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The orisa of leaves and of the knowledge of what plants do, the one-limbed body, the iron staff of birds, and the relationship between Osanyin and the practising herbalist.

How Fon and Ewe Vodún relates to Yoruba orisa tradition, why Vodún is its own system and not Yoruba religion renamed, what Fa and Ifa share and where they diverge, and the Ketu corridor that carried both across the Atlantic.

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.

What the Yoruba word for medicine covers, how physical and spiritual causation work together inside one diagnostic act rather than in separate compartments, and why calling this system "traditional" as opposed to "scientific" describes it wrongly.

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

A historical and structural analysis of Candomblé Jeje, the Afro-Brazilian religious tradition rooted in Gbe-speaking West African populations.

A comprehensive analysis of Afa, the sacred geomantic divination system practiced by the Ewe and related Gbe-speaking peoples of southern Togo, detailing its history, operational structure, sociological realities, and points of divergence from classical Yoruba Ifa.