 A di gàárì sílẹ ewúrẹ ńyọjú; ẹrù ìran rẹ ni? We prepare the saddle, and the goat presents itself; is it a burden for the lineage of goats? Goats that know their place do not offer their backs to be saddled. This is a variant of A gbé gàárì ọmọ ewúrẹ ńrojú . . . A fi ọ jọba ò ńṣàwúre o fẹ jẹ Ọlọrun ni? You have been crowned a king, and yet you make good-luck charms; would you be crowned God? Being crowned a king is about the best fortune a mortal could hope for. A fijó gba Awà; a fìjà gba Awà; bí a ò bá jó, bí a ò bá jà, bí a bá ti gba Awà, kò tán bí? By dancing we take possession of Awà; through fighting we take possession of Awà; if we neither dance nor fight, but take possession of Awà anyway, is the result not the same? Why make a huge production of a matter that is easily taken care of? A gbé gàárì ọmọ ewurẹ ńrojú; kì í ṣe ẹrù àgùntàn. We lift a saddle and the goat kin scowls; it is no burden for a sheep. The goat has no cause to scowl, because no one will condescend to ride it anyway. This is a variant of A di gàárì sílẹ . . . A kì í bá ọba pàlà kí ọkọ ọba má ṣàn-ánni lẹsẹ. One does not share a farm boundary with a king without getting ones feet gashed by the kings hoe. One should be cautious in dealing with people in authority. A kì í bínú ààtàn ká dalẹ sígbẹẹ. One does not get angry with the rubbish dump and discard ones rubbish into the bush. One should not act in unreasonable and harmful ways because of anger. A kì í bínú orí ká fi fìlà dé ìbàdí. One does not get angry with ones head and therefore use ones cap to cover ones buttocks. Do not cut your nose to spite your face. A kì í bẹrù ikú bẹrù àrùn ká ní kí ọmọ ó kú sinni. One does not so fear death and disease that one asks that ones child die before one. One should not be more concerned with saving oneself than with saving ones dependents. A kì í bọ òrìṣà lójú ọfọn-ọn; bó bá dalẹ a máa tú pẹpẹ. One does not sacrifice to a god in the presence of a house rat; otherwise, when night falls it invades the rafter shelves. Do not do things that might constitute temptation to others. A kì í dàgbà má làáyà; ibi ayé bá báni là ńjẹ ẹ. One does not become an adult and yet lack courage; one lives life as it finds one. One should do what is fitting for ones station in life. A kì í dá ọwọ lé ohun tí a ò lè gbé. One does not lay ones hands on a load one cannot lift. One should not overreach. A kì í dájọ orò ká yẹ ẹ. One does not set the day for an orò rite and then ignore it. One must not let important matters slide. A kì í dákẹ ká ṣìwí; a kì í wò sùn-ùn ká dáràn. One does not keep quiet and yet misspeak; one does not silently contemplate the world and yet get into trouble. A careful and cautious person seldom gets into trouble. A kì í dé Màrọkọ sin ẹlẹjọ. One does not arrive at Màrọkọ ahead of the litigant. One should not take charge of other peoples business. Màrọkọ is a place name and the site of a court. A kì í fi gbèsè sọrùn ṣọṣọ. One does not carry debt around ones neck and live like a dandy. One should discharge ones obligations before one indulges in extravagance. A kì í fi ìka ro etí, ká fi ro imú, ká wá tún fi ta ehín. One does not use ones finger to clean ones ear passages, use it to pick ones nose, and then use it to pick ones teeth. One should always behave with decorum. A kì í fi orí wé oríi Mokúṣiré; bí Mokú kú láàárọ a jí lálẹ. One does not liken ones fortune to Mokúṣirés; if Mokú dies in the morning. he resurrects at night. Never emulate people who know tricks you dont. The name Mokúṣiré means I play at dying. A kì í fi pàtàkì bẹ èlùbọ; ẹní bá níṣu ló ḿbẹ ẹ. One does not come by yam-flour because of ones importance; only people who have yams can make yam flour. One cannot eat ones importance. A kì í fini joyè àwòdì ká má lè gbádìẹ. One cannot be given the title eagle and yet be incapable of snatching chickens. One should be able to live up to expectations. A kì í gbé sàráà kọjá-a mọṣáláṣí. One does not carry alms beyond the mosque. Excess brings disgrace. A kì í gbọ Lù ú lẹnu àgbà. One never hears Beat himher up in the mouth of an elder. Elders resolve disputes; they do not goad disputants on. A kì í gbọn ju ẹni tí a máa dÍfá fún. One cannot be wiser than the person for whom one will consult the Ifá oracle. It is better to listen to the supplicant rather than put words in hisher mouth. Compare the two that follow. A kì í gbọn tó Èmi-lóni-í. One cannot be as wise as I-am-the-owner. One should not presume to know as much about something as the owner. Compare the preceding two entries. A kì í gbọn tó ẹni tí ńtannijẹ. One is never as wise as the person deceiving one. The deceiver always has the advantage of the dupe. A kì í gbọn tó Báyìí-ni-ngó-ṣe-ǹkan-àn-mi. One cannot be as wise as Thus-will-I-do-my-thing. Never impose your preferences on other people in their own affairs. Compare the foregoing and the following entries. A kì í jayé ọba ká ṣu sára. One does not so luxuriate in ones majesty that one shits on oneself. Lack of moderation and decorum will bring disgrace to even the most elevated person. A kì í jẹ oyè ẹnu ọnà kalẹ. One does not bear the title of gatekeeper even until night time. As one advances in age, so should ones responsibilities advance in gravity and importance. A kì í kó èlé ṣẹṣọ. One does not live fashionably on borrowed money. Live within your means. A kì í kórira ọfọn-ọn ká finá bọ ahéré. One does not so hate the bush rat that one sets ones farm hut alight. One should not destroy oneself simply to get at ones enemy. A kì í kọ àgbàlagbà pé bó bá rún kó rún. One does not teach an elder that what has been crushed should remain crushed. An elder should know when a matter should end. A kì í kọ ẹlẹṣin ká tún lọ fẹ ẹlẹsẹ. One does not divorce a horse rider and go marry a pedestrian. One should ever progress, never regress. A kì í lé èkúté ilé ẹni ká fọwọ ṣẹ. One does not shoosh the mouse in ones house and break ones hand. One should be safe from hazards in ones own home. A kì í mọ egbò fúnra ẹni ká sunkún. One does not treat ones own sore and yet cry from the pain. One should know ones own pain threshold. A kì í mọ ìyá Òjó ju Òjó lọ. One does not presume to know Òjós mother better than Òjó himself does. Never claim to know a thing better than the people closest to it. Compare A kì í mọ ọnà ọgbà ju ọlọgbà lo . . . A kì í mọ ọnà ọgbà ju ọlọgbà lọ; ẹní múni wá là ńtẹlé. One does not presume to know the way to or around a garden better than the owner of the garden; one always follows the person who brought one. Never presume to have a better knowledge of a matter than has the person most intimately involved. Compare A kì í mọ ìyá Òjó ju Òjó lọ. A kì í mọ-ọ rò bí ẹlẹjọ. One never knows how to present it like the owner of the case. No one can know better than the person itself where it hurts most and what relief is needed. A kì í mú oko lọnà ká ṣèmẹlẹ; tajá tẹran ní ḿbúni. One does not farm a plot by the road and neglect its care; every dog and goat would ridicule one. Never expose yourself to insult by behaving badly in public view. A kì í ní agbára kékeré ṣe èkejì. One does not offer to second a combatant in spite of ones negligible strength. Never attempt more than you have the power to accomplish. A kì í ní ọkánjúwà ká mọ; ará ilé ẹni ní ńsọ fúnni. One does not know that one has covetousness; it is ones kin who so inform one. Often, only those close to one can recognize ones flaws and alert one to them. A kì í pe ìyàwó kó kan alárẹnà. One does not summon the wife and so involve the go-between. People should mind their own business. A kì í peni lákọ ẹran ká ṣorí bòró. One does not enjoy the designation He Goat and yet sport a smooth horn-less head. A person should live up to hisher billing. A kì í pẹlú ọbọ jáko. One does not join a monkey in roaming the bush. Do not join others in their madness. A kì í ṣíwájú ẹlẹèẹdẹ. One does not conclude for the person who says Ẹẹdẹ . . . Never presume to know what someone else intends to say. In Yorùbá numeration ẹẹdẹ . . . indicates a certain amount or figure less than ...; ẹẹdógún, for instance, is fifteen five less than twenty, while ẹẹdẹgbẹrin is seven hundred one hundred less than eight hundred.. A kì í yàgò fún Mo gun ẹṣin rí o! One does not get out of the way for I used to ride a horse! People should not expect to live on past glory. The following entry is a variant. A kì í yàgò fún ẹlẹṣin àná. One does not get out of the way for a person who rode a horse yesterday. Past glory avails little in the present. A léṣu sílẹ páńdọrọ-ọ já lù ú; èlé mbénì? We group yams in lots and the fruit of the sausage tree drops among them; does it count as complement to a lot, or as gratuity? The fruit might look somewhat like a yam, but it does not belong with yams. À ḿbáni mú adìẹ à ńforúnkún bó; bọwọ bá ba òkókó, a ò ní fún aládìẹ? One helps to catch a chicken and scrapes ones knees; having laid ones hands on the chick will one not hand it over to the owner? One should not be overzealous in helping others, especially when no benefit will accrue to one from the effort. In Yoruba usage one would not use personal pronouns to refer to animals, even though Yoruba pronouns are not differentiated by gender. À ḿbẹrù alájá, ajá ṣebí òun là ḿbẹrù. One shows deference to the dogs owner, and the dog thinks the deference is to it. A person who has a powerful patron mistakenly believes that the respect he enjoys from others is due to his or her own qualities, whereas it is reflected from the patron. À ńgé e lọwọ, ó ḿbọ òrùka. His hand is being severed, yet he is slipping on a ring. The person has been judged undeserving of a hand; it is an affront, therefore, for him or her to adorn his or her fingers-an indication of heedlessness. A ní ká wá ẹni tó lẹhìn ká fọmọ fún, abuké ní òun rèé; ti gànnàkù ẹhìn-in rẹ là ńwí? One seeks a person with a prominent back as suitor for ones daughter, and the humpback presents himself; who spoke of protruding back? The expression that translates as prominent back is an idiom meaning a proud pedigree. The humpback makes a rather embarrassing mistake. A ní Tanlúkú ò mọ-ọ jó, Tàǹlukú wá gbè é lẹsẹ. People say that Tanlúkú is a poor dancer, and Tanlùkù comes to his aid. A person who is as helpless as the person in trouble should not offer to rescue himher. As the names suggest, the one is a virtual clone of the other; the aid the one offers will not make the other any better as a dancer. À ńjá ìbàǹtẹ ẹ lẹhìn, ó ńjá tará iwájú. His loincloth is being stripped from behind, yet he is stripping those of the people ahead of him. Attacks on him do not stop him from belaboring his enemies. The proverb recalls the oríkì of Ògèdèmgbé, the 19th century Ìjèṣà warrior, which says, À ńlé e bọ lẹhìn, ó ńlé ará iwájú lọ He is being pursued from behind, and yet he is in pursuit of people in front. À ńsọrọ olè, aboyún ńdáhùń; odiidi èèyàn ló gbé pamọ. We speak of stealing and a pregt woman intervenes; she herself is concealing a whole person. Her condition makes her guilty of concealment. À ńsunkún Awúgbó, Awúgbó ò sunkún ara-a ẹ. We lament Awúgbós plight; Awúgbó does not lament his own plight. The person the proverb is aimed at is too daft to realize hisher sorry plight. À ńwá ẹni tí a ó fọmọ fún, olòṣì ńyọjú. We seek a person to give a child to in marriage and a worthless person presents himself. People should know their place and not over-rate themselves. This is a variant of A ní ká wá ẹni tó lẹhìn ká fọmọ fún . . . À ńwọnà àti fi aṣiwèrè sílẹ, ó ní bí a bá dé òkè odò ká dúró de òun. People are scheming to shake an imbecile from their company, and he asks that they wait for him on reaching the bank of the river. If people are seeking ways of getting rid of a person, that person should not lay down his conditions for remaining with them. Corcchorus Olitorius Jews Mallow Tiliaceae. See Abraham, 533. A ò lóbìnrin à ńdá oóyọ sí; bí a bá dá oóyọ sí ewúrẹ ni yó jẹ ẹ. Without having a wife a person spares oóyọ to grow; if it flourishes it is destined to be food for goats. The vegetable is used in stews, and stews are for wives to cook. A ò mọ ohun tí eléwé-e gbégbé ńtà kó tó sọ pé ọjà ò tà. One does not know what the seller of gbégbé leaves was selling before she started complaining about the slow market. The seller of goods nobody wants blames her fortune on the slow market. This is a variant of Kí ni eléwé-e-gbégbé . . . Gbégbé leaves are used for making charms that enable the user to transport himself instantly over long distances. A ò mọ ohun tí Dárò-ó ní kó tó wí pé olè-é kó òun. One does not know what Dárò owned before he claimed to have been robbed. The poor person conveniently blames his poverty on thieves. This is a variant of Kí ni Dáàró ní . . . A pè ọ lọmọ erín-màgbọn ò ńyọ; ìwọ pàápàá ló mì í? You are described as the child of the elephant that swallows coconuts, and you rejoice; are you the one who swallows coconuts? The description honors the father, not the person being addressed. A rí èyí rí ni tonílé; a ò rí èyí rí ni tàlejò; bónílé bá ní ká jẹ ẹ tán, àlejò a ní ká jẹ ẹ kù. Its likes have been seen before, is what the host says; No one has ever seen its likes before, is what the guest says; if the host says that we should empty the plate, the guest should argue for leaving a little. A host might minimize his hospitality, but the guest should praise it; if the host is lavish, the guest should not be greedy. Cordia Millenii Boraginaceae, used for making bẹmbẹ drums. A rígi lóko ká tó fi ọmọ gbẹ ìlù. We saw other trees in the bush before we settled on ọmọ for making drums. One should never presume to be the only possible answer to every challenge. Other trees may feel superior to ọmọ in other regards, but they cannot beat it as drum material. A sìnkú tán, alugbá ò lọ ó fẹ ṣúpó ni? The funeral is over, but the calabash beater does not take his leave; does he want to inherit a wife? This proverb has the same import as, A kúnlẹ, a pàgbò . . . The calabash beater is someone employed to clear evil spirits ahead of the funeral procession by means of the charm-laden calabash. Àbá ni ikán ńdá; ikán ò lè mu òkúta. The termite is only striving; it can never eat a rock. Termites may make their tunnels on a rock; the rock will be safe. A-báni-gbé kì í yáná; a-bọrìṣà kì í sun òtútù; ẹyin gẹgẹ kì í gbé àwùjọ; ilé kannáà ni wọn kọ fún àwọn mẹtẹẹta. A guest does not warm himself by the fire; a priest or priestess does not sleep in the cold; a delicate egg does not live in a crowd; the same house was built for all three. Know yourself and your place. All three propositions are similar; they indicate conditions that are inappropriate: that a visitor take over the seat by the fireplace, that the priest or priestess be without shelter, or that delicate eggs be crushed together. A-bánijẹun-bí-aláìmọra, ó bu òkèlè bí ẹgbọn ìyá ẹ. He-who-eats-with-one-without-self-restraint; he breaks off morsels like his mothers senior. When eating in company one should be restrained. A man eating with the child of his younger sister need show no such restraint. A-bèèrè kì í ṣìnà. He who asks the way does not lose his way. One should admit ones weaknesses. À-bí-ì-kọ; à-kọ-ì-gbà; òde ló ti ńkọgbọn wálé. A-child-that-was-never-taught-how-to-behave; a-child-that-was-taught-but-that-refused-to-heed-instruction; it is from outside the home that he will learn wisdom. Look well to your childs upbringing. A-binú-fùfù ní ńwá oúnjẹ fún a-binú-wẹrẹ-wẹrẹ. A volatile-tempered person secures food for a mild-tempered person. Whatever good fortune might have been meant for the volatile person will wind up in the lot of the mild-mannered person. Aboyún kì í jó bẹmbẹ; a-bodò-ikùn-kẹrẹbẹtẹ. A pregt woman does not dance to bẹmbẹ music; pendulous-stomached woman. One should match ones actions to ones circumstances. Bẹmbẹ is a type of music named after the bass drum that it employs. The dancing to this type of music is close to stomping. Àbọ ejò kì í gbé isà. Half a snake does not live in a burrow. One should act according to ones circumstances. Abùlàǹgà kì í ṣasán; bíyàá ò lọrọ, baba a lówó lọwọ. The arrogant person is not arrogant for nothing; if his mother is not wealthy, his father must be rich. There is, or should be, some basis for ones strutting. Abùléra ọfọn-ọn; ó ní ọjọ tí ológbò-ó ti bí òun ò ìtí-ì dá a ní báríkà. Mouse-that-does-not-know-its-place; it says that since the day the cat delivered a baby it has not gone to offer congratulations. Never forget your vulnerabilities and limitations. Àbúrò kì í pa ẹgbọn nítàn. The younger person does not give the older person history lectures. One should not exceed ones station. Àbúrò rẹ ńdáṣọ fún ọ, o ní o ò lo elékuru; ta ní ńlo alákàrà? Your junior brother or sister buys clothing for you, and you say you will not wear anything with bean-grits patterns; who has the right to opt for clothing with a bean-fritter patterns? One should act in accordance to ones station in life. Compare Ẹni tí a bá ńdáṣọ fún kì í ka èèwọ. Presumably ékuru is less desirable a meal than àkàrà; but the beggar cannot or should not presume to exercise a choice. A-dá-má-lè-ṣe àdàbà tí ńdún bẹmbẹ. Start-something-it-cannot-finish dove that makes bombastic noises. Bombast often masks fickleness. Adìẹ funfun ò mọ ara ẹ lágbà. The white chicken does not recognize itself as an elder. One should act ones age always. White hair is associated with age, and the chickens white feathers compare with white hair. The chicken, of course, is unaware of the implications of age among humans. Adìẹ ò bí yọyọ kú yọ. A chicken does not give birth to a multitude of chicks and die of the exertion. Children should not be the death of their parents. The proverb was obviously suggested by the usual description of chickens as ọlọmọ-yọyọ, mother of a flock of chicks. Adìẹ tó ṣu tí kò tọ, ara-a rẹ ló kù sí.; The chicken that shits and does not piss retains the rest in its body. Self-deprivation hurts the person concerned, not anyone else. A-dìtan-mọ èsúó; ó ní èkùlù ló bí ìyá òun. The red-flanked duiker, desperate to claim relationship, says that its mother was born of a crested duiker. Never make preposterous claims of kinship. Adígbọnránkú ńfikú ṣeré. Death-feigning-beetle flirts with death. If one persists in flirting with disaster, disaster is liable to befall one. The beetle in question plays dead whenever it is touched. Adẹtẹẹ ní òun ò lè fún wàrà, ṣùgbọn òún lè yí i dànù. The leper says he may not be able to squeeze out milk, but he can spill it. Even feckless people can cause some damage. Adẹtẹ-ẹ rí wèrè, ó kán lùgbẹ. The leper sees a mad person and dashes into the bush. A person who should be ostracized ostracizes others. Adẹtẹ-ẹ sọrọ méjì, ọ fìkan purọ; ó ní nígbàtí òún lu ọmọ òun lábàrá, òún já a léèékánná pàtì. The leper said two things, one of them being a lie; he said after he had struck his child with his palm, he also pinched him severely with his nails. One fools only oneself when one claims to have done the impossible. Adití ò gbọ, Yàgò! The deaf does not hear,Make way! Cautionary words are lost on reckless people. À-fà-tiiri ni tìyàwó; bí a bá fà á tí kò tiiri, ó ní ohun tó ńṣe é. Resisting-while-being-pulled is the proper behavior for a bride; if she is pulled and she does not resist, something is the matter with her. However eager the bride, she must appear coy and shy; one should behave with decorum appropriate to ones position. Àfi ohun tí a kì í tà lọjà lẹrú kì í jẹ. The only thing a slave cannot eat is something not available in the market. A slave has no choice. Afínjúu Ààré; ó fi àkísà dí orùbà; ó ńwá ẹniire-é bá sú epo. Fashionable woman of Ààre, she cocks her oil jar with a rag, and she expects good people to buy oil from her. Never compromise on cleanliness and good character. Some substance from the brimstone tree, òrúwọ, whose sap is used in weaning children from breast-feeding, because of its bitterness. See Abraham, p. 489. The fruit of the vine, Tetracarpidium Conophorum. The English name by which people refer to it is walnut. Afínjú ní ńjẹ iwọ; ọmọràn ní ńjẹ obì; màrí-màjẹ ní ńjẹ awùsá. It is a finicky person that eats iwọ; it is a sagacious person that eats kolanut; it is someone not squeamish about what he eats that eats awùsá. People are what they eat; each to hisher own taste. Afínjú-u póńpólà, ogé kun osùn láìwẹ. Unusual-fashionable-person, the preener anoints herself with camwood without taking a bath. Cleanliness should be more than a matter of appearance. Afínjú wọ ọjà ó rìn gbẹndẹkẹ ọbún wọ ọjà ó rìn ṣùẹṣùẹ; ọbùn ní ó ru ẹrù afínjú relé. The fashionable person enters the market and walks in a leisurely manner; the filthy person enters the market and walks in a sluggish manner; it is the filthy person that will carry the fashionable persons load to the house for him or her. Good breeding confers great advantages. Àfòpiná tó fẹ paná-a súyà: ẹrán pọ sí i. The moth that tries to put out the barbecue fire: the meat becomes more plentiful. A person who foolishly attempts dangerous tasks courts destruction. This is a variant of Àfòpina tó ní òun ó pa fìtílà . . . Àfòpiná tó ní òun ó pa fìtílà, ara ẹ ni yó pa. The moth that attempts to kill put out the oil lamp will kill itself. It is unwise to take on an adversary one knows can destroy one. Afọjú tó