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Hallen and Sodipo's finding that the Yoruba distinction between knowing and believing is drawn in a different place from the English one, why that is a genuine philosophical result, and what it exposes about Western epistemology.

The knowledge system of the onisegun, the categories of oogun, what pharmacological research has and has not confirmed about Yoruba herbal medicine, and the specialist practitioners.

Who actually practises Yoruba medicine, how the specialisms divide, how a practitioner is trained and how long it takes, and how expertise is checked among practitioners themselves rather than by any outside body.

The Yoruba deity of botanical pharmacopoeia, herbal medicine, and forest mysteries, who operates in essential partnership with Ifa divination.

The distinct Yoruba ritual, medical and priestly occupations, what each is trained to do, what each may not do, and where they are commonly confused with one another.

An analysis of the pedagogical structures, initiation rites, duration, and esoteric boundaries governing Ifá diviners, herbalists, and deity priests in Yoruba tradition.

The ethical frameworks, disciplinary codes, fee structures, confidentiality requirements, and guild regulations governing Yoruba diviners and herbal healers.

The historical development, functional boundaries, and colonial transformations of the babaláwo, oníṣègùn, adáhunṣe, and related Yoruba healing specialists.

A systematic delineation of distinct Yorùbá intellectual, liturgical, and therapeutic offices, separating Ifá diviners, herbal pharmacologists, deity-specific priests, spirit mediums, and female ritual titles often conflated in colonial and contemporary discourse.