃ɛ [ ˩ ˥ ˩ \ ] a lump of salt, v. ukp-uʋ̃ɛdugie [ ˥ ˥ (4-1) ˩ ˩ ] (the better expression);

udud-uʋ̃ɛ̃-bo [ ˩ ˥ ˩ ˥ ˦ ] a lump of sugar;

ududu‿eʋaxuɛ [ ˩ ˥ ˩ ˩ / / ] a ball of soap (native soap is sold in balls);

v. oso [ ˩ ˥ ], osɔʋ̃ɛ [ ˩ ˥ ˩ ].

uduohoɣo [ ˩ ˥ ˥ ˩ ]

a tree, with light wood, Sterculia tragacantha.

uduʋ̃udĩ [ ˩ ˩ ˩ ˩ ]

(also udeʋ̃udi) suddenly;

ɔde kũ ʋ̃ɔ̃-duʋ̃udĩ [ ˩ ˥ ˩ ˥ ˩ ˩ ˩ ] he dashed against me all of a sudden (unintentionally).

ufeɽe [ ˥ ˩ ˩ ]

any instrument blown from one end;

fife, bugle, whistle (the player is olufeɽe [ ˥ ˥ ˩ ˩ ]), (for whistle, enwiso [ ˩ ˥ ˩ ] (Engl.) may be used);

cf. Yor. fere [ ˩ ˩ ];

v. ɛkpeɽɛ [ ˩ \ ˩ ] flute, i.e. an instrument played from the side.

ufieʋ̃ɛ [ ˩ \ ˩ ]

act of “clearing” the bush;

cf. fie [ / ];

v. ifie [ ˩ ˥ ].

ufoʋ̃ɛ [ ˩ \ ˩ ]

end;

eʋ̃i re‿ɔmaʋ̃ɔ-foʋ̃ɛ [ ˩ ˥ ˥ ˥ ˥ ˩ \ ˩ ] “things do not happen that have (ʋ̃ɛ [ / ]) no end”: everything has an end;

cf. fo [ ˥ ].

ufɔ [ ˩ ˥ ],

also ɔfɔe [ ˩ \ ] the messenger of Ogi-uwu [ ˩ ˥ ˥ ˦ ], the King of Death;

its head is in the middle of the body, hands and feet issuing immediately from the head (feet up, and hands downward);

it seizes sick people and carries them to ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ], and it becomes visible to a man who is about to die;

if the patient is delirious, it means that he is going to be seized by it.

This is invariably regarded as fatal;

consequently when this is likely to happen the witch doctor is called in at once;

he dances in order to please ufɔ [ ˩ ˥ ] and avert it from its prey.

Another name for it is ukɔ n-ɛɽ̃iʋ̃i zɛe [ ˥ ˩ ˩ ˩ / \ ] “the messenger which the underworld has sent”.

ufua [ ˩ ˥ ]

a kind of ikpɛ̃ [ ˥ ˩ ] “red yam”, but white.

ugã [ ˩ ˩ ]

small vertical poles between the uhoho [ ˩ ˩ ˩ ] at eru [ ˩ ˥ ] (yam stack);

the yams are tied to them by means of creepers and cane.

ugãgã [ ˥ / ˩ ]

two trees, Bridelia micrantha and Cuviera nigrescens (F.D. list ogangan).

ugaʋ̃ɛ [ ˩ \ ˩ ]

(1) act of serving, e.g. for a wife, to one’s father-in-law;

e.g. eʋ̃i‿ugaʋ̃ɛ [ ˩ ˥ ˥ (4-1) ˩ ] gifts made as part of that service for a wife.

(2) Church-service;

cf. ga 1 [ ˥ ].

ugiaʋ̃ɛ [ ˩ ˥ ˩ ]

cowries of the value of about 6s. 6d. (obsolete).

Ugiãʋ̃ɛ [ ˩ \ ˩ ]

the first Ishan-speaking village on the Ekpoma Road;

six miles north of Ehɔ [ ˥ ˩ ].

ugie [ ˩ ˥ ]

twenty.

ugie [ ˩ ˩ ]

(1) (next) occasion;

(next) time;

ugi-ɛki [ ˩ ˥ ˩ ˩ ] the next market (ɛki n-ɔgbera [ ˩ ˩ ˥ ˥ / ] the last market);

ɣade ugie n-ɔde [ ˥ ˩ ˩ ˩ ˩ / ] “come at the next occasion!”, i.e. at an indefinite time (said when there is no time to attend to a guest).

(2) Any of the Ɔba’s ceremonies.

The principal ugies are: ugi-ama [ ˩ ˥ ˥ ˦ ] (ama [ ˩ ˥ ] is one of the Ɔba’s gods);

ugi-azama [ ˩ ˥ ˥ ˦ ˩ ] (for the Ɔba’s children);

ugi-oʋi‿ozuɔɽe [ ˩ ˥ ˥ ˥ ˥ / ˥ ] (at which titles are given);

ixurhɛ [ ˩ ˩ ˩ ] (devoted to Otɔe [ ˩ ˩ ], the ground);

ugi-ɔɽɔ [ ˩ ˥ ˩ ˩ ] (a cycle of ugies opened by ami-ɔɽɔ [ ˩ ˥ ˩ ˩ ], it consists of ugies devoted to the Ɔba’s ancestors which take place at intervals of five days, and which are called ugi-iɽ̃ɔ̃ [ ˩ ˥ ˦ ] or iɽɔ̃ [ ˩ ˥ ], and ends with ugi-erh-ɔba [ ˩ ˥ ˥ ˥ ˥ ], the ugie made for the Ɔba’s father, after about three months).

After this period, the annual ancestors’ festival ehɔ [ ˩ ˥ ] seems to be celebrated in Benin.

After ehɔ, there is, according to one informant, another cycle of ugies devoted to the royal ancestors which is called ugi-igũ [ ˩ ˥ ˦ ], and which again consists of ugi-iɽɔ̃’s leading up to ugi-erh-ɔba [ ˩ ˥ ˥ ˥ ˥ ].

After this, i.e. after about four months, orhu [ ˩ ˥ ] is performed, and an ugie called emobo [ ˩ ˥ ˥ ] (?).

This is followed by igwɛ, the annual festival devoted to one’s Head, which is performed first by the Ɔba, then by his people.

After igwɛ, the annual war-procession isiokuo [ ˩ \ ˩ ] was held (no longer now) which included egbala [ ˥ ˥ ˥ ] and amufi [ ˩ ˩ ˩ ].

Then comes agwɛ [ ˩ ˩ ], the New-Yam festival at the Ɛguae, which is followed by the general practice of ihuã [ ˩ ˥ ], giving new yam to the gods, and finally agw-ɔɣɛnɛ [ ˩ ˥ ˩ ˥ ].

(The order of these ugies is very doubtful, and the collected statements differ, neither is their number complete).

ugieʋ̃ɛ [ ˩ \ ˩ ]

comparison;

cf. igieʋ̃i [ ˩ ˩ ˩ ], gie 1 [ / ].

ugiɛ̃ʋ̃ɛ [ ˩ \ ˩ ]

act of burning;

blaze;

cf. giɛ̃ [ / ].

ugĩʋ̃ɛ [ ˩ \ ˩ ]

leaking;

cf. gĩ [ ˥ ].

ugo [ ˩ ˥ ]

a sort of red yam (ikpɛ̃ [ ˥ ˩ ]) which has gone wild;

v. ogigbã [ ˩ \ ˩ ], ema 2 [ ˩ ˩ ].

Ugo [ ˩ ˩ ]

two villages distinguished in the following way: Ugo n-iyek-orhiɔʋ̃ɔ [ ˩ ˩ ˥ ˦ ˦ ˩ ˩ ] “the Ugo behind the Ossiomo River”;

and: Ugo n-iyek-ikpoba [ ˩ ˩ ˥ ˦ ˩ ˩ ˩ ] “the Ugo behind Ikpoba” (lying on the road to Agbor).

ugoʋ̃ɛ [ ˩ \ ˩ ]

(1) act of shouting.

(2) songs accompanying the akaba [ ˩ ˩ ˩ ] dances of the Ɔxwahɛ [ ˩ / ˩ ] cult;

sung by the head-dancers while the women dancers clap hands.

When the head-dancers pause, the women sing uke [ ˥ ˩ ] songs, and both groups stamp their feet as accompaniment (gb-uke [ ˥ ˩ ]);

cf. go [ ˥ ].

ugɔ̃gie [ ˩ ˩ ˩ ]

worship (Akugbe);

cf. gɔ̃ [ / ], ugie [ ˩ ˩ ].

ugɔ̃gɔ̃ [ ˥ ˩ ˥ ]

(1) Bini name for the Sobo tribal marks: a straight line leading from the middle of the forehead to the tip of the nose.

(2) ugɔ̃g-ĩyeke [ ˥ ˩ \ ˩ ˩ ] spine (same as uv-ĩyeke [ ˥ \ ˩ ˩ ], v. uviɛ̃ [ ˥ ˥ ]);

cf. gɔ̃gɔ̃ɔ̃gɔ̃ [ ˥ ˥ ˥ ].

ugu [ ˥ ˩ ]

a tree, Saccoglottis gabonensis;

its bark is pounded and mixed with palm wine in order to make it red;

ugu mu‿anyɔ na‿ɛsɛse [ ˥ ˩ ˥ ˥ ˦ ˩ ˩ \ ˥ ] the ugu has changed this wine very much.

ugu [ ˩ \ ]

vulture, Common or Hooded V.;

cf. Yor. igũ [ ˧ ˥ ].

uguɔmaifiã [ ˥ ˩ / ˥ ]

lit. “you do not help an old man to cut it”: a tree with very soft wood, Discoglypremna coloneura.

ugwe [ ˩ ˥ ]

(1) lid, cover (e.g. of a pot);

ugw-ɛkpokĩ [ ˩ ˥ ˥ ˩ ] “cover of leather box”: a tree, Hannoa klaineana.

(2) ugw-akpata [ ˩ ˥ ˥ ˥ ] “cover of native harp”: (besides the literal meaning) a curved tuft of hair above the forehead, worn by the Ɔba and by all the chiefs as a sign of their rank;

also: tuft of feathers on the head of some birds, e.g. awɛ [ ˥ ˥ ] and esikpoɣo [ ˩ ˥ ˦ ˩ ].

(The latter meaning was disputed by A. who said that osusu [ ˩ ˩ ˩ ] should be used for a tuft of feathers).

(3) shade.

ugwowɛ [ ˥ ˥ ˩ ]

“does-not-fit-foot”: natural cutting or hollow (without water), so narrow that both feet cannot be placed together in it;

there is one near the village of Ɔgba [ ˩ ˥ ];

cf. gwa 3 [ ˥ ], owɛ [ ˩ ˩ ] (the “not” is contained in the high u- [ ˥ ]);

v. iya [ ˩ ˩ ], ɛzɛ [ ˩ ˩ ].

ugba [ ˥ ˩ ]

a dance performed e.g. at second burials;

the dancers, with rattles round their feet, move in revolving circles, sideways;

cf. d-ugba [ ˥ ˩ ].

ugbadiyɛ [ ˩ ˩ ˩ ˩ ]

“killer of fowls”, a disease of chickens: the victims are sleepy first, then giddy;

they spread their wings, gasp, and knock their heads on the ground;

watery discharge from the beak;

same as lukuluku [ ˩ ˥ ˩ ˥ ];

cf. gbe 1 [ ˥ ], adiyɛ [ ˥ ˩ ˥ ];

v. okuku [ ˩ ˩ ˩ ] (dull, cold weather is said to be mainly responsible for this disease).

ugbaɽo [ ˥ \ ˩ ]

(1) eye-brow;

forehead.

(2) face;

cf. aɽo [ ˩ ˩ ];

v. uhaɽo [ ˥ \ ˩ ].

ugbe [ ˥ ˥ ]

missile;

stone (that is thrown).

ugbe [ ˩ ˥ ]

swelling of lower abdomen, probably due to distended bladder.

ugbẽbe [ ˩ ˩ ˩ ]

writing utensils;

cf. gbɛ̃ [ ˥ ], ebe [ ˩ ˥ ];

v. ukeke [ ˩ ˥ ˥ ].

ugbefɛ̃ [ ˩ ˩ ˩ ]

side of body;

cf. efɛ̃ [ ˩ ˩ ].

ugbeto [ ˩ ˩ ˩ ]

“hair-clipper”: scissors;

this is the native Bini expression, but v. alumagazi [ ˩ ˩ ˥ ˩ ˥ ], etuheɽu [ ˩ ˩ \ ˩ ];

cf. gbe 1 [ ˥ ], eto [ ˩ ˥ ].

ugbeʋ̃ɛ [ ˩ \ ˩ ]

(1) flogging, (2) dancing;

cf. gbe 1 [ ˥ ].

ugbezaɽo [ ˩ ˥ ˦ ˩ ]

a tree, Antrocaryon micraster;

the fruit, called gbɛezaɽo [ \ ˥ ˩ ], has a shell covered with many cavities;

the shells are put over objects in order to keep thieves away from them.

A. was in doubt about the existence of the name ugbezaɽo and described gbɛezaɽo as the fruit of iyɔha [ ˩ ˩ ˩ ].

ugbɛ̃ [ ˩ ˩ ]

when;

probably originally “time”, because it is followed by the relative particle n- or ʋ- “in”;

further, there is ugbɛ̃-so [ ˩ ˩ ˥ ].

(a) sometimes;

at times;

ugbɛ̃-so ɔɣar-owa [ ˩ ˩ ˥ \ ˥ ˥ ˦ ] at times he will be at home.

(b) perhaps, v. kɛe [ / ];

ugbɛ̃-s-ɔɣar-owa [ ˩ ˩ ˥ ˦ ˦ ˧ ] perhaps he is at home;

cf. ugbugbɛhia [ ˩ ˥ ˦ ˧ ].

ugbɛkũ [ ˩ ˩ ˩ ]

belt;

cf. gba [ ˥ ], ɛkũ [ ˩ ˥ ].

ugbɛrherhe [ ˩ ˩ ˩ ˩ ]

deplaced fontanelle (with a baby);

cf. gbe 1 [ ˥ ] (here, perhaps, “to push in”), ɛrherhe [ ˩ ˩ ˩ ].

ugbizin [ ˩ ˩ ˩ ]

cork-screw (also ugbizĩ, ugbezĩ, ugbuzin);

cf. gbe 1 [ ˥ ], ezin [ ˩ \ ].

ugbo [ ˥ ˥ ]

farm;

ugb-ɔgbɔ̃ [ ˥ ˥ ˩ ] new farm;

gi-aɣari-ugbo [ ˩ / ˥ ˦ ˦ ˦ ] let us go to the farm;

v. ogo [ ˩ ˩ ].

ugbodoko [ ˩ ˩ ˩ ˩ ]

(ugbodioko, or -lioko are also heard);

bone;

ugbodok-ɔsa [ ˩ ˥ ˥ ˩ ˩ ] “bone of chimpanzee”: a tree, Randia dadantha;

its wood is very durable;

v. uvɛ [ ˩ ˩ ].

ugbogioɽ̃iʋ̃i [ ˥ ˥ ˥ ˩ ˩ ]

(1) a monster living at ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ];

it has three (or seven) heads and a human body;

it breathes flames, blood, smoke, etc.;

was believed to be the senior of the iɣele [ ˥ ˩ ˩ ] age-group at ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ].

Occasionally carved in wood.

It is only considered as a kind of bogey, and there is no belief in it.

(2) jocular appellation for somebody who has lost his incisor-teeth;

cf. ogie [ ˩ ˩ ], oɽ̃iʋ̃i [ ˩ ˥ ˩ ].

ugbore [ ˩ ˥ ˩ ]

(1) the shea-butter tree, Parkia biglobosa.

(2) shea-butter (obtained from Hausa people).

ugbɔ̃gbɔ̃ [ ˥ ˩ ˥ ]

a tree, Kigelia africana (?);

its bark falls off in patches;

v. rhuã [ / ].

ugbɔxa [ ˩ ˩ ˩ ]

a tree, Bombax buonopozense.

ugbudiã [ ˩ ˩ ˩ ]

“tsetse-killer”: fly-killer;

cf. gbe 1 [ ˥ ], udiã [ ˩ ˥ ].

ugbugbe [ ˩ ˥ ˦ ]

(1) tree with scaffold on which victims of certain Bini sacrifices (to the sun and the rain) were crucified.

(2) Cross (in the Christian sense).

(3) crosswise;

ɔmu‿erhã (u)gbugbe [ ˩ ˩ ˩ ˩ ˥ ˦ ] he is carrying the tree (or stick) crosswise (so as to block the whole breadth of the path; boys do so to stop their playmates overtaking them on the road).

ugbugbɛhia [ ˩ ˥ ˦ ˧ ]

(1) often;

ugbugbɛ hia eɽ-iyas-eʋa [ ˩ ˥ ˦ ˧ ˩ ˥ ˦ ˩ \ ] “it is often (that) I go (lit. ‘reach’) there”.

(2) always;

imi-ɔ̃(ɛ̃‿u)-gbugbɛ hia ʋ-i‿aɣari-ugbo [ ˩ ˩ ˩ ˥ ˦ ˧ ˩ / ˥ ˦ ˦ ˦ ] ( “ɛ̃‿u” [ ˩ ˩ ] are left without tone-marks above; ri-ugbo is possibly [ ˩ ˥ ˥ ] in slow speech) I see him always when I am going to the farm;

cf. ugbɛ̃ [ ˩ ˩ ] (identical?).

uɣa [ ˩ ˩ ]

a quadrangle in the Ɛguae [ ˩ ˩ ] where an Ɔba is buried and has his shrine;

formerly, each Ɔba had his own quadrangle which was made after his death.

uɣaɛ̃ [ ˩ ˩ ]

difference;

uɣa(ɛ̃) ɔna xĩ [ ˩ ˩ ˩ ˩ ˥ ] the difference is this;

uɣaɛ̃ ni xĩ ɽa [ ˩ / ˩ \ ˩ ] is that different?

cf. l-uɣaɛ̃ [ ˥ ˩ ].

Uɣaɽa [ ˩ ˩ ˩ ]

a village with mixed Jekri-Sobo population, on or near the boundary of Warri Province.

uɣ-ãvã [ ˩ ˥ ˦ ]

(1) thunderbolt;

believed to be thrown by Ogi-uwu [ ˩ ˥ ˥ ˦ ] “the King of Death”, i.e. the god of Thunder (Yor. ʃãŋgo [ ˩ / ]);

it is used in the awasɛ [ ˩ \ ˩ ] that is kept on the shrine of Osũ [ ˩ ˥ ].

It is obtained by pouring four tins of oil into the hole where it has fallen down: then it comes up and can be exhumed.

The uloko [ ˩ ˥ ˩ ] tree ( “Iroko”) is believed to withstand the uɣ-ãvã, while other trees are broken to pieces;

this is due to its importance for witches.

Uɣ-ãvã are, therefore, said to be found if uloko wood is sawed;

cf. uɣã- in uɣaʋ̃a [ ˩ ˩ ˩ ], avã [ ˩ ˥ ].

(2) the main “pebble” on the shrine of Ɔxwahɛ [ ˩ / ˩ ];

it is red, and in the shape of an axe (Ɔxw.).

uɣaʋ̃a [ ˩ ˩ ˩ ]

axe;

uɣaʋ̃-ɔ̃ra [ ˩ ˥ ˥ ˩ ] an axe with a broad blade;

formerly used for splitting wood;

cf. uɣãvã [ ˩ ˥ ˦ ].

uɣãʋ̃ɛ [ ˩ \ ˩ ]

(1) being dear, i.e. expensive;

dearness.

(2) pride, (in a bad sense);

cf. ɣã [ / ].

uɣaeʋ̃ɛ [ ˩ \ ˩ ]

same an eɣae [ ˩ ˥ ];

act of dividing;

cf. ɣa(e) [ / ].

uɣe [ ˩ ˥ ]

dances;

any performance;

show;

cf. ɣe [ / ].

uɣe [ ˥ ˩ ]

entrance of a village;

v. agba [ ˩ ˩ ], egbɔ̃ [ ˥ ˩ ], omɛ [ ˥ ˥ ].

uɣegbe [ ˩ ˩ ˩ ]

“look body”: (1) mirror.

(2) glass (but not vessel!).

(3) uɣegb-aɽo [ ˩ ˥ ˩ ˩ ] “eye-glass”: spectacles;

cf. ɣe [ / ], egbe [ ˩ ˥ ].

uɣeʋ̃e [ ˩ \ ˩ ]

look, appearance;

uɣeʋ̃e ɽ̃uɛ̃ m-ohã gbe [ ˩ ˥ ˩ / ˦ ˧ ˨ ] your appearance is terrible (e.g. when a man is ill, or angry; or referring to a masked dress);

cf. ɣe [ / ], uɣe [ ˩ ˥ ].

uɣɛdɛ [ ˩ ˩ ˩ ]

(1) “day-looker”: clock;

watch;

v. utɛɣɛ [ ˩ ˩ ˩ ], umuɛɣɛ [ ˩ ˩ ˩ ], ɛgogo [ ˥ ˥ ˥ ].

(2) spectacles (older than uɣegb-aɽo [ ˩ ˥ ˩ ˩ ]);

cf. ɣe [ / ], ɛdɛ [ ˩ ˥ ].

Uɣɔtɔ̃ [ ˥ ˩ ˥ ]

(1) name of a Bini village near Ɛkɛhuã [ ˩ ˥ ˥ ] through which the Bini people made their first contacts with Europeans: “Gwatto”;

a certain sib has its central area at Uɣɔtɔ̃;

their headman is the oh-ɔ̃kũ [ ˩ ˥ ˦ ] there, i.e. the priest of Okũ [ ˩ ˥ ] or Olokũ [ ˥ ˥ ˦ ].

Other members of the sib are found at Jesse (Ijehe [ ˩ ˩ ˥ ]) where there is also an hereditary priest and chief Oh-ɔ̃kũ [ ˩ ˥ ˦ ].

Jesse is said to have Sobo population.

The sib-greeting is la‿okũ [ ˥ ˩ ˥ ];

v. ɛgbɛe [ ˩ \ ].

uɣuɣa [ ˥ \ ˩ ]

closed room in a Bini house with one or two entrances;

v. ɔgwa [ ˩ ˥ ], ikũ [ ˩ \ ];

cf. uɣa [ ˩ ˩ ].

uɣũɣã [ ˩ \ ˥ ], [ ˩ ˥ ˦ ]

(different) species, kinds, sorts, ways;

uɣuɣã dɔʋ̃adɔɣɔe nwa [ ˩ ˥ (4-1) ˥ ˩ ˥ ˩ / ] lit. “in a different way everyone is sensible”: every man has different ways of thought (if something is interpreted in several ways);

cf. uɣaɛ̃ [ ˩ ˩ ].

uɣuɣɔ̃ [ ˥ ˥ ˥ ]

empty shell of a snail.

uɣũɣuʋ̃u [ ˩ ˩ ˩ ˩ ]

(1) stump of tree that is nearly level with the ground.

(2) also: roots of trees swelling out of the ground;

v. ɛzi [ ˩ ˩ ], utukpuʋ̃u [ ˩ ˩ ˩ ˩ ].

uhãbɔ [ ˥ ˥ ˦ ]

bow (for shooting);

cf. abɔ, obɔ [ ˩ ˥ ];

v. ifɛʋ̃ɛ [ ˥ ˩ ˩ ], ikã [ ˥ ˩ ].

uhae [ ˥ ˩ ]

well;

uhae na‿ir-amɛ [ ˥ / ˩ ˥ / ˩ ] this well does not hold (rɔ 1 [ / ]) water;

uhae na s-agba-eha [ ˥ / ˩ ˥ ˩ ˩ ˥ ] (sɛ [ ˥ ]) this well is three layers deep.

uhaeso [ ˥ ˥ ˦ ]

swallow;

cf. iso [ ˩ ˥ ] (?).

uhãhã [ ˩ ˩ ˩ ]

(1) a small plank used as a pad when carrying yams.

(2) uhãh-ɛ̃kũ [ ˩ ˥ ˩ ˥ ] the small of the back.

uhaɽo [ ˥ \ ˩ ]

forehead;

cf. ɛhae [ ˩ ˩ ], aɽo [ ˩ ˩ ];

v. ugbaɽo [ ˥ \ ˩ ].

uhe [ ˩ ˥ ]

(1) lower end of a long object: uh-inya [ ˩ ˥ ˦ ] lower end of a yam;

uh-ɔɣɛdɛ [ ˩ \ ˩ ˩ ] do.

of a plantain;

cf. uh-erhɛ̃ [ ˥ \ ˩ ];

uh-erhã [ ˩ ˥ ˦ ] lower part of a felled tree that is standing upright.