dijú, tó ní òún sùn, ìgbàtí kò sùn ta ló rí? The blind person who shuts his eyes and says he is asleep, when he was not asleep whom did he see? The deceiver deceives himherself. A-fọnú-fọra ní ńfi òṣì jó bàtá. It is a person who is both incapable of thought and shameless that dances to bàtá music while in poverty. Know your place and live according to your circumstances. The type of music is reserved for affluent people. Àgó tó gbó ṣáṣá, ẹbìtí pa á, áḿbọsì olóósè a-bara-kùọkùọ. The nimble, sprightly rat fell victim to the trap, how much more the sluggish, sickly mouse. If the green wood is consumed, the dry wood has no prayer. Àgùnbánirọ ní ńfojúdini. It is the person taller than another who shows no respect for the other. Even in a company, each person should know hisher relative station. Àgbà ajá kì í bàwọjẹ. A grown dog does not deface its skin. Decorum goes with age. Àgbà ìmàle kì í káṣọ kọrùn. A muslim elder does not throw a sheet over his shoulder for clothing. One should behave as is proper for ones position. Àgbà kán ṣe bẹẹ lÓgùn; Yemaja ló gbé e lọ. An elderly person tried it something in the river Ògùn; the river goddess carried him away. Thoughtless emulation of others could be disastrous. Àgbà kì í fàárọ họ ìdí kó má kan funfun. A grown person does not scratch his buttocks in the early morning without showing some whiteness. Improper behaviour brings disgrace. The dry skin will be chaffed. This is identical in intent with, Àgbàlagbà kì í yọ ayọ-ọ kílóbáyìíwa? Àgbà kì í ṣerée kí-ló-bá-yìí-wá? An elderly person does not engage in the type of play that provokes the comment, What brought all this about? Elders should show decorum. See Àgbàlagbà kì í yọ ayọ-ọ kí-ló-báyìí-wa? Àgbà kì í ṣorò bí èwe. An elderly person does not perform rituals like a youth. The elders performance should be commensurate with his station and status. Àgbà kì í wà lọjà kórí ọmọ titun wọ. An elder is not present at a market and permit a childs head to rest askew. Elders must not permit untowards happenings in their presence. Babies are carried on their mothers backs. When they fall asleep their heads may loll crookedly. Since the mothers cannot see behind them, responsible people are required to call their attention to the babies crooked postures. Àgbá òfìfo ní ńpariwo; àpò tó kún fówó kì í dún. It is an empty barrel that is noisy; a sack full of money makes no sound. Empty barrels make the most noise. Àgbà tí kò lẹsẹ nílẹ a lọgbọn nínú. An elder that has no substance should have cunning. One should know ones limitations and how to compensate for them. The phrase, ní ẹsẹ nílẹ, literally to have feet on the ground, means to have substance or influence. Àgbà tí kò mọ ìwọn ara-a rẹ lodò ńgbé lọ. It is an elder who does not know his limitations that is washed away by a river. Elders who cannot swim will be cautious near rivers. Àgbà tí kò nítìjú, ojú kan ni ìbá ní; ojú kan náà a wà lọgangan iwájú-u rẹ. An elder without self-respect might as well have only one eye, that one eye being in the center of his forehead. Shamelessness does not become an elder. Àgbà tí yó tẹẹ, bó fárí tán, a ní ó ku járá ẹnu. An elder courting disgrace, after his head has been shaved he says, Now, how about shaving the beard as a gratuity? One should know how far one may go before one suffers disgrace. Àgbà tó bú ọmọdé fi èébú-u rẹ tọrọ. An elder who insults a youth makes a present of his own insult. Only those who show respect for others may expect respect in return. Compare the preceding entry and the following. Àgbà tó fi ara-a rẹ féwe lèwe ḿbú. It is an elder who delivers himself unto youths that the youth will insult. If one wants to be respected, one should respect oneself. Compare the preceding two entries. Àgbà tó mọ ìtìjú kì í folè ṣeré. An elder who is wary of disgrace will not play at stealing. Anything that smacks of stealing will disgrace an elder. Àgbà tó torí ogójì wọ ìyẹwù; igbawó ò tó ohun à-mú-ṣèyẹ. The elder who escapes into his inner chamber because of forty cowries: two hundred cowries are not enough for casual spending. One must act as ones station demands. Compare Àìsí owó là ńtìlẹkùn . . . À-gbàbọ-ọ ṣòkòtò, bí kò fúnni lẹsẹ a ṣoni; rẹmúrẹmú ni ohun ẹni ḿbani mu. Borrowed trousers: if they are not too tight around the legs, they will be too loose; ones own things fit one exactly. Borrowed articles are never like ones own. Àgbààgbà ìlú ò lè péjọ kí wọn ó jẹ ìfun òkété, àfi iyán àná. The elders of the town will not assemble and eat the intestines of a bush-rat, only stale pounded yams. People should behave in ways that befit their station. The prescription of stale pounded yams is a humorous twist, since even that is not the type of food that self-respecting people would choose to eat, although it is certainly better than rat intestines. Àgbà-ìyà tí ńmùkọ ọníní, ó ní nítorí omi gbígbóná orí-i rẹ ni. Worthless elderly person who is eating corn gruel worth one tenth of a penny, he says he only wants the hot water on top of it. One should act according to the demands of ones status. Àgbàlagbà akàn tó kó sí garawa yègèdè, ojú tì í. The elderly crab that enters into a bucket; it is thoroughly disgraced. One should avoid potentially disgraceful actions. Àgbàlagbà kì í ṣe lágbalàgba. An elder should not behave in an unbecoming manner. One should behave according to ones status. Àgbàlagbà kì í wẹwọ tán kó ní òun ó jẹ si. An elder does not wash his hand and then decide to eat more. An elder should know his mind. Traditionally the Yoruba eat with their fingers, and washing ones hand after eating is a sign that one is done. Àgbàlagbà kì í yọ ayọ-ọ kí-ló-báyìí-wá? An elder does not rejoice in a manner that would provoke, What brought all this about? Moderation and decorum in everything. Compare Àgbà kì í ṣerée kí-ló-bá-yìí-wá? This is identical in intent with, Àgbà kì í ṣeré-e kílóbáyìíwa? Àgbàlagbà tí ò kí Ààrẹ ńfi okùn sin ara-a rẹ. An elder who does not greet the Ààrẹ tries a hanging rope for size. One must avoid actions that will place one at grave risk. Compare: Ààrẹ ńpè ọ ò ńdÍfá . . . Àgbàlagbà tó ńgun ọpẹ, bó bá já lulẹ ó dọrun. An elder who climbs palm-trees: if he crashes from the tree he will find himself in heaven. An elder should know better than to climb palm-trees; one should not court danger. Compare: Bí a bá dàgbà à yé ogunún jà. See also, Ẹni tó mọ ayé-é jẹ kì í gun àgbọn. Immoderation brings disgrace. Àgbàrá ba ọnà jẹ, ó rò pé òún tún ọnà ṣe. The rain flood ruins the path believing that it is repairing it. Ignorance or incompetence in tackling a task often leads to unintended results. Agbára wo ló wà lọwọ igbá tó fẹ fi gbọn omi òkun? What strength does the calabash have at its disposal that makes it attempt to scoop up all the water in the ocean? People should not overreach. Àgbéré àwòdì ní ńní òun ó jẹ ìgbín. It is an overreaching kite that proposes to eat snails. Know your limits. See Àwòdì òkè tí ńwòkaraun kọrọ . . . The kite is notorious for swooping down to grab chicks with its talons. The snails hard shell makes it invulnerable to the bird. Àgbéré laáyán gbé tó ní òun ó jòó láàárín adìẹ. The cockroach overreaches itself when it says it will dance in the company of chickens. The chickens will eagerly peck it to death. Compare: Aáyán fẹ jó. . . , and, Aáyán fẹ gẹṣin . . . Àgbéré lẹyẹ ńgbé; kò lè mu omi inú àgbọn The bird only attempts the impossible; it cannot drink the milk in a coconut. One should know ones limits. Àgbéré-e ṣìgìdì tó ní ká gbé òun sójò; bí apá ti ńya nitan ńya; kidiri orí ò lè dá dúró. The overreaching mud idol that asked to be put in the rain; as the arms fell off, so did the thighs; the rounded head could not support itself. One should know ones limitations. Ahọn ni ìpínnlẹ ẹnu. The tongue is the border of the mouth. There is a limit to everything. Àì-jọnilójú lọsàn-án ní ḿmúni jarunpá luni lóru. Lack of regard for a person during the day makes one kick the person during the night as one tosses restlessly in sleep. Familiarity breeds contempt. It is sometimes necessary for a person to share a sleeping mat with a superior. If one was in awe of the superior one would not forget oneself even in sleep. Àì-kúkú-joye, ó sàn ju, Ẹnuù mi ò ká ìlú lọ. Not-assuming-the-position-of-ruler-at-all is far better than, My word is not heeded by the people. A person who does not assume a responsibility is better off than a person who takes it on and fails to fulfill it. Àì-lápá làdá ò mú; bí a bá lápá, ọmọ owú to-o gégi. It is a deficiency of biceps that blunts the machete; if one has strong biceps one can cut trees with a cudgel. One should not blame ones deficiencies on ones tools. Àì-lè-jà ni à ńsọ pé Ojúde baba-à mi ò dé ìhín. It is inability to fight that prompts one to say, My fathers front yard does not extend this far. A coward will find any excuse to avoid a just fight. Àì-mọ-kan, àì-mọ-kàn ní ḿmú èkúté-ilé pe ológbò níjà. It is severe ignorance that prompts a mouse to challenge a cat to a fight. Never taunt an adversary you cannot handle. Àìsí èèyàn lóko là ḿbá ajá sọrọ. It is the absence of people on the farm that brings one to conversing with a dog. But for unfortunate circumstances one would not deign to associate with certain people. Àìsí-ńlé ẹkùn, ajá ńgbó. The leopard being away from home, the dog barks. When the master is away the minion will strut. See the following entry, and also Ajá kì í gbó níbojì ẹkùn. Àìsí-ńlé ológbò, ilé dilé èkúté. The cat being away from home, the house becomes a domain for mice. People will take advantage of any relaxation of supervision. See the previous entrry. Àìso àbà ló mẹyẹ wá jẹgbá; ẹyẹ kì í jẹgbá. The failure of the àbà tree to fruit brought the bird to eating garden egg; ordinarily birds would not eat bitter tomato. But for unavoidable misfortune one would not have been reduced to the demeaning circumstance in which one finds oneself. Ajá kì í gbó níbojì ẹkùn. A dog does not bark in the leopards lair. One must defer to ones superiors. See also Àìsíńlé ẹkùn . . . Ajá kì í lọ ságinjù lọ ṣọdẹ ẹkùn. A dog does not go into the wild to hunt a leopard. One should not attempt feats one is unqualified to accomplish. Ajá kì í rorò kó ṣọ ojúlé méjì. A dog is never so fierce that it can guard two doorways. One cannot serve two masters simultaneously. Ajá mọ ìgbẹ; ẹlẹdẹ-ẹ mọ àfọ; tòlótòló mọ ẹni tí yó yìnbọn ìdí sí. A dog knows excrement; a pig knows a mud pit; a turkey knows to whom to direct its fart. People should know who are their peers and who are not. Ajá ò gbọdọ dé mọṣáláṣí ìkókò ṣàlùwàlá. A dog dares not go to a wolfs mosque to make ablutions. One should not exceed ones station. The proverb has added force because dogs are considered unclean by muslims, and they are not allowed near mosques. See, Ta ní ńjájá ní mọṣáláṣí? Ajá rí epo kò lá; ìyá-a rẹẹ ṣu ihá bí.? The dog sees palm-oil but does not lick it; did its mother excrete palm-nut pericarp? One should not be unreasonably squeamish. Ajá tó ńlépa ẹkùn, ìyọnu ló ńwá. A dog that chases a leopard is seeking trouble. One should not overreach oneself. Ajá tún padà sí èébì-i rẹ. The dog returns to its vomit. To accept what one has once rejected is to lose face. Àjàjà ṣoge àparò, abàyà kelú. The uncharacteristically spruced up partridge swells its chest. The nouveau riche always goes to extremes in consumption. For some reason the Yoruba consider the partridge an unfortunate and lowly bird. Àjànàkú ò tu lójú alájá; o-nígba-ajá ò gbọdọ tọpa erin. The elephant does not break and run at the sight of dogs; a person with two hundred dogs dares not stalk an elephant. Two hundred dogs are no match for an elephant. Àjàpá ní kò sí oun tó dà bí oun tí a mọ ọṣe; ó ní bí òún bá ju ẹyìn sẹnu, òun a tu èkùrọ sílẹ. Tortoise says there is nothing quite like expertise in ones calling; it says if it puts a palm-fruit into its mouth, it spits out a palm-nut. Nothing succeeds like expertise. Àjàpá ní òun tí ìbá só ló sùn yí, bẹẹni ẹní bá sùn kì í só. Tortoise argues that it that might have farted is sound asleep, and, surely, those that sleep do not fart! Some defenses are so transparent as to be frivolous. Àjàpá ńlọ sájò, wọn ní ìgbà wo ni yó dèé, ó ní ó dìgbàtí òún bá tẹ. Tortoise set out on a journey and it was asked when it would return; it replied that it would be after it had earned disgrace. Certain people will not change course until they are disgraced. See Ahun . . . Àjátì àwọn ní ńkọ òrofó lọgbọn. It is a loosely hung net that teaches the fruit pigeon a lesson. The careless, imprudent person has hisher nemesis waiting for himher. À-jẹ-ì-kúrò ní ńpa ẹmọn; à-jẹ-ì-kúrò ní ńpa àfè; à-jẹ-ì-kúrò ní ńpa máláàjú. Feeding-without-leaving kills the Tullbergs rat; feeding-without-departing kills the spotted grass mouse; feeding-without-departing kills the máláàjú rat. Lack of moderation leads to death. À-jẹ-pọ ni tàdán. Eating-until-vomiting is the trait of the bat. An observation on a being with no self-restraint. This could also be a wish that a person does not benefit from something heshe has appropriated. À-jẹ-tán, à-jẹ-ì-mọra, ká fi ọwọ mẹwẹẹwá jẹun ò yẹ ọmọ èèyàn. Eating-absolutely-everything, eating-with-abandon, eating with all ten fingers is unworthy of human beings. People should not be slaves to food. À-jókòó-àì-dìde, à-sọrọ-àì-gbèsì, ká sinni títí ká má padà sílé, àì-sunwọn ní ńgbẹhìn-in rẹ. Sitting-without-getting-up, speaking-without-waiting-for-responses, walking people on their way and not turning back, unpleasantness is what they breed. Excess and self-forgetfulness in anything bring unpleasant results. Aaka ò gbé ọdàn; igbó ní ńgbé. The hedgehog does not live in the grassland, only in the forest. Certain things are proper; certain things are not. Àkàtàmpò ò tó ìjà-á jà; ta ní tó mú igi wá kò ó lójú? The bow cannot fight, but who dares confront it with a stick? A stick is no match for a bow. Àkíìjẹ mú òrìṣà níyì. Refusal-to-acknowledge-salutations enhances the gods dignity. Distancing oneself from ordinary people lends one prestige. Àkísà-á mọ ìwọn ara-a rẹ, ó gbé párá jẹ. The rag knows its place; it remains quietly on the rafters. A person of low standing should not call attention to himself or herself. Àkókó inú igbó ní àwọn lè gbẹ odó; ọpọlọ lódòó ní àwọn lè lọ ìlẹkẹ; awúrebé ní àwọn lè hun aṣọ. Woodpeckers in the forest say they can carve mortars, frogs in the stream say they can string beads, and awúrebe say they can weave cloth. Misplaced self-confidence leads the creatures into empty boasts. The woodpeckers habit has some slight resemblance to the carving of mortars, the eggs of frogs have some slight resemblance to strung beads, and the action of awúrebe resembles weaving, but in each case the product is not quite what humans have in mind. Akórira ò ní ǹkan; ọdùn ò sunwọ fún ṣòkòtò. An overly squeamish person owns nothing; raffia cloth is no good for trousers. Excessive squeamishness renders one helpless and destitute. Akú, nkò ní omitooro-o rẹ ẹ lá; àìkú, nkò níí pè é rán níṣẹ. Dead, I will not eat its broth; alive, I will not send it on an errand. One needs pay no mind to a person who can in no way affect ones fortune. Àkùkọ adìẹ fi dídájí ṣàgbà; ó fi ṣíṣu-sílẹ ṣèwe. The rooster shows its maturity by its early rising; it shows its lack of maturity by defecating on the floor. Nobody is free of some blemish. Aládàá lo làṣẹ àro. It is the owner of the machete who exercises authority over mutual laborers. One yields authority to ones host, or the owner of the property. The owner of the machete in this case is the person on whose farm the mutual-help workers are engaged on this occasion. In the traditional mutual-help arrangement, the owner of the farm being worked on is the person in authority. Aláìnítìjú lọ kú sílé àna-a rẹ. A shameless person goes to die in his relative-in-laws house. One should never demean oneself with unbecoming actions. Alákòró kì í sá fógun. A wearer of a battle-helmet does not flee from war. A warrior does not run from battle. Aláǹgbá kì í lérí àti pa ejò. A lizard does not boast that it will kill a snake. People should not propose what they cannot accomplish. Aláàńtètè: ó jí ní kùtùkùtù ó ní òun ó dàá yànpọn-yànpọn sílẹ. The cricket arises in the morning and vows to perform wonders. The puny persons boasts are always empty. Aláṣejù ajá ní ńlépa ẹkùn. It is an overreaching dog that chases leopards. One should not challenge people one cannot match. Aláṣejù, baba ojo. The immoderate person, greatest of cowards. Immoderation is a cloak for cowardice. Aláṣejù ní ńgbẹbọ kọjá ìdí èṣù; a-gbé-sàráà-kọjá-a-mọṣáláṣí. It is an immoderate person who carries his offering past Èṣùs shrine; one-who-carries-his-alms-past-the-mosque. It is a grievous fault not to observe discreet limits. Aláṣejù, pẹrẹ ní ńtẹ; àṣéjù, baba àṣetẹ. The immoderate person easily finds disgrace; immoderation is the father of disgrace. Immoderation brings disgrace. Aláṣejù tí ńpọkọ ní baba. Overzealous wife that calls her husband father. The wife who calls her husband father carries respect beyond reasonable limits; one should not be overzealous in ones observance of proprieties. Aláṣọ àlà kì í jókòó sísọ elépo. A person dressed in white does not sit at the stall of a palm-oil seller. One should not expose oneself to abuse or danger. Aláṣọ-kan kì í ná ànárẹ. A person who has only one set of clothing does not bargain until he is wet. A person with meagre resources should husband them judiciously. See also the following entry. Aláṣọ-kan kì í ṣeré òjò. A person who has only one set of clothing does not play in the rain. See the preceding entry. Alátiṣe ní ḿmọ àtiṣe ara-a rẹ. The person who must settle hisher affair knows best how heshe plans to go about doing so. One should not second guess others, or try to make their decisions for them. Àlejò kì í lọ kó mú onílé dání. The visitor does not take hisher leave and take the host along. Each person must confront hisher destiny by himherself Àlejò kì í pìtàn ìlú fónílé. The visitor does not recount the history of the town for the host. Never presume to know more than the custodian of knowledge. Àlémú ò yẹ àgbà; àgbà kì í ṣe ohun àlémú. To be pursued does not become an elder; an elder does not cause himself to be pursued. Elders should always behave in ways that would cause them no disgrace. A-lu-dùndún kì í dárin. The dùndún player does not lead a song. A subordinate does not set policy. Dùndún is a minor drum in the traditional talking drum ensemble. Àmọtẹkùn-ún fara jọ ẹkùn, kò lè ṣe bí ẹkùn. The àmọtẹkùn looks like a leopard, but it cannot do what a leopard can do. Looking a part does not indicate an ability to play the part. Àmọtẹkùn is a type of leopard that the Yoruba consider inferior to the real leopard. Amùrín ò sunwọn, ó yí sáró. The lizard is not good-looking to start with, and it slips into indigo dye. A person who has enough flaws should not seek ways to add to them. Ànán-mánàán ẹtú jìnfìn; oní-mónìí ẹtú jìnfìn; ẹran mìíràn ò sí nígbó lẹhìn ẹtu? Yesterday the antelope was caught in a pit-trap; today the antelope is caught in a pit-trap; is there no other animal in the forest besides the antelope? If the same person repeatedly finds himself or herself in difficulties others are able to avoid, one should look to the persons character for the explanation Apá èkúté-ilé ò ká awùsá; kìkìi yíyíkiri ló mọ. The mouse cannot get a grip on the awùsá nut; all it can do is roll it around. Some people are beyond any schemes by their enemies. Àpárá ńlá, ìjà ní ńdà. Excessive ribbing unfailingly leads to a fight. Jokes should know limits. Àpárá ńlá ni iná ńdá; iná ò lè rí omi gbéṣe. The fire is being most overbearing; there is nothing fire can do to water. This entry has the same application as the preceding one. Àpárá ńlá nikán ńdá; ikán ò lè mu òkúta. The termite is being most overbearing; a termite cannot eat a rock. Certain people do not know their place; certain people are beyond the reach of their adversaries. Compare: Àbá nikán ńdá . . ., and also the following entry. Àpọnlé ni İyá-a Káà; ìyá kan ò sí ní káà tí kò lórúkọ. Calling a person Mother of the Compound is only a mark of respect; there is no mother in the compound who does not have a name. People in a position of respect should not forget that respect can be withdrawn. See the following entry. Àpọnlé ni Fọmaàn; ẹnìkan ò lè ṣe èèyàn mẹrin. Calling a person a foreman is only a mark of respect; nobody can be four men. People whose positions earn them respect should not forget themselves, or people would forget their positions. See the preceding entry. Ara okó ní òún gbọ fínrín fínrín; ta ló sọ fun bí kò ṣe ará ile? The bush dweller says he heard a rumour; who told him, if it was not a town dweller? People should not presume to instruct those who know better than they. Ara-àìbalẹ, olórí àrùn. Restlessness, father of all diseases. No disease is greater than hyper-action. À-rí-ì-gbọdọ-wí, baálé ilé ṣu sápẹ. Something-seen-but-unmentionable, the man of the house shits in the sauce-pan. When an illustrious person does the unmentionable, no one dares speak. See the following entry also. Àrí-ì-gbọdọ-wí, baálé ilé yọkun lémú. Something-seen-but-unmentionable, the man of the house walks around with mucus dripping from his nose. When a venerable person acts like a fool, few dare tell