eye Ewé THE USE OF PLANTS IN YORUBA SOCIETY PIERRE FATUMBI VERGER ODEBRECHTCopyright © 1995 by Pierre Verger Copyright © 1995 by Fundagiio Pierre Ve Exitorial coordination: Editora MAS Art design and cover: Editora MAS Mlustrations: Carybé Plan illustrations: Royal Botanic Gardens Kew Copyediting: Laura Bacellar English text proofreading: Roderick Peter Steel Scientific names proofreadiny: Liicia Rossi Yoruba text proofreading: Doig Simmonds Editorial advisor: Maria Emilia Bender Internation Caialoging-in-Publication Data (ew) Fatumbi, Piere Ve Ewé: the use of plums in Yorubs society / Pieere Fatumbi Verger: | illustrations Carybé I, — Si0 Paulo : Compunhis dis Lees, 1995, sn SS-7164518.0 |. Yoruba ~ Language 2. Yoruba (African people» - Medicine Medicinal plants | Curybs, 1911 I, Tile 98.0000 {00-306 161089965, Inde for systemate eaaloging inal nd magical plants: Secioto 306. 26108996, 1. Yorubs 199: All rights reserved, No part of this book may be reproduced or utilised in any form or by any means. clecironi¢e or mechanic ‘without permission in writing from EDITORA SCHWARCZ LTDA, Rua Tupi. 522 (01233-000 — Sio Paulo — sp — Brizil ‘Telephone: $5.11 826-1822 Fax: $5 11 826-532.7s ~ A few days ago somebody asked me, quite seriously. whether Pierre Verger actually existed or if he was yet another folk tale from Bahia. Who knows. but maybe an attempt is being made to explain the syncretism of our culture, not by a god, but by a human being. Born in France into — I've been told — a noble lineage. citizen of the world. photographer of faraway places from Beijing to La Habana, young adventurer exploring pathways of knowledge and emo- tion, and then a Doctor of science at France's Centre de Recherches Scientifiques alongside Roger Bastide, a man of great wisdom In Africa those who want to find him will have to ask for Fatumbi. a title given him by Yoruba sacred men and women which he has incorporated into his name, prompting the professor and researcher, the University man and the man of books. to become even richer is his humanity. to become a man equal to. and an integral part of the sacred circles and initiations of the Yoruba. In Africa he taught and leamed not only the complete routes of the slave ships. but also the Ways of mystery. He became a sorcerer: Pierre Fatumbi Verger. At the Axé Opé Afonja holy circle, Mae Senhora. she who is so unforgettable. proclaimed from her queen's throne that he was Ojuoba. the eyes of Singd, the one who sees and knows all. At the houses of saints he became a well-known figure. master of us all, equal to us in the vibration and warmth of the drums. Professor. researcher. photogra- pher. writer: in Bahia he is Pierre Fatumbi Verger OjuobaHere in Bahia. his life's experience and knowledge have become forever syncretized. The mixture of the Frenchman from rue Cardinal Lemoine, Paris, with the African from Dakar, Porto Novo. Oy6, has resulted in the definitive and yet unique man from Bahia, so extraordinary he seems an invention And yet he is not an invention because he lives, works, writes and tarvels the world. A sorcerer for sure. It is not possible to hide, to deny. “Be careful with Verger. he is a sorcerer. he has power fie Senhora used to tell my wife Zélia. with a friendly smile He has pow- ers, he knows things. Jorge AmadoEditor's note Acknowledgements Introduction THE ACTION OF PLANTS AND THE ACTIVATING WORDS, OF INCANTATIONS Chapter | - The efficacy of the Word... eS Yoruba system of plant classification eve 23 The activating words in the of6 (incantations) a 29 The signs odii of If:i and the verbal links 42 The many meanings of the words 50 Links between names Magical and medicinal names ...... . 60 Chapter 2 - Oppositions ose soe 65 Beneficent and evil works oo Stimulants and tranquilizers : 74 Chapter 3 = Works most asked FOF cic ... 83 Opulence 33 Power — . 87 Afose 91MEDICINAL AND MAGICAL FORMULAE Odgiin, remedies for healing the body :. ibimo, remedies relating to pregnancy and birth... Orisa. works to worship yoruba deities Awtire, beneficent works... Abild. evil works idéabdbé, antidotes to “evil wi vork: * or “protective works” Seaeeeeees ANNEXES Illustrations. seesee Glossary of plants: Yoruba — scientific names... 501 Glossary of plants: scientific names — Yoruba accesses 615 Notes... 721 Index of _ 729 Table of Illustrations 741 Bibliography ......ccscssssseeseeo aeEDITOR’S NOTE “~~ “os It has been a pleasure to be involved with the production of this most important work and we are extremely grateful for the assistance received from Editora Schwarez Ltda of Sio Paulo, Brazil which has enabled us to bring our side of the work to completion on behalf of the Pierre Verger Foundation. It has been my pleasure to have known Professor Fatumbi Pierre Verger since 1956 when [ was curator of the museum at the University of Ibadan in Nigeria. I have been associated with Professor Verger’s work from time to time ever since. Fatumbi Pierre Verger has been absorbing the data now pub- lished in this book over a period of some forty years and this has meant that changes in style have probably occurred, It is important for those coming to the Yoruba culture for the first time to realise how essential to itis the - This Factor and the plentiful use of metaphor allows the reader, who play-on-words” well described by the author in the text also becomes an interpreter. a lot of scope For the imaginative under- sanding of the ultimate meaning of the message. | am sure this publi- cation will give rise to further investigation and research particularly in the area of Black Studies. now a feature of many Universities. The transcription from field notes and other texts collected over a long time span was done with the help of the following persons: Louise Perks. Linda Reynolds, Jane Fallows. Anna Clark. Femi Johnson and Alan Senior, 1am specially grateful to our Yoruba team: Dr. Gbenga Fagborun and Dr Akin Oyétidé, both of whom are profes-Ii - PIERRE FATUMIBI VERGER sional linguists and who spent many long hours correcting the Yoruba and translating some of the more metaphysical texts received form the babaléwo, onisegun and others within the Yoruba culture. | am also indebted to the director of the Royal Botanic Gardens at Kew, Dr. G.Prance, for his encouragement. to Dr. Burkhill, Research Fellow at the sanie establishment, Miss M. Ward. the librarian at Kew and Dr. Joyce Lowe. Reader in the Botany Department at the University of Ibadan, all of whom have given their help most generously. Dr. Karen Barbour of the Africa Department. University of Birmingham and Dr. John Picton. of the School of Oriental and African Studies. University of London have been very supportive The documents used for this book were mainly recordings made in Nigeria. which were transcribed and later translated into English Over two thousand remedies and practices are described in some detail consisting of plant-parts used (leaves. roots, barks ete.). their prepara- tion (pounded. boiled. burnt to ashes ete.). their use externally and/or internally. the words of the incantations which generate the necessary power for their effectiveness and the /f¢ divination sign (odir) on which the remedy depends and which also provides a basis for their Yoruba classification This work is completed by two glossaries. The first consists of 3.529 Yoruba plant names and their corresponding scientific names and the second of 1.086 scientific names and their corresponding Yoruba names. Doig SimmondsAa-71T-I- aa =I TAI AIS AT a AIT ACKNOWLEDGEMENTS As a great number of people have helped me in the publishing of the present work, I will mention here only those | may in this short page: the botanical services from the Ibadan Reforestation Department and the French Institute of Black Africa (IFAN), Dakar. who have made the First plant identifications; professor Portére from the Paris Museum, who has confirmed them: doctor Burkill and all the staff from the Botanic Gardens of Kew. London, for the plant identification and for the illustrations kindly provided to us: Ulli Beier. for having published my first book on Yoruba-plants in Nigeria, introduced by professor Akinjogbin: Theodore Monod. who invited me to research in Africa: friends Carybé and Jorge Amado: the [ate and remembered Maria Bibiana do Espirito Santo. Mae Senhora. ivdlorisa from the holy circle Hé Axé Opo Afonja in Salvador: Balbino Daniel de Paulo, babaldrisa of the é Axé Ops Aganju: the late professor Alexandre Leal Costa: Araba from If é. supreme master of the Orunmild cult in Africa: Oluwe Ojo Awo. my master: babaldwo lroko. my serifa: the babaliwo Babalold. Aworinde and Adesokan. who have told me many stories of If: Adefolalu Adevanju. who has helped me collect the first field data and tran- scribe it: Fabio Aratijo. who has checked the scientific names of the plants: Eliana Miranda. for the many readings of my text: Avodele Fasoyin, for the Yoruba proof-reading: Dione Aratijo: Olga Regis do Alaketo: José Flivio Pessoa de Barros: Jean Mare Bonneau: doctor12 - PIERRE FATUMBI VERGER Decanio and Isabel for the cure performed on me with Brazilian ewe; professor Leticia Scarolino Scott Faria and professor Luciano Paganucci Queiroz. who helped me name the plants. SPECIAL ACKNOWLEDGEMENT To the Odebrecht Organization, who sponsored the publishing of this book.a] _ r INTRODUCTION My interest in Yoruba botany was awakened as a conse- quence of my initiation as babaliiwo (father-of-secrets) in 1953 in Ketu, Republic of Benin. Because of that honour, I had to learn the secret utilization of plants for traditional medicinal preparations and practices. I learned that during their preparation, the names of the plants and ingredients are always associated with short incantations called ofd. beginning of my research, it was the literary aspect of these of which express their qualities in poetical terms. At the which attracted my attention. By 1967, I had already collected thou- sands of these formulas and thanks to Ulli Beier and Professor Akinjogbin’s initiative, eighty of these of@ were published by the [fe University in a pamphlet called “Awon ewe Osanvin” (Yoruba medi- cinal leaves). The research was undertaken in West Africa, in a cultural uni- verse established through oral traditions. where the values are different to those of a civilization based on written documents. In the first case. memory plays a fundamental role. The recipes were collected among the babalawo who. in the Yoruba community 56 signs called odti under which traditional medical practices are classified. These 256 odtt [fa are double signs derived from sixteen single! ones and paired. either perform divinations using a system called If. This is based on with themselves to form sixteen primary odd.’ or with one of the fif- teen other single signs to form the 240 secondary ones\ 1 11 - PIERRE FATUMBI VERGER | | | The first of these secondary odti results from the association of the two first single signs, ogbé and dyékti, and is called ogbé aldmuili: ogbé-owner-of -the-variety or ogbs-owner-of-diversity. During the preparation of a plant medicine. the babaldwo establishes a link between it and the corresponding /fii sign. which he draws on the Ifa divination board with the powder iyéréstin* Divination board of ffi During my studies | observed the existence of verbal links between the name of the plant. the name of its expected medicinal and magical action and the odii. or sign of If under which it is classified by the babakiwo, These verbal links are essential to help them memo- rize the knowledge transmitted by the oral traditions. believed to be the vehicle of as8 (power, This means that they consider the written word to be entirely ineffective: in order to have an effect and in order to act. words have to be spokenINTRODUCTION - 18 Thus knowledge. verbally transmitted, is an essentially cre- ative force, not just at the intellectual level but at the dynamic level of behavior. It is based more on reflexes than on reasoning, reflexes which originate from impulses that come from the cultural back- ground of the Yoruba society. This knowledge is transmitted by babalawo to omo awo (from master to disciple) through short sen- tences based on the rhythm of breathing’. Being constantly repeated. they become verbal stereotypes which. in turn. become easily accepted definitions. This method has been used in many other tra- ditions. including those of the ancient Greeks. whose rules for com- posing poetry. according to Jean-Pierre Vernant . required know |- edge of diction techniques which were composed of pre-established thymes. Similarly. ancient Chinese (Marcel Granet ) literature was based on popular sayings. used when even the most original artists wanted to prove and explain. narrate or describe anything. This did not mean that they were thinking in a communal fashion, rather that the best way to express an idea was to insert it imto an established formula borrowed from a well tested influential force. Later we shall see the importance of melody in the magical usage of the Yoruba language, where asso- nance and alliteration play a vital role CLASSIFICATION SYSTEM It was also important to learn the scientific names of the plants used. so I collected 3.529 specimens which were submitted to the Botanical Department of the Institut Frangais d° Afrique Noire UFAN) of Dakar. the Forestry Department of the Ibadan University1_=as AIA TISAI i_saAI AAAI ‘16 - PIERRE FATUMBI VERGER Nigeria, Professor Portére from the Ethno-botanical Laboratory of the Museum d'Histoire Naturelle de Paris and finally to Professor H.M. Burkhill of the Royal Botanical Gardens of Kew, in London. These a for this difference being the fact that the Yoruba classificatory sys- 29 Yoruba names correspond to 1,086 scientific names, the reason tem is different to that used by western botanical institutes and Carl Von Linnaeus. But knowing the scientific names of these plants is not enough. A study must be made of the medicinal properties of these plants, which I am sure will give us very useful information about the value and virtues of the different plants used by the babaliwo and herbalists of Yoruba land. The aim of this book, is to show what types of plants are used in Yoruba pharmacology and for what types of medicinal or magical formulae they are used. The medicinal virtues and values of a plant are not easy to find out, because rarely is a plant used on its own. In general, formulae are made up of three to plant may be compared to a letter of a word. On its own it is insignificant, but when joined with other letters it six different plants. contributes to the meaning of the word. Ihave collected several thousand recipes. or formulae, which 1 have classified unde xX categories 1, 237 formulae for medicinal remedies (odgiin) which tally, to some extent, with similar ideas in western medicine. 31 formulae for remedies relating to pregnancy and birth, (ibimg). . 33 formulae for “magical works” relating to the worshipping of Yoruba deities (Grist) 4.91 formulae for “beneficent works ure). 32 formulae for “evil works” (abil). 6. 41 formulae for “protective works” (idaabdbo)—~— = IAI —_— t t t t tT tT T t If [take . Twill It is not casy to classify these formulae under categories the example of an aféran, “to make people forget a case in cour find it is an aiweire (beneficent work) for one of the parties but an abilt (evil work) for the other. In this e ample. a certain leaf is required to “kill” the voice inside a witness and another leaf may be used to “open the mouth but not allow it to speak”. This seems clearly an evil work (abil), but if one realizes that this remedy is required by a person who needs to win a case in court and must neutralize the false testimony of an enemy. it may be classified among beneficent works (4wtire) or among those which render protection against evil works (id:fa4bdbd). It is also difficult to trace a line of demarcation between scientific knowledge and magic. This stems from the importance. 1 a traditional oral culture such as that of the Yoruba, given to the notion of an incantation (of) spoken during the preparation or application of the medicinal formulae (odin) If western medicine prioritizes a plant's scientific name and its pharmacological characteristes, then traditional socicties prioritize the knowledge of of. Countless remedies from around the world were originally extracted from plants and later replaced by chemically recon- stituted drugs, which had the same curative effects on the human body But in traditional societies. it is the knowledge of the of6 (incantation) which is essential. as it contains the “power-to-alter™ the formula’s pharmacological effect In those of transmitted orally, we find a definition of the action expected from each of the plants used in the formula. I have not person- ally made experiments to ascertain the efficacy of the action of these plants. as this work can be more properly undertaken by a specialists in pharmacology. There exist several plants which at first glance seem merely symbolic but which actually have therapeutic value. This is the case with two aquatic plants. ojti ord (PISTIA STRATIOTES. Araceae) and1S - PIERRE FATUMBI VERGER dsibata (NYMPHEA Lous, Nymphaceae) which evoke in their ofd the idea of superiority and domination in the following sentences Oji or6 ni i léké omi, Ojti Oro is above the water Osi bata ni i léké odo. Osi bata is above the river This is followed by the pleasant mention: Fil ni i Ieké or. The cap is above the head And a more flattering one: Ti Oba ni i 1éké ori. The King is above all of them | believed for a long time that Pistia sTRATIOTES and NyMPHEs LoTUs were only used in those preparations for the symbolic reasons already alluded to, but | have recently found an article written by Professor Jean-Marie Pelt mentioning the sedative elements found in Nywpiies Lotus At first glance. it is difficult to decide which parts of the recipes have g 6. or power. and which parts can be tested experimentally. We must keep in mind that in the Yoruba language there is often a direct relationship between the name of the plant and the plant’s qualities. and it would be important to know if the plants received their names because of their virtues or if it is because of their names that certain chara steris- tics were attributed to them. like a kind of play-on-words. or of .ee on r r r r f r r i l These play-on-words, or incantations, have an enormous impor- tance in those civilizations with a strong oral tradition, where they are spoken in a solemn traditional manner. | believe that they can also be considered as definitions. The incantations are often based on a partic- ular reasoning being used for a particular situation or remedy. They also serve as evidence of the continuity in the traditional archive of data transmitted from one generation of babaldwo to the next. This ancient tradition expresses the philosophy of Yoruba cultiire and is part of the “common sense” of Yoruba people. It is obviously important to know if the interpretation corre- sponds to the reality, and if the qualities ascribed to these herbs are based on their “true” virtues, but I have to leave much of this study to other specialists. My part has been restricted to the cataloguing of the leaves used by the babalawo and herbalist doctors, and the description of the preparation of the various ingredients, together with the texts of the incantations spoken during their preparation. In those incantations the names of the plants are accompanied by two or three stanzas describing their specific qualities. It is vital to realize that a plant can acquire a variety of attributes dependent upon its relationship with another plant. Thus. a plant ascribed a virtue with one set, will be ascribed a completely different one with another set. It will all depend on the final preparation and the circumstances surrounding its use. not forgetting the relevant ineantation [have to stress the importance of a new attitude to pharmacolo- gy here. In the western wadition it is often presumed that there has to be one identifiable chemical to produce a given effect. Little thought has been given 10 the possible effects arising from the complex chemistry that results from the combination of different chemicals. In spite of the many different qualities ascribed to plants. there is sometimes an20 - PIERRE FATUNIBI VERGER underlying structure in their symbolism, as is shown in the four plants called awon ako ewé mérin, considered to have masculine attributes due to their power: ewe ind (URERA MANi, Urticaceae), ewé adrighd (BRIDELIA ATROVIRIDI. Euphorbiaceae). ewé ésisi funfun (TRAGIA BEN- THAI, Euphorbiaceae), ewé oldyin (STRIGA ASIATICA, Scrophula- riaceae). There are four other plants which have feminine attributes. called ewé érd due to their soothing qualities: ewé ddtindtin (KALANCHOE CRENATA, Crassulaceae), ewe 18 (AMARANTHUS HYBRIDUS subsp. INCURVATUS. Amaranthaceae), ewé