Verschiedene Erscheinungsformen (z. B. eines Armreifens) mit den gleichen oder ähnlichen Bedeutungen wurden unter a), b), c) usw. aufgegliedert.

Angaben zum Wahrsager Azong durch R. Schott.

bage (horn)

Du musst einem Horn opfern; oder: Horn (yiili) muss bereitgestellt werden (z.B. bei einer segrika); Horn kann auch stellvertretend für das ganze Tier stehen, z.B. Ziegenhorn: du musst eine Ziege opfern; s. auch dung

Abagduok 39: vier Ziegenhörner, Nr. 40: ein Schafshorn

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: Ziegenhorn

Akancheba (Chantiinsa), 13.1.03: Ziegenhorn und Kuhhorn (naab bage)

Akanming 65;

Akannyenyoro (weibl., Bachinsa), 3.1.03: Ziegenhorn

Akantoganya 34: zwei Exemplare

Alapabe (Badomsa): Sitzung vom 19.8.81: weni yaali dungka

Aleesinoai 31: buuk nyiila oder buuk bage, 32: naab bage (Kuhhorn) Aloari (W-Longsa), 31.7.97, 4 Exempl.; dung-Opfer

Aloari (W-Longsa), 31.7.97, 1 naab-yiili (Kuhhorn), 1 padiak-yiila (Schafshorn), 1 buu-yiili (Ziegenhorn)

Anaab (Chantiinsa), 13.1.03: sehr kleines Horn

Anaglalie 21: auch ma-bage

Atiim 7: fünf Hörner von Schafen und Ziegen

Awentok 39

Ayaya 32

Ayomo 29

Azong 3: Schafshorn, posuk

Alapabe19.8.81: weni yaali dungka

baano (Wahrsager)

Dies ist eine Angelegenheit des Wahrsagers;

Metallscheibe des Wahrsagers (auf die der Stock schlägt);

Abagduok 74

bang; bang-mieli; nying-bang; wen-bang (Armreif):

ein bogluk fordert Armreifen, Klient muss Armreifen tragen etc.; gelegentlich: Automobil

a) Teilstücke eines tordierten Eisenarmreifens, seltener ganze Reifen

Abagduok 58;

Abavarimi 10: Symbolwert auch wa-mieli (verdrehte Angelegenheit)

Akanming 78; Sitzung vom 21.11.88: weni bangka

Aloari (W-Longsa), 31.7.97, 2 Exempl.; ganzer tordierter Armreif, wen-bang

Anaglalie 64: ganzer Reif; 74: tordierter Draht;

Ayaya 26: zwei sehr kleine Eisenreifen;

Azong 9?

Dittmer: Kasena, S. 18: mehrere eiserne Armreifen, vgl. auch: torquierte eiserne Gewandnadel

Rattray Nankanse: S. 315, Nr. 15: assortment of old iron including a bangle

b) vollständiger kleiner Messingarmreif

Atiim 41: offen mit vier Dornen; Atiim 45: drei Teilstücke eines Aluminium-Armreifens (nying-bangsa);

Awentok 43: ganzer Armreif

c) Karabinerhaken

Atiim 44: nying-bang

d) hohler Eisenring

Bakalogu: 20.8.88: bang, hier bezieht es sich auf mein Auto

e) vollständiger Kinderarmreif

Awobsawie (Bachinsa), 3.1.03: ein Kind muss ihn tragen, wenn es einem anderen sehr ähnelt

f) trimetallischer Armreif, normale Größe

Awobsawie (Bachinsa), 3.1.03

basi te ko kaasi (wörtl. ‘töten und verderben lassen’) Untergang

Kalebassenstück in Form einer 8 (chincha gungong), wie Sanduhrtrommel (gungong)

Asiakperik 52: am Stab

biak (Hund): s. laata

bimbaansa wen (Kinder-wen),

wen eines Kindes oder für ein Kind, s. “wen”

bisa (Kinder)

z.B. du wirst viele Kinder bekommen, oder: alle Nachkommen eines Ahnen; vier (oder mehr) aufgereihte Kalebassenkerne (chin-poa-bie; kalsa), auch je 2 an zwei Seiten des Stabes

Abagduok 35: zwei Kerne vom Stab gelöst;

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: 4 Kerne

Akai 36: ein Kalebassenkern mit Loch (gelöst): chin-poabil (du wirst Kinder bekommen); Akanming 5: vier Kerne an einer Schnur (Akm: ein Kern wäre genug gewesen); Sitzung vom 21.1.89: nach Neubau eines Gehöfts wird Ausziehender viele Kinder bekommen; Sitzung 6.8.81: Antippen von ngiak (erster Ahne, hier Ayarik) und bisa: Ayaribisa (alle Nachkommen von Ayarik)

Akantoganya 11: vier Kerne;

Aloari (W-Longsa), 31.7.97, 3 Exempl.; je 4 Kerne; 1x mit 2 Kernen am Stab

Amoak 23.2.08: 10-11 Kerne (kalsa)

Anaglalie 8: vier Kerne am Stab;

Apaabe 1: am Stab: Frau wird Zwillinge gebären; Asiakperik 33: ein loser Kern mit Loch und Faden (gelöst);

Asoji 4.1.89: einmal am Stab, einmal zusammengebunden lose;

Atiim 19: vier aufgereihte Kerne;

Awennyiini (Abusik) 2.1.03: ohne Stab

Awentok 17: vier Kerne

Ayomo 46: vier Kerne;

Rattray Tallensi, S. 357: gourd seed

boatik (Kratzen, Schwierigkeit, Probleme) oder jiiruk (Adler)

wenn du die Bedingungen nicht erfüllst, wird man dich (wie mit Krallen) ergreifen (und töten), Bestrafung, Unheil, Zerstörung,

a) Fuß des jiiruk-Raubvogels (Adlers?) oder eines anderen Vogels mit Klauen (nuim nang le nyinnyiensa)

Abagduok 69: zwölf Füße (lose)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: jiiruk

Akai 28

Akancheba (Chantiinsa), 13.1.03: Kralle des jiiruk

Akanchimi 43: Fuß des jiiruk (Adlers?)

Akanming 36: zehn Füße (lose)

Akannagayiri 12: boatik (Zerkratzen)

Aleesinoai 24: auch goatik (Haken)

Aloari (W-Longsa), 31.7.97, 6 Exemplare: Man wird dich ergreifen

Anaab (Chantiinsa), 13.1.03: 5 Expl.

Anaglalie 42: zwei Exemplare

Apielimbe (Chantiinsa), 13.1.03, 2 Expl.

Asiakperik 17.2.05

Atiim 62: drei Füße: Unglück

Awentok 29: goatik (Haken)

Ayomo 40: Teil eines Geierfußes

Mendonsa (Diss., Sisala), S. 288: an eagle toe = “if you don’t sacrifice to your father, he will let the eagles scratch you and when in the bush you will kill and only the vultures will eat.

b) Kopf des jiiruk-Raubvogels, oder Schädelknochen

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

c) kleine Eisensichel auf dem Stab

Akanchimi 53

d) Fuß des cattle egret (goai naapierik)

Akantoganya 38

bolim: Feuer

eine “heiße Angelegenheit”

a) ein Stück Schlacke (chiiri) aus einem Bulsa-Rennofen

Abagduok 21;

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akai 35

Akannagayiri 39

Akannyenyoro (weibl., Bachinsa) 3.1.03: Ziegenhorn

Akantoganya 22

Aloari (W-Longsa), 31.7.97, 2 Exemplare

Anaglaie 28

Apielimbe (Chantiinsa), 13.1.03

Asiakperik 43a: lose

Asoji, 4.1.89

Atiim 55

Awennyiini (Abusik) 2.1.03

Awobsawie (Bachinsa), 3.1.03

b) Stück Holzkohle (kaali)

Asiakperik 43b: lose, auch tuila

c) leerer Stab, oben durch Feuer angeschwärzt

Akanchimi 35

d) schwarze Tonscherbe mit 5 Löchern

Ayaya 37

e) chesik-Feuerzeug

Azong 18; auch als bang bezeichnet; falls du Falsches planst, brennt es in dir wie Feuer

boning: Esel

Glück, du wirst auf einem Esel reiten; auch allgemein für ‘Tier’ (dung)

Huf eines Esels (boning sabi)

Akanming 40

Asiakperik

Atiim 5: lose

Ayaya 45

boosuk

(Grabschale aus Ton), oder (seltener) kum-chari; Tod; s. auch kpiok und tibiik

(runde)Scherbe (braun oder schwarz)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akannagayiri 33: lose: Beerdigung; kum-chari

Anaab (Chantiinsa), 13.1.03: 2 Expl.

Asiakperik 28: lose

Awennyiini (Abusik) 2.1.03

Awobsawie (Bachinsa), 3.1.03: 5 Exemplare: hier kuub genannt

bumbobrim (Verrat)

Ausplaudern von Geheimnissen, bumbobroa (Verräter)

a) rechteckiges Alu-Blech mit Kreuzschraffur

Aloari (W-Longsa), 31.7.97, 1 Exemplar

b) oben aufgefächerter Halm, darum eine Schnur

Aloari (W-Longsa), 31.7.97, 1 Exempl.

busum-boong siehe miisim

buuk siehe dung

buuk bage siehe bage

buusa (judgement), Schneckenhaus (man urteilt sehr langsam)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Asiakperik 17.2.05, auch für lakori

buu-yiili (Ziegenhorn), s. bage

chagsa (Dreiastgabel), siehe wa-chagsa

chagta: Genugtuung, Zufriedenheit, Sattheit

a) Kalebassenscherbe mit waagerecht eingeritzt Linien

Akanchimi 25

b) ? Metall- oder Plastiklöffel: Genugtuung, du wirst genug zu essen haben

Abagduok 36: sieben Metalllöffel und einen Plastiklöffel

c) harte Frucht des dambuuring-Baumes (piuk sunsumi) hat neben “Schwangerschaft” auch oft die Bedeutung “Genugtuung; s. puuk

chali tuila (heißes Rennen); große Eile tut not, siehe auch suom

a) meistens ein Hasenfuß: s. suom (Hase)

b) Hundefuß (auch ja-tuila)

meide Hitze (= Krankheit), 3 Expl.

cham bakuruk

(Schlingpflanze, sp.), Medizin

Akancheba (Chantiinsa), 13.1.03

chang (Idiophon), wird zu verschiedenen rituellen Anlässen gespielt

Instrument in voller Größe

Akannyenyoro (weibl., Bachinsa) 3.1.03

chari (Tonschüssel, Grabverschluss), s. boosuk

chelim: (auch loori) Reise; du wirst eine Reise machen, s. auch tantuok (Sandale)

a) Stück Gummi von einer Schuhsole oder von einem Autoreifen (= Rad?)

Akanchimi 37 (“Badeschuh”)

Anaglalie 19: schwarzes Gummi vom Autoreifen: loori

b) hölzernes Garnröllchen (2 Räder)

Garnröllchen nur für sehr weite Reisen, z.B. mit dem Auto oder Flugzeug, (Garnröllchen kann auch ‘Sanduhrtrommel’ bedeuten)

Akanming 82 und 21.8.86: 2 Exemplare; Sitzung 21.8.86: ich werde gute Heimreise haben

Rattray Nankanse, S. 315, Nr 24: bobbin of cotton reel… refers to a sacred grove or to a bagere (shrine)

s. auch bang: Bakalogu

chesik: Feuerzeug, siehe auch bolim

a) echtes tradit. Eisenfeuerzeug chesik

Atiim 48

b) umgebogener Löffelstiel

Akanming 75

chiik

Mond, Monat, nach oder vor einem Monat

a) eisernes Mondamulett

Abagduok: 2 Exemplare, davon eins als Schuheisen

Akai 12: im Ablauf eines Monats

Anaglalie 11

Awennyiini (Abusik) 2.1.03: Amulett

b) mondförmiges Kalebassenstück (chincha goain)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akanchimi 21: chiikade (in diesem Monat)

Akanming 4; Sitzung 21.8.86: Klient kam vor einem Monat zum Wahrsager

Akantoganya 29: zwei Exemplare

Akannyenyoro (weibl., Bachinsa) 3.1.03: viereckig-länglich

Aleesinoai 10 (am Stab)

Aloari (W-Longsa), 31.7.97, 1 Exempl.: auch: Seele; Hexe hat Seele geraubt

Asiakperik 12: am Stab

Ayomo 12

c) Apaabe: Mond wünscht Opfer (sic)

chin

Kalebasse, Trinkgefäß;

große Kalebassenscheibe

Akannagayiri 35

Azong 17: …auf dass du Wasser hast zum Trinken (ain fi taa nyu nyiam)

chin-pokbil (Kalebassenkern) Kind: siehe bisa

choarima (Kette?), Fesselung?

Kette aus Eisen

Apielimbe (Chantiinsa), 13.1.03

daam, da-moaning (Hirsebier)

nach Tieropfer, um Augen des bogluk auszuwaschen

a) grüne Scherbe einer Bierflasche

Akannagayiri 65: daam nyuka, Trinken von Alkohol

b) kleine Baobabschale: tu-poak;

dachoruk: Grabstock (besonders zum Graben eines Grabs), Tod, “sie werden dein Grab schaufeln”

a) ein Stück Holz an einem Stab

Abavarimi 15

b) ein angespitzter Stab

Akanchimi 34

c) oben abgeflachter Stab

Aloari (W-Longsa), 31.7.97, 1 Exempl.

dambuuring: siehe chagta

doari (Stock, Stab), jemand verfolgt dich mit einem Stock

a) leerer Stab, aber dicker als die anderen

Awennyiini (Abusik) 2.1.03

b) Winkelast

Awobsawie (Bachinsa), 3.1.03

Akannyenyoro (weibl., Bachinsa) 3.1.03: auch doaviini (Wurfholz) genannt

dok-piika, Dachdecken

Blechstück

Aloari (W-Longsa), 31.7.97, 1 Exempl. Dachdecken mit Wellblech

duing (Geier), Sehen aus der Ferne; s. auch boatik

großer Geierkopf

Awennyiini (Abusik) 2.1.03

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

duisuk (Löffel): Essen (deka, ngobika), Gesundheit (nying-yogsa); genug Nahrung;

Teil eines Metalllöffels

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: ohne Griff; genug Nahrung zum Essen

Azong 8

dunung: Knie; du wirst um Verzeihung bitten müssen; niederknien = dung-kuuma, dung kuuna? auch dunung ku me

a) Knochen der Kniescheibe eines Tieres

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akanming: vom Knie eines Huhns: Du musst tun, was der jadok sagt, selbst wenn Du auf den Knien rutscht

Akannagayiri 34

Akannyenyoro (weibl., Bachinsa) 3.1.03

Amoak 23.2.08: (zuerst dung kuuna = ?), You must kneel down;

Anaab (Chantiinsa), 13.1.03: dunung kuima (?); eingekerbter Knochen

b) winkeliges Holzstückchen aus zaaung

Aloari (W-Longsa), 31.7.97, Exempl.: dung-kuuma; niederknien, sich verbeugen vor

dung (Tier, aber i.e.S. nur Ziege, Schaf, Rind): du musst ein Tier opfern;

Tierhörner, auch wenn sie für das ganze Tier stehen, werden unter bage aufgeführt

a) loser Ziegenfuß (oder Schafsfuß)

Abagduok 64: 6 Ziegenfüße und zwei kleine Hufe

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: 2 Ziegenfüße und 1 Schafsfuß

Akanchimi 22

Akanming 33: 8 Ziegenfüße, Nr. 34: ein Schafsfuß

Akannagayiri 27: lose, fünf Exemplare, Ziegenfüße

Akantoganya 33

Aleesinoai 26: buuk, drei Exemplare

Aloari (W-Longsa), 31.7.97, 4 Exemplare Ziege, 1 Schafsfuß

Amoak 23.2.08: steht hier für alle großen Opfertiere

Anaab (Chantiinsa), 13.1.03: 2 Ziegenfüße

Anaglalie 30: zwei Exemplare

Apaabe: zwei längere und drei kürzere Ziegenfüße

Apielimbe (Chantiinsa), 13.1.03: Ziegenfuß, 4 Expl.

Asoji 4.1.89: Akanming muss Ziege an mawen opfern

Atiim 8 und 9: 5 Schaf- oder Ziegenfüße, zwei kleine Hufe

Awentok 26: zwei Exemplare

Ayaya 36

Ayomo 50: fünf Ziegenfüße

Alapabe (Badomsa): Sitzung vom 19.8.81; Leander muss Ziege opfern

Abiaya, Akpirik Yeri (Kubelinsa): Sitzung vom 11.8.86: Opfer eines “Tieres”

Rattray Nankanse, S. 315, Nr. 18: foot of a goat: called duoa, beast; it refers to an “offering” or “hunting” or “direction”

b) Kiefernknochen mit Zähnen einer Ziege

Awentok 33: Ziegenopfer

c) Knochen (kobi) eines Ziegenbeins

Azong 40

d) Stück Ziegenfell

Azong 26

e) Huf einer Kuh; nansari (“Huf”)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09, 6 Exempl.

Akanming: zur geplanten Totenfeier soll Kuh getötet werden; 27.7.84: großer Huf = Stier; kleiner Huf: weibliche Kuh

Akannyenyoro (weibl., Bachinsa) 3.1.03

Aloari (W-Longsa), 31.7.97, 1 Exempl.

Anaab (Chantiinsa), 13.1.03: nan-toga; 5 Expl.

Apielimbe (Chantiinsa), 13.1.03: nang-seba

Awennyiini (Abusik) 2.1.03: mehrere Expl.

f) rechteckiger, dünner Knochen

Akancheba (Chantiinsa), 13.1.03

duok: Wildschwein, Erlegen eines Wildschweins, Stärke (pagrim);

Fuß eines Wildschweins

Akanming 106

Awentok 28: pagrim

Azong 41

felika wari (Angelegenheit der Weißen); geh zu einer modernen Krankenstation;

kleine Medizinflasche aus Glas (koalini)

Akanming 92, Sitzung vom 16.11.88: Frau des Klienten wurde von einem Skorpion gebissen; sie soll zur Missionsstation gehen

garuk: Stoff, Kleidung, Versprechen guter Kleidung; ein Stückchen Stoff

Anaglalie 78

Azong 23: falls du zustimmst wirst du (schönes) Gewand tragen

gebik: Messer, man wird dich töten (wenn du nicht…);

alte Messerklinge

Abavarimi 14

Akanchimi 40: kleines flaches Metallstück mit Dornschäftung am Stab

Atiim 33: 2 Klingen eines europäischen Küchenmessers, eine gezähnt

gilima (rundherum): man muss einen Kreis bilden, um zu opfern

a) Stab mit einem Nagel, der sich oben in kurzem Abstand ganz um den Stab legt

Akanchimi 9

b) verchromtes Metallstück mit Loch

Aloari (W-Longsa), 31.7.97, 1 Exempl.; viele Leute werden um den bogluk sitzen

goai-naab: Buschkuh, Büffel; für Jäger: du wirst einen Büffel töten;

Huf eines Büffels

Akanming 38

goai-yaalim: Jagd im Busch

Fruchtkern des kan-gbegi-Baumes (Balanites aegyptiaca?), kan-gbegi namogla

Asiakperik 55: lose

goatik (Haken): siehe jiiruk

goatik (Sichel), Hexen wollen dich mit der Sichel töten; gebogener dicker Draht

Aloari (W-Longsa), 31.7.97, 1 Exempl.

gong (Kapok-Baum): Wohlergehen, mitunter auch nalim, zu-puusum

Eckstück einer Kapok-Frucht

Akanming 4.9.88: pagrim (Stärke); ‘Wohlstand’, weil Kapok ein sehr großer Baum ist; Du wirst wachsen wie ein Kapok-Baum

Akannagayiri 40: nalim

Alapaabe: 19.8.81: zu-puusum

Aleesinoai 3: zu-puusum

Asoji 4.1.89

Ayaya 39: ganze Kapok-Frucht

gora (Kolanüsse): z.B. Kola-Opfer an einen Ameisenhügel, Gastgeschenk

Anaglalie 71: zwei halbe Kolanüsse

Zwernemann: (Kasena, 1964), S. 59: …des noix de cola, que les clients avaient apportées en payement.

gunggong (Sanduhrtrommel): basi le ko kaasi (töten und verderben lassen); Sanduhrtrommel; auch im Sinne von Sprechtrommel: man spricht über dich

a) Kalebassenscherbe in 8er-Form (ohne Löcher): chin-cha gunggong

Asiakperik 52

b) Garnröllchen

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: man spricht weiter über dich; Trommel

Akannyenyoro (weibl., Bachinsa) 3.1.03

Aloari (W-Longsa), 31.7.97, 1 Exempl.

Mendonsa (Diss., Sisala), S. 281: European thread spool = “if you refuse to sacrifice you will hear the ancestors drumming in front of your house” This means death. The spool symbolizes the gugong drum wich is played at funerals.

c) maschinell gedrechseltes Stück Holz

Awennyiini (Abusik) 2.1.03

guri (Holzhammer) oder teng guri; Totschlagen, Mord (nuru koka); Tanggbain wird dich mit guri töten; tanggbain wird deine Verfolger z.B. (Hexen) mit dem guri töten; oder: Gehöft zerfällt (Mauern werden mit guri eingeschlagen)

kleiner Holzhammer aus Zweig-Gabelung

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: gebogenes Stück Holz; Tanggbain wird dich töten; oder: Gehöft zerfällt

Akanming 47

Aloari 31.7.97: tanggbain wird deine Verfolger mit dem guri töten

Anaab (Chantiinsa), 13.1.03: 2 Expl.

Apielimbe (Chantiinsa), 13.1.03, Holz in dieser Form gewachsen, 2 Expl.