him so. See the preceding entry also. Àrífín ilé ò jẹ ká jẹ òròmọ adìẹ. Fear of losing face within ones home dissuades one from eating day-old chicks. A person who would retain his esteem among his peers must not act beneath himself or herself. Arọlẹkẹ ò rọ bàtà; gbẹdó-gbẹdó ò rọ ojúgun. The bead maker cannot fashion a shoe; the mortar carver cannot manufacture a shinbone. People should stick to what they are qualified to do. Àṣá kì í rà kádìẹ gbé kòkòrò dání. When a kite hovers, a chicken does not hang on to an insect. When a great danger threatens, one does not wait for small favors. A-ṣe-bọrọkìnní-má-kìíyè-sábíyá, gbogbo abíyá dọṣẹ. He-who-lives-in-style-but-pays-no-attention-to-his-armpits, both armpits are taken over with foamy filth. Attention to detail is integral to good character or breeding. Àṣejù baba àṣetẹ; ẹtẹ ní ńgbẹhìn àṣejù; àgbàlagbà tó wẹwù àṣejù ẹtẹ ni yó fi rí. Lack of moderation is the father of disgrace; disgrace comes of immoderation; a grown person who clothes himself in immoderation will find disgrace. Immoderation leads to disgrace. This is a more elaborate form of the earlier entry, which is the same as the last clause in this one. À-sẹ-kú làgbàlagbà ńsẹ ọràn. Denying-until-death is the way a venerable person denies a matter. One must never admit to doing something unworthy of ones position. Àṣẹṣẹyọ màrìwò, ó ní òun ó kan ọrun; àwọn aṣáájúu rẹ-ẹ ṣe bẹẹ rí? The newly emerged palm frond says it will touch the sky; did those that came before it do so? Ambition should be tempered with realism. Àṣẹṣẹyọ ọgọmọ ó ní òun ó kan ọrun; àwọn aṣáájú ẹ-ẹ ṣe bẹẹ rí? This is a variant of the previous entry, using a different name, ọgọmọ, for palm frond. There is no one the likes of whom the world has never seen. Aṣọ à-fọ-fún ò jẹ ká mọ olówó. Clothes washed clean make identifying the rich person impossible. A poor person who looks to his or her appearance looks rich. Aṣọ tó kuni kù ní ńjẹ gọgọwú. Whatever clothing one is left with is ones best. One makes the most of what one has. A-ṣúra-mú ò tẹ bọrọ. A person who is mindful of hisher image is not easily disgraced. People take one as one presents oneself. À-tẹ-ẹ-ká ni iyì ọlọlá; sálúbàtà ni iyì ọlọtọ; bá a bá gbéra lágbèéjù ọba ni wọn ńfini íṣe Spreading-the-mat-without-rolling-it-back-up is the mark of the wealthy; sandals are the mark of the illustrious; if one sings ones praise too loudly one is liable to be made a king. People take one as one presents oneself. À-wín-ná-wó ò yẹni; à-gbà-bọ-ọ ṣòkòtò ò yẹ ọmọ èèyàn; bí kò fúnni lẹsẹ a dòrògí; ohun ẹni ní ńyẹni. Borrowing-money-to-spend does not speak well of one; borrowed trousers do not become a person; if it is not tight around the legs it is difficult to remove; it is ones thing that fits one. One should not live beyond ones means. Àwòrò tí a ò bá lù kì í luni. A priest one does not hit does not hit one. A person who wants to be respected must respect others. A-wọlú-má-tẹẹ, ìwọn ara-a rẹ ló mọ. One-who-enters-a-town-and-maintains-hisher-reputation does because heshe knows hisher place. Self-knowledge guarantees ones reputation. Àwúrèbeé ní òún lè yẹnà; ta ní jẹ tọ ọnà àwúrèbe? Àwúrebe says it can make a path; who would wish to follow a path it makes? One should not offer ones services where ones abilities are inadequate. The reference is apparently to an insect that makes paths in the sand. Àáyá yó níjọ kan, ó ní ká ká òun léhín ọkánkán. The Colobus monkey ate its fill one day, and asked that his front teeth be knocked out. Excessive happiness made the animal careless. Aáyán ati eèràá ṣígun, wọn ní àwọn ńlọ mú adìẹ àlọ la rí, a ò rábọ. Cockroach and ant make ready for war and say they are off to capture chicken; we see their departure, but not their return. Never forget your limitations. Aáyán fẹ gẹṣin; adìẹ ni ò gbà fún un. The cockroach would ride a horse; it is the chicken that does not allow. A cockroach that stirs in the presence of a chicken is as good as dead. Compare: Aáyán fẹ jó . . . , and Àgbéré laáyán gbé . . . Aáyán fẹ jó; adìẹ ni ò jẹ. The cockroach would dance; it is the chicken that does not allow. This is a variant of the previous entry. Compare also: Àgbéré laáyán gbe . . . Aáyán kì í yán ẹsẹ erin; èèyàn kì í yán ẹsẹ irò. A cockroach does not trip an elephant; a human being does not trip a chimpanzee. One should not take on adversaries one cannot match. Ayọ àyọjù làkèré fi ńṣẹ nítan. It is excessive rejoicing that breaks the frogs thigh. Immoderate happiness breeds unhappiness. Àyọ-yó ni bàtá à-jó-fẹ-ehín. Dancing to bàtá music and exposing ones teeth is excessive happiness. Happiness should know moderation. Babaaláwo kì í bèrè ẹbọ àná. The diviner does not ask for yesterdays sacrifice. One should not demean oneself by demanding piddling favors. Diviners hold back some of the items they prescribe for sacrifice for their own use. Bẹbẹlúbẹ ò ì tíì débẹ; ibẹ ló ḿbọ. The busybody is not there yet; but he is on his way. There is no keeping a nosy person off others affairs. Bí a bá dàgbà à yé ogun-ún jà. When one becomes old, one stops warring. An elder should leave off things that are a mark of youth. Bí a bá fi inú wénú; iwọ là ńjẹ. If we compare notes with others, we wind up eating bile. Comparing fortunes with others is liable to leave a bitter taste in ones mouth. Bí a bá ḿbá ọmọdé jẹun lóko, gànmùganmu imú ẹni ní ńwò. If one eats with a youth on the farm he stares at the protrusion of ones nose. Too much familiarity with youth breeds contempt. Bí a bá ńgúnyán, kòmẹsẹ á yọ. If one prepares pounded yams, the uninvited should depart. The well-bred visitor should make hisher exit when the hosts turn to intimate affairs. Bí a bá ti lè ṣe là ńwí; a kì í yan àna ẹni lódì. One admits to ones limits; one does not cease speaking to ones relatives-in-law. One should not let ones inability to fulfil a formal obligation prevent one from fulfilling essential obligations. Bí a bá ti mọ là ńdé; a-láì-lẹṣin kì í dé wọnwọn. One arrives according to ones worth; a horseless person does not arrive with the noise of hoofs and stirrups. One should act according to ones worth. See also the following entry. Bí a bá ti mọ là ńkú; olongo kì í kú tìyàntìyàn. One dies according to ones weight; the robin does not die and make a resounding noise on hitting the ground. One acts according to ones worth. See also the previous entry. Bí a bá tọ sílé, onípò a mọ ipò. If someone wets the bed, each person should know where he or she slept. In the event of a crime, the guilty should not attempt to shift the blame to others. Bí a bá wí pé ó dọwọ-ọ babaláwo, babaláwo a ló dọwọ Ifá; bí a bá ní ó dọwọ àgbà ìṣègùn, àgbà ìṣègùn a ló dọwọ Ọsanyìn; bí a bá ní ó dọwọ ààfáà tó gbójú, a ní ó dọwọ Ọlọrun ọgá ògo. If one says that a matter now lies in the hands of the Ifá priest the Ifá priest says it lies in the hands of Ifá; if one says that it lies in the hands of the venerable medicine man the venerable medicine man says it rests in the hands of the god of herbs; if one says it rests in the hands of the formidable moslem priest he says it is in the hands of God the most glorious. All achievements are creditable to the powers that make them possible, not to the agents. Bí a kò bá dáṣọ lé aṣọ, a kì í pe ọkan lákìísà. If one has not acquired one garment after another, one does not call one a rag. One may not disdain an old tool until one is able to replace it. Bí a kò bá lè dá Tápà, Tápà kì í dáni. If one cannot throw a Nupe man in a wrestling match, he should not throw one. If one fails, one should at least avoid disgrace. Bí a kò bá lọ sóko irọ, a kì í pa á mọni. If one does not go to the farm of lies, lies are not told against one. If one does not lay oneself open to lies, one is not lied about. Bí a kò bá ṣèké, a kì í fi ẹtẹ kú. If one has not been false, one does not die in disgrace. Ones honesty is ones vindication. Bí a kò bá tíì jókòó, a kì í nasẹ. If one has not yet sat down, one does not stretch ones legs out. Until one has thoroughly secured ones position, relaxation is premature. Bí a kò bá tíì lè kọlé, àgọ là ńpa. If one is yet unable to build a house, one makes a tent. One should neither overreach oneself, nor refrain from striving. Bí a kò bá tó baba ọmọọ ṣe, a kì í pe alákàrà. If one lacks the wherewithal to act like a father to a child, one does not summon the seller of bean fritters. If one has no means of offering hospitality, one should not invite visitors. Bí a kò bá tó ìyà-á kọ tí à ńkọ ọ, àjẹkún ìyà là ńjẹ. If one lacks the means to reject suffering and attempts to reject it, ones suffering simply multiplies. Whoever cannot defend himself or herself must learn forebearance. Bí a ó ti tó kì í jẹ ká hùwà búburú; bí a ó ti mọ kì í jẹ ká hùwà rere. The heights one will reach keeps one from evil deeds; the ordained limit to ones greatness keeps one from doing good deeds. A persons achievements are enhanced or limited by the persons character. Bí àgbà kò bá ṣe ohun ẹrù, ọmọdé kì í sá. If an elder does not do something fearful, the youth do not flee. Youth responds to age according to how age acts. Bí àjànàkú ò bá rí ohun gbémì, kì í ṣe inú gbẹndu sọdẹ. Unless an elephant had swallowed something, it would not turn its bloated stomach to the hunter. Unless a person has some resource to rely on, he or she does not tempt fate. Bí ajá rójú ẹkùn, a pa rọrọ. When the dog sees the eyes of the leopard, it keeps very still. In the presence of ones betters, one keeps ones place. Bí ayá bá mojú ọkọ, alárìnnà a yẹsẹ. When the wife has got to know the husband, the marriage broker makes way. Once ones task is done, one removes oneself. Bí ayé bá ńyẹni, ìwà ìbàjẹ là ńhù. If life is being good to one, one is liable to act disgracefully. Prosperity breeds temptations to misbehave. Bí baálẹ-ẹ bá ńtàkìtì, òrógi là ḿbá ẹmẹsẹ. If the chief is turning somersaults, the messenger should be found standing erect. The great may indulge themselves, but the lowly must keep their heads. Bí èèyán bá ní kò sí irú òun, àwọn ọlọgbọn a máa wòye. If a person says there is no one like himher, wise people maintain a contemplative silence. A person who thinks heshe is peerless fools no one but himherself. Bí eegbọn bá so mọ ajá lẹnu, akátá là ńní kó já a? If a tick fastens on to a dogs mouth, does one ask a jackal to dislodge it? A person of great substance is not asked to minister to a person of no substance. See also the next entry. Bí eegbọn bá ṣo ayínrín nímú, adìẹ kọ ni yó ja. If a tick clings to a foxs nose, it is not a chicken that will remove it. The prey is not the one one sends to minister to a predator. See also the preceding entry. Compare Eegbọn so mọ àyìnrín lẹnu . . . Bí ẹkùn ò bá fẹ, èse là ńpè é. If a leopard does not act mighty, one refers to it as a cat. A person who acts beneath his station loses some respect. Bí ẹlẹbọ ò bá pe ẹni, àṣefín ò yẹni. If the person offering a sacrifice does not invite one, intruding is not proper for one. It is bad form to intrude into other peoples affairs. Bí ìlàrí bá fẹ tẹ, a ní kí lọba ó ṣe? When a courtier seeks disgrace, he asks, What can the king do? If one does not show respect for ones patron, one courts disgrace. Bí iná bá dun ọbẹ, a dá ọrọ sọ. If the fire gets at the stew, the stew will burst into speech. If the excitement is strong enough, coyness disappears. Bí kò sí àkópọ, kí lewúrẹ wá dé ìsọ adìẹ? Were it not for the fact that they were brought transported together, what would a goat want in the chickens stall? Necessity brings together people who would otherwise have nothing to do one with another. Bí kò sí tọbùn èèyàn, ta ni ìbá jí lówùúrọ tí kò bọjú ṣáṣá? But for a person of filthy habits, who would wake in the morning and not wash his or her face clean? Antisocial people betray themselves by their habits. Bí mo bá torí oko kú ng ó rò fáhéré; bí mo bá torí ọgẹdẹ kú ng ó rò fódò; bí mo bá torí alábàjà òkíkí kú, ng ó rò fórí-ì mi. If I die on account of a farm, I will lay my case before the hut; if I die on account of baas, I will lay my case before the river; if I die on account of the famous woman with facial scarification, I will lay my case before my head. Were I to die for a woman, the forces ordering my fortune would know why. This is apparently the plaint of a man besotted by his attraction to a woman. Bí ó di ọdún mẹta tí ẹkùn-ún ti ńṣe òjòjò, olugbe la ó ha rán lọ bẹ ẹ wò? If it has been three years since the leopard took ill, is it a monkey that one sends to ask its condition? Even though one may be down on ones luck, there are yet certain propositions one would consider insulting. Bí òfé ti ńfò la ti ḿmọ ọ lákọ ẹyẹ. It is by its flight that the parrot proves itself a formidable bird. One shows ones quality through ones accomplishments. Bí òkú fẹ, bí kò fẹ, ká bi ọmọ olókùú léèrè. Whether the corpse is distended or is not, one should ask the heir of the dead. Only those most intimately concerned know the close truths of an affair, and should be asked about them. Bí ojú bá rí, ẹnu a dákẹ. When the eyes see, the mouth remains quiet. The mouth does not reveal everything the eyes see. Bí ojú kò bá rí, ẹnu kì í sọ nǹkan. If the eye does not see, the mouth says nothing. The mouth can tell only what the eye sees. Bí ojú kò bá ti olè, a ti ará ilé ẹ. If the thief feels no shame, members of his household should. A persons disgrace must concern his relatives. Bí ojú onílé bá mọ tíntín, tí ojú àlejòó tó gbòǹgbò, onílé ní ńṣe ọkọ àlejò. Even though the hosts eyes are tiny, and the guests eyes are huge, it is the host who holds sway over the guest. The host is lord over the guest. Bí olóde ò kú, òdee rẹ kì í hu gbẹgi. If the owner of a yard does not die, his yard is not overgrown with wild grass. If one does not die one is able to look after ones affairs. Bí olóúnjẹẹ bá rojú à fi àìjẹ tẹ ẹ. If the owner of the food is reluctant to share, one disgraces him by refusing to eat. The best way to treat a miser is to refuse anything from him. Bí ọdún bá dún, bọnnọnbọnnọn a pàwọ dà. When the year is done, the bọnnọbọnnọn tree changes its color. When the seasons change, one changes ones habits. Bí ọjàá bá tú tán, a ku olórí-i pàtẹpàtẹ, a ku àgbààgbà sà-ǹkò sà-ǹkò lọjà; bÍfá bá pẹdí tán, ìwọ-ǹwọ a dìde. When the market disperses, only the head of the market women remains; only the venerable elders remain; when Ifá has had his say, the genius that consults him arises. When a matter is done, those involved should disperse. Bí ọjọ ewúrẹ bá pé, a ní kò sí ohun tí alápatàá lè fi òun ṣe. When a goats day to die arrives, it says there is nothing a butcher can do to it. A person who does not recognize and heed danger courts death. Bí ọlẹ ò lè jà, a lè kú tùẹ. If a lazy man cannot fight, he should be able to die disgracefully. A person who cannot defend his rights should yield to death. Bí Ọlọrun ò ṣe ẹni ní baba, à fi ìyànjú ṣe bí àgbà. If God does not make one a father, one strives to act like an elder. Even if one has no influence, one strives to act responsibly. Bí ọmọdé bá fẹ ṣìṣe àgbà, ọjọ orí-i rẹ ò níí jẹ. If a youth attempts to act like an elder, his age will stop him. A youth does not have what it takes to be an elder. Bí ọmọdé bá gun òkè àgbà, ó ńláti gbọn. If a child ascends the height of maturity, heshe must become wise. Wisdom goes with age. Bí ọmọdé bá ńṣe ọmọdé, àgbà a máa ṣe àgbà. When a child is being a child, an elder must remain an elder. One should not permit other peoples misbehavior to deflect one from the proper course. Bí ọmọdé ńlérí bébé, tí kò ní baba, ti baba là ńṣe. If a child brags a great deal, but has no father, one acts the part of a father. One should not deal too harshly with a child who has no one to direct him or her. Bí Ọya ńkọ lọrun, bí Ṣàngó ńjó láyé, kò níí burú fún baba kó ní ó dọwọ ọmọ òun lọrun. Even if the goddess Ọya sings in heaven and the god Ṣango sings on earth, matters cannot be so bad for the father that he will say it is all up to his dead child in heaven. Even in suffering one should never disgrace oneself. The proverb refers to the Yoruba belief that the dead have the power to protect their living survivors. Normally, though, the living look to the spirits of dead elders for such protection, never to the spirits of their dead children. Dìgbòlugi-dìgbòlùùyàn ò jẹ ká mọ ajá tòótọ. The mad dog, and the person who behaves like a mad dog, both make it impossible for one to know the real dog. He who acts like a dog makes himself the equal of a dog. Dídákẹ lerín dákẹ; àjànàkú ló lẹgàn. The elephant has only chosen to remain silent; to the elephant belongs the forest. The mighty need not proclaim their importance. Eégún ju eégún; òrìṣá ju òrìṣà; Pààká lé oníṣàngó wọgbẹ. Some masqueraders are greater than others; some gods are greater than others; the masquerader Pààká chases the Ṣàngó worshipper into the bush. Every company has its hierarchy; each person should know his or her place. Eégún ò na obìnrin lágọ; obìnrín tú kíjìpá ìdí-i rẹ, ó fi na eégún. The masquerader did not hit a woman with his shroud, but the woman unwraps her home-woven wrapper and hits the masquerader with it. A person is fortunate to have been overlooked by trouble, but heshe goes to deliberately provoke it. Women are forbidden to approach masquerades, and are supposed to run into hiding whenever masquerades are about on pain of being whipped. Eégún pẹ lóde, ó fètè òkè dáhùn; wọn ní, Baba kú àbọ, ó ní, Hì ìì. The masquerader stayed too long on parade and is reduced to speaking with his upper lip. They said, Welcome, father, and he responded, He-e-e-e. A person who has disgraced himself speaks softly. Eégún wọlé, ó ní òun ò rí Ejonto; Ejontó ní, Àkísà ni, àbí kíní wọlé? The masquerader enters a house and claims he did not see Ejonto; Ejonto asked, Is that a rag that entered the house, or what? A person who disregards one earns ones disregard. Eegun àjànàkú: ó há ìkokò lẹnu. An elephants bone: it sticks in the wolfs mouth. A person has overreached himherself and is paying the price of folly. Eegbọn so mọ àyìnrín lẹnu, a ní kí adìẹ wá yán an jẹ; adìẹ mọ pé òun náà oúnjẹ àyìnrín. A tick fastens on a foxs mouth and a chicken is asked to peck it off; the chicken, though, knows that it itself is food for a fox. One wastes ones time inviting others to endanger themselves. Compare Bí eegbọn bá ṣo ayínrín nímú;.. . In this case Ààrẹ is the short form of the highest Ọyọ military title, Ààrẹ Ọnà Kakaǹfò. Ejò kì í ti ojú Ààrẹ gun ọgbà lọ. A snake does not escape over the fence while a warrior watches. One does not permit disaster on ones watch; one must live up to the expectations of ones position. Èmí dákọ okòó, ìwọ dákọ okòó, ò ńpèmí ní mùkọ-mùkọ. I bought twenty cowries worth of corn pap and you bought twenty cowries worth of corn pap, and you call me a corn pap addict. One should not criticize others for flaws that are also ones lot. Compare Ṣágo ḿbúgò, ó ló ṣẹnu gbáṣọrọ. Èmi ìwọfà, ìwọ ìwọfà, o ní babá ní ká gbowó wá; o dá tìrẹ sílẹ ná? I am a pawn, you are a pawn, and you tell me the creditor sent you to collect his money; have you repaid yours? Whoever will correct others should first take care of hisher own failings. Epo ni mo rù; oníyangí má ba tèmi jẹ. It is palm oil that I am carrying; sandman, do not ruin my fortune. I am cautiously going about my own business; let no one bring trouble my way. Erin kì í fọn kọmọ-ọ rẹ ó fọn. An elephants trumpeting is never answered by its youngs trumpeting. Lowly people should not emulate illustrious ones. Èrò ọnà ni yó ròhìn ọkà tó gbó. It is people who use the path that will spread the word about mature corn. A noteworthy accomplishment need not advertise itself. Dioscurea Dumetorum See Abraham: 324; the starch content is so low that it is not suitable for pounding. Èsúrú ṣe fújà ó tẹ lọwọ oníyán; aláǹgbá ṣe fújà ó tẹ lọwọ ògiri; Ọlámọnrín àjàpá ṣe fújà ó tẹ lọwọ-ọ mi. Èsúrú yam forgets itself and loses favor with the maker of pounded yams; the lizard forgets itself and falls into disfavor with the wall; tortoise-like He-who-will-remain-nameless forgets himself and loses all regard with me. A person who does not know his or her place soon suffers disgrace. Etí lobìnrín fi ńgbọ ohùn orò. It is only with the ears that a woman hears the voice of Orò. One must not intrude into affairs that do not concern one; undesirable people should be kept in the dark about important or delicate matters. Orò is a secret cult forbidden to women, and at the approach of whose ritual bearer women must run into hiding. Èwo ló tó ẹkọ-ọ gbà nínú ewé ìrúgbàá? Which among the leaves of the locust-bean tree is adequate to receive corn-loaf? Certain feats are beyond certain people; people should not presume to do things beyond their capabilities. Corn-loaves are cooked wrapped in large leaves, much larger than the leaves of the locustbean tree, which are inadequate for the purpose. The proverb plays on gbà to receive and the last end of ìrúgbàá gbà á, which means receive it, or accommodate it. Èwo ni ti Síkírá nílùú Ìwó. What business does Sikirat have in the town of Ìwó? One should not intrude into matters that do not concern one. Sikirat is a muslim name for a woman; the town of Ìwó is, presumably as far as this proverb is concerned, a stranger to Islam. Ewújù tí yóò tú ọpẹ: gbogbo ehín ẹ ni yóò kán tán. The