rinrin (PEPEROMIA PELLUCI- DA. Piperaceac), ewe ikupérd (DICHROCEPHALA INTEGRIFOLIA, Compositae)THE ACTION OF PLANTS AND THE ACTIVATING WORDS . OF INCANTATIONSmo mae =) THE EFFICACY OF THE WORD YORUBA SYSTEM OF PLANT CLASSIFICATION The characteristics adopted by the Yoruba for plant identifica- tion and classification are different from the Linnaeus system. In Yoruba territory, the naming. defining and classifying of plants, takes into account their odour, the texture of their leaves. their reaction when touched and the sensation felt on contact Many scientific names for each Yoruba name One single name in Yoruba often corresponds to several scien- tific names. Here are few examples: Ahon ektin, leopard’s-tongue, is the name given to leaves with a raspy surface. although their shapes may vary. According to the scien- tific classification they are respectively: HIBISCUS SURATTENSIS. Malvaceae and HIBISCUS ASPER. Malvaceae: TETRACERA sp.. Dilienia- ceae: ACANTHUS MONTANUS. Acanthaceae Amijé. clots-blood. is called amije tiki. big blood clower. in the case of HARUNGANA MADAGASCARIENSIS. Rhizophoraceae or dragon’s- blood for its colour, and amtijé wee. little blood dotter, for ByRso- CARPUS COCCINEUS and CNESTIS LONGIFLORA. both Connaraceae. which have the property of arresting bleeding.24 - PIERRE FATUMBI VERGER Bobé awédi is the name given to SOLANUM DASYPHYLLUM, Solanaceae and CAPPARIS THONNINGH, Capparaceae, due to the shape of its fruits. similar to that of the egg-plant. Bujé is the name given to plants used in preparations for tattoo- ing and black hair dyes. classified as MORELIA SENEGALENSIS, Rubiaceae: ROTHMANIA WHIFFIELDII, Rubiaceae; ROTHMANIA LONGIFLO- Ra, Rubiaceae: KeettA LEUCANTHA. Rubiaceae: and SORINDEIA WaR- NECKEI, Anacardiaceac. Dégunro, stop-war. is the name given to thorny plants belonging to three different families: déigunrd gogoro (tall) for ACANTHOSPERMUM HisPIbUM. Compositae: dagunré kékeré (little) for ALTERNANTHERA PUNGENS. Amaranthaceae: and ddgunr6 1ild (big) for TriBuLus TER- RESTRIS. Zygophillaceae. Eékdnnd, claw. is the name given to plants that have thorns, ééksin- né adiye (hen’s: claw) for PORTULACA QUADRIFIDA, Portulacaceae: éckinnd ekiin (leopard’s-paw) for ARGEMONE MEXICANA. Papaveraceae: éckainnd mdse adive for both STRYCHNOS SPINOSA. Loganiaceae and ZIZIPHUS MUCRONATA, Rhamnaceae. E&mé comes from the verb md. to stick. and the various plants magbo for SMILAX KRAUSSIANA. Smilacaceae and ack thus designated all bear furry fruits which stick to clothing and animal fleece. They are: DesMopius! CANUM. Leguminosae Papilionoideae: CENCHRUS BIFLORUS. Gramineae: SETARIA VERTICILATA. Gramineae: Pu- PALIA LAPPACEA, Amaranthaceae: POUZOLZIA GUINEENSIS. Urticaceae. Esisi is the name given to plants whose leaves and fruits are covered with scratchy hairs. such as CNEsTIs CoRNICULATA and CNEsTIS FERRUGINEA. Connaraceae: MUCUNA PRURIENS, Leguminosae Papilionoideae: TRaGta B THAMIU. Euphorbiaceae: URERA MANII Urticaceae: $1D4 URENS. Malvaceae. The same name has been given to LaporTea AESTUANS and LaporTEA OVALIFOLIA. Urticaceae. noni 7 r f r r 1a) ao a+ 7 urticating plants whose leaves resemble those of the nettle. Eiwiiro, bitter-leaf, is the name given to leaves with a bitter taste belonging to various families such as VERNONIA AMYGDALINA, VERNONIA ADOENSIS, VERNONIA COLORATA. STRUCHIUM SPARGANO- PHORA, all Compositae: SOLANUM WRIGHTI. SOLANUM ERIANTHUM both Solanaceae: and LUDWIGIA OCTOVALVIS, Onagraceae. ilasa is the name given to plants which have mucilaginous char- acteristics such as ABELMOSCHUS ESCULENTUS. Malvaceae, for its fruits: URENA LoBaTA, Malvaceae, for its seeds; and Tru! ETTA RHOMBOIDEA, Tiliaceae for its leaves. All having in common this mucilaginous quality. Ordbéja, poison-catches-fish, is the name given to the plants THEPHROSIA VOGELII, Leguminosae Papilionoideac, and Diospyros PHYSOCALYCINA, Ebenaceae. whose leaves and pods are used to stun fish in rivers and ponds. Oddndtin is the name given to KALANCHOE CRENATA, Crassula- ceae and also to EmILIA COCCINEA. Compositae, also known as 6duinddin etiddfé, ddtindiin oldkun or Gdundtin odd. The name of ert Odtindtin. slave of Sdiinduin. is also given to abdmodd or BRYOPHILLUM PINNATUM, Crassulaceae for the same reason. and know as the “miracle of St. Joaquim” Patonmé, keep-thighs-closed. is the name given to those se tive plants whose folioles close at the slightest contact. It is applied to Mimosa PubDICA, Mimosa PiGRa, Leguminosae Mimosoideae; and BIOPHYTUM PETERSIANUM., Oxalidaceae. Saworo, little-bell. is classified scientifically as TRILEPSIUM MADAGASCARIENSE, Moraceae: CARDIOSPERMUM GRANDIFLORUM, Sapindaceae: and CRoTALariA sp.. Leguminosae Papilionoideae. All these plants bear fruits with loose seeds in the pod that make a jinglir noise when shaken.Many names in Yoruba for each scientific name If several scientific names exist for one Yoruba name, then the opposite is also often true. Here are few examples: BRIDELIA MICRANTHA, Euphorbiaceae corresponds to three names in Yoruba: |. asd, used for protection against enemies. ididdbObd I6w6 dtd, with the of: “asd 6 ni kibi ‘6 mia sd fin mi says that the evil should flee [se] from me”. 2. ira, the bark of which is used in cases of pregnancies supposedly lasting up to three years, oytin drivin, is used with the of: “éepo ira k'6 ré omo naa wa, “ird bark, make the child creep out of the belly” (Formula 249). font fond, used as a remedy against worms, oF in ejdonu, with the of6: “font font bd wa fo ejéonu™. “fonti font, wash (expel) the worms out”, The FLABELLARIA PANICULATA. Malpighiaceac also has three names: 1. ajidéré, awakening-secures-fortune, used to obtain honours and glory awiire old nini, with the of “ewe ajidaré di ire gbogbo wa”. “leat of awakening-secur fortune, bring good things to me” (Formula 319). 2. aponkolo. used in formulas to obtain virility, aremo. with the ofd “Aaponkdlo, kd omo wiive ponk6lo. gather children so they may come into the world”. lagbdlagbo, used in formulas for good luck. Awtire ortire, with the of6: “lagbdlagbs la énii're fin mi”, “laghdlagbd. open the road of good luck for me” The IPOMOES HEDERIFOLIA. Convolvulaceae has two names. 1. etf oldgbd, cat’s-ear. so named because of its shape. ix used either toa4 ot r 1 get money, aware ows, with the of6: “Et oléghd, 1°6 ni & mda gb’6w6 wa”, “cat’s-ear said that you will carry money (to me)” Alternatively it can be used to protect from death. idfabobo I"dwo ikd, with the of: “Eti olégh6 1'6 ni k’6 gho™, “cat’s-ear said that he should grow old (not die)”; or it can mean to be loved by people, ti oldgbo 16 ni gbogbo yin férin awiire iféran éniyan, with the of 0: mi “cat's-ear said that every one should love me”. Formula 350. kawo kaw6, count-money. is used in two preparations to get money, Awatire ow6, with their respective of: “Kaw6 kaw6 6 ni ji ki 6 mi kaw”, “count-money said that indeed I shall count money”; and “Kaw kawé kif jf k’°3 ma kaw". “count-money does not wake without counting money The JATEORHIZA MACRANTHA. Menispermaceae has five names: » Ald elswé onika méta, leaf-owner-of -three-fingers (because of its shape), used to find work, awtire imii’ni risé. with the of: “Ald eléwé onika méta ni 6 pé ki won 6 fi ire temi 16 mi”. “ leaf-owner- of-the-three-finger said that they suggest success to me alo elewé ili, owner-of-big-leaf. used to get a (chieftaincy) title. imu‘ni jove. with the ofo: “Ald eléwe nl 16 nie fire tilda temi 16 mi”, “owner-of -big-leaf said that you suggest a big honour for me”. ald6fohiin, grind-not-speak, used to be victorious over an enemy. awiire iségun ota. with the of6: “Alodfohtin ma jé ki td mi fohin’ “grind-not-speak. do not let my enemy speak” naminami., completely. used to win a case, awiire aforin, with the of: “Naminama mo mu orin vii jo". “take this case and eat it up completely” bord. coming-easily. used for a pregnant woman to have an easy delivery. awebs, with the of: “Boro V6 at kava maa br boro” coming-easily said that my wife will beara child easily”The CAMPYLOSPERMUM FLAVUM. Ochnaceae corresponds to three names. |. ajibépo, waking-up-looks-for-palm-oil, used to obtain protection from Witches, idd4bObd I'6w6 iyami dsonrénga! with the ofd: “Ajibépo ni bé ajé". “waking-up-looks-for-palm-oil implores the witches”. 2, fésoséjé, make-blood-with-a-fruit, used to help a woman become pregnant, imébinrin loytin, with the of0: “Fésosajé k’6 s°8je makes-blood-with-a-fruit makes the blood turn into a . 3. féjé séhin, makes-the-back-with-blood, used to heal backaches, domo” child” (Formula odgtin éhin didiin, with the of0: “F8jé séhin bé mi wo éhin san”, “makes-the-back-with-blood, help me heal my back” (Formula 12). The PLEIOCERAS BARTERI, Apocynaceae also corresponds to at least three Yoruba names: 1. éf, which is used in the offering, or magical worl performed to protect people against accidents (particularly for drivers. who in such cases are supposed to be whisked home safe and sound). idaabobd Idw6 ijanba, with the of: “Ef6 gbé mi fo nind ibi éfo” “éfo, keep harm away from me” (Formula 433). 2. dagba, to-become-old. alternatively, to remain alive. used also to please the witches, wiwa iygnd iyami, with the of: “Dagba ni i dori iyami ajé", “Dagba always guides the witches (in order to pro- tect me)” (Formula 274) oldgbokiyan, the cat- alutes-people. is used to obtain money. aweire ow 5 nin’, with the of6: “Olégbokivan ghowo wa”, “Ologbokivan. bring me money” (Formula 297). The RAUVOLFIA VOMITORIA, Apocynaceae corresponds to at least seven names in Yoruba. used in formulae for calming mad- ness. odgiin were. The of9 of the four first names are intended forVW A A TS — a r fF the following purpose: 1. “Apaweéré pa wéré yif san”, “kill (and heal) this madness”. The strong tranquilizing effect associated with this plant is also known and used in Western style medicine. 2. “Awowere ba mi wo wéré mi yii san”, “help me to heal my madness” *, “may the madness that blackens his body never let him be mad again”. 3. “Déd6 (diidti) 1’6 ni k°6 didi lara ré k°6 ma se wéré mo 4. “Ind ighd ba wa gbé were yil lo”, “send this madness far from him”. 5. 66rd is used to make a pending lawsuit be forgotten. dweire afgrin. with the of: “Oora 1'6 ni k’6r6 nda k’6 ra”, “Ord says that this, lawsuit should get los 6. asoféyeje. fruit-to-be-eaten-by-the-bird, is used to please the witch- Asoféyeje ma fi éso fun eléye je”. fruit-to-be-eaten-by-the-bird. do not give the fruit to the bird owner” (that is, the witch) es. ivgmi iyami, with the ofé 7. oloraghd. buyer-of forest, is used in several remedies against small- pox, odgin ilééebdnd, with the ofO: “Oloraghd k'6 ra limorin ktird gw ileggbnad™, “may oldragbo save this person from the hands of smallpo These few examples show that the diversity of names in Yoruba for the same scientific name derives from the need of finding in those names the syllable which contains the “activating verb” of the incantation THE ACTIVATING WORDS IN THE OFO The notion of an “activating verb" in an ofé (incantation) accom- panying the preparation of remedies and “magical works”, is described by professor Robin Horton*: “In traditional African culture, the knowl-3M - PIERRE FATUMBI VERGER edge of the name of a person or thing signifies that one may control them to a certain extent.” Consequently, among the Yoruba. the preparation of remedies and “magical works”. must be accompanied by certain spoken incantations (of@) connected with the plants, without which these reme- dies and formulae are rendered inactive. The spoken transmission of knowledge is considered the vehi- cle of asé. i.e. the power within the words which remains ineffective in a written text. Words, in order to become active. must be spoken aloud. Among the Yoruba. the incantatory phrases (of) which accompany the formulae contain this “activating verb”, repeated in the plant's name. The sentence may also contain other magical words naming the plants or the ingredients used. Such is the case for a remedy for flank pain. odgin iha didin, belonging to odii dwénrin méji, for which one must use the leaves of o6y6 ajé (CORCHORUS AESTUANS, Tiliaceae) and of awésd (PLUK NETIA CONOPHORA. Euphorbiaceae), the feathers of agbe and aldké During the preparation of this remedy one must pronounce the Fol- lowing of O66 ajé wa vo arin kuiré n“iha Awdsd sa arin iha lo. 4 Alak6 k6 arin ihd lo. tbe gbé arin iha kuird. Ovo ajé. help me to remove the disease from my flanks. i. pick out and carry away the disease from my flanks carry away the disease from my flanks Alk6, take the disease from my flanks, In this short verse the “activating verb” is contained in one ofr r r r r 7 ATW AISI r t the syllables of the name of the corresponding plant or object. If, in this example, some of the tones do not sound correct, we must real- ize that sometimes the Yoruba use puns and play-on-words. We shall see below some more examples of incantations where the tones are more rigid William Bascom,’ in his book on Iff, gives us an example of the same kind and makes the following remarks. “A particular kind of pun contributes to giving an inner connection (to formulae). These puns are of a magic nature wherein the name of the sacrificed object resembles words which express the desired result”. The author men- tions a “magical work” performed to find a place to stay. belonging to the odii iwori meéji. He indicates what offering should be made and the appropriate incantations: a mortar (od6) is used to find where to camp (d6); 1816 leaves are used to find a place to rest (Ie; bégbé leaves are used to find a place to live (gbé) These kinds of of6 are very numerous. Here are few more examples. For a remedy to cure coughing. odgiin ik¢, one must pound Gia leaves (QUASSIA UNDULATA. Simaroubaceae) and mix them with lemon juice dromiibd wewe (CITRUS AURANTIFOLIA. Rutaceae): drink every morning three spoonfuls of this liquid and pronounce the incantation Ojai jit ik Kuiro Mortin. Orombo bo iko Kurd Morin. Oj breaks (ja) the cough Orombo, peel (be) the cough from my throat The “activating verb” (pay of a preparation is often the same for all the leaves used and the same syllable may be found in each of the22 PIERRE FATUMBI VERGER names, as in the following example used against leprosy (Formula 202), odgiin été: Iki pupa, oparun and drtipa ba mi pa arin été Help me kill the leprosy. The same is also true for a remedy used to heal convulsions, odgtin giri, The incantation is based on the syllable sd (run) occurring in the names of the different plants invoked, i.e, to make the disease run, (Formula 204). For a “magical work” performed in order to procure good for- tune, diwtire rire, belonging to the odii ogbé wénrin, one must use ajifa bi ald, Ipomoea cairica, Concolvulaceae and aifa (unidentified) leaves to which are added af f oyin, bee hives. These ingredients are burnt until they are reduced to black ashes, which are then mixed with palm oil and licked by the candidate. The “activating verb” is fa (rere). “to draw good fortune”. a syllable included in all the quoted names. To be loved by a woman, dwuire iférin obinrin, (Formula 337). the preparation employs the “activating verb” mui, “to capture”. a sylla- ble included in the names of the plants used. but differently accented These differences in tone may or may not appear in the words of the incantations pronounced during the enactment of the formulae. Here is an example in which the word ré is a part of the “active” principle HOLARRHENA FLORIBUNDA. Apocynaceae is used to cure smallpox. odgiin ilgéebdna: Ire ma je ki 6 18 mi Iré. do not let the smallpox find me weak (76).ie ie et ee ee, ee Vo TA IL If one wishes to obtain a woman’s favours, the incantation will be: Ing ni ki ¢ ba mi re. Ing says you are friendly (ré) with me. The tone of the “activating verb” ré is low in the first case and high in the second The names of Idmuilé leaf, CASSIA aREREH. Leguminosae Caesalpinioideae. deal with both keeping someone home, muilé (wd) and catching a burglar, mii old. It is used in the formulae to make an unfaithful woman stay home, iidé obinrin duiré s“ilé. belonging to the odii ogbé iyémi, with the incantation: Lamuilé ba mi mi obinrin témi wale Lamiilé bring my wife back home To be protected against thieves, id: siabobd Mw ol€. belonging to the odt deindii ogbé or dgtindsi olé Uhiel) one must pronounce the incantation Lamuilé ba mi mui ole s ‘fle. Lamuilé. tie the thief down for me. The link between the name of the leaf and the expected action invoked through the incantation is not always limited to the verb alone. but may appear in a short or long sentence. When a formula is per- formed to produce “vigorous” blood. expressed in Yoruba by imu éie po Mira. “to have plenty blood in the body”, one must employ the leaves of apéjé (unidentified! and amijé (HARUNGANA MADAGAS-1M - PIERRE FATUMBI VERGER CARIENSIS. Rhizophoraceae) burning them until a black powder has been obtained, which must then be mixed to ék and be drunk after saying: 9 (corn dough), water Ewe apéjd pé &j8 puipd wa si ara mi Ewé amiyié mi ge wa si ara mi Apéjé leat. order plenty of blood into my body Amiijé leaf’, bring blood for my body. This is a case of false etymology. as amujé can also be wanslat- ed as arrests-blood. drinks-blood or brings-virtues and is probably wrongly used in a recipe to “improve” the blood in the case of anemia In a formula performed to protect someone against an enemy, idiiabbo lbw ot . (Formula 446), the following incantation is spoken: Am6we aye kuird wii mows Otc kuird Para mi | Pull-the-hand-out-of-(the-body'), rescue me from the one who grips me. To lighten the load of @ pregnant woman's body. she personally should wash herself with the preparation described in Formula 231 while pronouncing the incantation: Ewe amava faye (make-the-body-light™) ba wa mui ara five. Leaf of make-the-body- ight. make my body light. The “activating verb” of the incantation may be found in more than ong of the plant's syllables, For instance. when peérégdn (DRACAENA FRAGRANS. Agavaceae) is used in to obtain good luckF oe 7 8 2 =e 1 ja 333), the link is done through péré. the incanta- awiire orire, (Formu tion being Péréguin pe rere wel Péréguin, send us good fortune (rere). When pérégun is used in offerings to please the witches, as mi, the link is based on guin. happens in Formula 275, wiwad ivénti i with the incantation Pérégtin 6 ni ki ave mi 6 gtin Pérégin order that my life will be straight (gtin). Foreign plants and names Hemu is derived trom “lime” in English or from “lima” in Portuguese (CITRUS AURANTIFOLIA. Rutaceaer, It is used in formulae to mation obtain money. dwtire owe, with the ine Hemi mii owe wa Lime, bring money Taba. derived from tobacco (NICOTISNA TABACUM, Solanaceae). fin ara wow. is used asa remedy against the bloating of the body. o¢ (Formula 205 inst convulsions. oogun gir, with the incantation orag Taba ta aran dint. Tobacco. push (1:11 the disease awayrr Eee rE = =e Concerning réwayé, derived from rawaya (COCHLOSPERMUM TINCTORIUM, Cochlospermaceae) in Hausa, the links are based on dif- ferent syllables of its name In a “beneficent work” performed to obtain money, awtire ows nini, (Formula 298) one must pronounce the incantation: Rawayé ba mi wa ow témi fin mi. Rawayé, help me get my money In a formula performed to remain in the world, ip¢ I siyé. the incantation is Rawayé gbogbo wa l'a 6 ve. Rawiiyé, we (awa) shall all stay alive (ve) goiaba™ (Psipiunt GUAYAVA, The name geiibii is derived from Myrtaceae) in Portuguese. the guava brought from Brazil. Its leaves are used to relieve throat and mouth irritations, edgdin igbilddé, and its incan- tation should be performed with a slight nasalisation of the first vowel Guiibit kok mai ma gun aba. Guidi, may the hyena not climb up on my hut (gun abi The ojtiiis:ijti (PETIVERIA ALLIACEAE. Phytolacaceae) was also imported to Nigeria trom Brazil. where this plant is called “erva-da guiné”. or simply “guine”. the name formerly given to the whole of the African West Coast Ojtiiisdjé means favouritism. partiality. respect for a person lis 0f6 are based both on isiijti. “favour”. and isadju. “which pre-“7a ae e cedes” (we must remember that in certain parts of Nigeria such as Osogbo the pronounciation of the hard arcely differentiated from that of the soft “s”). Other of6 are derived from the sentence sa ojti, “heal the eyes”. Here are a few examples of ofo based on these is possible links. In a “magical work” performed to ask for compassion from the witches, iyonti iyami, the incantation is Ojiiisdid 1'6 ni ki'¢ ire gbogbo se isajei mi. Ojutisaju says you will do me a favour (isaju) or bring good luck: Ina “beneficent work” performed to obtain good luck, aware orire, (Formula 332) the incantation is: Ojtitisai mui rere se isdjei mi. Ojuitisaijei. favour me (isaju) with good luck. For a remedy to treat eye trouble. odgti ojti didin, (Formula 163) the incantation is: Ojuiissiji bai mi sa oj jo. Ojidisijui, heal