(2) bottom of a vessel: uh-axe [ ˩ ˥ ˦ ] bottom of a pot;

uh-odo [ ˩ ˥ ˥ ] bottom of a mortar.

(3) vulva.

(4) anus.

uh-erhɛ̃ [ ˥ \ ˩ ]

a stick of firewood one end of which has caught fire, also uw-erhɛ̃ [ ˥ \ ˩ ];

cf. uhe [ ˩ ˥ ] (?).

Uhɛ [ ˥ ˩ ]

Ifɛ (Yor. tones: [ ˧ ˩ ]);

the name occurs also in the morning greeting of a certain sib, de la‿uhɛ o [ ˩ ˥ ˥ ˩ ˩ ];

v. ɛgbɛe [ ˩ \ ].

Uhɛ̃ [ ˩ ˩ ]

a village on the Bini-Yoruba boundary.

uhɛwɛʋ̃ɛ [ ˩ ˥ \ ˩ ]

breathing;

breath;

cf. hɛwɛ [ ˩ ˥ ].

uhi [ ˩ ˩ ]

law;

custom;

uhi na wegbe gbe [ ˩ / ˩ ˥ ˦ ˧ ] this law is very strict.

uhiaʋ̃ɛ [ ˩ \ ˩ ]

(1) keeping up appearances.

(2) struggling (to recover one’s health);

cf. hia [ / ].

uhiɽi [ ˥ \ ˩ ]

a big kind of monkey (N.W.Th.: baboon).

uhiʋ̃iaʋ̃ɛ [ ˩ ˥ \ ˩ ]

swelling (of a whole limb);

uhiʋ̃iaʋ̃-obɔ ʋ̃ɛ na mu ʋ̃-ohã gbe [ ˩ ˥ ˥ ˦ ˩ ˥ ˩ ˥ ˩ ˥ ˦ ] lit. “the swelling of this my hand makes me afraid much”;

cf. hiʋ̃ia [ ˩ ˥ ];

v. hue [ / ].

uho [ ˩ ˥ ]

a trap for birds: lime obtained from a creeper.

uhobo [ ˩ ˩ ˩ ]

the Sobo people;

uhoboriahe [ ˩ ˩ ˩ ˥ ˦ ] lit. “the Sobos are guilty”: a kind of red yam that is said to have come from the Sobo country comparatively recently;

its surface is “hairy ”, and it ripens within five months.

uhoho [ ˩ ˩ ˩ ]

the space between two main poles (utɔ̃yotɔ [ ˩ ˩ ˩ ˩ ]) of a yam stack (eru [ ˩ ˥ ]);

equals 2 ɛkp-ɔxɛ [ ˥ ˥ ˦ ];

2 uhoho equal 1 ɛwɛ [ ˩ ˩ ].

uhoɽo [ ˥ \ ˩ ]

pawpaw;

uhoɽ-ebo rhiɛ̃rhiɛ̃ gbe [ ˥ ˥ ˦ ˧ ˩ ˥ ˦ ] “European pawpaw” (a special kind of p.) is very good.

uhosa [ ˩ ˩ ˩ ]

a kind of leaf covered with pimples;

also called eb-uhosa [ ˩ \ ˩ ˩ ] and uhosa n-ofi fi [ ˩ ˩ ˩ ˩ ˥ \ ];

cf. osa [ ˩ ˩ ] (?).

uhueʋ̃ɛ [ ˩ \ ˩ ]

swelling (not a whole limb);

uhueʋ̃-eke n-ɔxia ɽuɛ so fua gɔgɔɔgɔ [ ˩ ˥ ˦ ˩ ˩ ˩ / ˦ / ˩ ˩ ˩ ] “the swelling at the place that pains you bulges out”;

cf. hue [ / ];

v. hiʋ̃ia [ ˩ ˥ ].

uhuki [ ˥ / ˩ ]

an influence or power (spirit?) which causes people to do things that are to their disadvantage, and seem to be senseless.

Uhuki is said to be caused by ill-treatment of, or lack of consideration for, one’s wife or husband in the preceding reincarnation.

The actual cause seems to be the “swearing” uttered during one’s previous reincarnation by the injured party against the offender.

Offences leading to this swearing and consequent uhuki are e.g. a man’s not giving his wife food and clothes, or not having intercourse with her on the day when she purifies herself after menstruation, or a wife’s promiscuous way of living (so that the husband forsakes her), or her omitting to mourn for her deceased husband properly (v. xiɛ̃ [ / ]);

uhuki ɔkpokp-ɛe [ ˥ / ˩ ˩ ˩ \ ] “uhuki (it is that) is troubling him (or her)”.

The “trouble” caused by uhuki may manifest itself in very different ways, and in different degrees of intensity.

A man may refuse to marry and may hate women, or even be temporarily impotent or mad;

with a woman it is believed to be the cause of frigidity and certain misdemeanours.

A sacrifice can “bring them (i.e. the uhukis) to sense”: a “doctor” makes an image representing the husband or wife, respectively, of the preceding reincarnation, and makes a sacrifice to it.

Afterwards, the image is buried with the sacrifice (ɔɽe‿uhuki [ ˩ ˩ ˥ / ˩ ] he buried the uhuki).

The uhuki was said not to be the dead man (or woman) himself.

uhukpa [ ˥ / ˥ ], [ ˥ ˦ ˦ ]

(1) once;

ɽu‿ɛe‿uhukpa [ ˩ / ˥ / ˥ ] do it once (and also: “at once”).

(2) at once;

ikɛk-ɔɽe wamu bũ-hukpa [ ˥ ˩ / ˩ ˥ ˩ / / ˥ ] his bicycle broke at once.

uhuʋ̃ova [ ˩ ˥ ˥ ˩ ]

sickness (general term);

uhuʋ̃ova lɔɣɔ ʋ̃ɛ [ ˩ ˥ ˥ ˩ ˩ ˩ ˥ ] “sickness is paining me”: I am ill;

cf. emiaʋ̃ɛ [ ˩ ˩ ˩ ].

uhuʋ̃u [ ˩ ˥ ˩ ]

(1) head;

it is believed to report to one’s Ɛhi [ ˩ ˩ ] every evening about one’s doings, and it is given sacrifices, v. gwɛ [ / ];

hence uhuʋ̃u dã [ ˩ ˩ / ˩ ] “bad head”: bad luck;

uhuʋ̃u‿esi [ ˩ ˥ ˩ ˩ ˩ ] “good head”: good luck;

an idiomatic expression is uhuʋ̃u ya y-ɔ [ ˩ ˥ ˩ ˥ \ ] “head takes for it”: you, or he, will get into hot water for it (when scolding somebody for some mischief he has done), (in a proverb).

uhuʋ̃-oɽ̃iʋ̃i [ ˩ ˥ ˩ ˥ ˩ ] “head of corpse”: skull;

uhuʋ̃-elao [ ˩ ˥ ˩ ˩ ] wooden sculptures representing heads, forming part of the ancestral shrines (v. erha [ ˥ ˥ ] and iye [ ˥ ˥ ]) in Bini houses.

The Ɔba’s and Ezɔmɔ’s [ ˥ ˥ ˥ ] uhuʋ̃-elao are of brass.

(2) upside;

upward;

on top;

uhuʋ̃-ɛ̃ɽ̃ɛ̃ [ ˩ ˩ / ˩ ] on top of it;

uhuʋ̃-ɛ̃zɛ [ ˩ ˥ ˩ ˩ ] up-stream;

uhuʋ̃-oke [ ˩ ˥ ˩ ˥ ] up-hill;

uhuʋ̃-owa [ ˩ ˥ ˩ ˥ ] “top of house”: roof (from outside, v. ɛrhũrhuʋ̃u [ ˩ ˩ ˩ ˩ ]).

(3) message (in connection with gie [ ˥ ] “to send”);

cf. uhuʋ̃ova [ ˩ ˥ ˥ ˩ ].

uhuʋ̃uɽ̃ũ [ ˩ ˩ ˩ ˥ ]

period of nine days (2 ekɛ̃ [ ˩ ˥ ]);

uɣade ʋ-uhuʋ̃uɽ̃ũ [ ˥ ˦ ˩ ˩ ˩ ˩ ˥ ] you should come within nine days;

uhuʋ̃u-ɛ̃ɽɛ [ ˩ ˩ ˩ / ˩ ] (ɽ not nasalised) nine days from to-day;

cf. ihĩɽ̃ĩ [ ˩ ˩ ˥ ].

ukata [ ˩ ˩ ˩ ]

straw-hat, usually ɛrh-ukata [ ˩ ˥ ˩ ˩ ];

cf. Yor. akata [ ˩ ˩ ˩ ].

ukaʋ̃aʋ̃ɛ [ ˩ ˥ \ ˩ ]

smallness;

small size;

cf. kaʋ̃a [ ˩ ˥ ].

uke [ ˩ ˥ ]

(1) top of a thing lying on the ground, e.g. a load that has been put down, or a tree lying on the ground (ogwe [ ˥ ˩ ]), v. uhuʋ̃u [ ˩ ˥ ˩ ];

mu-ɛ̃ y-uk-ɛɽe [ ˥ \ ˩ / ˩ ] put it on top of it!

(2) a pad used to raise women’s hair in some styles of hair-dressing, e.g. okuku [ ˩ ˩ ˥ ];

it was mostly made of itaxuɛ̃ [ ˥ \ ˩ ].

(3) a stopper put into native guns in order to prevent the powder and charge from falling out;

it is made from rolled coconut fibre;

the gun is charged as follows: first the powder (exae [ ˥ ˩ ]) is put in, then uke, then igele [ ˩ ˩ ˩ ] (shot) or efu [ ˩ ˩ ] (bullet) which is again followed by an uke.

(4) a small round drum used by men.

uke [ ˥ ˩ ]

stamping (in dancing);

v. gbe 1 [ ˥ ].

uke 1 [ ˩ ˩ ] (pl. ike)

(1) (cross-legged) cripple.

(2) porter at the Ɛguae [ ˩ ˩ ]: cripples are doing the service of porters at the Ɛguae, because they are reliable: they do not steal nor commit adultery at the Ɛriɛ [ ˩ ˥ ] (harem), because they cannot run away.

(3) crooked, in uk-adɛ̃ [ ˩ ˥ ˥ ] hook for picking fruit;

v. aɽɔe [ ˩ ˩ ].

uke 2 [ ˩ ˩ ]

something hollow: (1) tortoise-shell, also uk-egwi [ ˩ ˥ ˦ ].

(2) lap, when followed by egbe [ ˩ ˥ ] “body”: uk-egbe [ ˩ ˥ ˦ ];

ɔmu‿ɛ̃ nya uk-egbe [ ˩ ˥ ˦ ˩ ˩ ˥ ˦ ] she (or, he) took it on her (his) lap (a baby e.g.).

ukeke [ ˩ ˥ ˥ ]

stick;

ukeke n-aya gbẽbe [ ˩ ˥ ˩ ˩ ˥ ˩ ˥ ] “stick for writing”: pen;

ukeke n-aya kpɛ̃ma [ ˩ ˥ ˩ ˩ ˥ / ˩ ] “stick for playing drum”: drumstick;

ukeke n-aya bowa [ ˩ ˥ ˩ ˩ ˥ ˩ ˥ ] “sticks for house-building”: beams put on the walls in order to support the rafters (n-aya: lit. “which one takes”);

ukek-ɔvia [ ˩ ˥ ˥ ˦ ] “sticks of Ɔvia”: two sticks knocked against each other by the masked dancers of Ɔvia [ ˩ ˥ ] (there is no drumming at these dances);

the correct name is, however, ikpata [ ˥ ˥ ˥ ].

ukelu [ ˥ ˥ ˩ ]

(1) a wooden mallet.

(2) piece of wood (stuck through an iron cramp behind the door): door-bolt.

uki [ ˩ ˩ ]

(1) moon;

uki de ɽo [ ˩ ˩ ˥ ˦ ] “the moon has hidden herself”: the moon is covered by clouds;

uki h-em-ota (hɛ [ / ]) [ ˩ ˩ / (4-1) ˩ ] “the moon is carrying the evening fufu”: the moon is coming out late in the night, e.g. when it is full moon;

uki ota [ ˩ ˥ ˩ ˩ ] “evening moon”: early moon (when waxing and still small);

uki‿ɔgbɔ̃ [ ˩ ˩ ˥ ˩ ] new moon (i.e. the very small waxing moon);

oʋi agb-ɛ̃dɛ [ ˩ ˥ ˥ \ ˥ ] (meaning not clear, it means perhaps: “makes the night bright like the day”): praise-name of the moon when shining brightly;

uki ra uki de [ ˩ ˩ / ˩ ˩ / ] “moon passes, moon comes”: the period when there is no moon;

during this time all the evil forces are believed to be “travelling”;

ɣade ʋ-uki n-ɔba [ ˥ ˩ ˩ ˩ ˩ / ] come while the moon is shining!

(2) month;

cf. aki- [ ˥ ˩ ];

v. hɔ‿uro [ ˩ ˥ ˩ ], ko-ro [ / ˩ ], hĩ [ / ], bɛlɛ [ ˩ ˥ ], vɛwae [ ˥ \ ].

uko [ ˥ ˥ ]

calabash;

uk-edɔlɔ [ ˥ ˥ (4-1) ˩ ] a pot or calabash where some itaxuɛ̃ [ ˥ \ ˩ ] is kept with water and red mud, for the purpose of rubbing (dɔlɔ [ ˩ ˥ ]) the walls of a house.

uk-ɛgbo [ ˥ ˥ ˩ ] calabash for holding water and other liquids;

uk-axuɛ [ ˥ ˥ ˦ ] calabash used in taking a bath (also uk-ɛgb-axuɛ [ ˥ ˥ ˥ ˦ ]), v. uwawa [ ˩ ˩ ˩ ];

uk-eʋ-axuɛ [ ˥ ˥ / / ] calabash for holding soap.

ukobozo [ ˩ ˩ ˩ ˩ ]

also ukoɣobozo, Latham’s or Forest Francolin (or bush-fowl).

ukohuʋ̃u [ ˩ ˩ ˩ ˩ ]

“head-supporter”: pillow;

cf. ke 1 [ / ], uhuʋ̃u [ ˩ ˥ ˩ ].

ukoko [ ˥ ˩ ˩ ]

pipe.

ukoko [ ˥ ˥ ˥ ]

(1) swelling, e.g. ukokod-iyeke [ ˥ ˥ ˥ (4-1) ˩ ˩ ] swelling on the back.

(2) Something bulging out, in ukok-owɛ [ ˥ ˥ \ ˩ ] ankle;

ukoko-bɔ [ ˥ ˥ ˥ ˦ ] can be used instead of igu-abɔ [ ˩ ˥ ˥ ˦ ] “elbow”;

v. igwɛ 1 [ ˩ ˩ ].

ukokɔɣɔ [ ˥ ˩ \ ˩ ]

calabash used for storing medicines;

cf. uko [ ˥ ˥ ].

ukoni [ ˩ ˩ ˩ ]

kitchen, at the women’s side of the Bini house.

ukotĩ [ ˩ ˥ ˥ ]

hair-pin;

cf. Yor. ikoti [ ˩ / ˥ ].

ukɔ 1 [ ˥ ˩ ]

(1) messenger;

uk-ɔba [ ˥ ˥ ˥ ] messenger of the Ɔba;

ukw-ekɛ̃ [ ˥ ˥ ˩ ] attendant of an Ɔba or chief, going in front of his master;

also supposed to be with the ihɛ̃s Olokũ [ ˥ ˥ ˦ ] and Ɔxwahɛ [ ˩ / ˩ ] and Igbaɣɔ̃ [ ˥ / ˩ ] when they are “travelling”;

uk-ɛbɔ [ ˥ \ ˩ ] (a) (invisible) messenger of a god affecting offenders against the god with sickness;

(b) man employed by a Native Court to lead litigants to a shrine in order to take an oath;

(c) man leading a procession of juju masqueraders.

He picks up anything that drops out of the masquerade-dress;

uk-usuɛbɔ [ ˥ \ ˩ ˩ ] “messenger of accompanying (or, leading) juju”: same as uk-ɛbɔ.

(2) worry;

v. kãɛ̃ 4 [ / ].

ukɔ̃ɣɔ̃ɽ̃ɔ̃ [ ˩ ˥ ˩ ˥ ]

(idiomatic) (1) irreparable damage;

ɔna ɽ-ukɔ̃ɣɔ̃ɽ̃ɔ̃ [ ˩ ˩ ˩ ˥ ˩ ˥ ] (ɽe [ ˥ ]) this damage cannot be recovered;

v. also mu [ ˥ ].

(2) action of always reminding a debtor of his debt;

dunning.

ukɔʋ̃ɛ [ ˩ \ ˩ ]

(1) act of planting.

(2) act of erecting the shrine of a god, or of Erha [ ˥ ˥ ] (at the “second burial”, on the day when the arha [ ˩ ˩ ]-ceremony is finished);

cf. kɔ [ ˥ ].

ukɔ̃ʋ̃ɛ 1 [ ˩ \ ˩ ]

being foolish;

foolishness;

cf. kɔ̃ 1 [ ˥ ].

ukɔ̃ʋ̃ɛ 2 [ ˩ \ ˩ ]

(1) grazing, of cattle;

cf. kɔ̃ 2 [ ˥ ].

(2) wandering of a doctor in search of practice.

uku [ ˥ ˥ ]

a praise-name of the Ɔba;

cf. Ibo uku [ ˥ ˥ ];

v. Ɔba [ ˥ ˥ ].

ukuãʋ̃ɛ [ ˩ \ ˩ ]

act of injuring oneself;

ukuãʋ̃-ɛ̃nyɛ [ ˩ ˥ ˦ ˧ ] snakebite;

cf. kuã [ / ].

ukugba [ ˩ ˩ ˩ ]

belt;

ukugb-oʋi‿aɽueɽue [ ˩ ˥ ˩ ˥ ˥ ˩ ˥ ] “belt of small pulsing boils”: probably chronic inflammation of groin glands, e.g. due to syphilis.

ukuoki [ ˥ ˥ ˩ ]

(1) a piece of cloth or some leaves forming a round pad which one puts on the head when carrying loads.

(2) pad for silencing doors.

ukusɛ [ ˥ ˥ ˩ ]

calabash rattle mostly used by women when dancing, by men, e.g. at the ohoɣo [ ˩ ˩ ˩ ], ugba [ ˥ ˩ ], and emaba [ ˩ ˩ ˩ ] dance.

ukuʋ̃ɛ [ ˩ \ ˩ ]

act of playing;

cf. ku [ / ], iku [ ˩ ˩ ].

ukwɛbɛ̃ [ ˩ ˩ ˩ ]

“ɛbɛ̃ [ ˩ ˩ ] folder, or, lowerer”: title of a chief who carries the Ɔba’s ɛbɛ̃ (sword) when the Ɔba goes out;

he also hands the ada [ ˥ ˥ ] (sword) to the ɔmada [ ˩ ˩ ˩ ] who is going to carry it in front of the Ɔba (when ɛbɛ̃ is used, ada is left behind).

So he is in charge of both the ceremonial swords.

Ɛbɛ̃ is raised only in presence of the Ɔba, otherwise it must be lowered;

cf. kuɔ [ / ] (here “to lower”), ɛbɛ̃ [ ˩ ˩ ].

ukpa [ ˥ ˥ ]

(artificial) light;

lantern;

cf. urhukpa [ ˩ ˩ ˩ ].

ukpabɔ [ ˩ ˩ ˩ ]

a wooden plate used to wash hands before eating fufu;

cf. kpe [ ˥ ], abɔ [ ˩ ˥ ].

ukpafɛ̃ [ ˩ ˥ ˩ ]

hollow in the floor of Bini and Yoruba houses, in the rooms called ikũ [ ˩ \ ], to which the rain falling through an opening in the roof is led, cf. the Roman piscina at the atrium;

ukpaf-õgboɽe [ ˩ ˥ ˥ ˥ ˥ ] hollow along the inside of the front part of odĩ [ ˥ ˥ ], the compound wall;

it goes as far as the gate-part of odĩ is roofed.

ukpakɔ̃ [ ˥ ˥ ˩ ]

toothpick, chewing-stick;

ukpak-ẽka [ ˥ ˥ ˥ ˦ ] “toothpick of Eka (Ika) people”: two trees, viz. Lonchocarpus griffonianus and Hymenostygia afzelia;

cf. kpe [ ˥ ], akɔ̃ [ ˩ ˩ ];

v. edia nukpakɔ̃ [ ˩ ˩ ˥ ˥ ˩ ].

ukpaɽo [ ˩ ˥ ˥ ]

a dangerous disease called “black-tongue”, due to bowel complaints (ezɛgizɛgi‿uw-ɛko [ ˩ ˥ ˥ ˥ ˥ ˥ ˥ (4-1) ] “diarrhoea of inside of abdomen”);

there is a small swelling over the stomach and lack of appetite, pain in the joints, headache, and no stool;

in the beginning there is a slight fever.

ukpe [ ˥ ˥ ]

two trees, used as firewood only;

ukpe n-exwi [ ˥ ˩ ˥ ˦ ], “black” u., Phialodiscus unijugatus;

ukpe n-ɔfua [ ˥ ˩ ˥ ˦ ], “white” u., Blighia sapida.

ukpenwɛ [ ˥ ˥ ˩ ]

visible pulsation of heart;

palpitation.

ukpɛ [ ˩ ˥ ]

(1) tip, point;

ukp-aɽ̃aʋ̃ɛ [ ˩ ˥ ˥ ˩ ] tip of the tongue;

ukp-ehɔ [ ˩ ˥ ˦ ] ear-lobe;

ukp-enwɛ [ ˩ ˥ (4-1) ] tip of breast (male and female);

ukp-asoɽo [ ˩ ˥ ˥ ˥ ] point of a spear.

(2) beak, also ukp-ahĩaʋ̃ɛ [ ˩ ˥ (4-1) ˩ ] beak of a bird;

ukp-ɔxɔxɔ [ ˩ ˥ ˦ ˩ ] “beak of a fowl”: a style of hair-dressing worn by the wives of an Ɔba (iloi [ ˥ ˥ ]);

there are said to be two different sub-styles.

This ukp-ɔxɔxɔ can be seen on the female attendants accompanying the idol of the goddess Olokũ [ ˥ ˥ ˦ ] and Igbaɣɔ̃ [ ˥ / ˩ ].

ukpɛ ɽ-ɛɣodĩ [ ˩ ˥ ˦ ˩ ˩ ] a leaf used in composing charms;

very sweet, used as a cough cure for children.

ukpɛku [ ˩ ˩ ˥ ]

a hook thrown during ibako [ ˩ ˩ ˩ ], hunting by encircling an area of bush;

they are used in the areas of Isi [ ˩ ˩ ] and Iyek-orhiɔʋ̃ɔ [ ˩ ˥ ˥ ˩ ˩ ].

ukpo [ ˩ ˥ ]

year;

ukpukpo [ ˩ ˥ ˦ ] every year;

ukpukp-okpia na yaz-ihãna [ ˩ ˥ ˦ / ˩ ˥ ˩ ˩ ˥ ] every year this man (usually) makes ihãna (the ordinary sacrifice to one’s father; the sentence implies that the man is very poor because he makes ihãna only, instead of ehɔ [ ˩ ˥ ]);

the year is worshipped at Ɔza [ ˥ ˩ ];

during its annual festival, called eh-oxoxo [ ˩ ˥ ˦ ˩ ], and denoting the end of the year, the priest asks whether the coming year will be ukpo n-aʋ̃ɛ [ ˩ ˩ \ ˩ ] “a female year”, or ukpo n-ɔwɛe [ ˩ ˩ \ ˩ ], “a male year”;

the first expression means “a mild year”, the second, a year of bad luck and many deaths (in the English of my informant a “leap-year”);

the worship of the year is possibly of Ika origin;

cf. (e)ne [ ˥ ].

ukpo [ ˥ ˩ ]

something raised: (1) altar.

(2) same as ogiukpo [ ˩ ˩ ˩ ] dais, where the Ɔba or a chief receives visitors.

(3) couch, bed, a raised niche in Bini houses;

ukp-ekɛ̃ [ ˥ \ ˩ ] mud-bed;

ukp-erhã [ ˥ ˥ ˦ ] wooden (European) bed.