cane-rat that attempts to uproot a palm-tree will lose all its teeth in the attempt. One should not attempt a task for which one is not qualified. Ewúrẹ ò wí pé òun ò ṣọmọ àgùntàn; àgùntàn ló wí pé òun ò ṣọmọ ewúrẹ. The goat did not say it was not sired by the sheep; it was the sheep that said it was not sired by the goat. The goat would like to associate with the sheep; but the sheep would not associate with the goat; superior people reject association with inferior people; not the other way around. Ewúrẹ kì í bíni ká lọ sísọ àgùntàn lọ jẹ. If sired by a goat, one does not go foraging in the realm of sheep. One should keep to ones proper company. Èèyàn bí ọbọ lọbọ ńya láṣọ. Only people like monkeys have their clothing torn by monkeys. Those who consort with undesirables are liable to have their reputation soiled. Èèyàn ò ríbi sùn, ajá ńhanrun. Humans have no place to sleep, and a dog is snoring. A Lowly person lays claim to what hisher betters lack. Èèyàn tí ò nítìjú ojú kan ni ìbá ní; a gbórín a tó tẹṣin. A shameless person deserves to have only one eye, that one as large as a horses. Human endowments are wasted on graceless people. The proverb plays on ìtìjú, literally the pushing at the eyes, which is the Yoruba word for shame. A person who is insensitive to the pushing at the eyes certainly can do without a second eye, and the one he or she does have can be as large as possible, since it will be insensitive to pushing, and the disfigurement would mark the person as grotesque while having no effect on him or her. Ẹ fà á wọlé ló yẹ ẹlẹṣin. Lead it into the stable is what becomes a horseman. To be able to afford a horse but not a groom is something of a disgrace. Ẹ jẹ ká mí, ẹ jẹ ká simi; èèyàn ní ńfìdí èèyàn jókòó; èèyàn ìbá ṣe bí Ọlọrun kò níí jẹ ká mí. Let us breathe, leave us in peace; the fashion is for people to sit on their behinds; were humans in the position of God they would not permit people to breathe. People are wont to be too full of their authority; it is a good thing they have less power over others than God does. Ẹ kú-ulé ò yẹ ará ilé; Ẹ kú atìbà ò yẹni tí ńtàjò bọ; ẹni tí ò kí ẹni, Kú atìbà-á pàdánù Ẹ kú-ulé. Greetings to you, house-bound ones is improper for the house-bound to utter; Welcome home is not proper for the person arriving from a trip; whoever fails to give welcome to the person returning does himself or herself out of greetings, house-bound. Whoever does not extend courtesies cannot expect to receive courtesies. Compare Ẹni tí kò kíni Kú àbọ . . . Ẹbìtì ẹnu ò tàsé. The mouth-trap never misses. The mouth easily accomplishes even impossible feats. Ẹgbẹ ẹni là ńgúnyán ewùrà dè. It is for ones peers that one makes pounded yam with ewùrà yams. One may take liberties only with ones peers. Ẹgbẹrì ò mọ pé arẹwà kì í gbé ẹkú; gbogbo ehín kin-kìn-kin lábẹ aṣọ. The novice does not know that a good-looking person does not wear a masquerade; all his perfectly white teeth are concealed beneath the cloth. It is a foolish person who conceals his or her endowments. Ẹgbọn ṣíwájú ó so aṣọ kọ; àbúrò-ó kẹhìn ó wẹwù; bí a ò mọlẹ, ọlẹ ò mọ araa rẹ? The elder walks in front, a loincloth draped over his shoulder; the younger walks behind, wearing a garment; if people cannot tell which one is shiftless, does he not know himself? The shiftless person cannot hide his shiftlessness either from himself or from others. Ẹlẹẹẹdẹ ńlọ ẹẹdẹ, o ní Ẹẹdẹgbẹta ni àbí ẹẹdẹgbẹfà?; èwo lo gbé níbẹ? A person says he has lost an unspecified amount of money, and you ask if the amount is five hundred cowries or eleven hundred cowries; which amount did you steal? A person who is too inquisitive about other peoples affairs raises suspicions about his or her motives. Ẹlẹdẹ ńpàfọ, ó rò pé òún ńṣoge. The pig wallows in mud, but thinks it is being a dandy. People who lack good judgement are never aware of their own misbehavior. Ẹlẹdẹ ò mẹyẹ. A pig does not know what is becoming. Some people do not know fitting behavior. Ẹlẹẹfà kì í lọ ẹẹfàa rẹ ká sọ pé o di ìjẹfà tí a ti jẹun. When a person proclaims the loss of six articles, one does not respond by saying one has not eaten in six days. If one can offer no help to a person in trouble, one should not complicate the persons plight. Ẹni à bá fi sóko kó dàparò, ó ní òun ẹni ilé. The person one would leave on the farm hoping he would become a partridge boasts that he is the indispensable presence of the household. An unwanted person believes himself to be indispensable. See the following three entries also. The Yoruba word for the partridge, àparò, can be rendered, etymologically, as à-pa-rò something one kills and boasts about killing, because the bird is a desirable stew meat. Ẹni à bá tà ká fowó-o rẹ ra àdá: ó ní ìyà àdá ńjẹ òun. A person who should be sold for money to purchase a machete bemoans his lack of a machete. A person who is only most grudgingly tolerated in a company complains about his lack of privileges. This is a variant of the preceeding and the following two entries. Ẹni à bá tà ká fowó-o rẹ ra àtùpà: ó ní òun à-jí-tanná-wò-lóru. A person who should be sold for money to purchase a lamp boasts that he is one-people-light-lamps-to-admire-at-night. A person most unwanted in a company regards himselfherself as the soul of the party. This is a variant of the preceeding two and the following entries. Ẹni à bá tà ká fowó-o rẹ ra èbù: ó ní èlé òún kó ọọdúnrún. A person one would sell for money to purchase quartered yams for planting: he claims that he has enough earnings to buy three hundred yam pieces. A person considered worthless and expendable makes claims to equal rights. This is a variant of the preceeding three entries. Ẹni à ńgbé gẹgẹ ni yó ba ara-a rẹ jẹ. It is the person who is revered that will disgrace himself or herself. People who are placed on pedestals have ample opportunities to topple themselves. Ẹní bá dẹ ojú-u rẹ sílẹ á rímú-u rẹ. Whoever gazes downwards with will see his or her nose. Whoever comports himself or herself indecorously will be disgraced. Ẹní dádé ti kúrò lọmọdé. The person who wears a crown has outgrown childhood. A high office carries high responsibilities with it. Ẹni tí a bá ńdáṣọ fún kì í ka èèwọ. The person who is clothed by others does not list what he will not wear. Those who depend on the charity of others must be satisfied with whatever they can get. Compare Àbúrò rẹ ńdáṣọ fún ọ . . . Ẹni tí a fẹ yàtọ sí ẹni tó ní kò sí irú òun. A person one loves is different from a person who says there is no one like himherself. Ones worth is more a matter of what other people think of one than what one thinks of oneself. Ẹni tí a gbé gun ẹlẹdẹ, ìwọn ni kó yọ mọ; ẹni tó gẹṣin, ilẹ ló ḿbọ. The person whom people have seated on a pig should moderate his or her strutting; even a horse rider will eventually come down to earth. One should not let ones good fortune go to ones head; circumstances do change. Ẹni tí a lè gbé kì í dawọ. A person who can be lifted does not hang limp. There is no point in resisting the irresistible. Ẹni tí à ńwò láwò-sunkún ńwo ara-a rẹ láwò-rẹrìnín. A person whose appearance moves one to tears is moved to laughter by his own appearance. The miserable person has no notion of his own miserableness. The proverb is usually a comment directed at a particular person, rather than a general proposition or observation. Ẹni tí a ò fẹ, àlọ ò kàn án. A person whose company is not desired gets no turn at riddling. A person not wanted in a group should not press his or her rights. Compare the following entry. Ẹni tí a ò fẹ nílùú kì í jó lójú agbo. A person not welcome in the town does not take a turn in the dancing circle. A person not wanted in a group should keep a low profile. Compare the preceding. Ẹni tí ìbá hùwà ipá ò hùwà ipá; ẹni tí ìbá hùwà ẹlẹ ò hu ẹlẹ; ọkùn tó nígba ọwọ, tó nígba ẹsẹ ńhùwà pẹlẹ. The person one would expect to be reckless is not reckless; the person one would expect to be cautious is not cautious; the millipede with two hundred arms and two hundred legs behaves very gently. Even though one has a great deal of weight, one should still tread lightly. Ẹni tí kò lè gbé eèrà, tí ńkùsà sí erin, títẹ ní ńtẹ. A person who lacks the strength to lift an ant but rushes forward to lift an elephant ends in disgrace. One should know ones capabilities and limit oneself to what one can accomplish. Ẹni tí kò rí ayé rí ní ńsọ pé kò sẹni tó gbọn bí òun. It is a person with limited experience of life who thinks there is none as wise as he. No wise person claims he or she is the best there is. Ẹni tó tan ara-a rẹ lòrìṣà òkè ńtàn: àpọń tí ò láya nílé, tó ní kí òrìṣà ó bùn un lọmọ. It is the person who deceives himself that the gods above deceive: a bachelor who has no wife at home but implores the gods to grant him children. It is self-deceit to expect the gods to do everything for one, when one has not lifted a finger on ones behalf. Ẹni tí kò tó gèlètè kì í mí fìn-ìn. A person who is not huge in stature does not breathe heavily. One should match ones strutting to ones accomplishment. Ẹni tó tijú tì í fún ara-a rẹ. The person who is self-aware protects his or her own reputation thereby. Good character benefits the owner more than others. Ẹnìkan kì í jẹ Àwá dé. Nobody is entitled to say, Here we come. However mighty, a person is still only one person. Ẹran kí la ò jẹ rí? Ọpọlọ báni lábàtà ó ba búrúbúrú. What sort of meat is it, the likes of which one has never tasted? A toad comes upon one at the swamp and cowers in fright. A person for whom one has no use wastes his or her time if he or she goes to great lengths to hide from one. Ẹrúkọ ńṣe bí ọkọ. The haft of the hoe is behaving like a hoe. A certain person is putting on airs to which he or she is not entitled. Ẹṣọ kì í gba ọfà lẹhìn; iwájú gangan ní ńfi-í gba ọgbẹ. A palace guard does not receive arrows on his back; he suffers wounds only on his front. One must act in a manner that befits ones station. Ẹwọn tó tó ọpẹ ò tó-ó dá erin dúró; ìtàkùn tó ní kí erin má ròkè ọdàn, tòun terin ní ńlọ. A chain as thick as a palm-tree cannot stop an elephant; the vine that proposes to stop the elephant from going to the grassland will go with the elephant. Whoever attempts to stop an irresistible force will be swept along by it. Ẹyá ló bí mi, ẹkùn ló wò mí dàgbà, ológìnní gbà mí tọ; bí kò sẹran lọbẹ nkò jẹ. I was born of a monkey; I was raised by a leopard, I was adopted by a cat; if there is no meat in the stew I will not eat it. I will not act in a way inconsistent with my upbringing. Ẹyẹ akòko-ó ní òún le gbẹ odó; ta ní jẹ fi odó akòko gúnyán jẹ? The woodpecker boasts that it can carve a mortar; who ever used a mortar carved by the woodpecker to make pounded yam? The puny persons best efforts cannot amount to much. Ẹyẹ ò lè rí omi inú àgbọn bù mu. A bird cannot get at the liquid inside a coconut to drink. One should not attempt the impossible. Ẹyẹ tó fi ara wé igún, ẹhìn àdìrò ní ńsùn. Whatever bird emulates the vulture will find itself behind the cooking hearth. People who have everything to lose should not emulate those who have nothing to lose. Fálànà gbọ tìrẹ, tara ẹni là ńgbọ. Falana, look to your own affairs; ones attention should be focused first on ones own affairs. People should keep their noses out of others affairs. Falana is a proper name that has come to be associated with uninvited intrusion into other peoples affairs. Fáàárí ọbọ ò ju inú ìgbẹ lọ. The monkeys showing off is limited to the confines of the forest. One may be esteemed in ones locality and be quite unknown in another. Gànràn-gànràn ò yẹ ẹni a bí ire. Unrestrained and thoughtless behavior does not befit a well-born person. One should behave in a manner that reflects well on ones family. Gbà jẹ ò yẹ àgbà. Take this and eat it does not become an elder. It better becomes an elders to give than to go begging. Gbà mí, gbà mí! ò yẹ àgbà; àgbà kì í ṣe ohun àlémú. Save me, save me! does not become an elder; an elder should not do something that will make him the object of pursuit. One should behave in a manner that befits ones station. Compare the entry that follows. Gbà mí, gbà mí! ò yẹ eégún; ẹran ńlémi bọ ò yẹ ọdẹ. Save me, save me! does not befit a masquerader; An animal is chasing me! does not befit a hunter. One should act in ways that become ones station. Compare the preceding entry. Eégún, masqueraders supposed to be the incarnations of dead ancestors, are themselves objects of terror. Fright does not become them. Gba wèrè, Ng ò gba wèrè lọjà-á fi ńhó. Accept imputation of imbecility, I will accept no imputation of imbecility is the explanation for market noise. One may have no means of avoiding insult from others, but it is always in ones power to reject insults. The expression Gba wèrè, translated as Accept imbecility, means acquiesce in being treated like an imbecile. The back-and-forth haggling during market transactions is here seen as each bargainer proposing terms to the interlocutor, who would be an imbecile to accept them. Gbogbo èèyàn ní ńsunkún-un Bánjọ; ṣùgbọn Bánjọ ò sunkún ara ẹ. Everybody laments Banjọs fate, but Banjọ does not lament his own fate. Some people remain blissfully unaware of their own misfortune, even though the misfortune is obvious to others. Gbogbo ẹgbẹ ńjẹ Má-yẹ-lóyè, ò ńjẹ Sáré-pẹgbẹ. Everybody is taking the title Máyẹlóyè May-you-never-lose-the-title, but the title you receive is Sáré-pẹgbẹ Run-and-assemble-the-associations members; in other words, Courier or Messenger. The addressee is backsliding among hisher peers, but believes heshe is doing rather well. Gbogbo ọrọ ní ńṣojú èké. The busybody is privy to all matters. There is nothing the busybody will say heshe does not know about. Gbọn-ọn-gbọn-ọn kan ò sí, àfi ẹni tó bá ńti ara ẹ. There is no cause for staggering about, except for the person pushing himselfherself. Some people make more trouble for themselves than others can ever make for them. Ìbàjẹ ọjọ kan ò tán bọrọ. The disgrace one incurs in one day does not disappear that soon. Reputations are easy to destroy but most difficult to repair. Ibi tí a bá pè lórí, a kì í fi tẹlẹ. Whatever one names as the head, one does not tread the floor with it. Never misuse or abuse your prized possessions or attributes. Ibi tí a fi ara sí lara ńgbé. Wherever one situates the body, there it inhabits. One should confine oneself and ones activities to the appropriate spheres. See Ibi tí a fi iyọ sí... Ibi tí a fi iyọ sí ló ńṣomi sí. Salt dampens only the place where it is placed. One should confine ones activities to the proper arena. See Ibi tí a fi ara sí . . . Ibi tí a pè lórí ní ńhurun. The part one names the head is the one that grows hair. One should act in accordance to ones station. Ibi tí a ti mú ọlẹ ò kúnná; ibi tí a ti mú alágbáraá tó oko-ó ro. The place where a lazy person was apprehended bears no marks; the place where a powerful man was apprehended is broad enough to plant a farm. A worthy person, even if eventually vanquished, will leave signs of powerful resistance behind. Ibi tí a ti ńpìtàn ká tó jogún, ká mọ pé ogún ibẹ ò kanni. Where one must recite genealogies in order to establish ones claim to inheritance, one should know that one really has no claim to patrimony there. One need not go to great lengths to establish ones claim if it is legitimate. Ibi tí ayé bá ẹni ni a ti ńjẹ ẹ. Where life catches up with one, there one lives it. One lives according to the conditions one finds oneself in. Ìbọn dídá olówó ló ní kíwọfà rín rín rín kó sọ àdá nù. It is the masters engaging in silly antics that affords the pawn the opportunity to laugh so hard that he tosses his cutlass away. If the person in charge behaves irresponsibly, then those over whom heshe has charge have an excuse for irresponsible behavior also. Idà ahun la fi ńpa ahun. It is with its own sword that one kills the tortoise. Each person carries hisher own bane around with himher. Compare Ìdí nikú ìgbín . . . Customarily, the tortoise is killed by pulling its neck and rubbing it against the sharp edge of its shell behind the neck until it comes apart. That part of the shell is known as the tortoises sword. Idà ńwó ilé ara ẹ ó ní òún ḿba àkọ jẹ. The sword is destroying its own home, and it says it is ruining the scabbard. Said of a person whose actions will eventually recoil on himher, even though the person thinks that heshe is hurting others. Ìdí méjèèjìí tó olúwa rẹ-ẹ jókòó. The two buttocks are sufficient for their owner to sit on. One should be satisfied with ones own resources. Igúnnugún bà lé òrùlé; ojú tó ilé ó tó oko. The vulture perches on the roof; its eyes see the homestead as well as the farm. Said of a busybody whose eyes get into everything. Ìgbà tí ṣìgìdìí bá fẹ ṣe eré ẹtẹ a ní kí wọn gbé òun sójò. When the clay statue hankers for disgrace it asks to be placed in the rain. A person who so forgets himselfherself and overreaches himselfherself will wind up in disgrace. Ṣìgìdì is a clay image one makes of ones enemy and endows by means of incantations with the power to harm the enemy in hisher dream. Although thus endowed with supernatural powers, if it is placed in the rain it will crumble. Ìgbà wo ni Mákùú ò níí kú? Mákùú ò mọ awo ó ḿbú ọpa; Mákùú ò mọ ìwẹ ó ḿbọ sódò. When will or how can Maku avoid the danger of dying? Maku does not know the mysteries of the cult yet he joins in its vows; Maku does not know how to swim and yet he jumps into the river. A person who will not cooperate in safeguarding himselfherself frustrates the efforts of others. The name Mákùú má kùú means Do not die. Ihò wo lèkúté ńgbé tó ní iṣẹ ilé ńdíwọ? What sort of hole does the rat live in that makes him say that household work preoccupied it? One should not oversell oneself. Ìjàkùmọ kì í rin ọsán, ẹni a bí ire kì í rin òru. The wild cat never roams in daylight; a well-bred person does not wander around in the night time. People who care about their reputation should stay away from questionable actions. Ìjàlọ ò lè gbé òkúta. The brown ant cannot lift a boulder. One should not attempt a task that is beyond ones capability. Ìjokòó ẹni ní ḿmúni da ewé ẹkọ nù. How one sits causes one to carry the leaves used to wrap corn-meal to the dump. People treat one the way one presents oneself. It is the manner of ones sitting in a company that causes one to be selected as the right person to clear the garbage. Ìjọba ńpè ọ o ní ò ḿmu gààrí lọwọ; ta ní ni ọ, ta ní ni omi tí o fi ḿmu gààrí? The government summons you and you say you are busy eating cassava grains soaked in water; who owns you, and who owns the water with which you are eating the cassava? When the law summons, one has no option but to heed the summon. Ilè-ni-mo-wà kì í jẹbi ẹjọ. I-was-in-my-home is never the guilty party in a dispute. One does not get into trouble by minding ones own business. Ilé kì í jó kí baálé ilé tàkakà. A house does not burn while the landlord lounges with indifference. One must not ignore matters of grave concern to one. Compare the following entry Ilé kì í jó kí oorun kun ojú. A house does not burn and fill the eyes with sleep. One must not ignore grave matters. Compare the previous entry. Ìlù kan ò tó Ègùn jó; bí a bá lù fún un a máa lu àyà. One drum is not enough for an Ègùn person to dance to; if one drums for him he too will play a rhythm on his chest. Said of a person who is never satisfied with whatever other do for himher, but must make some adjustment himherself. Iná ńjó ògiri ò sá, ó wá ńgbá gẹẹrẹ gẹẹrẹ sómi. Fire burns and the wall does not run from it; now it moves threateningly towards water. A person who is powerless against others should not make threatening moves. Inú burúkú làgbà ńní, àgbà kì í ní ojú burúkú. An unpleasant inside is what a venerable elder should have; a venerable elder should not have an unpleasant mien. One should not permit the way one really feels to push one into unseemly behavior. Ipa ọgbẹ ní ńsàn; ipa ohùn kì í sàn. The wound left by a cutlass may heal, but the wound left by speech does not heal. Injury inflicted through speech is impossible to heal. Ìpàkọ onípàkọ là ńrí; eniẹlẹni ní ńrí tẹni. One sees only other peoples occiputs; only others can see ones own. One usually pays closer attention to other peoples faults than to ones own, while others are quite aware of ones faults. Ìpéǹpéjú ò ní enini; àgbàlagbà irùngbọn ò ṣe òlòó. The eyelashes do not make dew; a venerable old beard does not behave like an ingenue. Some habits are fitting for ones station, while others are not. Ìrẹjẹ ò sí nínúu fọtò; bí o bá ṣe jókòó ni o ó bàá ara-à rẹ. There is no cheating in photography; it is just as you sit that you will find your image. Ones public perception depends ultimately on ones self-presentation. Irú aṣọ ò tán nínu àṣà. The likeness of a particular type of cloth is not lacking among those in fashion. No one has a monopoly of certain qualities. Compare the following entry. Àlọ, mythical city of elephants, also a jungle. Irú erin ò tán ní Àlọ. The likeness of an elephant is not scarce in Alọ. Nobody is one of a kind. Compare the preceding entry. Ìrùkẹrẹ kì í yan Ifá lódì; oge, dúró o kí mi. The horse-tail whisk does not shun Ifá; high-fashion maiden, pause awhile and give me a greeting. One should not neglect to say hello to other people. Ìrùkẹrẹ, horse-tail