Asiakperik 44

Atiim 26

gbain, gbang (Fell, Haut): s. jigsika

gbang (Buch): s. ngmarisika

gbiing: Angst, Sorge, Schlaflosigkeit, angsterregende Angelegenheit; in deinem Kopf gibt es ein Problem; Schrei

a) (eingetrockneter) Kopf des gbiing-Vogels (Papageienart? oder Wasservogel? gelber Schnabel, rote, haarähnliche Befiederung); Vogel schreit oft während der ganzen Nacht

Abagduok 71

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akai 29

Akannyenyoro (weibl., Bachinsa) 3.1.03

Alapabe 19.8.81

Apielimbe (Chantiinsa), 13.1.03; 2 Expl.

Atiim 28

Awentok 23

Ayaya 10: auch: geschwätzige Person (gbiin-Vogel schreit ständig); Nr. 40: lose

Alapaabe (Badomsa): Sitzung vom 19.8.81: zu-puusum (=su-puurum?)

Awennyiini (Abusik) 2.1.03

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

b) Fuß des gbiing-Vogels

Ayaya 44

c) Frucht wie Vogelschädel

Aloari (W-Longsa), 31.7.97, 2 Exempl.; gbi-yirim; Vogelflug; Vogel sitzt beim Sterben unsichtbar auf dem Kopf des Sterbenden; südghan. Vorstellung

gbina (Knoten), s. wa-gbina

jadok: jadok-Geist (z.B. der wahrsagende Geist oder Geist eines Buschtieres)

a) ein (längliches) Stück Holz (tinang kpieng)

Akai 16

Asiakperik 31: lose

b) Holz mit geschnitzten Einkerbungen und Muster

Ayomo 38

c) unterer Kieferknochen eines Hundes (biak),

Abavarimi 27: ihr eigener jadok?

d) Eisendraht

Abavarimi 25: an einer Seite spiralförmig aufgerollt

Atiim 54?: zwei dicke kurze Drähte

e) Kopf eines Nilwaran: s. yuk

f) oben mit einer Faser umwickelter Stab

Aloari (W-Longsa), 31.7.97, 1 Exempl.

g) kleines Stück eines Hirsehalmes

Aloari (W-Longsa), 31.7.97, 1 Exempl.

jadok-nifelni (Fingerring eines jadok): z.B. jadok fordert einen Fingerring

eiserner Fingerring

Abagduok 76

jadok-tiim (Medizin eines jadok)

großes Kuhhorn (naab bage)

Asiakperik 24

Rattray Nankanse, S. 315, Nr. 14: small cow horn (doðo or ile)

ja-goalini: komplizierte Sache, schwierige Angelegenheit

krummer Stab ohne Symbolobjekt

Akai 20

jibta: Last, Ladung, Gepäck, Güter; Reichtum

a) vier zusammengebundene Kalebassenstücke

b) kleiner Tuchbeutel am Stab

Asiakperik 14.8.73: ich werde mit Reichtum nach Deutschland zurückkehren

jigsika: Wohlstand, Reichtum; auch nalim oder vayogsim (Erleichterung)

ein Stück Kuhhaut (naab gbain gelik), Assoziation: Häuptlingssitz

Abagduok 49

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akai 21

Akanming 54: lose

Akannagayiri 32: lose, zwei Exemplare, gbain

Aloari (W-Longsa), 31.7.97, 2 Exempl.

Apaabe 9

Apindiak 29.9.88: Lederstück auf einer Seite rot gefärbt

Asiakperik 8, langer Streifen an einem Stab

Atiim 13: vier Stückchen (zerbrochen?)

Alapabe (Badomsa): Sitzung vom 19.8.81 (fn41) Klient wird wie ein Häuptling leben

jiiruk (Raubvogel; Adler?), s. boatik (Kratzen)

jinjanung: Fledermausart; oder kpingkpering (andere Species); oder tuilima (upside down)

Kopf einer Fledermaus (hiermit wird mitunter der Körper des Klienten abgestreift)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: tuilima genannt (jinjaning)

Akanming 93; 27.7.84: Fi zuk ne tuilim se kpingkpering la: Dein Kopf wird verkehrt herum hängen wie der einer Fledermaus.

Anaglalie 61: zwei Exemplare

jiuk (Schwanz, Fliegenwedel), Glück, Fröhlichkeit, Reichtum

Schwanz oder ein Büschel Haare vom Schwanz (jiuk) eines Säugetiers (Pferd, Kuh, Esel)

Abagduok 13: Eselschwanz (boning jiuk)

Akai 17: verbunden mit Häuptlingstum

Akancheba (Chantiinsa), 13.1.03

Akanchimi 41

Akannyenyoro (weibl., Bachinsa) 3.1.03: Schwanz ohne Haare

Aloari (W-Longsa), 31.7.97, 1 Exempl.; Schwanzhaare einer Kuh mit miik umwickelt (Bedeutung?); boning jiuk (Eselschwanz): auch für magische Zwecke

Amoak 23.2.08: if you agree, you will sit well

Apaabe 7 und 11: Leute tanzen mit einem solchen Schwanz, Glück

Asiakperik 56: naab-jui fiik (kleiner Kuhschwanz); popientik nangka (excited with gladness)

Atiim 15: you comply with everything

Awennyiini (Abusik) 2.1.03: Schwanzstück

Awentok 21: drei Exemplare, auch: nying-yogsa (Gesundheit)

Ayomo 47

juik Mungo, Manguste, du must einem juik opfern (s. auch miisim + juik)

a) Schwanzhaare (?) oder Stückchen vom Mungoschwanz an einem Stab

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: Haare in Achse des Stabes

Akanchimi 27

Anaglalie 36: zwei Exemplare

b) Kopf eines Mungo

Akanming 41; 10.12.88: Klient soll juik als Schrein erhalten

c) Stück Fell des Mungo (mit Band umwickelt)

Ayaya 41

Azong 43: juik ist “Hund” des jadok, der ihn für Erkundigungen ausschickt

d) vollständiges Fell:

Aloari (W-Longsa), 31.7.97, 1 Exempl.

Asiakperik 17.2.05

Awennyiini (Abusik) 2.1.03: mit dawadawa-Faden umwickelt

Awobsawie (Bachinsa), 3.1.03: Fell mit tordierter Schnur umwickelt

e) Fuß eines Mungo

Akannyenyoro (weibl., Bachinsa) 3.1.03

jum-baleerik, jumbaliirik (großer Wasservogel, Reiher?) gierige, dumme Person; vertraue ihr nicht

Fuß eines jum-baleerik

Aloari (W-Longsa), 31.7.97, 2 Exempl.

Ayomo 52

kab: Antilopenart, Jagdglück…

Fuß oder Zehe der Antilope

Akanming 105

kabong (unerlaubter Geschlechtsverkehr, Ehebruch) siehe wa-sobli (eine dunkle Sache)

kagma (Kiefernknochen), eine Hexe / ein Hexer kaut seine Knochen

Akancheba (Chantiinsa), 13.1.03: 2 Expl.

kal-benika: langes Warten, oder zupusiung, zupusum; du wirst sehr alt werden

Stück einer Kapok-Frucht (gun-gumi gelik)

Asiakperik 35: lose

Abavarimi 32

Akai 10: du wirst so alte wie ein Kapok-Baum werden

Akanming 55

Ayomo 67

Alapabe (Badomsa): Sitzung vom 19.8.81: du wirst leben, bis dein Haar so weiß ist wie Kapok-Wolle

kalsa (Kalebassenkerne), siehe bisa (Kinder)

kambieng (Muschelschale): siehe nying-yogsa (Gesundheit)

kan chali yogsum: fürchte dich nicht

Kopf des Vogels ngmaaruk

Akanchimi 31

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

kawuruk (Haustaube)

Kopf einer Haustaube

Ayomo 56

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

ko(-biamu): koba, natürlicher Vater (“der dich gezeugt hat”; vgl. biam = Geburt)

a) eine oder zwei gezwirnte Schnüre (miik)

Abagduok 2: fünf Exemplare

Abiaya (11.8.86): gedrehte Lederschnur

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: 1 Knoten; am Stab: 2 lose Schnüre mit je einem Knoten

Akai 15, zwei Exemplare, doppelt gedrehte Schnur

Akanming 25; Sitzung vom 8.8.81 (bezeichnet leibl. Vater des Klienten), 6.8.86: auch für Ahnen

Akannagayiri 10: eine Schnur am Stab; Nr. 16: sieben lose Schnüre

Akantoganya (fn 275b)

Aleesinoai 21: lange lose Schnur

Aloari (W-Longsa), 31.7.97, 13 Exempl. mit je einem Knoten, 1 an Stab

Amoak, 14.2.08: Oper an Asik (Ahne)

Anaab (Chantiinsa), 13.1.03: 6 Expl.

Anaglalie 1: zwei Schnüre am Stab; 75: drei lose Schnüre

Apielimbe (Chantiinsa), 13.1.03: dein Vater macht sich Sorgen um dich

Asiakperik 1: am Stab (miik-kpak): ko-biamu

Asoji 4.1.89: mehrere Exemplare; Sitzung: Akanming muss seinem Vater opfern

Atiim 16 und 17: fünf Exemplare (z.T. lose): ko oder ko-kpieng

Awentok 19: lose, 5 Exemplare

Ayaya 8: 14 Exemplare: ein oder zwei Schnüre am Stab oder lose

Awennyiini (Abusik) 2.1.03: zwei Expl. mit je einer Schnur

Ayomo 17: zwei Exemplare, dünnere Fäden

Azong 38: Vater wird dich fangen und töten

Alapabe (Badomsa): Sitzung 19.8.81: Klient: ko-biamu; Al: nein! ko ko

Rattray Nankanse, S. 314: a piece of string; “father”

b) Lederschnur oder Darm

Abavarimi 2: Lederschnur um den Stab gewickelt

Akanchimi 10: Ziegendarm; ko-biamu

Akanming 94: zwei gedrehte Lederschnüre vom Stabende hängend

Akantoganya 37: loses gehärtetes Stück Darm

Anaab (Chantiinsa), 13.1.03

Apielimbe (Chantiinsa), 13.1.03: tordiert

Azanggbiok 16.11.88: mi kowa

Akirik Yeri (Kubelinsa): Sitzung vom 11.8.86: ko

c) Öse aus einer miik-Schnur

Aleesinoai 16

d) mittelgroße Kalebassenscheibe

Akancheba (Chantiinsa), 13.1.03: ko wen (Vaters wen)

ko-kpieng: Großvater, mitunter auch nur ko (Vater) oder ko ko, kowa kowa (VaVa)

a) großes abgerundetes oder polygonales Kalebassenstück: siehe ngiak (noch älter)

b) Tierdärme um Stab gewickelt

Akanchimi 5: verschieden von Nr. 10 (ko)

c) dicker oder besonders langer an einem Ende loser Faden an einem Stab

Abagduok 10.8.81: Klient zählt Reihe von Ahnen auf; welcher? Scheiben gefragt

Ayomo 18

Apaabe (09): besonders langer Faden: kpilima miik; mit dieser Schnur erwürgen die Ahnen ihr Opfer

d) zwei dicke Fäden am Stab

Abagduok 3: drei Exemplare, ko kpieng oder ngiak ko

Akanming 26: ko ko; Sitzungen: 6.8.81: auf den Vater und VaVa des Klienten (L.A.) bezogen, 20.8.86; in der Sitzung vom 27.8.86 sagt der Klient: ko nna (dies ist mein Vater)

koluk (Hoden): siehe masim (Mango-Kern)

kui, kunkuri, oder kui tuima Hacke; (erfolgreiche) Feldarbeit oder Anbau (kpari); Arbeit (tuima)

Stück einer alten Hacke oder sehr stark abgenutzte kleine Hacke (kui)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: Blechstück von einer Hacke

Akai 24

Akanchimi 39

Akanming 69; 20.8.86: Klient will wissen, ob daam kpari erfolgreich ausgehen wird

Akannyenyoro (weibl., Bachinsa) 3.1.03: rechteckiges Eisenstück

Aloari (W-Longsa), 31.7.97, 1 Exempl.; kpari a yaali ngandiinta, Anbauen um Nahrung zu erwerben

Anaglalie 29

Apielimbe (Chantiinsa), 13.1.03: Fragment einer Hacke

Apindiak 29.9.88

Asiakperik 29: lose

Asoji 4.1.89: recht groß

Atiim 35: 2 Eisenstücke (einer Hacke?)

Awobsawie (Bachinsa), 3.1.03: dreieckiges Eisenstück (von Hacke?)

Ayaya 29

Ayomo 3

Azanggbiok 16.11.88

Azong 12: erfolgreicher Hirseanbau, Gesundheit

kum (Tod): siehe dachoruk, kpiok, kuub

kum-chari: Grab, s. boosuk

kung (Antilopenart): z.B. Erfolg bei der Jagd

a) ein Stückchen behaarte Haut dieser Antilope

Ayomo 61

b) Fuß dieser Antilope

Anaglalie 31: Jagderfolg

kungkok (Feder): fliegende Dinge (kingkang pisima), als Belohnung wirst du fliegen;

eine einzelne Feder

Azong 29

kutuk (Eisen): Gefahr

a) ein Stück Eisen

Anaglalie 44

b) Aluminium-Scheibe: Anaglalie 43

kuub (Tod), Tod, Totenfeier; s. auch kpiok

a) helles Tuchbündel (golung des Toten?)

Aloari (W-Longsa), 31.7.97, 1 Exempl. + 1 am Stab: helles Tuch

b) Tuch

Anaab (Chantiinsa), 13.1.03; blaues Tuch, auch tapili (Matte) genannt; Totenfeier

Anaab (Chantiinsa), 13.1.03: rotes Tuch; auch tapili (Matte) genannt; Totenfeier

kpaam (Öl, Butter) oder jigsi (Schinuss): Problemlosigkeit, Glätte; Wohlstand; Ölopfer

a) leerer Stab mit einem Loch

Akanchimi 27

b) Schinuss

Abavarimi 33: du wirst dich wohlfühlen

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akanming

Akantoganya 40: wenn du zustimmst, kannst du dir deinen Körper einfetten lassen

Aloari (W-Longsa), 31.7.97, 1 Exempl.: Schinuss ohne Schale

Apielimbe (Chantiinsa), 13.1.03: 2 Expl.

Asiakperik 36: SW auch nyingyogsa (Gesundheit)

Asoji 4.1.89: ohne Schale

Awentok 16: ohne Schale

Ayaya 44: ohne Schale

Rattray Nankanse, S. 316, Nr. 30: seed of shea butter (taŋa yofo), signifies “fat”, “plenty”

c) leere kleine Salbendose (“Robb”); siehe auch tiim

Anaglalie 55

kpa-diak (Hahn): Opfer eines Hahns verlangt; s. auch kpiak (Huhn)

a) Fuß eines Hahns

Atiim 61

Aloari (W-Longsa), 31.7.97, 2 Exempl.

Rattray Nankanse, S. 315, Nr. 19: three cock’s feet: a spirit wants a fowl

b) Kopf eines Hahns

Akanming 45

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

kpajari (aardvark)

Fuß eines Erdferkels

Akanming 87

kpakuri (-pak): Stärke (pagrim), Schutz; stubbornness (zuk-koong); ähnlich liiruk (Wasserschildkröte); siehe auch pagrim;

Panzer (pak) einer Schildkröte (kpakuri) oder Wasserschildkröte liiruk

Abagduok 63: zwei Teile vom Panzer der kpakuri; Symbolwert auch nyingyogsa (Gesundheit)

Akai 38

Akanming 53: vier Exemplare der kpakuri; ein Panzerstück liiruk (Nr. 53)

Akannyenyoro (weibl., Bachinsa) 3.1.03: nyiam po (im Wasser)

Akantoganya 30: SW: zu-kong oder zu-pagrik

Aloari (W-Longsa), 31.7.97, 1 Exempl.; Stück eines Panzers

Asiakperik

Atiim 12 und 13: oberer und unterer Panzer der kpakuri-Schildkröte (getrennt), Nr. 30: liiruk

Awobsawie (Bachinsa), 3.1.03; zuk-koong = stubbornness

Ayomo 63: kpakuri

Rattray Nankanse, S. 315, Nr. 21: shell of a meŋa (water turtle): good fortune

kpaling pagrim: Stärke im Kampf

sambuli-Frucht des Dawa-dawa Baumes

Anaglalie 41

kpalung (sp. Raubvogel, Habicht?), gleicher SW wie jiiruk: Sorgen, Probleme

Fuß eines kpalung

Abagduok 70

kpiak (Huhn) Opfer (kaabka) eines Huhns wird verlangt; s. auch kpa-diak

Hühnerfuß (kpiak karik), meistens lose

Abagduok 68: neun Hühnerfüße (einschl. Perlhühner?)

Abiaya 11.8.86

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: zusammen mit kpong 18 Exemplare

Akancheba (Chantiinsa), 13.1.03

Akanchimi 26

Akanming 6: am Stab; Nr. 30: neun lose Füße

Akannagayiri 5: am Stab, zwei Exemplare

Akannyenyoro (weibl., Bachinsa) 3.1.03: mehrere Exemplare

Alapabe 19.8.81

Aleesinoai 15: am Stab; Nr. 19: zwei lose Exemplare

Aloari (W-Longsa), 31.7.97, 6 Exempl.

Amoak, 14.2.08: Opfer

Anaab (Chantiinsa), 13.1.03: 20 Exemplare

Anaglalie 46: sechs Exemplare

Apabe: zwei Füße

Apielimbe (Chantiinsa), 13.1.03: 8 Expl.

Apindiak 29.9.88

Asiakperik 26

Asoji 4.1.89, mindestens zwei Exemplare; Sitzung: Akanming muss ein Huhn opfern

Atiim 6: fünf Füße

Awennyiini (Abusik) 2.1.03: viele Exemplare

Awentok 25: sieben Exemplare

Ayaya 3: ein Exemplar am Stock, sechs lose Exemplare

Ayomo: 18 lose Füße von Hühnern und Perlhühnern

Azanggbiok 16.11.91

Bakalogu 20.8.88

Akpiak Yeri (Kubelinsa): Sitzung vom 11.8.86: Hühneropfer

Dittmer (Kasena), S. 8 und S. 17: “Füße von Hühnern”

Rattray, Nankanse, S. 315, Nr. 19: one hen’s foot (noa’karenga), a spirit wants a fowl

Zwernemann: (Kasena, 1964), S. 59: des os (surtuout des pieds) d’animaux sacrifieé

b) Wirbelknochen eines Huhns

Akannagayiri 8: am Stab

Awentok 31

kpiesa (Kette, Fessel): die Ahnen werden dich fesseln (zwingen); Handschellen, Fesseln

a) ein Stück Fahrradkette

Akanming 79

b) Gürtelschnalle aus Metall

Abagduok 48: drei Exemplare

c) eisernes Zahnrad

Abagduok 79

Zwernemann: (Kasena, 1964), S. 61: j’ai vu chez un devin nankana …des roues dentées

Zwernemann S. 61: roues dentées

d) Öse aus einem Nähkasten

Ayomo 19

e) Kupferring

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

kpingkparing (Fledermaus), s. jinjanung

kpingkparuk (Borassuspalme): du suchst etwas, das schwer zu erreichen ist

Fruchthälfte

Aleesinoai 30

kpio(k): tote Person [für die noch keine Totenfeier abgehalten wurde], s. auch, kum, kuub: Tod

a) ein Stück dunkles Tuch an einem Stab (garu-cha-kpiak)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: Farbe des Tuchs?

Akai 1

Asiakperik 25: am Stab: schwarzes Tuch mit weißen Linien

Atiim 25: lose

Akanming 17; 6.8.81: zusammen mit wen-Symbol herausgenommen (Abonwari: Ahne ohne Totenfeier); 3.3.89: Vater des Klienten verstorben, noch keine Totenfeier; 27.7.84: Bezug auf meinen (F.K.)verstorbenen Vater

Akantoganya 14

b) weißes oder helles Baumwolltuch (garu-chiak); meistens um Stabspitze gewickelt; Toter in weißem Tuch begraben, Dreieckstuch?

Akanchimi 11: am Stab

Akanming 28

Amoak 23.2.08: um Stab gewickelt

Awennyiini (Abusik) 2.1.03: Tod, tote Person

Ayomo 26

c) dunkelrotes Tuch am Stab

Aleesinoai 20

d) Tuch, Farbe unbekannt:

Abagduok 18

Akannagayiri 1

Abavarimi 6: kum

e) Metallkette

Abagduok 26: 2 Exemplare; “der Tote wird dich fesseln”

f) gebogener Eisennagel am Stabende

Ayomo 42

g) Gürtelschnalle aus Metall

Amoak 23.2.08: attack of ancestors

kpiok (retribution) punishment for a committed crime

a) Winkelknochen

Awennyiini (Abusik) 2.1.03

b) BKS-Schlüssel

Awennyiini (Abusik) 2.1.03

Zwernemann: (Kasena, 1964), S. 61: j’ai vu chez un devin nankana …des roues dentées

kpong (Perlhuhn): Opfer eines Perlhuhns wird verlangt

a) Fuß eines Perlhuhns

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: zusammen mit kpiak 18 Exemplare

Akancheba (Chantiinsa), 13.1.03

Akanming 31: fünf Exemplare

Akannagayiri 47

Akannyenyoro (weibl., Bachinsa) 3.1.03: mehrere Exemplare

Alapabe (Badomsa): Sitzung vom 19.8.81

Aleesinoai 20

Aloari (W-Longsa), 31.7.97, 6 Exempl.

Anaab (Chantiinsa), 13.1.03: 3 Exempl.

Anaglalie 46: fünf Exemplare

Atiim 7: elf Exemplare

Awennyiini (Abusik) 2.1.03: viele Exempl.

Ayaya 18

Ayomo 54: zusammen 18 Füße von Hühnern und Perlhühnern

Azong 2

Rattray Nankanse, S. 315, Nr. 20: legs of a guinea fowl (kon-kalse)… a spirit wants a guinea fowl

b) Federn des Perlhuhns

Apaabe 19: Federbüschel am Stab

Dittmer, S. 18: ein Federbüschel

laata: Gelächter, oder poi-pientik Frohsinn; auch Hundeopfer

unterer Kiefernknochen eines Hundes (biak tapa-yiak kobi)

Abagduok 42: sieben Kieferknochen

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: 6 Exempl.