(4) (modern usage) Government road, the point of comparison being either its being broad and smooth;

or perhaps its being cut out and, therefore, having high borders.

(5) rank, position (relative to that of others);

ukpo n-uye kpɔlɔ gbe [ ˥ ˩ ˩ ˥ ˩ ˥ ˦ ] the rank in which you are is very high (lit. “great”).

ukpoɣo [ ˩ ˥ ˥ ] pl. ikpiɣo

a single cowrie;

many cowries.

ukpoɣ-uzo [ ˩ ˥ ˥ ˩ ] “cowrie of antelope”: something white in the eye-ball of the uzo [ ˥ ˩ ] antelope;

hence, a disease of the eye;

the affected eye looks like that of uzo, i.e. the middle of the eye-ball has a white spot;

it impairs the sight considerably.

(Not identical with aɽo n-ɔs-oze [ ˩ ˩ ˥ ˥ ˦ ].) cf. iɣo [ ˥ ˥ ].

ukpokpo [ ˥ ˩ ˩ ]

staff, stick, for walking or fighting.

ukpokpo [ ˩ ˩ ˩ ]

trouble.

ukpomobiɛ [ ˩ ˥ / ˩ ]

the Black Bee-eater (and also name for all the sunbirds, e.g. the Scarlet-Breasted Sunbird);

“a yellow bird, smaller than ɔkpã [ ˩ ˥ ]; has no nest, but digs holes in the sides of pits”.

ukpɔ̃ [ ˩ ˩ ]

cloth;

ukp-ẽhe [ ˩ ˥ ˦ ] cloth worn during menstruation.

ukpɔbiã [ ˩ \ ˩ ]

a squirrel similar to uxɔrhɔ [ ˩ ˩ ˩ ], but a little smaller (ɔtã [ ˩ ˩ ] is still smaller, and axiɛxiɛ [ ˩ ˩ ˥ ] the smallest).

It lives in tree-holes, but it is not “smoked out” like axiɛxiɛ;

its holes are covered with mud at night so that it is choked and can be taken out by means of uk-adɛ̃ [ ˩ ˥ ˥ ] (v. uke 1 [ ˩ ˩ ]);

it is eatable.

ukpɔlɔʋ̃ɛ [ ˩ ˥ \ ˩ ]

being large;

big size;

cf. kpɔlɔ [ ˩ ˥ ].

ukpu [ ˥ ˩ ]

(1) cup.

(2) tin;

ukpu‿enw-ɛmila [ ˥ ˥ ˥ ˦ ˩ ˥ ] (cow)-milk tin.

(3) a kind of round water-yam (white);

v. igioɽua [ ˥ ˩ / ].

ukpukpɛ [ ˥ ˥ ˩ ]

a kind of dance or physical training for men and boys accompanied by singing;

in tightly closed files the dancers quickly advance and retire perhaps originally a war-dance, it is now mostly danced before wrestling, in order to attract others to join the match, or when a chief who has obtained a title goes around the town in a procession in order to thank the Ɔba and the chiefs.

ukputu [ ˥ ˥ ˩ ]

a tree, Bosquiea angolensis;

its latex looks like blood;

“doctors” rub their exwae [ ˥ ˩ ] charm with it in order to make it unbreakable, because the latex gums it together;

its leaf is greatly liked by goats, but it intoxicates them and kills them if eaten in large quantities.

ukpuʋ̃ɛdugie [ ˥ ˥ (4-1) ˩ ˩ ]

a lump of salt found in salt-bags, as the result of dampness;

v. ududu [ ˩ ˩ ˩ ].

ulakpa [ ˩ ˩ ˥ ]

red soil used in house-building: where the mud is too black or too sandy, it is mixed with ulakpa;

cf. Yor. ilɛkpa [ ˩ ˩ ˧ ].

ulaʋ̃ɛ [ ˩ \ ˩ ]

sound, of instruments, bells, rattles, and any piece of iron;

cf. la 2 [ ].

ulelefe [ ˩ ˩ ˩ ˩ ]

small ant-hills in the bush made by the ant eriri [ ˥ ˥ ˥ ];

there are two different sorts: ulelef-odĩ [ ˩ ˥ ˥ ˥ ˩ ] “dumb ant-hill”: an ant-hill without a “cap” or top;

ulelefe n-ɔrhu‿ɛrhu [ ˩ ˩ ˩ ˩ ˥ ˩ ˥ ˦ ] “capped ant-hill”;

the top or cap is shaped like an umbrella.

ulɛ [ ˩ ˥ ]

running away;

cf. lɛ [ / ].

ulɛko [ ˩ ˩ ˩ ]

a charm with a bell attached to it, worn round the neck by pregnant women;

it is worn during the whole day, but is especially important at meals;

thus the child in the womb is made to partake of the food;

it also prevents miscarriage;

cf. la [ ˥ ] (?), ɛko [ ˩ \ ].

ulɛmɔ [ ˩ ˥ ˥ ]

idiomatic word for a special sort of calabash used for drinking palm-wine by the old people (young people drink out of tumblers), and by wine-tappers for scooping the wine out of the big clay wine-pot (ax-anyɔ [ ˩ ˥ ˦ ], v. axe [ ˩ ˥ ]);

same as ope [ ˥ ˩ ].

uloko [ ˩ ˥ ˩ ]

the Iroko tree, Chlorophora excelsa;

gives good timber;

it is said to produce the tsetse-fly;

uloko n-Enyaɛ [ ˩ ˩ ˩ \ ˩ ] the Iroko tree of Enyae, a meeting-place for witches, but other Iroko trees have the same repute;

cf. Yor. iroko [ ˩ / ˩ ];

v. isi [ ˩ ˥ ].

ulɔka [ ˩ ˩ ˩ ]

corn-cake: maize is fried in a pan, then pounded or ground, and finally baked;

cf. lɔ [ ˥ ], ɔka [ ˥ ˩ ].

ulɔʋ̃a [ ˩ ˥ ˩ ]

(1) stopping of passers-by near a place where secret ceremonies are performed, as done e.g. by a rope and “bull-roaring” (Ɔvia [ ˩ ˥ ]-society), “bull-roaring” alone (Ɔxwahɛ [ ˩ / ˩ ]), or by people armed with whips (at some ugie [ ˩ ˩ ]).

(2) secret performance (at Ɔvia and ugie);

cf. lɛ [ / ], ɔʋ̃a [ ˩ \ ];

v. ɛmila [ ˥ ˩ ˥ ], usa [ ˥ ˩ ], unwɛrhiɔ̃tã [ ˥ ˩ \ ˩ ].

Uma 1 [ ˩ ˩ ]

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

uma 2 [ ˩ ˩ ]

(1) private council or discussion held before reaching a decision as e.g. that of the court chiefs, or a council of war.

(2) um-aɽ̃aʋ̃ɛ [ ˩ ˥ ˦ ˩ ] “council of animals”: fable, story;

um-aɽ̃aʋ̃ɛ de wu [ ˩ ˥ ˦ ˩ \ ˥ ] “the story has fallen and died” (formula denoting the end of a story);

um-aɽ̃aʋ̃-ɔ̃kpa siɛ̃siɛ̃siɛ̃ [ ˩ ˥ ˦ / ˥ ˩ ˩ ˩ ] “a story is threading along” (formula beginning a story).

(3) um-ɛnwaɛ [ ˩ \ ˩ ] a wise, intelligent man;

v. sɛ 1 [ ˥ ], oxa [ ˩ ˥ ], itã [ ˥ ˥ ].

umaza [ ˥ ˩ ˩ ]

a tree, Standtia stipitata.

Umaza [ ˩ \ ˩ ]

name of a Bini village on the Siluko Road.

umɛ [ ˩ ˥ ]

the camwood tree, Pterocarpus osun;

a red dye is obtained from it which is used for dyeing mats, and by women to paint their faces (as a sign of the gods Ɔxwahɛ [ ˩ / ˩ ] and Akɛ [ ˩ ˥ ]).

umɛlu [ ˩ ˩ ˥ ]

Fulani cattle;

cf. Yor. malu [ ˩ \ ].

Umodu [ ˥ ˥ ˩ ]

name of a sib;

the senior is chief Ɛɽiyo [ ˩ ˩ ˥ ] at Benin City;

the sib comes from Uhɛ̃ [ ˩ ˩ ];

its morning salutation is la‿umodu [ ˥ ˥ ˥ ˩ ];

v. ɛgbɛe [ ˩ \ ].

Umogũ [ ˥ ˩ ˥ ]

royal family of Benin;

its head is the Ɔba;

descended from Ile Ifɛ [ ˧ ˥ ˧ ˩ ];

v. ɛgbɛe [ ˩ \ ].

Umosũ [ ˥ ˩ ˥ ]

a sib;

the chief Ɛɽo [ ˩ ˥ ] belongs to it;

v. ɛgbɛe [ ˩ \ ].

umozo [ ˩ ˩ ˩ ]

sword.

umɔbiɛ [ ˥ ˩ ˩ ]

a woman who bears many children;

a fertile woman;

cf. biɛ [ ˥ ], ɔmɔ [ ˩ ˥ ];

v. agã [ ˩ ˩ ].

umɔbɔ [ ˩ ˩ ˩ ]

(1) step-son, -daughter, (2) foster son;

umɔb-erha [ ˩ ˥ ˥ ˥ ] (1) stepfather, (2) fosterfather;

v. erha [ ˥ ˥ ].

umɔdia [ ˥ ˩ ˩ ]

(1) a straight line, or road;

ya-e y-umɔdia [ ˥ ˩ ˥ ˩ ˩ ] make it straight!

umɔdia na tã gbe [ ˥ ˩ / ˩ ˥ ˦ ] this straight road is very long.

(2) also used for “mile”;

cf. dia [ ˥ ];

v. ibiɽiki [ ˥ ˥ ˥ ˩ ].

umɔmɔ [ ˩ ˥ ˩ ]

native iron hammer.

umɔvɔ̃ [ ˥ ˥ ˥ ]

catapult, used by boys to kill birds.

umɔxã [ ˩ \ ˩ ]

a tree, Pycnanthus kombo (F.D. list has umoghan);

cf. umɛ [ ˩ ˥ ] (?).

umuãdiyɛ [ ˩ ˩ ˩ ˩ ]

“chicken-killer”, a carnivorous animal (N.W.Th. has “serval”);

usually called “fox”;

cf. mu 1 [ ˥ ], adiyɛ [ ˥ ˩ ˥ ];

v. umuɔxɔxɔ [ ˩ ˩ ˩ ˩ ].

umuɛɣɛ [ ˩ ˩ ˩ ]

clock;

a new word;

not considered by A. as the correct term (v. utɛɣɛ [ ˩ ˩ ˩ ], uɣɛdɛ [ ˩ ˩ ˩ ]);

it would literally mean “a punctual instrument”;

cf. mu 1 [ ˥ ];

v. ɛgogo [ ˥ ˥ ˥ ].

umuɔxɔxɔ [ ˩ ˩ ˩ ˩ ]

same as umuadiyɛ [ ˩ ˩ ˩ ˩ ] “serval”.

uniɛ 1 [ ˥ ˥ ]

(1) a tree, Xylopia aethiopica.

(2) fruit of the above;

it is an ingredient in a pepper-soup also called uniɛ which is drunk by women after delivery, and also by sick people;

the soup is not cooked with oil;

v. aɣako [ ˩ ˩ ˥ ].

uniɛ 2 [ ˥ ˥ ]

family;

v. ɛgbɛe [ ˩ \ ].

uni-ɛɽɛ [ ˩ ˥ ˥ ˩ ]

(the -ɛɽɛ is not nasalised) in four days’ time;

cf. ɛɽɛ [ ˥ ˩ ];

v. ɛdɛ [ ˩ ˥ ].

unɔmunɔ [ ˩ ˩ ˩ ˩ ]

“thing that always asks”: a name for the ogwɛga [ ˩ \ ˩ ]-divination;

occurs in one of the ogwɛga words;

cf. nɔ [ / ].

unu [ ˩ ˥ ]

mouth;

unu‿iya [ ˩ ˥ ˩ ˩ ] gate in Ɔzuɔla’s big wall and ditch.

unuɣisɛ [ ˩ ˥ ˦ ˩ ]

“mouth cannot reach”: an old expression equivalent to oloi [ ˥ ˥ ] “wife of the Ɔba”.

Unwagwɛ [ ˥ ˩ ˩ ]

the senior chief at the Iwebo [ ˩ \ ˩ ]-society;

he is in charge of the Ɔba’s dresses, and especially his coral-beads.

He used to act for three years as the Ɔba when an Ɔba had died, during which three years the Ɔba’s death was kept a secret (this practice was not followed the last time);

thus he was (and still is in theory) the only man to wear the Ɔba’s dresses;

the title is hereditary, or, at least, it remains in the family (Igiesã [ ˩ ˥ ˥ ˩ ]): if the son of an Unwagwɛ is too young, a near relative takes the title.

unwaʋ̃ɛ [ ˩ \ ˩ ]

brightness (of day or weather);

unwaʋ̃-ɛ̃dɛ n-ɛɽɛ l-uɣaɛ̃ gbe [ ˩ ˥ ˦ ˩ \ ˩ ˥ ˩ ˥ ] lit. “the brightness of to-day is very different”: to-day it is much brighter than usual (ovɛ̃ [ ˩ ˩ ] might be substituted above for unwaʋ̃ɛ);

cf. nwa 2 [ / ].

Unwɛ [ ˥ ˥ ]

a god of the Ɔba’s;

v. Ɔsa [ ˥ ˩ ], Osuã [ ˥ ˩ ].

unwɛrhiɛ̃ [ ˥ ˩ ˥ ]

whip;

idiom.: ɛse rhi-unwɛrhiɛ̃ [ ˩ \ ˩ ˥ ˩ ˥ ] “kindness has taken a whip”: things have taken a bad turn, or, something well intended has had a bad end (e.g. an advice not taken);

ʋeɣe ʋ-ɛse rhi-unwɛrhiɛ̃ [ ˩ ˩ ˩ / ˩ ˥ ˩ ˥ ] “see again how kindness has come out wrong”.

unwɛrhĩ-ɔ̃tã [ ˥ ˩ ˥ ˩ ˩ ] “squirrel’s whip”: a shrub, Glyphaea laterifolia;

F.D. list: unwɛrhĩ-ɔ̃t-ɛ̃gbo [ ˥ ˩ ˥ ˥ ˦ ˦ ] (ɛgbo [ ˥ ˥ ] “bush”) same as asuɛ̃ [ ˥ ˥ ] (A.) (?);

a shrub, Grewia coriaceae.

The unwɛrhĩ-ɔ̃tã is kept in all ihɛ̃ and ɛbɔ shrines (except the ancestral shrines, Erha [ ˥ ˥ ] and Iye [ ˥ ˥ ]) as the juju’s whip.

When the oracle has found out that a man is a witch, or has sworn ɛbɔ to kill somebody, the priest of the shrine whips him three times with the unwɛrhĩ-ɔ̃tã in telling him so, and the man will confess.

(Women keep it at the Olokũ [ ˥ ˥ ˦ ] shrine.) The urho n-isɛ̃ [ ˩ ˩ \ ˩ ] use unwɛrhĩ-ɔ̃tã on many occasions to whip onlookers away, e.g. when fetching palm-wine for the royal household, as nobody must see the contents of their loads, or when fetching water for the Ɔba (he never drinks water from Ɔgba).

It is (was) also used by the Ɔvia [ ˩ ˥ ] and Ekpo [ ˩ ˩ ] societies.

unwɔnwɛ [ ˥ / ˩ ]

a small tree, Alchornea cordifolia;

its leaves are used by the Yoruba people as a mild purgative for children.

unwɔʋ̃ɛ [ ˩ ˩ ˩ ]

soup;

its main ingredients are: ize n-ɔfua [ ˩ ˩ ˥ ˦ ] (crayfish);

ɛhiɛ̃ [ ˩ ˥ ] (native popper);

eʋ-ariɛ [ ˩ ˩ ˥ ] ( “native butter”);

uʋ̃ɛ [ ˩ \ ] (salt), and ofigbɔ̃ [ ˥ ˥ ˩ ] (palm-oil).

There is also ocro soup: unwɔʋ̃-ĩxiaʋɔ [ ˩ ˥ ˥ ˩ ˩ ] and afɔ [ ˩ ˥ ] soup: unwɔʋ̃-ãfɔ [ ˩ ˥ ˩ ˥ ], the latter prepared e.g. with oɽiwo [ ˥ ˥ ˩ ] ( “bitter leaves”) or eb-itɛtɛ [ ˩ ˥ ˩ ˩ ] (spinach) or eb-ɔdɔ̃dɔ̃ [ ˩ ˥ ˦ ˦ ], ikp-ogi [ ˩ \ ˩ ], etc.

unyɛgbe [ ˩ ˩ ˩ ]

tray;

unyɛgb-emuɛ [ ˩ ˥ ˩ ˩ ] ash-tray.

unyɛɣɛ̃ 1 [ ˥ ˩ ˥ ]

a tree, Monodora cornifolia.

unyɛɣɛ̃ 2 [ ˥ ˩ ˥ ]

a kind of rat, brown, with two white stripes on its back, running from head to tail.

unyiʋ̃ɛ [ ˩ \ ˩ ]

custom;

manners;

unyiʋ̃-ɛ̃ʋo na make fo [ ˩ ˥ ˦ / / ˥ / / ‿ ˩ ] “the custom of this country does not suit (finish)”: is not perfect, wants improving;

unyiʋ̃-ɔ̃ɽ̃ɛ̃ ke gbe [ ˩ ˥ / ˩ / ˦ ] “his manners are very suitable”: he has good manners;

ɛʋ̃ɔ‿unyiʋ̃ɛ [ / ˩ ˩ \ ˩ ] he has no manners;

cf. nyi [ / ].

unyuʋ̃u [ ˩ ˩ ˩ ]

dry season;

cf. nyuʋ̃u [ ˩ ˥ ].

uraʋ̃ɛ [ ˩ \ ˩ ]

joining in a song;

uraʋ̃-ĩhuã [ ˩ ˥ ˦ ˧ ] “taking-up song”: chorus.

urɛbo [ ˩ ˩ ˩ ]

a tribal mark on the forehead worn by women, mostly found at Oke [ ˩ ˩ ] and Urho n-igbe [ ˩ ˩ \ ˩ ];

cf. ur-ɛɣele [ ˥ ˦ ˩ ˩ ] (?).

ur-ɛɣele [ ˥ ˦ ˩ ˩ ]

a beauty-mark for women consisting of dots on the breast, produced by a knife;

originally a Jekri custom;

lit. “able to hold (rɔ [ / ]) a full-grown man (ɛɣele [ ˥ ˩ ˩ ])”;

cf. urɛbo [ ˩ ˩ ˩ ] (?).

uri [ ˩ ˩ ]

residue of water in the mould where palm kernels have been “mashed”;

left when the palm-oil which is floating above has been taken off.

uria [ ˥ ˩ ]

a seed similar to that of ixiʋ̃i [ ˥ ˥ ˩ ];

it lathers well and is, therefore, used as an ingredient in native soap (eʋ-axuɛ [ ˩ / / ]);

it is also used alone as soap (by poor people, called eʋ-axu-oʋi‿ogue [ ˩ / ˦ ˦ ˧ ˧ (2-1) ] “poor man’s soap”), but no longer nowadays, when mostly em-uxuɛ̃ [ ˩ ˥ ˦ ] and udɛ̃ [ ˥ ˥ ] are used.

uria [ ˥ (4-1) ]

far away;

cf. re [ / ].

uriɣɔ̃ 1 [ ˥ ˩ ˥ ]

a smooth-skinned lizard, also called alimiɔ̃ɣɔ̃ [ ˥ ˩ ˥ ˥ ].

uriɣɔ̃ 2 [ ˥ ˩ ˥ ]

a tree, Cordia aurantiaca;

its fruit contains gum.

Uriɣɔ̃ [ ˩ ˥ ˩ ]

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

uro [ ˩ ˩ ]

(1) a round wooden tray on which pepper is ground, v. oʋi‿uɽ̃uʋ̃u [ ˩ ˥ ˥ ˥ ˩ ].

(2) hole on isɛ [ ˥ ˩ ] board (used for keeping the gained isɛ in the game of isɛ, same as ogi-uro [ ˩ ˥ ˩ ˩ ]);

ur-isɛ [ ˩ ˥ ˩ ] isɛ board;

v. ogie [ ˩ ˩ ].

Urhemɛhɛ [ ˩ ˥ ˥ ˩ ]

name of a Bini village.

urho [ ˩ ˩ ]

gate;

urh-eɣɛɣɛ [ ˩ \ ˩ ˩ ] private passage leading from the apartment containing the Osũ [ ˩ ˥ ] shrine to the outside;

occasionally also passage from od-uw-owa [ ˩ ˥ ˥ ˦ ] (private rooms of husband) to od-ɛriɛ [ ˩ ˥ ˦ ] (women’s appartment);

urh-owa [ ˩ ˥ ˥ ] lane between market stalls;

urho n-isɛ̃ [ ˩ ˩ \ ˩ ] “the five gates”: young servants at the Ɛguae;

they accompany the iloi [ ˥ ˥ ], and carry water, etc., for the Ɛguae as well;

furthermore, they collect material wanted by the ewaisɛ [ ˩ ˩ ˩ ].

Urhokpɔta [ ˩ ˥ ˦ ˧ ]

the entrance to ɛɽ̃iʋ̃i [ ˩ ˥ ˩ ] in Bini folklore;

said to have been closed by one Ɔba;

cf. urho [ ˩ ˩ ], okpe [ ˩ ˥ ], ɔta [ ˩ ˥ ].

Urho n-igbe [ ˩ ˩ \ ˩ ]

“the ten gates”: name of a populous Bini town in the south-east of the Benin Division;

often called “Usonigbe”.

urhu [ ˩ ˩ ]

(1) neck;

idiom.: ɔʋ̃aʋ̃-ɛ̃ʋ̃ɛ y-ɔʋ̃-ũrhu (ʋ̃aʋ̃a [ ˩ ˥ ]) [ ˩ ˩ ˩ / ˩ ˥ ˩ ] “he is forming words on my neck”: he is adding something wrong to my words that belies them, e.g. in court;

he contradicts my (true) testimony;

urhu ʋ̃ɛ gu-ɔna (gwa 3 [ ˥ ]) [ ˩ ˩ ˥ ˥ ˥ ˩ ] “my neck does not fit this”: I cannot bear this (e.g. a fine that is to be payed).

urhu‿abɔ [ ˩ ˥ ˥ ˦ ] “neck of arm (or, hand)”: wrist;

urhu‿awɛ [ ˩ ˥ ˩ ˩ ] “neck of foot”: ankle (i.e. not only the bone);

v. ɛho [ ˩ ˥ ].

(2) voice;

v. ɛho [ ˩ ˥ ].

urhuaɽo [ ˩ ˩ ˥ ]

“blinder”: a cactus, same as ɔɽɔ [ ˥ / ].

urhukpa [ ˩ ˩ ˩ ]

lantern;

cf. rhu 1 [ ˥ ], ukpa [ ˥ ˥ ];

Yor. atukpa [ ˩ ˩ ˩ ].

uɽeʋ̃ɛ [ ˩ \ ˩ ]

burial;

cf. ɽe [ / ].

uɽi [ ˩ ˥ ]

two hundred.

uɽo [ ˥ ˥ ]

line;

ya‿e y-uɽo [ ˥ ˩ ˥ ˥ ] put it (arrange it) in a line!

tɛ̃ y-uɽo [ ˩ ˥ ˥ ] fall in line!

ɽu‿ɛɽe uɽuuɽo [ ˩ ˥ ˩ ˥ ˥ ˥ ] do it as it should be done!

(“line by line”).

uɽ-odɛ [ ˥ ˥ ˦ ] pathway of road;

uɽ-eha [ ˥ ˥ ˦ ] a style of hair-dressing worn by women during the eighth month of pregnancy;

it consists of three rows of hair, one in the middle of the head and one at each side;

v. uviɛ̃ [ ˥ ˥ ].

uɽoɣo [ ˩ ˩ ˩ ]

a crowd of people.

Uɽoho [ ˩ ˩ ˩ ]

(1) a Bini village on the Sapele road;

its inhabitants are said to be very shy and retiring.

(2) shy;

idiom.: Uɽoho n-ɛgu‿ob-ɔʋ̃a [ ˩ ˩ ˩ ˥ ˩ ˩ \ ˩ ] “a shy man who does not make the acquaintance of anybody”.