whisk, is one of the tools for consulting Ifá the Yoruba oracle. Ìsáǹsá ò yọ ẹgún; ìsáǹsá kì í káwo ọbẹ. The fugitive does not stop to pull a thorn from hisher feet; the fugitive does not stop to clear dinner dishes. A person who has committed a crime would not wait around to be caught. Ìṣẹ ò ti ibìkan mú ẹni; ìyà ò tibìkan jẹ èèyàn; bí o bá rìnrìn òṣì, bí o bá ojú ìṣẹ wọlú, igbá-kúgbá ni wọn ó fi bu omi fún ẹ mu. Destitution does not attach to one at a particular place; suffering does not attack a person at a particular place; if one walks like a wretch into a town, if one looks like a loser when one enters a town, it is with a miserable calabash that the people will offer one water to drink. People treat one the way one presents oneself. Ìtàkùn tó tó ọpẹ kò tó pé kérin má lọ; ìtàkùn tó pé kérin má lọ Àlọ, tòun terin ní ńlọ. A vine as thick as a palm-tree trunk will not stop an elephant; whatever vine attempts to stop an elephant from going to Alọ will go with the elephant instead. A powerless person will not stop a mighty person from doing what he wants; if he attempts to he invites suffering for himself. Ìwà ní ńjọ oníwà lójú. Character is always remarkable or good in the opinion of its owner. One naturally approves of ones own character. Ìwọfà ní ḿmú ìwọfà jó. A pawned person always dances with a pawned person. People should know who share their station and confine their dealings with them. Ìwọn eku nìwọn ìtẹ; olongo kì í gbé tìmùtìmù. The measure of the rat is the measure of the nest; a robin does not live on a cushion. One should cut ones garment according to ones size. Ìwọsí ní Xba ilé àgbà jẹ. Trading insults brings ruin to an elders home. An elder who fails to maintain harmony among the members of his household will see it destroyed. Ìyàwó tó na ọmọ ọbàkan, ọrọ ló fẹ gbọ. The wife who whips a relative of her husband is asking for stern rebuke. One should not engage in inappropriate actions. A wife is expected to accord respect to the relatives of her husband, even very young ones, especially those born into the family before she is married into it. Jẹjẹ leégún àgbà ńjó. Sedately is the way an elderly masquerader dances. Grown-up people should behave in a decorous manner. Jòkùmọ-ọ ṣe bí ẹlú, aró la bẹ lọwẹ. The jòkùmọ plant looks like the indigo plant; it is the indigo dye, though, we have use for. One should know and employ the appropriate materials for ones tasks. Ká ríni lóde ò dàbí-i ká báni délé. To see a person in the streets is not the same as going home with the person. To really know a person one must see the person where heshe lives. Ká ríni sọrọ fúnni ò dàbí-i ká sọrọ fúnni ká gbà. Having people to advise one is nothing like knowing how to take advice. Nobody can help anyone who will not help himself or herself. Ká wí fún ẹni ká gbọ; ká sọrọ fúnni ká gbà; kà bèrè ọnà lọwọ èrò tó kù lẹhìn kàyè baà lè yẹni. If one is spoken to one should listen; if one is advised one should heed the advice; one should seek direction from straggling wayfarers in order than ones life might be pleasant. It is wise to heed advice, and it is wise to seek direction from those who have greater experience than one does. Compare the preceding and the following entries. Ká wí fúnni ká gbọ; ká sọrọ fúnni ká gbà; à-wí-ìgbọ, à-gbọ-ìgbà ní ńfi igbá àdánù bu omi mu. If one is spoken to one should listen; if one is advised one should accept the advice; refusal to listen to speech and refusal to accept advice leads to using the calabash of deprivation as a drinking cup. Refusal to heed advise leads to deprivation. Compare the following two entries. Ká wí ká gbà ló yẹ ọmọ èèyàn. To heed advice is what best becomes a human being. One should heed advice. Compare the preceding two entries. Ká wí ogún, ká wí ọgbọn, Ng ò fẹ, ng ò gbà laṣiwèré fi ńpẹkun ọràn. Whether one speaks twenty times or speaks thirty times, I do not like it, and I will not accept it is how the imbecile ends the discussion. The incorrigible person will never listen to reason. Kàkà ká dọbálẹ fún Gàmbàrí, ká rọjú ká kú. Rather than prostrate oneself in homage or obeisance to a Hausa person, one should rather die. An expression of Yoruba superciliousness towards the Hausa. Kàkà kí àgbò ké, àgbò a kú. Rather than cry out, the ram will die. A grown man must know how to hide his pain. Kàkà kí bàbá ran ọmọ ní àdá bọ oko, oníkálukú a gbé tiẹ. Rather than the father carrying the sons cutlass home from the farm, each will carry his own. People may withhold their respect from one, but one should not abet their insolence. Compare Kàkà kí kìnìún ṣe akápò ẹkùn . . . The proper thing is for the son to carry the cutlass for the father. Kàkà kí iga akàn ó padà sẹhìn, a kán. Rather than bend backwards, the crabs claws will break. Death is to be preferred to retreat. Kàkà kí kìnìún ṣe akápò ẹkùn, ọlọdẹ a mú ọdẹ ẹ ṣe. Rather than the lion serving as carrier for the leopard, each will hunt separately. One would rather leave a company that remain in it and be subordinate to those one considers inferior. Compare Kàkà kí bàbá ran ọmọ ní àdá bọ oko . . . Kékeré lọpọlọ fi ga ju ilẹ lọ. The toad is only slightly taller than the earth. Said of people who behave as though they are superior to others while they have little reason to believe so. Kí ẹrú mọ ara ẹ lẹrú; kí ìwọfà mọ ara ẹ níwọfà; kí ọmọlúwàbí mọ ara ẹ lẹrú Ọlọrun ọba. Let the slave know himherself as a slave; let the pawn know himherself as a pawn; let the well born person know himherself as the child of God. Everybody should know himselfherself and hisher station in the scheme of things. Kì í dọwọ-ọ baba kó ló di ọwọ ọmọ. Responsibility does not devolve on the father only for him to say it is his sons duty. An elder must do hisher duty and not shove it on the youth. Kí ni àǹfàníi kẹtẹkẹtẹ lára kẹtẹkẹtẹ à-gùn-fẹsẹ-wọlẹ? What is the point of bragging on account of an ass which when one rides on it ones feet drag on the ground? It is pointless to make too much of a virtually worthless thing. Kí ni apárí ńwá ní ìsọ onígbàjámọ? What does a bald man want in the stall of the barber? One should stay out of places where one has no business. Compare Kí ni ìbá mú igún . . . Kí ni Dáàró ní kó tó sọ pé olè-é kó òun? What did Dáàró own before he claimed he was robbed? Said of a person who could no nothing in the best of circumstances but blames hisher lack of success on certain eventualities. This is a variant of A ò mọ ohun tí Dáròó . . . Kí ni eléwé-e-gbégbé ńtà tí ó ńsọ pé ọjà ò tà? What is it that the seller of gbégbé leaves has to sell that she complains that the market is slow? Said of people who have fundamental problems but complain only of the symptoms. This is a variant of A ò mọ ohun tí eléwé-e-gbégbé . . . Gbégbé leaves are of little use to anyone. They are reputed to have magical powers, though. Kí ni ìbá mú igún dé ọdọ-ọ onídìrí? What would take the vulture to the stall of the hair dresser? One should stay away from places where one has no business. Compare Kí ni apárí ńwá . . . Kí ni ó yá àpọn lórí tó fiṣu síná tó ńsúfèé pé bí a ti ńṣe ni inú ḿbí wọn? What has the bachelor to feel superior about, such that while he is roasting yams he is whistling the song, What one does fills them with jealousy? Said of people who are arrogant even though they have no basis for pride. Kí ni onígbá ńṣe tí aláwo ò lè ṣe? What is the calabash owner doing that the china plate owner cannot do? Whatever one can accomplish, those better placed or better endowed than one can accomplish also. Kí ni orí ńṣe tí èjìká ò lè ṣe? Èjìká ru ẹrù ó gba ọọdúnrún; orí ta tiẹ ní ogúnlúgba. What can the head do that the shoulder cannot do? The shoulder carried a load and earned three hundred cowries; the head sold its own for two hundred and twenty cowries. If a person has more power and standing than one, one should not be foolish enough to think the person cannot accomplish what one has accomplished. Kí ni wọn ti ńṣe Àmọdù nÍlọrin? Ewúrẹ ńjẹ bẹẹ. What use do the people of Ilorin have for Ahmadu? Even goats are so named. Said to express the overabundance of some commodity being discussed. At the time Nigeria became independent in 1960 one of the most powerful politicians was Ahmadu Bello. The people of Ìlọrin did not care much for him, apparently, and one person there named his goat after him. Kíjìpá laṣọ ọlẹ; òfì laṣọ àgbà; àgbà tí ò ní tòfì a rọjú ra kíjìpá. Durable hand-woven cloth is the material for shiftless people; loom-woven cloth is the material for the elders; whichever elder cannot afford loom-woven cloth should strive for durable hand-woven cloth. If one cannot have the perfect thing, one should strive to have at least something. Kò rà, kò lówó lọwọ, ó ńwú tutu níwájú onítumpulu. He does not buy, he has no money, yet he sits sulkily before the seller of bean fritters. Said of people reluctant to accept the fact that they cannot have what they wish. Kò sí ẹni tó dùn mọ àfi orí ẹni. There is no one pleased by ones success except ones head. Few people genuinely wish that one should succeed. Kò sí mi lájọ àjọ ò kún: ara ẹ ló tàn jẹ. Without-me-in-an-assembly-the-assembly-is-not-complete deceives only himselfherself. Whoever thinks he or she is indispensable is self-deceived. Kò sí ohun tí Ṣàngó lè ṣe kó jà lẹẹrùn. There is nothing Ṣango can do to enable itself to rage in a drought. One cannot transcend ones nature. Being the god of thunder, Ṣàngó can rage only during the rainy season. Kò-sí-nílé kì í jagun ẹnu tì. He-was-not-at-home never fails to prove his valor with his mouth. Said of a person who vows that had he been around when something happened he would have performed wonders. Kó-tán-kó-tán lajá ńlá omi. Swiftly-consumed-swiftly-consumed is the way a dog laps up water. Said of people who attack good things with excessive greed. Labalábá fi ara ẹ wẹyẹ, kò lè ṣe ìṣe ẹyẹ. The butterfly likens itself to a bird, but it cannot do what a bird can do. Attempts to emulate those better endowed and qualified than oneself always prove futile. Compare Lábúlábú fara wé aró . . . Lábúlábú fara wé aró, kò lè ṣe bí aró; pòpòǹdó fara wé àgbàdo. Ash mixed with water likens itself to indigo dye, but it cannot do what the dye can do; the large red bean likens itself to corn. One should know better than to attempt to overreach ones capabilities. Compare Labalábá fi ara ẹ wẹyẹ . . . Lágbájá ìbá wà a di ìjímèrè; ẹni tó bá níwájú di oloyo? Were So-and-So alive he would transform himself into a brown monkey; did the person who preceded him ever transform himself into any kind of monkey? One should not make excessive claims when there is no basis for them. The proverb in all probability refers to alárìnjó itinerant performing masqueraders contests during which they claim to transform themselves into animals and reptiles. Oloyo is another name for the brown monkey. Láká-ǹláká ò ṣéé fi làjà; ọmọ eégún ò ṣéé gbé ṣeré. A limp is no great asset for a person wishing to stop a fight; a masqueraders child is no easy playmate. One should know ones limits and also what one would be ill advised to attempt. Ẹtù is a rich cloth cap that only the prosperous wear. Lásán kọ là ńdé ẹtù; ó ní ẹni tórí ẹ ḿbá ẹtù mu. One does not wear ẹtù cap as a matter of course; only certain people have heads suited for such a cap. Not every person is made for greatness. Lékèélékèé ò yé ẹyin dúdú; funfun ni wọn ńyé ẹyin wọn. Cattle egrets never lay black eggs; only white eggs do they lay. Only certain types of behavior are suitable for people in certain positions. Má tẹẹ lọwọ oníle, má tẹẹ lọwọ àlejò; lọwọ ara ẹni la ti ńtẹ. Save face with members of your household and save face with complete strangers, such a person loses face with himselfherself. A person too careful about hisher reputation will end up losing regard for himselfherself. Some situations call for doing away with decorum. Màlúù ò lè lérí níwájú ẹṣin. A cow may not boast in the presence of a horse. One should acknowledge and defer to those better able than oneself. Mànàmáná ò ṣéé sun iṣu. Lightning is no good for roasting yams. Many instances of boasting lack the substance to back them. Mbá wà lỌyọọ mà ti so ẹṣin; àgùntàn-an rẹ á níye nílẹyí. Were I at Ọyọ I would own a horse by now: he should have numerous sheep to his name in this town. What a person accomplished in hisher present circumstances is a good indication of what the person has the potential to do in more favorable circumstances. Mélòó lÈjìgbò tí ọkan ẹ ńjẹ Ayé-gbogbo? How large a community is Ejigbo that one of its settlements is named Ayegbogbo The whole world? One should be modest in ones claims. Mo dàgbà mo dàgó, aré ọmọdé ò tán lójúù mi. I have become old and wise, but childish play has not ceased to appeal to me. There is something of the youth that lingers even in age. Compare the following proverb. Mo dàgbà tán èwé wù mí. Having grown old I miss youthfulness. One does not appreciate ones youth until one has lost it. Compare the preceding entry. Mo dára, mo dára, àìdára ní ńpẹkun ẹ. I am beautiful, I am beautiful! has ugliness as its conclusion. Whoever is infatuated with his or her attractiveness will end up being despised by all. Mo gbọn tán, mo mọràn tán kì í jẹ kí agbọn lóró bí oyin. I am all-wise, I am all-knowing kept the wasp from having as much venom as the bee. Whoever will not listen to instruction will learn nothing. The idea is that the bee listened attentively to instructions on how to pack venom in its sting, but the wasp thought it knew it all. Compare Mo mọ-ọ gùn . . . and also Mo mọ-ọ gún, . . . Assuming that one knows it all it causes one grief. Compare Mo gbọn tán, . . .  Mo mọ-ọ tan,. . . Knowing it all can be disastrous. Compare the preceding entry, also Mo gbọn tan, . . .  Knowing it all leads to disaster. Orò is a secret divinity connected with the secret supreme political and juridical council known as Ògbóni or Òṣùgbo. His public outings are announced by the bull-roarer, at the sound of which women must go into hiding. A man who is not a member of the cult also runs the risk of being killed if he intrudes into its rites even accidentally. Compare Mo gbọn tán, . . .  and Mo mỌbàrà... Disdain for advise or instruction leaves a person in ignorance. Compare Mo gbọn tan, . . .  Mo mọ-ọ gùn, . . . A person who wishes to maintain his dignity must not by hisher actions invite insults. Mo yó ńjẹ mo yó, mo kọ ńjẹ mo kọ; jẹun ǹṣó, àgbà ọkánjúwà ni. I am full means I am full; I decline means I decline; eating with abandon, that is the father of all greediness. One should not accept every invitation to the table. Ng óò gba owó-ò mi lára ṣòkòtò yìí; ìdí làgbàlagbà ńṣí sílẹ. I will get my moneys worth out of these trousers; the grown man only winds up exposing his bare buttocks to the world. One should not insist on squeezing every last once of use out of a perishable article. N:láńlá lọmọ abuké ńdá: ó ní Ìyá, ìyá, òun ó pọn. The humpbacks child has presented a formidable dilemma: he cries, Mother, mother, carry me on your back! A dependent who demands of one what one cannot provide is intent on showing one up. Níbo lo forúkọ sí tí ò ńjẹ Làmbòròkí? Where did you discard all other names and picked for yourself the name Làmbòròkí? Where did you leave good manners and picked up unbecoming and unacceptable behavior? This proverb is used to chastise people and to order them to snap out of their bad habits. Nígbàtí à ńto ọkà a ò to ti ẹmọ si. When we were stacking the corn we did not stack some for the brown rat. People should keep their hands off other peoples property unless they have been asked to help themselves. Nígbàtí o mọ-ọ gùn, ẹṣin ẹ-ẹ ṣe ṣẹ orókún? Since you claim to be a seasoned rider, how come your horse has gone lame? An expert does not produce flawed goods. Nígbàwo làpò ẹkùn-ún di ìkálá fọmọdé? Since when did a tiger-hide sac become a thing a child uses to harvest okro? People should not presume to lay claim to things or functions that are far beyond their station. Ó bọ lọwọ iyọ ó dòbu. Salt loses its good quality and becomes like saltpeter. A person who has been written off loses all regard. See the next entry. When the Yoruba have written someone off are irremediably worthless they say, Óọ b lọwọ ẹ It has all slipped from hisher hands. Ó bọ lọwọ oṣù ó dàràn-mọjú. The moon loses its esteem and shines all night long. A person who overstays hisher welcome ceases to be valued. See the previous entry. O dájú dánu, o ò mọ ẹsán mẹsàn-án. Your eyes flinch not and your mouth is unstoppable, but you do not know nine times nine. Too much mouth often indicates too little substance. Ó di àwùjọ ṣòkòtò kí ládugbó tó mọ ara rẹ Lábèṣè. Not until the gathering of trousers will Ládugbo know itself as a miscreant. Some people will not learn the truth about themselves until they are openly disgraced. Ó di ọjọ alẹ kábuké tó mọ pé iké kì í ṣọmọ. It will not be until the end of days before the humpback realizes that a hump is not a child. People seldom learn wisdom until it is too late. O kò mọ ẹwà lóńjẹ à-jẹ-sùn. You do not know what black eyed peas are like for dinner. Addressed to a person who is not mindful of the repercussions of hisher behavior. Black eyed peas eaten for dinner cause heart burn and great thirst. Ò ńjàgbọnrín èṣín lọbẹ, o ní o ti tó tán. You are reduced to eating last years antelope in your stew, and yet you claim to have attained the height of good fortune. A hard-up person who claims to be prosperous deceives himherself. O ru ládugbó ò ńrerá; kí ni ká sọ fẹni tó ru Òrìṣà-a Yemọja? Because you are carrying a huge pot you strut; what would one say to the person carrying the divinity Yemoja? Never assume to be more important than you are, especially when there are really more important people around. Ó tọ kí eégún léni lóko àgbàdo, èwo ni ti Pákọkọ láàrin ìlú? It might be seemly for a masquerader to chase one off a corn farm, but it is not seemly for Pákọkọ to chase one in the middle of town. A person who is in no position to exercise authority over another should not presume to do so. Pàkọkọ is a very minor eégún masquerader as distinct from the major ones that strike terror into people. Ó yẹ ẹni gbogbo kó sọ pé iṣu ò jiná, kò yẹ alubàtá. Everybody has a right to say the yams are not well cooked, but not the bàtá drummer. People should not be too quick to complain about conditions they helped to engineer. Compare the preceding entry. Ó yẹ ẹni gbogbo kó dínwó aró, kò yẹ atọọlé. It is fitting for everybody to bargain to reduce the cost of dyeing clothes, but not the bed wetter. The person in desperate need of a thing cannot afford to be finicky. Ó yẹ ẹni gbogbo kó sọ pé Ọlọrun a-ṣèkan-má-kù, kò yẹ akúkó. Everyone can justifiably say, God, who has left nothing undone, but not a eunuch. People should not act as though they are unaware of their flaws. Odò kékeré lalákàn-án ti lè fọ epo; bó bá di àgàdàmgbá tán, odò a gbé alákàn lọ. It is only in a small stream that the crab can make its oil; when it becomes huge and swift the river sweeps the crab away. When times are easy there is little one cannot attempt. Òfin ni yó sọ ara ẹ; ìyàwó tí ńna ọmọ ìyálé. The law will assert itself, as in the case of a junior wife flogging the child of the senior wife. Whoever transgresses should expect more or less automatic repercussions Ogun tí olójúméjìí rí sá ni olójúkan-án ní òún ńlọ jà. The war that the two-eyed person saw and fled is the same the one-eyed person vows he will join. A comment on overreaching people who attempt feats that have defeated their betters. Ohun méjì ló yẹ Ẹṣọ: Ẹṣọ jà, ó lé ogun; Ẹṣọ jà ó kú sógun. Only two things are proper for a warrior: the warrior goes to war and drives the enemy off; the warrior goes to war and dies in battle. One should not act in a way that is not proper or becoming. Ohun tí à ńtà là ńjẹ; kì í ṣe ọrọ oní-kẹrosíìnì. What one sells is what one eats; that does not apply to the kerosene seller. One should be mindful of the peculiarities of ones situation. Ohun tí eèrá bá lè gbé ní ńpè ní ìgànnìkó. Whatever the ant is able to carry is what it says is its full measure. One should match ones desires to what one can afford. Ohun tí ìrẹ-ẹ ṣe tó fi kán lápá, aláàńtèté ní kí wọn jẹ kí òun ó ṣe è. That which the cricket attempted and broke a thigh, the aláàńtètè asks to be permitted to attempt. Some fools never learn from others mistakes. Aláàńtètè is a type of cricket. Ohun tí kò tó okòó kì í jẹ àgbà níyà. A thing that is not worth the least amount of money should not prove a hardship for an elder. One should not be defeated by insignificant problems. Ohun tí wèré fi ńse ara ẹ, ó pọ ju ohun tó fi ńṣẹ ọmọ ẹlòmíràn lọ. What the imbecile does to himself is far worse than what he does to others. Said what a person intending to injure others in fact does himself or herself greater injury. Ohun tó ṣeé faga là ńfaga sí; èwo ni,Ìwòyí àná mo ti na ànaà mi fága-fàga? One boasts only about things proper to boast about; whoever heard of the boast, By this time yesterday I had given my parent-in-law the beating of his life.? One should always confine ones actions to those that are proper and becoming. A tag to the proverb goes: Bó bá yẹ ẹ, tẹni tí ńfà á ńkọ? Even if it does, what about the person pulling it? Ojú àlejò la ti ńjẹ gbèsè; ẹhìn-in ẹ là ńsan án. It is in