Akai 39

Akanchimi 1

Akanming 85; 21.1.89: Neubau in Nyansa wird Ausziehenden Erfolg bringen

Akannagayiri 25: zwei Exemplare

Akannyenyoro (weibl., Bachinsa) 3.1.03: 4 Expl.

Akantoganya 32

Aloari (W-Longsa), 31.7.97, 4 Exempl.

Anaglalie 33: vier Exemplare

Apielimbe (Chantiinsa), 13.1.03: Lachen oder Hundeopfer; 3 Exemplare + 2 Fragmente

Asiakperik 37+38: lose

Asoji 1.4.89: drei Exemplare

Atiim 21: biak nyina (Hundezähne)

Awentok 34+3535

Awobsawie (Bachinsa), 3.1.03

Ayaya 22: zwei Exemplare

Ayomo 62: Lachen oder Hundeopfer

Bakalogu 20.8.88

Rattray Nankanse: S. 315, Nr. 11: dog’s lower jaw (ba-pu-yaga): something about a dog; perhaps sacrifice of a dog

liak (Beil): z.B. jemand hat sich mit dem Beil verletzt; Stärke

Beilklinge

Akanming 107

Asiakperik 17.2.05: Stärke (pagrim)

lig (abschließen), fi lig: du schließt ab; jemand kommt ins Gefängnis

Vorhängeschloss

Awobsawie (Bachinsa), 3.1.03

li(g)-pieluk oder (Pl.) lig-piela (wörtl. weißes Geld) s. nina und ligra

ligra (taka): Geld, Geldbesitz, Gelderwerb, finanzieller Reichtum (in Aussicht); Geldverlust, Gelddiebstahl

a) Münze (Metall)

Abagduok 46: elf Ein-Pesewa Münzen

Abiaya 11.8.86: Pesewa-Münze: Ich (F.K.) soll mich durch Geldbetrag an Akanmings Opfer beteiligen

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: Pesewa-Münzen, 7 Exemplare

Akai 33: eine lose 1/2 Pesewa Münze

Akanming 68: eine Ein-Pesewa- und eine Fünf-Pesewa-Münze, z.B. Geldbetrag an Häuptling “wenn jemand deine Frau heiratet”

Akannyenyoro (weibl., Bachinsa) 3.1.03

Aloari (W-Longsa), 31.7.97,1×50 Pesewa, 3×1 Pesewa, 1×100 Cedis

Anaab (Chantiinsa), 13.1.03: 7 Münzen

Apielimbe (Chantiinsa), 13.1.03: 17 Münzen, z.T. noch gültig

Asiakperik 58: eine lose Ein-Pesewa-Münze und eine Halb-Pesewa Münze

Atiim 17: vier Münzen der Goldküste mit einem Loch

Awennyiini (Abusik) 2.1.03: viele Münzen

Awobsawie (Bachinsa), 3.1.03: viele Exemplare

Ayaya 23: drei verschiedene Münzen

Ayomo 60: ca. 20-30 Ein-Pesewa Münzen

Azanggbiok 16.11.88: eine kupferne Pesewa-Münze

Akirik Yeri (Kubelinsa): Sitzung vom 11.8.86

b) Kauris, lig-pieluk, s. nina (Augen)

liiruk (große Schildkröte):

Stärke (pagrim), Schutz; stubbornness (zuk-koong); s. auch kpakuri (ähnliche Bedeutung)

Akancheba (Chantiinsa), 13.1.03: mehrere Stücke einer liiruk-Schildkröte

Akannagayiri 45: lose, liiruk

loeluk oder loeluk biak: Stimme z.B. eines Geistes oder einer göttlichen Macht, Botschaft (z.B. von Ahnen)

a) Strosse (titok liirik) oder Luftröhre eines Tieres meistens um Oberteil des Stabes gewickelt

Abagduok 19

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: auf Stock aufgezogen

Akai 5: über den Oberteil des Stabs gezogen

Akanchimi 46

Akanming 7; Nr. 102 lose, Sitzungen 1986: 5.8.; 11.8.; 20.8.; 27.8.

Akantoganya 35: lose

Akannyenyoro (weibl., Bachinsa) 3.1.03

Amoak 23.2.08

Asiakperik 13: am Stab

Atiim 15: schwarze Haut vom Ziegenhals: “message”

Awennyiini (Abusik) 2.1.03

Ayaya 20: loses, langes Stück einer Luftröhre

Ayomo 32: am Stab, Nr. 81: lose

b) gelbes Plastikröhrchen

Aloari (W-Longsa), 31.7.97, 1 Exempl.; z.B. Ahne verkündet seinen Wunsch

c) Wirbelknochen

Anaab (Chantiinsa), 13.1.03: 2 Expl.

logi, loga (Magen), Bauch, Schwangerschaft, siehe puuk

logni (Glocke): man wird die Glocke für dich läuten, wenn du nicht zustimmst

kleine Eisenrassel am Stab

Abagduok 12

Akanming: Glocke außen am Wahrsagerbeutel, auch als Symbolobjekt in Sitzungen benutzt

Ayaya 17: einige wena verlangen eine Glocke

Azong 39: Glocke des jadok, so kann er sich nachts melden

lok (Köcher), Hinweise auf juka-Totenfeier

Stück eines zamonta-Halmes, der mit Knoten abschließt

Aloari (W-Longsa), 31.7.97, 3 Exempl.

loori (Auto, Lastwagen): lange Reise mit dem Bus oder Flugzeug, siehe chelim

lo-pirini (piirim= Frucht, log = Bauch), Schwangerschaft

Awennyiini (Abusik) 2.1.03

ma (Mutter), sowohl eigene Mutter (ma-biamu) als auch Mutter eines Ahnen (ngiak ma), Schwangerschaft

a) halb geöffnete harte Fruchtschale von Sterculia setigera (kanpuulum yoain) oder busum-boong; Samenkörner: Kinder

Abagduok 7: fünf Exemplare; auch “tote Frau”; 10.8.81: “Wa ma le nna” (dies ist sein Mutter)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: mondförmige Frucht

Akai 8: ngiak ma

Akanming 8: zwei Exemplare, auch “Schwangerschaft”, 8.8.81: Opfer an Asiks MuMu (ma-bage): ka ma ngiak

Akannagayiri 28 (lose): vier Exemplare

Akantoganya 16

Akannyenyoro (weibl., Bachinsa) 3.1.03: 9 Exemplare

Alapabe 19.8.81: wenigstens zwei Exemplare

Aleesinoai 5: drei Exemplare

Aloari (W-Longsa), 31.7.97, 13 Exempl.; offene busum-boong Frucht

Amoak 23.2.08

Anaab (Chantiinsa), 13.1.03: 2 Exempl.

Anaglalie 2: auch nipok; Nr.5O: vier Exemplare

Apielimbe (Chantiinsa), 13.1.03: 5 Exemplare

Apindiak 29.9.88

Asoji 4.1.89: zwei Exemplare; “nipoowade”; mit siuku (Weg): mawen am Weg

Asiakperik 4: ma-biamu

Atiim 20: drei Exemplare

Awennyiini (Abusik) 2.1.03

Awobsawie (Bachinsa), 3.1.03

Ayaya 27

Ayomo 14: zwei Exemplare; SW ma oder nipok

b) große Kalebassenscherbe, abgerundetes Rechteck

Amoak, 14.2.08: ma-chinchiak, Mutter, die dich geboren

Awentok 5: zwei Exemplare, eins davon mit eingeritzten Längsstrichen

c) runde Kalebassenscherbe mit Loch

Akancheba (Chantiinsa), 13.1.03

d) Haut am Stab

Azanggbiok 16.11.88: poowa ma-biika; Klient Akanming kannte Symbol nicht

ma-bage: Schrein einer Ahnin

runde Topfscherbe mit Loch (takabi gilini le voain)

Asiakperik 27: am Stab

masim (Süße): Sorgenfreiheit, Problemlosigkeit: s. auch kambieng und yuk

a) Frucht des kangbegi-Baumes

Anaglalie 53

b) Mango-Kern

Aleesinoai 28: SW auch koluk (Hoden)

c) Fruchtscheibe vom kogluk-Baum

Anaab (Chantiinsa), 13.1.03

Apielimbe (Chantiinsa), 13.1.03: Scheibe schwarz, gerippt,

mi-barim (rope for catching), Ahnen werden dich mit Seil erwürgen;

Schnur

Aloari (W-Longsa), 31.7.97, 1 Exempl.: ca. 0.5 m lang

miik darika (verworrene Schnur): Kampf

verworrenes Drahtknäuel

Anaglalie 68

miisa (Schnüre), der Geist wird dich fesseln, s. auch mi-barim

geflochtene Frauenhüftschnüre

Anaab (Chantiinsa), 13.1.03

miisim: Bitterkeit, Krankheit, oder yuem (Krankheit), Schwierigkeit, Schmerzen im ganzen Körper

a) Frucht des busum-boong-Baumes (Piliostigma thonningii? Bauhinia reticulatat?)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: 2 Schotenstücke von busum-boong

Akai 14

Akancheba (Chantiinsa), 13.1.03: Teilstück der Schote, 2 Exempl.

Akanming 91; “dir wird es wohl nur schwerlich gelingen”

Akannagayiri 37: zwei Exemplare

Akannyenyoro (weibl., Bachinsa) 3.1.03: Schote, Schmerzen im ganzen Körper, 2 Expl.

Akantoganya 24: zwei Exemplare

Anaglalie 40

Apielimbe (Chantiinsa), 13.1.03

Atiim 59

Awentok 10: zwei Exemplare, auch nying-tuila

Ayomo 59: lose

b) Stück Baumrinde

Abagduok 54

c) glockenförmiges Kalebassenstück

Akannyenyoro (weibl., Bachinsa) 3.1.03: Bitterkeit

d) Stück Leder

Apielimbe (Chantiinsa), 13.1.03: Krankheit

miisim ale juik: Bitterkeit und Mungo

busumboong-Schote (=miisim) und Mungo-Schwanzhaare an einem Stab

Akantoganya 18

moai pielu (moai= Stauteich; pieluk= hell): all deine Probleme werden verschwinden

kleiner loser Kieselstein, der im Teich gefunden wurde

Akanming 95; 2.10.88: Kieselstein auch nyiam (Wasser) genannt

nááb (-sabi), nan-toga (?): Kuhopfer, Kuhtötung; Kuhhuf (naab-sari); siehe dung e) (Tier)

nààb (Häuptling) Häuptling oder Häuptlingstum

a) gelbe zylinderförmige Perle, siehe auch nalim (nabiin-soruk)

Anaglalie 48

b) Stück eines Kuhfells (gbang)

Aleesinoai 4

nááb-bage: siehe bage

nááb-gbain (Kuhhaut): siehe jigsika

naawen (Gott): Gott wird dich fassen oder zwingen

Kuhhorn (na-nyili oder na-yiili-bage)

Akai 40

nabiin Häuptlingstum; Majestät, Würde; reiche Person

a) rotes Stück Tuch am Stab

Akanchimi 50

b) rote Perle

Awobsawie (Bachinsa), 3.1.03

nabiin-soruk: siehe nalim

nalim: Schönheit, Wohlgefallen, Wohlergehen, vgl. auch vayogsim und nying-yogsa

a) kleines rotes Faserbüschel

Akai 3

b) rotes Tuch

Akanming 1

Akannagayiri 91

Akantoganya 13

Akannyenyoro (weibl., Bachinsa) 3.1.03

Aloari (W-Longsa), 31.7.97, 1 Exempl. + 1 an Stab

Amoak 23.2.08: um Stabspitze gewickelt; “alles o.k.”

Anaglalie 7: am Stab, Nr. 66: lose

Ayaya: zwei lose Exemplare

c) Rosetta-Perle (nabiin-soruk biri)

Abagduok 11: drei Perlen an einem Stab

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: kann auch ni-nyiam (Tränen der Freude) bedeuten

Akai 23

Akannagayiri 24: drei lose Exemplare

Aleesinoai 11: eine Perle am Stab

Aloari (W-Longsa), 31.7.97, 2 Exempl.

Anaab (Chantiinsa), 13.1.03

Asiakperik 7: am Stab

Awennyiini (Abusik) 2.1.03

Awobsawie (Bachinsa), 3.1.03

Ayaya 16: eine vollständige Kette

Ayomo 31: am Stab, 80: lose

Azong 25: du wirst leben wie ein Häuptling

d) braun-rote Perle

Ayaya 34

e) nabiin-soruk-Kette aus Fruchtkernen

Bakalogu 20.8.88

f) Kauri-Schnecke (lig-pieluk): s. nina

Asiakperik 49: lose

g) “Stab” aus dickem Aluminiumdraht

Abagduok 20

h) grüne Plastikkugel

Atiim 81

i) rotes Stück Plastik am Stab

Aleesinoai 12

j) glänzende Gürtelschnalle

Akannagayiri 30

k) Eckstück einer Kapok-Frucht, gong

Akannagayiri 40

l) “shaving stick” (?)

Azong 14

m) rundliche Frucht unbekannten Namens

Aloari (W-Longsa), 31.7.97, 1 Exempl.

n) rote Plastikschnur mit Knoten

Awobsawie (Bachinsa), 3.1.03

o) blaue Kugelschreiberkappe: Schönheit, Sorglosigkeit

nalim ale chim jibta (Schönheit mit einer bösen Last)

ein kleines Bündel

Ayaya 42

nanpaga: Streit, Diskussion

a) kanbegi Frucht

Akancheba (Chantiinsa), 13.1.03

b) sternförmiges Kalebassenstück (chincha-tulima)

Asiakperik 10: am Stab

nansiung (Gehöfteingang): Angelegenheit des eigenen Gehöftes (nansiung wie)

a) großer Kalebassenring (chinchiak le voain), meistens am Stab

Abagduok 16: ein Exemplar am Stab, eins (Nr. 33) lose

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: 2 Expl.

Akai 9 (in Stücke zerbrochen)

Akanming 21 (auch in Sitzung vom 27.8.86)

Akannagayiri 2

Akantoganya 12

Akannyenyoro (weibl., Bachinsa) 3.1.03

Aloari (W-Longsa), 31.7.97, 2 Exempl.; Loch= Eingang

Amoak 14.2.08: Hausangelegenheiten

Anaab (Chantiinsa), 13.1.03: 3 Scherben ergeben ganzen Ring

Anaglalie 32: vier Exemplare

Apindiak 29.9.88: Akanming: “mi le kala” (ich wohne [hier])

Asiakperik 9: zwei Exemplare (eins an einer Seite etwas abgeschnitten)

Asoji 4.1.89

Awennyiini (Abusik) 2.1.03

Awobsawie (Bachinsa), 3.1.03: 5 Exemplare

Ayaya 51: lose und zerbrochen

Azanggbiok 16.11.88

b) Ausführung in Eisenblech

Akanchimi 37

Apielimbe (Chantiinsa), 13.1.03: 2 Expl.

c) großer Gummiring

Akannagayiri 2

d) geschlossener Henkel einer Tasse

Abiaya 11.8.86

e) Teil einer Fahrradpedale

Akancheba (Chantiinsa), 13.1.03

nansiung nyono (wörtl. Eigentümer des Tores) einer der ersten Ahnen (des Gehöfts?)

großes Kalebassenstück

Awentok 4

nan-toga (Kuhhuf), s. dung

nantuok (Sandale, Schritt) oder nang (Fuß), Reise, Fußmarsch; s. auch chelim: lange Reise mit Fahrzeug (Garnröllchen = Räder)

gewinkeltes Holzstück (duok) in der Form eines Fußes (nang)

Abagduok 86

Abavarimi 13: am Stab

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: gebogenes Holzstück, Fuß

Akai 11

Akanming 46; 21.1.89: Klient kam zu Fuß von Sandema-Nyansa

Akantoganya 23

Aloari (W-Longsa), 31.7.97: nan-siuk or nan-chelinsa

Aloari (W-Longsa), 31.7.97, 1 Exempl.: nantuok (Fußsohle, Fuß), Bedeutung: Reise

Asiakperik 32: lose

Atiim 8

Awennyiini (Abusik) 2.1.03: nang (winkliges Holzstück)

Ayomo 4

Azong 28: nantuek

nang (Fuß), s. nantuok

napierik (cattle egret): die Leute wollen deinen Sturz

a) Kopf des cattle egret mit Schnabel

Akannyenyoro (weibl., Bachinsa) 3.1.03

Apielimbe (Chantiinsa), 13.1.03: mit langem Schnabel; Symbol hier zu-puusum genannt

Anaab (Chantiinsa), 13.1.03: mit langem Schnabel; Symbol hier zu-puusum genannt

Awobsawie (Bachinsa), 3.1.03

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

b) Fuß des cattle egret

Anaab (Chantiinsa), 13.1.03: 2 Expl.

Apielimbe (Chantiinsa), 13.1.03

nasaarik (Europäer, Christ, “Nazarener”); europäische Bildung

a) dreieckiges Messingblech mit einer Nummer

Awennyiini (Abusik) 2.1.03

b) Steuermarke mit Schrift

Awennyiini (Abusik) 2.1.03

na-yiili-bage (Gottes Horn), siehe naawen

nientik (spez. Amulett), wie wirkliches Amulett, aber aus Blech

Akannyenyoro (weibl., Bachinsa) 3.1.03

nifelni (Fingerring): Schrein verlangt einen Fingerring, s. auch bang genannt

Fingerring

Akancheba (Chantiinsa), 13.1.03: Fingerring aus einem Fahrradersatzteil; Wahrsager setzt Ring auf

Akanming 98; 21.11.88: “bang le nna”; später: “wen-nifelin”; Anweisung: Klient soll wen-Fingerring tragen

Ayaya 25: zwei Messingfingerringe

nina (Augen), auch lig-pieluk (Pl. lig-piela, Kauri-Geld). Auch wenn vom Wahrsager für eine Kaurischnecke nur eine Bedeutung genannt wird, so können sie doch drei Bedeutungen haben: 1. Augen: du wirst alles sehen, (oder:) sei wachsam, 2. Kaurischnecke: in der Bedeutung “Geld” s. ligra; 3. nin-nyaama: übernatürliches Sehen einer Hexe; durchlöcherte Kauris verweisen jedoch immer auf Hexerei (als 4. Bedeutung für Kauris vereinzelt auch “Schönheit”, nalim)

Kaurischnecke:

Abagduok 78: ein loses Exemplar

Abavarimi 22 Kauri oder Auge

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: 3 Expl.

Akai 26

Akanchimi 2: auch nin-yaama

Akanming 13: zwei Kauri am Stab, Nr. 48: 18 lose Exemplare

Akannagayiri 29 (lose): 24 Exemplare: nimbiri oder ligra, Nr. 3: nin-nyaama

Akannyenyoro (weibl., Bachinsa) 3.1.03: 2 Expl.

Aleesinoai 9

Aloari (W-Longsa), 31.7.97, 2 Exempl.

Anaab (Chantiinsa), 13.1.03: sehende Augen, Hexerei

Anaglalie 6: vier Kauris an einem Stab: nina; Nr. 38: sieben Kauris mit einer Schnur verbunden + zwei lose Kauris

Apaabe 26: vier lose Exemplare

Apielimbe (Chantiinsa), 13.1.03: witchcraft, 4 Expl.

Asiakperik 49: mehrere lose Kauris; SW auch nalim (Schönheit), s. nalim

Asoji 4.1.88

Atiim 17: eine lose Kauri

Awennyiini (Abusik) 2.1.03: 2 Expl.

Awobsawie (Bachinsa), 3.1.03: Bedeutung: Geld und Augen

Ayaya 7: nina

Ayomo 36 zwei Kauris am Stab, 6 lose Exemplare

Azong 36: Augen des jadok

Rattray Nankanse, S. 315, Nr. 23: A bunch of cowries, called nin-bisiga, literally “seeing”; you will see something good or bad

nin-muna, nin-muning, rote Augen (Ärger, Zorn, Neid, etwas Ernsthaftes), nin-doma Augenschmerz; nim-biok (böse Augen); ernstes Problem

a) roter Fruchtkern (bi-moain)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: zwei rote Bohne des bie-Spiels, ernstes Problem

Akanming: 4.9.88: ni-mun le nna (das sind rote Augen); 27.7.84: symbolisieren auch Kolanüsse

Akantoganya 20

Akannyenyoro (weibl., Bachinsa) 3.1.03

Aloari (W-Longsa), 31.7.97, rote Bohne des bie-Spiels; Neid

Anaglalie 56

Asiakperik 39: lose

Ayaya 35: nin-bie

Azong 15

b) rötlicher leerer Stab (ngieng moain): Enden aufgesplissen

Asiakperik 39

c) rotes Stückchen Stoff

Apaabe 2

Atiim 32

d) kleine rote Perle am Stab

Abavarimi 23

Ayomo 35

e) Stück roten Plastikschlauchs

Awennyiini (Abusik) 2.1.03

nin-nyama (sehende Augen), Hexerei, Hexe(r) (sakpak) s. auch nina

a) Kaurischnecken: siehe nina

b) (zwei) Kauris mit Löchern (lig-pieluk le voana)

Asiakperik 48: am Stab

Awentok 40: zwei Exemplare

Dittmer, S. 18: eine Handvoll Kauris mit weggeschlagenem Rücken

nin-nyiam (Träne, wörtl. Augenwasser), jemand wird sterben

a) Kalebassenscherbe mit 2 Einritzungen (= 2 Tränen)

Aloari (W-Longsa), 31.7.97, 1 Exempl.

b) Rosetta-Perle

Akannyenyoro (weibl., Bachinsa) 3.1.03

nipok (Frau) oder nipok vuuk (lebende Frau): Angelegenheit einer (lebenden) Frau

größeres meistens rundliches oder glockenförmiges Kalebassenstück (meistens am Stab), s. auch nipok-ngiak

Abagduok 31: 6 Exemplare, SW auch nipok wen (wen einer lebenden Frau), auch nipok wen

Abavarimi 11: auch für gestorbene Frau, die noch keinen Schrein (ma-bage) hat

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09, 3 Expl.: kann auch ngiak bedeuten

Akancheba (Chantiinsa), 13.1.03: rechteckige Scheibe mit abgerundeten Ecken

Akanchimi 6: eher rechteckige Scherbe

Akanming 23; 13.5.89: nipok vuuk: Frau des Klienten hat Kind geboren; + 5 lose

Akannagayiri 23 und 7: sechs lose Exemplare;

Akantoganya 2: zwei Exemplare mit eingeritzten Querstrichen

Akannyenyoro (weibl., Bachinsa) 3.1.03: 7 Exemplare

Aleesinoai 8: drei Exemplare

Aloari (W-Longsa), 31.7.97, 1 Exempl.; ganze Figur einer Frau wurde in das Kalebassenstück mit einem Pfeil eingeritzt; 2 an Stäben: mit kleiner Einritzung?