my eves (4 ojtt) Maize. agbado (Zea Mays, Gramineae). originally of American origin but recently imported to Africa, is an interesting case because various parts of the plant enter in the composition of formulae belong- ing mainly to the magical field. The leaves. ewe agbado. can be used for awiire orire. to haveAW - PIERRE FATUMBI VERGER good luck. These leaves are classified in the odii iwéri Sftin or iwori Agbado. Its incantation derives from a common saying: Orire ni Vagbado Agbado rin hoha doko. Ok6 re bo wai ‘16. The maize has good luck. The maize goes naked to the field. He collects good luck and returns home with it. Another saying about the maize is: Kini agbado «i mi bo? leba emo. aso. Kini agbado «i mii b6? Laba What will the maize bring home? Two hundred children, What will the maize bring home? Two hundred clothes These are allusions to the single maize seed. which when plant- ed. vields heavy sheath-covered cobs. bearers of opulence and wealth. The leaves of sigbido are also used in offeri made to beg favours from the witches. ivond ivami. and are burned with ewe ata Kériviko (CAPSICUM ANNULN. Solanaceae). ewe sinkinrinmini (BARLERIA sp.. Acanthaceae) and a pigeon. evel. till a black powder ix obtained. which must then be drunk daily with cold éko. Indian com meal. The incantation for this preparation is: A-rin-y6 ma ni Vagbido. Ata kértiriko “ki bint dj. Aje kif bin sinkinrinmini. Evole ki i bi onilé ning, Maize walks with joy ‘ Ala korinriko does not hate the witch. ° The witch does not hate sinkinrinmini. The pigeon does not anger the owner of the house. i The cob of maize is used to help a woman go into easy labor, td awebi, which is classified in the odi dealing with childbirth mentioned : earlier, ogbé dniripén or ogbé nin omg pon. “she puts a child on her back again”. The odidi agbado (whole maize cob) should be ground in ‘ a mortar with ewe ahdrd (MOMORDICA CaBRAEL Cucurbitaceae), ivere . (PIPER GUINEENSE, Piperaceae) and kein-tin bili, strong potash. This is given to the woman every morning to be drunk with hot éko while pro- - nouncing the incantation ‘ r Agbado ba wa gbé omo wa Ié. Ew Kan-tin bilila la ona tomo. ahavet ma j& ki oytin 6 hi. Maize. help me make the child come down r Leaf of ahsii, do not let the pregnancy delay - Strong potash. open the way for the child. i The grainless cob of maize is called popord ighido and is used r in formulae 10 make a person victorious in wrestling. iségun ijikadi This is classified in the odti dv¢ meji and ose onifa. (sé. quarrelsome) f Formula 312. The of for that is r A tisiiré mi Skan ba mi gbé dt: subu. Popuird dgbado ki i be oldko dimui fa r Anaui ni ti gbégi40 - PIERRE FATUMBI VERGER The cob of maize does not fight the farmer (May the enemy be as weak in the hand of the wrestler as, the cob of maize is in the hand of the farmer.) Gbégi does not fall down The expression sfsaré nti ékan is the beginning of a proverb: A tisdré nti ékan ki i sasdn bi éniyan ko Ié Akan, hkan i 1é oltiwareé ni. We do not run in vain among the grass (which has sharp leaves) If we run after something (it is because) that something (which is dangerous) is running after us Maize has generaied proverbs in other langua ges. The Hausa call it “tofa” and the Fulani “soyo™ and their respective proverbs are: “You have to go around, not across a field of tofa” and “A man needs shoes to walk in soyo”. The sheath, hériha. enveloping the maize cob is used in a for- mula to help a pregnant woman feel light in her body, imui ara five or imd ara gég6. classified in the odii ogbé duird or ogbé aléso funfun. ogbé-owner-of-the-white-cloth (i.e. the harihd enveloping the cob). The incantation for this recipe is: Ahdra 16 ni ki ara five. Ara ni ti hartha. Eért: lo ru ara ftive. Ahdaré said that the body will be light Harihd has a light body Eérti go (make) the body lightThe roasted maize grains, Aghado sinsun, are used in formulae r to make a court case be forgotten or fall into oblivion, aweire afOran or idéabobd I'6w6 éj6, belonging to the odii ogbé dtiird or ogbé koléjo, r ogbé-has-no-case-in-court. To obtain this result, shake the séré (a cal- abash used as a rattle by devotees of Sango) full of burt ingredients, r every morning while pronouncing the incantation: r Ase-miiri 1'6 ni ki gbogbo ejé mi vit 6 ri Ki won 6 md bi mi mé. fe K 6rin nda ma hi m6. Agbado ti a bi sun ki i hit t Eréé ti a bd sun kit hi. Oka baba ta bai sun ki i hit mo. 7 Ataare sisun ki i hi Jénjok66 1'6 ni k Gran nda 6 jOkb6, r Ki won 6 ma ranuii re mo. . Power-ol-disappearance said that all my cases (in court) will disappear. ° Make it so my caves (in court) do not come up any more Roasted maize does not grow r Roasted bean does not grow. Roasted guinea corn does not grow r Roasted alligator pepper does not grow . Jénjokoo (let-me-sit) said that the case will sit (stay where it is). i They will not remember him any more. r In the same way that the court case will cease to continue, so 7 Will grains of maize. guinea corn or beans fail to yield after they4 4 PIERRE FATUMBE VERGE: have been roasted. The incantation may relate to the way in which maize imported from South America spread across Yoruba land The owner of the first and only maize field sold his crop only after he roasted it, so that nobody else could cultivate it. One of his ser- vants. however, was able to trick him by feeding fowls with non- roasted maize before sending them to farmers in other places. These farmers quickly dispersed and planted the seeds thus smuggled. It was the in this way that maize become widely available throughout the Yoruba land. THE SIGNS ODU OF IFA AND THE VERBAL LINKS All the formulae containing plants are classified by the babal:i- wo in the 256 signs (oda) of Iv. which often establishes a link between the names of the formulae. the names of the plants and the names of the odt of Ii. specifically in relation to the second name given to cach od. A babakiwo seldom uses the name of an odéi in its original form, prefering a name derived from its sound. sometimes adding a prefix and suffix which may give it a particular meaning. This helps the babakiwo deduce the symbolism and the context of the stories. iti associated with the remedies classified by any particular odd, Here are some examples Oghe ddi may also be called aghé din’ dim. ogbé-blocks-the- road. or ogbé dimidimi. ogbe-seized or grasped Irostin dgunds may be called irosin gédii. irdstin-rat-house Cetin edt)tt = 1 Aw~TAW TAWA ATA Owonrin 6sé may be called 6wénrin wésé. Ow6nrin-washes- the-feet. Ostindé ddi may also be called dgtinda gédii igbin, dgundii- cuts-the-bottom-of-the-snail, in allusion to the liquid that flows. from the snail's shell used as a tranquilizer. Ogtindd ds is also called dgtindd masad, dgtndé-does-not-run- he-is-courageous. or dgtinds md s"ojo, dgtindsé-is-not-a-coward Ofiin Osd is also called Sftin salésiin, 6ftin-rubs-with-chalk, oF 6fiin-rubs-with-camwood-powder. It may also be called oftin sawo, 6ftin-applies-medicament Ovekt Owonrin may be called dyé wén rin mi, oyé-breaks-iron- into-small-pieces-and-swallows-them. Obard irostin may become bir’ Kostin, dbird-rubs-camwood- powder (kun osu). bottom ik:i ddi may become nkéla nksidii. picking-okra-pickit in allusion to the funny story of a peasant who went collecting okra in a field but was caught scratching his bottom by a neigh bour who made the ironical observation: “instead of picking okra he picks his bottom” In the formulae to obtain a favour from the witches. von ivami, os meji becomes Osa eléye. Osii-bird-owner, and ogbe dgtind:t is also called ogbé ivami. my mother Among the 69 formulae collected by me in order to obtain the favours of the witches. ivomd ivami, seventeen are classified in the odti Osa méji. also called dsc elcve, another name designating witches. This is the odti under which the witches. ivami osdrongd, have come into the world. Eleven of those formulae are classified in the odd ogbé dgtinds, also called be iN nti, he-helps-tsomebody-to-be-pleased. both having links with4 PIERRE FATUMBI VERGER iy6nii iyami. Here are three formulae from the different odii groups: Belonging to the odti ds4 eléye we have Formula 271 with its incantation: Ajé ti ké kara kai a. Won ni eye 616 15 wolti Akara os6 ki i j6 ki aj k6 pa oso. Ajé kobalé 6 ni ki eye 6 ma ba lé mi. Witches shout loudly. They say an evil bird has entered the town But the cake of the wizard does not allow them to kill the wizard The-witches-do-not-perch-on-me says that that bird (belonging to the witch) will not perch on me Belonging to the odd ogbé iyéndi there is a receipt which orders the grinding of the leaves ewe igbagba (SOLAYUM sp., Solanaceae), ewe Skiikir (CYNON MAN, Leguminosae Caesalpinioideae), add dri (BUTYROSPERMUM ooy6 (CoRCcHORUS OLITORIUS, Tiliaceae) and ewe RA PARADOXUM Ssp, PARKII. Sapotaceae. shea butter) and rub the body while saying the incantation: Ogbé igbagba gba mi I'¢ vonu jé ki inu ajé yo si mi. 0 ajc. O66 ni ki won 6 yoni si mi Ekikd 6 ni ki ibi won ku dand. Osbé iydmii. allow the witches to favour me, igbagba. save me from the hand of the witch O6y6 said that they will be pleased with me Ekokt said that their evil will die outau Belonging to the same odti ogbé iyonii there is the receipt that r designates the placement of the leaves ewe ojtitisdjti (PETIVERIA ALLI- ep ACEA, Phytolacaceae). ewe oydyd (CORCHORUS OLITORIUS. Tiliaceae). ewé adn (Vitex THYRSIFLORA, Verbenaceae) and ewé agogo dgtin - (HELIOTROPUAI INDICUM. Boraginaceae) on a plate. add odidi ataare (AFRAMOMIUM MELEGUETA. Zingiberaceae). two eggs (eyin adiye) and 5 pour honey (oyin) over everything. Make a divination with obi ifin and obi pupa (COLA ACUMINATA, Sterculiaceae) to discover the place where a the offering must be placed. Then add the kola nuts and place it on a pad (dsuka) made from aso idasa funfun (a yard of white cloth). r During the preparation of the offering, one should say the incantation: r Ewe ojtitisajti 1'6 ni k’é maa fi ohun rere se sajti mi Ovdy6 16 ni KS yond si mi. r Ewe dant 16 ni k’¢ saanu mi. Ewe a A kif maa hi'yin ka rojii tin 6 ni k’6¢ maa dare Cémi sf mi. ogo 0 r Ofiin ni ki ¢ inca fin ai rere. - Ostin ni ki maa fi rere sun mi bo. The leat of ojtiiissjti said that you will bring me good things , Ov6y6 said that you are well disposed towards me The leaf of asinu said that you are pleased with me. , The leaf of agogo dgtin said that you have thrown fortune towards me. r We can not be sad if we lick honey! Ofiin said that you will bring me fortune. r Osiin said that vou will come bearing me fortunes r int: Gkiin, leopard’s-tail. is at the same time the name of a plant(DRACAENA LAXISSIMA. Agavaceae) and an euphemism employed in ref erence to an unmentionable odi of fd too dangerous to be pronounced I shall respect this prohibition and say only that it is formed by the fourteenth and fifteenth single signs‘. A person born under such a sign may expect bad luck in life’. The other names given to this odd are irdié dkan fird male. irété-leopard-which-beats-the-ground-with-its-tail. showing its dan- gerous, restless personality. irété duidti, black-irdie, and even iréié Fa nitii 16 yinyin, ireté-makes-life-as-cold-as-hailstones, These names are not encouraging but they also have a counterpart, é ald irété-owner-of-wealth which illustrates the ambivalence present in the odd signs. int Gktin, a forest tree that grows up to forty feet high. has a soft porous stem and sap which supposedly can blind people. Its leaves are used for healing’ and the babalawos taught me four recipes which make use of them. Three of these are used for magical works and all of them are classified in the odd iri kin To bring a court case against someone. ifi ti énivan séj6, formu- la 384. the following incantation must be used Int cktin wa lo ree mii higbdja Bomubomii wai lo re bo 6 lojti Kiinkiin Vewe ind jomo. Ojo omodé ba wai Ovinrin ave ni fri Vorun. Adi wai I6 reé di higbaja. Leopard’s-tail come and take (sweep up) so-and-so. Take-the-lid-of f. go cover his face quickly Leat-of-fire burns the child.oo at r The day that a little child finds “trouble” (dyinrin ) on this Earth, he will first have seen it in the outside world (i.e. the spirit world from which he comes). Palm-kernel-oil, come and tie up so-and-so. To become rich, awtire owe nini. the beneficial influence of the odit iri 6kiin is used by its other name irdié aldjé, irété-owner-of wealth (Formula 299) with the following of6: Gbogbo ara Vasétun ti i sajc. Ahén cktin 16 ni ki ire mi kid mai won ind ektin 16 ni ki won 6 d'eri ire wai ftin mi Aséfun makes money with all its body. Tongue-of-leopard said that my fortune will not be small Tail-of-leopard said that it will bring me great fortunes To make a pregnant woman give birth easily. imi obinrin bimo. (Formula 234) the of 0 is Int ektin ward wari kif gbé inu ckin moju. Agélété I'6 ni ki omg nda mia sire tete bO Wa. The quick-leopard does not stay inside the leopard till dawn. Agéléte said that the child should run here quickly. To protect a house against evil. iddabdbo ilé Hows ibi. one should put ewe int dkdn. ewe Jiragba (ECLIPTA ALBA, Compositae) and ewe itékdn (unidentified) in a clay pot (KOKO). pour into it fresh water and the liquid from inside the shell of a snail Gigbin). bury the pot in the ground inside the house and mark the site with eleven48 - PIERRE FATUMBI VERGER cowries placed in the form of the odii irit ektin, saying the of Iris ekiin a pe 6 0, wa i Féktin ibi Inekiin 1°6 ni ki ibi 6 md kan indi ile yi. Aarigba mda gba ibi da s‘ode. Ié omi ki i gbona. Ié igbin ki i gbdna ail, we call you to come and shut the door (against) Shut-the-door said that the evil will not fill this house We-buy-to-sweep, sweep away evil, throw it out The house that belongs to water is never hot The house that belongs to the snail is never hot One may note the assonances between ektin (leopard), iékin (door) and itéktin (the leat’) mn) clas- The name int ekiin is explained by some stories (itd sified in the odi bearing the same name. iri: ékdin. In one of these stories’ the witches (iyami ajé) come to dwell in the belly of the wife of Orinmila. Ifé was consulted and prescribed an offering of crabs (akan). a rat, dkété, (CRICETOMYS GAMBIANUS) and leaves of alugbinrin (TRICLILIA SUBCORDATA, Menispermaceae). This potion was acceptable to the jimi as they are used in offerings to beg favours from the witches (ivénu ivami). The offerings then turned into a leopard, the witches were afraid and ran away from the belly of the wife of Ordnmili. When the wife of Ordnmila slept. she dreamt about this and saw a leopard come out of her belly wagging its tail (ekdin fi ir V6). The latter could be the etymological source of the name ir ekdin. This story seems to complete the incantationof the third formula given below: Wara wara kif gbé inti cktin moju. Quick-leopard does not stay in the belly till dawn, In another story” hunters prepare a medicine made of a leop- ard’s tail, pounded with soap (ose). This preparation is a concrete play-on-words in which the hunters’ action becomes an expression of a name whose pronunciation is forbidden. It is expressed instead by the verb 12, to pound. which is also the last syllable of iréré the first half of the odd, and soap (ose) which. used in a different tone, is the name of the second part of the odi that may not be spoken. Thanks to this preparation. the hunters kill many animals and become rich. alajé. which establishes a link with the other name of same odd, irété aldjé. This leads us to the question of “mute incantations” and the “realized words” about which Marcel Mauss" has spoken. This concerns certain ingredients which appear in magical formulae and are invested with ayé (power or force) simply by virtue of their names. Thus the spoken names of these ingredients can replace the full verbal incantation belonging to the formulae. This device allows the supplicant to escape the punishment that might otherwise come about if the forbidden odd were used. The objects themselves may in these cases become the incantation. This is why they are called “real- ized words These same “realized words” may be found in a preparation of which William Bascom ' speaks employing irdstin. camwood pow der and ose. soap. classified under the odit irésiin ose40» PIERRE FATUMBI VERGER The conclusions of research made by Henri Lavondés" among the inhabitants of Madagascar, may also be applied to the Yoruba: It is worthwhile trying to explain precisely how magical rituals h use a collection of articles and ingredients that challenge com- mon sense. The significance of certain magical formulae becomes clear from the moment we realize that the vocaliza- tion, the objects and their effects are considered as a totality. The very language itself is the vehicle for the desired result by the master of ceremonies and the objects used in it.The objects symbolically represent the incantation but the spoken | | iy } Hal There is a vital connection between the incantation pronounced i i word realizes the action of the ingredients. A magical composi- tion seems to be thought of as a collection of material things. i articulated by language. The spoken incantation provides the Hl description as well as the explanation for their meaning. i l i THE MANY MEANINGS OF THE WORDS | ti Ulli Beier in his book on Yoruba poetry" gives a definition on ’ the subileties of this language f \ Not only are the Yoruba highly conscious of the meaning i behind the names. they also like to interpret every word they i use. They believe that every name is really a sentence that has been contracted through a series of elisions into a single word Naturally, in the attempt to reconstruct the original sentence one may rive al various meaningsaT 4 Ww ble meaning. We shall also examine the case of ogbé wehin, which can have already seen the example of Obardi kosiin with its dou- mean both ogbé-washes-the-back. ogbé-cures-the-back and oghé-looks- back. Similarly. the name of the leaf amiijé can mean drinks-blood and, with a change of tone. arrests-blood or brings-blood The multiple symbolism of words is a notion defined by Malay-Polynesian peoples. according to Paul Ottino™ Contrary to western logic which requires a direct relation between significant and signified. the form of expression can be understood in different ways. This understanding depends on the degree of the person's knowledge. To the non-informed, the allusive sentence which corresponds to an unknown proverb, tale or theme. will remain incompre- hensible or out of context. The extensive use of the metaphor. the dissimulation of the real meaning under a symbolic image. makes it obscure as long as the system of the symbolic correspondences of that particular culture remains unknown To use another example. L. Renow’ says that the hymns of the R religion and the oldest texts of India. which at first sight appear to be eda. the most important documents pertaining to the Vedic the expression of an adoration of the forces of nature. are in fact Nery clever poetry, used by the author to describe the correlation between the human and the supematural world. Poets participate in oratorical tournaments in which each plays with an enigmatic lan- guage of his own invention, interpreting and re-examining the rela- tionship betw cen language and natureGilbert Roug of the king in Porto Novo says that the ajogan songs ale haves flatts local king, and make abusive threats to the enemy. Thes are exp: es writing about the songs perfori strongly allusive style. They are composed of words +i in the form of conventional hints understood only by those fa with the subject. “The more the words have a hidden sense they are appreciated by those in the know. the most successful os. being those that are sung in the very presence of the person aliuss without he or she understanding it!” This cusiom exists in Bahia among the descendants of tc Yoruba, who, during the ceremonies for the Orisa (deities. sin songs called “cantigas de sotaque™. They are songs in which a slizht change in the pronunciation can transform praise-like words into ironical or abusive ones. sometimes directed at a visitor, who for iis own part, if he is able to, must answer by another song to show that he was not tricked The many meanings of the words is also commented by Reverend Father Huc"’ on his travel diaries about Mongolia in 184: A subterranean sea impeded the erection of a temple. A lama met an old man who explained the reason for this failure. Later regretful that he told this secret. the old man sent his son after the lama to kill it. But the son contented himself in taking back a leather strap given to the lama by the old man, having decided that the lama did not deserve death for such a trifle. The son had understood “leather strap” and not “secret” because the same Mongol word has both meanings. The old man told his son to kill the stranger who had stolen his “secret” and not his “leather strap”.dmay accents In certain cases the multiple meanings of ngs in spite 9 ate the cohesion evisting bewween its different meat other the fact that at first glance they seem se different from ong a The word af6mo means at the same time “contaginus disease” a sts hawere parasite plant” cmistletoe. orchids. ete. A link 2s other: Te between those notions apparently very remote from or main leaves used for Formulae concerning Soponna. the cod oF smal pox and other contagious diseases. are generally parasitic and epi phytic plants LINKS BETWEEN NAMES As we have already seen. the names given to the plants, the for mulae, the odi of Iff under which they are classified. and the effect expected from them. show verbal links. We are now going to examine some examples in more detail 1. Frosiin méji Jrosi (camwood) is simultaneously the name of the fifth odéi the name of several odt of Ifa, and denominates the plants BAPHIA NITI- DA and PTEROCARPUS OSUN, Leguminosae Papilionoideae. 