a visitors presence that one gets into debt; it is in her absence that one repays the debt. One does not estimate how much hospitality is costing one until the visitor has departed. Ojú baba ara; awọn bí ojú; aṣòró dà bí àgbà. The eye, father of the body; nothing is as valuable as the eye; nothing is as difficult to achieve as the status of elder. The status of elder is most precious, and most difficult to achieve. Ojú iná kọ lewùrà ńhurun. It is not in the presence of the flame that water-yam grows hair. One dares not strut when ones bane is around. Compare Oju àwòdì kí ladìẹ . . . Ojú kì í pọn ẹdun kó dẹni ilẹ; ìṣẹ kì í ṣẹ igún kó di ojúgbà adìẹ. The colobus monkey is never so reduced in circumstances that it becomes a land-hugging creature; the vulture is never so badly off that it becomes the equal of a chicken. No matter ones misfortune one should maintain ones dignity. Ojú kì í pọn baálé ilé kó fọwọ gbálẹ ilé ẹ. A head of a household is never so hard up that he sweeps his compound with his bare hands. However desperate one might be, there are certain things one must not stoop to do. Ojú kì í pọn babaláwo kó bèrè ẹbọ àná. An Ifá diviner-priest is never so hard up that he asks for yesterdays sacrifice. One should not permit ones hardship to lead one to demeaning behavior. Ojú kì í pọn òkú ọrun kó ní kí ará ayé gba òun. A dead person cannot be so desperate as to appeal to a living person for deliverance. However bad ones circumstances might be, one should use good sense in determining where one can turn for help. Ojú kì í pọnni ká fàbúrò ẹni ṣaya. One should not become so desperate that one takes ones younger sister as wife. Desperation should not preempt propriety. Ojú kì í pọnni ká fàkísà bora. One should never be so benighted that one covers oneself in rags. Despite adverse circumstances, one should strive to maintain ones dignity. Ojú kì í pọnni ká pọn léhín. Ones circumstances do not so deteriorate that one becomes red in teeth. Adverse circumstances should not keep one from attending to essential matters. Ojú ò rọlá rí; ó bímọ ẹ ó sọ ọ ní Ọláníyọnu. A person only newly acquainted with wealth; he has a son and names him Ọlaniyọnu. The nouveau riche will always call attention to themselves with their ostentatious consumption. Ojú ò ti oníṣègùn, ó ní àna òun ńkú lọ. The medicine man lacks all shame, he announces that his parent-in-law is dying. If one cannot do what is expected of one, one should at least not broadcast ones shame. Ojú ti agbọń agbọn láfà kò léro. Shame upon the wasp; the wasp has a nest but no honey. There is a limit to how much one can emulate others. The use of afà and èro for hive nest and honey is non-standard Yoruba. Òkété pẹlú ọmọ ẹ-ẹ di ọgbọọgba sínú ihò; nígba tí ìyá ńfehín pàkùrọ, ọmọ náà ńfehín pa pẹlú. The giant bush rat and its child become equals in their hole; the mother cracks palm-nuts with its teeth, and the child does the same thing. Too much familiarity makes comrades of people who are quite distant from each other in standing. Òkùnkùn ò mẹni ọwọ; ó dÍfá fún Ìwọ tá nìyẹn? Darkness does not know who deserves deference; it consulted the oracle Ifá for Who might you be? People who wander about in darkness cannot expect to be treated with deference. See note at Ojúlé ló bá wá . . . This is a variant of Òru ò molówó . . . Olóbìnrin kan kì í pagbo ìja. A person who has only one wife does not form a circle for a fight. A person who does not have enough helping hands should not embark on ventures that are too ambitious. Olójúkan kì í tàkìtì òró. A one-eyed person does not attempt standing somersaults. One should limit ones ambition to ones capability. Olómele kì í sọ pé igi yó dàá lóde lọla. The omele drummer does not vow that there will be an earth-shaking performance on the morrow. If one has no say, one should avoid making projections or promises. The omele is the smallest drum in the dùndún ensemble, and it is usually played by an apprentice drummer. Olówó jẹun jẹjẹ; òtòṣì jẹun tìpà-tìjàn; òtòṣì tí ḿbá ọlọrọ rìn, akọ ojú ló ńyá. The rich man eats slowly and at leisure; the poor person eats fast and with anxiety; the poor man who keeps company with a wealthy man is exceeding his station. One should keep to comrades whose station is similar to ones. Olówó ní ḿbá ọlọrọ-ọ rìn; ẹgbẹ ní ḿbá ẹgbẹ ṣeré. It is a rich person that keeps company with a wealthy person; only people of equal standing play together. One should associate with ones equals. Olówó ní ńjẹ iyán ẹgbàá. It is a rich person that eats pounded yams worth two thousand cowries. Ones level of consumption is a reflection of the depth of ones pocket. Olóyè kékeré kì í ṣe fáàárí níwájú ọba. A minor chief should not act garrulously in the presence of a king. One should know ones station and act accordingly. Òní, ẹtú jìnfìn, ọla, ẹtú jìnfìn; ẹtu nìkan lẹran tó wà nígbó? Today, the antelope falls into the ditch; tomorrow, the antelope falls into the ditch; is the antelope the only animal in the forest? If a person is the only one misfortune always visits, there is probably something the person is doing to invite it. See Ònímónìí, ẹtú jìnfìn . . . Oníbàjẹ ò mọra; oníbàjẹ ńlọ sóko olè ó mú obìnrin lọ; ọkọ kó akọṣu, ìyàwó kó ewùrà. The shameless person does not know what is fitting; the shameless person is off to raid a farm, and he takes his wife along; the husband steals staple yams, the wife steals wateryams. A man who involves his family in his questionable ventures has sunk to the lowest depths. Oníbàtá kì í wọ mọṣáláṣí kó ní Lèmámù ńkọ? The bàtá drummer does not enter a mosque and ask Where is the Imam? One should know just where one is welcome, and how to behave therein. The bàtá drum and ensemble are associated with traditional deities and their worship, and therefore out of bounds in a mosque. Onífunra àlejò tí ńtètè ṣe onílé pẹlẹ. The excessively attentive visitor who extends hospitality greetings to the host. One should not assume other peoples functions. Onígẹgẹ fìlẹkẹ dọpọ; onílẹkẹ ìbá gbowo, ko rọrùn fìlẹkẹ so. The person with goitre offers a ridiculously low price for beads; were the beads seller to accept her offer she would have no neck to string the beads around. One can always find a ruse to get one out of embarrassing situations. Onílé ńjẹ èso gbìngbindò; alèjò-ó ní kí wọn ṣe òun lọwọ kan ẹwà. The host is eating the fruits of the gbìngbindo tree; the visitor asks to be treated to some black-eyed peas. When ones benefactor is experiencing hardship, one should be realistic in ones requests of him. OníṢàngó tó jó tí kò gbọn yẹrì: àbùkù-u Ṣàngó kọ; àbùkù ara ẹ ni. The Ṣàngó worshipper who dances and does not shake his skirt: he does not disgrace Ṣàngó but himself. A person who does not live up to his potential disgraces only himself. See the following entry. Ṣàngó worshippers wear skirts, and good Ṣàngó dancing requires skirt shaking. OníṢàngó tó jó tí kò tàpá, àbùkù ara ẹ. The Ṣàngó worshipper who dances and does nor kick his legs disgraces himself. A person who skimps on what is expected of him disgraces himself. See the preceding proverb and the note. On-íṣẹẹpẹ-igí bímọ ó sọ ọ ní Ayọ-ọ-kúnlé; ayọ wo ló wà lára ìṣẹpẹ igi? The seller of twigs for firewood has a child and names him AyọọkúnleJoy fills this home; what sort of joy is to be found in firewood twigs? One should not make too much of nothing. Oǹpè ní ńfa ọlá; òjípè kì í fa ọlá. It is the person who does the summoning that assumes airs; the person subject to summons does not assume airs. One should know ones place, especially in the company of more illustrious people. Orí àgbà-á níyì, ó sàn ju orí àgbà-á fọ lọ. The-elderly-persons-head-deserves-respect is better than The-elderly-persons-head-is-damaged. An elder who enjoys respect is better off than one who is insulted by others. Compare Ọjọ àgbà-á kú sàn ju ọjọ àgbà-á tẹ. Orí ẹẹ fọ! Your head is split is an insult. Orí awọ là ḿbágbà. It is on the hide that one finds the elder. One should always live up to what others expect of one. Elders often sit on cowhides when they relax or adjudicate disputes. Orí-i kí ní ńyá àpọn tó ńsúfèé? Nítorí pé yó gùn-ún-yán fúnra ẹ yó nìkan jẹ? What is the cause of the bachelors elation that makes him whistle? That he will make pounded yams for himself and eat it by himself? A bachelor with no one to share his life and his meals has nothing to be cheerful about Orogún ìyá ẹ-ẹ dáṣọ fún ọ o ní kò balẹ; mélòó nìyá ẹ-ẹ dá fún ọ tó fi kú? Your mothers co-wife made a garment for you and you complain that it is not long enough; how many did your mother make for you before she died? People dependent on charity should rather be grateful than difficult to please. The proverb assumes that co-wives would not ordinarily extend generosity towards the children of other co-wives. Òru ò molówó nIfá tí à ńdá fún Ìwọ ta nìyẹn? The dark of night knows not who is a wealthy person is the oracle one delivers to Who might that be? Night-time wanderers should be prepared for indignities. This is a variant of Òkùnkùn ò mẹni ọwọ . . . Oòrùn, kó tìẹ wọ ká má bàá Ọlọjọ wí. Sun, go set so one does not blame the owner of the day. Subordinates should not behave in a manner that would bring their superior to disrepute. Ọlọjọ Owner of the day is another designation for God. Òtòlò-ó jẹ, òtòlò-ó mu, òtòlò-ó fẹsẹ wé ẹsẹ erin. The water-buck ate, the water-buck drank, the water-buck compared its limbs to an elephants. Satiation leads to excess. Oúnjẹ ọmọ kékeré a máa wọ àgbà nínú; òrùka ọmọ kékeré ni kì í wọ ágbá lọwọ. A youths food can enter the stomach of an elder; it is only a youths ring that cannot slip unto an elders finger. An elder may take advantage of the youth in certain respects, but in some others an elder must respect his status. Owó ẹyẹ ò sú ẹni-í san; tọràn ni ò súnwọn. People have no difficulty paying the money for glorious events; it is the money for trouble that is unpleasant to pay. The trouble one goes into for honorable purposes are really a pleasure, not so the trouble to extricate oneself from problems. Ọbẹ kì í gbé inú àgbà mì. A stew does not slush around once inside an elder. An elder should know how to keep confidences. Ọbún ríkú ọkọ tìrànmọ; ó ní ọjọ tí ọkọ òún ti kú òun ò fi omi kan ara. The filthy person takes advantage of her husbands death for blame; she says since her husband died she has not violated her person with water. Shiftless people will latch on any excuse to shirk duties. Ọgà-ǹ-gà lọmọ-ọ mi ńjẹ, ẹ má pe ọmọ-ọ mi ní Ògò-ǹ-gò mọ! Èwo lorúkọ rere níbẹ? My childs name is Ọgàǹgà; dont you call my child Ògòǹgò any more! Which of the two is a good name. A choice between two bad things is no choice at all. Ọgẹgẹ ò lẹwà; lásán ló fara wéṣu. The poisonous cassava has no attraction; it resembles a yam only in vain. No imitation can be as good as the real thing. Ọjọ àgbà-á kú sàn ju ọjọ àgbà-á tẹ. The day an elder dies is far better than the day an elder is disgraced. Death is preferable to disgrace. Compare Orí àgbà-á níyì, ó sàn ju orí àgbà-á fọ lọ. Ọjọ kan là ḿbàjẹ, ọjọ gbogbo lara ńtini. Only one day brings disgrace to a person; the shame is felt every day. The thoughtless act of a moment mars ones reputation for a long time. See the following entry. Ọjọ kan ṣoṣo là ńtẹ; ojoojúmọ lojú ńtini. It takes one day only for one to disgrace oneself; the shame is a daily affair. Fleeting indiscretion have lasting effects. See the preceding entry. Ọjọ tí alákàn-án ti ńṣepo, kò kún orùbà. In all the days the crab has been making oil, it has not filled a pot. Said of people who have labored long but have nothing to show for all their effort. Ọjọ tí mo ti ḿbọ ng ò rírú ẹ rí: olúwa ẹ-ẹ mọ ìwọn ara ẹ ni. In all the days I have walked this earth I have never seen the like: that person knows his place. If one knows ones place one will be spared humiliation. Ọkánjúwà àgbà ní ńsọ ara ẹ dèwe. It is an avaricious elder that turns himself into a child. An elder who cannot control his appetite asks to be treated like a child. Ọkánjúwà alágbaà ní ńgarùn wo eégún. It is an insatiable chief of the masqueraders cult that stands on tiptoes to watch a performing masquerader. It is unseemly to be too greedy, especially when everything is at ones disposal anyway. Ọkùnrin kì í ké, akọ igi kì í ṣoje. A man does not cry; hardwood does not ooze sap. Fortitude is the mark of a man. Ọlọgbọn kan ò ta kókó omi sáṣọ; ọmọràn kan ò mọ oye erùpẹ ilẹ. No wise man ever ties water in a knot in his cloth; no knowledgeable person can tell the number of grains of sand on the earth. There are certain feats that are beyond even the most accomplished of men. Ọlọgbọn ò tẹ ara ẹ nÍfá; ọmọràn ò fi ara ẹ joyè; abẹ tó mú ò lè gbẹ èkù ara ẹ. The wise person does not consult the Ifá oracle for himself; the knowledgeable person does not install himself a chief; the sharp knife does not carve its own handle. The strongest and wisest of men still would need the service of other people some time. Ọmọ àì-jọbẹ-rí tí ńja epo sáyà. A child new to eating stews: he shows himself by dripping palm-oil on his chest. Upstarts will betray themselves by their misuse of their new-found fortune. Ọmọ onílẹ á tẹ ẹ jẹjẹ. The owner of the earth treads gently on it. Responsible people do not always do as they can, but behave as is proper. Ọmọ ọba Ọnà Ìṣokùn ńfi ehín gé ejò, ọmọ ọba kan-án ní òun kì í jẹ ẹ; ìlú wo lọmọ ọba náà-á ti wá? The prince of Ọna Ìṣokùn is sharing out snake meat with his teeth, and another prince says he does not eat such a thing; where did that prince come from? If your betters are reduced to an expedient, you would be foolish to say it is beneath you. Ọmọdé dáwọtilẹ, ó ní òún tó ọbọ; bó tó ọbọ, ó tó gẹgẹ àyàa ẹ? A child rests his hand on the earth and claims it is as big as a monkey read chimpanzee; even if the child is as big as a monkey, is its chest as big as the monkeys? Equality is more than mere physical resemblance. Ọmọdé ní ẹẹta lọwọ, ó ní kí Èṣù wá ká ṣeré owó; ẹẹta-á ha tó Èṣùú sú epo lá? A child has three cowries in hand and challenges Èṣù to a game played for money; will three solitary cowries suffice for Èṣù to purchase palm-oil to lick? People who come into some money for the first time are wont to overestimate their sudden worth. Èṣù is the unpredictable god in the Yorùbà pantheon, his favorite food is palm-oil. Ọmùtí gbàgbé ìṣẹ, alákọrí gbàgbé ọla. The drunkard ignores his misery; the ill-fated person forgets tomorrow. Irresponsible people often indulge themselves instead of taking care of their pressing problems. Ọnà ọfun ò gba egungun ẹja. The throat cannot accommodate fish-bone. Everybody and everything has some limitation. Ọràn ò dun ọmọ ẹṣin; a mú ìyá ẹ so, ó ńjẹ oko kiri. Problems make hardly any impression on the foal of a horse; its mother is tied down but it grazes nonchalantly about. Said of people who show no concern for the afflictions of those close to them. Ọrọ bọtí-bọtí ò yẹ àgbàlagbà. Speech like drunken babble does not befit a venerable person. Responsible adults should be very careful about what they say. Ọrọ ò dùn lẹnu ìyá olè. Speech is not pleasant in the mouth of the mother of a thief. There is little a miscreant can say that will impress people. Ọrọ wo ló wà lẹnu alaṣọ pípọn? What sort of speech can there be in the mouth of the person whose clothes are brown from dirt? People with blemishes should keep a low profile. Ọsán pọn o ò ṣán ẹkọ; oòrún kan àtàrí o ò jẹ àmàlà; àlejò-ó wà bà ọ ní ìyẹtàrí oòrùn o ò rí ǹkan fún un; o ní Njẹ ng ò níí tẹ lọwọ ẹ báyìí? O ò tíì tẹ lọwọ ara ẹ, ká tó ṣẹṣẹ wá wípé o ó tẹẹ lọwọ ẹlòmíràn tàbí o ò níí tẹ? The sun rises and you do not eat corn meal; the sun moves directly overhead and you do not eat yam-flour meal; a visitor arrives for you when the sun is just past the overhead position and you have nothing to entertain him with; and you ask, Am I not in danger of being disgraced in his eyes? Arent you already disgraced in your own eyes? Never mind whether you may be disgraced in others eyes or not. What one thinks of oneself is every bit as important as what others think of one. Ọṣìn ò lè mú àwòdì òkè; Bámidélé lọṣín lè mú. The fish-eagle cannot catch the kite flying on high; it can only catch Bamidele. Said of people who will confront only weaklings rather than people who match them in strength. Bámidélé is a male name. The proverb is probably based on the play between ọṣín, the name for the vulturine fish-eagle, and Ọṣìn, a male name that is sometimes used as a designation for a king. Bámidélé which means Come home with me indicates that the possible prey is one that is readily at hand. Ọṣọ ọlọṣọọ ò yẹni; ṣòkòtò àgbàbọ ò yẹ ọmọ èèyàn. One never looks good in other peoples finery; borrowed trousers do not fit the borrower. One should not be a habitual borrower. Ọwọ àìdilẹ ní ńyọ koríko lójú àna ẹ. Idle hands are the ones obliged to remove grass specks from their in-laws eyes. People who are unemployed can expect to be asked to perform all sorts of belittling tasks. Ọwọn là ńra ògo, ọpọ là ńra ọbùn, iyekíye là ńra ìmẹlẹ. Honor is always bought dear, filthiness cheap, and idleness at an indifferent price. Nothing is more difficult to come by than honor. Ọyájú-u baálé ní ńpàdé ìbòsí lọnà. It is a reckless home owner who is met with alarms when he ventures outside. A patriarch who misbehaves earns disgrace. Pamí-nkú obìnrín ṣorí bẹmbẹ sọkọ. A masochistic woman hardens her head against her husband. Obstinacy only invites harsh punishment. Pátápátá alágbẹdẹ ò ju ilé àrọ lọ. The most one can expect of the blacksmith is confined to the smithy. There is a limit to a persons bragging. Pẹlẹ larẹwà ńrìn; jẹjẹ lọmọ ọlọjà ńyan. Carefully is the manner in which a beautiful person walks; gently is the manner in which a prince steps. Gently and carefully is the best manner to take life. Pẹlẹ-pẹlẹ nijó àgbà; ara gbogbo ló di àkísà tán. An elderly persons manner of dancing must be very gentle, because the whole body has become worn to a rag. Elderly people should not over-exert themselves. Pẹtẹpẹtẹ Ìjèṣà, ó ta sẹni lára kò wọn. The mud of the Ìjèṣà: it splashes on one and will not be washed off. Disgrace is not easily washed away. Most probably this is a riddle doing double duty as a proverb. The riddle, Pẹtẹpẹtẹ ọnà Ìjàyè, atasíniláramáwọọn The mud along Ìjàyè way that splashes on one and cannot be removed, has as its solution, facial scarification. San là ńrìn; ajé ní ḿmúni pá kọrọ. Straight and upright is the way one would walk; it is money that forces one to sneak about. When one is in debt, ones freedom of movement is compromised. Sesere ńdá gọọbú; oníkamẹsàn-án ńgbé ṣíbí. The insignificant thing is attempting an earth-shaking feat; the person with only nine fingers is lifting a spoon. Said of a person overreaching. Sún mọ ọhún, sún mọ ìhín! Bí a bá kan ògiri ilé-e baba ẹni, ṣe là ńdúró gbọin-gbọin. Move away, move over here! When one moves until one is against the walls of ones fathers house, one stands steadfast. There must be a limit to how much one will back down before enemies. Ṣágo ḿbúgò, ó ló ṣẹnu gbáṣọrọ. The demijohn insults the bottle, saying the latter has a long snout. It is silly to pick a blemish one shares as the basis for insulting others; the pot should not call the kettle black. Ṣàgbà-ṣàgbà ò níí sé àgbà títí láí. The elderly person who acts his proper part will always be respected as an elder. If responsible people wish to be retain peoples respect they must always act like elders. Ṣàkì ńṣe bí ọrá, egungun ńṣe bí ẹran. The tripe presents itself as fat; the bone presents itself as meat. One should not pretend to be what one is not. Ṣáláporẹ ò mọ ẹgbẹ ẹ nínú omi. Ṣáláporẹ does not know its peer inside water. One should know who ones peers are and not overstep ones bounds. Ṣe bóo ti mọ, ẹlẹwàa Ṣàpọn. Moderate your preening and strutting, beautiful woman of Ṣàpọn. Do not overreach, and do not be too full of yourself. Ta ní ḿbẹ níbẹ? làgbẹ fi ńsán ìbàǹtẹ wọlú. Who is there whose opinion matters? is the attitude that makes the farmer come into town dressed only in a loin cloth. People who make a spectacle of themselves show no regard for others. Compare Àìfinipeni, àìfèèyàn pèèyan . . . Ta ní mọ Òkolo lÓyọọ? Who knows Okolo in Ọyọ? Said of people who are of no account but act as though they matter. Òkolo is not a Yorùbá but an Ijọ name. Ta ní ńjájá ní mọṣáláṣí? What would a dog be doing in a mosque? Said to tell off people who are not wanted in a company. See the entry that follows also. Ta ní ńjẹun tájá ńjùrù? At whose dinner table is the dog wagging its tail? Said to tell off people who make their presence felt when they should rather make themselves scarce. Compare the preceding entry. The Yorùbá do not consider dogs to be preferred company. Tẹtẹ kì í tẹ. Spinach is never disgraced. May one never know disgrace. The play is on the syllable tẹ, which occurs in tẹtẹ spinach and tẹ to be disgraced. Tòlótòló mọ ẹni tó ńyìnbọn ìdí sí. The turkey knows towards whom it farts. People must be careful how to choose the people they presume to approach with familiarity. Compare Ìka tó tọ símú là ńnà símú. Wèrè èèyàn ní ńwípé irú òun ò sí; irú ẹẹ pọ ó ju ẹgbàágbèje lọ. Only an imbecile asserts that there is none like him or her; his or her likes are numerous, numbering more than millions. No one is