Amoak 23.2.08: Frau

Anaab (Chantiinsa), 13.1.03: lebende Frau; 4 Expl.

Anaglalie 25: verheiratete Frau; z.B. Klient will heiraten; Nr. 67: drei lose Exemplare

Apielimbe (Chantiinsa), 13.1.03: viereckige Kalebassenscherbe

Atiim 24

Awentok 2: zwei Exemplare, davon eins mit eingeritztem Schachbrettmuster

Ayaya 2: vier Exemplare (am Stab und lose)

Ayomo 15

nipok biisa (Brüste einer Frau): Bezug auf eine lebende Frau, z.B. Frau ist krank;

zwei rundliche Kalebassenstückchen (am Stab)

Apaabe: zwei Exemplare; “everything is alright”, oder Frau ist krank

Rattray Nankanse, S. 315, Nr. 6: two broken pieces of calabash (wane): referring to “woman”

nipok ngiak: Ahne einer Frau, s. auch nipok

großes Kalebassenstück

Akannagayiri 23

Awentok 3: mawa mawa (MuMu)

nipuuk (Dank, Applaus) oder (Pl.) nipuuta oder jiam-teka (Danksagung), Händeklatschen

zwei kleine, (mit einem Faden aufgereihte) runde oder längliche Kalebassenstücke (chin-cha-fiik gilima)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akanming 14: (nag nipuuk = Beifall klatschen), Kalebassenstückchen längliche Rechtecke

Akantoganya 17 (am Stab)

Aloari (W-Longsa), 31.7.97, 1 Exempl.

Anaglalie 12: nipuuta

Asiakperik 50: am Stab

Atiim 22: an längerer Schnur vom Stab herabhängend, 2. Bedeutung: zweiter Besuch beim Wahrsager

Ayomo 9: nur 1 Kalebassenstück (eins verloren)

ni-yaara (leere Hände) oder jogka (Fehlen) oder wa-galing (unklare Sache)

Stab ohne Symbolobjekt (nieng-koruk = leerer Stab)

Abavarimi 34: Friede

Akanchimi 45: gerade Linie oder gerader Pfad

Apaabe: zehn leere Stäbe

Asiakperik 57: ni-yaara oder joka

Atiim 1: wa-galing (goaling), du must weiter suchen; fünft leere Stäbe

Ayomo 48: drei leere Stäbe (gelöst)

nkoya (Vogel sp.; Scotornus climacurus), Todesvogel, Tod

Schädel

Akannyenyoro (weibl., Bachinsa) 3.1.03

noa-boari (viele Münder), siehe noai

noa-goatik (goatung), hakenförmiger Schnabel; jemand hasst dich; Flüche kommen zu dir zurück

a) Schnabel des padierik [h h h] Vogels;

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

b) Kopf des Nashornvogels; tulin tulik

Aloari (W-Longsa), 31.7.97, 1 Exempl.

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

noai (Mund) oder noai po wie (Angelegenheiten, die zur Diskussion stehen) oder nurba noai (die Leute reden) oder nanggbain (Mundhöhle) oder noa-boari (viele Münder); “Dorfklatsch”, na-biuk (böses Gerede); man redet über dich oder diese Angelegenheit (nicht öffentlich, sondern geheim)

a) gezähntes Kalebassenstück (chincha nyina), oft dreieckig oder halbkreisförmig, z.T. nur einen Einschnitt

Abagduok 1: 2 halbreisförmige Exemplare, eins nur mit einem Einschnitt

Abavarimi 17: am Stab, länglich mit nur einer Einbuchtung

Abiaya

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: ohne Zähnung? 3 Expl.

Akanchimi 13: zwei Exemplare, nanggbain

Akanming 20

Akannagayiri 20: vier lose Exemplare

Akannyenyoro (weibl., Bachinsa) 3.1.03: auch noa-chagsa, 2 Einkerbungen; als noa-boari: mehrere Einkerbungen

Aleesinoai 7: 1 Scheibe mit mehreren Zacken, eine mit nur einer Einkerbung

Aloari (W-Longsa), 31.7.97, 2 Exempl.; kleine Einkerbungen an der Schmalseite, na-biuk (böses Gerede)

Anaab (Chantiinsa), 13.1.03: noai boari; 2 Expl., bei einem Einkerbungen am Stab

Anaglalie 13

Apaabe 3: ninoa (=nurba noai), dreieckig

Asiakperik 16

Atiim 28: dreieckig

Awennyiini (Abusik) 2.1.03: noai-boari

Ayaya 4: drei gezähnte Exemplare

Ayomo 13: 2 Exemplare

Akirik Yeri (Kubelinsa): Sitzung 11.8.86

b) Plastikscheibe mit vielen strahlenförmigen Fransen

Aloari (W-Longsa), 31.7.97, 1 Exempl.; noa-boari; Gerede vieler Menschen bringt dich in Schwierigkeiten

c) Schnabel einer Taube (nanggbain)

Akanchimi 3: 2 Exemplare

d) Kalebassenstück mit einer Kerbe

Awennyiini (Abusik) 2.1.03

Awobsawie (Bachinsa), 3.1.03

noai oder dueni noai: Gelübde (ablegen)

a) Eisenring

Abavarimi 8

b) gegabelter Holzstab

Abavarimi 7: Gelübde an ein teng

c) Kalebassenstück mit einer Einkerbung

Amoak 23.2.08

Awentok 1

d) auf den Stab aufgezogener Kopf eines Perlhuhns

Ayaya 6: duen noai

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

noai yeng (ein Mund): Kooperation, Zusammenarbeit

Kalebassenstück, eine Seite eine Einkerbung

Akanming 24

Akantoganya 8

nur boari: viele Menschen

gezähntes Kalebassenstück

Akantoganya 5

Anaglalie 47

nur moaning (roter Mensch): Afrikaner mit hellbrauner Hautfarbe

a) roter leerer Stab

Akanchimi 52

Aloari (W-Longsa), 31.7.97, 1 Exempl.

b) orange-farbener Kugelschreiber

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

nuru koka: Tötung eines Menschen, Mord: s. guri

nur soblik (wörtl. schwarze Person): böser Mensch, dunkelhäutiger Mensch

a) blaues Tuch um Stabende

Anaglalie 5

b) schwarzer Stab ohne Objekt

Aloari (W-Longsa), 31.7.97, 1 Exempl.

Amoak 23.2.08: schwarzer Mann

nut (engl.; Eisenmutter), ins Gefängnis bringen

Akannyenyoro (weibl., Bachinsa) 3.1.03

nga-diinta (good luck)

Kopf eines wuuri (Waran)

Awobsawie (Bachinsa), 3.1.03

ngandiinta (Nahrung, Essen) SW: (reichliche) Nahrung, Hirse, Opfer von Hirsewasser

a) Stück eines leeren Maiskolbens (cholimbein)

Abagduok 37

Abiaya; Akirik Yeri (Kubelinsa): Sitzung vom 11.8.86: bogluk verlangt Hirsewasser

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akai 18

Akancheba (Chantiinsa), 13.1.03: 4 Exempl.

Akanchimi 57: am Stab

Akanming 60; in Sitzungen vom 5.8.86 und 27.8.86

Akannagayiri 43 (lose)

Akannyenyoro (weibl., Bachinsa) 3.1.03

Akantoganya 36

Alapabe 14.8.73

Aleesinoai 22

Aloari (W-Longsa), 31.7.97, 4 Exempl.

Anaab (Chantiinsa), 13.1.03: 2 Expl.

Apaabe (043-17): Opfer von Hirsewasser

Apielimbe (Chantiinsa), 13.1.03

Asiakperik 18: lose

Asoji 4.1.88: Klient Akanming muss tengkuk Hirsewasser opfern

Atiim 3: fünf Exemplare; Nahrung, reiche Ernte

Awennyiini (Abusik) 2.1.03

Awentok 15: vier Exemplare

Awobsawie (Bachinsa), 3.1.03: 6 Exemplare

Ayaya 15: zwei Exemplare

Ayomo 16

Azanggbiok 16.11.88

Azong 20

Mendonsa (Diss., Sisala), S. 281: A corn cob = “if you apologize god you will get food to eat”

Rattray Nankanse, S. 315, Nr. 8: kareyen dibre: signifying “food”

b) voller Hirsekolben (viele Körner lose)

Anaab (Chantiinsa), 13.1.03

Zwernemann: (Kasena, 1964), S. 61: …des tiges de mil

ngan-melima (verwickelte Dinge); sie verwickeln dich in eine Angelegenheit

Schnur um Stab gewickelt (ähnlich jadok)

Aloari (W-Longsa), 31.7.97, 1 Exempl.

ngan-pagra (schwere Dinge); Mühsal

Akancheba (Chantiinsa), 13.1.03

ngauk (Krokodil), Stück Krokodilhaut, z.B. als jadok

Aloari (W-Longsa), 31.7.97, 1 Exempl.

ngiak oder ko-ngiak (ko-kpieng): Ahn, Urahn, der vor längerer Zeit gelebt hat; Gründer eines Liniensegmentes

a) großes, leicht ovales oder polygonales Kalebassenstück (chincha-kpieng)

Abagduok 15: am Stab, fast rund; 34: lose, länglicher, beide ngiak

Abavarimi 3: ko-kpieng

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akai 7: ngiak

Akancheba (Chantiinsa), 13.1.03: 2 Exempl.

Akanming 2: fast rund: ngiak

Akantoganya 19: ngiak (ko + ma)

Akannyenyoro (weibl., Bachinsa) 3.1.03

Aloari (W-Longsa), 31.7.97, 1 Exempl.: ko-kpieng

Amoak 23.2.08

Anaglalie 80: großes Stück mit Knoten, kowa kowa

Asiakperik 2: ko-kpieng

Awobsawie (Bachinsa), 3.1.03: 5 Exemplare

Ayaya 9: ko-kpieng

Ayomo 1: ko-ngiak

b) eckige Kalebassenscherbe

Anaab (Chantiinsa), 13.1.03: groß, eckig

Apielimbe (Chantiinsa), 13.1.03:dreieckig

c) runder Kieselstein

Aloari (W-Longsa), 31.7.97, 1 Exempl.

ngiak-ma (Mutter eines Ahnen)

große ovale Kalebassenscherbe, an einer Seite abgeflacht

Akai 22

Akanchimi 2: Mutter oder Mutter eines Vaters (Ahnen): fi ma, fi ko ma

Akanming 3; Sitzung 6.8.81: Schreine (ma-baga) der Mütter von Agbana und Ayarik (Badomsa)

Rattray Nankanse, S. 315, Nr. 5: a piece of pumpkin shell (pum-pum pɛkɛ): symbolizing “mother”

ngoadi (steaming pot); zur Herstellung von Medizin; rituelle Ausräucherung usw.

schwarze Scherbe

Anaab (Chantiinsa), 13.1.03:

ngmarisika (das Geschriebene) oder ja-ngmarisim (geschriebenes Ding): Verkehr mit staatlichen Behörden, Schulen, Gerichten; Briefe, “du musst Steuern bezahlen”

a) rechteckige Blechmarke mit Inschrift, z.B. BUILSA

Akai 32: ja-ngmarisim, Soldatenmarke oder Steuermarke, “BUILSA 1954-58”

b) rot-braune, runde Steuermarken

Abagduok 51: vier Exemplare

Atiim 1: drei Exemplare, Aufschrift BUILSA

Akanming 62: Aufschrift SANDEMA 1971; SW: Gericht

Asiakperik 17.2.05: rautische Steuermarke (“Builsa 1939): du musst Steuern bezahlen

c) kleines Bleistiftende (rot)

Akanming 61: etwas wird gegen dich geschrieben; auch “Schule” und “Lehrer” (z.B. für Mr. Leander Amoak); 4.9.88: “penwade”

d) Kopf einer Krähe: sie hat einen weißen Hals (Kragen), “white-collar-job”?

Akanchimi 15: “office work”

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

e) Kappe eines Kugelschreibers

Anaglalie 62: auch gbang (Buch)

f) Radiergummi

Ayaya 50

g) zwei zusammengebundene Holzstückchen; eins mit Brandverzierung

Akantoganya 41: auch wa-paala

h) langer Kugelschreiber mit Kappe

Akanming 2.10.88

Asiakperik 17.2.05: Schulbesuch

i) ovale Kalebassenscherbe mit eingeritztem Schachbrettmuster: Schreibsachen

Amoak 23.2.08

j) Stab: oben kleine längliche Einkerbungen: “jeder Fehler wird aufgeschrieben”

Aloari (W-Longsa), 31.7.97, 1 Exempl.

nyaasung (glass); Stückchen Glas (nyaasung): Augen des jadok, die alles sehen

Azong 35

nyina (Zähne): “things must be chewed”

Kalebassenstück mit 2 Ausbuchtungen

Awobsawie (Bachinsa), 3.1.03

nying-bang (Armreifen): siehe bang

nying-miisim (saurer Körper) Stück Fruchtschale vom busum-boong-Baum

Aloari (W-Longsa), 31.7.97, 2 Exempl.

nying-tuila, nying-doma, nying wula oder tuem Krankheit; s. auch miisim

a) meistens rundliches Kalebassenstück mit kleinen Löchern (chinchiak le voana)

Abiaya, Akirik Yeri (Kubelinsa): Sitzung vom 11.8.86 (sickness); Scheibe in einem Mittelloch über den Stab gezogen

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akanming 18; 2.10.88: doma (Schmerzen)

Akantoganya 4

Akannyenyoro (weibl., Bachinsa) 3.1.03

Aleesinoai 2: zwei dreieckige Stücke mit vielen Löchern

Aloari (W-Longsa), 31.7.97, 2 Exempl.;

Amoak 23.2.08: oval

Anaab (Chantiinsa), 13.1.03, 2 Expl., eins eckig

Anaglalie 10, Nr. 17: mit 4 Löchern

Asiakperik 11: am Stab; 17.2.05: auch für kath. Klinik

Asoji 4.1.89: dreieckiges Stück

Awentok 7: rechteckiges Stück mit zwei Löchern

Awobsawie (Bachinsa), 3.1.03

Ayaya 14: lose, zwei Exemplare

Ayomo 10: 2 Exemplare

b) durchlöchertes Blech

Atiim

c) flacher Plastikring

Abagduok 47

d) roter runder Fahrradreflektor

Akanming 81

e) Schnur um Stab gewickelt

Aleesinoai 1

f) dünner Flügelknochen eines Vogels (nuim kingkangi kobi), V-förmig (vgl. wa-melinsa)

Asiakperik 47: am Stab, nying-wula oder ziek (Problem)

g) leerer Stab hat oben einige Einkerbungen

Akanchimi, 13.8.86

h) poröser Stein

Asiakperik 17.2.05: auch für kath. Klinik

i) durchlöcherte weiße Plastikscheibe

Aloari (W-Longsa), 31.7.97, 1 Exempl.

j) Knochen

Apielimbe (Chantiinsa), 13.1.03: 3 Expl.

nying-yogsa oder yogsim Gesundheit

a) Muschelschale (kanbieng pak)

Abagduok 44: 5 Exemplare

Abavarimi 28

Abiaya, Akirik Yeri (Kubelinsa): Sitzung vom 11.8.86: Gesundheit und Wohlstand (nach einer Krankheit)

Akanchimi 58

Akanming 72: Gesundheit und Segen

Akannagayiri 44

Akantoganya 28: yogsim

Aloari (W-Longsa), 31.7.97, 2 Exempl. kambieng + 1 austernähnliche Muschel

Anaglalie 63: drei Exemplare

Asiakperik 6: zwei lose Exemplare

Asoji 4.1.89: drei bis vier Exemplare

Atiim 11: auch Schönheit (nalim); 1981 viele zerbrochene Stücke

Ayaya 24: Austernschale?

Ayomo 5 und 75: auch nalim

Azanggbiok 16.11.88: nying-yogsa

Azong 7

Mendonsa (Diss., Sisala), S.281: A sea shell = “agree to do this and you will sit in the shade”

b) Schneckenhaus

Akannagayiri 42: nyingka-yok

c) Schinuss (jigsi-biri) siehe auch kpaam

Asiakperik 36: lose

d) flacher, glatter Stein (tain salini); Symbolwert auch saalim, Glätte, Problemlosigkeit

Asiakperik 54: lose

Atiim 13: zwei Exemplare; SW: “smoothness”

Ayomo 76: roter flacher Stein

nyomsika: Sorge

Kopf eines Singvogels (nuim zuk)

Asiakperik 19: am Stab

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

nyue-pasa (kasa?), ‘spoilt nose’; Krankheit, man will dir das Leben (den Atem) nehmen

rechteckiges Stück Aluminiumblech

Aloari (W-Longsa), 31.7.97, 1 Exempl.

nyueri (Nase), siehe nyuevuuri

nyuisa (Rauch): etwas passiert, aber du kannst es jetzt noch nicht sehen

blauer Faden am Stab

Aloari (W-Longsa), 31.7.97, 1 Exempl.

nyuvuuri: (wörtl. atmende Nase); nyueri, langes Leben

a) Frucht des ninang-Baumes (Sclerocarya birrea) mit 2 Löchern (ninang biri le voana)

Abagduok 32

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: ninami-Frucht; 2x

Akai 13

Akanchimi 4: Atem, Leben

Akanming 27

Akannagayiri 26: zwei lose Exemplare

Akannyenyoro (weibl., Bachinsa) 3.1.03

Alapaabe 19.8.81: Leander wird lange leben

Aloari (W-Longsa), 31.7.97, 1 Exempl.

Amoak 23.2.08

Anaab (Chantiinsa), 13.1.03

Anaglalie 82: zwei Exemplare

Apielimbe (Chantiinsa), 13.1.03

Asiakperik 62

Asoji 4.1.88

Atiim 11: 2 Exemplare; die beiden Löcher sind Nasenlöcher

Awobsawie (Bachinsa), 3.1.03

Ayomo 25

b) Kalebassenstück mit zwei Löchern

Anaglalie 16: zerbrochen, am Stab

c) durchlöcherte Frucht

Awennyiini (Abusik) 2.1.03: nyueri

d) Oberteil eines Rasierapparates

Apielimbe (Chantiinsa), 13.1.03

e) Gürtelschnalle

Apielimbe (Chantiinsa), 13.1.03

paasika: Betrug

Fasern um ein Stückchen Haut

Akanchimi 18

pagrim: Stärke, Kraft, Energie (auch im magischen Sinne)

a) Rippenknochen eines Säugetiers (dung kobi) oder Gelenkknochen

Abagduok 48

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: Knochen

Akanchimi 48; auch eiserner baan-doa (Wahrsagerstock) verkörpert pagrim

Asiakperik 61

Ayomo 39: hohler Rundknochen

b) gebogene kleiner Stock (doari), wie Spazierstock

Abavarimi 20: Stärke und Ruhe

c) Stück Aluminiumblech

Abagduok 45

d) glasierte Topfscherbe (takabi), Steingut?

Akanming 71: 18.10.88: steht für F.K.; 13.5.89: Neugeborenes Kind des Klienten ist gesund und stark: biika ta pagrim

e) Fuß eines Wildschweins (duok)

Awentok 28

f) Zahn eines Ebers

Awentok 36

g) Eisenteil

Abiaya, 11.8.86: kleines Eisenrohr von Kfz.

Akancheba (Chantiinsa), 13.1.03

Akannagayiri 31: zwei lose Exemplare

Akannyenyoro (weibl., Bachinsa) 3.1.03: Eisenscheibe

Aloari (W-Longsa), 31.7.97, 1 Exempl.; massives Eisen

Anaab (Chantiinsa), 13.1.03: Eisenring

Apielimbe (Chantiinsa), 13.1.03: Eisenschraube und Eisenmutter, 3 Expl.