Uɽoɽa [ ˥ ˩ ˥ ]

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

uɽoɽ-amɛ [ ˥ ˩ \ ˩ ]

(1) small gutter leading off (under the floor) the rain-water gathered in ukpafɛ̃ [ ˩ ˥ ˩ ].

(2) a direction, something like west: when clouds appear there, rain is certain to fall;

cf. amɛ [ ˩ ˩ ].

uɽu [ ˩ ˩ ]

(1) a big clay demijohn (such as are used e.g. in stores);

y-uɽu ni yak-ɔgɔ re [ ˩ / ˦ / ˥ ˩ ˥ ] “take that demijohn, go (and) buy (ka [ ˥ ]) palm-wine (and) come!”: fetch some palm-wine in that demijohn!

(2) a pot dug into the earth at every juju shrine, containing water mixed with chalk and charms;

this mixture is said to drive evil spirits away;

the priest splashes it (instead of chalk, v. orhue [ ˩ ˩ ]) over supplicants, e.g. sick people, men wanting an ordeal, or pregnant women.

uɽua [ ˩ ˩ ]

the Borassus palm, Borassus flabellifera;

a rattle is made from its leaves (v. ɛgwɛ̃ [ ˥ ˥ ]).

uɽubu [ ˥ ˥ ˩ ]

(1) hook;

barb;

ifɛʋ̃-uɽubu [ ˥ ˥ ˥ ˥ ˩ ] barbed arrow.

(2) a trap made of pointed iron rods.

uɽubu [ ˥ ˩ ˥ ]

a smooth-skinned lizard, bigger than alimiɔ̃ɣɔ̃ [ ˥ ˩ ˥ ˥ ];

it is said to be able to kill snakes.

uɽuhe [ ˩ ˩ ˥ ]

a tree, Pterocarpus mildbraedii;

an example of it is to be found near ɛki‿ɔba [ ˩ ˥ ˥ ˥ ], the central market of Benin City, where it is given sacrifices under the name of emotã [ ˩ \ ˩ ].

(It stands now in front of the C.M.S. bookshop, opposite the entrance of the market.)

uɽuʋa [ ˥ ˩ ˥ ]

boil;

cf. Jekri urubɛ [ ˥ ˩ ˥ ] or [ ˧ ˩ ˧ ].

uɽ̃ã [ ˥ ˥ ]

a trap for climbing animals: across a long path cut through the forest, sticks or ropes are fixed by means of which climbing animals, e.g. monkeys, try to cross to the other side of the forest;

in the middle of the stick or rope, they enter the trap fastened to it, touch a trigger (ɣɛxueʋ̃ɛ [ ˥ ˩ ˩ ]) and are strangled.

The trap can be entered from both ends.

Existing clearings in the forest with creepers hanging across are used in the same way, and, then, the “lane” can be dispensed with.

usa [ ˥ ˩ ]

secret performances forming part of the worship of the ihɛ̃ Ɔxwahɛ [ ˩ / ˩ ], during which passers-by are stopped by “bull-roaring” or messengers;

v. ulɔʋ̃a [ ˩ ˥ ˩ ].

Usama [ ˩ ˩ ˥ ]

hut built at the Ɔlɔtɔ̃ [ ˥ ˥ ˥ ] quarter for the Ɔba’s coronation.

usana [ ˩ ˥ ˥ ]

matches;

cf. Yor. iʃana [ ˩ / ˥ ].

Usapɛlɛ [ ˩ ˥ ˥ ˥ ]

name of a trading centre in Warri Province, Sapele;

some old people call it Usakpele.

use [ ˩ ˥ ]

mutual help between neighhours in bigger tasks of farm work, in mud treading, etc.

Use [ ˩ ˩ ]

a Bini village situated on the road leading to Siluko (Is-iloko [ ˩ ˥ ˦ ˩ ]).

Usɛ̃ [ ˥ ˥ ]

a village near the Yoruba boundary.

usɛ [ ˩ ˥ ]

poverty, want;

usɛ s-ɔe [ ˩ ˥ (4-1) ] (sɛ 1 [ ˥ ]) “poverty is reaching him”: he is in a state of want;

us-ɔmɔ ɣis-ɔ [ ˩ ˥ ˦ ˧ / ] “may want of child not reach you”: may you never lack children;

thanksgiving after a meal used by women towards a senior woman or man.

usɛ̃ [ ˩ ˥ ]

a period of five days, i.e. a native week with both rest days (ɛd-ekɛ̃ [ ˩ ˥ ˦ ]) included.

us-ɛ̃ki [ ˩ \ ˩ ] native market held every five days;

us-ɛ̃ki n-ɔgbera [ ˩ \ ˩ ˥ ˥ / ] the market of five days ago;

us-ɛ̃ki n-ɔde [ ˩ \ ˩ ˩ / ] the market coming within five days, v. ugie [ ˩ ˩ ].

usĩ‿ɛ̃ɽɛ [ ˩ ˥ ˥ ˩ ] (ɽ not nasalised) in five days’ time (including to-day);

v. ɛdɛ [ ˩ ˥ ].

us-ũsɛ̃ [ ˩ \ ˩ ] every five days, or, native week;

us-ũs-ãyadu‿ɛki‿enyaɛ [ ˩ ˥ ˩ ˥ ˩ ˩ ˥ ˩ ˩ ] (do [ ˥ ]) every five days the market of Enyaɛ is held;

cf. isɛ̃ [ ˩ ˥ ].

usi [ ˩ ˥ ]

starch obtained from cassava;

v. ebɔbɔzi [ ˩ ˩ ˩ ˥ ].

usĩ [ ˩ ˥ ]

for a long time;

ɔs-eʋ̃a nɛ‿(u)sĩ [ ˩ ˥ (4-1) ˩ ˥ ] (sɛ [ ˥ ]) he has been (lit. “reached”) here a long time.

usie [ ˩ ˥ ]

black coloured border on lower part of walls in Bini houses produced by “rubbing” them with ogbigbo [ ˩ ˩ ˥ ], about 3 feet high;

cf. sie [ / ].

usoʋ̃ɛ [ ˩ \ ˩ ]

noise, of water and crowds;

cf. so [ ˥ ].

usũ [ ˩ ˥ ]

(1) line, row, of people;

usũ n-ɔxiã ni eɽ-en-okpia ye [ ˩ ˩ ˩ ˥ / ˩ ˥ ˦ ˩ ˥ ] “(among) the line (of workers) that is moving on over there (it is, that) the man is”;

(2) among.

v. otu [ ˩ ˩ ].

usugba [ ˥ ˥ ˥ ];

usugb-ema [ ˥ ˥ \ ˩ ] round lump of fufu.

utalawɛ [ ˩ ˥ ˩ ˩ ]

trousers;

cf. owɛ [ ˩ ˩ ].

utãtã [ ˥ ˩ ˥ ]

a tree, Lecaniodiscus cupanioides;

used as firewood only.

utete [ ˥ ˩ ˩ ]

hillock, only a few feet high;

a praise-name of the Ɔba is;

nɔhĩ‿utete n-ɔɣ-uɣe s-ɔʋ̃a (sɛ [ / ]) [ ˥ ˩ ˥ ˩ ˩ ˩ ˩ ˥ / ˩ ] “he who climbs the hill that looks at the dance (show) more than anybody else.”

utɛɣɛ [ ˩ ˩ ˩ ]

“time-teller”: clock;

a new, and perhaps the best word besides ɛgogo [ ˥ ˥ ˥ ];

cf. ta [ ˥ ], ɛɣɛ [ ˩ ˩ ];

v. umuɛɣɛ [ ˩ ˩ ˩ ], uɣɛdɛ [ ˩ ˩ ˩ ].

Uti [ ˥ ˩ ]

a praise-name of the Ezɔmɔ: Ezɔmɔ n-Uti [ ˥ ˥ ˩ ˥ ˩ ];

v. Ɔnya [ ˩ ˥ ].

utieʋ̃ɛ [ ˩ \ ˩ ]

act of calling;

call;

cf. tie [ / ], itie [ ˩ ˥ ].

uto [ ˥ ˥ ]

iron arrow-head;

uto-pe [ ˥ ˥ ˩ ] oval iron arrow-head;

v. ope [ ˥ ˩ ].

utɔ̃yotɔ [ ˩ ˩ ˩ ˩ ]

“dug-in-ground”: (1) main pole in eru [ ˩ ˥ ] (rack where yams are kept).

(2) a big clay pot sunk into the ground so that its mouth is at a level with it, in order to keep water cool;

cooler;

cf. tɔ̃ 2 [ ˥ ], yi 1 [ ˥ ], otɔ [ ˩ ˩ ].

utũ [ ˩ ˥ ]

mushroom.

utu [ ˥ ˩ ]

a sacred symbol erected on farms, corresponding to the inyatɔ̃ [ ˩ ˩ ˩ ] in villages, i.e. it is the ground that is thus worshipped;

it has no shrine, but is only an ixiʋ̃i [ ˥ ˥ ˩ ] tree;

part of every meal is given to it;

without utu being planted nobody may have intercourse with his wife on the farm.

utukpuʋ̃u [ ˩ ˩ ˩ ˩ ]

stump of a felled tree;

v. uɣũɣuʋ̃u [ ˩ ˩ ˩ ˩ ], ɛzi [ ˩ ˩ ], isi [ ˩ ˥ ].

utuʋ̃ɛ [ ˩ \ ˩ ]

shouting;

cf. tu [ ˥ ].

uvaɽ̃aʋ̃ɛ [ ˩ ˩ ˩ ˩ ]

spine with adhering ribs;

backbone;

cf. va [ ˥ ], aɽaʋ̃ɛ [ ˩ ˥ ˩ ] (because butchering starts at the backbone).

uvɛ [ ˩ ˩ ]

bone;

cf. ahũvɛ [ ˩ ˩ ˩ ];

v. ugbodoko [ ˩ ˩ ˩ ˩ ].

uviamɛ [ ˩ ˩ ˩ ]

a tree, Tetrorchidium didynostemon.

uviɛ̃ [ ˥ ˥ ]

(1) line, row, rank, file;

iɽ̃ã xiã ʋ-uviɛ̃ [ ˥ ˩ ˩ ˥ ˥ ] they are walking in single file;

ya‿e y-uviɛ̃ [ ˥ ˩ ˥ ˥ ] put it in a row;

uv-ĩyeke [ ˥ \ ˩ ˩ ] hollow line along the back;

ʋ̃aʋ̃a‿ɛ̃ y-uvĩ-ũviɛ̃ [ ˩ ˥ ˩ ˥ ˥ ˥ ˥ ] arrange it line by line, systematically (probably also: group by group).

(2) in divining, group of combinations belonging together;

v. ogwɛga [ ˩ \ ˩ ].

uviɛʋ̃ɛ [ ˩ \ ˩ ]

weeping;

uviɛʋ̃-ɔ̃kpa [ ˩ ˥ (4-1) ˩ ] the cock’s crow.

uvũ [ ˩ ˥ ]

small hole, also of an animal;

uvũ‿ehɔ [ ˩ ˥ ˥ ˦ ] ear-hole;

uvũ‿ĩhue [ ˩ ˥ ˥ ˥ ] nostril;

v. uye [ ˩ ˩ ].

uvua [ ˩ ˩ ]

a small clay pot used for fetching water or preparing “medicine”;

idiom.: k-iri k-uvua de‿uhae [ ˩ ˥ ˦ ˩ ˥ ˥ ˩ ] “rope as well as water pot have fallen into the well”: a woman who was with child has died.

uʋeʋ̃ɛ [ ˩ \ ˩ ]

scarcity;

dearth;

uʋeʋ̃-ĩgaɽi [ ˩ ˥ ˦ ˩ ˥ ] scarcity of gari;

cf. ʋe 2 [ / ].

uʋi [ ˩ ˥ ]

(1) girl, in ɔʋox-ũʋi [ ˩ ˥ ˩ ˥ ] (besides ɔʋox-õxuo [ ˩ ˥ ˩ ˩ ]) also in uʋi n-esã [ ˩ ˩ ˥ ˩ ] “the girl of Ishan”: a timber-tree, Entandrophragma cylindrium;

very tall, straight and smooth;

otherwise the word is rarely used in that sense, and when standing alone it mostly means (2) daughter of the royal house of Benin and the Ezɔmɔ’s [ ˥ ˥ ˥ ] family;

v. okoɽo [ ˩ ˥ ˥ ].

uʋ̃ɛ [ ˩ \ ]

salt;

uʋ̃ɛ mu‿ɛ̃ gbe [ ˩ ˥ ˦ ˧ ˨ ] “salt has caught it (too) much”: it is salty (food).

uʋ̃ɔʋ̃uʋ̃ɛ [ ˥ ˩ \ ˩ ]

(in quick speech also uʋ̃ɔuʋ̃ɛ [ ˥ (4-1) ˩ ]) (1) equal (in height e.g.);

iɽ̃ã ya y-uʋ̃ɔuʋ̃ɛ [ ˥ ˩ ˥ ˦ (3-1) ˩ ] they are equal (in height, said of people, trees, etc.).

(2) also used in the meaning of ɛrɛe [ ˩ \ ].

uwa 1 [ ˩ ˩ ]

pronoun (disjunctive) of the 2nd pers. pl.: you;

cf. wa [ ˩ ].

uwa 2 [ ˩ ˩ ]

riches;

pleasure (old word).

uwawa [ ˩ ˩ ˩ ]

a clay pot for cooking soup;

uwaw-ugwe [ ˩ ˥ ˩ ˥ ] soup pot with cover;

uwaw-ezɛxɛrhɛ [ ˩ ˥ ˩ ˥ ˥ ˥ ] a kind of flat pot, used by the Jekri people for cooking pepper soup;

uwaw-axuɛ [ ˩ ˥ ˩ ˥ ] wash basin.

uwaya [ ˥ ˥ ˩ ]

telegraph;

cf. Engl. wire.

uwɛ [ ˩ ˩ ]

pronoun (disjunctive) of the 2nd pers. sgl.: you;

cf. u- [ ˩ ].

uwiʋ̃ɛ [ ˩ \ ˩ ]

being lost;

cf. wi [ / ].

uwɔwɛ [ ˥ / ˩ ]

a tree, Albizzia, occurring in the following species: uwɔwɛ n-ugu [ ˥ / ˩ ˥ ˥ ] Albizzia ferruginea;

uwɔwɛ n-aba fũ [ ˥ / ˩ ˥ ˦ ˩ ] Albizzia sassa, cf. ba [ / ], fũɛɛ̃ [ ˩ ] (“that glows faintly”);

uwɔwɛ n-ɔlaɣ-abɔ [ ˥ / ˩ ˥ ˩ ˩ ˩ ] Albizzia sassa, cf. laɣa [ ˩ ˥ ], “to spread” abɔ [ ˩ ˥ ] ( “waving, or, spreading, branches”);

uwɔwɛ n-ɔl-ema ɽe [ ˥ / ˩ ˥ ˩ ˩ ˥ ] Albizzia zygia ( “that cooks fufu and eats”).

All of them are used as firewood only.

uwu [ ˥ ˥ ]

inside;

ʋ-uw-owa [ ˥ ˥ ˦ ] in the house;

v. odɛ [ ˩ ˥ ].

uwu [ ˩ ˥ ]

death;

cf. wu [ ˥ ], Ogi-uwu [ ˩ ˥ ˥ ˦ ].

uwu [ ˥ ˩ ]

boundary between two villages, or between the farmland of different families cultivating the same plot.

uwusã [ ˩ ˩ ˩ ]

a timber tree.

uxaʋ̃ɛ [ ˩ \ ˩ ]

act of telling, deciding;

decision;

uxaʋ̃-ɛ̃ʋ̃ɛ na ke gbe [ ˩ ˥ ˦ / ˩ / ˦ ] the decision of this matter is very wise ( “suitable”);

cf. xa [ / ].

uxãʋ̃ɛ [ ˩ \ ˩ ]

(process of) tiring;

uxãʋ̃ɛ n-ɛʋ̃ɛ na xã ʋ̃ɛ kpɔlɔ gbe [ ˩ \ ˩ ˩ / / (4-1) ˥ ˩ ˥ ˦ ] “the tiring which this palaver tires me, is very great”: this matter makes me very tired;

cf. xã 2 [ / ].

uxãxã [ ˥ / ˩ ]

a tree, Fagara macrophylla and xanthoxyloides;

the juice from its stem is put on loose teeth to fix them.

Uxegie [ ˩ ˥ ˩ ]

a village famous for the skill of its inhabitants in setting fractured bones;

v. ko 1 [ / ].

uxɛxu [ ˩ ˩ ˩ ]

door-hinge;

cf. xɛ [ / ], ɛxu [ ˩ ˩ ];

v. ukelu [ ˥ ˥ ˩ ].

uxioxio [ ˩ ˩ ˩ ]

a big, blue-black bird with grey feathers on its head and a long tail;

its cry is believed to spell evil.

uxiɔ̃ʋ̃ɛ [ ˩ ˥ ˩ ]

half;

fĩ-ũxiɔ̃ʋ̃ɛ mɛ ʋ-inya ni [ ˩ ˩ ˥ ˩ ˩ ˩ ˥ / ] “cut me half of that yam”.

uxɔ̃ [ ˩ ˩ ]

navel.

uxɔrhɔ [ ˩ ˩ ˩ ]

a squirrel (bigger than ɔtã [ ˩ ˩ ]);

it lives in a hollow tree and comes out once only in the morning to look for food.

uxu [ ˥ ˥ ]

a tree, Alstonia congensis;

its bitter bark is prepared with cold water as a medicine against a certain fever.

uxu [ ˩ ˥ ]

gag put into a man’s mouth and stretched so as to prevent him from crying;

applied to victims of human sacrifices in the old times.

uxu [ ˩ ˩ ]

inheritance, heritage;

v. ɽe 1 [ ˥ ].

uxu [ ˩ \ ]

seed (the sprouting tip).

uxuɛ̃ [ ˩ ˥ ]

remains of palm fruit after the kernels have been removed;

they are burnt and the ashes (em-ũxuɛ̃ [ ˩ ˥ ˦ ]) used in the preparation of native soap (eʋaxuɛ [ ˩ / / ]);

v. erhe 1 [ ˩ ˩ ].

uxuɛʋ̃ɛ [ ˩ \ ˩ ]

same as axuɛ [ ˩ ˥ ]: bathing, having a bath;

cf. xuɛ [ / ].

uxurhɛ [ ˩ ˩ ˩ ]

a carved stick, a few feet long, forming part of the ancestral shrines (Erha [ ˥ ˥ ] and Iye [ ˥ ˥ ]) and the shrines of the ihɛ̃ [ ˩ \ ] (e.g. Ɔxwahɛ [ ˩ / ˩ ], Ɔvia [ ˩ ˥ ] and others).

During prayers they are knocked on the ground in order to confirm the words.

uxurh-ɔhɔ [ ˩ ˥ ˩ ˥ ] a kind of tree;

its branches form the most essentiaI part of an ancestral shrine (and of others, v. below), because these branches are believed to ensure communication with the spirits of the dead (“to speak to them and to hear them”).

The branches of uxurh-ɔhɔ have joints and fall off when old;

its leaves resemble those of the gum tree;

uxurh-ɔhɔ (i.e. the branch) is found on the shrines of the ihɛ̃ who were once human beings, i.e. not on that of Olokũ [ ˥ ˥ ˦ ] (and some others).

It is likewise found under some inyatɔ̃ [ ˩ ˩ ˩ ], i.e. the trees where otɔe [ ˩ ˩ ], the ground, is worshipped.

uxuuxu [ ˥ ˥ ˥ ]

various.

uxuʋ̃u [ ˥ ˩ ˩ ]

(the) top side;

above;

cf. odɛ [ ˩ ˥ ], avã [ ˩ ˥ ].

uxuʋ̃u [ ˩ ˥ ˩ ]

time when the yam-creepers are still growing up along the poles and when there is no food left (in every year about March);

then the women go to the abandoned farms (ogo [ ˩ ˩ ]) in search of is-õgo [ ˩ \ ˩ ];

famine;

uxuʋ̃u fi [ ˩ ˥ ˩ ˥ ] famine is reigning.

uxuʋ̃u [ ˩ ˩ ˩ ]

(1) medicine for healing.

(2) charm eaten or used for washing, with the object of ensuring success or protection, but never harmful, like ɛbo [ ˩ \ ], not even when used for protective purposes;

uxuʋ̃u n-aya xu-awa n-aya xu‿ɔha [ ˩ ˩ ˩ ˩ ˥ ˩ ˩ ˩ ˩ ˥ ˩ ˩ ˥ ] “medicine for bathing the dog one takes to hunt in the bush”;

v. edae [ ˩ / ], exwae [ ˥ ˩ ], awasɛ [ ˩ \ ˩ ].

uxuxue [ ˥ ˥ ˩ ]

different;

uxuxu-eʋ̃i n-ɔviɔ re hia bũ [ ˥ ˥ ˩ ˩ ˩ ˥ / ˦ ˧ (2-1) ] “the different (sorts of) things he has brought are many”: he has brought many different things.

uxwaxwaʋ̃ɛ [ ˩ ˥ \ ˩ ]

being crowded;

jostling each other;

cf. xwaxwa [ ˩ ˥ ].

uxwerhe [ ˩ ˥ ˥ ]

a round stool (cut from a block of wood, without legs; carried by means of holes in the sides);

uxwerhe na ma yo sɛ [ ˩ ˥ ˥ / ˥ ˥ \ ] this stool is not high enough (lit. “reaches”).

uxwerhe [ ˥ ˩ ˩ ]

sugar-cane;

v. ɔɣɔdɔgbɔ [ ˩ ˩ \ ˩ ].

uxwɛrhɛʋ̃ɛ [ ˩ ˥ \ ˩ ]

being mild;

mildness;

cf. xwɛrhɛ [ ˩ ˥ ].

uye [ ˩ ˩ ]

big hole, or pit, natural or dug by men;

idiom.: uye de gbe n-ɔtɔ̃‿ɛ̃ [ ˩ ˩ ˥ ˩ ˥ \ ˥ ] “the hole fell against him who dug it”: machinations, or, intrigues, have turned against the one who perpetrated them.

uy-egwi [ ˩ ˥ ˦ ] “tortoise-hole” (perhaps “interior of tortoise-shell”): deep round cavity in the bottom of a pond (e.g. at ok-uwu [ ˩ ˥ ˦ ]) made to enable it to hold more water.

uyeʋ̃ɛ [ ˩ \ ˩ ]

act of remembering;

memory;

uyeʋ̃-eʋ-aɽu‿ɛse‿iwi [ ˩ ˥ ˦ ˧ ˧ ˩ ˥ ˥ / ‿ ˩ ] the memory of a good deed (“of what is done well”) is not lost;

cf. ye 1 [ / ].

uyi [ ˥ ˩ ]

honour;

dignity (the honour bestowed upon a man as well as his inherent dignity);

awe;

cf. Yor. iyi [ ˧ ˩ ].

uyiʋ̃ɛ [ ˩ \ ˩ ]

act of creating;

creation;

cf. yi 2 [ ˥ ].

Uzama [ ˩ ˥ ˩ ]

the Ɔba’s council, consisting of the following chiefs: Ezɔmɔ [ ˥ ˥ ˥ ], Edɔhɛ̃ [ ˩ ˩ ˥ ], Oliha [ ˥ ˥ ˩ ], Ɔlɔtɔ̃ [ ˥ ˥ ˥ ], Ɛɽo [ ˩ ˥ ], Ehɔlɔ N-eɽe [ ˥ \ ˩ ˥ ˥ ], and the Edaikɛ̃ [ ˩ / ˥ ].

uzexae [ ˩ ˩ ˩ ]

a sandy place;

cf. exae [ ˥ ˩ ].

Uzɛbu [ ˩ ˩ ˥ ]

(1) chief Ezɔmɔ’s [ ˥ ˥ ˥ ] quarter at Benin City.

(2) a dance, v. igbuzɛbu [ ˩ ˩ ˩ ˩ ];

cf. Yor. Ijɛbu.

uzɛʋ̃ɛ [ ˩ \ ˩ ]

being proud;

pride;

uzɛʋ̃ɛ ɽ̃uɛ̃ bũ gbe [ ˩ ˥ ˩ / ˦ ˧ ] your pride is very great;

cf. zɛ 2 [ ˥ ];

v. hio [ / ].

uzɔla [ ˥ ˩ ˥ ],

also izɔla (seven-day) week;

uzɔla n-ɔxwa [ ˥ ˩ ˩ ˥ ˩ ] “big week”: Sunday;

uzɔla n-exerhe [ ˥ ˩ ˩ ˥ ˦ ˦ ] “small week”: Saturday.