11 is also the name of the cardinal bird (EUPLECTIS FRANCISCANA). This group shares the red colour of the cardinal bird and the camwood powder extracted as a dye. Many formulae classified in odii irosiin are connected with the notion of the red colour and blood, éjé. The medicaments used to € obinrin, are classified in regulate menstruation of women, 0A= 32 AIT AIA Ss the edt rosin mei. abare irosun and dgunda irosun. This last od. alludes to blood Oxtinds Fig Kunle irostin Ozunda smears the house of frost with blood, And O: sunda si5 12 sore. Ozunda makes the blood flow copiously This formula uses ewe séj8s6rd (Basia atpa. Basellaces: whose name means makes-the-blood-flow-copiously. For formul: performed to increase virile power (remo), classified in the addi o- frosun, also ¢ Hed Osa efejé (osi-owner-ol-biood). one must use the leaves of ofddédo, owner-of-the-scarlet-flower (HEISTERIA PAVIFLOR, Olacaceae) with the incantation Ol6dbdé vlsjé ti iw Gwe ie. Owner-of -the-scarlet-flower who wears a gown of blood. This same odti Osa irostin is also called: Osa elépo, dsd-owner of-red-oil. frosin méji is also called irostin odideré, irosiin parrot because of the parrot's tail-feathers which are very red. The ode irostin Os¢ is also called irostin éjé. alluding to camwood and blood’s red colour. Numerous formulae classified in the irostin odt are related to the idea of sleep (siin) or sleeplessness (distin)r a) To sleep r We have eight recipes that make someone sleep. 0.2tn ime re roorun sin. of which we shall give we. Belonging to the ote res moi (Formula 207) there ty the incantation: Trosun meri fe kr dagbaja o le sun. . (kei odes nit mi vorun wa Astin dat raghocia bi ai bs igi tho od ° Ata '6 ni ko ta distin jade \ litho. ba war saisiin viv dia } IN0 vo asin fade. - irosiin meji let so-and-so sleep, ! ARO odo always brings sleep. r Plentiful sleep is what we find at the akd odd tree The alligator pepper says that sleeplessness will go away . Onion. help us to chase sleeplessness away Salt, deliver us trom sleeplessness. Belonging to the odii iwéri iroxtin (iwori-owner-of-sleep) there , is the Formula 208 which uses the incantation id Aaja ki i bd omo re ja aja Erdsv98 ni ti gbingbin (2 Ojti ord ni 6 léké omi Aaja does not fight against his own son Gbingbin is always fresh and calm. Ojti ord floats over water.a] —_ to make someone ya Aw ATI AISI AI IS Not a word is said about sleeping but the incantation cals calm and peace b) To cause sleeplessness Formulae ty make people sleepless. iran distin si eniy de classified in the edt Osékui iresdin. also called Ov eku alaisun, o%¢ owner-ol sleeplessness. and in the edd ddi irostin or idin distin, < pillar-coes-noi sleep. The follow ing incantation accompanies a forme Jeepless. inin divin si éniyan Maia je ki ligbdia k'6 13 stim idin distin ni ki é fi fin un Pojti k’6 ma Vojé corun. Efun ni kre fi ftin Pojti ko ma oju orun, Osiin mai jg k°6 18 sin Obi ifin ni kie fi fin Foji k’o ma fe sain. Obi ipani kie fi pa ojti ré di si Odo Kighsija Do not let so-and-so sleep. Idin-coes-not-sleep. do not let him sleep. Chalk. do not let him sleep, Camwood, do not let him sleep. White cola nut. spray him on the face so he will not be able to sleep. Red cola nut, turn so-and-so’s face to a place of sleeplessness c) To cause and avoid nightmares The babalawo may send nightmares (alakald) through variousformulae. abilii alakala, cowner-of nightmares or cons ersely prose. clients trom nightmares by using oOgtin akiksihi. First w2 will deal wi sending nightmares Abili ime ri Pabikile to send a nightmare to semen: belongs to edd ose ofun Formula 290), Hts incantation invel ed Sigidt specialized in malevolen: aociurna powerful entity ¢ ities such as killing people while asteep. The formulaz covering t activities are classified in the odd already: mentioned: edt iroste: he ingamiation is idin distin for which [din distin ma jg Ki 0 le sin. Caterpillar-does-not-sieep. do not let him sleep. di. a nightmarish human fern According to tradition. ~ $1. somewhat akin to the European idea of an i cubus. follows the orders given by his “owner”. goes and sits on the chest of his enemy to suffocate him. Sigidi can only sit on people while the are asleep. But the person (the current “owner™) who sent him muy idi will come stay awake (dis until he comes back otherwise $ back without having accomplished his mission and then suffocate his “owner” Against nightmares. 0 belonging to the odii iwéri Ofiin instructing the communal burning of: ewé akdla din (MALACANTHA ALNIFOLIA. Sapotaceae! AjékObalé, witch-does-not-perch-on-me, (CROTON ZAMBESICUS Euphorbiaceae). ewé abirikolo. turn-at-once. (HAUMANIASTRUM LILACINUM, Labiatae) and orf aji, the head of a dog, till one has a black powder that must then be rubbed over cuts under the eyes and iin alikalaa, there is the antidote eaten with cold éko. The incantation is:“ey ot ns) Ala rere ni Cakala odir Ayekobale ¢ ma ba ls im Aja maa gbo won. isinkw Orun pehinda Owo we ene abinikelo, Isinku drun pghinda. Good dreams are of aah Odin. Aickddile, do not perch on me Dog. bark after them Dead in heaven. go back. My hands have touched abirikolo leaves Dead in heaven, go back abe iwori The od ogbé iwOri hay another name, ogbé wehin. ose. cures-back. ogbe-washes-back or ogbé-looks-back. This odt) is relate to odgun hin didn, a remedy for backache. OF the nineteen recipes | un, twelve are classified in the aghé wehin. One oi have for this 06 the leaves used in the odgiin shin didinn is ewe iebshin (RapHiOsty 11s BENINENSIS, Icacinaceae), should be ground together with egbo op, root of palm-oil wee (ELAEIS GUINEENSIS. Palmae). iyeré. (Piri GUINEENSE, Piperaceae). and cooked with a snail (igbin) in oil. Add salt and give it to the patient to eat. During the preparation one must say the incantation igbéhin gb'éhin lo Ehin ki i dun ope.Ehin ni ixere fi iti ign Ehin ki i dun igbin bshin, carry away the backache. , Ope's back never huris . ivere leans against the tee with its back ' The back does not pain the snail - Anothe recipe requires the grinding together of ewe foie - (Cates Losperar VE BL AVUA Ochnaceae), and sixteen seeds of ant CAPRAMO\IEML MELEG! ETA. Zingiberaceae). rubbing them on sites - cuts made on the patient's back. saying the incantation r Fejé shin bai mi wo shin sin Ataare i mi Thin , Féje schin. help me to cure my back Meleguetta pepper. back me up . One may also boil ewe jomo oruke in water (CROFON LOBAT > r Euphorbiaceae). eve opon atakun (Uapaca nevpeLori, Euphorbi ceae). Seri, (XYLOPIA AETHIOPICA. Annonaceae) and drink it ever ° morning. saying the incantation . Jomo oruke ni i wo shin sain. Opon ba mi pon omo yi dagba - Eéru k’6 ma jé k chin 6 din mi. . Jomo oruke cure the back (ache). Opon, help me to carry this child till she becomes old. - Eéru, do not let (my) back pain (me). -_— eo = MAGICAL AND MEDICINAL NAMES In the follow ing examples we shall see how the names given the leaves bear a relationship to their inherent cursive gualities Virtues. reflecting a similar “name-to-result” system that can be To. in other cultures. However. sometimes verbal links seam to be base more on magical reasoning than on direct medical/phy sical results In the formula for good luck. awure orfire, classivied in the ov. ind ews awore ind sortire, ogundd-has-good-luck. one must (COLA MILLEN, Sterculiaceacs, ewe rere (TRICHILIA MON ADELPHA. Meli cede), ete orf (VITEN DONIANA. Verbenaceae). mix them with soap oss wash one’s head with the resulting mixture and pronounce the follow ir incantation. so rich in assonances that | have shown them in bold type: Aworéré. je kin se orfire. Ewe réré, j¢ ki n se oriire. Ominda sorire 1'6 ni kin se orfire Ort rere ni Ucini. Leaf of awsreré let me have good luck Réré leaf. let me have good luck Ostinda-has-good-luck said that | too should have good luck Good luck is mine. The odir dgtindd ogbé is also called dgundé egbd (dginda- wound-of-knife) within.which is classified odgtin egbd ogbé. the recipe to cure knife wound. This uses ewé pogbé pogbé. leat-killer (of pain) of-knife-wound (CYATHULA PROSTRATA. Amaranthaceae). The same leaf’ is us Formula 78 deals with knife wounds and uses the incantation d to cure ndrun (craweraw), according to Burkill) Poghg pozbs ba wa wo egbo oghe san. Ahun bi wa hun ara po. ) Killer-tof-paind-of-knife-w ound, help us cure ihe rife 8 our Ahuin, help-us-contract (heals the body The lates of igi ahiin is mentioned by Burkill as being wes a bandage against “Calabar swelling”. This same izi ahun ss empleo in a formula belonging to the odt ofun Sbara, mixed with snail she ikarahun igbin, ground in a-mortar with leaves of tannd jorbs, light- ~ fire-burns-out-wound ¢Hosit Spi oppeasita, Labiatae), Dalziel? oso describes the treatment of wounds using the juice and fresh leaves ot Hostt NbIA. The name of the leaves of skujénjo (DALBERGIA LACT ; Leguminosae Papilionoideae) means death-let-me-cance and is used in the formula iciaabobo M66 iku. protection from death. classified in the odd Ovéke ikujenjo or Oveka Oruirupsn. Its incantation is Iktijénjo. ovéke ba uinipon Ofdjenjd. oveku ba tirtipon. Death-let-me-dance, dyékei meets airtipon, Loss-let-me-dance. dyéku meets tirtipon. The leat of méytindtird. make-pregnancy-remain, (unidentified) is used in a formula to make a pregnancy run smoothly (imu ovtin dtiro), with the incantation: Moytindtird tété ba mi mu oytin dtird. Make-pregnancy-stay, help me keep the pregnancy.=] eo’ “3 oy ey wey — 7 Without the proper identification of this leaf it is not poss to know if we are dealing with its purely magical use or whether medicinal use is also an underly 1 The leat oruru, night-has-come (Spare) 3 CAMP AN ste) is used for curing blindness. vdgiin of rifo. deine 2 Bignoc In. a Mortar With owe yeu CASPILLS AFRICANS, Compositag | an Odods Skun, CrssRET MPLS PTERL ML. Combretacene. leaf fi of-the-seas, This product musi be licked w ith palm oil while the following incantation gant pronounces Gba, Arvnad Ewe ddodo dkun bi mi mu oju ti zba nr oruru rena. 18 ni ti stinyun Night-has-come to see the light clearly Yeinyun sees light till nightfall Leaf flow er-of-the-sea, help my eves sce the light The leat aweéfin, white-washes (OLAN SUBSCORPIOIDEA. O Naceae) is used to anoint or wash the symbolical elements of the Or’. (deities), wiwe Orisa. and is classified in the odi awonrin ofun ov ow6nrin woftin, white-washes, using the incantation Awéfin we funtun, awéfin Orisa. Washes-clean-washes-white, wash the Orisa clean. The leat j6mo oruke. let-the-child-grow-well (CROTON Lots tus, Euphorbiaceae). is used in the odgiin imii dmo d'gba, to make the child grow well (Formula 180). During the preparation one must say the incantationJomo oruke je kt ome mi d ruke - isk Ontiru mii ig ke emo mi 6 rit Owtini ki gm mid wid gba ' Let-the-child-2raw--well. let my child grow Night-has-come. don't let my child grow weal Corton says my child should grow well - . This same leaf jomo oruke is used for treating backaches i = young children, odgtin shin didtin omode . and is classified in the same odii ogb3 iwéri or ogbe wehin, ogbs-cures-the-back lache) referred 19 . in Formula 179. The incantation used for this infusion is - Jémo 61uke ni i wo éhin san Opén ba mi pon omo vii d'agba - Eérit k'6 ma je ki chin 6 din tin. Lei-young-child-grow -well always cures back (ache) ° Opon, help me to carry this child (so that he may) become old . Eérii, do not let the back pain him. The same leaf CROTON LoBATLS is known under the name of ? érdmOgalé. he-who-makes-the-child-grow. It is used in formulae which deal with questions of pregnancy. such as the remedy made to , guarantee that a child is born, irémobi. This is classified in the odt . oghé attiripdn. or ogbé imopdn, ogbé-carries-a-child-on-the-back already spoken of. In this case, érimogalé is boiled in water with ewé égungun gun, the silk cotton tree (CEIBA PENTANDRA, Bomba- ' caceae). The infusion is given to the pregnant woman to drink. Its incantation is °7 -yey “7 Tm oy a “3 7 Eeungun ézun bi mi bi ono ini Erimosalé bai mi bi omo mi Ecungun dgun, help me to bear my child Ertimogale. help me to bear my child The same aromobi with the same ewe grimagale is use Its incantation ts: Formula Arakobalé nir tun emo se. Eriimagale j’6mo 6 ru gild Eérii jé ki omo 6 ru Body-does-not-rest. restore the child's health: He-who-makes-the-child-grow, let the child grow quickly Eérii, let the child grow In order to retain the pregnancy. imi oytin dtiré, there is « recipe classified in the odir Gwénrin iwéri or Owénrin bi iwéri Usitg the same ew ériimégalé pounded with the same ééri and mixed wit black soap. ose dudu, with which the pregnant woman should wash ber body. Its incantation is Eriimogalé ba mi mii oytin nii s6ké Eérii ba mi mi oviin yii dagba He-who-makes-ihe-child-grow, help me to carry out this pregnancy. Eérii, help me to let this pregnancy develop.CHAPTER 2 OPPOSITIONS BENEFICENT AND EVIL \WORKS. The different formulae given by the babalsiwo and herbals: cover a large choice of medicinal remedies and magical works have both negative and positive effects. It is rather difficult t sense. formulae that belong to the medicinal field from those that belorz the magical field. as they are profoundly intertwined. To start with | will list works made to beg evil favours. or “evil works” Cabili also list protective works. or antidotes (iddabébd). Diseases and accidents Abilt inin onigh: méji si énivan, 10 send diarrhea and vomiting to someone. one can use the Formula 399. To complete the effect. pour some of this preparation on the threshold of the door. But there is also miting, odgin onigh’ méji. | have wo recipe to cure diarhea and w formulae which are very much alike. Use ewé dgiinmona wample-to- know-the-way (CULCASIA SCANDENS, Araceae), and odidi ataare (AFRAMOMUM MELEGUETA. Zingiberaceae). to which is added in one formula an ewé agbado (Zea Mays. Gramineae) (Formula 112). and in the other a partridge feather. iyé apard. Burn all this to obtain a black sh, making one hole on top and powder and store it in a small calabas= | another on the bottom. Then seal it shut. Ina very symbolic nr 4 m extract the powder from the upper side to combat vomitine the lower side to combat diarrhea. In both cases the patient si cold éko. During the preparation. pronouns. eat the recipe wit incantation Agtinmona ma je ki arin 6 gin mi Agbido Ar 6 gbi mi Pow 6 drtn, Climb-to-know -the-way. do not let the disease climb on me Maize. rescue me from the hand of disease. Snivan. to send craweraw disease to someon Abildi ifi narun si one can use Formula 385 classified in the odii ogbé irdsiin. This n2” disease has the privilege of being the first disease to appear on ear following a siory classified in the dangerous odd 6ftin okanran Ofiran ékuin, leopard-teaser. | must say to the credit of the babalaw o and ressive work: to herbalists thar while 1 was given only one cause this disease. ] was provided with 26 formulae of odgtin to cure it Two of them are published in this book, belonging to the odi owenr meji. Formula 68. and edi ogbé Osa. Formula 69. Here are «wo more, the first belonging to the odd énind iw éri grind together ewe itikin arn (FLABELLARIA PANICULATA, Malpighia ceae), ewé ojti oldgbd (ABRUS PRECATORIUS, Leguminosae Papilionvi OLVULUS ALSINOIDES. Convolvulaceae). and eat deae), ewé efun ilé ( the preparation mixed with cold éko. Its incantation is: Jrakiin aran k°6 ba ni ran an kiird. Oj 6ldgb6 kif j8 kf Ibi 6 ri ni. Efun il ma jé ki 6 le fin mi» send the disease away from us iain arin Oj olagive. 49 not let the evil see uy se press me dow ti Efun ile. do noi let the dise The second formula belongs to the odth iki ose: pound weet. 2). Spo. bark of pai ewe oktin epd (POE OBSCLR =, Com alvulace: HRIGELIA AFRICANS. Bignoniacese). 2 good amount of or zd0 1GaRre Kota. Guttiferag). aca gidi (Z4\T8 NYCLU A SENEGALENSE. Rutaceae s ‘ Kan-un bilalas swong poiasiy, and 2atit with hot oko. ly imeaniation is: Ewé okiin epo pa narun <0 ku Piinidro pa mirun ko ku Ordebs gbs narun ktird Kan-tin bilsild kein an dani Leaf okiin epo kill narun so that it dies Parid6r6 kill naérun se that it dies Ordgb6 carry narun away Strong potash knock it out or arm. The Abilti id nilésé. 10 make someone break his/her | recipe belongs to the odit irésiin 6gtinds or irdsiin eéd4. iréstin-pounds- the-rat-in-a-mortar (éd¢) Formula 383. Its conterpart, odgtin eegun dida to mend broken bones, belongs to the odti /wéri 6ftin. Formula 91 Rain (6/6) The question of the rain-makers and the rain-restrainers seems to generate great controversy zmong Europeans, but the power of rain doc-tors seems to be quite accepted in a great part of Africa. incl inYoruba land. Formulae to produce these effects are used by the b> I. iii a6 19 or aw oid, and io stop the rain, inn make rain dtiro. These are both considered beneficent works, 19 spr wot of their amet onistic actions and in spite of the fact that what is goad for some pe + and called div ure. is bad for vihers and ought to be called abili: Awiire ime 6j6 19 or aw did. to Make the Fain fall or “pulls rain’. belongs to the odii obara dase, Formula 370, The incantation is Tomi Comi l'etoe bo aja. A ki FivGd pamd k'6 ma d'omi Obira Ose wa lo ree s¢ rf ijt neti Obard oyé wad lo réé sé ri bf6 ned w: Together with water the vegetables come dripping to the markc We do not keep salt without it becoming water Obiara Ase. go along and direct the rain to earth. Obara sé. go along and direct the rain to the ground. Belonging to the od atira ogb’. also called otira ol6jé or ore1a eréji, tira-owner-of-rain, there is the work that requires one to pound together ewe oldjongbddu, owner-of -rain-gets-Odti (COMMELINA EREC: § Commelinaceae). and a freshly killed and skinned frog akéré. Draw the odt with iyérdsin and mix the pounded substances and the iyérosiin with palm wine. ému. Then put the iyérésiin on Esti, draw the odi again and recite the following incantation Bakeré ba I'égidti, a mi l’éhin esd méjeaji ghin. Tdj6 erin omi ki i tan nimi oldjonghadis Emu ni k’60 fi m'éji nda wayé Ifé 0“4 i Onis eréji ri k’60 fi ii jd Sile. If a striped frog jumps out of the river. it will have water on wo hind legs During both wet and dry seasons water does ai end inside oldjongbedii I, use palm wine to bring the rain to earth Ouia-of-rain. you should untie rain and let it fall to the grour Autre imi djo duro is the work to stop the rain. belonging odd ogbé dyéki. Burn together ewe kiki (CYNOMETRA MAN Leguminosae Caesalpinoideae) and ewe dktinkiin (PALMAE spa. Put ¢ offering in a broken pot and add ashes. then place it on the roof or 29 ‘open space facing the sky Curses (épé) An important and frightening activity performed by the babale wo is to help someone put a curse on another person. sépé so or & isépélé éniyan. The protecting counterpart is idiitbobo HOw épe. Epé isépélé éniyan, 10 put a curse on someone. belongs to the oct ogbé iréié, Formula 401, while idaabdbo I'dwe épa, protection from being cursed, belongs to the dangerous odt iru ektin. Pound together in a mortar the fruit and leaves of aidan (TETRAPLEURA TETRAPTERA. Leguminosae Mimosoidene). the bark and the leaves of gddn (Ficus spp., Moraceae) and ewé tidé (CALLIANDRA PORTORICENSIS, Leguminosae Mimosoideae ). mix the preparation with black soap ose dtidti and wash the body with it The second recipe belongs to the odt oftin iwori or Oftin wore. Oftin-looks-well, Formula 426. Its incantation is:V Wa ba mi pa épé ti won fim se Mit. Sawerepéeps ba mi pa eléps fun mi. Come help me to kill the curse that they put or pepe, help me kill the one who sent me 4 curse Judicial cases (eyo or ori he babakiwo are able to help a person take another person court. iff ni s gio. as well as to protect someone already involved is judicial process iddabobo I'owd ejd. or to free someone from a case essive formula, | was give aféran, Once again. if | was given one agg eighteen to defend against an aggressor. ifi eni s 6. "to push someone into a judicial process”. Formula 38 fous odit inti ektin, Idiabobo Iwo éj6. “protection from » classified in the dar | case”, or aforan, “Tree oneself from the judicial case” belongs to the o. judici Gutif-owner-of-case-in-court: Pound toge Guin mei. also called out eh ewe Agbiw? kowéa, interpreter-of-kowés-bird (MILLETTIA THONNING Leguminosae Papilionoideae) and ew dori. that-which-disappears (Rs VOLFIA VOMITORIA. Apocynaceae) and eat them with cold éko. Its incantation ix ebawi kowée ib gba emi wi Oora I'6 ni ki 616 nda k'6 Interpreter-of-kowéé-bird will speak on my behalf. That-which-disappears said that the case should disappear Another recipe belonging to the odii ogbé étiiré or ogbé-alari. also called ogbé késéj6, ogbé-there-is-no-judicial-process, Formula 301 has the following incantationnaceae) dlipayida, (UraRIA picta, Leguminosae Papilionoideae) and ther rub the black powder obtained on the head using the following an vii ra. Ogbé akirsi bi mi.gbe 6 Gbégi ni kid Fi gbéerd. AktFo niu agbon Ahont Peésuin ho. Oxbé alr. help me to make this case be forgoiten Use ghegi to make it be forgotten bon’s woconut) destiny To crack the case is: Gbégi will never be overcome The noise made by céstin is harmless The third belongs to the odi iwéri Skanrdn and requires o: to burn together ewe abésokdrd (PYCNOBOTRIA NITIDA. Apocy ewé ard (CROSSOPTERYN FEBRIFUGA, Rubiaceae) and eve incantation Abésok6r6 k Grin lo. Ar6 16 ej lo. Aliipavida pa ibi vjo da Abésok6r6. carry the case away. Aro. send the case away Altipayida. cancel the bad case. To kill a wife’s lover (mégiin) Formulae exist both to kill a wife's lover (mdgiin) or to be pro.to the 02, tected from it, idaibobo Mowd magdn, The magn belo ogbs Okanran, Formula 404. The iddabobo I’6u 6 mazun belongs io the odt osd di. Formuls +40. Evil Ubi Iwas given seven formulae to bring someone evil. irda ibi + énivan. and 36 formulae to protect against acts of evil. iddabobo 166 ibi to the odd duird méji, Formula 398. 