Azong 11

h) Teil einer Baumschote

Ayaya 30: nan-pagra

i) Panzer einer Schildkröte (kpakuri)

j) Aluminiumkegel (wie Schmelzkegel mit Griff)

Awennyiini (Abusik) 2.1.03

k) eiserner Flaschenöffner

Awennyiini (Abusik) 2.1.03

l) Vorhängeschloss

Awennyiini (Abusik) 2.1.03

m) Stück eines Steinarmreifs (pung)

Awennyiini (Abusik) 2.1.03

n) Metallknopf

Awennyiini (Abusik) 2.1.03: mehrere

o) Blei an einem roten Stab

Awennyiini (Abusik) 2.1.03

p) Kronenverschluss für eine Flasche

Awobsawie (Bachinsa), 3.1.03

q) zwei Kettenglieder

Awobsawie (Bachinsa), 3.1.03

pein: Pfeil; wenn du die Anordnung nicht erfüllst, wirst Ärger bekommen / sterben; der Pfeil wird dich durchbohren (chub fu oder tong fu); sie werden dich töten

a) eine eiserne Pfeilspitze in natürlicher Größe (in Oberteil des Stabs gesteckt)

Abagduok 15

Abavarimi 4

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: Pfeil in Stabachse

Akai 19

Akanming 15

Akannagayiri 6: zwei Exemplare

Akannyenyoro (weibl., Bachinsa) 3.1.03

Aleesinoai 13 (am Stab)

Amoak 23.2.08: ohne Widerhaken

Anaab (Chantiinsa), 13.1.03

Anaglalie 14: Ärger, z.B. “geh nicht zum Markt”, Nr. 58

Asoji 4.1.89

Atiim 2

Awennyiini (Abusik) 2.1.03: 4 Exemplare

Awentok 41

Ayaya 12 (am Stab)

Ayomo 6

b) ein Fahrradspeiche

Akanchimi 7

c) Eisennagel

Awentok 42

Azong 22

d) längliches Stück Eisen

Akannagayiri 36

piuk-sunsumi (Frucht), Schwangerschaft, s. puuk

popientik (namka) Freude, Glück (Symbolwert auch: Reichtum)

a) kleines Büschel eines Kuhschwanzes (naab-jui fiik)

Asiakperik 56: am Stab

b) Kopf eines cattle egret (goai naa-pierik)

Akanchimi 16: “happiness, bliss”

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

c) flacher Knochen

Akannagayiri 11

d) Schöpfteil eines Aluminiumlöffels

Awennyiini (Abusik) 2.1.03

po-soblim (dunkler Magen), Hass, Eifersucht

schwarze Bohne des bie-Spiels

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

posuk (Schaf): s. dung

puuk (poi)oder nipok puuk oder logi: Schwangerschaft

a) eiförmige Baumfrucht mit harter Schale, oft von Gardenia erubescens (dambuuring yoain) oder piuk sunsumi? auch andere runde Früchte

Abagduok 52: drei Früchte

Abavarimi 29: logi

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: eiförmige dambuuring-Frucht

Akai 27

Akancheba (Chantiinsa), 13.1.03; Schwangerschaft; logi oder nipok chagsa

Akanming 49: bedeutet ‘Schwangerschaft”; Sitzungen vom 8.8.81 und 5.8.86 (piuk sunsumi); fn44: nipok lo: Bauch der Frau wird dicker; 8.8.81: an Klienten: eine seiner Frauen wird schwanger werden

Akannagayiri 21: lose, chagta

Akannyenyoro (weibl., Bachinsa) 3.1.03: Genugtuung

Alapabe 19.8.81, harte Frucht chorta?

Aleesinoai 23

Aloari (W-Longsa), 31.7.97, 1 Exempl.; Frucht des piuk sunsumi

Amoak 23.2.08: puuk oder logi; 14.2.08: in nächster Zeit wird eine Frau des Gehöfts schwanger werden

Anaab (Chantiinsa), 13.1.03

Anaglalie: drei Exemplare

Apielimbe (Chantiinsa), 13.1.03: kleine runde Frucht: 2 Expl.

Asiakperik 34; auch chagta (satisfaction)

Asoji 4.1.89

Atiim 4

Awobsawie (Bachinsa), 3.1.03: geschlossene Frucht: gleiches Objekt kann sowohl Zufriedenheit wie Schwangerschaft bedeuten

Ayaya 38: zwei große und zwei kleine pi-sunsuma

Azong 13

Rattray Nankanse, S. 316, Nr. 26: seed of a tree called sunsobrega: signifies a full belly b) Ende eines Flaschenkürbisses; die Rundung stellt den Bauch der Frau dar; das andere Ende: ein besonders geliebter Verwandter

Akanming (fn 56b)

saalim (Glätte, Problemlosigkeit), s. nying-yogsa

safiik (Schlüssel), auch engl. ‘key’: dir werden verschlossene Tore geöffnet, Schwierigkeiten beseitigt

kleiner schlüsselähnlicher Dosenöffner oder Schlüssel

Akanming 73 und 74: Dosenöffner und Schlüssel

Apielimbe (Chantiinsa), 13.1.03: BKS-Schlüssel

Atiim 42

Awobsawie (Bachinsa), 3.1.03

Ayaya 48: Fahrradschlüssel; z.B. Streit wegen eines verlorenen Schlüssels

Zwernemann: (Kasena, 1964), S. 61: j’ai vu chez un devin nankana …des clefs

sakpak (Hexe), Hexerei, siehe nin-nyaama (sehende Augen einer Hexe)

sakpang doari (Hexenstock), Stock mit dem Hexen ihr Opfer auf den Hinterkopf schlagen; Form eines kpaarung-Spazierstocks

Aloari (W-Longsa), 31.7.97, 1 Exempl.

sangbeli (dawadawa-Frucht), jemand ist für dich sehr wichtig (sangbeli steht meistens für eine “alte Sache”, wa-kpak)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

segi oder (biak) segrika Namengebung eines Kindes; segi-bogluk; übernatürliche Schutzmacht (segi)

ein Knochenstück aus der Wirbelsäule eines Huhns (kpiak cha-kobi)

Abavarimi 9

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09, 4 Exempl.

Akai 2

Akanchimi 42

Akanming 9

Akannyenyoro (weibl., Bachinsa) 3.1.03: 2 Exemplare

Aloari (W-Longsa), 31.7.97, 4 Exempl.

Anaglalie 73

Asiakperik 42

Atiim 74

Awentok 32: drei Exemplare

Awobsawie (Bachinsa), 3.1.03

Ayomo 22: 2 Exemplare

Rattray S.315: Nankanse: vertebra of a fowl…designating a “segere” (guardian spirit)

siaka: Zustimmung

Kniescheibe eines Säugetiers

Asiakperik 17: lose

sieng (Faden einer Dawadawa-Schote), Hexen werden dich erwürgen

Aloari (W-Longsa), 31.7.97, 1 Exempl.

siuk (Weg); Reise; keilförmiges Objekt am Stab; s. auch chelim und nantuok

Aloari (W-Longsa), 31.7.97, 1 Exempl.

siuk goana: verschlungene Wege

ein verschlungenes Stück Aluminiumdraht

Atiim 46

soblik: eine dunkle, geheime, heilige Sache

schwarzer Stab ohne zusätzliches Objekt

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: soblim

Akai 4

sui, Ärger, Zorn, Gefühl, Stimmung, Dinge sind verwickelt, s. auch su-puusum;

a) ein rundliches samtartiges Teil oder Grasknäuel, die aus einem Kuhmagen (naab-sui) stammen oder dessen Imitation: siehe auch supuurim Abagduok 55

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akai 34

Akaming 2.10.88: naab-sui

Akannyenyoro (weibl., Bachinsa) 3.1.03: 3 Exempl.

Anaglalie 34

Asiakperik 53a: lose

Awennyiini (Abusik) 2.1.03: sui (found in stomach of a cow)

Awentok 14

Awobsawie (Bachinsa), 3.1.03

Ayaya 47: zwei Exemplare

Ayomo 8: 2 Exemplare, eins davon am Stab

b) Kunstfaser-Imitation von a)

Atiim 11

c) ein verschlungenes Faserbündel (bog-zunzong) oder (bogta): die Dinge sind verwickelt

Apaabe 12: Dinge sind verwickelt

Asiakperik 53b: lose

sui nur (hier: Blutsverwandter)

Endstück eines Kalebassengriffs (einer Kalebassenflasche oder einer Rassel)

Akanming 63

Dittmer S. 18: konisches Halsstück eines Flaschenkürbis

sui-pienti Glück

runder Kieselstein

Ayomo 74

sunung (Brust): Brustklopfen als Zeichen der Größe und Stärke

flacher Brustknochen eines Hundes

Awentok 30: zwei Exemplare

sungkpaam (Erdnuss): z.B. du wirst eine gute Erdnussernte haben; oder: Opfer mit Erdnusssauce

zwei Erdnüsse am Stab

Apaabe 15

Zwernemann: (Kasena, 1964), S. 59: des arachides…

suom (Hase), oft auch chali tuila genannt

a) Hasenfuß

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akanming; welche Schwierigkeiten du auch hast, du musst dich beeilen

Akannagayiri 13a: du suchst Sicherheit; du musst eilen, um in Sicherheit zu kommen

Akannyenyoro (weibl., Bachinsa) 3.1.03: 2 Expl.

Aloari (W-Longsa), 31.7.97, 1 Exempl.

Anaab (Chantiinsa), 13.1.03: hot running

Anaglalie 77: tuila: eine gefährliche, sorgenvolle Angelegenheit

Awentok 27: ja-tuila (ein heißes Ding)

b) Stück Hasenfell

Akanming 86

Akannagayiri 13b

su-paksa: Wegekreuzung (z.B. Ort des Opfers, oder Stelle, wo Wurzel ausgegraben werden soll)

Kalebassenstück mit einem eingeritzten Kreuz (chinchiak le wie barima)

Abavarimi 30: winkelförmiges Kalebassenstück

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akanming 11: abgerundetes Rechteck; 2.10.88: suita (Wege); 10.12.88: Klient soll sein juik (Mungo)an einer Wegekreuzung erhalten; dort soll auch geopfert werden

Akantoganya 3: zwei Exemplare

Aloari (W-Longsa), 31.7.97, 1 Exempl.; + 1 am Stab

Asiakperik 20: am Stab

su-puurum, su-puurim, Ärger, Zorn, Sorge, Dinge sind verwickelt

a) ein rundliches samtartiges Teil oder Grasknäuel, die aus einem Kuhmagen (naab-sui) stammen oder dessen Imitation: siehe sui

b) Kopf eines Papageis (chiak zuk)

Asiakperik 60

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

c) Bienenwachs (sie bomi)

Aloari (W-Longsa), 31.7.97, 1 Exempl.; ein Schrein beschwert sich

d) blaues Stück Plastik: Zorn

Aloari (W-Longsa), 31.7.97, 1 Exempl.

e) Frucht

Anaab (Chantiinsa), 13.1.03: nicht aus Kuhmagen; Laune, Stimmung

tacheng (Pfeife): es wird keine Schwierigkeiten mehr geben, du kannst in Ruhe deine Pfeife rauchen

Pfeifenkopf (auch europäisch)

Abagduok 50: zwei Exemplare; du kannst dich in Ruhe hinlegen

Akanming 83: europäischer Pfeifenkopf aus Holz; 17.10.88: nyu-nyuroa (Pfeifenraucher); 26.2.89: Ich (F.K.) soll Akanming eine Pfeife kaufen

Atiim 47

Dittmer, S. 8 unter Abb. 3

takaribliek (Buschhuhn): eine verlorene Person

Fuß eines Buschhuhns

Ayomo 53: drei Exemplare

tanggbain ale waa-piik: Erdheiligtum und Giftschlange

teng-Stein und dünnes Holzstück mit einem Faden umwickelt

Akanming 97: symbolisiert das jadok des Wahrsagers Asojis

teng oder tanggbain: Erdheiligtum

a) kleiner Stein (tintain bilini) meistens aus rötlichem Quarz

Abagduok 22: zwei Exemplare

Abavarimi 26

Abiaya, Akirik Yeri (Kubelinsa): 11.8.86: Kieselstein; in der Sitzung: Pung Muning Tanggbain Akai 37: runder Kieselstein

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09, 3 Exempl.

Akancheba (Chantiinsa), 13.1.03

Akanming 50; 13.5.89: Akanming erklärt dem Klienten: tengka ka tanggbain (das teng ist ein tanggbain); Frage an Scheiben: Pung Muning? Kunjiin? Daluk?

Akannagayiri 22: vier lose Exemplare

Akantoganya 21

Akannyenyoro (weibl., Bachinsa) 3.1.03: 3 Exempl.

Aloari (W-Longsa), 31.7.97, 3 Exempl.; Quarzsteine

Anaab (Chantiinsa), 13.1.03: 3 Expl.

Anaglalie 27

Apindiak 29.9.88

Apielimbe (Chantiinsa), 13.1.03: 7 Expl.

Asiakperik 5: lose

Asoji 4.1.89: Klient Akanming belegt Scheiben: rechts: “mi teng le nna”, links: “tengkuk”

Atiim 14: ein Kieselstein und zehn andere Steine

Awennyiini (Abusik) 2.1.03: mehrere

Ayaya 21: vier Exemplare

Ayomo 77

Azanggbiok 16.11.88: hier tengkuk

Azong 6

Dittmer S. 8, Abb. 3: Stein

b) Knochen mit rotem Gummi

Akanchimi 29

c) rotes Gummi spiralförmig um Stab gewickelt

Akanchimi 8

d) Kopf des cattle egret (goai-naab-pierik)

Akantoganya 39

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

Ayomo 55: tanggbain; jemand hat dem tanggbain etwas gegeben, um dir zu schaden

e) kleines Kuhhorn

Asiakperik 23: teng-bogluk

Akirik Yeri (Kubelinsa): Sitzung vom 11.8.86: “ram-horn”, tong-naab; Opfer an tong-naab

f) runder tintankori-Stein

Awobsawie (Bachinsa), 3.1.03

teng guri (Holzhammer des teng): siehe guri

tibiik oder tiim (-bogluk) Medizinschrein, Medizin

a) schwarze Topfscherbe (takabi)

Akanchimi 31: am Stab

Akanming 59: in Sitzung vom 8.8.81 zusammen mit nipok-Symbolobjekt für nipok tiim gebraucht; 21.1.89: Klient soll dem Medizintopf seines Vaters opfern

Akantoganya 9: tibiik

Anaglalie 59 (lose)

Awentok 44: mit zwei Rillen

Ayaya 28: tibiik, drei Exemplare

c) kleines Eisendöschen (“Robb” Salbe) (tiim)

Abagduok 60

d) Stück Holzkohle

Atiim 27

Aloari (W-Longsa), 31.7.97, 1 Exempl.; Medizin gegen Vergiftungen

e) Eisenkappe

Aloari (W-Longsa), 31.7.97, 1 Exempl.; du wirst tibiik erhalten

tinang: Wurzelmedizin, mitunter auch allgemeiner tiim genannt

a) zylindrisches Stück einer Baumwurzel (seltener als Ersatz: Zweig?)

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akai 25

Akancheba (Chantiinsa), 13.1.03: 3 Exemplare

Akanchimi 23

Akanming: 18.11.88: für Diebstahls-Schutzmedizin (kpari-tiim)

Akannagayiri 14: tinang am Stab, Nr. 18: sechs lose Stückchen

Akantoganya 27

Aleesinoai 29: tiim oder tinang

Aloari (W-Longsa), 31.7.97, 1 Exempl. + 1 aus einer Krokodilhöhle

Anaab (Chantiinsa), 13.1.03: 4 Exempl.

Anaglalie 59: zwei Exemplare

Apielimbe (Chantiinsa), 13.1.03: 4 Expl.

Apindiak 29.9.89 ?

Asiakperik 30: dünnes Wurzelstück oder Zweig (tinang fiik)

Asoji 4.1.89

Atiim 14: an einem Lederband baumelnd, auch: tanggbain

Awennyiini (Abusik) 2.1.03

Awentok 12

Azong 32: “die Medizin wird dir helfen”

b) Bündel von Wurzelstückchen

Akanming 79: drei Stückchen

Amoak, 14.2.08: 2 Bündel; er hat sie am Fußpfad zum waaung-soluk (Jadok) ausgegraben, kennt Baumart nicht; Symbolobjekt für Sitzung?

Anaab (Chantiinsa), 13.1.03: 7 Exempl.

c) gedrechseltes Stück Holz

Akanming 109

d) glänzende dunkelrotbraune Frucht

Anaglalie 69: tinang oder tiim; z.B. Medizin der segrika- Namensgebung

e) rotes Tuch und Schnüre an dickem Stock. Ist dieser “Medizin”?

Akancheba (Chantiinsa), 13.1.03

tue (Ohren): Höre gut zu! (wom); tu-boari: viele Ohren (hören zu)

a) Kalebassenstückchen mit zwei Löchern

Abagduok 5 (wom)

Akantoganya 6: runde Kalebassenscherbe mit Gesicht, Augen durchstochen, von Ajacke angefertigt, Nr. 26: noch einmal lose

Akannyenyoro (weibl., Bachinsa) 3.1.03: tu-boari: viele Ohren; mit 3 Löchern

Akannyenyoro (weibl., Bachinsa) 3.1.03: mit 2 Löchern: wom!

Anaglalie 52

Apindiak 29.9.88: wom!

Ayaya 11

Ayomo 41: tue

b) Ohr einer Katze

Akanchimi 47: wom!

tuem: siehe nying-tuila (Krankheit)

tuik (Mörser), z.B. Warnung: das Holz, aus dem du Mörser schnitzt, ist von ti-biok;

kleines zylindrisches Holzstück

tu-kpara (taube Ohren)

Frucht wie nyuvuuri, aber Löcher nicht durchgehend

Anaab (Chantiinsa), 13.1.03

va-yogsum (kühler, frischer Wind, Erholung) oder nalim (Schönheit, s.o.)

ein (dünnes, pergamentähnliches) Stück Kuhhaut (naab-gbain gbeesidi) oder Ziegenfell

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: Ziegenfell

Asiakperik 51: am Stab

Amoak 23.2.08: Wind; behaartes Stück Haut

venta: Lügen, nang-ngmarising venta

a) leerer Stab

Akanchimi 33

b) Holzstück mit Querstreifen

Akantoganya: fi kan biisi wensie (du sprichst nicht die Wahrheit)

viuk (Eule); Bedeutung wie boatik

Eulenschädelknochen

Aloari (W-Longsa), 31.7.97, 1 Exempl.

voana (Abflusslöcher): die Schwierigkeiten werden überwunden

leerer Stock mit waagerechten Einkerbungen

Akanchimi 36

wa-chagsa, wa-chagsik (chagsa = ‘mehrgliedrige Astgabel’); Angelegenheiten, die sich ausweiten; chagsa (Dreiastgabel) kann sich auch wörtlich auf die Aufbewahrungsgabel für Medizin etc. beziehen

a) Eisengriff eines Kochtopfs (?)

Atiim 51

b) Stab oben in 3 Teile aufgesplissen (chagsik-Gabel)

Aloari (W-Longsa), 31.7.97, 1 Exempl.

c) Winkelknochen (deutsch: Glücksknochen)

Akancheba (Chantiinsa), 13.1.03

d) Kalebassenscherbe mit 2 Ausbeulungen: chagsa

wa-dobri (schwere, gewichtige Sache): die Angelegenheit ist kein Scherz

runde Stahlmutter

Atiim 37

wa-gatuk: eine Angelegenheit, die dich einkreist

Eisenring

Abavarimi 5

wa-gbina, wa-gbing; gbina (Knoten); “knotige”, verworrene Angelegenheit, Schwierigkeit; etwas, das du nicht wissen kannst

a) Schnur mit einem Knoten

Abagduok 10

Akanchimi: gbina

Akantoganya31. lose

Aloari (W-Longsa), 31.7.97, 1 Exempl. (wie viele Knoten?)

Atiim 81

b) Schnur mit 2-3 Knoten

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: 2 Schnüre mit jeweils 3 Knoten

Amoak 23.2.08: Probleme, 2-3 Knoten (kein Foto)

b) zwei Schnüre mit je drei Knoten am Stab

Apaabe 10

c) stark (doppelt?) verdrehte Schnur

Apindiak 29.9.88, Deutung durch Akanming: Hexen binden hiermit die Seele (chiik) ihres Feindes

Abakalogu 20.8.88

d) verworrene Zweigbildung

Akanming

e) Armring mit 3 Knoten

wa-kaasima (verdorbene Angelegenheit): Christentum und Islam

Asiakperik 17.2.05: Lumpen mit rotem Faden umwickelt

wa-kauk, wa-kabsa (eine halbe Sache); etwas ist unvollständig, unvollendet, die Angelegenheit ist noch in der Schwebe

a) leerer Stab, der oben halbiert ist

Akanchimi 28

Aloari (W-Longsa), 31.7.97, 1 Exempl.

Amoak 23.2.08:

Ayomo 33

b) kleines Holzstück, zur Hälfte nur halbe Stärke

Akantoganya: von Akanming angefertigt

wa-kpak: eine alte Angelegenheit (die schon einmal vom Wahrsager behandelt wurde)

a) san-gbeli-Frucht des dawa-dawa-Baumes (Parkia biglobosa)

Abagduok 29 und 85

Abavarimi 24

Akai 30

Akanchimi 14

Akanming 22, z.B. Hass, der schon lange anhält

Akannagayiri 46: lose, sambuli

Akannyenyoro (weibl., Bachinsa) 3.1.03

Akantoganya 10: sangbeli

Aloari (W-Longsa), 31.7.97, 2 Exempl.

Anaab (Chantiinsa), 13.1.03: 2 Expl.

Asiakperik 41

Atiim 5

Awennyiini (Abusik) 2.1.03

Awobsawie (Bachinsa), 3.1.03

Ayaya 5: sambuli am Stab; Nr. 31: zwei lose Exemplare

b) oben umwickelter Stab

Abavarimi 12

wa-kperisa: seltsame, wundervolle, magische Dinge

a) Kopf einer Fledermaus (jinjaanuk zuk)

Asiakperik 14

b) Teilstück einer importierten Spielzeugflöte mit Ventilen

Atiim 43

wa-labrima (verborgene Dinge)

große Frucht

Apielimbe (Chantiinsa), 13.1.03: auch wa-tuilima (heiße Dinge) genannt

wa-liensa (komplizierte Dinge),siehe auch wa-melinsa

a) leerer gekrümmter Stab (ngieng goalini)

b) Stahlfeder

Akanming 76 und 77: Stahlfedern, auch bang gbing genannt

Atiim 50: Metallfeder, wa-liensa

walik (Antilopenart): SW.: z.B. du wirst eine Antilope (oder ein anderes Tier) erlegen

a) Fuß einer walik-Antilope

Abagduok 65

Abavarimi 1

Akanming 32: vier Exemplare

Aloari (W-Longsa), 31.7.97, 1 Exempl.