Of Yoruba origin?

uzuãʋ̃ɛ [ ˩ \ ˩ ]

begging for food;

cf. zuã [ / ].

va 1 [ ˥ ]

(1) to break into pieces (that are already designed by nature, and therefore break away without difficulty, such as the parts of a kola-nut).

(2) to butcher.

va 2 [ ˥ ]

to branch off (e.g. a yam-rope, or a branch);

inya na va ɣ-obɔ na (ɣe [ / ] “towards”) [ ˩ ˥ ˩ ˥ ˩ ˥ ˩ ] this yam (-rope) branches to this side.

va [ ˥ ] mu [ ˥ ] to embrace (mainly of prostitutes; but cf. avamu [ ˩ \ ˩ ]; v. dede [ ˩ ˥ ]).

va 3 [ ˥ ]

to ail;

in uhuʋ̃u va ʋ̃ɛ [ ˩ ˥ ˩ ˩ ˥ ] I am ill (not of headache only);

cf. va 1 [ ˥ ] (?);

v. uhuʋ̃ova [ ˩ ˥ ˥ ˩ ].

vã [ ˥ ]

to cry (at a high pitch; used of elephants and toucans);

described by xwaxwa [ \ \ ].

va [ / ]

to split into two equal parts (v. sɔ [ / ] “to split into many parts”, e.g. wood, with axes).

vã [ / ]

to stop at a certain place in order to rest (when on travel);

“to branch”;

t-ivã eʋa [ ˥ ˩ ˩ \ ] I will rest there;

cf. ɔvãʋiɛ [ ˩ ˩ / ].

vaɣavaɣa [ ˩ ˩ ˥ ˥ ]

occurs in a song only, describes a staggering kind of motion broken by intervals of clinging to a tree;

used of the bat avamu [ ˩ \ ˩ ], and also, metaphorically, of prostitutes;

with the verb ɽu [ ˥ ];

cf. va 2 [ ˥ ], and the next item.

vaɣavaɣa [ ˩ ˩ ˩ ˩ ]

describes the flight of herons, hornbills, and of the bats ɔwɔ [ ˩ ˩ ] and avamu [ ˩ \ ˩ ], i.e. that of fairly big, but not powerful animals, whilst vuɣavuɣavuɣa [ ˩ ˩ ˩ ˩ ˩ ˩ ] describes the powerful flight of a big bird;

ɔtĩ vaɣavaɣa [ ˩ ˥ ˩ ˩ ˩ ˩ ] it flies clumsily;

cf. the preceding item.

ve [ ˥ ]

to offer a price for something and to argue about it, “to prize”;

il-iɣo‿uv-ɛe [ ˥ ˥ ˥ ˥ \ ‿ ˥ ] how much do you give for it?

v-ɛe mɛ ɣe [ \ ˥ / ] “ask for it for me (to see)”;

used e.g. when the trader is absent or speaks a foreign language.

ve y-urhu [ ˩ ˥ ˩ ] lit. “to promise (?) on (one’s) neck”, i.e. responsibility: to promise to pay;

to vote (a sacrifice or cowries) to an ihɛ̃ or ɛbɔ.

vɛ [ ˥ ]

(1) to open (of a sore only).

(2) to come out (of a secret);

ɛʋ̃ɛ na vɛe [ ˩ / ˩ \ ] the secret (word) has come out;

cf. vɛ [ / ].

vɛ̃ 1 [ ˥ ]

to wrestle;

oko na m-obɔ gua vɛ̃ [ ˩ ˥ ˩ ˩ ˥ / ˦ ] this fellow knows well how to wrestle;

cf. evɛ̃ [ ˩ ˥ ].

vɛ̃ 2 [ ˥ ]

to swear an oath;

v-ɛ̃bɔ [ ˥ ˩ ], v-ĩhɛ̃ [ ˩ \ ] to swear by a god;

“to swear juju”;

v-ɔɛ̃ [ \ ] swear it (i.e. that you have not done it, by cursing yourself with a juju).

vɛ̃ 3 [ ˥ ]

to catch (of fire);

erhɛ̃ vɛ̃ [ ˩ ˩ ˥ ] the fire is catching;

cf. vɛ̃ [ / ].

vɛ [ / ]

to reveal (a secret);

ɔv-ɛʋ̃ɛ ni [ ˩ ˩ / / ] he is revealing that word (secret);

ɔv-ɔɽe [ ˩ / ˦ ] he revealed it;

cf. vɛ [ ˥ ].

vɛ̃ [ / ]

to light a pipe;

to see that a fire catches;

ivɛ̃-rhɛ̃ na [ ˩ ˩ / ˩ ] I am lighting this fire (by blowing on it);

cf. vɛ̃ [ ˥ ];

v. hie 1 [ / ].

vɛɛɛ̃ [ ˥ ]

(1) extremely deep (of a hole the bottom of which cannot be seen, such as e.g. fissures caused by an earthquake, but also of a river).

Used with the verb ye [ ˥ ].

(2) very far away;

iɣ-ɛɽe vɛɛɛ̃ ʋ-umɔdia [ ˩ / ˩ ˥ ˦ ˩ ˩ ] I see him very far away straight ahead (lit. “in a straight line”, i.e. on a straight road).

vɛwae [ ˥ \ ]

to wax (of the moon);

v. ko‿uro [ ˩ ˥ ˩ ], uki [ ˩ ˩ ].

vĩ 1 [ ˥ ]

to jump;

vĩ [ ˥ ] ra [ / ] to jump across.

vĩ 2 [ ˥ ]

(1) to cut (a swelling) open;

dovĩ ʋ̃ɛ aɽiɣɛɣã na [ / ˩ ˩ ˩ ˩ ˩ / ˩ ] come and cut me this abscess!

(2) to make a mark (on paper, sand, a wall, etc.);

vĩ‿ũviɛ̃ y-eʋ̃a [ ˥ ˥ ˥ ˩ \ ] draw a link here!

vĩ owɛ y-ada n-ulao [ ˥ ˥ ˩ ˩ ˩ ˥ \ ‿ ˥ ] “make a mark with (your) foot at the junction which you take (lit. enter)” (said to somebody going in front that he may mark the way for the people who follow).

(3) to make a tribal mark (the place must be indicated);

ɔvĩ ʋ̃-ĩrho [ ˩ ˥ ˦ ˩ ] he marked my cheeks.

viã [ / ]

to grumble (e.g. about the lack of something);

ɣɛviã ma ʋ̃ɛ [ ˥ ˩ ˩ \ ] “don’t grumble show me”: don’t grumble to me!

cf. oviã [ ˩ ˩ ].

vi-ab-ema [ ˩ ˩ \ ˩ ];

cf. viɔ [ / ].

viɛ [ ˥ ]

(1) to weep (cf. eve [ ˩ ˥ ]).

(2) to discharge blood or water (of a wound or sore);

ɛtɛ n-ɔr-ɔɽ-owɛ viɛ yiyi(yi) [ ˩ ˩ ˩ ˥ ˦ ˩ ˥ ˩ ˩ ˩ ] “the sore on his leg is discharging (water) continuously”.

(3) to crow (of a cock);

ɔkpa viɛ [ ˩ ˩ ˥ ] the cock is crowing;

cf. uviɛʋ̃ɛ [ ˩ \ ˩ ].

viɛ̃ [ ˥ ]

to be ripe (of palm fruit);

ɛdĩ na maheviɛ̃ [ ˩ ˥ / ˥ ˥ \ ] these palm fruits are not yet ripe.

viɛ̃viɛ̃viɛ̃ [ ˦ ˦ ˦ ]

or viɛ̃ỹ [ ˦ ] very small (of infants and things; the very smallest size, smaller than ɽweɽweɽwe [ ˦ ˦ ˦ ]);

ɔye viɛ̃ỹ [ ˩ ˥ ˦ ] it is very small, tiny.

v-ĩhɛ̃ [ ˩ \ ];

cf. vɛ̃ 2 [ ˥ ].

viɔ [ / ]

to take (with a plural object; v. mu [ ˥ ], rhie [ / ]);

viɔ [ / ] kua [ ˥ ] to throw away;

viɔ [ / ] de [ / ] (re [ ˥ ]) to bring;

vi-eʋ̃i ni re [ ˩ ˩ / (4-1) ˥ ] bring these things!

viɔ [ / ] loʋiɛ [ ˩ / ] to lay down;

ɛhoho v-iɽ̃uʋ̃u na loʋiɛ [ ˩ \ ˩ / ˩ / ˩ ˩ / ] the wind lays this grass down (i.e. flattens it) (but also iɽ̃uʋ̃u na viɔ loʋiɛ lel-otɔ [ ˩ ˩ / ˩ / ˩ ˩ ˩ ˥ ˩ ] “this grass lies down along the ground!”) vi-ab-ema [ ˩ ˩ \ ˩ ] to take the drooping branches and creepers of yam and tie (or wind) them up the poles and ropes (clipping them as well);

iri-ugbo‿iyavi-ab-ema [ ˩ ˩ ˥ ˥ ˥ / ˩ ˩ \ ˩ ] I am going to the farm to (go and) tie the creepers up.

vɔ̃ [ ˥ ]

to become, be full;

ɔvɔɛ̃ [ ˩ \ ] it is full;

ɔvɔ̃ [ ˩ ˥ ] it is getting full.

vɔ̃ [ ˥ ] na [ ˥ ] to be full of (v. Yor. kũ [ ˥ ] fũ [ ˥ ]);

uko na vɔ̃ n-amɛ [ ˥ ˥ ˩ ˥ ˦ ˩ ] this calabash is full of water (also amɛ v-ũko na [ ˩ ˩ ˥ ˥ ˩ ]; cf. vɔ̃ [ / ]).

vɔ̃ [ / ]

to fill;

ɔvɔ̃-ɽ̃ɛ̃ [ ˩ / ˦ ] he filled it;

cf. vɔ̃ [ ˥ ].

vu [ ˥ ]

(1) to pull (not dig) out (e.g. fruit in the ground, cassava; wie [ / ] is used of yams);

dolele ʋ̃ɛ yavu‿igaɽi [ / ˩ ˩ ˥ / ˥ ˥ ˩ ˥ ] come and accompany (follow) me to (go and) pull out cassava!

(2) to root out (tree-stumps).

(3) to force one’s partner in wrestling out of his posture.

vũ [ ˥ ]‿ã [ ˥ ]

to fall by accident (of men and animals only);

ɔvu‿ã ʋ-uhuʋ̃-erhã [ ˩ ˥ ˩ ˩ ˥ ˩ ˥ ] he fell down from the top of the tree (vu‿ã [ \ / ] in a pause);

general term v. de 1 [ ˥ ].

vuɣavuɣavuɣa [ ˩ ˩ ˩ ˩ ˩ ˩ ]

describes the flight of big birds like vultures, ducks, hawks, eagles, toucans, etc.;

ɔtĩ vuɣavuɣavuɣa [ ˩ ˥ ˩ ˩ ˩ ˩ ˩ ˩ ] it flies heavily;

cf. vaɣavaɣa [ ˩ ˩ ˩ ˩ ].

vuuũ 1 [ ˦ ]

very deep (of a well without water the bottom of which is almost invisible, or of a very deep river);

ɔye vuuũ [ ˩ ˥ ˦ ] it is very deep;

v. vɛɛɛ̃ [ ˦ ] (deeper still).

vuuũ 2 [ ˦ ]

describes the noise of a flying beetle (or other insect);

ɔgwi xiã vuuũ [ ˩ ˥ ˥ ˦ ] lit. “it is making a noise (going) along”.

(e)ʋ- 1 (1)

a preposition indicating rest in a locality or motion from a locality;

its meaning is often shown more precisely by a following noun of locality, as e.g. in ʋ-uwu [ ˥ ˥ ] “in inside”: in ʋ-uhuʋ̃u [ ˩ ˥ ˩ ] “at head”: on top of;

ʋ-otɔ [ ˥ ˩ ] “in ground”: underneath.

In this way, the English prepositions are expressed by means of one Bini preposition only, linked with various local nouns.

ʋ-obɔ [ ˩ ˥ ] lit. “in hand”, means “from” when a human being is qualified by it.

ʋ- is also employed to form a great number of adverbial expressions, as e.g. ʋ-eʋa [ ˩ \ ] there;

ʋ-odɔ [ ˩ \ ] there (a locality still further away than that indicated by ʋ-eʋa);

ʋ-eʋ̃a [ ˩ \ ] here;

ʋ-oɽe [ ˥ ˥ ] outside;

on the street (used when the speaker is at home and means another place in the town).

The “prepositions” formed by means of linking ʋ- to a noun of place can also be used adverbially, e.g. ʋ-od-aɽo [ ˩ \ ˩ ] in front (generalised by adding odɛ “road”), in front of;

ʋ-iyeke [ ˥ ˩ ˩ ] at the back;

behind;

ʋ-od-uxuʋ̃u [ ˩ ˥ ˩ ˩ ] above.

Other adverbs formed with the help of ʋ- are ʋ-ehia [ ˥ ˦ ] “in all”: altogether, e.g. ix-ĩkpɔ̃‿ũgie ʋ-ehia (xiɛ̃ [ ˥ ]) [ ˩ ˥ ˥ ˥ ˩ ˥ ˦ ] “I sold twenty pounds in all”: I sold goods amounting to the value of twenty pounds.

ʋ-eriɔ [ ˥ / ] or [ \ / ], and ʋ-enia [ ˥ / ] or [ \ / ] “thus”;

ʋ-ɛxoxo [ ˥ ˥ ˥ ] “in the corner”: privately.

(e)ʋ- 2

as;

like (used with nouns);

ɔba ʋ-eb-axuɛ [ ˩ / ˦ (3-1) ˩ ] it is red like a parrot tail-feather.

ʋ-enɛ [ ˥ ˦ ] “as if” (introducing sentences);

ɔye ʋ-en-ɔmaʋiɛ [ ˩ ˥ ˦ ˧ ˧ / ] he looks (lit. “is”) as if he has not slept.

To ʋ-enɛ [ ˥ ˦ ] may be added awɛ [ ˩ \ ] “one says”: ɔɽu ʋ-en-aw-ɔri‿ase [ ˩ ˥ ˦ ˧ (2-1) ˥ ˥ ˦ ] he behaves (lit. “does”) as if he were right.

(e)ʋ- 3 (1)

what (interrogative);

ʋ-u-aʋ̃ɛ [ ˩ / / ] what did you get?

ʋ-u-amiɛ̃ [ ˥ ˥ ˦ ] what did you see?

(2) what (relative);

constructions with ʋ- in this sense are in some cases used to denote objects which in other languages would be expressed by nouns, e.g. eʋ-aɽe [ ˩ ˩ ˥ ] “what one eats”: food;

eʋ-axuɛ (short for eʋ-ayaxue) [ ˩ / / ] “what one takes to have a bath”: soap;

to this class belongs probably also: eʋ-ariɛ [ ˩ ˩ ˥ ] (cf. riɛ [ ˥ ]?) (native) butter.

(3) why (with following gu [ ˥ ] or zɛ [ ˥ ]);

ʋ-ɔgu ɽu‿ɛe [ \ ˩ ˥ ˥ ] why did he do it?

( “what did he do it with, or, for”);

ʋ-ɔzɛ n-ɔna ɽu‿ɛe [ \ ˩ ˥ ˥ ˦ (4-1) ] ( “what caused him to do it”).

(4) how (interrogative);

hɛ [ / ] is put at the end of the sentence: ʋ-uwa ʋiɛ hɛ [ ˩ / / / ] how have you (pl.) slept?

(5) where (but cf. ʋo 1 [ / ]);

ʋ-u-arie [ ˩ / / ] where are you going?

ʋ-u-aye [ ˩ / ˥ ] where do you live?

(6) particle introducing temporal relative sentences (v. n- 1), e.g. ugbɛ̃ (or ɛɣɛ [ ˩ ˩ ]) ʋ-ide [ ˩ ˩ ˩ / ] (at the time) when I was coming.

ʋa [ / ]

(1) to meet;

to pass on the road;

iʋa-ɽe [ ˩ \ ˥ ] I met him;

idiom.: ʋa ʋ-owa [ ˩ ˩ ˥ ] “to meet in the house”: to deflower;

v. ɔɣɛɽɛ [ ˩ \ ˩ ].

(2) to affect.

ʋe [ ˥ ]

a conjunction linking up nouns: “and”;

Ozo ʋ-Odɛ, iɽ̃ã keɣigbĩna n-owiɛ [ ˩ ˥ ˦ ˧ ˥ ˩ ˥ ˥ ˩ ˩ ˥ ˦ ] Ojo and Odɛ (they) were fighting this morning;

wɛ ʋ-iɽ̃-ɔ̃gbay-ugbo [ ˩ ˥ / ˥ ˦ (4-1) ] “you and he, did you (lit. “he”) go to farm together (gba)?” (Instead of this construction, wa ʋ-ɔɽe [ ˩ ˥ ˦ ] “you (pl.) and he” is said to be more in use.) Cf. ʋe 1 [ / ].

ʋe 1 [ / ]

an auxiliary verb used alone or in connection with another auxiliary verb, e.g. ke 2 [ ˥ ].

It corresponds to the English “again”, “also”, “as well”, when standing between verbs;

ɔkeʋeɽu‿ɛe [ ˩ ˥ / ˥ \ ] “and he is doing it as well”;

ɔkeʋeɽu‿ɛe [ ˩ ˥ ˩ ˥ \ ] “and he did it as well”.

(Instead of ke, keɣi [ ˥ ˥ ] and [ ˥ ˩ ], may precede it.) Cf. ʋe [ ˥ ].

ʋe 2 [ / ]

to be scarce;

igaɽi ʋe ʋ-ɛʋo na [ ˥ ˩ ˥ ˩ ˩ / ˩ ] gari (cassava) is scarce in this town;

cf. uʋeʋ̃ɛ [ ˩ \ ˩ ].

ʋekpa [ ˩ ˥ ]

(1) on account of;

owing to;

used with a following noun or pronoun.

(2) about (not in a local sense);

iɣare ʋekpa ɛʋ̃ɛ n-uxaɽe ni [ ˩ ˥ ˩ ˩ ˥ ˩ ˩ ˥ / / / ] “I shall come on account of that matter about which you have spoken”.

ʋɛ [ ˥ ]

to become, be broad;

ɔdɛ na ʋɛe [ ˩ ˥ ˩ \ ] this road is broad.

Idiom.: ãɽo ʋɛ ʋ̃ɛ [ ˩ ˩ ˥ ˦ ] “eye is (or, was) broad with me”: I have been greedy;

said e.g. when blaming oneself for having taken the best-looking share of a dish, only to find oneself deceived in it;

cf. ʋɛ 1 [ / ], aɽoʋɛʋ̃ɛ [ ˩ ˩ \ ˩ ].

ʋɛ 1 [ / ]

to widen;

iɽ̃ã ʋɔ-dɛ na [ ˥ ˩ ˩ ˥ ˩ ] they are widening the road (ʋɔ is lengthened);

cf. ʋɛ [ ˥ ].

ʋɛ 2 [ / ]

in ʋɛ [ / ] re [ ˥ ] to bow.

ʋiɛ [ / ]

to sleep;

deɣ-uʋiɛɽe [ ˥ ˩ / ˩ ] (I hope) you have slept (scil. well)?

A formula of salutation: uɣuʋi-ɛse o [ ˥ ˩ ˩ ˩ ˥ ˦ ] may you sleep well!

(said to be the most correct and best form);

also ʋi-ɛse o [ ˩ ˩ ˥ ˦ ], and (most used) uʋi-ɛse o [ \ ˩ ˩ ˥ ˦ ].

ʋiɛʋiɛ [ ˩ ˥ ]

(1) to warm up (water);

ʋiɛʋi-amɛ na mɛ n-iyaxuɛ [ ˩ ˩ ˩ / ˩ ˥ ˦ ˩ / ] warm this water for me so that I may have a bath;

(2) to be warm;

ɔʋiɛʋiɛe [ ˩ ˩ \ ] it is warm (water, the body);

v. rã [ / ] (soup, weather), ti [ / ] (soup).

ʋo 1 [ / ]

(to be) where (interrogative);

wɛ ʋo [ ˩ / ] where are you?

nɛ (or lɛ) ʋo [ ˩ / ] where is it?

ɽ̃ɛ̃ ʋo [ ˩ / ] where is he?

ʋo 2 [ / ]

to be ripe (with yellow colour, as bananas, pineapples, oranges, and pawpaws);

alimoi na ʋoɽo [ ˩ ˩ ˥ ˩ / ˩ ] this orange is ripe.

ʋoʋo [ ˩ ˥ ]

(1) to hold oneself on somebody’s back;

“to back” (an infant);

doʋoʋo n-ugi-aɣaxiã [ / ˩ ˥ ˦ ˩ / ˥ ˥ ] “come and hold on to my back that you may let (us) be going”: come on my back, and let’s go!

(2) to carry on the back;

ɔʋoʋ-ɛe [ ˩ ˩ \ ] she carried it on her back.

ʋoxo 1 [ ˩ ˥ ]

(1) to be flexible;

ɔʋoxo [ ˩ ˩ \ ] it is flexible.

(2) to bend;

ɛhoho ʋox-erhã ni [ ˩ ˥ ˩ ˩ ˩ ˥ / ] the wind is bending the tree;

v. gulɛɛ [ ˩ ˩ ].

ʋoxo 2 [ ˩ ˥ ]

to praise pounded izɛ [ ˥ ˩ ] as eʋoxo [ ˩ \ ˩ ];

only used in a certain saying.

ʋoxoʋoxo [ ˩ ˩ ˩ ˩ ]

solid, starchy, as result of good pounding (fufu);

used with the verb ye [ ˥ ].

ʋɔ [ ˥ ]

(1) to hop straight up with both legs;

ɔʋɔe [ ˩ \ ] he jumped;

v. sã [ / ], vĩ [ ˥ ].

(2) to pull out;

e.g. a plant, with the hand;

v. zɔ [ / ] (with a pointed instrument);

“out” is fua [ ˥ ] or hĩ [ \ ];

ʋ-uhoɽo ni fua [ ˥ ˥ / ˦ / ] pull that pawpaw-shrub out!

ʋɔɽɔʋɔɽɔ [ ˩ ˩ ˩ ˩ ]

describes tears running down over the face, and latex flowing out of the rubber tree;

used with the verb viɛ [ ˥ ];

v. anyɔ [ ˥ ˩ ].

ʋuɛʋuɛ [ ˩ ˩ ]

not solid;

powdery;

of fufu which is not well pounded;

well pounded fufu sticks together;

ɣa duʋ̃-ema na yi? ɔye ʋuɛʋuɛ [ ˥ ˩ ˥ / / ˥ ˩ ˥ ˩ ˩ ] who has pounded this fufu?

it is powdery.

ʋuɛʋuɛʋuɛ [ ˩ ˩ ˩ ]

fat, of human beings;

ɔye ʋuɛʋuɛʋuɛ [ ˩ ˥ ˩ ˩ ˩ ] he is fat.

ʋuoʋuo [ ˩ ˥ ]

(1) to bake yam or avocado pears by digging them into ashes.

(2) to become, or be rotten (of meat, leaves, and corpses);

ɔʋuoʋuo [ ˩ ˩ \ ] it is rotten;

v. gbe 3 [ ˥ ].

ʋ̃a [ ˥ ]

(1) our;

ɔɣ-ũʋ̃a nɔ [ ˥ ˩ ˥ ˦ ] it is ours.

(2) us;

ɔmiɛ ʋ̃a [ ˩ ˥ ˦ ] he saw us.

ʋ̃a [ / ]

(1) to measure (length);

ʋ̃a utãʋ̃-erhã na [ ˩ ˩ ˥ ˦ ˧ ˩ ] measure the length of this plank!

ʋ̃a‿egbe [ ˩ ˩ ˥ ] “to measure body (oneself)”: to be proud;

ɔʋ̃a‿egbe gbe [ ˩ ˩ ˥ ˦ ˧ ] he is very proud.

(2) to weigh;

ʋ̃a isawɛwɛ ni [ ˩ ˩ ˥ ˩ / / ] weigh those groundnuts!

cf. iʋ̃aegbe [ ˩ ˩ ˩ ].

ʋ̃aʋ̃a [ ˩ ˥ ]

(1) to arrange, e.g. yams, in piles;

ʋ̃aʋ̃-inya ni [ ˩ ˩ ˥ / ] arrange those yams!