1 ibi si énivan belong Its incantation is Ija oké ni ki won maa ba lamorin ja. Abirikolo jé ki ldmorin 6 maa bint. Outi méji ui ija ba a. Heavenly-fight said that they must fight with so-and-so. Turn! Ona mé round. allow so-and-so to be constantly angry let him fight. idaabdbo I6w6 ibi, “protection against evil”, belongs to the odii 6ftin méji, Formula 430. Akdja wogbd omo Ogtin. Obri féséjié omo Aléran. Aldkan gbariri wosa ni i se omo Ids Gbégbé I’6 ni ki ire 6 mda gbé ows mi. Eéw6 Orisa omi ilé alakan ki f danu.He-who-takes-dog-into-the-bush, child of Ozuin Oor Crabs-ihat-rush-noisily -into-their-holes are the sons of ree. vast child of Aloran ‘s boss Hléssojikan Gbégbs said that fortune should stay in my hands Oris prohibits this. the water inside a crab shell never leak Death (iku) We have nine formulze to kill people. which we are not gains to give, but we are giving one of the twelve formulae that protes against death. iddabobo I'ow¢ ikti. belonging to dgundd dyéki. also indé-death. Grind together ewé éktikti (SEs“\t si RabIATUM, Pedaliaceae), ew akisan (TRIANTHEMA PORTULACASTRI Aizoaceae) and agidi magbdyin (SIDA ACUTA, Malvaceae) and eat then: with cold éko for a week or two. Its incantation is: Ekiikt: ogéreré 16 ni k“ibi 6 san lo. Akisan I'6 ni k ive 6 san Olorun tiki a 6 ku. Owo te wé agidimagbayin Olgrun a ti'kin. Ekukt smoothly said that evil flows far away. Akisan said that life will be good Ol6run will shut the door, we will not die The hand touches the leaf agidimagbayin. Ol6run will shut the dooree eee eee STIMULANTS AND TRANQUILIZERS Both babalawe and herbalists have formulas io stimulete the body and mind. or calm then Stimulants belong to differs kinds and grades. ranging from mental stimulants. is Ove. 10 sti lants of virility. argmo. and body stimulants, marale or imi ara: une Those stimulants are calmed by 06 6. But there are also supes- stimulants which are able to make people act as if they are cre imi ni se werd, antidotes that protect against this craziness TbObO Mowe were. and remedies that cure craziness. odgur Good memory (is6y2)"" 1 was given 36 formulae for isdyé. 16 of them belonging tc the odti Gbara iwéri, also called Obard akéyé. Sbara-collects-under- standing. Out of the 40 plants used to make different formulae for isdyé, 21 have syllables in their names which are linked to notions of memory or intelligence: yé, to understand; md. to know: ran (or ranti), to remember; gbd, to hear and gbdn, to be wise. Here is a list of them Asiyélé (in which we understand) ayé (makes one understand) iyé (memory) iyé ataare (memory, alligator pepper) iyeyé (to understand and live) kéyéjo (focus memory)7” onivenise cmaster of know Le Ove tunders:anding) seve cunderstand) 2 wisdom 2 imo ier Sind that sticks in one’s memory 1 im Ope snow ledge, palm tree) oid (know leiget akiran (remindss apar.ia (to beat to remzmber! céran (remembrance) ééran ésin memory like that of a horse) iran (remembrance) ghd (you hear) We must also add. agbérighéde (raise-head-to-understand-lan guage) and a rat that is part of the Formulae. eku cmd ( rat-you-put-to memory). There is a formula for isdvé belonging to the odd bar iwori, also called odi Gbara akéye. Sbard-collects-understanding Formula 345. Its incantation is: Agbérighéds ba mi gbé ive rémi fin mi Oniyéniyé ba mi k6 ive Vémi iin mi Atéri ba mito ive Cémi fin mi Jyé tara ni Vejo Raise-head-to-understand-language, bring my memory to me. Master-of-knowledge, help me to collect my memory. Atéri, help me to place my memory. Sharp memory is characteristic to the snake7-3 = I os = ie ee ee | Virility ‘arsmov In aremo. the focus ‘s placed on a more phy sical wait. We + see formulae belonging to the odii ovekti mej for awakening a penis. a formula belonging to the odi oghs ddi. also called ogb’ § or ogbé file, ogbé-sirong. and another formula belonging to the + dgtinds ossitw have plenty of semen. Other formulae celebrate the rest of the formulae listed above: to have many children. belonging to th. oti é7i oxbs, o2bs-puts-a-child-on-the-back: belonging to the od « btirtipsn, also called oghe ismopen. of which we have already spoker and odd Oftin 6uiri. also called 6ftin oldmo so Add. ftin-owner-o1 child-throws-knife Belonging to the odi dyékii méji. to-awaken-a-dead-penis in. beat-to-stand-erect (TRISTEMA L!T TORALE, Melastomaceae). the fruit of aldgbaako, kick-penis-strongly burn together ewe ajahighoro. (unidentified) and azaare (AFRAMOMIUM MELEGUETA. Zingiberaceas: Mis the black powder so obtained and eat it with hot éko. Its inean- tation is Ajahigborégan gb ‘6ké gan. Aliigbdak6 gb‘oké gan Ataare ki 6 tari ré s'6de. Beat-to-stand-erect. make the penis hard Kick-penis-with-force, make the penis hard May ataare push it out, Belonging to the odii ogbé ddi. also called ogbé kakd or ogbé ile, ogbé-strong, there is Formula 30. Its incantation is:r Opastipa ni i pe omo wa A r sangsin je ki omo se @gangan mi ebonyin ebs ome wa Killer-of-pain. call the children ito come), . Carry-goodness, bring the children (to come Straight. let the children come straight to me. Belonging to the odé dgtind: Sx:i. to have plenty of semen: pau: ie together ewe afird. puller-of-semen (CANAVALIA sp.. Leguminos.. Papilionoideae). the root of dgbdl5 (GREWIA VENLSTS. Tiliaceae), 2% : . ‘ oe ésisi funfun (TRAGIS BENTHAMU. Euphorbiaceae) and kan-tin bili (strong potash). Dry it. mix it with hot éko and drink it. Its incantation . Afatd ba mi fa ato wa. » Esisi 1'6 ni kin ni ato. Ogbolo 1°6 ni ki ni ato. . Kain-tin bilala la até omo si mi Vara. . Puller-of-semen. help me to pull the semen over here Esisi said that | must have semen Ogb6l6 said that | must have semen, Strong potash, open the way for the semen into my body so that I may have children, ° i Belonging to the odil éjiogbé there is the recipe to obtain virili- r ty that requires one to grind together the fruit of obi garé or obi edun (COLA MILLENH, Sterculiaceae), ewé odyd (CORCHORUS OLITORIU'S. Tiliaceae), éso ild (ABELMOSCHUS ESCULENTUS, Malvaceae), ewé ékukit (CERATHOTECA SESAMOIDES, Pedaliaceae), the root of ininirin (unidenti- ° fied) and kan-tin biléla. Its incantation is: Eat it with hot ék¢ ™oat Got) 8 a2 7A AAS a al Eso obi gird je ki om k'6 po fin mi Omo vove ni rd 6v0. Bi odtin ba dé ila a bi'mo Ewe ékukt ki wa ome ti Omo weere ni Cininirin. Fruit of cola gare, let ther be plenty of children for me Ody 6 always has plenty of children As soon as New Year comes the okra plant gets new children. The ékukii leaf never lacks children Ininirin is always blessed w ith little children. Belonging to the oi ogbé duintipdn. also called ogbé t’émopon ogbs-place-child-on-back: pound together ewé ovtin nind. pregnancy - inside (DYSCHORISTE PERROTTETTH, Acanthaceae). dpa iréké, sugar cane (SACCHARUM OFFICINARUM, Gramineae). the fruit of aidan (TeTRA- PLEURA TETRAPTERA. Leguminosae Mimosoideae) and dry fruit of jis (ABELMOSCHUS ESCLLENTUS. Malvaceae). Extract the water, wo spoon- fuls of which must be drunk by the man every sixth day To make the body powerful (marale or imi ara le) The recipe belongs to the odii éjiogbé and requires one to pound together eleven ordgbo (GARCINIA KOLA, Guttiferae), eleven ataare (AFRAMOMUM MELEGUETA, Zingiberaceae), a/uibdsa eléivé (ALLIUM AESCA- LONICUM, Liliaceae), roots of if6n (OLAX SUBSCORPIOIDEA. Olacaceae). root of ipetd (SECURIDACA LONGIPEDUNCULATA, Polygalacaceae), root of orto (Morinpa Lucia, Rubiaceae), the bark of paridérd (KIGELIA AFRICANA, Bignoniaceae), four eja djijf (fish), four adan (fruit-bats), fouragemo (chamelzons). and Kan-un bilaki tstoi posavhy. Dry everytio < and mix with ho: cko. to be drunk every morning. Its incantation is Aghd Iighira Fordghd ghd Agho 6 sdisan ni tha Fe Orisa. Ifon ni kre ti fon arin ara lagbaja Ariin kit se ifon ki dma Is rin ka igbd, (run kif se ipeta Ki 6 ma Ie rin ka ijt Alibds3 ni ki ¢ fi sa arin ara kimorin jide ki 6 maa Pagbara Piidord I'6 ni ki eegun ré 6 ji Ont lo rée ru ghogbo aisan kuird Mara 18 Nijoojtime Vojijt ji pére pére. Ako kén-un ni ki fi kan gbogbo arin ava ré dint Iyéré 16 ni £°6 maa ji péré péré Adan I'6 ni k’6 maa ji péré péré Agemo dé aliw6 au 6 gba ano ti KO dra kiird I rad mi Ripeness-has-power is ordgb6 that is ripe Ataare orisa ripens without becoming diseased. Remove this person's disease with ifon. Ifon is never ill to the point that he is unable to smell the forest. Ipéta is never ill to the point that he is unable to smell the desert. Remove this preson’s disease with a small onion so that he can become strong. Paiid6r6 said that his bones will wake up. Ontiwo, go remove all disease from his body. The Ojiji fish completely wakes up every dayExpell all disease with scrong potash that has masculine strength, Ivéré said that he will completely wake up. Fruit-bai said that ke will completely wake up Chameleon-owner-of-colour. take the bad colour out of my body Softness, calm [antidote] (¢rO) Strong recipes such as odgdin ako can be neutralized by the dote odgin érd. that brings calmness and gentleness. One of these recipes belongs to the odii irdsiin Stiirdipén. als called irosiin (fresh) nit |. Formula 199. uses the following incantation Eléso més6 0 témi Eso 886 6 fi gbalé vif I6w6 won. Jémoniha 6 ni ki e jé mi nihoo r r r r r r ‘ Diundiin ni ti ddtindtin. r r r Ui r Tiitd ni ti 88 i Eraw0d ni ti wodrdwe. | Erg ni ti ikuipéro. i Leaf-owner-of-gentleness. bring me gentleness. Gently I will take their land Awaken-child (all-is-well) tell them you must say yes. Odiindéin is always calm. Térd is always fresh Woor6w6 is always fresh and calm. Ikiépérd is always fresh and calm.Madness (were) Some stimulants produce extremely powerful energy. hich are capable of making people go insane. by affecting their equilibrivm. The babaliwo and herbalists use the formulae to provoke and cure madness Abild imti ni se ward. to make someone go insane. The Fermuls 303 belongs to the od Os¢ Gttird and uses the incantation bd a bi ivf mo Fort birt lo si Lamorin lori. ar Gbogboise a bi ixe’mo niv in Ww aniv Isumeri '6 ni ki opolo kimorin 6 riri 0 Ewe taba nit 6 mu abi ike mo lovi biri Kyi wéré 6 maa ké Iimorin. Nijojtime Momikan kan. n Ikanra ni ki limorin 6 maa ba kiri. Igbd which turns a child’s head. go immediately and turn so-and-so's head Gbogbonse makes a child quickly lose his head Isumeri says that so-and-so’s brain should be polluted Leaf of fresh tobacco. make the child giddy at once May giddiness and madness seize so-and-so Bitter water is forever bitter So-and-so must wander about in low spirits Oogiin wéré, medicine to cure madness, belongs to the odii Owénrin iwéri, also called odi Owdnrin weéré. Grind the root of apawéré, killer-of-madness (RAUVOLFIA VoMiTORIA, Apocynaceae). ewé éékanndsé adyie, claw-of-hen (PORTULACA QUADRIFOLIA, Portula- , strong potash. Mix them together with an caceae) and kan-un bilal:European brew. for example gin (oii ovibd), Drink 2 cup daily < the incantation Apawere pa ware vii san Ekénnaisg advie ki i sinw in, Ata pupa ni ipa iwin. Killer-of-madness. cure this madness. Claw-of-hen is not mad, Red pepper kills madness. Another formula for an odgiin werd, Formula 201. is remat able because among the plants used. outside the RAvVOLFIA VOMITOR already mentioned we find Sapicea CALYcINA,Rubiaceae which 1s used in Europe as a tranquilizer Babalawo sometimes mix stimulant plants with tranquilizer plants to make people go mildly insane, imu ni se wéré. as ina recipe belonging to the odii dgtinds 6kanran where ewé popdiidd (PHASEOLUS LuNaTus, Leguminosae Papilionoideae) which may also be used though this makes people rather aggressive. It is used in a formula icin Esti pa éniyan. send-Esti-kill-someone but may be tempered by ewe asoféyeje, fruit-eaten-by-the-bird, alternative for RAUVOLFIA VOMITO- RIA. Ground tobacco, taba, NICOTINA TABACUM is added. Burn the ingre- dients to make a black powder that must be blown off the palm of one’s handCHAPTER } WORKS MOST ASKED FOR OPULENCE Babaliw o are often asked to help people realize their earthly desires for all that is opulent. which in case of the Yoruba. means a desire for money. wives and children To have money (awire ows nini) The desire to have money seems rather obvious when we consider r that we were given no less than 161 formulae towards this desirable end. The majority of these preparations. 106 in total. consist in grinding the result with black r or pounding certain types of leaves and combinir soap. ose dtidd with which money seekers must wash themselves. Sixteen formulae are prepared by burning the leaves until a black powder is obtained. that one must then eat with cold éko, lick with oil, drink with ori dyibd, (gin) or rub on cuts made in the wrist. In another 32 formulae the leaves are cooked and eaten with a pigeon (eyelé), with oil and salt, with 1 ov i. a snails (igbin), with fish éja ard, and with eggs. One recipe requires one to mix the plant with shea butier (6r7) and rub the product over the body. e a - i Some others are more elaborate and seek the protection of Esi or of Iyami dsdrénga, the witch. Here is one formula of this, Awvilre ow6 nini, belong- r r rrbe: be aithére ow 3, o2b8 owner-of-hut-for-mones fun (DRACAENS FRAGRSANS. Agave to the edt Ogb? rete also called Ogbs moloud kibira. money-in-pocket. ar o: Pound together_ewe pe, and imi 9i6 pups cred sulphurs, Mix them with ese didti, black + and wash with it while reciting ¢ Yo ase pa Ada girigiri piaje: Ord ap ais m PSr8giin ni i pe irtinmols Hiv dde Grun wiivé Peraauin wd lo réé pe ajé temi wa I'i'de Grun @ incantation: ve ohiin Run call richness Rush furiously call richness Speech call richness without failing Pérégtin calls 400 gods from beyond to come to earth. Pérégtin go and call my richness from beyond. To marry women and to be loved by them (awwuire iféran obinrin) J have been given 44 formulae to obtain a wife and be loved by her, from which I have extracted the following, belonging to the odi! Oninipdn ogbé. Pound together ewé abo dédo (TAPINANTHUS HETEROMOR- pHus, Loranthaceae), ewe dd6fin igbd (TRICHILIA PRIEURIANA, Meliaceae) and ewé [dali (LAWSONIA INERMIS, Lythraceae). Mix them with ose dudti. black soap, with which one should wash, reciting the incantation Abo dodé né f féran dado. Odofin igb6 ni i féran igbd. Ladli ni i féran ow6 lle,e ' Abo dédo likes making love Chief-of Ladli likes a strong hand. ‘orest likes the forest Belonging to the odii ik dftin. Formula 338, Its incantation is Sébdhe¢ 6 ni ki obinrin se obo hes han mi. Obs ladvig se hsg han akiko. Opens-vagina said that woman should show open vagina to me Hen-opens-vagina and shows it to the rooster [To get] children (ibimo) I have been given 175 formulae that deal with the desire to have children. Included in these are remedies to ease conception, odgtin imu obinrin Févtin, guarantee pregnancy or avoid termination, odgtin imi oyin dird, and ease child-birth, odgdn awebi, classified in great num- ber in ogbé dttinipén and also called ogbé tin omo pon for which the incantation is Oxbe siiré pon mo Oxbé ttin omo pon. Ogbé run puta child on back Ogbé put again a child on back. This odii ogbé dtirtipon is also called ogbé sin omo si, she- puts-the-child-more-conveniently-in-his-place (that she carries on her back) or even ogbé abiyamo, ogbé-mother-of-child.=aaAaA SE SISOS TITS OS oo The expression ¢ bomopon. “to carry a child on the bac alludes to the notion of happy it could be related to the ernity ighidi. the strip of leather containing charms which promote ferti which some Yoruba ladies wear round their waists. It is the sve used by a married woman, even before having a child. in order to mi. a show of her new status and as a promise to have numerous childres Children are considered as being the greatest symbol of we in a Yoruba family. They are the guarantee of the continuation of 2+ lineage. Women, when they walk in groups along the streets, durin days of festivities. proclaim this in their songs: owd, owd, ome I ere. “money. money. the child is profitable” Gb6mopén is the name of a plant (DYSCHORISTE PERROTTETTIL Acanthaceae). It is also called ponmo séséki, sésé carries-a-child on-back. or omoni séséki. child-just-saluted or even ovtin ning, the- pregnancy-is-in-the-womb, showing the links between the plant and notions dealing with young children and childbirth. The incantations of the gbémopén plant for these remedies are: Ewé gbdmopon ki j fehin silé Idi ponmo. Leaf-carry-a-child-on-back cannot leave her back bare without carrying a child Séséki ki i jf k’S m6 ponmo. Séséki cannot awake without carrying a child on back. Odoodtiin ni omo séséki f ponmo Each year, child-just-saluted puts a child on the back. Here are two formulae to help get a woman pregnant jmébinrinr i6vtin classified in the odéi ogbe uinipdn given to me by two differen babalawo. In the first. Formula 236, ewe omonr séséki Dy scHoe! TE PE ROTTETTH. Acanthaceae) and ewe démo (DESMUDION VELUTIN Leguminosae Papilionoideae) are ground and cooked with eku éme. rat (PRAOMYS TULBERGIA) in oil and salt and given to the woman to ext In the second. ewe ebomopen tthe same DIsCHORISTE PERROTTETTID ans the same rat eku émo are used in the same manner and eaten by the woman the first day of her menstruation In these formulae, the presence of éémo (whose fruit stick to clothes and animals fleece) and the rat émo are explained in the incan- tations by the “acting verb” mo, (to stick): Ewe é8m6 6 ni k’Syun 6 mo on nin Leaf of éémg said that the pregnancy should stay in her womb The same incantation is used for the rat dm. But there is anoth- er proverb for it which illustrates its prolific nature and in which the assonance émé resembles omo: Olé Kewad a ba ri emé 1a a rf omo 18. Ten days after having seen the émé (rat), we see its child (omo). POWER The babaléwo may also help people attain iheir desire to remain on earth for a long time, to have good luck and to be victorious over their enemies.