Ayomo 49: 16 Exemplare

b) Horn einer walik-Antilope (walik-nyili)

Abagduok 41

Apielimbe (Chantiinsa), 13.1.03

wa-maga (doppelte Dinge): zwei Angelegenheiten sind voneinander zu trennen, doppeltes Problem

a) gegabelter Stab

Abavarimi 21

b) zwei Stäbe aneinander gebunden

Anaglalie 22: wa-magsa: doppelte Dinge

Apaabe 04: auch: zwei verschiedene Personen fordern etwas von dir

Awennyiini (Abusik) 2.1.03 Ayomo 37: auch: doppelte Schwierigkeit

Azong 27: ngan-maga: man erhält z.B. doppelte Belohnung; auch pagrim (Stärke)

wa-melinsa (schwierige Dinge, Sing. wa-meling) oder wa-vilim (coiling) oder kpiok (Tod)

a) dicker Flügelknochen eines Huhnes (kpiak kingkangi kobi), V-förmig (vgl. nying-wula)

Asiakperik 46: am Stab

b) Eisen und Holzstück mit einem Draht verbunden

Abagduok 56

c) krummer Draht (oder Griff?)

Akanming 51: wa-meglim; 30.12.88: tinang-meling genannt; zweifelhafte Medizin; Klient fragt die Scheiben, ob es sich um einen bösen Baum (ti-biak) handelt: nein!

d) Eisenspiralen u.ä., meistens lose

Abagduok 27: Feder, wa-melinsa

Abavarimi 18: Eisenspirale um Stock gewickelt; wa-vilim (coiling), Feder schnürt Hals zu

wa-nalinsa, siehe nalim

wa-nyalini (Bleiglanz, wie für “eye-shadows”); du hast jemanden beleidigt (Unrecht getan)

Asiakperik 17.2.05

wa-paala: neue Dinge

a) leerer, oben vielfach aufgesplissener Stab

Akanchimi 51

b) zwei geschnitzte Holzstückchen, einer mit Brandverzierung

Akantoganya 41

wa-soblik (schwarze Angelegenheit), Unreinheit, Ehebruch (kabong), geheime Sache; unklares Problem

a) schwarzer Stab ohne Objekt (ngmien sobli)

Akanchimi 38: schwarzer Mann (nur sobluk), Afrikaner

Akai 4

Akanming 19

Aleesinoai 18

Asiakperik 40

Atiim 31: zwei Exemplare, sehr wichtiges Geheimnis, z.B. Unreinheit

Awennyiini (Abusik) 2.1.03

Awentok 11: “evil thing”

b) schwarzer Fruchtkern (bi-sobli)

Akanming 66: auch kabong

Akannagayiri 41: zwei lose Exemplare

Aloari (W-Longsa), 31.7.97, 2 Exempl.; Schwarze Bohne des bie-Spiels

Anaab (Chantiinsa), 13.1.03: 2 Exempl.

Anaglalie 60: “trouble”

Apielimbe (Chantiinsa), 13.1.03: schwarzer Kern der pu-kpalik Frucht

Asiakperik 40a: lose, kabong

Azong 37: biri (Kern): Eifersucht oder Ärger durch einen Fremden

c) ein Stück schwarzen Gummis

Akannagayiri 15

wa-tuilini: eine heiße Sache, die auf dich zurückkommen wird

a) Kopf der jinjaanung Fledermaus

Akannagayiri 36

b) große Frucht

Apielimbe (Chantiinsa), 13.1.03: auch wa-labrima (verborgene Dinge) genannt: s. dort

wa-yogsum (kühle Sache): Friede, Ruhe; siehe auch yogsum

eine um den Stab gebundene Faser

Abavarimi 19

wen: persönlicher Schrein (wen-bogluk) für den Schutzgeist (wen) einer lebenden Person, wen-piirika (Errichtung eines Schreins), Opfer an ein wen; s. auch bimbaansa wen

a) kreisrundes Kalebassenstück (chincha-fiik gilini)

Abagduok 6: vier Exemplare am Stab, elf lose Exemplare, wen

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: 5 Exemplare

Akai 6: zwei Exemplare an Stäben

Akancheba (Chantiinsa), 13.1.03

Akanming 12: wen; auch Sitzung vom 6.8.81: wen eines Verstorbenen ohne abgehaltene Totenfeier; 5.12.88: wen-piirika für Frau des Klienten

Akannagayiri 4: zwei Exemplare am Stab, sechs lose

Akantoganya 1: zusammen drei Exemplare

Akannyenyoro (weibl., Bachinsa) 3.1.03: 11 Exemplare

Alapaabe 19.8.81

Aleesinoai 14: fünf Exemplare am Stab

Aloari (W-Longsa), 31.7.97, bimbaansa wen; 6 Exemplare

Anaab (Chantiinsa), 13.1.03: 2 Exempl.

Anaglalie 3: am Stab, außerdem zwei lose Exemplare

Apaabe 6 (wen-piirika), polygone Scheibe

Apindiak 29.9.88: “wen le nna” (dies ist ein wen)

Asiakperik 21: am Stab; wen-bogluk; eine lose Scheibe

Asoji 4.1.89

Atiim 26: neun Exemplare

Awennyiini (Abusik) 2.1.03

Awentok 6: fünf Exemplare, darunter ein quadratisches

Awobsawie (Bachinsa), 3.1.03: 4 Exemplare

Ayaya 1: am Stab und lose: zusammen zwölf Exemplare

Ayomo 7: vier Exemplare

Azanggbiok 16.11.88: “kaabi wen” (opfere dem wen!)

Vgl. Rattray Nankanse, S. 315, Nr. 22: …a round disk-shaped ornament, worn on the forehead by Kasena and Dagomba, called na-zawena; indicated “yini”

b) weißer gerundeter Kieselstein oder rosaroter Quarzstein

Abagduok 23: acht Exemplare eines runden Kieselsteins

Akanchimi 24 (Quarz am Stab)

Anaab (Chantiinsa), 13.1.03: Quarz

Apielimbe (Chantiinsa), 13.1.03

Mendonsa (Diss., Sisala), S. 281: A white rock = “this is your Wia (God) shrine”

c) viereckiges Kalebassenstück

Apielimbe (Chantiinsa), 13.1.03: 3 Expl.

wena ngaye (zwei wena), Person braucht einen doppelten wen-bogluk

zwei Kalebassenscheiben am Stab

Aloari (W-Longsa), 31.7.97, 1 Exempl.

wen-bang: siehe bang

wen-biri: Sonnenscheibe

durchsichtige Glasperle in Aluminiumfassung mit Strahlen

Ayaya 46

wie (Schmucknarben, Verzierungen): hier: ein Kind soll Narben erhalten (z.B. nach vorhergehender Fehlgeburt)

runde Kalebassenscherbe mit drei eingeritzte Rillen

Anaglalie 9

wie (Probleme),

rechteckige Kalebassenscherbe mit eingeritzten Längsstrichen

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

wie-muna (rote Angelegenheiten): Sorgen, Probleme

roter Fruchtkern

Akanming 67

wom (höre zu): siehe tue (Ohren)

wuri (Waran), auch du musst deinen Kopf wenden

Schädelknochen (kpai)

Aloari (W-Longsa), 31.7.97, 1 Exempl.

Awennyiini (Abusik) 2.1.03: Kopf

yiila, yiili (Horn), siehe bage (sakrales Horn)

yirim (Flugtier),

Blech-Vereinsabzeichen (?) mit engl. Schrift und Abb. einer Ente

Aloari (W-Longsa), 31.7.97, 1 Exempl.

yisik (Antilopenart): Buschtier (goai dung); z.B. Jagdglück; auch jadok-Tier

Fuß einer yisik-Antilope

Aleesinoai 27

Aloari (W-Longsa), 31.7.97, 1 Exempl.; auch: goai dung (Buschtier)

Apielimbe (Chantiinsa), 13.1.03

yogsum, yogsa: (angenehme) Kühle, Schatten; s. auch wa-yogsum

a) Schneckenhaus der kunkoluk-Schnecke

Akai 31

b) Muschelschale

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Akannyenyoro (weibl., Bachinsa) 3.1.03

yuik/wiik (Flöte, Pfeife): “they will blow the whistle on you”; Streit mit Worten; Beleidigungen; Ruf zu einer Tätigkeit

a) kleine Holzflöte (tagalik)

Akanming 99, Sitzung 27.8.86

b) kleines Blechrohr Eisenstück oder ähnliches

Anaglalie 79: zylindrisches Eisenstück, Nr. 81: Eisenschraube

Atiim 38

Ayomo 66: röhrenförmiger Schraubenschlüssel

c) Unterteil einer Gewehrpatrone

Abagduok 75

Dittmer S. 18: Bodenstück einer Patrone

d) große Metallschraube

Aloari (W-Longsa), 31.7.97, 1 Exempl.; Gott ruft dich, dass du zum Opfer kommst

yuk (Nilwaran): Glück, auch masim; oder: Nilwaran wird jadok

a) Kopf eines Nilwarans, scheint zu lächeln

Abagduok 53: drei Exemplare

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09: yaa de: find and eat

Akanming 44; auch Sitzung vom 11.8.86

Akannyenyoro (weibl., Bachinsa) 3.1.03: jadok; 2 Expl.

Anaglalie 37: auch masim; zwei Exemplare

Atiim 4

b) Haut eines Nilwaran um das Stabende gewunden

Akanming, 2.10.88

Aloari (W-Longsa), 31.7.97, 2 Exempl.

Anaglalie 18 und 76: masim

Ayomo 44

c) Fuß eines Nilwarans

Aleesinoai 17: drei Exemplare am Stab: masim

d) Schwanz des Nilwarans

Aloari (W-Longsa), 31.7.97, Exempl.

ziak: Problem, Schwierigkeit

Brustknochen eines Huhns

Akanming 64; Dans Brief 4.2.92: trouble

Ayomo 43

Dittmer, S. 17: Brustbein von Hühnern

ziim (Blut); etwas wird mit dir geschehen; chari mit Blut, dargestellt durch:

rote Plastikkappe (Flaschenverschluss?)

Aloari (W-Longsa), 31.7.97, 1 Exempl.

zukpaglik (Nackenstütze); nach dem Opfer kannst du in Ruhe schlafen,

Holz mit 2 Eindellungen wie einfache Nackenstütze

Aloari (W-Longsa), 31.7.97, 1 Exempl.

zungka (=?), Du bist unschuldigerweise in etwas verwickelt; Schwöre einen Eid!

Tuch um Stabende

Aloari (W-Longsa), 31.7.97, 1 Exempl.

zu-nyiam (Hirsewasser): Hirsewasser als Opfergabe, siehe auch ngandiinta;

leerer Maiskolben,

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

zu-pusum (weißes Haar); langes Leben, du wirst weißes Haar kriegen (Alter)

a) Kapok-Wolle in Tuch eingewickelt

Ajagbisa (Kubelinsa/ Badomsa) 23.2.09

Aloari (W-Longsa), 31.7.97, 1 Exempl.

b) spitzes Ende einer Kapok-Frucht mit Wolle

Awobsawie (Bachinsa), 3.1.03

Akannyenyoro (weibl., Bachinsa) 3.1.03

c) Kopf des napierik mit Schnabel

Anaab (Chantiinsa), 13.1.03: grey hair??

Zwernemann: (Kasena, 1964), S. 61: des têtes de poules et d’autres oixeaux

zu-puusum: (broken head; vgl. puusi, to break open); Tod; s. auch naapierik

I) Stories of vocation, collected by Michael Ankobillea (Fumbisi):

Note: The stories were told to my assistant in Buli. He then wrote them down in English from memory, using his own style. Names have been shortened or changed significantly for privacy reasons.

DONINGA

Achi.

The story of how a jadok was acquired: A man cannot stay indoors all the time. If he must, then he must be unwell or forbidden to go out. Sometimes you go out and meet fortune, other times you meet disaster, mishap or disgrace. Whichever of these comes your way is destined and should not be treated beyond its true limits, value and size, because everything comes from Naawen. He is the greatest of all men dead and all men still living. He is master of the times. He is the know-all. He is also the most generous giver. He gives blessings just as much as he gives trouble, shame and uncertainty. No man compares with him!

I will tell you something true about myself to illustrate what I have been telling all along. I have told you, no man stays indoors for nothing. I used to be out most times enjoying myself. I love songs and have composed many songs myself, about people and happenings in Doninga and the whole wide world. I can also play the sinyaali and kpornung [kpanung]. Most times I and my friends are entertained with food and pito or akpeteshi, when we sing praises to someone. I think I began to crave for akpeteshi because of the nature of my work, and eventually ran into trouble with my chimi or totem.

The totem of my clan is a waab-kpiem. We are forbidden to kill it or treat it with contempt or lead others to kill it. I committed the most abominable offence, when I killed a baby python unknowingly.

I was out one evening entertaining some farmers from the village of Bachongsa. They had closed for the day, and I and my friends joined at the invitation of their leader. Actually it was chichambirini. There was food and meat and akpeteshi in galore. We ate and drank to our fill and then entertained the farmers all night long. At the first appearance of daylight I and my friends left for home to do some work on our farms, but before we were granted permission to leave, the leader of the farmers gave us some more “akpeteshi”, which we drank and set on finally – walking.

On arriving at my compound I found my right leg swelling steadily, but painless. At noon my right arm began to swell too. Next morning my entire head was completely swollen and I could hardly see. The swelling of the leg and arm and head were still painless, and I began to wonder about it all. My family immediately sent someone out to consult a soothsayer, returning he told the family the dreaded news. I had stepped on a waab-kpiem the night before, crushing its head. The penalty that the totem should have meted out to me was instant death, but for my innocence in the course or the apprehensive act. Believe me that I still cannot figure out where I trampled on the baby python the night I and my friends left Bachongsa from home! My drunken state must have blinded me to it. I also cannot remember anyone of my friends seeing the baby python or else they would have told me about it. I think God was at work then, and none of us could hold Him back. For the sake of my life I got all the required material ready and a medicine man went to where I had trampled on the baby python and brought its carcass for burial, and its funeral was performed as for a man.

I also had to be washed with special herbs by a medicine man to cleanse me of the murder of the baby python. It all cost me so much money and food. However the swelling disappeared after the performance of the funeral of the baby python. I am thankful I had been made well again.

Finally I accepted the spirit of the baby python as my jadok. Sometimes when I am at work, a baby python would visit me in the soothsaying room as on my farm. When I see it around my water pot I know it is thirsty and I give it water in a kpalabik. I just fill the kpalabik with water and leave it by the python. It leaves after cooling off itself. I am quite old now and greatly blessed by the baby python.

Akb.

The story of the jadok: I did not inherit my jadok. I acquired it or it came to be with me when I shot a bush pig sag-deri with an arrow killing it.

I was a young man then and very active. I loved to hunt because when I shot arrows I never missed my target. I used to have skins, skulls and tails of various animals but most of which I have sold to dealers in the past few years. I am commanded never to sell the skull of the particular pig that became my jadok.

The seasons was rainy. The day sunny and clear; a market day in Doninga. The majority of the members of my compound were away to the market. I stayed back home to do some weeding in my farm, a little away from my kusung. I had been weeding for about an hour, when I heard some noise ahead of me. I stopped weeding to see what was causing the noise, but could not see anything, the noise ceased too. I bent down again continuing my work. Presently I heard the bursting of a loud harsh sound as is common to forcing breath through the nostrils. There was the smell of an animal around too, but I could not place the particular animal. After a quick judgement of the situation I decided to climb up my gbong, so I could have clearer and better look around my farm. I might see the cause of the noise. So up I went and from that height I took an overall view.

This is what I saw. There among the tallest millet plants stood a sag-deri uprooting the plants with its hard long mouth. The destruction it was causing to my plants cited me and I unhesitatingly got down, collected my bow and some arrows and then quickly climbed up again, determined to shoot and kill. Taking three aims I slapped three arrows on it. One in the neck, and the other two in its sides. The pain from the wounds set it wild and it began to seek escape routes blindly, thus destroying many more of my millet plants. Again I took aims sending out a few more arrows all of which inserted themselves into its flesh on the legs and backsides. I could see that I had ditched its strength and so did not shoot any more arrows. I just watched it twisting and turning in winding motions. I went on this way for a while, then stopped suddenly and turned with its head facing me. Then it suddenly cried out loudly like a baby before it crushed on its belly dead.

I got down and examined it. I found it strange that all the arrows had dropped out of its neck and sides; in all there were nine arrows about it on the ground. I gathered the arrows and left the carcass where it lay in wait for the family to return from the market. I went back to weeding.

The market over, just a little over sunset, my family returned to the compound. I told them about the carcass and led them to it. As we approached the carcass there was an odour unusual of a carcass only a few hours dead. The unpleasant smell meeting our noses was my first suspicion of the carcass beginning to rot. True to my suspicion we found one half of it completely rotten when we turned it over. Its belly was rotten! My family found this unusual and asked that I consulted a soothsayer.

I was told the sag-deri was a god that had come to visit me bringing with it good tidings. However I would still be granted some blessings and powers if I accepted the pig as a jadok. Failing or refusing I would be shot in nine places in my body in nine days’ time. I accepted the condition of becoming a soothsayer, thereon the spirit of the god of the pig was pacified and I was initiated a soothsayer weeks later.

I think I have since been blessed because I have lots of children and wives and cattle and that is all I want from the god-spirit of the sag-deri.

FUMBISI

J.Ab.

The story of how Mr J. Ab became a soothsayer: When I completed Middle School in 1966 my dream was to pursue education to the highest level attainable to me. Education was free then, and I desired to make the best of it. But things did not turn our that way for me. I admire intelligence greatly and love to be among the learned. In those days I could not enter a Secondary School , because I had gone past form two. The alternatives were a Teacher-Training college or a technical institution on the job market. I chose to write the entrance examination for admission into a Teacher Training College. I did write the exam, failed and tried again the next year without any success. To this day I still look back on those years with surprise and shock. It was a real blow! All the same I managed to overcome the disappointment, but I must tell you it was very hard for me. You know, I used to be a church-goer, and there was an announcement on a bright morning in the church for interested members to apply to the Parish Priest to be considered for training as a catechist. This was catchy for me, considering my earlier attempts to pursue education. Without waste of time I wrote an application and delivered it to the priest personally. I wasn’t going to take chances. The priest was happy and thanked me for being quick and eager about the announcement. It was another bright day in my life because of the fullness and of the hope I had. Man proposes and God disposes, and so it was with me. In fact, my bright day was suddenly turned into night. At sundown I awoke from a nap, picked up a basket and set out to gather dried cow droppings (when processed turn out termites which we use as feed for chickens). As I gathered, I day-dreamed about my becoming a catechist and all the joy and dignity I would be enjoying. I imagined myself teaching Bible lessons and catechism to the Primary Schools, children and illiterate folk of the church. I even thought about starting a night school for adults and young adults. Do not forget I was to leave home the next morning for Wiaga to begin training. I had told myself that ironing would be next if I got home. This thought was the last I made in day-dreaming about becoming a catechist. I got back to my compound with a fever and a terrible headache. I have never experienced it. My temperature began to rise and I was getting weak in my joints. I managed to spread a mat in my room and quickly covered myself. I felt very uncomfortable with pain, all over my body.. I suddenly lost my sight and hearing. I think I must have become unconscious then. I cannot remember what happened thereafter but I woke up slowly and found my parents and relations around me. Looking around I could see they were troubled. There was a medicine man too. I noticed a little later but didn’t ask questions because…I suppose there was no reason why, but I just kept looking at the faces around until I heard someone say my name. I know that was my name but I could not answer. The same voice asked if I would drink water. I still could not answer. I just kept searching the faces around me. I could also feel the wetness of the pillow under my head and the mat. Must have been my sweat or water. My joints were still weak and my body was painful too. I never spoke a word that evening. Someone lighted my lamp and I could see anyone who came in or got out. The medicine man said something to my uncle and he quickly left the room. Presently he returned with something that I guessed was my personal god. This was placed by my head and everyone left the room including the medicine man. Later I slept. Next day I woke up feeling good and struggled out of my room. I met my uncle and a few relatives seated in the yard. Perhaps they had kept watch. I greeted them and asked for some water to wash my mouth and face. After I had washed my face my uncle asked again about my health. I told them I was fine but hungry. My uncle ordered that food be prepared for me as fast as possible. While I ate they left me to consult a soothsayer. They returned after a while and invited me to sit with them. Then I was told a spirit strongly attached to me wants to make me a soothsayer. If I refused to comport myself it would make me mad or even kill me. They went on to explain that I had failed to enter college because of the spirit and would never be successful at any endeavour if I do not submit to the spirit and related issues. I calmly told them I was a Christian and such intrigues were not permissible in Christian faith. I desired to remain Christian and nothing else. I was again warned of the consequences of my refusal and their innocence. I retorted that everything be left to God. That was how we parted: I in trust of my Christian faith and they in their belief. A few days later, I felt much better and decided to see the Parish Priest again. At the parish I was told he had travelled abroad and would return in a fortnight. He was in charge of appointing a catechist and must have crossed out my name on account of my absence. Damned; another setback! I told myself. I was down and out, terribly disappointed and rejected. I turned around and started for home, dejected. Let me tell you that I never found my way home. I developed hallucinations and eventual madness. I stayed in the bush between Kasiesa and Gbedema and avoided all human contact. I fed on wild fruits and pothole water. I don’t know for how long I kept this way, but I follow I left my abode in the bush when I realized people were trying to send me home. The sight of human beings terrified me. I got more and more ragged and mad.

I was picked by some strong men (quite unknown to me) and sent home. I got shackled and the medicine-man came in again. Several rituals were performed by the medicine man. Herbs and fowls constituted a large part of the medicine man’s treatment. A few months passed before I began to get well. My uncle told me I would only get well and prosperous if I submitted myself to the spirit. Reluctantly I agreed or rather submitted and the spirit offered me a god which now sits in my room beside my personal god. The spirit is a bunoruk (chameleon), one that came to me from one of my late uncles. He was a great soothsayer and much liked because of the exactness of his predictions and accurate forecasts. Today I am a soothsayer and I must admit that there is some power in soothsaying that I do not understand. This power is real and effective.

After the spirit had been appeased and I also submitted myself to its dictates, I began to grow. I got a job with the Ministry of Agriculture as field assistant; trained also for primary health care in my village. I have a flourishing poultry farm (not very large) and I enjoy life very much. I haven’t been sick for a very long time now nor have I met any misfortune. The spirit forbids me attending funerals, so I don’t attend funerals or wake-keepings of anyone. If I do, there will be trouble of any kind, and I am not going to take chances!