(2) to fumble continuously with one’s dress, looking whether it is in good order (considered as “proud”);

ɣɛɣiʋ̃aʋ̃a ʋ-eʋa, n-ulare n-aɣaxiã [ ˥ ˩ ˩ ˩ ˩ \ ˥ ˩ ˥ ˦ ˦ ˦ ] “don’t look around yourself there any more (lit. ‘that you’) come that we may go!” cf. eʋ̃aʋ̃a [ ˩ \ ˩ ].

ʋ̃ɛ [ ˥ ]

(1) my;

owa ʋ̃ɛ nɔ [ ˩ ˩ ˥ ˦ ] it is my house.

(2) me;

iɽ̃ã miɛ ʋ̃ɛ [ ˥ ˩ ˥ ˦ ] they saw me.

ʋ̃ɛ [ / ]

to have;

iʋ̃ɛ̃-gb-ɔɽe (egbe [ ˩ ˥ ]) [ ˩ ˩ \ ˥ ] I have the same;

lit. “its body” (also gb-ɔɽe [ ˥ ˦ ]).

ʋ̃ɛ-rhĩɔ̃ (erhiɔ̃ [ ˩ ˥ ]) [ ˩ ˥ ] to be eager, zealous.

ʋ̃ɛ [ / ] iɣo [ ˥ ˥ ], ʋ̃ɛ [ / ] osa [ ˩ ˥ ] to owe a debt (money);

ɔʋ̃ɛ ʋ̃-osa [ ˩ ˩ ˩ ˥ ] he owes me a debt;

iʋ̃-ɔ̃ɽ-osa [ ˩ ˩ ˩ ˥ ] I owe him a debt, v. ɽe 1 [ ˥ ], ɽu [ ˥ ].

ʋ̃-ɔ̃ɣae [ / ˩ ] to be warm (of water, food, the body);

eʋaɽe na ʋ̃-ɔ̃ɣae [ ˩ ˩ ˥ ˩ / ˩ ] this food is hot.

n-ɛ(i)ʋ̃ɛ [ ˥ / ] “which has not” corresponds to the English “without”;

n-ɛ(i)ʋ̃-ɔ̃fo [ ˥ ˩ \ ] “which has no end”: eternal (Biblical e.g.);

uwɛ ɽo-ɣ-uf-ɛfe n-ɛ(i)ʋ̃-ɔ̃fo ɽa [ ˥ ˩ / ˩ \ ˩ ˥ ˩ \ ˩ ] “do you think you have riches without end?” ɛʋ̃ɛ [ / / ‿ ˩ ] “it has not” followed by a negative verb expresses necessity: “must”;

ɛʋ̃ɛ‿imayo [ / ˩ ˥ ˥ \ ] “it has not (there is no chance) that I do not. (lit. ‘did not’) go”: I must go (v. the English “I cannot but...”);

n-ɔnwina‿ɛ̃ʋ̃-ɔ̃mari‿eʋaɽe [ ˥ ˩ ˥ ˥ / ˥ ˩ ˩ ˩ \ ] “(he) who has worked must (also) eat”.

wa [ ˩ ]

pers. pronoun, 2nd pers. pl., used in conjunction with a verb.

wa 1 [ / ]

(1) to spread;

ɔwa‿ukpɔ̃ y-otɔ [ ˩ ˩ ˥ ˩ ˥ ˩ ] he spread a cloth on the ground.

(2) to divide;

iwa‿eʋ̃i [ ˩ ˩ ˩ \ ] I am dividing something (also: I am spreading something on the ground for sale).

(3) to “revive” an exwae or ɛbɔ by spitting on it (or rather “to awaken”).

The ɛbɔ’s or charms are awakened in order to make them attend to complaints, for some of them “travel”, i.e. the spirits leave the shrine.

The charm is “awakened” by blowing chewed kola and “alligator-pepper” on it;

ɔwa‿ɛbo [ ˩ ˩ ˩ \ ] he is reviving charms;

ɔwa‿uxuʋ̃u [ ˩ ˩ ˥ ˩ ˩ ] he is reviving “medicine”.

(4) to give food to witches;

wa n-azɛ̃ [ ˩ ˩ ˥ ] give food to the witches!

(e.g. before telling the future);

cf. ewa 2 [ ˩ ˥ ], ɔwaeʋ̃i [ ˩ ˩ ˩ ], ɔwaisɛ [ ˩ ˩ ˩ ].

wa 2 [ / ]

to castrate;

cf. ɔwa 2 [ ˩ ˩ ].

waɣa [ ˩ ˥ ]

to fall to pieces;

to crumble;

of bread, tobacco, e.g. but also of sandstone;

also waɣa‿a (i.e. ɽua) [ ˩ ˥ ˥ ];

cf. waɣawaɣa [ ˩ ˩ ˩ ˩ ].

waɣawaɣa [ ˩ ˩ ˩ ˩ ]

crumbly;

used with the verb ye [ ˥ ];

cf. waɣa [ ˩ ˥ ].

warha [ ˩ ˩ ]

describes a man with big buttocks sitting: ɔtota warha [ ˩ ˥ / ˩ ˩ ].

w-aɽo [ ˥ ˩ ];

cf. wo [ ˥ ].

we [ ˥ ]

to order (something);

w-eʋ̃i mɛ ʋ-ɛki [ ˩ ˥ ˩ ˥ ˩ ] order me things from the market!

iɽaw-eʋ̃i ʋ-ebe [ ˩ ˥ ˩ ˩ ˩ ˥ ] I am going to order things from the catalogue.

we 1 [ / ]

to open anything covered: a box, book, etc.;

ɔw-ɛkpɛtĩ na [ ˩ / ˩ / ˩ ] he is opening this box.

we 2 [ / ]

to shout in applause;

used with the onomatopoeic kpii [ ˩ ];

iɽ̃ã we kpii [ ˥ ˩ / ˩ ] they are shouting in applause.

w-egbe [ ˩ ˥ ];

cf. wo [ ˥ ].

weriɛ [ ˩ ˥ ]

(1) to roll.

(2) to turn, change.

weri-egbe [ ˩ ˩ ˩ ˥ ] to return.

weri-egbe [ ˩ ˩ ˩ ˥ ] ha [ / ] to repay.

weri-unu [ ˩ ˩ ˩ ˥ ] to withdraw one’s word.

wɛ [ / ]

to say;

ɔwɛ [ ˩ \ ] he said;

aɽowa ʋ̃ɛ wɛ do [ ˩ ˩ ˩ ˥ / ˥ ] my master says “do”, i.e. greets you.

wɛɛ [ ˩ ]

gently, gradually;

ɔde xiã wɛɛ [ ˩ ˥ ˥ ˩ ] he is falling gradually;

ɛhoho ne wɛɛ [ ˩ ˥ ˩ ˥ ˩ ] a gentle breeze.

wɛɛwɛɛ [ ˦ ˦ ]

describes stealthy walk, like that of a thief;

ɔxiã wɛɛwɛɛ [ ˩ ˥ ˦ ˦ ] he is walking stealthily.

wɛiwɛiwɛi [ ˦ ˦ ˦ ]

describes a quick way of walking with short steps;

used with the verb xiã [ ˥ ].

wɛkɛwɛkɛ [ ˩ / ˩ / ]

(also wɛlɛwɛlɛ) describes the walk of a duck e.g., but is also applied to a woman walking with swinging hips.

wɛlɛwɛlɛ [ ˩ ˩ ˩ ˩ ]

describes a soft and steady motion, as e.g. that of a waving flag or feather.

wɛwɛrhɛ [ ˦ ˦ ˦ ]

shallow, of ponds, also of pots, plates, etc., but not of flowing water;

ɔye wɛwɛrhɛ [ ˩ ˥ ˦ ˦ ˦ ] it is shallow.

wɛwɛwɛ [ ˦ ˦ ˦ ]

denoting whisper, secret talk;

ɔguã wɛwɛwɛ [ ˩ / ˦ ˦ ˦ ] he is talking secretly.

wi [ / ]

to get lost;

ɔpia ʋ̃ɛ wiɽi [ ˥ ˩ ˥ / ˩ ] my matchet is lost.

wia [ / ]

to smell;

ɔwiaɽe [ ˩ / ˩ ] he is smelling it;

ɔwia re [ ˩ / ˥ ] the smell is coming over here (lit. “it smells comes”).

ɔwia‿ixã [ ˩ / ˥ ˩ ] it smells bad.

wie [ / ]

to pull out yam (in order to store it);

iwi-nya ʋ-otɔ [ ˩ / ˩ ˥ ˩ ] I pulled the yam out of the ground;

cf. wio [ / ], yuo [ / ].

wio [ / ]

(1) to fall out, e.g. quills, broom-sticks, fibres of a mat;

igb-õwɛe na wio kua fo [ ˩ ˥ ˥ ˩ / ˩ / ] (igbã) the bristles of this broom have fallen out entirely.

(2) to take out (a quill).

wo [ ˥ ]

to be strong, in w-aɽo [ ˥ ˩ ] to be covetous, to snatch things from other people.

w-egbe [ ˩ ˥ ] to become, be strong;

ɔwegbe gbe [ ˩ ˥ ˦ ˧ ] he is very strong.

woɣo [ ˩ ˥ ]

to make noise, of a crowd of people, e.g. in a market;

cf. owoɣo [ ˥ ˩ ˥ ].

wohia [ ˥ ˩ ]

(1) to be strong.

(2) to have powerful and effective charms;

okpia na wohia gbe [ ˩ / ˩ ˥ ˩ ˥ ] this man’s charms are effective;

cf. wo [ ˥ ];

v. dido [ ˥ ˩ ].

woo [ ˩ ]

describes a fire burning with low flames;

ɔba woo [ ˩ / ˩ ] it burns with low flames.

wowowo [ ˩ ˩ ˩ ]

describes fire, same as ɣiɽiɣiɽi [ ˩ ˩ ˩ ˩ ].

wɔ [ / ]

to tire;

n-inwina wɔ ʋ̃-egbe [ \ ˩ ˩ ˩ ˩ ˥ ] this work is tiring me;

egbe wɔ ʋ̃ɛ [ ˩ ˥ / ˦ ] “body has tired me”: I am tired.

wɔmuwɔmu [ ˩ ˥ ˩ ˥ ]

(also [ ˩ ˩ ˩ ˩ ]) describes voracious eating;

used as a verb in a song.

wɔɔɽɔ [ ˩ ˩ ]

denoting tallness;

ɔye wɔɔɽɔ [ ˩ ˥ ˩ ˩ ] he is tall.

wu [ ˥ ]

to die (mostly of a childless person);

also apples to animals and plants as well as to breakable things with the exception of wooden things.

Further, it may be used to denote an abandoned road.

It is also used of the end of the masquerade dances.

uɣegbe na wu [ ˩ ˩ / ˩ \ ].

this mirror is broken (so as to be useless);

ukpu na wu [ ˥ / ˩ \ ] this cup is (completely) broken;

odɛ wu [ ˩ ˥ (4-1) ] the road is abandoned;

ɛdɛ n-ɛɽ̃iʋ̃i wu [ ˩ ˩ ˩ ˩ ˩ ˥ ] the day when the masquerade dances finish;

v. fi [ ˥ ].

wuo [ / ]

(1) to rub oneself;

to mark oneself with chalk;

iy-udɛ̃ wuo [ ˩ ˥ ˥ / ] I greased myself with palm oil (after a bath, to keep the skin smooth, especially during the time of harmattan).

wu-orhue [ ˩ ˥ ˩ ] to mark the shrine and temple of an ihɛ̃ [ ˩ \ ] with chalk patterns, as done by the priests on every ɛd-ekɛ̃ [ ˩ ˥ ˦ ] and ɛd-ekɛ̃ n-aka [ ˩ ˥ ˩ ˥ ˩ ].

(2) to make (scratch together) a yam heap;

wu-ɛh-inya ni mɛ [ ˩ ˩ ˥ ˦ (3-1) ˥ ] pile that yam heap for me!

xa [ / ]

to say;

ɔxaɽe w-iɽ̃ɛ̃‿(i)yonwa (wɛ [ / ]; enwa [ ˩ \ ]) [ ˩ / ˩ ˥ / ˩ \ ] he said he would not go just now;

ɔxa-ɽe [ ˩ / ˦ ] or [ ˩ ˥ ˦ ] he said it.

xa [ / ] ma [ / ] to tell;

v. ta [ ˥ ] ma [ / ];

ɔxa ma ʋ̃ɛ w-iɽ̃ɛ̃ de [ ˩ ˥ ˩ ˥ ˦ ˩ / ] he told me that he was coming (the syllable ma is low, not a low-falling tone).

xa‿ɛʋ̃ɛ [ ˩ ˥ ˩ ] “to say a word”: (a) to settle a palaver, cf. ɔxaɛʋ̃ɛ [ ˩ ˩ ˩ ];

(b) to curse (with the help of a charm);

ɔy-exwae xa‿ɛʋ̃ɛ nɛ [ ˩ ˥ ˩ ˩ ˥ ˩ \ ] he cursed him with an exwae [ ˥ ˩ ];

v. t-ihɛ̃ [ ˩ \ ], rhi-ɛbɔ [ ˩ ˥ ˩ ].

xã 1 [ / ]

to sift corn (maize) when mixed with water;

rhi-ahɛ̃ re, n-ayaxã-ka na [ ˩ ˥ \ ˥ ˦ ˩ / / ˩ ] “bring a sieve that we may take (it) to sift this corn” (-ka is ɔka [ ˥ ˩ ]);

v. bɔʋ̃ɛ [ ˩ ˥ ].

xã 2 [ / ]

to tire (of food and work);

ema xã ʋ̃ɛ [ ˩ ˩ ˩ ˥ ] “fufu is tiring me”: I am beginning to get tired of fufu, when the speaker has been eating fufu for a long time, but v. hũhũ [ ˩ ˥ ] which is used after a single rich meal;

v. wɔ [ / ].

xarha [ ˩ ˥ ]

(1) to drop;

xarha [ ˩ ˥ ] kua [ ˥ ] to drop off;

alimoi ni xarha kua ʋ-ɔɽueɣ-erhã-ɽ̃ɛ̃ [ ˩ ˩ ˥ / ˩ ˥ ˩ ˥ ˩ ˥ / ˩ ] “those oranges were dropping off when he shook their (lit. ‘its’) tree”.

(2) to repeat;

cf. exarha [ ˩ \ ˩ ].

xerhe [ ˦ ˦ ]

small;

used with the verb ye [ ˥ ];

cf. xerhe [ ˩ ˥ ];

v. (in descending order of size) tinɛ [ ˦ ˦ ], ɽ̃wɛ̃ỹ [ ˦ ], ɽwey [ ˦ ], viɛ̃ỹ [ ˦ ].

xerhe [ ˩ ˥ ]

to be small;

cf. the preceding item, and Yor. kere [ ˧ ˥ ].

xɛ [ / ]

to wait, followed by direct object: to await;

dia xɛ(ɛ) ʋ̃ɛ ɣ-ide [ ˩ ˩ ˥ ˩ / ] “(stand and) wait for me for I am coming!”;

ix-arhĩ‿eso ʋ-eʋ̃a [ ˩ / ˥ ˩ ˩ ˩ \ ] I am waiting here for some people;

ix-ɔ(ɔ)dɛ [ ˩ ˩ ˥ ] “I am waiting on the road”, e.g. as a guard during a secret performance;

v. b-odɛ [ ˩ ˥ ].

xĩ [ ˥ ]

to be, preceding a noun-predicate;

okpia‿uxĩ [ ˩ / ˩ ˥ ] you are a man!

(as a word of praise for some work or e.g. success in wrestling).

For the 3rd pers. sgl. nɔ [ ˥ ] is used.

xĩ‿ɛɽe [ ˩ ˩ \ ] also xĩ [ ˥ ] ʋ-ɔ [ \ ] to be of concern to;

to have to do with;

iʋ̃ɛ ʋ-ixĩ‿ɛɽe [ / ˩ ˩ ˩ ˩ \ ] “I have not what I am to him”: I have nothing to do with him;

iʋ̃ɛ ʋ-ixĩ ʋ-ɔ [ / ˩ ˩ ˩ \ ] I have nothing to do with (lit. “in”) it;

cf. xĩ [ / ].

xĩ [ / ]

to become;

e.g. in the following greetings: ɔxĩ‿ɛdɛ hia [ ˩ / ˥ ˦ ˧ ] good bye!

lit. something like “it becomes all days, any day”, viz. that we meet.

ɔxĩ‿owiɛ [ ˩ / ˥ ˦ ] good night!

lit. “it becomes morning” (the reply is uɣuʋi-ɛse o [ ˥ ˩ ˩ ˩ ˥ ˦ ] may you sleep well o!) ɔxĩ-ʋ-azɛkpɛe [ ˩ / ˦ ˦ / ] “see you later”, lit. something like “it becomes what lasts a little” (in quick speech ʋ̃ is heard instead of ʋ).

Further in xĩ-ɔ̃maɛ̃ [ ˩ ˥ ˩ ] to become old;

cf. xĩ [ ˥ ], xiã [ / ], xiɛ̃ [ / ].

xiã [ ˥ ]

(1) to walk (i.e. not with a definite aim);

to take a stroll.

(2) as second part of verbal combinations it means that the main action is stretching over a certain time;

in combination with verbs of motion it can be translated by “along”, e.g. ahiaʋ̃ɛ tĩ xiã [ ˥ (4-1) ˩ ˥ ˥ ] the bird is flying along.

This translation is also used in the local form of English when no verb of motion is concerned, e.g. “they are working along”: iɽ̃ã nwina xiã [ ˥ ˩ ˩ ˥ ˥ ].

In combinations, it is only used in the ipf. mood of action.

Redupl.: xiãxiã [ ˥ ˥ ] to go about;

v. rie [ / ], yo [ ˥ ].

xia [ / ]

to hurt;

owɛ xia-ɽe [ ˩ ˩ / ˩ ] (his) foot hurts him.

xiã [ / ]

(1) to turn (into);

x-ĩkɔ [ / ˩ ] to obstruct somebody’s intentions;

ɣɛx-ĩkɔ lele ʋ̃ɛ [ ˥ / ˩ ˩ ˩ \ ] don’t follow me in order to obstruct my affairs;

used e.g. by a girl who is followed by her sister on a secret way to her lover, cf. ikɔ [ ˥ ˩ ].

(2) to transform into something;

the transformation is done by the help of the ɛbɔ Osũ [ ˩ ˥ ];

such “transformers” have no children.

It is said to be possible to be transformed into anything, but the most difficult thing which is only achieved by a few adepts is to transform into a cow.

At the death of a “transformer” some magic is expected to happen so that he will know when he is going to die.

When he dies, a flash of light is said to go up from his Osũ (shrine), i.e. the spirit of Osũ has left the place.

All transformers have the powers of witches, but they are not necessarily harmful like witches;

cf. xiɛ̃ [ / ];

v. fi egbe del-egbe [ ˥ ˥ ˩ ˥ ˥ ˩ ].

xiɛ̃ [ ˥ ]

(1) to sell;

t-ixĩ-ũkpɔ̃ na, uɣadɛ ɽa [ ˥ ˩ ˩ / ˩ ˩ ˥ (4-1) ˩ ] I am selling this cloth, can (or, will) you buy?

by traders in the market, to passers by;

n-ɔxĩ eʋ̃i kuɛ̃ [ ˩ ˩ ˩ / ˥ ] “he who sells things on credit”: a trader buying on credit and paying when he has sold his goods;

creditor, v. dɛ [ ˥ ].

(2) to beat somebody in a game;

v. axĩɔʋ̃a [ ˩ ˩ ˩ ].

xiɛ [ / ]

to mourn for;

ɔxi-ɔtĩ‿ɔ̃ɽ̃ɛ̃ n-ɔwu [ ˩ ˩ ˩ ˥ ˥ ˩ ˥ \ ] he is mourning for his dead “brother” (relative).

xiɛ-gbe [ ˩ ˥ ] to mourn;

to sit lonely and thinking of one’s affliction;

cf. axiɛ [ ˩ ˩ ], ixiɛegbe [ ˩ ˩ ˩ ].

xiɛ̃ 1 [ / ]

(1) to move like a snake;

ɛnyɛ xiɛ̃ yo xiɛ̃ re [ ˩ ˥ / ˥ / ˥ ] the snake is moving here and there.

(2) to twist (round);

ɔxiɛ̃ ʋ̃-obɔ [ ˩ / ˩ ˥ ] he twisted my hand (round);

e.g. in order to bring me down on my knees.

xiɛ̃ 2 [ / ]

to wipe;

xiɛ̃-ɽ̃ɛ̃ [ / ˩ ] wipe it!

iy-ukpɔ̃ xĩ-egbe [ ˩ ˥ ˩ ˩ ˩ ˥ ] I took a cloth (towel) and rubbed myself.

xiɛ̃ [ / ] hĩ [ \ ] re [ ˥ ] to wipe off;

xĩ-ũnwɔʋ̃ɛ n-ɔr-uhuʋ̃-ɛ̃kpɛtĩ ni hĩ re [ ˩ ˩ ˩ ˩ ˩ ˥ ˦ ˦ ˩ / ˦ (3-1) ˥ ] “wipe off the soup that is on (top of) that box!” (boxes are often used as tables).

xiɛ-gbe [ ˩ ˥ ];

cf. xiɛ [ / ].

xiɛ̃xiɛ̃xiɛ̃ [ ˦ ˩ ˥ ]

winding;

e.g. of a rope;

used with the verb ye [ ˥ ];

cf. xiɛ̃ 2 [ / ].

xio [ / ]

to break pieces of a kolanut off with one’s finger-nails;

this is always done when saying prayers to one’s ancestors or any ɛbɔ;

after the prayer, those pieces which have been collected in the palm of the hand, are blown upon (not necessary) and then thrown on the shrine.

x-ĩkɔ [ / ˩ ];

cf. xiã [ / ].

xiɔ [ / ]

to block a passage, or channel;

to cork a bottle;

xiɔ‿uɽoɽ-amɛ na [ ˩ ˥ ˩ \ / ˩ ] stop this gutter!

xirhixirhi [ ˩ ˩ ˩ ˩ ]

(1) rushing, of people only (Egh. Hist.);

iɽ̃ã tulɛ mu xiã xirhixirhi [ ˥ ˩ ˩ ˥ ˥ ˥ ˩ ˩ ˩ ˩ ] they were rushing along (“ran along rushingly”).