“aa I SISSIES To stay long on earth (ipé live) Here are a few formulae out of the 36 that were given to that belong to the odd djiogbs. Mix together ews asogbdsatd. m2 old-age. (Dioscorea HIRTIFLORS. Dioscoreacere). ewe S10. s+ long (DRACAENA SERCULOSS. Agavaceae), ew? adpg. we-should- long (CELTIS INTEGRIFOLIA. Ulmaceae). Burn them to make a bi. powder that must be eaten daily with hot éko, reciting the incantatio Asogbdsaté se mi kin gbd. xe mi kin, Acipé se mi kin pé lave. Eto jg ki n't6 ‘ Maker-of-old-age make me live to be old, make me last long. We-should-live-long make me stay long on earth Last-long let me last long Belonging to the same odt éjioghe: Gather together ewé aw ve mékind. come-to-earth-and-not-die, (DRACAENA LAXISSIMA, Agavaceae» ewe ard, (CROSSOPTERYX FEBRIFUGA. Rubiaceae), ewe ddpé, we-shall- live-long, (CELTIS INTEGRIFOLIA, Ulmaceae). Grind them and rub them into 2} cuts made on the head. reciting the incantation: i | { \ | | i | Awayé mdktii k6 ni jé ki émi 6 ki ni kékeré. Aapé I'6 ni ki émi 6 pé laye. Ar I'6 ni ki émi 6 ro mo aye. Come-to-earth-and-not-die do not let me die in youth We-should-live-long said that | will stay long on earth | Ard, said that I will cling to lifeBelonging 0 same odti jioghé: Grind ewe agbohew d ohahe Wwe-become-old-w ith-plenty-white-hair, (HOsLEND!s OPPOSTT ther Labiataes, and cook it with a snail. cigbim), cut into sixteen pies add salt and oil and eat it at night saying the of6 4 No hewd ohaha, bohowti ohaha ni mind gho gbo bo. co hewu ohaha. We-become-old-w ith-plenty -w hite-hair | will grow old. We-become-old-with-pleniy -w hite-hair | will have plenty white hair Good luck (orsire) Iwas given 71 formulae for this. some of them belong to the odtr dgundd ogbé. also called dgtinds sorfire, dgtindd-has good-luck The wo formulae given below both belong to that od Collect ewe ghawdjo. gather-money-together, (ACALYPHA CILIATA. Euphorbiaces akisan. we-salute-comfort. (TRIANTHEMA PORTULACASTRUM, Aizoaceae). Pound them with imi odrtin pupa (red sulphur), mix them with ose dtidu ), ewe ajé. “money”, (AERVA LANATA, Amaranthaceae), ewe black soap which one must use to wash oneself with. Its incantation is: Gbaw6jo bi mi gba ows jo. Gbogbo ara I'ajé fii s ows. Akisan ni ki 6 san mi. Gather-money-together help me to gather money together Money-makes-money with all parts of its body. We-salute-comfort said that | should be comfortable.Coll Sterculiaceags, ewe rere, “goodness”. (SENNA OCCIDENT ci ewe ANG rere. promoter-of adness. IC OLA Milt Caesalpinivideaes, owe ori, that-sinks, (VITEX DON. Grind them. mi them with ose dus i black soap. head while saying the follow ing incantation Aw rere jg ki mi s2 ortire Ew rere [6 ni ki mi se oriire. G Ort rere nitémi. und: sortire Fo ni ki mi se ortire. Promoter-of-goodness let me have good luck Leat-of-goodness said that I will have good luck j Ostinds -has-good-luck said that I will have good luck Good luck is mine Victory over an enemy (iséeun duc) Belonging to the same odii ogbé dsé. also called ogbé ségun og victorious. Bring together ewé abafin, we-meet-albinos, (RINORES sp.. Violaceae). odidi ataare, (AFRAMOMUM MELEGUETA, Zingiberaceae). and a rat, eku éliri. Burn them all to make a black powder that is rubbed into 21 cuts made on the head. Its incantation Abin ba mi ségun 614 mi Liri liri ni éliri fi f ségun ota ré. We-meet-albinos, help me to be victorious over my enemy. Little by little is éliri victorious over his enemy —sa = awe SI SS SS lea ee] =a “fv r tr “4 gto the oda osbe rete. also caligd e232 sere. os Victorious-over-revolt. G her together ewe ahon gken. leopard, sHipisc-s asPER. Malvaceae). odidi atare. 1A MELEG ET. Zingiberaceaes, ike odid? (ail feathers af a parry. B them all to make a black pos der then rub this inte 21 cuts made o it. The incaniation is Fun ra ahon ektin nr? secun 012 re. [ko odide ba mi ko thi lo. Ataare ba mi tari ota lo orun. Tongue-of leopard wins tby itself) over its enemy Tail's-feather-of-pariot help me collect evil and make it go. asa Alligator pepper push my enemy to heaven (away from me) AFOSE An offering called afose. “may-what-is-spoken-become-reali- ty” is frequently comsumed by people. babaldwo. and herbalists. in order to beg for favours. I was given 29 formulae for this prestigious “work”, from which I extract three. though I must say I never personal ly tried them out. Belonging to the odd Osé méji, Collect together ewé omonird ganrogan, child-stand-upright, (COMMELINA DIFUSA. Commelinaceae). ewé mésén mesén gogoro. (SCOPARIA DULCIS, Scrophulariaceae), ewe mésén mesén itakin, (ABRUS PRECATORIUS, Leguminosae Papilionoideae), odidi ataare. (AFRAMOMUM MELEGUETA, Zingibera- ceae). Burn them to make a black powder that must be eaten daily with cold éko. Its incantation is STRE FAT MBI VERGER 18 (74) Odgin oga ara wind Okinrin mei. 8 Ewé értwi ako Ewe ildsiin Egbo ata Altibdsa eléweé A 6 giin un nin odd. 2.6 si td omi eso brbmbé si i. a6 Si ro 6 sind igd. A 6 maa nu tin Iesmeji léjoojime 19 (75) Odgin imi ara fiyé Owonrin ike, 101 Espo bginws Ewe dginwo Exo ééri Kinin bildla A688 nind omi. a 6 pe of6 18, a6 si méa mu tin Ieémeji lojoojtime, Oganw6 ba mi wo ara vii Eérii ba mi ru arin kuirs.GES. HEALING 18 (74) Medicine against pain in the whole body Leaf of ANDROPOGON GayaNts. Gramineae Leaf of PENNISeTUM HoRDEOIDES. Gramineae Root of ZANTHOXYLUM SENEGALENSE, Rutaceae Bulb of ALLIUM agscaLonicum. Liliaceae Pound ina mortar, add orange juice. pour into bottles. drink wice a day 19 (75) Medicine to make the body light Bark of KAVA GRANDIFOLIOLS. Meliaceae’ Leaf of Kaya GRANDIFOLIOLA, Meliaceae Three fruits of Xyvopia AETHIOPICA. Annonaccae Strong potash Boil in water, recite the incantation. Drink a cup twice a day “Oi Eérii, help me carry away this disease.” nwo. help me heal the bodyPik FATUMBI VERGER 20 (84) Odgin imi ara Je Ouira ddi. 200 Ewé odtindin Ewe été Ewe rinrin Oxédé abo Edo okuta ion Kéréfo eyin adiye Adlo ogbo re papd. A 6 si sia, A Onin un Id. A 6 tft. a6 pe off re, AG si maa mu tin ni alg peli ko titi. Ojti ki { pon irin k°6 mai ni pépé Vagbde Tiitts Vadiye yé, uitti Vadiye pa Ofifo Vid ba korofo 18 At 6j6 itesrin ki i re ddindin At 8j6 dtedriin ki i re 118 Av dj atesriin ki i re rinrin Osédé abo ki i jayé inira Edo giri ki i dun dktita 21 (87) Odgin ilé tit Oyékti méji, 12 Ewe ériwwa ako Egbé ist Egbo ijokin Eso ééri Oktita ako mesan A688 € ninti omi. A 6 pe off 18. A 6 si maa mu tin légmeta ldjoojtims. Bi erin ba yén értwwa 6 gbe Diidti ni Vegbd ijdkin isé ba wa sa arin yii lo Ariinkaviin ki i se Oktita.20 (84) Medicine to have a healthy body Leaf of KaLANCHOE CRENATA. Crassulaceac: Leaf of AMARANTHUS HYBRIDUS subsp. INCURVATUS, Amaranthaceae Leaf of PePeRosila PFLLUCIDS. Piperaceae Fruit of One firestone A SAPIENTUM. Musaceae Residue of iron from a blacksmith An empty egg shell Grind all together. dry in sun. grind again. Draw the odii in the powder. recite the incantation. Drink at night with cold white corn meal. The iron is never so poor as not to leave a residue at the blacksmith The hen calmly lays its eggs. the hen calmly broods its eggs The egg shell is always found empty Odkinakin is never ill, neither in the rainy season nor in the dry season Tété is never ill, neither in the rainy season nor in the dry season Rinvin is never ill, neither in the rainy season nor in the dry season Ogédé abo never experiences a hard life Ed6 6ktita never provokes pain.” 21 (87) Medicine to cure swelling of face, hands and feet Leaf of ANDROPOGON GavaNus. Gramineae Root of STROPHANTUS IISPIDUS, Apocynaceae” Root of MUCUNA PoscE!. Leguminosae Papilionoideae Fruits of XYLOPIA AETHIOPICA, Annonaceae Nine firestones Boil in water, recite the incantation. Drink three times daily. “When the dry season comes értiw The ijdktin root is always black Isa. help us to take away this disease dries up No disease ever troubles Okuta.WORKS MOST ASKED FOR - 93, tinence of the system of thought of the Yorubas. Their memorization system is difficult to seize and apprehend due to the changing nature of an oral culture. Their cultural patrimony has been saved from oblivion through these verbal links, which help them to remember the knowl- edge transmitted by generations of babalawo.- MEDICINAL AND MAGICAL FORMULAE oe : ABS.OOGUN 1 (2) Odgin abike Onn awenes 22 Ewe nikenike Owe ero igh 46 gtin pb, 2.6 i 8 wind ikOL. A 6 Wai Fi aso funfun sine omi 13 shige 0 Si W6 Shin Ati aya. AO Sims a pe of 18 Nakenaike ba mina ike si Owe evo ki i biike. 2 (3) Odgiin ara gbigbon Obira ds. 120 Evweé ab6 dstips Ev ilasa Jebomin Ewe ésisi ile Or 46106 peli ori. 26 pe ofor A Osi fi paara Ab6 éstipé ki i.jé ki ara 6 gbon ilasa aghonvin ki i jé ki aca 6 gbon Esisi ma jé ki ara 6 gbdn sisiPage HESLIN 15 (59) Medicine to cure flank disease Leaf of CorcHoRts aesTU ANS, Tiliaceae Leaf of PLUKENETIA CoNOPHORA, Euphorbiaceae BUTYROSPERMUM PARADONUM subsp. PARKI, Sapotacene Feather of a blue guinea fow! Feather of a red guinea fowl! Burn. mix with shea butter, recite the incantation, Rub the mixture on the flanks. *O6y6 ajé, help me to remove the disease from the flanks Awiisd. pick and carry it away the disease from the flanks Agbe, carry away the disease from the flanks. Alak6. take away the disease from the flanks.” 16 (65) Medicine to cure flank disease Leaf of HypTis SUAVOLENS, Labiatae Leaf of PIPTADENIASTRUM AFRICANUM. Leguminosae Mimosoideae Leaf of Momorpica CHARANTIA, Cucurbitaceae Fruit of XyLopta aeTHoPICA, Annonaceae Boil in water, recite the incantation. Drink daily. Fémo I6jti tOki. don’t let my flanks pain me Agbonyin, don’t let my flanks pain me Ejinrin, don’t let the pain get in my body Eérii, take the disease away 17 (73) Medicine to erase a tattoo Leaf of EUCLINIA LONGIFLORA. Rubiaceae Root of Eucuinia LONGIFLORA, Rubiaceae Leaf of CroTon LopaTus. Euphorbiaceae Boil in water. Rub the body with it and drink itSor rk MBE RC 22 (89) Odgin ilé iti iwort awedd iwori Ogtinds tiwori aw edad, $= Ed inikiin dij Exbo isi Esha ijakiin Eghd éniiw A 6 tela lori iverosiin, a 6 pe ofd 18. A 6 po gb abigbond. a6 i fi we ojti ore pO. AG sé é nini oms Iword ands wsi we kimorin sii di Diiji ni kira re 6 di Sciksisakst ni drt [sci KO sa avin kuiré Vira re Ujdkiin mai avin iktan kuir6. 23 (93) Odgin orfwo Ejiogba. | Ewe ogiingun Eso éérti A688 ninti omi. a 6 pe of r8 si i. a 6 si Fi aso Funfun si imi un PB. a6 ror maa fi jo ara. Bert ni ko rt Ogiingtin 16 ni k6 gin Egiin o ni k6 guin bé gbé ipa yit kur 24 (97) Odginn oriwo Oftin méji. 16 Ewé ewtiro Ewe taba gbighe Ori A616 6 pélii ori, a 6 pe off 18, a 6 si fi pa ara. Ewtiro 16 ni ki oriwo ko ti Taba ta oriwo kurd Ori ni ka maa ri oriwo mo.0020 N HEALING 22 (89) Medicine to cure swelling of face, hands and feet Leaf of Cissus sp.. Vitaceae Root of STROPHANTUS HISPIDUS. Apocy Root of MuCUNA poset. Leguminosae Papilionoideae Root of AXDROPOGON TECTORUM. Gramineae aaceae Mix. draw the odti in ivgrostin, recite the incantation, Boil in water and wash the face with it worl awédd. come cure so-and-so Daiji says that his body will be well Erinwa is always fit isci. remove the disease from his body Jjokiin, remove the disease from the bowels. 23 (93) Medicine to cure swellings Leaf of COLA GIGANTEA var, GLABRESCENS. Sterculiaceae" Leaf of ZANTHOXYLUM VIRIDE, Rutaceae Fruit of XyLoria AeTHIOPICA. Annonaceae Boil in water, recite the incantation. Immerse a white cloth in the water and rub the body carefully with it + Eérii says it should shrink back [to normal] Ogiingtin says it should become perfect Euin says it should become perfect Ejiogbé. carry away this swelling.” 2A (97) Medicine to cure swellings Leaf of VERNONIA AMYGDALINA, Compositae Dry leaf of NiCoTIANa TABACUM. Solanaceae BUTYROSPERMUM PARADOXUM subsp. PARKII, Sapotaceae Grind, mix with shea butter. recite the incantation. rub body with the preparation Evaro says the swelling should ooze out its impurities Taba, kick out the swelling Ori says we should see swelling no more.114 PIERRE FATUMBE VERGER 25 (98) Odgin oriwo iwori ofun. 41 Ewé omi titi Ewe nibéka t Ori Kosiko indi un yaya 4.6 16.6 po mo ori. a6 pe of 18. 0.6 si maa fi pa ara wiiwe Ewe omi aitii ai oriwo ko san Tubeka ui oriwo ko san Kooko inti yaya ki i bai iin ji Ori 6 ni kia ma ri mo. 26 (105) Oogin ami omu yo Oxd ayekti (Osé akinyodé). 228 Ewe ata oltiighd i Eépo égimngtin { Ewe égiingtin i Eépo piridoro ! Eso puiridord ] Eso atidan | A6 gin un po.a6 si sé é nind KOKO. a 6 tel Iori iyérOsiin. a 6 pe of 18 | 2.6 po gbogbo ré pd. ki omobirin we omii pélui ré. Ata oltiigh6 réé gbé omti omidan wit Piitiddr6 6 ni ki oma r8 dyo wai si dde | Ogiingtin 1'6 ni ko gi si dde Aidan I’6 ni ko ma lé dan in Oséyékii k6 36 ¢ si dde.1068 N, HEALING 25 (98) Medicine to cure swellings Leaf of BRiLLANTaisia LawiuM, Acanthaceae Leaf of AcaLypua ciLiata. Euphorbiaceae BUTYROSPERMUM PARADONUM subsp. PARKI, Sapotaceae Grass cut by white ant Grind. mix with shea butter. recite the incantation. Rub on swollen part “Omi titi, ease the swelling thar it may heal y heal The grass cut by the white ant does not quarrel with it Tibaka, ease the swelling that it mo Ori says we should see the swelling no more 26 (105) Medicine to help a girl develop breasts Leaf of PLEIOCARPA PYCNANTHA. Apocynacene Bark of COLA GIGANTEA var. GLABRESCENS, Sterculiaceae Leaf of COLA GIGANTEA var. GLABRESCENS, Sterculiaceae Bark of KIGELIA AFRICANA. Bignoniaceae Fruit of KIGELIA AFRICANA. Bignoniaceae Jit of TETRAPLEURA TETRAPTERA, Leguminosae Mimosoideae Pound, boil in a pot, draw the odii in ivérdsin, recite the incantation Mix everything. The girl must wash her breasts with it. Ata oltiighd, go and bring the damsel’s breasts Piiid6rd says that her breasts should come out Ogiingtin says that they should shoot out Aidan says that they should not be afflicted Oséyékti should bring them out.”PIERRE F\TUNIBI VERGER 27 (108) Odgin aremo Ejiogbs. | Ew ikin irtké Ewe ésisi ile Egbo osbolo Kin-tin bildli Ivo A 6 gun un, si si a ghe. a6 fi teFa. a6 pe of #6. 0.0 i mia mu tin peli cho gbigbdni I Sjoojtim Ewé ikin gbomo wii Ome roro ni ti ésisi ile Omo ki i tin nidi beb6l6 Kan-tin biléla tn 6nd omo wei Ivo ki 6 yo omo wa. 28 (110) Odgin aremo Egbé enisi odgin Odidi ataare méwa Oxsdé dgbagbi didi A616 po. (hin ti a ba ti yo éépo 18). 4 6 man mu tn péhi oti lile tabi ko. Enisa odgiin bi mi si odgiin soko mi K6 mia ni agbéira Agbsira kakd ni ti agédé a Ara vid gded ni Cataate.CEN MALIN 27 (108) Medicine for virility eal of PaNicua MaximuM. Gramineae Leaf of Sips URENS. Mal Root of Cisst's roputnes. Vitaceae Stro Salt Pound and dry, Draw the odit in the dry powder and recite the incantation, aceae potash Drink with hot white corn meal every day Ewe ikin, bring children to me Esisi ilé always bears beautiful children Osb6ld never lacks children Kan-tin bili Iy6. bring me children, Li, open the way for children to come 28 (110) Medicine for virility Root of RITCHIES CAPPAROIDES Var. LONGIPEDICELLATA. Capparaceae Ten whole fruits of AFRAMOMUM MELEGUETA. Zingiberaceae Fruit of Musa SAPiENTUM var. PARADISIACA (black), Musaceae Having peeled the banana, pound everything together. Grind. Draw the oddi in the preparation and recite the incantation. Drink with spirits or white corn meal Enis odgin, help me apply medicine to my penis May it be powerful Osédé jgbagba is always very powerful Alaare is always very active.”PIERRE FATUMBI VERGER 29 (121) Odgiin aremo ind’ mefi. 9 Ewe eke ile Ewe osiinstin Ewe arinigo Ewé aka Ejo kan Akibahun kan A 6 J6 0.96 fi teli. a 6 pe off 18. a6 po 6 pd. a6 si sia li a peli oyin Ekg ilé k6mo wai Ostinstin stin pmo si mi Arinigo jé ki omo 6 rin m6 mi Aka kd omo wa Omo yoyo ni tejd Atomodsmo lalibahun di erit 30 (126) Odgin aremo Oba ddi. 19 Ewe dpistipa Ewe ogiingan Kan-tin bill A 6 gtin un, si si be, tel'i Iori Iébii ré gbighdns I'djoojims. pe of 18, si mia mu tin peli gko Opisiipa ni i pe omo wai Agbonyin gbé omo wa Osangéin jé ki omo se gangan mi29 (121) Medicine for virility Leaf of MEtia AzeDeRACH. Meliaceae Leaf of Carpovosia LUTEA. Polygalaceac Leaf of MicRODESMIS PUBERULA. Pandaceae Leaf of LecaNiopiscus Cl PANIOIDES. Sapindaceae One snake One tortoise Burn the ingredients. Draw the odd in the preparation. recite the incantation Mix everything and lick with honey Eke ile. bring forth children Ostinstin, draw children near to me Arinigo. let children walk to me Aka, pluck children and bring them to me The snake is always blessed with many little children The tortoise is always loaded with many children.” 30 (126) Medicine for virility Leaf of CLERODENDROM POLYCEPHALUM. Verbenaceae Leaf of PIPTADENIASTRUM AFRICANUM, Leguminosae Mimosoideae Leaf of STACHYTARPHETA ANGUSTIFOLIA, Verbenaceae Strong potash Pound and dry. Draw the odti in the powder and recite the incantation. Drink with hot white corn meal every day *Opastipa calls children Agbényin, bring forth children Ogcingsin, let the children come straight to me.”WERRE PATI MII VERGEIC 31 (132) Odgiin aremo Eve aponghe Ewe ogbdlo Exbé tips tipé Odidi ataare kan Iebin kan Ogbé Osa, 25 16 0. fi tet, pe of6 r3. po 6 pa. si maa mu tin peli sko gbigbind Mojo méta meta Apongbé pon omo wi Osb6ld ebé omo wii Tips tipé lo réé f'2 omo temi wat Atomodéing lis ba igbin Ara viyd gded ni ataare 32 (145) Odgin aremo Exgbo aka égi Ewvé aka égi Egbé irinigo Ewé irinigo Eja ojiji Kan-tn bildli A616 6.46 pe ofé 18. a 6 mu tn pélii cho ghighina. Aka égi jé ki omo da wa giirigi Ojiji ni ki omo 6 jf wa ba mi Arinigo jé ki omo 6 rin m6 mi. Ouird fin, 21131 (132) Medicine for virility Leaf of TRILEPSIUAI MADAGASCARIENSE, Moraceae Leaf of Grewia MOLLIS. Tiliaceae" Root of Des\ooiM GANGETICUM, Leguminosae Papilionoideae A whole fruit of AFRAMOMUM MELEGUETS. Zingiberaceae One snail Burn, draw the odit in the preparation, recite the incantation, Mix everyihit:< and drink with hot white com meal every three days Apongbé. carry a child on your back and bring it to me Ogbéld. bring a child to me Tipé tipe, go and pull my child towards me From generation to generation we meet snail's children Ataare is always very active. 32 (145) Medicine for virility Root of LANNEA NIGRITIANA var. PUBESCENS, Anacardiaceae Leaf of LANNEA NIGRITIANA Var. PUBESCENS, Anacardiaceae Root of MICRODESMIS PUBERULA. Pandaceae Leaf of MicRODESniIs PUBERULA. Pandaceae One electric eel Strong potash Grind everything, recite the incantation. Drink with hot white com mest Aka égi. let children come to me quickly Ojiji says children should wake up and come to me Arinigo. let children walk to me.”PIERRE FATUMBE VERGER 33 (147) Odgan aremo Iretg ogbe. Ewe aika Ewd ight Ewe éstinsiin Ewd irinigo Sun tin, Fi tefa. pe of d ré. po 6 po. si mia mu tin péli oti dvinbo. Aika ka omo wa jeba gba omo wa Ostinstin stin omo si mi Arinigo ni ki omo rin md mi 34 (148) Odgin aremo Osé ogtinds (686 moliy. 2 Ewé oktin ikilé Ewé oléé Ewe itori Odidi ataare kan Sun tin. tefa I6ri Iébti v8. pe of re. A 6 pa 6 po. je & peli Okiin ikalé 6 ni ki omo kalé s°6d6 mi OIE 6 ni kin ni olg omo Adri ni ki omo 6 16 I'6d6 mi ko I6joojtims, 35 (149) Odgiin aremo Oftint6la (Oftinnia). 2: Ewé wonawona Ewé tannd posé Ewé ytinyun iebin kan A616 6. Si sia ghe. A 6 pe of 18. Si mia mu in pati dko ebighdnd Féjoojiims. Wondwoné ni i wo omo wayé Tanné pos6 pe omo wa Yiinyun ni ki omo mi mda se yiin-iin igbin ki i wayé aldi-bi-omo.rat a7 4 DGS HEALING 33 (147) Medicine for virility Leaf of Lecatopiscus CuPaNioivEs. Sapindaceae Leaf of SoLaNuw INCANUM. Solanaceae" Leaf of Carpotonia LuTea. Polygalaceae Leaf of Micropesitis PUBERULA, Pandaceae Burn. draw the odi in the preparation, recite the incantation. Mix and drink with gin Aika. pluck and bring a child to me Jebi, sweep children hither Ostinstin, push children to me Arinigo says that a child comes to me. 34 (148) Medicine for ity Leaf of ADenia LoBaTa, Passifloraceae Leaf of ANTIDESMA LACINIATUM var. MEMBRANACEUM, Euphorbiaceae Leaf of GLYPHAES BREVIS, Tiliaceae A whole fruit of AFRAMOMUM MELEGUETA. Zingiberaceae Burn, draw the odd in the preparation. recite the incantation. Mix and eat with cold white corn meal every day. * Okiin ikalé says a child should settle down beside me Oléé says that | shall conceive many fetuses Atori says that I will have enough children beside me.” 35 (149) Medicine for ity Leaf of PHAULOPSIS BARTERI, Acanthaceae Leaf of Mirasitis saLapA, Nyctaginaceae Leaf of ASPILIA AFRICANA, Compositae One snail Grind. Dry, recite the incantation. Drink with hot white corn meal every day. * Wondwong sees children come to the world Tanna poso call children hither Yiinyun says that my children should be numerous, Igbin never comes into the world without bearing children.”PIERRE FATUNIBI VERGER 36 (151) Odgin asé obinrin inositn meji. 5 Ewe idd pupa Eso idé pupa hin idd pupa Ewe laali A616 6. A 6 tela lori iverostin, a 6 mu tin péhi dko gbiebond Ils 37 (155) Odgiin asé obinrin Obari kostin. 111 A 616.6. a6 pe of r8. a6 mu tin peli 6ko ebighén: Lasili ba mi l'asé mi Kan-tin bilili bf mi Vase mi 38 (160) Odgiin asé obinrin Oui si Oyo. 210 in bill Omi dgi A686 EA 6 pe of6 18. A 6 si mda mu tin Fémeta Méjoojtims. Labelabe ni i l'asé Lapélapa ni i V4 Ontiwo ni késeé nda wo dé Laaili ni k’6 Ia.7 DOGES. HEALING 36 (151) Medicine to help menstruation Leaf of Canxa inpica (red), Cannaraceae Fruit of Cassa inpica (red). Cannaraceae Flower of Caxva iNpics 'red). Cannaraceac Leaf of Lawsonta Ieruis. Lythraceae Grind. Draw the odit in iverdsin. Drink at night with hot white corn meal. 37 (155) Medicine to help menstruation Leaf of Lawsovia 1Neeuus, Lythraceae Root of Lawsovia INekwis, Lythraceae Strong potash Grind. recite the incantation. Drink with hot white corm meal at * Likili, help me get my menstruation Kan-in bilili, help me get my menstruation 38 (160) Medicine to help menstruation Leaf of SCLERIA DEPRESSA. Cyperaceae Leaf of Lawsonia INERMIS. Lythraceae Root of JaTRoPHA CuRCAS, Euphorbiaceae Root of Morinpa Lucida, Rubiaceae ZANTHOXILUM SENEGALENSIS, Rutaceae Strong potash Water with corn starch Boil, recite the incantation. Drink three times daily. Labelibe always opens menstruation Lapdlapd always opens menstruation Ortiwo says the menstruation should flow hither Lia lf says it should flow.”15s = PIERRE FATU MBI VERGER 39 (161) Odgin asé obinrin Onird dye, 210 j Ewe ila funfun Osiin bike : Eya orun funfun A610 6. a6 pe of re. a 6 mu tin péhi éko gbigbons Lile. Hei funfun Ja ase obinrin fin un ; Ey drun Funfun sa asé obinrin fin un Osim buke bu as¢ obinrin fin un. 40 (163) Odgin aténi iwori ogdnd:i . 