Apok

The story of how Apok became a soothsayer (Fumbisi-Naadem): “You schoolboys like to know everything about us, whereas we know very little about your work; I mean the books and letters you read for yourselves and others. But I will tell you my story all the same, because I want you to understand so that you may believe.

It all happened many, many years ago. I was a bit younger then and had already born two children. I also engaged in making pots which I sold in the market. A big samoaning sold at 3 pesewas then, but that was an awful lot of money. I could buy some fish and pepper and salt and cola. Today a pot that size sells more, but pays for very few goods. I don’t know why, are the gods against us?

My mother was a soothsayer, but she has long been laid [buried]. She used to spoil me and love her [me?] so much.

One evening I broke my cooking [pot] while I was stirring T.Z. in [it] over the fire. The T.Z. wasted and the family went to bed without supper. My younger son could not stand the pain of hunger in his belly [and] cried so long and hard, I had to beg a neighbour for some food for him. Having eaten he got quiet and asleep with the family. Dawn caught me on the way to the stream where we fetched water. I arrived at the stream in absolute silence, because I was weak from not having eaten the previous night. The first calabash of water I fetched from the stream that morning was unusually heavy and I got curious. I looked into the calabash and saw a mud-fish [Clarias sp.] lying peacefully at the bottom of the calabash. The mud-fish was fairly big and I could not imagine how it got into the calabash, because fish usually would speed away on hearing noise or seeing a killer. For the next few moments I could not decide what to do with the mud-fish but I wasn’t afraid of it because it wasn’t harmful. Without much thought I turned it loose, washed my calabash and filled my pot with water and made for home slowly.

As I approached the entrance to my compound, I saw two chameleons walking away in opposite directions. They were both the same colour and about the same size. I did not mind that; I just walked past with my pot of water on my head. Having emptied the contents of the pot into a bigger one I set about sweeping the yard, gathering the rubbish and throwing that outside on the tampoi [rubbish-heap], then got back inside.

I heard footsteps outside, then got out to see who it was because I knew my family to be asleep. But behold that who I saw was my husband. He must have been out right after I had set out for water. The look on his face was not a pleasant one, and I quickly asked him to know what had gone wrong. Shaking his head and waving his right hand he replied with alarm “There’s trouble on your head and you must act quickly or suffer a great lose [loss].” I quickly deduced that he had just consulted a soothsayer and that message must come from him. I pressed further to know it all , and he continued, telling me about the pot I broke while cooking [and] the fish at the water-side. He even mentioned the chameleons. I confirmed it and he finally had this to say: “Your father’s jadok has entered the compound and unless we quickly initiate you, we will lose our children one by one, and you know what that means. So get prepared and let’s avert the danger.”

Indeed I got prepared and was initiated three market days later. The chameleons were even the cause of me [being] christened Apok (meaning chameleon woman). I knew all of this would happen when my father died a few years back.

Ach.

The story of how Ach. in Vayaasa became a soothsayer as narrated by him:

I was on my way to a soothsayer’s house – Abongyeri – for consultation. The time was about 5.30 a.m. As I walked through Saana – a fetish bush – I saw several guinea fowls and felt a feeling of mingled surprise and curiosity at their restlessness. You see, they were making so much noise and appeared to be seeking refuge. I told myself that the fowls were in danger and started looking around to see what was troubling them.

My search for their tormentor brought me closer to the group of guinea fowls and I saw under a tree a coiled python, which had its head raised and seemingly attentive. It must have seen me but it was apparently not scared. It didn’t bother to flee or attack me, it just lay there in majesty. The python snake had taken all my attention or concern for the guinea fowls, and I did not realize when they had left or where they had taken refuge. At this stage I decided to let sleeping dogs lie, and went on my way. But I had an intuition what exactly I had seen that morning!

I returned to my compound after consulting the soothsayer, but life – my life – was to make a U-turn, which I would never be able to reverse (he shook his head partly in worry and dismay for that day). I will tell, and believe me, lightning stroke twice in the same place (a proverb in Buli meaning the unusual happened – it is believed lightning does not strike twice in the same place). I developed fever and became restless avoiding my daily schedule of work. I went on like this for several months because I shunned all advice and caution from my family, relatives and friends. Actually I did not tell anyone about what I had seen at Saana. I kept the experience to myself.

About a year later I became deranged and remained so for several months. Thereon my family began to consult soothsayers about my health. They consulted several soothsayers over a period of time before it was determined that the fetish at Saana had exposed itself to me and demanded that I accepted it as part of my personal god to prepare me to become a jadok soothsayer.

Upon this information my relative gave me a cock and two hens which we sent to the teng-nyono who slaughtered one hen to the gods placed in front of his kusung and the other hen and cock he slaughtered at the Saana for the fetish which was the python I saw. The teng-nyono collected some soil from Saana for me which I took home to become my personal god. I appeased this god with millet flour water (zu-nyiam) and another hen before I started getting better in health. Ababa of Abang-Yeri initiated me.

Today that python is my jadok and forbids me drinking liquor, particularly akpeteshi (a locally distilled gin) and all spirits. I can only drink pito because of the very low content of alcohol in it.

This jadok of mine told me it would send some kikerisa to me, a couple of years back, that is why I have a white calico curtain dividing a quarter of my soothsaying room. When the kikerisa finally come that is where they will stay and talk to me and clients each time I call them for consultation.

Right now I am preparing to be initiated for the kikerisa and I would invite you to witness the occasion. It is the highest and most powerful level in soothsaying among us. It is also a very expensive initiation ceremony involving the slaughtering of fowls, goats and a cow. As for money and malt for pito and other paraphernalia the cost is frightening (he said looking into the sky).

But this is something more powerful than me, and I must comply or face death or something else tasteless.

GBEDEMBILISA

Abo (M.A.)

The origin of kaboluk goes back countless years into the past. My father’s father’s father could not remember anything about kaboluk’s origin (as a stream) though he lived with it and worshipped it all his life. It’s a hand-down of my ancestors and I and my clan see it just as such.

If you walk towards these trees in the distance you will find kaboluk. It’s a little stream with lots of fish. In the good, good old days no one went fishing at kaboluk and returned with an empty basket, but it’s not so now. The children swim and fish nearly always yet they would come with little fishes in their baskets or bags. The bigger fishes are rare now. Well, for all my life and those of my ancestors [we] have never heard or seen kaboluk dry up. Isn’t it mysterious?

In real terms kaboluk is a tanggbain. I understand that kaboluk must have been used as an underhand deity to escape or avoid awkward situations such as earlier tribal wars, the slave raids and earlier epidemics. I think there was belief of the divine nature of the stream which might have been based on reason and unusual happenings at kaboluk. Those that I know of are sketchy but that is the way I know it.

I follow that before raids of slaves or wars as any communal mishap those who lived close to kaboluk in the past used to notice the colour of kaboluk water turn black for the entire day. So the coincidental change of colour of kaboluk and the mishaps must have stimulated awe in the people, near kaboluk. Naturally, they must have consulted a medicine man who must have established its deism and associated rituals and attitudes. The eldest of the settlers near kaboluk was initiated its first priest and has handed it down to all his descendants.

Today the settlers are still a clan and there’s an annual occasion of thanksgiving and divination; special medicines are prepared with food and invitations sent out to clan members to come and pay moral and spiritual allegiance to kaboluk. The one focal point of this occasion is the automatic acquisition of divine power on eating the food prepared with medicines. Even a stranger who partakes of it acquires these powers too, though the/she might not be a member or relative of the clan. The principle is that kaboluk’s role as a communal rescuer should never be denied any peaceful person, but an aggressor or oppressor. This implies that all the members of the clan are diviners or soothsayers whose jadok is kaboluk, however compulsory practice of soothsaying is not a rule! It’s a matter that rests on the individual and only three of us clan members divine in Gbedembilisi.

Ate.

The jadok that I work with is a goai-naab. There are not many of them around these days. The hunters must have killed most of them and scared away the rest, but I think you can sometimes find one or two along the river bank, where the vegetation is greener. Goai-naab is good meat, but dangerous and powerful when attacked. My father was once carried away by a goai-naab.

It’s traditional that our men get together and plan a hunting expedition soon after the harvest of the late millet. Actually it is really started when all crops on all farms in a particular section have been harvested. It’s usually an occasion to display talents and agility. Men would show their physical strength and fitness by running faster and longer in pursuit of game; or the ability to throw a club farther and deftly killing an animal. Some would excel in shooting arrows while running and hitting one or more animals. Others may show real strength of their muscles and bones by strangling big animals like a goai-naab. And for others it’s a chance to test new medicines or a juju they have acquired. They may test it on a renowned medicine in the group or on an escaping animal. Weak men and children usually would be in the hind of the group killing rats, rabbits and bigger birds. Bush burning accompanies these hunting expeditions.

It was on one such expedition that my father got carried away by a bush cow or goai-naab. Game was in progress when he stopped to attend nature’s call – he stopped to free his bowels. Having found the shade of a tree he made to ease himself quickly and catch up with his mates. He had just sat on his heels when a goai-naab sprang out of the shrubs, charged him and carried him on its horns. It ran opposite the hunters unnoticed, and disappeared with him in the bush. At sunset the leader of the expedition ordered its conclusion. They got together and started for home. Not long someone noticed his absence and announced it in question. The leader asked the members of the group if he had informed anyone of them and left for home or anyone with knowledge of his whereabouts in the bush as a result of injury or accident. Everyone denied knowledge of his whereabouts or sudden departure. Instantly the group turned into a search party. The search lasted three days with not wind of my father. They were ordered home and a soothsayer was consulted that evening; there it was revealed that a god had snatched him and was holding him hostage in the bush. For his release his family would have to make sacrifice of millet flour water, cola and a basket of late millet to the tanggbain of the area where the hunting expedition was carried out. In time, the priest of the tanggbain was contacted and he offered the listed items to the tanggbain which received them on behalf of the god. The next morning my father returned home safe and sound. In his narration of what happened to him he told the family how he got carried away on the goai-naab’s horns to some far way bush he had never seen before. He was placed in a cave-like stem of a baobab tree. Strangely he never felt thirsty or hungry for all the time that he lived in the stem of the baobab tree. He slept for long periods much of the days and dreams he could still recollect in detail and orderly. In his last dream he was in company of many bush cows, the king of whom ordered him to perform certain rites privately when he returned home so as to acquire the powers of medicine and soothsaying. Naturally he heeded the order and soon became one of the best known soothsayers in our land Gbedembilisi.

When I was growing adolescent he got laid, and years later I inherited his jadok after his final funeral rites.

Asa.

My mother died when I was only a girl. If it were today, I could tell you my age then, but you know we don’t write dates. I remember and I am also told she died not long before [after?] large grasshoppers migrated here in vast swarms and ate all the vegetation of millet grass and almost everything green. The only crop they did not eat was bura. I was fed on that by my aunt. She fed on that too. That season and subsequent ones were really terrible times; people ate all kinds of barks and roots to keep alive. Thank God I have not experienced it again.

Mother used to travel around a lot and must have known many places before she died. My aunt used to tell me how my mother (her sister) would travel to places like Kanjaga, Uwasi, Kong and others to visit relatives and ask them for help in terms of food. I think her family and possibly her husband were really poor, and must have had their woes lightened by her trips and whatever she brought back with. It was always food whenever she returned but one day she brought home a waab-kpiam as a jadok.

Story goes that she first saw two big black snakes in some shrub when she was travelling to Fumbisi. I don’t know for what [reason] particularly, but I understand it was on that journey she saw the snake. In those days people used to travel in two, three or more. No one dared walk alone for it was unwise and dangerous. Man-eating animals used to be very common and daring; they even appeared to enjoy human flesh most, but my mother was alone that day. She must have noticed the snakes copulating in the shrub and turned her face to avoid them, still walking on towards Fumbisi. Suddenly she decided to return to Gbedembilisi and made a U-turn there and then. She got home when it was dark. The compound was not asleep when she returned and so she was seen entering her hut.

Next morning she woke up and found a big black snake in her hut. The snake gave her a feeling of fear and helplessness though it lay quietly and unruffled. She hurried out, called her husband (not my father) to go into her hut and see the snake and maybe kill it. Her husband having seen the snake decided against killing it. He found its presence in the hut intriguing and went right away to consult a soothsayer. Anxiously they all waited for the outcome of the consultation.

Weeks later, the rigmarole was over and she was initiated soothsayer; her jadok being her black patched snake called waab-kpiam.

She handed her baton of soothsaying to me after her funeral had been performed. This was made known during the performance of the usual rituals. It may have gone to a brother or sister of mine, but I am an only child and obviously fit [for] the cap.

KADEMA

Abi.

You do not know my grandfather, but he lived many, many years ago on this land. I follow he was a farmer and loved his crops too much. He would go early to his farm and come back late in the evening. Yes, that was his way, so he was able to accomplish a lot. Her had several wives and children, all of whom he fed well; my father was younger son of his. However he has been laid [buried] too.

I follow my grandfather was a quiet thoughtful man. He would listen to a question or proposal with a lukewarm attitude and speak wise answers or responses minutes later. He ate very little and could go on that for hours on his farm. He owned some cattle and was considerable wealthy. I can show you some of his cows grazing in the valley. I am now their proud owner. I am also the grandson who has inherited his jadok.

My father was a soothsayer [as] much as my grandfather, who started it all when he had to obey the greater forces of nature.

I told you my grandfather was a farmer, and on his farm he had a lot of experiences. He killed big snakes and gamed too. I have skins of animals he killed on his farm. They are family relics, but the most scared of them is an arrow fixed in a piece of round metal. In fact they are inseparable, that was my grandfather’s jadok.

My father told me how it happened. Grandpa was weeding among his crops when he heard an unusual noise above him. It was a continuous droning sound. Naturally he knew the sounds made by animals and birds, and considering the humming sound strange he stood up full length in total curiosity. He looked all around him but could see or smell nothing. The noise however got louder and closer and seemed particularly directed towards him. Then he began to feel dizzy and decided to flee for safety. He had barely moved a step when an object fell right in front of him with a heavy thuck mesmerizing him. He turned around and fled when he had momentarily gained courage.

The sun was not setting then and everyone wondered what must have brought grandpa home so early. But no one dared ask because he would not answer immediately. Laying his goat skin on the logs in the kusung, he lay down seemingly asleep, but he would turn on his side occasionally to look about as though he had developed hallucinations. His eldest son’s concern for his strange behaviour went inside the kusung and shook him to speak, but he would not. Presently he stared his son in the face and ordered him out with a gesture. He refused his supper and slept in the kusung that night.

At dawn the told of the strange object and noise he saw and heard on his farm and the family left for the farm to see it too. They did see it but did not touch it. They returned to the hut and made a collective decision to consult a soothsayer about the strange object.

The soothsayer told them the iron and arrow came from God and should never be left lying in the farm. He instructed them to take it home and keep in a special room. He told them also that the object was a jadok that had been sent to him (my grandpa)) to guard him against evil spirit and the machination of envious men and women in his village. The entire family considered all of this as desirable blessings and so all the men went together to bring the iron and arrow home. I understand it was my grandfather who picked it up and put it in a large piece of white native cloth and carried it home. It was he again who choose a room for it. The iron and arrow were laid on the white native cloth and that is where they have always been lying since it was brought to our compound.

Later he performed the initiation rite and was finally confirmed a soothsayer. He was old then and did not live very long, but there has been little misfortune in the family since he acquired the arrow and iron jadok.

Aku.

My grandfather, called Aku., was a hunter. He liked shooting game animals for food and amusement. In those days the bush was thick and good habitat for many animals. My grandfather hunted with a bow and poisonous arrows. He also had in his kit a native axe and several knives inserted [in?] the skin he wore and on occasion his magic smock. It was a taboo for him to announce the time of his departure for game to anyone. So no one knew when he left for hunting; his absence at sundown was perhaps the family’s only way of knowing he had left for hunting. It is believed that if he announced his departure, the spirit god of the animals would get to know his strategy and alert all the animals in the bush to avoid the routes he would be using that particular day. Se he always left and returned unannounced but with the carcass of various animals. Each day he returned from hunting at dawn or at midnight he would usually smear the gore of each carcass on his personal god and the god of hunting specially prepared for him by a medicine man. This done, the carcass would be skinned with the help of others and the meat eaten or some of it sold. I understand he killed a puutong [feline animal] with three shots from his bow. He was as usual leaving home for hunting when he met this particular puutong proceeding towards his compound at a moderate pace and fearlessly. He halted and caused the arrows in his sheathe to rattle. This way he hoped to scare away the animal, but it kept coming on towards him and in defence shot the arrows at it, hitting it in the neck, head and upper limb. The animal sank on its knees in pain and died with its neck stretched out such that its head was pointed to Akusung’s compound. Akusung walked up to the carcass of the puutong and tried to remove his arrows. Strangely he broke all the arrows in the attempt and instantly got apprehensive. Never before had he broken an arrow in all his encounters as a hunter. His intuition warned him that he had hatched trouble with his own hands. He had to see a soothsayer. The puutong was left to lie where it was shot and killed for three days. Afterwards it was carried indoors and buried. Its funeral [was] performed [a] day later. The puutong became a jadok for Akusung. When he died my father’s brother inherited it and lived with it a while. He died of black cough and after his funeral I got terribly sick and on consulting a soothsayer I was declared the next of kin for the jadok. I have been at work as [a] soothsayer for many, many years. I must die a soothsayer.

Abe

Story of initiation: No one remembers when the fetish Koksa [kok = dry zone mahogany, Khaya senegalensis] came to be, but we worship it. I am related to Koksa and give it special attention, because it nursed my inherited jadok. Koksa is very close to my compound. My grandfather Akalak was first initiated soothsayer with a wuri [monitor lizard, Varanus exanthematicus?] jadok. Akalak was a herbalist. He gathered herbs from all kinds of bush in Kadema and surrendering [surrounding?] villages, e.g. Wiaga, Uwasi, Fumbisi etc. For many years he sold or exchanged his herbs to people from far and near, he would even treat the sick who agreed to stay with him for some time in his compound. He was known to have cure for fever, stomach ache, boils, skin infections, sexual weakness and many more.

The story about him has it that he had always lacked a particular herb which he considered vital for the treatment of convulsion. It was a common ailment then and he was determined to treat it as best as he could. In his search for his herb he would spend long hours looking up the bush in Kadema, but to no avail. Nonetheless he kept faith. One morning he noticed a hawk [jiiruk; F.K.: eagle] perch on a branch of a kok-tree in the fetish Kokta. Hawks had constantly preyed on chicks and lambs in his compound, and in a bid to check [?] them he jumped out of his kusung with a sling to shoot at the hawk killing or scaring it away. Each time he shot the sling and missed the hawk, he got closer to take a better aim. Eventually he found himself standing at the feet of Koksa. Looking up to shoot again he noticed instead the herb he had been looking for the past years. He had suddenly found it growing on a branch of the kok on which the hawk had perched. He abandoned his pursuit of the hawk and ran home for an axe. Returning to Koksa, he cleared his path so as to reach the kok, climb and chop down the branch on which the herb was growing. In the process of clearing a way for him to reach the kok tree he unknowingly smashed the head of a young wuri. He realized his killing of the wuri only when he noticed blood stains on the blade of his axe and picking some leaves [he] wiped off the blood stains, climbed the kok and cut down the branch, then cut the particular herb he wanted and made his way happily home. For him it was a great, great, great day!

The night when he went to bed, he found sleep difficult for him. His head baked in severe pain and everything he did to ease the pain failed. As the pain persisted intensively, he broke down in tears and kept his compound awake with his long but high mournful cry. He went on that way until morning, when a soothsayer was sought for advice. The soothsayer told of his killing a wuri in Koksa and how Koksa was angry with him for killing its baby. To appease Koksa he would have to accept the wuri as a jadok or lose his life. For fear of losing his life the teng-nyono was asked by Akalak to make sacrifices of a chicken and millet flour mixed in water to the Fetish. This done his exploding headache ceased and he got well a few days later. Before the next few weeks he had performed all the rites necessary to make him a soothsayer.

When he died my father inherited him and I him when he passed away too. Today I have the Koksa as god in the room, in which I do make work as soothsayer when required. The god was adopted by my grandfather and will be passed on to his offspring accordingly. But we may not be herbalists like him, because we do not have that ability. We do know a few of his herbs, and I administer to my family.

Zusätzliche Frage F.K. an Michael: “Was Akadak allowed to cut branches for a tanggbain tree?” – Michael: “Usually you can take sticks, but this tree probably did not like it”.

UWASI

Aka. (M.A.)

Kutin is my jadok. It is the greatest of all the fetishes in Kazensa. I belong to it, and it belongs to me, because we work together.

It was many years ago when it happened and I got initiated. I had a piece of land very close to the fetish on which I cultivated groundnuts. In fact, my father had worked on it too, and so I continued to work on it after his death. The yields from this particular piece of land was very good yearly. I bought my first cow from the money I made selling crops from that land.

My first cow soon produced a young one which in return produced another and eventually gave me a herd. My family also grew in numbers and I was generally respected or admired by my friends and neighbours. For many years I basked in this glory.

Our fathers (ancestors) have it that every great man has had some bitter past, but I think my kind of bitterness experienced was really distressing and harsh beyond words.

First there was a heavy downpour [of rain] which caused a flood bringing down my entire compound. My barn fell leaving the grain for the family to the mercy of the flood, and I tell you, the water washed it all away. My groundnuts and beans were soaked and began to germinate days later. In a few days all my food was gone, and so much property damaged by the falling walls on rain water. I moved my two wives and five children to a neighbour’s compound for shelter. My neighbour accommodated us in one room. That was the best he could do for us, and I was glad to a have a roof for the family. For the first time I sold one of my cows to buy food for the family, and we managed to go through that severe trial. Next we set about building a new compound after the rainy season had ceased. Again I sold some of my cows for the purpose of the building at a different site this time.