(2) rapid, of speech;

used with the verb guã [ / ];

cf. Yor. kitikiti [ ˩ ˩ ˩ ˩ ].

xɔ [ ˥ ]

to resemble;

ɔx-erha‿e [ ˩ ˥ ˥ ˩ ] he resembles his father;

oko ni xɔ-tɛ̃ ʋ̃ɛ n-ɛr-owa [ ˩ ˥ ˦ ˧ ˨ ˩ ˥ \ ˥ ] that fellow (oko is here a man known to the speaker as well as to the person spoken to) resembles my “brother” (relative) who is away (lit. “not at home”).

xɔ 1 [ / ]

bad, i.e. useless;

seems to be used with eʋ̃i [ ˩ \ ] only, even when men are spoken of;

v. dã [ ˩ ] which means “of bad character”;

eʋ̃i xɔ ɔna xĩ [ ˩ ˩ / ˩ ˩ ˥ ] this is a useless thing;

eʋ̃i xɔ‿uxĩ [ ˩ ˩ / ˩ ˥ ] you are a naughty child, cf. the next item;

possibly eʋ̃i xɔ is only a short relative sentence with the verb xɔ(?)

xɔ 2 [ / ]

to be harsh, severe;

uxɔ gbe [ ˩ / ˥ ] you are (always) severe.

x-ɔrhiɔ̃ [ ˩ ˥ ] to be ugly (of people’s appearance) (the ɔ in x-ɔ is lengthened).

x-ɔrhiɔ̃ [ ˩ ˥ ];

cf. xɔ 2 [ / ].

xɔ̃ 1 [ / ]

to wage war;

of individuals: to quarrel continuously, while “to quarrel” (occasionally) is gbĩna [ ˩ ˥ ];

the town, etc. against which war is waged is the direct object of the verb.

xɔ̃ [ / ] mu‿otɔ [ ˥ ˥ ˩ ] to conquer (also metaphorically used);

Ɔbanosa xɔ̃‿ũte mu‿otɔ [ ˥ ˩ ˥ ˩ / ˥ ˥ ˦ ˦ ˩ ] Ɔbanosa conquered Ute (near Akurɛ);

ixɔ̃-ɽ̃ɛ̃ mi-ɔ̃ɽ-otɔ [ ˩ / ˦ ˩ ˩ ˥ ˩ ] I have conquered it (some dificulty or hardship) (miɛ [ / ] instead of mu [ ˥ ] is only used with a pronoun following).

xɔ̃‿ĩhũ [ ˩ ˥ ˩ ] to be jealous;

Osanobua n-ɔxɔ̃‿ĩhũ mɛ xĩ [ ˩ ˩ ˥ ˩ ˩ ˩ ˥ ˩ ˩ ˥ ] “I am a jealous God” (Akugbe).

xɔ̃ 2 [ / ]

to be needed;

iɣo n-amɔmɔ xɔ̃ ʋ̃ɛ ʋ-ɛɣɛ ni [ ˥ ˩ ˩ ˩ ˥ ˩ ˩ ˩ / / ] I needed (lent) money at that time;

v. ho [ / ].

xu [ ˥ ]

to drive (away);

iterat.: xulo [ ˩ ˥ ] to drive in different directions.

xu [ ˥ ] kua [ ˥ ] to drive out;

ɔxul-iɽ̃ã kua ʋ-owa [ ˩ ˩ ˥ ˩ ˩ ˩ ˥ ] he drove them out of the house.

xu‿iwu [ ˥ ˥ ˩ ]

to hate (a word used by the older people);

ɔxu‿iwu ʋ̃ɛ [ ˩ ˩ ˩ ˩ ˥ ] he hates me;

v. mu‿ohu [ ˥ ˥ ˩ ] which is not so strong a term, but is used with the above meaning by young people.

xua 1 (or xwa) [ / ]

to pinch;

ɔxua ʋ̃ɛ [ ˩ ˩ ˥ ] he is pinching me;

anwa xua ʋ̃-obɔ [ ˩ ˥ / ˩ ˥ ] “tongs have pinched my hand”: I pinched my hand with the tongs.

xua 2 [ / ]

used as second part of a verbal combination, with si 1 [ ˥ ] only.

xuaa [ / ]

to be heavy;

agba na xuaa [ ˩ / ˩ / ] this stool is heavy.

xue [ / ]

to touch faintly;

ɣɛxu-ɛɽe n-ɔɣɛz-ɔʋ̃a xu [ ˥ ˩ ˥ ˩ ˥ ˥ ˩ \ \ ] don’t touch it that it may not drive us;

e.g. a sleeping snake;

xu-egbe [ ˩ ˩ ˥ ] to shake, move a little, e.g. in sleep;

v. ɽueɣe [ ˩ ˥ ].

xuɛ̃ [ ˥ ]

to set a trap;

ɣa xũ‿ĩfi y-okpa n-ɔr-ades-odɛ ni [ ˥ ˥ ˥ ˦ ˧ ˩ ˩ ˥ ˦ ˩ ˥ / ] who has set a trap on the track that is in the middle of that road?

xuɛ [ / ]

(1) to take a bath.

(2) to wash (oneself, i.e. the whole body), in xuɛ‿egbe [ ˩ ˩ ˥ ] (but xuɛ [ / ] gbe [ ˥ ] means: “to wash oneself with a charm and kill (somebody)”);

v. hɔ [ / ] (for things, and also the hair);

kpe [ ˥ ] (for parts of the body, e.g. hands, feet).

(3) to swim;

ɛgua xuɛ [ / / / ‿ ˩ ] he cannot swim.

xuɛ̃ [ / ]

to cut the remnants of a farm-fire;

xuɛ̃-ʋ̃a na ɛse, rhuʋ̃uda-ɣ-ɔmato [ ˩ / ˩ ˩ ˥ ˩ ˩ ˥ ˥ ˥ \ ] cut this place properly because it is not burnt well!

cf. exuɛ̃ [ ˩ \ ].

xuɛ̃niɛ [ ˩ ˥ ]

to answer;

xuɛ̃n-iroro [ ˩ ˩ / ˩ ] to answer without being called.

xuɔ̃ [ / ]

to strip off the grains from the maize stalk (with the fingers);

also to strip leaves from the mid-ribs.

xuɔʋ̃i [ ˩ ˥ ]

to be ill;

uxuɔʋ̃i ɽa [ ˥ ˩ \ ˩ ] are you ill?

xurhu [ ˩ ˥ ]

to become thick, to be thick, of soup.

xuɽuxuɽuxuɽu [ ˦ ˦ ˩ ˩ ˥ ˥ ]

describes the walk of a cripple with his knees together, and his feet wide apart;

used with the verb xiã [ ˥ ].

xwarha [ ˩ ˥ ]

to thrash (somebody, with one’s hands only);

serves as iterative verb to kiʋ̃i [ ˩ ˥ ];

ixwarha‿e [ ˩ ˩ \ ˥ ] I thrashed him, or, I gave him several blows.

xwaɽaxwaɽa [ ˦ ˦ ˦ ˦ ]

rough;

like a rasp, or unplastered mud-walls, or the fish ekpalakpala [ ˩ ˩ ˩ ˥ ˥ ];

used with the verbs ye [ ˥ ] or ɽu [ ˥ ];

v. kpãnɔkpãnɔ [ ˩ ˩ ˩ ˩ ].

xwaxwa [ ˩ ˥ ]

to jostle one another (in a crowd);

to be crowded;

cf. uxwaxwaʋ̃ɛ [ ˩ ˥ \ ˩ ];

v. keke [ ˩ ˥ ].

xwãxwaãxwã [ ˦ ˦ ˦ ]

strict;

enya xwãxwaãxwã [ ˩ ˥ ˦ ˦ ˦ ] a strict promise.

xwɛrhɛ [ ˩ ˥ ]

(1) to be soft;

ɔxwɛrhɛe [ ˩ ˩ \ ] it is soft.

(2) to soften, e.g. mud, fufu;

ɔxwɛrh-ɔe [ ˩ ˩ \ ] he is softening it;

also xwɛrhɛ [ ˩ ˥ ] (ɽ)ua [ ˥ ] (both trans. and intrans.);

ɔxwɛrh-ɔɽ-ua [ ˩ ˩ ˥ ˦ ‿ / ] he made it too soft, by adding too much water;

cf. xwɛrhɛɛ [ ˩ ˩ ].

xwɛrhɛɛ [ ˩ ˩ ]

(1) cool, not as cool as the degree indicated by rhiɔɔ̃ [ ˦ ];

ɔfu re xwɛrhɛɛ [ ˩ ˥ ˦ ˩ ˩ ] it is cool.

(2) gentle, mild (of character), also reduplicated, e.g. ɔʋ̃a xwɛrhɛxwɛrhɛ ɔɽe okpia na xĩ [ ˩ ˥ ˩ ˩ ˩ ˩ ˩ ˥ ˩ / ˩ ˥ ] lit. “a very mild man (it is) is this man”.

xwi [ ˦ ]

black;

ukpɔ̃ ne xwi‿ɔna xĩ [ ˩ ˩ ˥ ˦ ˩ ˩ ˥ ] this is a black cloth;

ɔʋ̃a ne xwi [ ˩ ˩ ˥ ˦ ] “black man”: African;

cf. xwixwi [ ˩ ˥ ].

xwi [ / ]

to lock (box or door);

yaxwi‿ɛkpɛtĩ ni mɛ [ / ˩ ˥ ˩ / (4-1) ˥ ] go and lock that box for me!

xwiɛxwiɛɛxwiɛ [ ˦ ˦ ˦ ]

undersized;

of human beings, animals, or corn;

used with the verb ye [ ˥ ];

cf. d-ixwiɛxwiɛɽi [ ˥ ˩ ˩ ˥ ].

xwiiɽi [ ˦ ˦ ]

very black, apparently not as high a degree as dũduũdũ [ ˦ ˦ ˦ ].

xwixwi [ ˩ ˥ ]

to be black;

ukpɔ̃ na xwixwi [ ˩ / ˩ ˩ ˥ ] this cloth is black;

cf. xwi [ ˦ ].

ya 1 [ ˥ ]

(1) to take (in the meaning of “to use for a certain purpose”);

ɔy-ɔpia ɽu‿ɛe [ ˩ ˥ ˩ ˥ \ ] he did it with a matchet (lit. “took a matchet did it”);

ya‿e ɽu‿ɛe [ ˥ ˩ ˥ \ ] “take (it) to do it!” ɔpia n-aya nwina [ ˥ ˩ ˩ ˥ ˩ ˥ ] “a matchet which is taken (used) to work”: a matchet for working;

ukeke n-aya gb-ẽbe [ ˩ ˥ ˩ ˩ ˥ ˩ ˥ ] “a stick that is used to write”: “a writing-stick”: a pen.

(2) to last (a certain time);

ɔgɔ na y-ɛdɛ-ha, ɔkewu [ ˩ ˥ ˩ ˥ ˩ ˥ ˩ ˥ ˦ ] this bottle lasted for three days before (lit. “and then”) it broke.

(3) to cause;

ɽ̃-ɔ̃ya‿e s-unu [ / \ ˥ ˩ ˥ ] “it is he who caused it to happen”;

ɽ̃-ɔ̃ya ʋ̃ɛ ɽu‿ɛe [ / ˥ ˦ ˧ (3-1) ] “it is he who caused me to do it”;

see below: ya [ ˥ ] nwina [ ˩ ˥ ];

ya [ ˥ ] re [ ˥ ];

v. also zɛ 1 [ ˥ ].

Combinations with verbs: ya [ ˥ ] d-egbe (dɛ [ ˥ ]) [ ˩ ˥ ] to substitute somebody for oneself as a pawn or as a victim for a sacrifice.

ya [ ˥ ] dido [ ˩ ˥ ] to lead astray by showing the wrong way, or, by giving false information about something;

ɔya ʋ̃ɛ dido ʋ-en-ɛʋ̃ɛ [ ˩ ˥ ˦ ˩ ˩ ˩ \ ˩ ] he gave me false information in (or about) this affair (v. also gie [ / ] ma [ / ], bibi [ ˩ ˥ ], gu [ ˥ ] dido [ ˩ ˥ ], gu [ ˥ ] fi [ ˥ ] dɔ̃ [ ˥ ]).

ya [ ˥ ] fi ohã [ ˩ ˩ ˥ ] to proclaim a woman or possibly an article as a present to the Ɔba;

this is mainly done when two people quarrel about something, and the weaker party sees that he cannot keep (or obtain) it in any case;

but also when something “causes trouble” to its owner;

it is also done e.g. by a father whose daughter is troublesome;

the Ɔba does not refuse a present.

(This action may also be taken in a similar way by giving something as a present to a “big” man.) ɔy-en-oxuo fi ohã gi-ɔba (gie [ ˥ ]) [ ˩ ˥ ˦ ˩ ˩ ˩ ˥ ˦ ˦ ˦ ] lit. “he took the woman (and) announced (her) as present to the Ɔba”.

ya gbe [ ˩ ˥ ] (imperat. of ya [ ˥ ] gbe [ ˥ ]) cry of encouragment for a wrestler: “knock him down!” or “throw him down!” (when the opponent is lifted from the ground) (Pidgin lɛ go [ ˥ (4-1) ]: let go!);

v. gbaɽaɣada [ ˩ ˩ ˩ ˩ ].

ya [ ˥ ] hĩ‿egbe [ ˩ ˩ ˥ ] to cover oneself with something;

rhi-ukpɔ̃ ni n-uya hĩ egbe [ ˩ ˩ / / ˦ ˩ ˩ ˩ ˥ ] take that cloth to cover yourself with!

ya [ ˥ ] ma [ / ] to forgive;

iya‿e ma ɽ̃uɛ̃ [ ˩ ˥ / ˩ / ] I forgave it you.

ya [ ˥ ] m-egie [ ˥ ˩ ] (ma [ ˥ ]) to appoint somebody to a title.

ya [ ˥ ] na [ ˥ ] to present somebody with something (“to dash”);

y-eʋ̃i mɛ [ ˩ ˥ ˦ ] give me something (“dash me”).

ya [ ˥ ] nwina [ ˩ ˥ ] to make somebody work.

ya [ ˥ ] re [ ˥ ] to bring about (A. Biogr.).

ya [ ˥ ] ta [ ˥ ] re [ ˩ ] to repeat in one’s second life an illness from which one has suffered during the preceding life;

this is prevented by removing the presumed cause of the disease out of the body, e.g. in the case of a “cough” (consumption?), by removing a “bag containing a white milky substance” out from the abdomen;

v. also eve [ ˩ ˩ ].

ya [ ˥ ] we [ ˥ ] to allot something to somebody;

iy-eʋaɽe n-uãrhirhimiɛ ʋ-eʋa hia w-uɛ [ ˩ ˥ ˩ ˩ / ˥ ˥ ˩ ˩ ˥ ˦ / ] “I have taken food whichever you may find there all (i.e. the food) allotted to you”: I declare all the food you may find there to be yours.

ya [ ˥ ] yi [ ˥ ] to believe;

iy-eʋ-uxaɽe yi [ ˩ ˩ ˥ / / ˥ ] I believe what you have said;

a‿iy-eʋ-uxaɽe yi [ ˩ ˥ ˩ ˥ / / \ ] what you have said cannot be believed;

ɔy-ude ʋ̃ɛ yi [ ˩ ˥ ˩ ˥ ˦ ] he took my advice;

cf. iyayi [ ˩ ˥ ˦ ];

v. ɔmɔbe [ ˩ ˥ ˩ ].

ya [ ˥ ] y-ɛɽo [ ˥ ˩ ] to hope ( “to put hope”).

ya [ ˥ ] yi [ ˥ ] obɔ [ ˩ ˥ ] to put a certain affair into somebody’s hand, e.g. the revenge for an offence;

ɔy-ɛʋ̃-ɔ̃ɽ̃ɛ̃ y-ɔʋ̃-obɔ [ ˩ ˥ / ˩ ˩ ˩ ˥ ] he put his affair into my hand, i.e. he begged me to take it up.

ya [ ˥ ] y-ɔmɔ [ ˩ ˥ ] to adopt as child;

ɔya‿e y-ɔmɔ [ ˩ ˥ / ˩ ˥ ] he adopted him.

Combinations with nouns: y-egbe [ ˩ ˥ ] kɔ [ ˥ ] to put oneself under the protection of somebody;

y-eɣo [ ˥ ˩ ] to give something (after a prayer) to a priest in order that he may give it to the god later on (also mi-eɣo [ ˩ ˥ ˩ ], from miɛ [ / ]);

v. ɽu [ ˥ ].

y-eɽo [ ˩ ˥ ] ɽu [ ˥ ] to do something with cunning.

ya [ ˥ ] erɔ [ ˩ ˥ ] (a) to provide lodging for somebody;

y-okpia na‿erɔ [ ˩ / ˩ ˩ ˥ ] give this man lodging!

(b) to provide food for somebody.

(c) (idiom., mostly used by old people) to throw away;

y-ɛɽ-erɔ [ ˩ ˩ ˥ ] throw it away!

ya [ ˥ ] ike [ ˩ ˩ ] to support somebody;

ɔy-ɔsi‿ɔɽ-ike ʋ-en-ɛzɔ [ ˩ ˥ ˩ ˩ ˥ ˩ ˩ ˥ ˥ ] he supported his friend in the lawsuit (also rhi-yobɔ na [ / ˩ ˩ ˥ ]).

ya [ ˥ ] obɔ [ ˩ ˥ ] to help a man;

ɔy-erha ʋ̃-obɔ [ ˩ ˥ ˩ ˩ ˥ ] he helped my father.

y-obɔ [ ˩ ˥ ] tie [ / ] to beckon to somebody;

iy-obɔ ti-ɛɽe [ ˩ ˥ ˦ ˩ ˥ ˩ ] I beckoned to him.

y-obɔ [ ˩ ˥ ] y-otɔ [ ˥ ˩ ] to come about;

to commence (intrans., of a thing, or affair);

ʋ-ɔya y-obɔ y-otɔ hɛ [ \ ˩ ˩ ˥ ˦ ˩ / ] how did it come about?

y-obɔ [ ˩ ˥ ] y-ɔ [ \ ] (yi 1 [ ˥ ]) to agree to it (the second verb, yi, may be followed by nouns as well) (v. kwe [ ˥ ] y-ɔ [ \ ]);

iy-obɔ y-ɔ [ ˩ ˥ ˦ (3-1) ] I agree (to it).

y-owɛ [ ˥ ˩ ] rilo [ ˩ ˥ ] to tread (lit. “with feet”);

idiom.: uy-owɛ ril-ɔʋ̃ɛ [ ˩ ˥ ˩ ˩ ˩ ˥ ] “you have trodden on me”: you have committed adultery with my wife.

y-ɔɣɔ [ ˥ ˩ ] na [ ˥ ] to honour;

to pay respect to;

y-ɔɣɔ n-en-ɔdiɛ̃ ɽ̃uɛ̃ [ ˥ ˩ ˩ ˥ / / ] pay respect to your senior!

ɔy-ɔɣɔ mɛ [ ˩ ˩ / ˦ ] he (always) pays respect to me.

y-ɔmɔ [ ˩ ˥ ] na [ ˥ ] to betroth (“dash”) a girl to somebody (i.e. generally as a child, when the suitor has asked for her);

after the betrothal, the suitor starts the ugaʋ̃ɛ [ ˩ \ ˩ ], the service for his father-in-law;

v. also mu [ ˥ ] xuɛ [ / ];

ɔy-ɔmɔ nɛ [ ˩ ˥ ˦ (3-1) ] he betrothed a girl to him.

y-unu [ ˩ ˥ ] y-ɔ [ \ ] to demand a price for something (of the seller);

il-iɣo‿uy-unu y-ɔ [ ˥ ˥ ˥ ˥ ˥ ˦ ˧ ] how much (money) do you want for it?

(v. ve [ ˥ ].)

ya 2 [ ˥ ]

an auxiliary verb used in relative sentences when the relation is a temporal one: “when”;

d-ɛɣɛ n-ɔya re [ ˩ ˩ ˥ ˥ ˦ ] or [ ˩ ˩ ˥ \ ˥ ] “at what time (was it) when he came?”: when did he come?

cf. ya 1 [ ˥ ] (?);

v. na 4 [ ˥ ].

ya 3 [ ˥ ]

to join, in ya [ ˥ ] ba [ / ] to join.

ya [ ˥ ] gba [ ˥ ] to stick together;

to become knotted;

e.g. of a rope into which somebody has made a loose knot that has become tight: iri na ya gba [ ˩ ˥ ˩ ˥ ˦ ] this rope has become knotted.

ya [ ˥ ] ku [ ˥ ] gbe [ ˥ ] to agree with one another;

ma ʋ-ɔɽe ya ku gbe [ ˩ ˥ ˦ ˧ ˧ ˧ ] we agree sometimes.

ya [ / ], [ ˥ ]

a verb implying the idea “to go”, but only used with a main verb following it;

corresponds to do 1 [ / ] “to come and...”;

ɔyaɽu‿ɛe [ ˩ / ˥ \ ] he goes to do it;

[ ˩ ˥ ˥ \ ] he went and did it.

ye [ ˥ ]

to be: (1) indicating quality;

ɔy-eriɔ [ ˩ ˥ / ] it is so;

ɔye sɔgwɔsɔgwɔ [ ˩ ˥ ˩ ˩ ˩ ˩ ] it is tender (of a child).

(2) to be in a certain place (but only in relative clauses; otherwise v. re 1 [ ˥ ]);

owa n-ɔye [ ˩ ˩ ˩ ˥ ] the house where he lives.

ye 1 [ / ] re [ ˥ ]

to remember;

imaɣiy-ɛʋ̃ɛ na [ ˥ ˥ ˥ ˩ / ˩ ] I cannot remember this word;

iy-ɛɽe re [ ˩ ˩ / ˥ ] I am remembering him;

cf. ayere [ ˩ ˩ ˩ ].

ye 2 [ / ]

an auxiliary conferring the idea that the action of the main verb is still or again done;

eʋ̃i n-akaɽu yi ayeɽu‿ɛe [ ˩ ˩ ˩ / ˥ ˥ ˩ / ˥ \ ] what has been done before, is still being done;

ɔyer-eʋa [ ˩ / ˥ (4-1) ] he is still there;

ɔyeweri-egbe re [ ˩ \ ˩ ˩ ˩ ˥ ˦ ] he has come back again.

y-erhɛ̃ [ ˥ ˩ ];

cf. yɔ [ ˥ ].

yɛ [ / ]

to please;

ɔyɛ ʋ̃ɛ [ ˩ ˩ ˥ ] it pleases me.

yɛgbɛyɛgbɛ [ ˩ ˩ ˩ ˩ ]

describes the tired walk of very fat people, esp. women (and among the animals, of fat cows);

ɔxiã yɛgbɛyɛgbɛ [ ˩ ˥ ˩ ˩ ˩ ˩ ] she is moving wearily (because of her stoutness).

yɛkuyɛku [ ˩ ˩ ˩ ˩ ]

big;

fat;

of rats or pigs;

also describing the walk of such animals;

ɔfɛ̃ na xiã yɛkuyɛku [ ˩ ˥ ˩ ˥ ˩ ˩ ˩ ˩ ] this rat is walking clumsily (because of its being fat);

v. ɛbete [ ˥ ˥ ˩ ].

yɛyɛ [ ˩ ˥ ]

to be foolish;

v. kiza [ ˩ ˥ ].

yi 1 [ ˥ ]

a verb indicating the direction in which an action is performed;

something like “to put into”, “to put in a certain place”;

or simply “into”, “in”;

eke n-irhi-ɛɽe yi [ ˩ ˩ ˥ ˥ ˥ ˦ ˧ ] the place where I put it;

irhi-ɛɽe y-eʋa [ ˩ ˩ ˥ ˦ ˩ \ ] I put it there.

y-ɔ [ \ ] “in it”, e.g. ɔkegbĩna wu y-ɔ [ ˩ ˥ ˩ ˩ ˩ \ ] “he fought and died in it”: he died while fighting (Egh. Hist.).

y-ihe [ ˥ ˩ ] “into the place”: instead;

irhi-ɔna y-ih-ɔɣ-ũʋ̃ɛ n-ɔwiɽi [ ˩ ˩ ˥ ˩ ˩ ˥ ˩ ˩ ˥ / ˩ ] I take this instead of mine which is lost.

yi 2 [ ˥ ]

to create;

Osa yi agbɔ̃ [ ˩ / ˥ ˥ ˩ ] it was God (or Osa) who created the world;

uyiʋ̃ɛ n-osa yi‿ɔ ɔɣ-igbogiɛ nɔ [ ˩ ˥ ˩ ˩ / ˥ / ˥ ˥ ˩ ˩ ˥ ] “the creation (as) which Osa has created you, was one of a joke”, said e.g. when somebody has done a very stupid thing.

yi‿ama [ ˥ ˥ ˩ ] (a) to make a mark (indicating ownership e.g.);

(b) to wound.

y-uhi [ ˥ ˩ ] to make a law, or rule.

yi 3 [ ˥ ]

in yi [ ˥ ] ɛɽo [ ˥ ˩ ] to watch;

to observe;

ɔy-ɛɽ-ɛɽo [ ˩ ˥ ˦ ˩ ] he observed him;

ama n-ɔya y-ɛɽ-ɛɽ-ɔna xĩ [ ˥ ˩ ˥ ˥ ˩ ˥ ˩ ˩ ˥ ] “this is the mark he has used to watch it” (e.g. a piece of his property, lest it be stolen).

yi 4 [ ˥ ]

a particle often used at the end of questions (but not necessarily), meaning possibly “be fore”;

ukaɽu‿ɛe yi [ ˩ ˥ ˦ (4-1) \ ] have you done it before?

v. ɽa [ ˩ ].

yiɣɛɽɛ [ ˦ ˦ ˦ ]

describes the fall of a small fruit (e.g. avocado pears) and big leaves (for bigger fruit, v. kpu [ ˩ ]);

ɔde yiɣɛɽɛ [ ˩ ˥ ˦ ˦ ˦ ] it fell, of a small fruit;

v. boɛɛ [ ˩ ].

yiyi(yi) [ ˩ ˩ ˩ ]

describes the continuous flow of a liquid;

v. viɛ [ ˥ ].

yo 1 [ ˥ ]

(1) to go to a certain place;

in the imperf. it expresses habitual action only;

progressing action is expressed by rie [ / ];

uy-eskuɽ(u) ɽa [ ˩ ˩ \ ˩ ] do you go to school?