34 Makin 06 dé mini Fi itakin at6 simi igh kOId peli Ogdd8 Omini kan. Fi si omi itd. Tela lori iverdsiin, Da a po. mu dig Kitt ini igba kot ti a rora $i 41 (164) Odgin atosi Ejiogbs. | Ewé ahgn ekiin Omi drornbd wéwed Kain-tin bildla A 6 gtin tin po. a6 pe of6 18. 2.6 Fi sini f Atosi ki i se ahon ekin Atdsi ki i sé omi drombs Kan-tin ni ki 6 fi Kain atosi 6. A 6 mu sibi méta007 S HENLIN 39 (161) Medicine to help menstruation Leaf of Asystasia GANGETICA. Acanthacene Dracaeva MANNII, Agavatcee Alum Grind, recite the incantation. Eat at night with hot white cor meal White iki, open this woman's menstruation for her White éya drum. open this woman's menstruation for her Ostin bike, fetch this woman's menstruation for her 40 (163) Medicine to cure abscess on penis or vagina Stem of CHASMANTHERS DEPENDENS. Menispermaceae Fruit of Musa SAPIENTUM, Musaceae Put the stem of CHasMANTHERA. cut into pieces. and a peeled banana in s.calabash, and add coo! water, Draw the odi in iygrosin. Mix. cover with lid Open the lid slightly and drink from the calabash. 41 (164) Medicine to cure gonorrhea Leal of Hiniscus SuRATTENSIS, Malvaceae! Juice of Crrrus auRANTIFOLIA, Rutaceae Strong potash Pound, recite the incantation. Put in bottle. Drink three spoonfuls every morning *Gonorthea never troubles ahén ekin Gonorrhea never troubles the juice of éroribé Use kiin-tin bill to knock out gonorrhea42 (181) Odgin atosi Ewé aberodéfe Ewe agbissi ert Aidan A 6 guin Won po. a0 sé &, laird, 16 pe of 8. a6 Fi sind igo. A 6 mu sibi kan Aberddefé bi itost kuird Mara niki 6 ma a sa lo tA rib i kero Aidan mii jé ki 6 dan mio. 43 (182) Odgin atosi Oxsbé onira, 28 Ewé 666 esin Egrit Eweé itikiin okgré Ogédé agbagbi didti Kan-tin bilila Ao in won po. A 6 pe of6 18. Mu tin peli éko ghigboni. Ob6 esin ni i wo atosi sin Eért ru atosi ktird akin Okéré ki i Vat Kan-tin bila si ni o fi kan-an Ogédé agbagba ki i se dudsi.Ce eee BOG! S. HEALING 42 (181) Medicine to cure gonorthea Leaf of Desmopiei GaNcericual, Leguminosae Papilionoideae Leaf of CLAUSENA ANISATA. Rutaceae XYLOPIA AETHIOPICA, Annonaceae TETRAPLELRA TETRAPTERA. Leguminosae Mimosoideac Pound. boil in water, recite the incantation, Pour into a bottle and drink a spoonful every morning. * Abérddéfé. drive the gonorrhea out of the body Aghiisii says it must run away Eérii should carry it out Aidan. do not let her trouble me.” 43 (182) Medicine to cure gonorrhea Leaf of AsYSTASIA GaNGETICA, Acanthaceae XYLOPIA AETHTOPICA. Annonaceae Leaf of Grewia CaRPINIFOLIA, Tiliaceae Fruit of Musa SAPIENTUM va Strong potash Pound together, recite the incantation. Eat with hot white com meal r. PARADISIACA (black), Musaceae Ob6 esin always cures gonorrhea Eérii, carry the gonorrhea away Itakin Okerg never suffers from gonorrhea Use kain-tin bildla to knock it out _ édé igbagba never suffers from gonorrheaPILE BATU MIB VERGER 44 (188) Odgin atosi Oftin ogtinds (Oftin eke). 250 Ewe elgpén meta Ewe astinw6n gidi Ewe ittkin okerd Ata gidi Kiin-tin bikili Ao atin won po. Ao pe of6 18. Mu tin peli cho gbighona. Elepon méta ni i wo dtbsi san Asiimwon gidi bei wa won dtost kiird Kiin-tin bilala la ona atost ktiro jtikiin Okérd ki i 11 sUOsé Ata ni ki 6 fi ta a kairo. 45 (190) Odgin atdsi léjé Oftin owonrin, 247 Ewe ascighd A680 E26 pe of 18. 26 mu tin Ascigh6 ni i gba orf itost Tigiiri Gbégbori g HOsi kiird atost Kurd kira. 46 (191) Odgin atdsi oléyiin Ontira kei (Onird iki). 207 Ewe anigbodigbd we Kéléordgh: Aliibos On A 6106 pohi dri. a 6 pe of re. Anighédigbé di itosi lo K6léordgha ghe atosi lo Altib6si sa atési lo elewe 1 6 maia mu tin peli eke gbiebind I6joojuime. Ori india jg ki a rf indsi md.TOY — r | + r r r r 000: HIRALING 44 (188) Medicine to cure gonorrhea Leaf of Micrococca MercULianis. Euphorbiaceae Leaf of SENNA popocaRra. Leguminosae Caesalpinioideae Leaf of Grewia CaRPINiFOLia, Tiliaceae ZANTHONYLUM SENEGALENSIS. Rutaceae Strong potash Pound together. recite the incantation. Drink with hot white corn meal. *Elépon méta always cures gonorrhea Astinwén gidi, help us flush out the gonorrhea Ki inikiin dkérd never sulfers from gono: Use ata to kick it out.” n-tin bililé, open the way out for the gonorrhea hea 45 (190) Medicine to cure gonorrhea which bleeds Leaf of BRIDELIA GRANDIS, Euphorbiaceae Fruit of LAGENARIA BREVIFLORA. Cucurbitaceae: Root of ACRIDOCARPUS SMEATHMANNIL Malpighiaceae Boil, recite the incantation and drink. * Asdgbd. behead the gonorthea | kick out the gonorrhea Gbégbéri. carry the gonorrhea away From the body.” 46 (191) Medicine to cure gonorrhea in a pregnant woman Leaf of HYMENOSTEGIA AFZELIL Leguminosae Caesalpinioideae Leaf of PERGULARIA DAEMIA, Asclepiadacene Bulb of ALUM AESCALONICUM, Liliaceae BUTYROSPERMIUM PARADOXUM subsp. PARKIL, Sapotaceae Grind with shea butter. recite the incantation. Drink with hot white corn meal every day Anigbédigbs. pack the gono' K6léorogbi, carry the gonorrhea away Alibésa. take the gonorrhea away Ori, do not let us have gonorrhea any longer.” hea awayPIERRE: FATUNIBI VERGER 47 (192) Odgin éda Ostinda méji. 9 Ewe alight Egb6 awiije Eebé kasan Kei A 6 gtin won po. a6 pe of 1. amu tin péhi Eko ebighéna Idjoojimd. Aligbi bei mi gbé iviin vii lo in bilals Awiije ba mi gbé arin yii lo Kasan 6 1ni ki artin 6 sin bi mi kei arin Io. 48 (195) Odgiin éda Oxgbi si. 25 Ewe amis wew' Eépo amit Aliibosi eléweé hi A 610.6. A 6 pe of6 r&. Si mia mu tin pélii éko gighdnd I6joojtime, Amiljé nui édi to Alibésii k'6 sa 6 Kiin-tin bilila ka é wew? Kan-tin bi kind 4 lo. 49 (201) Odgin eda Okjinrin sodé (Okanrin ogbé), 122 Eweé 1816 osin Ew idi Eépo idi Exgbo idi Eerit A688 € ninti omi, a6 pe of6 18, a. 6 maa mu ife kookan Idjoojtimé. Tété osin ba wa te Edi mol Idi bai wa di arin mg orun.000" \ HEALING 47 (192) Medicine to cure leucorthea Leaf of Rauvouria CarFRA. Apocynacene Root of DEsPLaTsia DEWEVREL Tiliaceae™ Root of SMILAN KRAUSSIANA. Smilacaceae Strong potash Pound. recite the incantation. Eat with hot white corn meal every day Aligba, help me carry this disease away Awaje. help me carry this disease away Kasan says the disease should be cured Ka n-tin bila |help me wrap and carry this disease away.” 48 (195) Medicine to cure leucorrhea Leaf of Byrsocarpus CocciNeus, Connaraceae™ Bark of ByrsocarPus cocciNeus, Connaraceae Bulb of ALLIUM AESCALONICUM. Liliaceae Strong potash Grind, recite the incantation. Drink with hot white corn meal every day. + Amijjé. take the leucorrhoea away Aliibésa should send the leucorrhea away Kéin-tin bilili. pack the leucorrhea away. 49 (201) Medicine to cure leucorrhea Unidentified leaf Leaf of TERMINALIA GLAU ENS. Combretaceae Bark of TERMINALIA GLAUCESCENS. Combretaceae Root of TERMINALIA GLAUCESCENS, Combretaceae XYLopia AETHIOPICA, Annonaceae Boil in water, recite the incantation. Drink a cup daily. “Tété osan. help us stamp out the leucorrhea Idi, help us hold the leucorthea on the far side.PHERRE FAT. IRI SERGER 50 (203) Odgiin éda Ohtin eko (Oftin 6gtinds. 250 Ewd imo Ewe worowe Ewe rinvin Ewe atipini dbtiko K:in-tin bilili A 6 sun tin, 26 tel lori Iebui re. a 6 pe of re. miu un pélu cko g kirdiird. bigbomi Aromo bs wa mui arin vii Jo Worew6 bi wa mu arin yii lo Erow66 ni ti rinrin Atapari ébtiko ni i bi arin dani. 51 (205) Odgiin eyin abé tka méji. 11 Ewe ilasa omodé Ewé enu 6piré Ewe id Eépo irk Eépo iréko Eso éérii A658 € ninti omi. a 6 pe of r8. 2.6 mu tina 6 we abé peli ré Abé irok6 ki i I'éyin Enu dpiré k’6 pa eyin abé Ira V6 ni k°6 ra Hlasa omodé ki i Véyi Idi k'6 di abée Eért k'6 vii & kro,iam} . act SEMIN 50 (203) Medicine to cure leucorrhea Unidentified leat Leaf of SEXECIO RiaFR AE. Compositae Leaf of PepEROwa PELL CIDA. Piperaceae Leaf of CLAUSES avisata, Rutaceae Strong potash Burn, Draw the odé in the black ash, recite the incantation. Eat with hot white cor meal every morning. + Aromo. help us take this disease away Woodrow, help us take this disease away Rinrin is always cool and calm Arapiri obuiko always pushes the disease away.” 51 (205) Medicine to cure a tumour in the vagina Leaf of URENA LonaTa. Malvaceae" Leaf of EupriorBia LAtERIFLORA, Euphorbiaceae Leaf of TERMINALIA GLALCESCENS. Combretaceae Bark of BRIDELIA FERRUGINEA. Euphorbiaceae Bark of CHLOROPHORA ENXCELSA. Moraceae Fruit of XYLOPIA AETHIOPICA, Annonaceae Boil in water, recite the incantation. Drink and wash vagina, Irk6 never has a tumour in it Enu 6piré kills the tumours Ira says they should disappear Jlasa omodé never has a wmour Idi should block her vagina ‘rt should bring the tumour out.”‘quny udds vedi 61 61Q) omny unte uber udaunsy ues 0, ¥ uddd oat nu Lg erst “ubdS 1 “ouinfoofoy a1 njsd da 3 ep oy “ueey un nur eeUt Is 0 y “81 6)6 ad 0 Y “tuo nutU 2 98.0 Y odo8e 616 ang 0992 udmunse ogéq 0922 ud.nunse any oqey IpiB udaunse aq vist udd5j3 27 (pis udaunse SET “USdnUM 38 ugdé pdr unSeo (30Z) rs ved 1x UNTO 14 0 y “Oyo 110 Is uvy 3138 O13 uts 18 0b oYo LYyLN di3qd UIs oY "MO njdd Od B ep O OOOV uO unsaq $p280 OSqy Dudauqe aq Go 9 2030 64 oFo nut unS0Q (LOZ) ES WN Yo) fu eae nu eg Ew HO, 3580 dr 6d ad 0 Y ‘ilo UIS jad 2 28 0 v6 6 OY Milo vl Milo 2.03 emyz UnSeO (902) 7S IDWS THIN ALES RENNaw TR 7 ou 0068 SEALING 52 (206) Medicine to cure impotence Leaf of DatBercia LacTEs. Leguminosae Papilionoideae One electric eel Grind the ojiji leaf and cook it with the jij fish, recite the incantation and eat some of it Ojtii. help me wake up my dead penis. 53 (207) Medicine to make the penis come out Leaf of HyBANTHUS EXNEASPERMUS. Violaceae Musa sp.. Musaceae (the substance that comes out of the bark of a banana tree) PENNISETUM PLRPUREUAI, Gramineae (the part extracted from the reed) BUTYROSPERMUM PARADOXUM subsp. PARKII, Sapotacene Grind all together and mix with shea butter. Make cuts around the penis and a little one on the gland, Rub them with the preparation 54 (208) Medicine to cure orchitis of the testicles Leaf of Micrococca MERCULIARIS. Euphorbiaceae Leaf of Senna popocarpa, Leguminosae Caesalpinioideae Root of SEXNa popocarra. Leguminosae Caesalpinioideae Unidemified leaf Unidentified root Leaf of EurHoRnIA KAMERUNICA, Euphorbiaceae Boil in water, recite the incantation. Drink every morning and use to wash testicles. *Elép6n méta, help me cure my testicles Astinw6n, flush out the disease Ord. take the disease out of the testiclesPIERRE FATU MIBIVERGER 55 (215) Odgiin kininé Iwori wosd (wort osc), 55 Ewe olég Ordighs mérin Odidi ataare mérin E Exo an dros6 A 6100 po. Ao tel lori i A 6 mu tin nind eho abis Akit-simti-ki i y'sde Akt dannii ni ti élibo OME ni k'6 18 sini Ariinkarin ki i wo inti ordgbd ito isu rOstin, 2.6 pe of re. A 6 po gbogbo ré po. ebond laracird. Aw6rdso Io réé wo 6 san. 56 (216) Odgin kitind ik: O36. 180 Ewe wore Ew ahi Ewe epaktin A 66.0. 2.6 Ifa lori ré, a6 pe of 1.46 Kia pe Ara mi le nigba éyi Ara mi le ko ko ko Ahiitd ki i ri in ira nijo kodkan. ju cpo. a6 8i fi pa ara004i SEALING 55 (215) Medicine to cure testicle disease Leaf of ANTIDESMA LACINIATUM var, MEMBRANACEUM, Euphorbiaceae Four nuts of Garcinia kota. Guttiferae Four whole fruits of APRAMOMUM MELEGUETA. Zingiberaceae Plenty of yam flour Fruit of CRoTON PENDL LIFLORLS. Euphorbiaceae Grind together. Draw the odii in iyérdstin, recite the incantation. Mix. drink with hot white corm meal daily. That which blows inwards and ounwards Elubo flower always blows away in the wind Oléé says it should stick inside Disease never enters ordgbo Aw6rds6, go and cure it 56 (216) Medicine to cure testicle disease Leaf of SENECIO BiAFRAE. Compositae Leaf of Momoroica capract, Cucurbitaceae Leal of Vina suBTERRANES. Leguminosae Papilionoideae Burn. Draw the odii in the ash, recite the incantation. Lick with oil and rub on the body “My body is strong this time7 PLERRE PATH MBE VERGE. 57 (218) Odgin labé ksi mei. V1 Ewé asin Ewé ésisi funfun Eépo ighsi Ororinbs wews Eya orun didi Ad lo won ewe metééta. A 6 fi Orombo wew? ati ova Orun didi s1 i. A.6 se ghogho nikan wonyi, A 6 lo gyi drum diidti, a 6 fi tell, A 6 po 6 pomé on. A 6 jé Ki 6 uit a 6 si fi we bd, Ika méji ki 6 ka ghogho arin Ewé asin ni ki o fi sin arin Ewé ésisi funfun ni ki o Fi sin in jinn’ Igbii ni ki 0 fi ghia kiiro, 58 (223) Odgin egbd Ogtinds ogbe. 137 Ewe lagblagbo Eerit A688 é nimi omi. A 6 pe of 18. A 6 we ¢. Lehin evi a6 fi aso wee. Lagbdlagbo bd mi Ia egbd yii k6 sin Eérii ba mi ru egbd kiiré. 59 (227) Odgiin éélé iw6ri ika, 56 Ewé pirigidi Ewé ata Ewé imiyan Ose chidié A 6 atin won peli ose diidt, a 6 pe of 18. Fi omi Grombé wéwe sf i, Kio we peli re. Pirigidi ba mi wo arin san Ata ba mi ta arin Amiiyan ba mi mi arin kuird.“wo 4 OOGEN. IESLING 57 (218) Medicine to cure an itching vagina Leaf of DICHAPETALUM MADAGASCaRIENSE. Dichapetalaceae Leaf of Teacia BENTHANI, Euphorbiaceae Bark of LAGENaRIA SICERARIA, Cucurbitaceae™ Crus auRANTIFOLIA. Rutaceae Alum Grind the first three ingredients, add a split lime. Grind a piece of ound alum, draw the odd in it, mix with the preparation, Boil in water recite the incantation. Cool the mixture and wash the vagina with it. ksi méji should send away the disease Use asin leaf to wash it off Use ésisi funfun to send it away Use igba to sweep it away 58 (223) Medicine to cure leg ulcer Leaf of FLABELLARIA PANICULATA. Malpig XYLoPIA AETHIOPICA, Annonaceae (a lot) Boil in water, recite the incantation. Wash and bandage the leg. iaceae *Lagb6lagbd. help me mend this wound that it may heal Eérti, help me carry the wound away.” 59 (227) Medicine to cure skin disease Leaf of ERIOSEMA PSORALEOIDES. Leguminosae Papilionoideae Leaf of ZANTHOXYLUM SENEGALENSE, Rutaceae Leaf of KIGELIA AFRICANA, Bignoniaceae Black soap Pound with black soap, recite the incantation. Add lemon juice and wash the skin with the preparation *Pirigidi, help me cure this disease Ata, help me kick out the disease Amiyan, help me remove the disease.2 PIERRE FATU MIB VERCER 60 (233) Odgiin éélé ikin Ejiogbe. | Ewe ddofin ile Isu ewiira bagbi diidii Kan-tin bilila A 6 gun tin, Mu tin peli ¢ko gbigboni. 61 (234) Odgin égbdn Ejiogbe. | Ewe alipayida Ewé ibimod:i Ewe éhi Ose chick A 6 gin gbogbo r3 pd Idi sérd. A 6 tefé lori ivgrdstin. A 6 fi si imi Ape Funtun kan, a6 si fi ko igun ile 62 (235) Odgin éyi Onin dsé. 210 Ewe a Ewe oj A616 6. fi si int epo agbon. A 6 tefi lori ivérostin, a 6 pe of 18. A 6 did po. A 6fi paara. Ouird $6 1°6 ni ki ariin ara 19 ti ki ordta Ki gbogbo inv6 re 6' ji péré péré Ojia 16 ni ko ji Ofiji 16 ni ko ji.906) \ HESLING 60 (233) Medicine to cure scars on the belly Leaf of BLiGHIA UNUUGATA, Sapindaceae Tubercle of Dioscorts aLata, Dioscoreaceae Fruit of Musa SaPiENTUM var, PARADISIACA (black). Musaceae AFRAMOMUM MELEGUETA, Zingiberaceae Strong potash Pound. Eat with hot white corn meal 61 (234) Medicine to cure a disease that causes pimples and shivers” Leaf of Uraia Picta. Leguminosae Papilionoideae Leaf of BRYOPHYLLUM PINNATUM. Crassulaceae Leaf of LONCHOCARPUS CYANESCENS. Leguminosae Papilionoideae Black soap Grind all together without speaking. Draw the odit in iyérésiin. Make a bag with white cloth and put everything in it (including the iyéréstin). Hang it on a corer of the house. 62 (235) Medicine to cure rough skin Leaf of DaLBercia LACTEA, Leguminosae Papilionoideae Leaf of DaNiELLia OGEA, Leguminosae Caesalpinioideae Grind, mix with coconut oil. Draw the odi in iyérdsin, recite the incantation. mix and rub on the body. Onird sé says that the disease on your body should disperse That your skin should become perfect Ojia says it should return to normal Ojiji says it should revive.”PIERRE FATUNIBI VERGER 63 (236) Oogin ifon Osgbe dsé. 30 Ewe yinyun A688 € nin omi. A 6 pe of 18. Ad mu in ad si fiisa ara Ytinvun mia je ki ara 6 vtin mi mo Bi 6 se pé kok6rd I6 wai nibe Bi6 se pé omi ara mi ni ko diira Yuinyun mai jé ki ara 6 ytin mi md. 64 (237) Odgin ila Otuira meji. 13 Ewe asobiabe Ewe rinrin A616 6. AO tefa lori Asobiabe ni i wo ila Awésan ni ti rinrin, vérosiin, a 6 pe ofd re. a6 dad po. A 6 fi ra oft ila nai 65 (238) Odgin Idbiutid Ejiogbé. | Ewé gbingbin Egbo ope Egbo artinjeran On Kein-tin bile A610 6. A 6 dad po péhi ori. A 6 pe of6 ré. A 6 Fira ara. Gbingbin msia gbé lobinitiui lo, Opé ma jé ko pé lira. Artinjeran 1 8 ko je mi.FV | OOGES TESLN = ro 1 [ 63 (236) Medicine to cure itching Leaf of Aspitis AFRICANA, Compositae r Boil in water.sRecite the incantation. Drink and rub over the body Ytinyun, do not let my body itch any more ie If there are germs there : If the fluid in my body is not good - Yeinyun, do not let my body itch any more.” e 64 (237) Medicine to heal tribal marks i Leaf of Daunercia saXaTiLis. Leguminosae Papilionoidese te Leaf of PePEROMIA PELLUCIDA. Piperaceae | Grind the leaves. Draw the odii in ivérésimn, recite the incantation. mix - | everything together (including the ivérdsiin) and rub on the tribal marks. | + AsObiabe always scars with marks r Rinrin always heals completely.” . 65 (238) Medicine to cure ulcers in various parts of the body 2 || Leaf of PTEROCARPUS SANTALINOIDES. Leguminosae Papilionoideae ° Root of ELAcIs GUINEENSIS. Palmae Root of ACALYPHA CILIATA. Euphorbiaceae . BUTYROSPERMUA PARADOXUM Subsp. PARKIL, Sapotaceae Strong potash _ Grind with shea butter, recite the incantation and rub over the body. *Gbingbin, carry away the ulcers Opé, do not let them remain in the body for long r Ariinjeran, do not let them devour my body.” r . \ |PIERRE FATUMIRI\ FROER 66 (241) Odgiin Iobinitint Osbe oveki. 17 Ewé ésistin A610 6 péli Ori. A 6 teli lori ivgrosiin. a 6 pe of 18. a6 dad po. Fi ra ara, Esistin stin lobinittidi Io, Eérit k6 ru lobinitini to. guindd iwéri, 139 67 (244) Odgin Idbinitid Ewe idoftin igh6 Ewe araba Eépo araba Egbo araba Alibosi eléwé A688 € nimi omi.A 6 pe of re. Ab mu im, a 6 si fi we ara peli jdofiin Ara gée6 ni i se arabia Alibosa ni isa arin. bd abé lobinitini five- bor SH 66 (241) Medicine to cure ulcers in various parts of the body Leaf of PeNNiseTuM PURPUREUM. Gramineae Root of PENNISETUM PL RPUREUM. Gramineae XYLOPIA AETHIOPICA, Annonaceae BUTYROSPER MUM PARADOXUM subsp. PARKi, Sapotaceae Grind with shea butter. Draw the odu in iverdstin, recite the incantation. mix everything together (including the iy érdsiin) and rub over the body Esistin. take the ulcers away Ex ti should take the ulcers away 67 (2A4) Medicine to cure ulcers in various parts of the body Leaf of PAveTTa ConyMBosa. Rubiaceae Leaf of CeiBa PENTANDRA. Bombacaceae Bark of Ceina PENTANDRA. Bombacaceae Root of Ceiba PENTANDRA, Bombacaceae Bulb of ALLIUM AESCALONICUM, Liliaceae Boil in water. Recite the incantation. Drink and wash the body ‘idéfiin igbd, make the ulcer light Arabi always feels light bodied Alabdsa always gathers the disease.” SUING.130 PIERRE ATL MII VERGER i 68 (254) Odgin nérun Owénrin méji. 6 Ewé ika éjit Egbo péresiin xb6 agbasd Egbé ifon A658 é nint omi. A 6 pe of 13. AS maa mu tin Linkin. ika éjti ni i wo nairun sin Pérégtin pa miirun ktird Agbiisa ni ko sd kuiro Ifon ni k°6 fon. 69 (258) Odgin nérun Oxgbé Osi, Ewe isin ddan Eépo isin ddan Eso isin odin Exo isin ddan Eépo ahin Eéri A 688 é nin omi. A 6 pe of6 18 Jsin 6dan ba Ao maa mu tin laracird. mi sin arin yii Io. Abin k°6 mdi jé ki arin yit se mi md, Eéri ba mi rid lo. 70 (271) Odgiin nérun ojté om Ose meji. 15 Ewe akiti Ewé eéstin pupa Eso ariwo A 688 € nini omi. Ki obinrin fi we omui réon 000° HEALING 68 (254) Medicine to cure spreading ulcers Leaf of SasBaNta PACHYCARPA . Leguminosae Papilionoideae Root of DRACAENS FRAGRANS. Dracaenaceae Root of CLavsena aniwata, Rutaceae Root of OLAX stRscoRroIDEs. Olacaceae Boil in water. Recite the incantation. Drink every morning. Ika git: always cures the spreading ulcer Pen Aghiis: says it should run of f ain, kill the spreading uleer Hon says it should shrink 69 (258) Medicine to cure spreading ulcers Leaf of BLicHia SaPiD\. Sapindacene Bark of BLIGHIA sapipa. Sapindaceae Fruit of Biciia sapips. Sapindaceae Root of BLIGHIA SaPIDA, Sapindacese Bark of ALSTONIA BOONE!, Apocynaceae: XYLOPIA AETHIOPICA. Annonaceae Boil in water. Recite the incantation. Drink a cup every moming Isin dan, help me lead this disease away Ahan should not let this disease trouble me anymore Eéri, help me carry it away 70 (271) Medicine to cure breast ulcers Leaf of Leprovernis BRactyPTERA. Leguminosae Papilionoideae Leaf of Pennisetum purPuReuM, Gramineae Fruit of MoNoporA Myristica. Annonaceae Boil in water. The woman should wash her breasts with the preparation.PIERRE FATUMBI VERGER 71 (272) Odgin nérun ojé omi Ose meji. 15 Ewé akiti Ewe okika Ewe apada Evi Alliboxi eléwe Ao sé é nind omi. Ki obinrin fi we emu re. 72 (273) Odgiin dgod6 Irere mej. 14 Ewe og:in pupa Ewe ilosiin A 6 sé Agho péhi ewe yii. A 6 teftt léri iyérdsin. A 6 we 68 dé ni dard. 73 (275) Odgin érdbo Odi méji, 4 Eud dase Idu 3 A 66.0, 06 Fi tePi. a 6 pe of6 18. 