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Twelve widespread misconceptions about Yorùbá religion and thought, each answered with evidence, correcting hostile distortions and celebratory overclaims alike.

A method note explaining what kind of evidence exists for Yoruba figures from the earliest traditions to 1900, why the oldest names cannot be treated as documented biography, and how this section marks the difference.

The scale of the documented Yoruba pharmacopoeia, how plants are classified and named, the tonal wordplay that makes a plant's name a mnemonic for its use, and a worked table of named plants against what pharmacological research has and has not established.

The traditional bone-setter's method, what the published outcome studies actually show about which injuries he treats well and which he maims, why patients keep going to him anyway, and the current argument about training rather than banning him.

Thirty-four Yorùbá proverbs on bearing witness, swearing an oath, the difference between what you saw and what you were told, and what happens to the person who swears falsely, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.

Bolanle Awe's case for oríkì as historical evidence, worked through two towns' founding oríkì, with a plain statement of what a historian can and cannot recover from the form.

A comprehensive analysis of the sources, evidentiary mechanisms, proverbial jurisprudence, statutory tests, and succession doctrines governing Yorùbá customary law.