You know that in the season that does not produce liquid visits, our cattle, sheep and goats move away to find water and graze in distant places. They would usually return when our valleys turn green and our ponds sparkle. That year when the animals returned to their owners my herd never came. I waited for days in disappointment and then decided to seek them with my eldest son as an aid. We searched Kunkwak, Kpesinkpe and several villages along that route. Failing we turned to places like Yagba, Kubori, Mankarugu and the nearer villages. No one we asked remembered seeing any herd of my description; having spent three market days [nine days] in fruitless search we returned home jaded and daunted. But the rudest shock was the reported death of my two little girls. They were both fetching wood near Kutin when a red-headed snake crawled across them and deftly bit them in their legs with its fangs. They managed to reach the compound but died before sunset. I watched the new graves through tears.

When misfortune begins to dog your steps, you know something is amiss and must receive attention in the briefest time. Tired and hungry as I was I consulted a soothsayer who told me Kutin was at war with me; the reason being that I had never bothered to offer it water or blood in appreciation for its role in my prosperity and strength. I was made to understand that Kutin kept my piece of land near it fertile over the years, herein my prosperity. To reverse the ordeal Kutin desired that I ritualize it as my jadok. I yielded and got initiated.

Believe the fetish, it returned my lost herd after my initiation and I begot a pregnant woman for a third wife weeks later. Kutin is now at peace with me and I am prosperous and happy again.

Aga.

It starts with my great grandfather’s visit to the land of the Talinsa in Tongo. I follow he was unable to make children and so went to Tongo to consult the fetish there. He performed the rites and promised to offer the fetish three bulls if it helped him to beget children. Apparently he was wealthy and did not desire that his wealth be inherited by anyone other than his own children. I follow he was an only child to his parents and hoped strongly to carry on the chain of his lineage.

A year later he begot a son and several others as years rolled on. At the birth of his first son he returned to the fetish to fulfil his promise. Not long after his return from Tongo he met terrible setbacks. First was the death of his fifth son and months later his third wife. This appalled him so much, he returned to the fetish to lay his burdened heart. After consultation he was told the fetish desired that he adopted it as a jadok or lose his family and wealth. He immediately conceded the demands of the fetish and was initiated soothsayer. Thereupon peace and prosperity embraced him until he died in very old age.

The Tong has since been inherited by his descendants sequentially. My father last held that spiritual force, I inherited it from him and will have to carry on with its business until my dying day.

There are times when I have to visit the fetish in Tongo to perform some rites as thanksgiving to the fetish. The medicine people from Tongo come to me here yearly too. They come to appease the gods and ask for their blessings for good harvest, health and prosperity in our land.

Agb.

The story of initiation as told me by Agb: I was born and bred in this village but pushed down south for cash and change of environment. I later recruited in the army. A few years after my training, myself and many other soldiers from Ghana were flown to Burma to fight on behalf of the British Crown.

In Burma time was so hard, the world was at war. But one Corporal Mensah, a Ga man, used to relief us of the tension by mimicking funny scenes of our engagement with the enemy. I happened to be out late night and started for my camp at dawn. As I approached the camp I could see a moving figure in army uniform. He was white and I thought him to be the camp-commander, so I hid myself in the shrub. From there I watched the man outside the camp. Minutes later it got a bit clear and I could see that the man was not the camp commander; that set me wondering what a Whiteman could be doing outside our camp alone, particularly when we were all (but for the commander) black and Ghanaian. Having been alerted I carefully studied his uniform and detected that he was an Indian soldier. Some of them hated us (blacks) and so I guessed he was at the camp for mischief. I picked a piece of rock and hurled it at him. The piece of rock hit him right in the temple causing him to fall. I leapt out of the shrub and he on hearing my boot-steps began to escape. I pursued him and caught up with him as the pain in his temple seemed to have turned him dizzy. He thumped exhausted on the ground, I approached him cautiously for he could have been feigning so as to get me closer for a slab with a dagger. It was morning now and I could see the Indian was bleeding from his temple; the piece of rock had mutilated his side of the eye. I could judge he had become weak and so I courageously walked up to him. He spoke something but I could not understand him. Looking into his face I could see he was in real pain, but I could not help him for fear my camp commander would not accept him. Beside I did not want my camp commander to know I was out late last night.

I noticed a talisman around his neck. It attracted me so much; I impulsively removed it from his neck and stuffed it in my pocket (the upper right pocket) and walked away from the Indian. Some of my camp mates were already up for the morning routine, but none asked questions as I joined them, I decided to let sleeping dogs lie.

We remained in Burma a few more months as the war raged on. Then one evening after our supper the camp commander summoned us and read a list of names which the appropriate owners responded to. We had lost several men while others had been taken captive. He went on to announce our departure next morning and great was our joy for the war was over. Some of us went to the bar that last night and shared beer with our friends. It was [a] big aircraft that flew us home to friends, families and duty the next morning.

Many weeks after arrival I developed nightmares. My behaviour changed too: I became aggressive over trifles. This condition of mine progressed until my barracks sergeant feared I had lost sanity and reported these findings to the officer-in-charge. An army doctor examined me and recommended a long period of rest for me, thus I was made to go on leave. I arrived in Uwasi for leave with the same strange behaviour. My parents consulted a soothsayer who told them about the talisman and the spirit of the Indian; in fact the Indian had died from my wound. His spirit was in pursuit of me for revenge. A medicine man was consulted and told my family he could appease the spirit of the Indian which he did after my parents had offered him the required paraphernalia.

The talisman became a jadok and I have it in my room even now. It works with the spirit of the Indian soldier whenever I invoke them for consultation.

My leave over, I returned to Accra, got retired from the army and began to practice full time [soothsaying?] in Uwasi. I think the inhabitants are confident in my jadok because they openly acknowledge how beneficial my services have been to them. I think that has also earned me the sobriquet “India”.

WIESI

Asu. (M.A.)

I have enjoyed a healthy life most of my years. You can see I am quite old now, but I tell you, I used to be young, strong and basked in the warmth of good food, women and what have you. I used to fish a lot and enjoyed hunting too. Best of all I loved good-looking women. I had several of them years ago, but none of them is in my yard today. The only woman I have is the one you see washing the calabash. Time, time, time is a mysterious thing that carries with it many strange things. I had my good times and I wonder if you young men are enjoying yourselves! My son, if your are enjoying yourself now, I would advise you to enjoy it as best and as peacefully as you can, for a day would come when nothing would interest you any longer. That is the double face of time.

I had four wives and several children before time started its troubles with me. First I developed fever and swelling of my feet and could not stand on them. For about a year I could not walk. Many seasons passed before I got well; my body was strong again, but I no longer enjoyed pastime. I kept to myself most times. The worst followed. My children and wives began to die one after the other. I remember a couple of them who left my compound and never returned – they refused to come back to me, I let matters stay like that because I was too weak and bitter with life. It is a painful thing to lose your children and wives!

From the outset I had regularly consulted soothsayers to find out the cause of these misfortunes without success. Nonetheless, I continued to have an inner conviction that something was seriously wrong with me spiritually. So my determination to find out the cause in order that I liberate myself set me searching for a powerful soothsayer. I remember a friend (long dead) of mine listen to my woes and he advised me to got to Yagaba in the Northern Region and consult a blind soothsayer believed to be the most reliable in divination and the use of herbs. Without wasting time I left for Yagaba.

There I was taken to see the blind soothsayer who after invoking his spirits began to tell me strange things about the past. I was told about an animal my ancestor killed which had turned a jadok and desired to be ritualized. If I failed to do as it desired, the entire lineage of the ancestor would be wiped off the face of the earth.

From the description the blind soothsayer made of the particular animal I realized that the animal was what we call kung [antelope] in Buli. He further instructed me on how to go about appeasing the angered spirit of the animal. The entire process would cost so much money today if I have to repeat it.

Being weak and poor at the time I was told to initiate myself, I relied greatly on my relatives who got all the bits together for me to be initiated. Slowly everything was put together and I was finally initiated.

I have never really understood why my jadok should lick me of all my children, wives and wealth when I would have accepted it even under the pressure of its first harassment. It is all strange, my son!

Aya

I have a waab-piik as my jadok. This jadok came to me from my grandfather who was a soothsayer many years ago. I follow that I was a baby when he died but he used to like me very much because I looked exactly like him.

After his death I became a sick boy and a weakling. Many medicine men attended me to no avail, so slowly I grew up still a weakling. However my family liked me because I was always asking to be allowed to do the same kind of hard work assigned to my brothers and friends.

There was in the neighbourhood another sick boy who was always a worry to his parents. His father determined to cure his son of his persistent illness and invited an experienced and powerful medicine man to Wiesi to examine his son and give him the best of medicine in his knowledge of medicine. The medicine man arrived and many other sick persons were brought to him. My father took me to him too.

I was examined and told to go home and come again next morning. My father took me to the medicine man again the next morning. When we were let into the medicine man’s room, he bade my father and me to sit on the floor and listen. He told us my grandfather’s jadok wishes that I inherit it so that it would make me well and strong for any type of work. He advised that the funeral of my grandfather be performed before everything necessary is done to initiate me.

Not long after this consultation the funeral of my grandfather was performed making it possible for me to inherit his jadok and onward initiation. For many seasons now I have always been healthy and strong. I am, no longer the weak lad.

Apo (female)

I woke up each morning with a mind to go through my daily chore (small jobs considered to be boring, unpleasant etc,) with calm and determination. It is not easy to find pleasure in any kind of work because it all goes with pain and sometimes disappointment.

I had the need for a new hut and had to cut sticks and grass from the bush for the purpose. I personally like to bring closer to me all things far away from me that I would require in any piece of job, closer to my compound before I commence work on a particular job.

It was this wisdom that set me cutting sticks in the bush one morning. I had cut enough good sticks and was making up my mind to return home when I noticed a properly shaped forked stick among some trees, I began to imagine what great help it would be in my new hut, and felt delighted with the picture in my mind.

Picking my axe I walked to the particular tree and began to cut it down. As I cut on, the sound coming from the base where I was cutting sounded hollow. I went on cutting until the forked tree fell. Examining the tree I realized that the entire tree was indeed hollow from its base to its top. I struck my axe against the sides of the tree and all sounded hollow!

I felt disappointed and turned to go when I heard a hissing sound reaching out from the inside of the tree. I have known that sound to be one of a big snake and wisely kept distance in self-defence. Soon I saw a big snake moving slowly out of the hollow. When it had come full length out it crawled round the hollow forked tree that I had felled before making for the bush. I did not pursue it because I thought it strange to find a big snake in the trunk of a tree.

I told my eldest brother about what I had experienced when I got. He also considered it strange and so he went to consult a soothsayer. When he arrived at the soothsayer’s house he was told he was ill and could not see anyone. He returned home to consult him again another time.

That night I developed fever. My temperature was terribly high, my family began to fear for my life. My eldest brother and others at dawn consulted a different soothsayer who told them everything. He told them I had chopped down the abode of a tanggbain and I was destined to accept the tanggbain as a jadok, provide an abode in my compound for it and also prepare the place where I had chopped down the forked tree for worship of the tanggbain.

My personal god was invoked to appease the tanggbain on my behalf and to promise that I would be initiated in its name, and indeed I was initiated in its name when my fever was gone. The waab kpiem is now my jadok, and tanggbain. I make sacrifices to the tanggbain whenever a request comes from it.

II) Berufungsgeschichten, gesammelt von Sebastian Adaanur (Sandema-Kalijiisa)

Von diesen sehr zahlreichen, z.T. aber sehr kurzen Geschichten wird hier nur ein Teil veröffentlicht. Ein häufig wiederkehrendes Erzählschema lautet: “A. was caught by the river for some time and a soothsayer told him to become a soothsayer himself” oder “A. saw coupling chameleons and had to become a soothsayer” oder “A. killed a jadok-animal and was ordered to become a soothsayer”. Diese Typen sind nicht in der folgenden Liste aufgenommen worden.

Einige der befragten Wahrsager kennen die Berufungsgeschichte nicht, da sie den jadok-Schrein z.B. von ihrem Großvater (VaVa) ererbt haben.

In der folgenden Liste erscheint nach dem Wohnort des Wahrsagers der Name des Wahrsage-Geistes, der gewöhnlich die Bezeichnung für das Tier oder einen materiellen Gegenstand ist, in dem sich dieser Geist manifestiert hat.

Doninga, waab

when Abs. was six years old he was swallowed by a big snake, his family performed his funeral, after some time (twenty-five) he came back with the soothsaying materials

Sandema Longsa, beli

Abt. had been under water in a river for some (3? 7?) days; in the stomach of a big fish: He did not eat and drink during this time. One morning he found himself on the bank of the river.

Sandema; bunorta

Abv saw five chameleons, the first of which was wearing a red cap; Abv. always wears a red cap during divination.

Sandema Kalijiisa-Choabisa, beli

vocation: Avr. went to his uncle’s house in Bilinsobsa. On his way he fell into a tanggbain-river. For one day he was in the river, then was released.

Siniensi; goai-naab (bush-cow)

Abw. lost his way and was carried home by a bush-cow. Later he fell sick and had to become a soothsayer.

Doninga, waaung-soluk (tree)

When Achl. was collecting termites in the bush he saw a termite hill under a waaung-soluk tree, on the hill there was a red cap; he took the cap home and had been haunted by that tree until he was installed as a soothsayer.

Sandema-Awusiyeri, beliwaaung (monkey)

Ache’s father, a hunter, was resting under a tree in the bush. When he was thirsty, the monkeys in the tree asked him what he was looking for. He said “water”. One beliwaaung-monkey invited him to ride on his back. The monkey’s wife and child followed and they went to a big river. Ache mixed his flour with water and drank with the monkeys. His taboo is now never to hunt a beliwaaung-monkey again, which became his kisuk-animal. Later monkeys filled his jug every day. In the farming season a man found out that he had to become a diviner. After that he had never been ill.

Sandema-Fiisa, waaungsoluk

When Ada’s father went hunting in the bush, he lay down under a small waaung-soluk tree which had not yet any fruit. He was hungry. The wind blew and suddenly the tree was full of fruit. He ate but could not eat all. Whenever he had killed animals, he skinned them under the tree and left part of the meat there (no sacrifice!). He always was successful in hunting; in the wet season he had an eye-disease and nearly grew blind. Then he became a soothsayer and grew healthy again.

Sandema-Balansa (female), bunoruk

When Adsi’s father was working on a field, he heard a very big chameleon calling his name. It said: “You are not the only one who wants food; go home for the sun is hot. Her father went to the soothsayer who said he himself should become a soothsayer.

Sandema Kori, waaungsoluk

Ady was collecting termites in the bush. He saw a waaung-soluk tree getting fruit quite suddenly.

Sandema-Awusiyeri, snakes of Akukula (river near Chana)

Age’s ancestor wished riches and received it, but they forgot their promise to the tanggbain (river). All died except Age. Then Age. saw two pythons getting out of the river and saw them copulating. The snakes took him down into the river for some time. Then they released him. At first Age had only the male river-jadok, then also the female one; clients may choose which they want.

Sandema Balansa, siik-tree (tanggbain of Abilyeri)

One night Agy. came home from the market,drunk. Near Abilyeri tanggbain he met a man and a woman who told him he should never go back home from market drunk.

Sandema Pungsa, Akukula

Aju promised a dog to Akukula (tanggbain), if he became rich: He became rich and forgot about his promise. Akukula came to his house in the night and called his name, but Aju saw nobody. He had to become a soothsayer.

Sandema Pungsa, waaung-soluk

Alie (female) wanted to fetch wood from a waaung-soluk tree when she heard a voice: Basi mu! (Leave me!) She told her husband…

Sandema Kori, waaungsoluk

Akaba inherited the jadok from father. His father went hunting, lost his way and became very hungry. The leaves of the waaung-soluk-tree told him that he might eat all the fruit except those of a certain branch. As he was very hungry he also picked a fruit of that branch. When he opened it blood poured out of the fruit.

Sandema Fiisa, bunoruk (chameleon) other informant: chamkurik

Akza cut dry branches from a shea tree, that tree was a jadok, he put the bundle on his head and carried it home. When he wanted to put it down, also his head dropped on the ground. He carried the wood back to the bush and went to a soothsayer.

Wiaga Kubelinsa, ti-biak

Aksi had to cut branches for repairing a roof by the riverside. He had cut them from a bad tree.

Wiesi, ninang

Akapo killed ae ninang-bush-animal, which afterwards haunted him until he became a soothsayer

Sandema Bilinsobsa, Akukula

Aklie inherited the jadok from her father. She left her husband one night to return to her parents. On her way she met a man and a woman who were spirits of Akukula and told her to return to her husband.

Sandema Balansa, yuk (monitor lizard)

Aya killed a yuk-lizard. His fingernails grew long as those of a lizard. When he cut them they grew again over night.

Alawan Sandema Fiisa, kpajein+waab

Awa was born with a small egg (kpajein) in his hand. When he grew also the egg grew up to normal size of a hen’s egg The egg is in the jadok-room today.

Sandema Balansa, waaungsoluk

Ala fetched termite clay from under a waaungsoluk-tree and found a red cap in the termite hill. A soothsayer told him he should wear it during divination (after he had become a soothsayer).

Fumbisi Naadem, suom (hare)

Akab saw a hare with a red cap

Aka Sandema Kori, Seb.: Akukula; Akanwari: Ngiak

Aka fell into the Akukula river and was absent for about a year. He was regarded as dead, but he was with people who gave him food. He found himself again on the bank of the river.

Akanwari: Ngiak is the Tallensi-shrine responsible for rain. Aka’s grandfather made a vow: he would sacrifice an animal to the Ngiak, but he forgot about it. After the grandfather’s death Ngiak forced his son to offer the sacrifice and to become a soothsayer

Sandema Balansa, waaungsoluk

Aya fetched termite clay from under a waaungsoluk-tree and found a red cap in the hill. When going home his stomach ached.

Sandema Kori-Kanaasa, wapiik

Asib inherited jadok from his father. His father was bitten by a waapiik-snake; after that his body changed its colour like that of a snake.

Sandema Bilinsobsa, waaungsoluk

Abils wife fetched wood from a waaung-soluk tree, but the wood did not burn. When Ábil tried to throw it away his arm was thrown away too. He went to the soothsayer with the wood. Today he uses a piece of that firewood as his divining wand.

Wiaga Kubelinsa, wapiik/tanggbain

Aso had killed a wa-piik snake which represented the Kubelinsa tanggbain Pu-koatik.

Sandema Kori-Kanaasa, beli

When Atag tried to cross a river he slipped and fell into the river. For 3 days he was absent. His wife went to the sacrificer of the river who broke an egg for the river (probably a sacrifice). Then Atag came back.

Doninga, kasoluk

One morning Ati wakes up with ear-pain. In his ear is the tail of a kasoluk-lizard. At first he cannot pull it out. After becoming a soothsayer he puts the tail into his ear before every consultation.

Doninga, tanggbain

When Awe was coming home from the market he heard music and drumming. He went there and saw a creature in human form. This person told him that after three years he should act. He refused and became sick. A soothsayer found out that he should become a soothsayer.

III) Berufungsgeschichten gesammelt durch den Ethnologen F. Kröger

Wiaga Kpaandem, goainaab+nur

Awok’s father killed a bushcow, but died a short time afterwards so that he could not become a soothsayer. Awok associates his father closely connected to the jadok (nur).

Wiaga Tandem-Zuedem, antelope

Near the Zuedema compounds an antelope was seen, Ari (?) killed it. In its stomach were two big stones. On the next day ngandoksa-customs were performed, going round the house singing. Antelope was not eaten. From the skin they made a bag. For each of the two stone they made a bogluk. After the soothsayer’s (Ari’) death the jadok-bogluk was removed (sic),

Wiaga Sichaasa, kuuk-(cutlass)

Ab. went to Kumasi as a labourer, his employer gave him a cutlass; he always worked with it, the cutlass wanted to become his jadok

Gbedema Dabomsa juik/waab/tiib

Avi inherited jadok from her grandfather who saw a snake and a juik disappearing in a bad tree. Then he fell ill.

Wiaga Kubelinsa, waa-kpiem

As a child Aya shot at a python with a small bow and arrow and killed it. The snake had come from heaven and crept (had tried to creep?) into the earth,

Wiaga Badomsa, yuk

Aki went to the river Apantisak to fetch water He saw a yuk-lizard, caught it alive, took it home, killed it in his house, fell ill and his stomach got swollen. A soothsayer found out: If he had killed the lizard on the spot, nothing would have happened. so he had to become a soothsayer,

Wiaga Badomsa, ngauk-male

Ami’s father’s friend had killed a crocodile and it should be prepared in his father’s house, Ami’s father’s friend did not come to eat it. They left the head for him, but when he did not come on the next day they ate also the head. As this was not correct, Ami’s father had to become a soothsayer.

Wiaga Badomsa ,waab

Abe went to her husband’s bushfarm (in kpaata-bush) and heard the cries of a kansiing-frog. She saw a snake devouring it. Her husband, working on the farm, killed the snake and put it on the ground. Afterwards the dead snake had gone and her trail went to their compound. The husband killed the snake again and it was cooked and eaten, Abe fell ill and felt paralysed. She did not feel her limbs (like a snake) and became a soothsayer.

Wiaga Kubelinsa

vocation (fn 1981-47): Amo was a carver. He cut a tree with a hole, but in the hole was a snake that controlled the tree. He killed the snake. The tree told him he should collect the spirit of the tree and that of the son of the tree (waab).

Siniensi Zungdem, dead tanggbain

Abo saw two rising suns (wena ngaye), tanggbain had turned into two wena; tanggbain became his jadok

Wiaga Kubelinsa wapiik/tanggbain

Aji had killed a wa-piik snake which represented the Kubelinsa tanggbain Pu-koatik.

Wiaga Badomsa, yuerik (leopard)

Atiib found a dead leopard in the bush and took it home. When coming back from war in 1946 he was disturbed (“behaved like a leopard”).

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F. Kröger: unveröffentlichte Feldnotizen (Bulsa) zum Thema Divination.

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