incomparable. Wọn ńpe gbẹnàgbẹnà ẹyẹ àkókó ńyọjú. The call goes out for a carpenter and the woodpecker presents itself. One should not think too much of ones capabilities. Previous Contents Yan àkàrà fún mi wá ká jìjọ jẹ ẹ: àìtó èèyàn-án rán níṣẹ ní ńjẹ bẹẹ. Go buy bean fritters for me so we can eat them together: that spells uncertainly about ones right to send the person concerned on an errand. People in authority should not be tentative in asserting their authority. Yíyẹ là ńyẹ Òkóró sí tí à ńpè é nígi obì; obì tí ì bá so lórí ẹ ní ńya abidún. It is only a mark of respect when one calls Òkóró a kolanut tree; any kolanut that might grow on his head would turn out to be slimy. People who enjoy the respect of others should not make the mistake of overestimating their importance. Contents A bímọ kò gbọn, a ní kó má ṣàá kú; kí ní ńpa ọmọ bí àìgbọn? A child lacks wisdom, and some say that what is important is that the child does not die; what kills more surely than lack of wisdom? A foolish child is not much better than a dead child. A dẹbọ fún igúnnugún, ó ní òun kò rú; a dẹbọ fún àkàlà, ó ní òun kò rú; a dẹbọ fún ẹyẹlé, ẹyẹlé gbẹbọ, ó rúbọ. A sacrifice was prescribed for the vulture, but it refused to sacrifice; a sacrifice was prescribed for the ground-hornbill, but it declined to sacrifice; a sacrifice was prescribed for the pigeon, and it gathered the prescribed materials and made the sacrifice. The vulture and the ground-hornbill are unfortunate in comparison with the pigeon, because they did not carry out the prescribed sacrifice. The Yoruba name for pigeon, ẹyẹlé, means house bird. The domestication of the pigeon gives it a higher status than that enjoyed by other birds. A fọwọ mú ajá o lọ, a ṣẹṣẹ ńfi ìka méjì pè é. We grab a dog with the hands and it escapes; thereafter we beckon it with two fingers. If both hands cannot detain a dog, two fingers from a distance will not bring it to where it escaped from. A fún ọ lọbẹ o tami si; o gbọn ju ọlọbẹ lọ. You are given some stew and you add water; you must be wiser than the cook. Adding water is a means of stretching stew. A person who thus stretches the stew he or she is given would seem to know better than the person who served it how much would suffice for the meal. A kì í bọ sínú omi tán ká máa sá fún òtútù. One does not enter into the water and then run from the cold. Precautions are useful only before the event. A kì í dá aró nÍṣokùń àlà là ńlò. One does not engage in a dyeing trade in Ìṣokùń people there wear only white. Wherever one might be, one should respect the manners and habits of the place. A kì í dá ẹrù ikùn pa orí. One does not weigh the head down with a load that belongs to the belly. Responsibilities should rest where they belong. A kì í du orí olórí kí àwòdì gbé tẹni lọ. One does not fight to save another persons head only to have a kite carry ones own away. One should not save others at the cost of ones own safety. A kì í duni lóyè ká fọnà ilé-e Baálẹ hanni. One does not compete with another for a chieftaincy title and also show the way to the kings house to the competitor. A person should be treated either as an adversary or as an ally, not as both. A kì í fá orí lẹhìn olórí. One does not shave a head in the absence of the owner. One does not settle a matter in the absence of the person most concerned. A kì í fi àgbà sílẹ sin àgbà. One does not leave one elder sitting to walk another elder part of his way. One should not slight one person in order to humor another. A kì í fi àì-mọ-wẹ mòòkùn. One does not dive under water without knowing how to swim. Never engage in a project for which you lack the requisite skills. A kì í fi ara ẹni ṣe oògun alọkúnná. One does not use oneself as an ingredient in a medicine requiring that the ingredients be pulverized. Self-preservation is a compulsory project for all. A kì í fi aṣọ ṣèdìdí yọwó. One does not leave cloth in a bundle while bargaining over it. It is wise to know what one is negotiating to buy. A kì í fi ejò sórí òrùlé sùn. One does not go to bed while a snake is on the roof. Never let down your guard while danger still lurks. Compare A kì í fi iná . . . A kì í fi ẹjẹ ìbálé pa tírà; alákoto ò bí abo ọmọ. One does not smear blood from a womans deflowering on a Muslim charm; a de-virgined woman does not give birth to a female child. One must not do the forbidden if one does not expect trouble. Muslims are understandably squeamish about blood from the deflowering of a woman. Alákoto here refers to a promiscuous woman, whose child one cannot expect to be well behaved. A female child is well behaved, while a male child is not. A kì í fi ẹtẹ sílẹ pa làpálàpá. One does not ignore leprosy to treat a rash. More serious problems deserve more immediate attention. A kì í fi ẹran ikún gbọn ti àgbọnrín nù. One does not brush off antelope meat with squirrel meat. Never prefer something of little value to something of great value. A kì í fi idà pa ìgbín. One does not use a sword to kill a snail. Remedies should be commensurate with the problem. A kì í fi ìgbín sọkò sórìṣà. One does not throw a snail at a god. Service to the worthy should be performed with decorum, not with insult. A kì í fi iná sórí òrùlé sùn. One does not go to bed while there is a fire on ones roof. Better take care of problems before relaxing. Compare A kì í fi ejò . . . A kì í fi ìtìjú kárùn. One does not because of shyness expose oneself to a disease. Never be too shy to speak out on your own behalf. A kì í fi ìyá ẹní dákú ṣeré. One does not as a joke say ones mother has collapsed. Never trifle with serious matters. A kì í fi ogun dán ẹṣọ wò. One does not tease a warrior by saying there is a war or an invasion. Do not play with a loaded and primed gun. A kì í fi ohun sọwọ búra. One does not hide something in ones hand and yet swear that one knows nothing about it. It is foolish to tempt fate; the dishonest exposes himselfherself to the possibility of discovery. A kì í fi ohun-olóhun tọrẹ bí kò ṣe tẹni. One does not make a gift of someone elses property when it is not ones own. Never be too free with other peoples property. A kì í fi oko sin fún ìwọfà. One does not hide the farm from the pawned worker. It does not make sense to prevent a servant one has hired from doing what one hired him to do. A kì í fi olórí ogun ṣe ìfagun. One does not position the commander of the army at the rear of the column. The best foot is the one to put forward. A kì í fi oníjà sílẹ ká gbájúmọ alápẹpẹ. One does not leave the person one has a quarrel with and face his lackey. Focus rather on your main problem, not a side-show. A kì í fi owó du oyè-e alágbára. One does not rely on money to contest a chieftaincy reserved for the strong. Money wont buy everything. A kì í fi ọlá jẹ iyọ. One does not consume salt according to ones greatness. Too much of a good thing can be dangerous. A kì í fi ọnà ikùn han ọfun. One does not show the throat the way to the stomach. Do not presume to know better than the expert. See the following entry. A kì í fi ọnà odò han ikún. One does not show the squirrel the way to the river. Telling someone what he or she already knows is silly. See the preceding entry. A kì í fi ọrọ sílẹ gbọ ọrọ. One does not ignore one matter to attend to another matter. Every obligation deserves attention. A kì í gbá ẹni tó yọbẹ mú. One does not grab hold of a person who has pulled a knife. Prudence and caution are imperative in dealing with dangerous people. A kì í gbé ẹran erin lérí ká máa fẹsẹ wa ihò ìrẹ. One does not carry elephant meat on ones head and dig cricket holes with ones big toe. If one is blessed with plenty, one should not keep chasing after trifles. A kì í gbé odò jiyàn-an ọṣẹ hó tàbí kò hó. One does not sit by a river and argue whether the soap will foam or will not foam. Where the claim can be put to the test, verbal argument is foolish. A kì í gbé ọpọlọ sọnù ká tún bèrè-e jàǹto. One does not throw a toad away and inquire after its young. Commiseration after injury is hypocritical. A kì í gbẹ àwòrán gàgàrà ká má fi ọwọ ẹ ti nǹkan. One does not carve a tall statue without resting its hand on something. Everybody needs some support. A kì í gbójú-u fífò lé adìẹ àgàgà; a kì í gbójú-u yíyan lé alágẹmọ. One should not expect flight from the flightless chicken; one should not expect striding from a chameleon. To expect the impossible is to delude oneself. A kì í gbọ ẹjọẹnìkan dájọ. One does not deliver a verdict after hearing only one side. Justice requires impartiality and a full hearing. A kì í jẹ Mo fẹrẹ-ẹ lọbẹ. One does not eat I almost in a stew. What one missed narrowly, one cannot enjoy at all. The quote is short for I almost hit the prey I was aiming at. A kì í ka igún mọ ẹran jíjẹ. One does not list vultures among edible meats. Certain things one does not stoop to do. A kì í ka ilé òrìṣà kún ìlú. One does not count a gods grove as part of the town. Do not list questionable items as part of your wealth. A kì í ka oyún inú kún ọmọ ilẹ. One does not count a fetus among living children. Never count your chickens before they are hatched. A kì í ka ọmọ fún òbí. One does not enumerate children for the parents. Do not presume to know better than those most intimately involved. A kì í kọ ọmọ-ọ bí ká sọ ọ ní Èwolódé? One does not so resent having a child that one names it What-is-this-that-has-happened? Childbirth is always a happy event. A kì í léku méjì ká má pòfo. One does not chase two rats and avoid coming up with nothing. Never try to go in two directions at once. Also Ẹní bá léku méjì á pòfo. A kì í lọmọ lẹhin kọ oúnjẹ. One does not have children at ones rear and yet refuse food. No amount of anger or distress should keep one from looking after ones dependents. A kì í mọ ọkọ ọmọ ká tún mọàlè-e rẹ. One does not acknowledge the husband for ones child and also acknowledge her illicit lover. Never betray trust or connive at betraying it. A kì í mú ìbọn tetere. One does not hold a gun carelessly. Always be careful in handling dangerous matters. A kì í mú oko mú ẹjọ kí ọkan má yẹ. One does not opt to work on the farm and also opt to go argue ones case and avoid neglecting one or the other. One cannot do two mind-absorbing tasks at once. Compare A kì í múlé móko . . . and A kì í ṣòwò méjì kẹran má jẹ ọkan. A kì í mú ọmọ oǹdọpọ dè. One does not chain the child of a person who offers too low a price for ones wares. It is not a crime to make an offer that might be unacceptable. A kì í mú ọmọ òṣì lọ sí Ìlọrọ. One does not take a child destined for poverty to Ìlọrọ. A person cannot transcend hisher destiny. Ìlọrọ is an Ìjèṣà township. The name translates as Town of Riches. A kì í múlé móko kọkan má yẹ. One does not devote oneself to the home and devote oneself to the farm and not wind up neglecting one of them. One cannot go in two opposite directions at once. Compare A kì í mú oko mú ẹjọ..., And A kì í ṣòwò méjì kẹran má jẹ ọkan. A kì í ní ẹgbàá nílé wá ẹgbàá ròde. One does not have a thousand cowries or six pence at home and go chasing abroad for a thousand cowries. Only the promise of a greater fortune should tempt one to neglect what one already has. A kì í pa asínwín ilé, nítorí ọjọ tí tòde yó bàá wá sílé. One does not kill the imbecile within ones home, because of the day when the one from outside might visit one. One should cultivate ones own madness; one might need it to combat others madness. A kì í pa igún, a kì í jẹ igún, a kì í fi igún bọrí. One does not kill the vulture; one does not eat the vulture; one does not offer the vulture as a sacrifice to ones head. Certain behaviors are beyond the pale. A kì í pé kí òṣìkà ṣe é ká wò ó. One does not dare a wicked person to do his worst. Never tempt evil people to do their evil. A kì í peni lólè ká máa gbé ọmọ ẹran jó. One does not suffer the reputation of being a thief and yet go seeking to dance with kids baby goats. It is foolish to behave in ways that will confirm peoples evil opinion of one. A kì í rán ọlẹ wo ojú ọjọ àárọ. One does not send a shirker to go see what the morning looks like outside. Never rely on the advice of people who have a vested interest in the matter being considered. A kì í re nísun lọ dà síbú. One does not collect water from a spring to dump in the deep. Do not rob the poor to further enrich the wealthy A kì í rí adìẹ nílẹ ká da àgbàdo fún ajá. One does not see chickens about and throw ones corn to the dog. Always direct help where it will be appreciated and where it will do some good. A kì í rí àjẹkù orò. No one ever sees the leavings of the god Orò. What must be consumed must be completely consumed. A kì í rí bàtá nílẹ ká fẹnu sín in jẹ. One does not see a bàtá drum on the ground and use ones mouth to mimic its sound. Too much talk about a problem is useless when a practical solution has presented itself. One should not make a persons case for him or her when the person is present. A kì í rí ewé nílẹ ká fọwọ fámí. One does not see leaves lying about and scoop up feces with ones bare hand. Take advantage of whatever aids are available to you. A kì í rí ẹni ranni lẹrù ká yọké. One does not find helpers willing to help with ones load and yet sprout a hump on ones back from carrying too heavy a load. Always avail yourself of offered help. A kì í rí ojú ẹkùn ká tọ ẹkùn. One does not see the look on a leopards face and then taunt the leopard. It is foolish to needlessly invite disaster on ones own head A kì í sá fún àjíà ká dìgbò lu eégún. One does not run from the herald of the masquerader and collide with the masquerader himself. Never court a greater disaster in an attempt to avert a minor one. A kì í sin àlè kọjá odò; ohun tí ńṣe ọṣẹ ò tó ǹkan. One does not walk ones secret lover across a river; the causes of huge disasters are usually insignificant in themselves. If one is engaged in a dangerous venture, one should not also cast discretion to the wind. A kì í sọ pé abẹ Ọyọ mú; nígbà náà ni yó sọ pé bẹẹ ni òun ò tíì pọn. One does not tell an Ọyọ person that his knife is sharp, for only then will he say he has not even honed it yet. Offer no braggart any opportunity to resume his bragging. Compare A kì í yin ará Ìjẹmọ pé ó mọ asẹ-ẹ hun . . . A kì í sọrọ ìkọkọ lójú olófòófó. One does not discuss secret matters in the presence of a tattler. Be careful with your secrets. A kì í sùn jẹrìí ìdí. One cannot be asleep and also be able to vouch for ones anus. Assert only those things you know for certain. A sleeping person cannot be sure whether he farted or did not. A kì í ṣe fáàárí ẹṣẹ dídì sọmọ adẹtẹ. One does not flaunt ones ability to make a fist in the face of a lepers child. Never make fun of people because of their affliction. See also the following entry. A kì í ṣe fáàárí itọ dídà sọmọ a-kú-wárápá. One does not drool in jest in the presence of the child of an epileptic. Never make fun of afflicted people by mimicking their affliction. Compare the preceding entry. A kì í ṣoore tán ká lóṣòó tì í. One does not do a favor and then camp by it. Having done some good, do not hang around to compel gratitude. A kì í ṣòwò méjì kẹran má jẹ ọkan. One does not engage in two trades without having one consumed by goats. One cannot effectively manage two enterprises at once. Compare A kì í mú oko mú ẹjọ kí ọkan má yẹ, and A kì í múlé móko kọkan má yẹ. A kì í ti ojú ogun wẹfọn. One does not wait until the heat of the battle to start looking for palm-leaf midrib. Always make your preparations well ahead of the event. Palm-leaf midrib is the material out of which arrows are made. A kì í ti ojú on-íka-mẹsàn-án kà á. One does not count the fingers of a person who has only nine in hisher presence. One must be discreet in speaking about other peoples flaws and deformities. A kì í tijú bá baálé ilé jẹ akátá; bó bá mú, ìwọ náà a mú tìẹ. One should not be too embarrassed to eat a jackal with ones host; as he helps himself, one also helps oneself. Never be too bashful to adopt the ways of the people among whom you find yourself. A jackal is apparently no enticing food. A kì í wá aláṣọ-àlà nísọ elépo. One should not look for a white-clad person in the stall of palm-oil sellers. One should know the likely places to look for whatever one seeks. A kì í wà nínú ìṣẹ ká perin tọrẹ. One does not wallow in poverty and yet kill an elephant for public distribution. Always live according to your circumstances. A kì í wíjọọ wíwò ká jàre. One does not complain about being looked at and be vindicated. One should not complain that other people are doing what one is also doing. A kì í yin ọmọdé lójú ara ẹ; ìfàsẹhìn ní ńkángun ẹ. One does not praise a child in his presence; only backsliding results. Children should not be praised too highly; they should always be made aware that they can be even better. A kúnlẹ a pàgbò, alubàtá ní ojú ò fẹrakù; o fẹ bá wọn ṣúpó ni? We kneel and sacrifice a ram, and the bàtá drummer shows reluctance to take his leave. Does he wish to inherit a wife? One should always know when to take ones leave. See A sìnkú tán . . . The kneeling and sacrificing described here are the final activities in funeral obsequies. Thereafter the immediate survivors of the deceased turn to practical matters, like distributing the dead mans wives among themselves for support. Hired drummers are certainly not welcome in such matters. The greeting, ojú ò fẹrakù, meaning, literally, the eyes do not have not missed one another, is spoken on leave taking, but it suggests that the person departing is really still present in spirit. A lé tẹmbẹlẹkun jìnnà bí ẹnipé kó bọ jù sígbó. One chases conspiracy away, as though one would have it disappear into the bush. No one should want anything to do with conspiracy. À nfọtún tẹní, à ńfòsì tú ṣòkòtò, obìnrín ní a kò bá òun gbọ tọmọ. One spreads a mat with the right hand while removing ones pants with the left hand; yet the woman complains that one is not helping her quest for a child. Some people are incapable of recognizing and acknowledging favors. The woman in question obviously has severe difficulty in reading intentions, and is unappreciative to boot. À ńgba òròmọ adìẹ lọwọ ikú, ó ní wọn ò jẹ kí òun jẹ láàtàn. One struggles to save the chick from certain death, and it complains that one is preventing it from foraging at the dump. Chicks foraging at the dump are easy prey for kites. À ńgbèjà Ọjà, Ọjá ní ta ní ńjà lẹhìnkùlé òun? We fight in defence of Ọjà, and Ọjà asks who is fighting in his backyard. Some people do not acknowledge or appreciate favors. Note the play on the syllable, jà, which as a word means fight, and which forms the main part of the name Ọjà, which can be taken to means a person who fights. A ní ìrókò ni yó pa ọmọdé, ó bojú-wẹhìn; òòjọ ní ńjà? One curses a child that ìrókò will kill him, and he glances at his rear; does the curse take effect immediately? The child obviously does not know that the fact that he does not die immediately in no way invalidates the curse. A ní kí olókùnrùn ṣe tó, ó ní òun ò lè ṣe tó, tò, tó. The invalid is asked to say, Tó, and he complains that he cannot keep saying, Tó, tò, tó. He has expended more effort in his refusal than he would have in complying. The sound tó suggests something that requires minimal effort, especially in diction. A ní kọmọ má kùú, o ní kò jọ bàbá kò jọ ìyá. We strive to keep a child from dying, and you say he resembles neither the father nor the mother. The person addressed has his or her priorities reversed. À ńjùwọn ò ṣéé wí lẹjọ; ìjà ìlara ò tán bọrọ. We are driven by envy of them is a bad case to make; a quarrel spawned by jealousy is not easy to settle. Quarrels whose causes cannot be openly admitted will not readily end. À ńkì í, à ńsà á, ó ní òun ò mọ ẹni tó kú; a ní, Alákàá ẹgbàá, a-biṣu-wọrọ-wọrọ-lóko, a-bàgbàdo-tàkì-tàkì-lẹgàn; ó ní, Ọlọdẹ ló kú, tàbí ìnájà? We recite someones praise names, we intone his attributes, and a person says he does not know who died; we say, He of the two hundred granaries, he whose yams are plentiful on the farm, he whose corn is abundant in the fields, and the person asks, Is the dead person a hunter, or a trader? A person for whom everything must be spelled out, a person who cannot make deductions from the most obvious hints, is daft indeed. À ńkì í, à ńsà á, ó ní òun ò mọ ẹni tó kú; ó ńgbọ, Ikú mẹrù, Ọpàgá, a-biṣu-ú-ta-bí-òdòdó, a-lábà-ọkà, a-roko-fẹyẹ-jẹ; ó ní, Àgbẹ ló kú, tàbí ọnájà? We recite someones praise names, we intone his attributes, and a person says he does not know who died; he hears, Death takes a renowned man, a titled man, whose yams spread like petals, who possesses barns of corn, whose fields are a bounty for birds, and he asks, Is the dead man a farmer or a trader? This is a variant of the preceding entry. À ńsọrọ elégédé, obìnrín ḿbèrè ohun tí à ńsọ, a ní ọrọ ọkùnrin ni; bí a bá kó elégédé jọ, ta ni yó sè é? We are discussing pumpkins, a woman asks what we are discussing, and we respond that it is mens talk; after we have gathered the pumpkins, who will cook them? The woman, certainly. There is no point in excluding her from a matter that will eventually involve her anyway. À ńsọrọ obìnrin, a ní ká sọ bàrà ká lọ gbin bàrà sódò; ta ní máa báni pa á? We speak of women and someone suggests that we hedge our words and go plant water melon by the stream; who will help