ɛ̃, iyo [ ˦ ˩ ˥ ] yes, I go (i.e. usually);

iy-eʋa [ ˩ ˥ (4-1) ], iy-ɛe (lit. “it”) [ ˩ ˥ ‿ / ] I went there;

iyo [ / \ ] I am not going (as a refusal; viz. on an errand, etc.);

(but: irie [ / ˩ ‿ \ ] I am not going away).

yo and re when added to a verb of motion express the idea of “to and fro”, e.g. ɔxiã yo xiã re [ ˩ ˥ ˥ ˥ ˥ ] he is walking to and fro.

yo 2 [ ˥ ]

tall, not of human beings;

erhã na yo [ ˩ ˥ ˩ \ ] this tree is high.

yɔ [ ˥ ]

in y-erhɛ̃ [ ˥ ˩ ] to set fire (to farmland only; “to make fire in kitchen or sleeping-place” is kok-erhɛ̃ [ ˩ ˥ ˩ ]);

mu egbe n-ayay-erhɛ̃ [ ˩ ˩ ˥ ˦ / ˥ ˩ ] “get ready that we may go and set fire to the farm!”

yɔ [ / ]

to fill gaps in a crop by a second sowing.

yɔ [ \ ];

cf. yi 1 [ ˥ ].

yɔkɔɔ [ ˦ ˦ ]

big and fat;

of birds, mostly fowls, and also of insects as e.g. mosquitos when full of blood;

ɔye yɔkɔɔ [ ˩ ˥ ˦ ˦ ] it is big and fat;

cf. yɔkɔyɔkɔ [ ˩ ˩ ˩ ˩ ].

yɔkɔyɔkɔ [ ˩ ˩ ˩ ˩ ]

describes the clumsy movement of very fat fowls;

cf. yɔkɔɔ [ ˦ ˦ ].

yɔɔɔ [ ˩ ]

describes a noise as of distant rainfall in the forest, or of a distant waterfall or rushing river;

in the Benin Area only the Oxuo [ ˩ \ ] river rushes like that.

yɔyɔyɔ [ ˩ ˩ ˩ ]

describes long falling hair, or a beard;

cf. iyɔyɔ [ ˩ ˩ ˩ ], Ɔtɔmiyɔyɔ [ ˥ ˩ ˥ ˩ ˩ ].

yuo [ / ]

(1) to pull out.

(2) to drop out;

ɔyuo fua [ ˩ / ˥ ] it is dropping out;

cf. wie [ / ];

wio [ / ].

zã [ / ]

to speak ill of a man without just cause;

to slander (the noun is ozã [ ˩ ˩ ]);

cf. zãzã [ ˩ ˥ ].

zaɣa [ ˩ ˥ ]

(1) to scatter, also: zaɣa [ ˩ ˥ ] (ɽ)ua [ ˥ ];

zaɣ-uherhɛ̃ ni‿uã [ ˩ ˥ ˥ / ˦ / ] scatter this firewood!

(if the fire is not yet wanted).

zaɣ-iɣo‿a [ ˩ ˥ ˥ ˥ ] (ɽua) to squander money.

(2) to be scattered;

a curse: t-uɽazaɣa-a (ɽua [ ˥ ]) [ ˥ ˦ ˩ ˩ ˥ ] “may you be scattered!” i.e. all your belongings, etc.;

cf. the next item.

zaɣazaɣa [ ˩ ˩ ˩ ˩ ]

describes the act of tearing something to pieces, and also women tearing each other’s hair;

cf. zaɣa [ ˩ ˥ ], zãzã [ ˩ ˥ ].

zaizai [ ˩ ˩ ]

describes a brisk and hurried kind of walk, like that of a man who does not want to waste time and e.g. talks to others while hurrying along;

used with the verb xiã [ ˥ ].

zama [ ˩ ˥ ]

to respect;

izam-ɔʋ̃a hiehie [ / ˩ \ ˩ / (4-1) ] I don’t care for anybody;

cf. Uzama [ ˩ ˥ ˩ ] (?).

z-aɽo [ ˥ ˩ ];

cf. zɛ 2 [ ˥ ].

zãzã [ ˩ ˥ ]

to scatter the contents of a box, etc., also to tear each other’s hair, of fighting women;

ɣɛzãzã ʋ̃-ũkpɔ̃ [ ˥ ˩ ˩ ˥ ˩ ] don’t scatter my clothes!

ɔzãzã-ɽ-eto [ ˩ ˩ ˥ ˩ ˥ ] she tore her hair;

cf. zaɣazaɣa [ ˩ ˩ ˩ ˩ ], zã [ / ], zaɣa [ ˩ ˥ ].

ze [ ˥ ]

(1) to be hard, stiff.

(2) to be strong, powerfull;

ze ʋ-udu [ ˩ ˥ ˩ ] “to be strong at the heart”: (a) to be courageous, v. dĩ [ ˥ ] “to be bold”.

(b) to be obstinate;

cf. izeʋudu [ ˩ ˩ ˩ ˩ ].

z-edu [ ˩ ˥ ];

cf. zɛ 4 [ ˥ ].

zeɣezeɣe [ ˦ ˦ ˦ ˦ ]

very lean and weak, as a man recently recovered from illness;

used with the verb ye [ ˥ ];

v. nyiɣɛ̃ [ ˩ ˥ ].

zɛ 1 [ ˥ ]

(1) to choose;

to select;

ɛbɔ z-ɔ [ ˩ ˩ \ ] “is an ebɔ choosing you?” viz. as priest;

said if somebody suddenly becomes excited and moves like someone drunk or mad, such as people do when entered by a spirit;

(also z-ɛbɔ [ ˥ ˩ ]);

iɣa-ɽe nɛ, eɽ-inaz-ɔɣ-ɔe nɛ [ ˩ / ˦ ˧ ˩ ˥ ˥ ˦ (4-1) \ ] I shared it (already), and then I selected his own (share) and gave (it) him.

(2) to take out;

iɽaz-ema ʋ-odo [ ˩ ˥ ˩ ˩ ˥ ˥ ] I am going to take fufu out of the mortar;

iɽaz-ema y-ɔkpã (yi [ ˥ ]) [ ˩ ˥ ˥ ˩ ˥ ˥ ] I am going to put fufu on a wooden plate ( “take fufu out and put on”);

or iɽay-ɔkpã z-ema (ya [ ˥ ]) [ ˩ ˥ ˥ ˥ ˦ ˩ ] I am going to take a wooden plate to put fufu (sc. “on”), i.e. out of the mortar.

(3) to cause (v. ya 1 [ ˥ ]), used with following iɣe [ ˥ ˩ ] or a construction with -na-;

ɽ̃-ɔ̃zɛ-ɣ-ɔs-unu [ / ˥ ˩ ˥ ˦ ] it is he who caused that it happened;

v. also (e)ʋ- 3.

Combined with verbs: zɛ [ ˥ ] ba [ / ] to take more of a certain thing than accorded or allowed;

ɔzɛ ba‿isawɛwɛ n-iya nɛ [ ˩ ˥ ˩ ˩ ˥ ˩ ˩ ˥ ˥ (4-1) ] he has taken more of the groundnut than what I allowed (lit. “took gave”) him (the ba is low here, not falling);

v. zɛ [ ˥ ] yi [ ˥ ].

zɛ [ ˥ ] hĩ [ \ ] to take (a certain amount) away from something (e.g. grains, or gari);

ɔzɛ hĩ-gaɽi ni [ ˩ ˥ ˥ ˩ ˥ / ] (look) he is taking out of that gari!

zɛ [ ˥ ] kua [ ˥ ] to take something out and throw it away;

ɔxɔxɔ z-ize n-ɔfua na kua [ ˩ ˥ ˩ ˥ ˩ ˥ ˦ ˩ / ] “the fowl took these crawfish and threw them away”: i.e. scratched some away and made them thereby useless.

zɛ [ ˥ ] lele [ ˩ ˥ ] “to choose (and) follow”: to be next of kin, or in rank, to somebody;

m-ɔɽ-en-ɔzɛ lel-en-uxa ni [ ˩ ˩ ˩ ˥ ˩ ˩ ˩ / / ] lit. “it is I who chooses follows that (one) whom you are (or, were) speaking of”: I am next to the man you were speaking of.

zɛ [ ˥ ] ta [ ˥ ] “to guess say”: to spread rumours;

cf. ɔzɛta [ ˩ ˩ ˥ ].

zɛ [ ˥ ] yi [ ˥ ] same as zɛ [ ˥ ] ba [ / ].

zɛ [ ˥ ] y-ɔ [ \ ] (a) same as zɛ [ ˥ ] ba [ / ], but y-ɔ [ \ ] implies an object which has already been mentioned: “to take more of it.” (b) to take heed of something;

also in ɔzɛ y-ɔʋ̃-ɛ̃ʋ̃ɛ [ ˩ ˥ ˩ ˥ ˩ ] he is minding my word.

Combined with nouns: z-abɔ [ ˩ ˥ ] to do something quickly, v. also giɛgiɛ [ / ˦ ].

z-abɔ ɣaxiã n-urherhere [ ˩ ˥ ˦ ˦ ˧ ˩ ˩ ˥ ] “go quickly that you may come in time!” z-abɔ ɽu‿ɛe [ ˩ ˥ ˦ (4-1) ] do it quickly!

Idiom.: z-ak-ĩhã [ ˩ ˥ ˩ ] lit. “to bring out the tooth in the wrong direction”: to be irritated, of otherwise peaceful people, e.g. by mockery;

also of animals when attacked or wounded;

the more ordinary expression is ohu m-obɔ mu‿ɛ̃ [ ˩ ˩ ˩ ˥ ˥ \ ] “anger seizes him strongly”.

z-axɔwa [ ˥ ˩ ˩ ] to choose as substitute.

z-azɛ [ ˥ ˩ ] to pay a fee to a “doctor” or somebody who has taken care of a man;

z-en-azɛ [ ˩ \ ˩ ] pay the fee!

z-ebaɣa [ ˩ \ ˩ ] to be out of control;

to be restive;

ɛsĩ na z-ebaɣa [ ˥ ˥ ˩ ˩ \ ˩ ] this horse is troublesome, uncontrollable;

okɔ na z-ebaɣa [ ˩ ˥ ˩ ˩ \ ˩ ] the canoe is out of control (e.g. in a strong current).

ɛki z-ebaɣa [ ˩ ˩ ˩ \ ˩ ] there is a slump in the market;

z-en-unu [ ˩ ˥ ˦ ] to state one’s case (in the Bini with a following possessive pronoun; this combination belongs perhaps to zɛ 4) also gwi‿en-unu‿ɛ̃ɽ̃ɛ̃ [ ˩ ˩ ˥ ˩ ˥ ˩ ];

zɛ [ ˥ ] unu [ ˩ ˥ ] in the idiom: ɔmɔ z-ɔɽ-unu [ ˩ ˥ ˦ ˩ ˥ ] “the child chose his mouth”: he (or she) had a child several times, but it always died (“never stayed”).

z-eto [ ˩ ˥ ] to shave (hair);

lahɔ, doz-ɔʋ̃-eto [ ˩ ˥ / ˩ ˩ ˥ ] please, come and shave my hair!

(gb-eto [ ˩ ˥ ] is “to cut hair with scissors”) z-ɛgbɛle [ ˩ ˩ ˥ ] to commit suicide by hanging oneself.

z-ɛtĩ [ ˩ ˥ ] to oppose;

to contradict;

ɔz-ɔʋ̃-ɛ̃tĩ [ ˩ ˥ ˩ ˥ ] he opposed me.

z-ɛtu [ ˥ ˩ ] to shave (beard).

z-idase [ ˩ ˥ ˥ ] to play naughty tricks, of boys;

ɔz-idase gbe [ ˩ ˥ ˦ ˦ ˧ ] he is naughty.

z-idũna [ ˩ \ ˩ ] “to play magic tricks”, i.e. to vanish, or to transform things (but “to transform oneself” is xiã [ / ]);

it is also used of conjuring tricks, as e.g. in ɔz-idũna y-ɔka x-ĩnya [ ˩ ˩ \ / ˥ ˦ ˩ ˥ ] he is playing tricks, turning corn into yam (xiã [ / ]).

z-igie [ ˥ ˩ ] to select the best (used by old people);

ʋ-u-az-igie ba, z-ɔkpa (or rhi-ɔkpa [ ˩ ˥ ˩ ]) ʋ-ɔ [ ˩ / ˩ / / ˥ ˩ \ ] “what are you picking (for the best) for, take one among them!” z-igwɛ [ ˥ ˩ ] to give presents, of a wife to her husband, or of a man to his superior chief, v. hĩ‿oha [ ˩ ˩ ˥ ], imuohã [ ˩ ˩ ˩ ].

z-iɣo [ ˥ ˥ ] (a) to cut teeth, of a small child;

(b) to pay money, as a fine, or when blackmailed;

but v. ha 2 [ / ] (for a debt);

ɔz-iɣo y-amiɔʋ̃aʋ̃ɛ [ ˩ ˥ ˥ ˩ ˥ (4-1) ˩ ] he payed money for adultery.

zɛ [ ˥ ] iɣo [ ˥ ˥ ] to fine (or blackmail) somebody;

iz-ɔɽ-iɣo [ ˩ ˥ ˦ ˦ ] I fined him.

z-ihĩ [ ˩ \ ] to blow one’s nose.

z-obɔ [ ˩ ˥ ] lit. “to take out hand”: to give up;

to cease;

ɔz-obɔ ʋ-inwina [ ˩ ˥ ˩ ˥ ˩ ˩ ] he has ceased working;

ɔz-ɔɽ-obɔ [ ˩ ˥ ˩ ˥ ] he gave it up.

Idiom.: z-ukpɔ̃‿obɔ [ ˥ ˩ ˩ ˥ ] lit. “to give up (wearing a) cloth”: to die (v. Ɔxwahɛ song 7).

z-ogiɛ [ ˩ ˥ ] “to take out laughter”: (a) to joke;

(b) to cause laughter;

to be ridiculous;

amaɽu egbe z-ogiɛ [ ˥ ˥ ˩ ˩ ˥ ˩ \ ] “one does not do each other to cause laughter”: the things you do to each other are no matter for laughing.

Idiom.: az-ogiɛ z-ɛʋ̃ata [ ˩ ˩ ˥ ˩ \ ˩ ] as a matter of fact: lit. “we joke and say the truth” which means perhaps “though it seems a joke it is true”.

The more modern expression is ʋ-od-ɛʋ̃ata [ ˩ ˥ (4-1) ˩ ] lit. “on the road of truth”.

z-okeke [ ˩ ˥ ˩ ] to make false excuses;

uya yi-ɣ-Ozo z-okeke ɽa [ ˩ ˥ ˦ ˩ ˥ ˩ ˥ ˩ ˩ ] do you believe that Ojo makes false excuses?

z-oko [ ˥ ˩ ] to pay a fine (but not in money);

cf. oko [ ˩ ˩ ].

z-otu [ ˥ ˩ ] to divide up in working gangs;

waz-otu n-uwa rherheɽu‿ɛe [ ˩ ˥ ˩ ˩ / ˩ ˩ ˥ \ ] “divide yourselves in gangs that you may do it in time!” z-owɛ [ ˥ ˩ ] to step.

z-ɔkã [ ˩ ˥ ] to shout (at somebody);

to speak harshly;

ɔz-ɔkã da ʋ̃ɛ (da [ / ]) [ ˩ ˩ ˥ ˩ ˥ ] he is (always) shouting at me (but “to shout to somebody” is da [ ˥ ] tie [ / ]).

z-ɔrhɔ̃ [ ˥ ˩ ] to purify oneself from being a widow.

z-ɔxi-aɽo [ ˩ ˥ ˩ ˩ ] lit. “to have a strong eye (?)”: to make a pretence of strength or power, in order to obtain something.

z-unu [ ˩ ˥ ] “to choose mouth”: to be squeamish about one’s food, cf. izunu [ ˩ ˩ ˩ ].

z-uwu [ ˩ ˥ ] “to choose death”: to commit suicide, v. z-ɛgbɛle [ ˩ ˩ ˥ ].

(3) to send;

iz-ɔʋ̃a bu‿ɛɽe [ ˩ ˥ (4-1) ˩ ˥ ˩ ] I sent a man to meet him.

zɛ 2 [ ˥ ]

to be proud (in a good sense).

z-aɽo [ ˥ ˩ ] to be severe;

iz-aɽo mu‿ɛ̃, ɔkeɣaxiã [ ˩ ˥ ˩ ˥ \ ˩ ˥ ˦ ˦ ] I was severe with him, and then he went.

zɛ 3 [ ˥ ]

an auxiliary verb indicating that the main action is performed or has been performed for some time.

zɛ [ ˥ ] kpɛe [ / ] (to be) soon;

iɣas-odɔ ʋ-azɛkpɛe [ ˩ ˥ ˩ ˩ / ˩ / ] I shall arrive there soon;

lit. “when it has lasted some time”.

zɛ 4 [ ˥ ]

to speak a certain language;

ɔz-ɛdo [ ˩ ˩ ˥ ] he speaks Bini (or [ ˩ ˥ ˦ ] e.g. when hearing a foreigner suddenly speaking Bini);

ɔz-uhobo [ ˩ ˥ ˩ ˩ ] he speaks Sobo.

z-edu [ ˩ ˥ ] to interpret;

edu n-ɔzɛ ma gbe [ ˩ ˩ ˩ ˥ / ˦ ] the interpretation (which he performs) is very good.

zɛ ʋe [ ˥ ˦ ]

as;

according to;

ma ɽu‿ɛe zɛ ʋ-en-uxaɽe [ ˩ ˥ / ˦ ˧ ˨ / ˩ ] we did it as you said;

cf. zɛɛ [ ˦ ].

zɛbi [ ˩ ˥ ]

to be guilty;

ɔzɛbi [ ˩ ˥ ˦ ] he is guilty;

cf. Yor. jɛbi [ ˩ ˧ ].

zɛɛ [ ˦ ]

(1) exactly;

eriɔ ye zɛɛ [ ˩ ˥ ˦ ˧ ] it is exactly so.

(2) quietly;

intensifies sɛ [ ˥ ] ɽae [ / ] “to leave alone”;

s-ɔ(e) ɽae zɛɛ ʋ-en-iɣe ɽuɛ na [ \ / ˦ ˧ ˩ ˩ / ˩ ] lit. “leave him alone as I am looking at you now”, i.e. something like: can’t you see that I am angry?

leave him alone!

cf. zɛ ʋe [ ˥ ˦ ].

zɛɣɛzɛɣɛ [ ˩ ˩ ˩ ˩ ]

loose;

shaking, e.g. of a tooth, or rafters in the roof-construction of a house;

used with the verb ɽu [ ˥ ];

ɔɽu zɛɣɛzɛɣɛ [ ˩ ˥ ˩ ˩ ˩ ˩ ] it shakes.

zɛzɛzɛ [ ˩ ˩ ˩ ]

trembling;

violent, esp. with fear;

stronger than that described by hiɣahiɣa [ ˩ ˩ ˩ ˩ ];

zɛzɛzɛ is mostly used with the verb gwɔ [ ˥ ].

zĩ [ / ]

to bear;

to endure;

also zĩ‿egbe [ ˩ ˩ ˥ ];

ɔzĩ‿egb-ɛɽe [ ˩ ˥ ˥ / ˩ ] he endured it.

ziɛ̃ [ / ]

(1) to get hold of something to which one is not entitled, but with the intention of using it exclusively (“by force”).

(2) to stamp the ground, or to beat the soil with a stick round a pole newly rammed-in in order to fix it.

zĩ-ãɽo [ ˩ ˥ ˩ ] yi [ ˥ ] to look carefully at (something);

to scrutinize.

ziɛ̃ziɛ̃ [ ˩ ˥ ]

to force into;

ɔziɛ̃zĩ-ũkpɔ̃ y-uwɛɽe [ ˩ ˩ ˩ ˩ / ˥ / ˩ ] he is forcing the cloth into it (e.g. a box);

cf. ziɛ̃ [ / ].

ziga [ ˩ ˥ ]

to try;

v. hia 2 [ / ];

ɔziga ɽu‿ɛe [ ˩ ˩ ˥ ˦ (4-1) ] he tried to do it;

cf. zigala 2 [ ˩ ˥ ˥ ].

zigala 1 [ ˩ ˥ ˥ ]

to fly, of butterflies;

very idiomatic, used only by old people (the existence of this word was doubted by A.);

cf. ziga [ ˩ ˥ ].

zigala 2 [ ˩ ˥ ˥ ]

to try hard;

to strive, same as hia 2 [ / ];

occurs in a certain song;

cf. ziga [ ˩ ˥ ].

ziɣaɽakpaziɣaɽakpa [ ˩ ˩ ˩ ˩ ˩ ˩ ˩ ˩ ]

describes the walk of a man suffering from rheumatism, lumbago, or any complaint concerning the hips, i.e. a sort of walk with the legs a little apart and a careful movement of the hips;

used with the verb xiã [ ˥ ].

zixirhi [ ˩ ˩ ˩ ]

to be firm, solid;

e.g. of trees.

zɔ 1 [ / ]

(1) to germinate;

to shoot up;

eʋ̃i‿okɔ na zɔɽ-ɛsɛse [ ˩ ˥ ˥ / ˩ / ˩ ˥ ˦ ] this seed has come up well.

(2) to pick out, with a pointed instrument, or with the finger-nail (also zɔ [ / ] fua [ ˥ ]);

zɔ‿akɔ̃ [ ˩ ˥ ˩ ] to pick one’s teeth, with a pin, or the quill of a broom.

Iterat. zɔlɔ [ ˩ ˥ ] kua [ ˥ ] to pull or pick many things out of a heap, or out of a mass of things which are pasted together, by means of something pointed, e.g. one’s finger-nail;

but v. yuo [ / ] “to get hold of part of a plant and pull it out”;

zɔl-en-ɔgbɛhũ kua ʋ-ɔka ni [ ˩ ˩ ˥ ˥ ˦ ˩ ˥ / ˦ ] pick the useless (scil. ears, or grains) ones out of that corn!

(fua cannot be used with zɔlɔ.)

zɔ 2 [ / ]

in zɔ‿ese (or zɛ‿ese) [ ˩ ˥ ˩ ] to perform as sacrifice ordered by an oracle or any prediction in order to “pacify” for some offence, especially adultery (by the husband of the guilty wife);

ese n-azɔ [ ˩ ˩ ˩ / ] performing the “pacification sacrifice”.

The powers to be pacified are Erha [ ˥ ˥ ], Osũ [ ˩ ˥ ], and Ogũ [ ˩ ˥ ];

but Ɔɽ̃ɔ̃mila [ ˩ ˥ ˩ ˩ ] priests pacify their wives’ adultery besides at the shrines of Ɔɽ̃ɔ̃mila [ ˩ ˥ ˩ ˩ ], Esu [ ˩ ˩ ] and Oɽiolɛ [ ˥ ˥ ˩ ].

If the husband has no Erha [ ˥ ˥ ] himself, i.e. if he is a junior son, his eldest brother must perform the ese [ ˩ ˩ ].

In case the senior brother dislikes his junior brother or the culprit woman, he sends for the ɔka‿ɛgbɛe [ ˩ ˥ ˥ (4-1) ], the head of the sib who will insist on all the amount paid by the paramour (or damages) being used for the sacrifice as well as the money received by the woman (as a present);

then the husband cannot keep any of the money paid to him by the paramour as he would otherwise do, esp. as the ɔka‿ɛgbɛe comes accompanied by other elders of the sib, and must be entertained.

zuã [ / ]

to watch a man eating, in the hope of obtaining food (or usually some more food) by this silent appeal;

cf. uzuãʋ̃ɛ [ ˩ \ ˩ ].

z-uɣu [ ˩ ˥ ]

to trouble (of stomach only);

ɛko z-uɣu ʋ̃ɛ [ ˩ \ ˩ ˩ ˥ ] “stomach is troubling me”: I have indigestion;

cf. t-uɣu [ ˩ ˥ ], l-uɣu [ ˩ ˥ ].

zuɽɔzuɽɔ [ ˩ ˩ ˩ ˩ ]

describes the walk of a man, as it were, afraid of hitting against something though there is nothing to be afraid of, of “people not bright in movement”;

possibly “slouching” is the nearest adequate term;

used with the verb xiã [ ˥ ].

zuzuzu [ ˩ ˩ ˩ ]

describes a smell like that of a dead animal;

used with the verb wia [ / ];

v. hũhũhũ [ ˩ ˩ ˩ ].