0.6 mia Fi 5 Gko Witt mu lirkird. Oise sé jédijédi sind. Idu agbon 6 nik ‘bon duro s‘6de. mit jedi k°O ma jo dant.090) HEALING 71 (272) Medicine to cure breast ulcers Leal of LEPTODERRIS BRACHYPTERA, Leguminosae Papilionoideac o Leaf of Spoxptas Movin, Anacardiaceae Leaf of Urania picts. Leguminosae Papilionoideae Crotox Loaates. Euphorbiaceae Bulb of ALLIUM AgscaLoxicuM, Liliaceae Boil in water. The woman should wash her breasts with the preparation. 72 (273) Medicine to cure yaws Leaf of CoupreTuM RACEMOSUN, Combretaceae Leal of PeNNiseTum HoRDEOIDES, Gramineae™* i Boil the leaves in water. Draw the odit in iyérdsiin. Wash the affected areas in the morning. 73 (275) Medicine to cure external haemorrhoids ° Leal of ACALYPHa ORNATA, Euphorbiaceae Fruit of Borassus aetiiorva, Palmae a Burn the ingredients. Draw the odit in the ash. reciting the incantation Mix with cold white com meal and drink every morning Oisé, make the piles go back inside Idu ag Odi méji keep the piles inside: bon says they should not remain outside18a PIERRE FATU MII VERGER 74 (276) Odgiin drobo Ewé aladé oko Ewe oriwo Ewe ighon Odidi ataare Odi méji.4 A6j6 0.06 Li tefi. a6 pe of 18. 0.6 mia Fi f6 cho itis mu kirikird. Akidé oko wo ivin“di sin. Ontiwo wo siritn i 15 be Widii. Agbon ghon arin danit 75 (281) Odgiin ara gbigbe Ewe bribii Ewe driirt Eépo 6niiris Egbo dntiri rth A 6 s€ E nind omi. A 6 pe of 18. A 6 mu ife kan | Ortibu 6 ni ki gid 6 ni. Ontirts maa jé ki emi 6 ra. Ki araa mi 6 le koko. 76 (282) Odgiin imi t6 4 Séjé Ewe ilka éjt A 6 gtin un pd, 2.6 s8 é ninti omi, A 6 pe of6 re si i. Ro 6 si int kan Iéémeji léjoojuime. ika jit nif wo imi sin Ol6papinir Iya k'6 lo 066 ya arin kro. lo pa avion ti ibs inn ja Ozbe oftin, 31 oftin, 1210001S. HEALING 74 (276) Medicine to cure extemnal haemorrhoids Leaf of RuNGia GRaNpts. Acathaceae Leaf of Morinpa Lucipa. Rubiaceae Leaf of Cocos NUCIFERA. Palmae. Whole fruit of AFRAMOWUM MELE Burn the ingredients. Draw the odd in the ash. reciting the incantation VETA, Zingiberaceae Take it every moming + Aliidé oko. cure the piles Oniwo, cure the disease of the anus Agbon. shake off the disease.” 75 (281) Medicine to cure anaemia Leaf of VERNONIA ADOENSIS. Compositae Leaf of SPATHODEA CAMPANULATA, Bignoniaceae Bark of SPATHODEA CAMPANULATA, Bignoniaceae Root of SPATHODEA CAMPANULATA. Bignoniaceae XYLOPIA AETHIOPICA, Annonaceae Boil in water. Recite the incantation. Drink a cup every morning * Oriibti says the blood should increase Ontirii, do not let me get lean Let my body become very strong. 76 (282) Medicine to cure nose bleeds Leaf of SESBANIA PACHYCARPA, Leguminosae Papilionoideae Leaf of TACCA LEONTOPETALOIDES. Taccaceae Leaf of DANIELLA OLIVERI. Leguminosae Caesalpinioideae Pound, Boil in water. recite the incantation, pour into a bottle. Drink a spoonful twice a day. “Ika éji heals the bleeding nose Ol6papaniraga. kill the disease troubling the nose Iyd should take the disease out of the body.”$6 » PIERRE FATUMIBI VERGER TT (288) Odgiin imi 88 pd léra Okanesin oftin. 136 Ewe féso; Exo ive) Ik6ode Kan-tn bilala A618 6.06 pe of ré. 1.6 mu din peli cko gbizbsnd Fésosgjé k6 mii gjé w “ira Ejé puipd ni ti iy Gbogbo « Kiin-tin bikila ki 6 la bf aan ik6Gde LiF pn. ia wai 78 (290) Odgiin ogbé etinds ogb3, 137 S pogbé ahin ahiin. Pe of 8 re. Fi-si og Lo ewe pogbé pogbé. di «i pd peli oje i diiliso. é bil wa wo egbd ogbé sin Ahiin bi wa hun ara po 79 (293) Odgin ara wiwo Ejiogba. | Eweé keké ckeji Ewe odtindin Ori A616 6.06 did pO m6 ori. A 6 pe of 18. A 6 si Ti pa ara. Keke ékeji wii ko ibi kuird I'ira mi Tait dhindin bi ba ddtindinNGL HEALING 77 (288) Medicine to get plenty of blood Leal of CaMpyLosPERMUM FLAVUM. Ochnaceae Fruit of Spoxpias Mowty, Anacardiaceae Red parrot feather Strong potash Grind. recite the incantation. drink with hot white comm meal Fésoséié should bring blood into the body ivevé has plenty of blood Ikodde is red all over Kiin-tin bikila, open the way for the blood to come.” 78 (290) Medicine to heal knife wounds Leaf of CyaTiura prostata. Amaranthaceae Sap of ALSTONIA BOONE!. Apocynaceae Grind the leaf, mix with the sap of ALSTONIA BOONE! recite the incantation Put on knife wound and bandage it Pogbé pogbé. help us heal the wound Ahiin, help us weave the body together 79 (293) Medicine to cure suffocation Leaf of SIDA URENS. Malvaceae Leaf of KALANCHOE CRENATA. Crasstlaceae BUTYROSPERMUM PARADOXUM subsp. PARKIL, Sapotaceae Grind and mix with shea butter, reciting the incantation. Rub the body with the mixture Keké ckeji, come and collect the evil from my body We always find ddvindiin cool and calm.”PIERRE FATUMIBI VERGER 80 (295) Odgin asin (sisin) Ewe isin A 6 s8 é ninti omi. A 6 pe of6 18. 4.6 si miia mu tin, Isin maa je kik norin 6 sin mé. 81 (301) Odgiin aya didin Ofun meji. 16 Eve ofifere Egbo ériwa A 6 x8 é nind omi. A 6 pe of6 18. A 6 si miia mu tin kirikird. Ofsiteré ja ibi kuird Vivi. Erin’ ki 6 wit dis 6de. [jdkian ki 6 ko ii Kurd Via. Eri ki 6 visti lo. 82 (309) Odgin aya didin Onin’ iwori, 199 Ewe dkojt drisa Exgb6 peregiin Ewe d A686 € nimi omi. A 6 si mcia mu tin meta Idjoojtime. Okojti ris bi mi wo a Osiingtin ba mi wo Arin aya tingtin un ays Péréguin nda jé ki aya 6 din mi.REMEDIES FOR HEALING THE BODY 1 (2) Medicine for the treatment of hunchback Leaf of Risorea sp... Violacene Two hundred cowries Grind then boil in a pot. and then rub the body with the hot preparation usi a white cloth, while pronouncing the incantation: hten this hump *Nakéniké, help me stra Ow’ eyo is never hunchbacked.” 2 (3) Medicine for the treatment of shivering Leaf of ALaFia BARTERI. Apocynaceae Leaf of URENA LOBATA. Malvaceae Leaf of SIDA URENS. Malvaceae BUTYROSPERMUM PARADOXUM Subsp. PARKH, Sapotaceae Grind the leaves with shea butter. Recite the incantation and rub the mixture over the body, ‘Abo dstipé prevents shivering ilasa aigbonrin prevents shivering Esisi, do not let so-and-so shiver again.”8X PIERRE | ATU VIBE VERGE. 3 (10) Odgin ara riro Oveke mei Ewe éwi igin | Egho ata Exgbo ipeti Exgbo ope Ezb6 ahin t A688 é nimi omi, a 6 si mia mu tin ni avira. A 6 simiia pe of6 re Ewa ietin jg ki arai mi gin t ipeti ba mi ta arin dint : Ata bi mit arian biti Ara ki i ro 6pé Ars Ki i ro ahiin. | 4 (12) Odguin ara riro Ewe ipé erin Ewe ri Ewe akééri Ose did A 6 gtin un po nd ose diidti. A 6 méa Fi we. a 6 si maa pe of 18. Ipé erin k'6 pa ara riro Ori mai jé ki & rf ara viro Akééri ba mi k6 ara riro lo. Osc méji. 103 (10) Medicine to cure body pains Leaf of Pavetta CoryMBosa var. NEGLecTs. Rubiaceae Root of ZANTHONYLUM SENEGALENSE. Rutaceac Root of SECURIDACA LONGIPEDLNCLLATA. Polygalaceae Root of ELatis Guivcesis. Palmeae Root of ALSTONIA BOONE! Apocynaceae: Boil all together. drink in the morning. Pronounce the incantation Ewa Ipeta. help me expel this disease atin, help me relax my joints Pepper. help me expel this disease Palm trees never have pains The tortoise never has pains. 4 (12) Medicine to cure body pains Leaf of ALBIZIA FERRUGINEA, Leguminosae Mimosoideae! Leaf of BUTYROSPERMUM PARADOXUM subsp. PARKII, Sapotaceae* Leaf of HIBISCUS ROSTELLATUS. Malvaceae Black soap Pound with black soap. Wash yourself with the mixture. reciting the incantation: Ipé erin kills body aches Ori, do not let us have body aches Akééri. help me carry away body aches.” \HEALINPIERRE FAT! MII VERGER 5 (23) Odgin ara riro iwori obara. 52 Eweé aftin Ighin Ewe adosiisti Ewé léguin oko Exbé péréstin A686 E nid omi. A 6 media mu tin ni cémeta Idjoojtimd. a 6 si maa pe of 18 sfi Ara ki ire ewé aftin Ighin Adosiistt kit rt irora Léetin 6k6 ki 6 ba ni fe aburii lo Ara kd ro perégtin ett odd. 6 (28) Odgin ara riro Oftin iretd. 2: Ewe okiin irora Ewé d6riingd Ewe atd A656 nint omi, a 6 pe of ré si i, A 6 si mia mu tn Iéémeji I6joojtims, Oktin irora mai jé ki ava 6 ro mi Ooriings mai jé ki ara 6 ro mi Alo ba mi to ara yii ki 6 ma ro mi mé.DaGE HEALS 5 (23) Medicine to cure body pains Leaf of Parinar! CURATELLIFOLIS. Chrysobalanaceae Leaf of CocHLOsPERMUM PLANCHONH. Cochlospermaceae Leaf of PsorosPeRNIUM FEBRIFUGUM, Hypericaceae Root of DRACAENA FRAGANS, Agavacene Boil in water, Drink three times a day. reciting the incantation: Afiin Ighin never feels pain Adésiisti never suffers body aches Légtin 6k6 should help us drive evil away The peréetin at the riverside never suffers body aches 6 (28) Medicine to cure body pains Leaf of DiocLea REFLEX. Leguminosae Papilionoideae Leaf of VERNONIA aMBIGUA, Compositae* Leaf of CHASMANTERA DEPENDENS. Menispermaceae Boil in water. Drink twice a day, reciting the incantation: *Oktin irora, do not let my body ache 6. do not let my body ache At6, help this body so that it will ache no more.PIERRE FATUMBI VERGER 7 (30) Odgin ara tita Odi mei. + Ewe asin Ewe itapiri dbuiko Ewe ifon Eépo ifon Egbo ifon Eso aidan Eso écrit Kandi: A 6 se € pehi omi ninti ikOkO. A 6 VO Omi mid. A 6 Io Kanaifiird, 2 6 Fi te 1.6 pe of6 18. A 6 po ghogbo ré po m6 omi, A 6 mu sibi kan. A 6 si Fi pa ara Odi méji ba mi di arin kuird Asin 1'6 ni ki ara 6 maa sin Atip i Obtiko ki i ba Sbuiko ja In bei mi fén arin ktird Aidan I'6 ni ki ara 6 dain Eri ru artin keiv6. 8 (33) Odgin ara t6 1é Owénrin méji. 6 Ewé ind) eku Egbo gbégbori Egbé oginw6 Egbé abido Kanan bildla A686 € nind omi. a6 pe of6 18, a.6 si méa mu tin ni eémeji Ijoojuims. Ewé int eku 6 ni ki ara 6 na tén Gbégb6ri gbé ara dtird Osanw6 k6 tin ara gan k’6 le Abido bé ara dtiré Kan-tin biléla ma jé ki arin 6 k. in mi lara.Pes MEASLES 7 (30) Medicine to cure an itching body Leaf of DicuaPeTattt MADAGASCARIENSE. Dichapetaleceae Leaf of Causena avisata, Rutaceae Leaf of OLAX SUBSCORPIOIDES, Olacaceae Bark of OLAX SUBSCORPIOIDEA. Olacaceae Root of OLAX SUBSCORPIOIDEA. Olacaceae Fruit of TErRAPLEURA TETRAPTERA. Leguminosae Mimosoideae Fruit of XyLopia AcrHIopica. Annonaceae Camphor Put all in pot, add water. cook. filter. Grind camphor to a powder and draw the odi) 6di méji in it reciting the incantation below, mix all ingredients with water then drink one spoonful. rubbing the rest of the extract over the body jji. help me remove the disease s that the body will be cured Atipari dbuko never fights with the he goat If5n, help me carry away the disease Aidan says that the body should be smooth Eéri. carry disease away.” 8 (33) Medicine to cure contracted body’ Leaf of STACHYTARPHETA CAYENNENSIS. Verbenaceae Root of ACRIDOCARPUS SMEATHMANNH, Malpighiaceae Root of KHAYA GRANDIFOLIA, Meliaceae” Root of HEXALOBUS CRIsPIFLORUS, Annonacea Strong potash Boil the above ingredients in water. recite the incantation and drink twice a day “The iri eku says that the body should stretch completely Gbdgbéri, make the body straight Oganw6 should strengthen the body Abado. support the body Kan-tn bildla, do not let the disease touch my body.”PIERRE: FATV MIB] VERGER 9 34) Odgitn ara t6 1é Ika Oyo. IN0 Ewe won funfun Eed éwon agogo Eso didan A656 € nind omi. a6 pe of6 r8. a6 si main mu tin ni arsine. Ew6n funfun won avin kird Ewon agogo wn avin kind Aidan ni k'é ma dan-an wé mo 10 (36) Odgin ara yiyi Ogbé alia. 2s Ewe owatsé Igi rogbo agin Ewe 1616 E A688 € nimi omi. a 6 pe of6 18. 2.6 si mia mu tin nig Owadié b4 mi tin ara se am kif ka ti Ewe 1616 16 ni ki ara mi 6 nia dain Exo 1616 16 ni ki ara mi 6 mia dein hd 1016 Smeta Idjoojtims Rogbo agin 11 (40) Odgin omit didin Oftin édi, 245 Ewé iweb’ Ewé ayinré Ewe ontipa 0 eérth A 6 sé € nimi omi. a 6 pe of6 r&, a 6 si maa mu tin ni d8meji Idjoojime. Awédgbi ni gba omi sémi Aytinré bd wa be omii yi Ontpa pa ariin ti ribe nibé Bert rit.BOGUS. He 9 (34) Medicine to cure contracted body Leaf of ACACIA KAMERUNENSIS, Leguminosae Mimosoideae Root of LANTANA CAMARA, Verbenaceac Fruit of TETRAPLEURA TETRAPTERA, Leguminosae Mimosoideae Boil in water, recite the incantation. Drink every morning *Ew6n funfun, snatch out this disease Ewen agogo. snatch out this disease idan says it should not touble him any more: 10 (36) Medicine to cure a tense body Leaf of TRICHILIA MONADELPHA. Meliaceae The whole plant of PaLisoTa HIRSUTA, Commelinaceae Leaf of MARANTOCHLOA LEUCANTHA. Marantaceae Root of MARANTOCHLOA LEUCANTHA, Marantaceae Boil in water, recite the incantation. Drink three times a day “ward Rogbo agintin never contracts 6, help me cure the body Toi leat says my body should be smooth Toi6 root says my body should be smooth 11 (40) Medicine to cure pain in the breast Leaf of CeLtis wriGHTi, Ulmaceae Leaf of Avpizia sp.. Leguminosae Mimosoideae Leaf of HyMEBICARDIA AciDA. Euphorbi Fruit of XYLOPIA AETHIOPICA, Annonaceae Boil in water, recite the incantation. Drink twice a day. Awadgba always brings water to the breast Ayiinré, help us beg to cure this breast Ontpa, kill the disease which is in it aceae Beri, carry it away.”PIERRE FATL VIBT VERCER 12 (45) Odgin éhin didin Osbé wéhin. 1S Ewe feie schin Omo ataare mérindilogtin A 616.6. A 6 pe of 18. A 6 sin gheré mérindiliguin si Shin. a 6 si fi pa a Fejp shin bai mi w6 shin sin Ataare ti mi l'¢hin 13 (47) Odgan ghin didiin Ogbe wéhin. 1S Ewe Ewé Eebo éebési skirt ebési Eépo éebesi A688 nind omi. a6 maa y6 omi ré mu ni SSmeta I6joojtims, a 6 si main pe of ré peli, Asokara ma jé ki artin se mi lara Egbési bi mi wo éhin mi. 14 (49) Odgin éhin didin Oxbé wehin, 1S Ewé ekhug Egbé gbogboise Eso é6rit ijt Egbo ipeta A 688 € nimi omi. a 6 pe off re. Ekhue ko éhin lo ko sin Gbogboise se ariin hin ko a6 si mia mu tin ni ard Ebr itt k6 itd si ijt Ipeti k6 ta & dana12 (45) Medicine to cure back pain Leaf of CantpyLosperviewt FLAVEM, Ochnaceae Sixteen seeds of AFRAMOMUM MELEGUET A, Zingiberaceae Grind. recite the incantation. Make sixteen cuts on back and rub. Fei schin, help me to heal my back Ataare. support my back. 13 (47) Medicine to cure back pain Leaf of DrvPeres rLoRIBUNDA. Euphorbiaceae Leaf of SARCOCEPHALUS LATIFOLIUS. Rubiaceae Root of SARCOCEPHALUS LATIFOLILS. Rubiaceae Bark of SARCOCEPHALUS LATIFOLIUS. Rubiaceae Boil in water. Drink three times a day. reciting the incantation: * Asokéra, don’t let the pain affect me Egbési, help me to cure my back.” 14 (49) Medicine to cure back pain Leaf of LYCOPERSICON ESCULENTUM, Solanaceae Root of Uvarta AFZELI. Annonaceae Fruit of Uvaria cHaniag. Annonaceae Root of SECURIDACA LONGIPEDUNCULATA. Polygalaceae Boil in water, recite the incantation. Drink a cup each morning. + Ekhue, carry away the pain, so that the back may heal Gbogborise, maintain the back healed Eérii ijt. carry it into the bush Ipeta. kick it away.PIERRE FATLMBIVERGER 15 (59) Odgain iha didin Owénrin mei. 6 Ewé ode aie Ewé awisci Ori ive ive alike agbe A 6 sun tin, a6 pod mo ori. A 6 pe of re. A 6 si maa Fi pa iha. O6y6 ai¢ wa vo arin keird n'iha Aw: Age gbé iiriun iha kuiré Aluik6 ko avin ihi lo. isa arin iha lo 16 (65) Odgiin iha didin Ownrin ogbé. 92 Eweé Fimo I6jti t0ki Ewe Ewé ejinrin wewé Eso eéri igbonyin A682 € ninti omi. a6 pe of6 ré, a6 si mia mu tin I6joojiimd, Fémo Iojui toki ki 6 mai jé ki tha 6 din mi Agbonyin ki 6 md jé ki ind 6 din mi Ejinrin ki 6 mai jé ki divian w6 mi ni tha Eérit ru ariin kro. 17 (73) Odgin il ditdé iwori Okanran. 53 Eweé osagi Exgbo dsagi Ewe érii A 0 sé é ninti omi. A 6 si maa fi pa ara, a 6 si tin maa mu tn.7 wa a OOo SAE SLING 80 (295) Medicine to cure sneezing Leaf of ALCHORNES CORDIFOLIS. Euphorbiaceae Boil in water. recite the incantation and drink. Jsin, do not let so-and-so sneeze any more.” 81 (301) Medicine to cure muscular chest pain Leal of SHERBOURNIA MILLEN, Rubiaceae Root of ANDROPOGON TECTORI M. Gramineae Root of MUCUNA POGGEI, Leguminosae Papilionoideae XYLOPIA AETHIOPICA, Annonaceae Boil in water. Recite the incantation. Drink ever Ojitéré, pluck the evil out of the chest Entiwa should dig it out mornii ijéktin should carry the evil away from the chest Eérti should take it far away.” 82 (309) Medicine to cure muscular chest pain Leaf of Merremia arcyetia. Convolvulacene Root of DRACAENA FRAGRANS., Lillaceae Leaf of COLA GIGANTEA var. GLABRESCENS, Sterculiaceae’ Boil in water. Recite the incantation, Drink three times a day. Okojii 6risa, help me cure the disease in my chest Ogiingtin, help me cure the disease in my chest Pérégiin, do not let my chest pain me.”{ERIE FTL MIRE VERGER 83 (316) Odgin aya jija Ovekei dd. 34 Ewe awin Ewé awuje Ewe éla A616. AG pe of 18. A 6 sin ghérd yikd ava. A 6 fi Ogin yi rai Awin maa ié ki ava mi o ja. Aya awe ki ij Aysi eli ki ii. 84 (318) Odgin iké iki mej. 1 Exo akira oso Omi 6rombo wéwe Kiin-tin bildla in un pO phi omi drorinbd wéwé. A 6 pe of6 18. A 6 fi sind igd. A ou ife kékeré Ieémeta Idjoojimd. Akar’ os6 ni i wo ik6 ti fi i sin ni i Ororinbs 6 Io bd ik6 mitt kuivd, 85 (320) Odgan il 6 Ewe pakin obarisa Ewé mésén mesén gogoro Osédé weere K Omi ogi ‘an-tin bilala 5° nin omi dgi. Guin kiin-tin biléld. A 6 da gbogbo Akan yii po sind igo. A 6 mu ife kékeré Ieémeta I6joojiimeé. P:iktin obarisa k°6 lo pa iko. Mésén mésén gogoro mii iké kuird Vaya Kin-tin ni ki o fi ka a kro, Nijo ti Ogédé ba pon Varad dé é.af a) 83 (316) Medicine to cure chest palpitations Leaf of DIALIUM GLINEENSE. Leguminosae Caesalpinioideae Leaf of DespLatsia DEwEVRE!. Tiliaceae Leaf of CaLyPTROCHILUM CHRISTYANUM, Orchidaceae Grind. Recite the incantation, Make cuts around the chest and rub the preparation on them. + Awin, do not let me get scared The heart of snwiije never trembles The heart of Gf never breaks.” 84 (318) Medicine to cure a cough Fruit of CNestis FeRRUGINEA, Connaraceae Juice of CiTkus AURANTIFOLIA, Rutaceae Strong potash Pound, recite the incantation, mix with lemon juice and put in a bottle Drink a small tumbler three times a day Akard os6 always cares for a cough until it is gone Ororinb6 will eliminate the cough.” 85 (320) Medicine to cure a cough Leaf of Abrus PRECATORIUS, Leguminosae Papilionoidene Leaf of Scoparia but.cis. Scrophulariaceae MUSA SAPIENTUM var. PARADISIACA, Musiceae (plantain) Strong potash Corn starch Cook the plants with corn starch. Grind the strong potash. Recite the incantation, mix the powder with the preparation and store in a bottle, Drink a small cupful three times a day. *Paikiin obaris’, go and heal the cough Mésén mé: n gogoro, remove the cough from the chest Use kéin-tin bildla to wring it out On the day dgédé gets ripe, its body softens.62 - PIERRE FATL MIE VERGER ie r 86 (322) Odgiin iké Obira oftin, 121 7 Ewé asowals Eweé apa Ewd mésén mésen gogoro o Odidi ataare kan Ori r A 6 j6. 0. AO Si po ix dyinbd m6 epo i. a 6 pe of re. i je & poli ko. . r Mésén mésén ma ik6 Io. - 87 (328) Odgin ini aya Ejlogbe. 1 - ‘ Ewé ebdrd ayaba r Ew é ott ors Ewé bomubomu . A686 nimi omi. A 6 tefé lori iyérosiin. a 6 po wOn po. A 6 fiwe aya. - 88 (331) Odgin atiro Owénrin duinipon, 102 cee i Ewe aronikin . Ewé m6 Ewé itéwere . Ewe aapé | Ewé djigbédide Ewé ito fal Ne Ori A 6 giin un. A 6 tefé lori iyérdstin, a 6 po won pd. A 6 mu tin nimi &ko i gbigbénd Iiard. A 6 si po dié péli ewe ato ati ori. A 6 fi ra ese. e 5 -=) 7a" 1 “—“- 7 e i 7 7 096i N. HEALING 86 (322) Medicine to cure a cough Leaf of INpIGorers HiRsUTA. Leguminosae Papilionoideae Leaf of AFZELIa ELLA. Leguminosae Caesalpinioideae” Leaf of Scoparia DULcIs. Scrophulariaceae One fruit of AFRavONU\ MELEGUETA. Zingiberaceae BUTYROSPERMUM PARADONLM subsp. PARKI, Sapotaceae Burn. Draw the adi in preparation and recite the incantation Add sugar. oil and shea butter. Lick or eat with indian corn meal * Asowsi Ap. drive the cough away detain this cough én mésén, take the cough away. 87 (328) Medicine to cure pains affecting internal chest organs Leaf of Ipomoea ASarIFOLia, Convolvulaceae Leaf of Pistia sTRATIOTES. Araceae Leaf of CaLotropis procera. Asclepiadaceae Boil in water, Draw the odit in iyérdsiin, mix everything (including the iygrésiin) and use to wash the chest 88 (331) Medicine to cure a limp Unidentified leaf Leaf of Coroia MiLLeNtl, Boraginaceae Leaf of PARKA BIGLOBOSA, Leguminosae Mimosoideae Leaf of CeLtis INTEGRIFOLIA. Ulmaceae Unidentified leaf Leaf of CHASMANTHERA DEPENDENS, Menispermaceae BUTYROSPERMUM PARADOXUM subsp. PARKII, Sapotaceae Pound everything except the CHASMANTHERA DEPENDENS. Draw the odt in iyérésiin and mix everything together. Drink part of the preparation with com meal in the morning. Mix the rest with the CHASMANTHERA and shea butter Rub the leg with it asPURRE PTL VIBE VERGER 89 (332) Odgin éytin Ostindd 6sé, 150 Ewe arubo Ewe bomubomi A616 6.0.6 pe of r8. 216 Fi si ori om Ika gve. \rubd wo Kok6rd Svtin. Muti je hi esd 0 Bomubomii ki i ge Uesé. 90 (333) Odgin déapard arun atélesé Trostin irete. 89 Eweé opiwé Ewe alibosa elewe Eué eéran A616 ewe opawoti iui ewe ldbOs’ eléwé. A 61 wén, A 6 tel Wirt iyerdsin. a 6 da w6n pd. A 6 fi ewd eéran bd 6. a6 11 ivG sii. Fi ra atglesé. 91 (334) Odgin egungun didé iwori oftin, 61 Ewe efinrin opapara Oni A 6166 paki i, Fira egungun 16 da 92 (335) Odgiin esé didiin Oyekti méji, 2 Ewe archinkostin Ewé ojti ord A686 ninti omi. A 6 pe off 18. Fi es bd 6 nimi ki o Li rad Archinkostin 1'6 ni k E88 18 k'6 sain Ojti ord sé ni ie ténté Voji omi Ki esé 16 k'6 Ié t6ité,