in harvesting it? This is a variant of the preceding entry. The proverb features a play on the word bàrà, which is both the word for water melon and an adjective describing an evasive course. A rí i lójú, a mọ ọ lẹnu; òṣòwò oṣẹ kì í pọn-wọ-lá. One can tell by looking, and one can tell by taste; a soap seller does not lick her fingers. Soap is recognizable as soap, and anyone who has ever tasted it knows that one does not lick fingers caked with soap. Each trade has its donts. See Aṣòwòọṣẹ kì í pa owó ńlá. A ta bàbà, a fowó-o bàbà ra baba. We sell guinea-corn, and with the copper coins we redeem the old man. With what one has one seeks ones goals. See the following entry. The saying is more a play on the syllables ba-ba both with regard to the different tones it can bear, and taking advantage of its different meanings than a real proverb. Bàbà means guinea-corn, and owó-o-baba literally guinea-corn money means copper coin, because guinea-corn is copper-colored. A ta bàbà a fowó-o bàbà ra bàbà. We sell guinea-corn, and with the guinea-corn money we buy guinea corn. This variant of the previous entry suggests that for all ones efforts and exertions one has not significantly altered ones circumstances. Àbá alágẹmọ lòrìṣà ńgbà. The gods heed what chameleon proposes. One should heed the advice of trusted friends and advisers. In Yoruba tradition the chameleon is a trusted servant of the gods. In the myth of creation it was the chameleon that was sent down to the newly formed earth to determine if it was firm enough yet for habitation. Àbá kì í di òtítọ; ojo ni kì í jẹ ká dá a. Plans do not automatically bear fruit; only the faint-hearted do not make plans. While plans may never bear fruit, people should still make them. Compare Àbá ní ńdi òtítọ . . . Àbá ní ńdi òtítọ; ojo ni kì í jẹ ká da. Attempts result in achievement; it is faint-heartedness that keeps one from making an effort. Without striving, one accomplishes nothing. Compare: Àbá kì í di òtítọ . . . Àbàtì àlàpà; a bà á tì, a bá a rẹ. Unfinished abandoned wall: unable to master it, one befriends it. One reconciles oneself to matters one cannot control. A-bayé-jẹ kò ṣéé fìdí ọràn hàn. A treacherous person is not someone to tell profound matters to. One should keep ones secrets from treacherous people. Abẹrẹ ò ṣéé gúnyán. A needle cannot be used to make pounded yams. Some tools are inadequate for some tasks. Abẹrẹ tó wọnú òkun ò ṣéé wá. A needle that drops into the ocean defies finding. Some tasks are hopelessly impossible to accomplish. Abiyamọ, kàgbo wàrà; ọjọ ńlọ. Nursing mother, make the herbal decoction in good time; the day is waning. Attend to duties in time. Abiyamọ kì í rìn kó ṣánwọ ahá. A nursing mother does not venture away from home without a cup. She must be prepared to nurse the baby. Ahá is a cup cut out of a small calabash, and it is used in force-feeding babies. Abiyamọ purọ mọmọ-ọ rẹ jẹun. The nursing mother lies against her child to secure food. One uses every ruse available to one in the interest of ones well-being. Abiyamọ ṣọwọ kòtò lu ọmọ-ọ rẹ. A nursing mother cups her palm to strike her child. Discretion is the better part of discipline. Àbọṣẹ kì í ṣe iṣẹ òòjọ; iṣẹ-ẹ baba ẹni ní ńgbani lọjọ gan-an. Spare-time work is no profession; it is an assignment from ones father that takes all of ones day. One does not waste ones time on trifles or hobbies. Àbùkún layé gbà. The world accepts only adding on. Supplement rather than deplete. Adánilóró fagbára kọni. He who disappoints one teaches one to be more resourceful. Once disappointed or injured, one learns to be self-reliant. Ficus Asperifolia See Abraham, 161. Adẹtẹ ò gbọdọ dúró de eléépín. A leper must not wait for a bearer of abrasive leaves eépín . Know your weaknesses. Adẹtẹ-ẹ ní òún sẹ ọràn kan de àwọn ará ilé òun; ó ní bí òún bá lọ sídàálẹ, wọn ò jẹ fi kàn-ìn-kàn-ìn òun wẹ. The leper says that he trusts his relatives on a certain matter; he says when he goes on a journey, they would not dare use his sponge to wash themselves. People have a knack for skirting dangerous or distasteful situations. Adìẹ ìrànà ní ńṣíwájú òkú. It is the votive herald-chicken that precedes a dead person. Matters must be attended to in their proper sequence. As part of Yoruba funerary rites, a chicken is sacrificed to clear evil forces off the way of the deceaseds spirit. Adìẹ ò lè ti ìwòyí sunkún ehín. Chicken cannot at this late date bemoan its lack of teeth. Everything at its proper time. Adìẹ ò lórúnkún ẹjọ. A chicken has no knees for cases. One should steer clear of actionable behavior. It is customary for litigants in Yoruba courts to state their cases on their knees. The proverb builds on the fact that chickens have no knees, and, therefore, cannot state cases kneeling. Adìẹ rí aláásáà, ó pa ìyẹ mọ. The chicken sees the snuff seller and enfolds its wings. When one sees potential danger approaching, one should take precautions. Snuff sellers use chicken feathers to sweep the snuff from the grindstone. Adìẹ-odò ò ṣéé bọ ìpọnrí. Water fowl is no good as a sacrifice to ìpọnrí. One should use only tools proper to the task in hand. Ìpọnrí is a god for which the appropriate sacrifice is a chicken. Àdó gba ara ẹ tẹlẹ, ká tó fi oògùn sí? Could the small gourd save itself, before we put charms into it? Do not seek protection from a helpless person. Àdó is a tiny gourd in which people keep charms, often serving as talismans. A-fàtẹlẹwọ-fanná kì í dúró. He-who-carries-live-coals-in-his-palm does not tarry. A person who has a pressing problem has no time for socializing. Before the advent of matches, people who wished to start a fire took live coals from an established fire to start their own. A-fasẹ-gbèjò ńtan ara-a rẹ jẹ. He-who-would-collect-rain-water-in-a-sieve deceives himself. The shiftless person hurts himself more than others. Afẹfẹ ńda ológìì láàmú; oníyẹfun rọra. The wind is making life difficult for the seller of liquid corn starch; corn flour seller, you had better watch out! When those better situated than one are defeated, one must be prepared for tough times. Àfẹẹrí kan ò ju ká rí igbó ńlá bọ sí lọ; ẹbọ kan ò ju ọpọ èèyàn lọ; Òrìṣá gbé mi lé àtète kan ò ju orí ẹṣin lọ. There is no disappearing trick better than the availability of a dense forest to disappear into; there is no sacrifice more efficacious than having many people on ones side; there is no The gods have elevated me that is higher than the back of a horse. Practical and realistic moves are more reliable than mysterious expectations. A-fi-tiẹ-sílẹ-gbọ-tẹni-ẹlẹni, ọgànjọ ni wọn ńsìnkú-u rẹ. He-who-neglects-his-own-affairs-to-care-for-others-affairs, it is in the middle of the night that his burial is carried out. Do not sacrifice your self-interest to take care of others. Àfòmọ ńṣe ara-a rẹ, ó ní òún ńṣe igi. The creeper is destroying itself, but it thinks it is destroying its host. The hosts death will be the parasites death. Àgádágodo ò finú han ara-a wọn. Padlocks do not share their secrets with one another. Some secrets one should not divulge to others. Àgùntàn ò jí ní kùtùkùyù ṣe ẹnu bọbọ. A sheep does not wake in the morning and droop its mouth. One should not dawdle in the morning. Àgbà òṣìkà ńgbin ìyà sílẹ de ọmọọ rẹ. A wicked elder sows suffering for his children. Ones character often affects the fortunes of ones children. Compare, Àgbà tó gbin èbù ìkà . . . Àgbà ṣoore má wo bẹ. Elder, do a favor and remove your eyes from it. Do not advertize your acts of kindness, or pointedly await acknowledgment of them. À-gbà-bọ ò di tẹni. A foster child does not become ones own child. There is nothing like having ones own. Compare Àgbàtọ ò jọ obí . . . Àgbàdo kì í ṣe èèyàn;ta ní ńrí ọmọ lẹhìn eèsún? The maize plant is not a human being; who ever saw children on the back of elephant grass? One should not overestimate the value of things. When the maize plant develops fruits the Yoruba say,Ó yọ ọmọ literally, It has sprouted a child. The expression does not, however, mean that the people believe that the plant is human. Elephant grass is almost identical to maize in size and looks, even though it bears no fruit. Àgbàká labiyamọ ńgbàjá mọ ọmọ-ọ rẹ. It is completely and securely that a mother bearing her child on her back supports the child with a strip of cloth. One must be thorough in discharging ones responsibility. After a mother has strapped her child to her back, she prevents the child from sliding down by passing a trip of cloth, ọjá, under the childs buttocks and around to the mothers front, there tying it snuggly. Àgbàlagbàá ṣenú kẹrẹndẹn; èyí tó máa ṣe ḿbẹ níkùn-un rẹ. An elder shows a smooth belly to the world; but what he will do is known to him. Be a person of thought and action, not of words. The proverb derives from the fact that inú means both mind and stomach. The expression, mọ inú, means to know someones mind. Thus, to see a persons stomach is not to know the persons mind. A-gbé-ọọdẹ bí òfé, a-mọ-ara-í-ré bí oódẹ;a dẹbọ fún òfé, òfé ò rú, agánrán gbẹbọ, ó rúbọ; àsẹhìnwá àsẹhìnbọ òfé di ará Ọyọ, agánrán di ará oko; wọn rò pé òfé ò gbọn. Òfé, dweller-in-the-corridor, forward as oódẹ a sacrifice was prescribed for òfé, but he did not offer it; agánrán went ahead and offered the sacrifice; in the end òfé became a citizen of Ọyọ, while agánrán became a dweller in the bush; and people thought òfé was foolish. Never second guess people who are better informed than you are. Òfé, oódẹ odídẹ, odídẹrẹ and agánrán are all types of parrots. Because agánrán is considered favored by the gods it is usually sacrificed to them, while òfé, which is not so favored, is spared that fate. Àgbẹjẹ ò korò nílé ńlá. Pumpkin is never bitter in a big household. When one is in need, one cannot be too choosy. The size of the household, and the need to feed the many mouths, make even the pumpkin with its slightly bitter taste acceptable food. Àgbìgbò, rọra fò, ọdẹ ti dé sóko; àgbìgbò tí ò bá rọra fò á bọ sápò ọdẹ. Àgbìgbò, fly warily, for the hunter has arrived in the forest; any àgbìgbò that does not fly warily will wind up in the hunters bag. Conditions are hazardous; it behooves everyone to take care. Àgbò dúdú kọjá odò ó di funfun. The black ram crosses the river and becomes white. Propitious events can drastically change a persons fortunes for the better. This is also a riddle whose solution is soap. The traditional soap is blackish in color. Àgbókan là ńrọ Ifá adití. It is with full voice volume that one recites divination verses for the deaf. One cannot be too subtle with the daft. Àgbọn kì í ṣe oúnjẹ ẹyẹ. Coconut is no food for birds. Some things and some people are immune to some types of danger; one should not attempt the impossible. Ahún dùn;kò tóó jẹ fúnni. Tortoise meat is delicious, but there is not enough of it to make a meal. One should husband ones resources wisely. Ahún ńre àjò, ó gbé ilé-e rẹ dání. Tortoise embarks on a journey and takes his house with it. Ones dearest possessions deserve ones closest attention. The observation suggests that the animal is so concerned about its possessions that it must carry its house along on every journey. Ahun-ún wọnú orù, ó ku àtiyọ. Tortoise has entered into a narrow-necked pot; now, getting out is a problem. One should consider the possible consequences of ones actions before one acts. Àìgbọn ni yó pa Iṣikan; a ní ìyáa rẹ-ẹ kú, ó ní nígbàtí òún gbọ, ṣe ni òún ńdárò; bíyàá ẹní bá kú àárò là ńdá? Foolishness will be the death of Iṣikań he is told that his mother has died, and he says that when he heard the news he sorely lamented the tragedy; if ones mother dies is it lamentation that is called for? The well bred person is always mindful of hisher obligations. Àì-gbọn-léwe ni à-dàgbà-di-wèrè. Lack-of-wisdom-in-youth is imbecility in adulthood. The man turns out just as the child was; the grown person acquires his traits in childhood. Àì-mọ-ọ-gbé-kalẹ leégún fi ńgba ọtí. It is ineptitude-in-setting-it-down that makes the wine a spoil for the eégún i.e., that causes the wine to be spilled. Ineptitude makes an impossible job of the easiest tasks. The Yoruba expression, Eégún gbà á, meaning literally, Eégún the incarnated spirit of the ancestors has appropriated it, is a way of saying, It is lost to people. Compare, Kélé gbé e, and Orò-ó gbé e. Àì-mọwọ-ọ-wẹ ni àì-bágbà-jẹ; ọmọ tó mọwọ-ọ wẹ á bágbà jẹ. Not-knowing-how-to-wash-ones-hands is not-eating-with-elders; a person who knows how to wash his hands will eat with elders. To qualify to live in society, one must learn the social graces. Washing ones hands before meals is both a health requirement and a mark of social grace. It is a minimum requirement for the privilege of joining the elders at meals. Àìpé, Tìrẹ nìyí ní ḿbí ayé nínú. Neglect to say, Here is yours is what incites the earths anger. Failure to take account of peoples possible influence on ones affairs incites their anger. As long as one assumes humility, people will let one be. This belief is reflected in the practice of paying homage to ayé meaning literally the world, but in fact the people of the world before embarking on any venture; the gesture, people believe, will safeguard their venture from ill will. Àì-roko, àì-rodò tí ńṣápẹ fún eégún jó. Not-going-to-the-farm, not-going-to-the-river that claps for masqueraders to dance. It is an idler who makes music for masqueraders to dance. Àì-sọrọ ní ńmú ẹnu rùn. It is abstention from speaking that makes the mouth smell. One should always say ones piece in a discussion. Ajá èṣín ò mọdẹ. A dog born a year ago does not know how to hunt. One learns from experience and maturity. Ajá là bá kí; èse ò pẹran fúnni jẹ. One should rather commend the dog; the cat does not kill meat for one to eat. Assign commensurate values to your assets. Ajá tí ò létí ò ṣé-é dẹgbẹ. A dog without ears is no good for stalking prey. A person who cannot be instructed is useless. Ajá ti eré-e rẹẹ bá dánilójú là ńdẹ sí ehoro. It is a dog in whose speed one has faith that one sics at a hare. One entrusts important tasks only to those one can trust. This is a variant of Ajá to lè sáré . . . Ajá tó gbé iyọ, kí ni yó fi ṣe? A dog that swipes salt, what will it do with it? Do not expend your effort on senseless ventures. Ajá tó lè sáré là ńdẹ sí egbin. It is a swift dog that one sends after a Kobe antelope. This is a variant of Ajá ti erée rẹẹ bá dánilójú . . . Ajàkàṣù ò mọ bí ìyàn-án mú. The person who eats large helpings does not care that there is a famine. Greed knows no thrift. A-jí-má-bọọjú, tí ńfi ojú àná wòran. A-person-who-rises-in-the-morning-without-washing-his-face, one who sees things with yesterdays eyes. A person who does not keep his eyes peeled for developments is ever behind times. Àjànàkú kúrò lẹran à ńgọ dé. The elephant is not among the ranks of animals one lies in ambush for. The wise person puts some distance between himself and an elephant, or a formidable adversary. Àjànàkú ò ṣéé rù. The elephant is impossible to carry. Some tasks are impossible to accomplish. Àjàpá ní kò sí oun tó dà bí oun tí a mọ ọṣe; ó ní bí òún bá ńrìn lóko ẹpà, ọkọọkan a máa bọ sóun lẹnu. Tortoise says there is nothing quite like what one knows how to do; it says when it walks through a peanut farm, peanuts keep popping one by one into its mouth. When one does what one is a true expert at doing, it seems like performing magic. The point in this as in the next proverb is that there is really not trick to what Tortoise does, only the expected; what is important is that he knows how to do it. Àjàpá ní ọjọ tí òún ti jágbọn-ọn òo lọrùn ò ti wọ òun mọ. Tortoise says that since the day it learned the trick of saying yes its neck has ceased to shrink. One who says yes to every request avoids a great many arguments. See Ẹlẹdẹẹ ní ọjọ tí òún ti jágbọnọn hùn . . ., and Ẹrùu òo kì í wọni lọrùn. The explanation is that Tortoise one was in the company of more powerful animals. Whenever those animals had heavy loads to carry they sent for Tortoise, but the animal always refused to oblige, whereupon they gave it powerful blows on the head. At times, in order to avoid such blows Tortoise would carry the loads at the expense of its weak neck. Finally it learned to say Yes to every request but escape when the animals were not looking. The moral is that one may agree to every request, but one does not have to follow through. Àjàpá ńyan lóko, aláìlóye-é ní ó jọ pẹpẹyẹ. The tortoise struts on the farm, the senseless person says it resembles a duck. It is indeed a fool that cannot discern the obvious. Àjẹgbà ni ti kọǹkọ. Croaking-in-relays is the mark of frogs. It is in the nature of sheep to follow and to lack initiative. Àjẹkù là ńmayo. Leaving-remts is the indicator of satiation. How one lives will show how well off one is. Àjẹkù làgbẹ ńtà. It is the leavings from his table that the farmer sells. One takes care of ones needs before one disposes of the excess. See, Àjẹkùlóko àgbẹ . . . Àjẹsílẹ-ẹ gbèsè tí ò jẹ kí ẹgbẹfà tóó ná. Long-standing debt, that makes twelve hundred cowries insufficient to spend. Existing debts eat new fortunes away. Àjímú kì í tí. The task one takes on waking in the morning does not flounder. The task to which one gives the highest priority does not suffer. Àjò kì í dùn kódídẹ má rèWó. The journey is never so pleasant that the parrot does not return to Ìwó. The sojourner should never allow the pleasantness of hisher sojourn to obliterate thoughts of returning home. See the following entry. Parrots are associated with Ìwó, a town to which they faithfully return after their seasonal migrations-a relationship that recalls that of the swallows of Capistrano. Àjò kì í dùn kónílé má relé. The journey is never so pleasant that the traveler does not return home. The traveler should never forget his or her home. See the previous entry. Àjòjí lójú, ṣùgbọn kò fi ríran. A stranger has eyes, but they do not see. A strangers eyes are blind to the intricacies of his new surroundings. À-jókòó-àì-fẹhìntì, bí ẹní nàró ni. Sitting-without-leaning-the-back-against-something is like standing. Never do things by half measures. Àkámọ ẹkùn-ún níyọnu. A cornered leopard poses problems. One should be wary of what prey to stalk. Àkísà aṣọ la fi ńṣe òṣùká. A rag is what one uses as a carrying pad. Ones most valuable possessions are not for careless use. Àkó balẹ, ó fi gbogbo ara kígbe. Àko hit the ground and cried out with its whole body. A person who needs help should not be coy in asking. Àko is the dry leaf-stem of a palm-like tree, which makes a resot clatter when it hits the ground. A-ká-ìgbá-tà-á náwó ikú. He-who-plucks-the-African-locustbean-tree-seeds-to-sell spends deaths money. Whoever engages in a dangerous venture more than earns hisher pay. Akọpẹ Ìjàyè ò gbọ tiẹ, ó ní ogún kó Agboroode. The palm-wine tapper of Ijaye: instead of looking to his own affairs says Agboroode has been destroyed by invaders. The wise person learns from others misfortunes instead of gawking at them. Aláàjàá gbé e sókè, o ní, Kó ṣẹ!; o mọ bí ibi lówí tàbí ire? The wielder of the incantation rattle lifts it, and you respond, May it be so!; do you know if he has invoked good or evil? One should be certain about what is happening before one intervenes or becomes involved. Alágbàfọ kì í bá odò ṣọtá. A washerman does enter harbor a grudge with the river. One does not turn ones back on ones means of livelihood. Alákatampòó ṣe bí ọbọ ò gbọn; ọbọ gbọn; tinú ọbọ lọbọ ńṣe. The person with the cross-bow thinks that the monkey is not clever; the monkey is clever, but it is following its own strategy. It matters nothing if one is derided, as long as one knows what one is doing and why. Alákìísà ní ńtọjú abẹrẹ tòun tòwú. It is the owner of rags who makes sure that needle and thread are available. Each person looks after hisher own interests. Aláǹtakùn, bí yóò bá ọ jà, a ta ká ọ lára. When the spider wants to engage an enemy, it spins its web around it. The attentive person can detect signs of hostility before it occurs. Also, one makes good preparations before embarking on a venture. Aláǹtakùnún takùn sí ìṣasùn, ṣíbí gbọludé. The spider has woven its web in the sauce-pan; the spoon takes a holiday. In the absence of the proper tools, one cannot fault the laborer for being idle. Aláàárù kì í ru ẹṣin. The porter cannot carry a horse. Certain tasks are impossible of accomplishment. Aláṣedànù tí ńfajá ṣọdẹ ẹja. A wastrel who uses a dog to stalk fish. It is folly to employ an impossible tool for a given task. Àlejò bí òkété là ńfi èkùrọ lọ. It is a visitor like a giant rat to whom one offers palm-nuts. One should approach other people as their stations dictate. Àlejò tó bèèrè ọnà kò níí sọnù. A stranger who asks the way will not get lost. One should be willing to admit ones ignorance and seek direction. Compare: Abéèrè kì í ṣìnà. Àlùkò ò ní ohùn méjì; Ó dilé lagbe ńké. The woodcock has but one statement: Ó dilé meaning Time to head for home is the cry of the touraco. One should know when the time is ripe to head for home. Àlùsì ẹsẹ tí ńfa koríko wọlú. Disaster-causing legs that drag weeds into town. It is a person who will bring disaster on others who behaves like the wayward foot that drags weeds into town. Amọnà èṣí kì í ṣe amọnà ọdúnnìí. The person who knew the way last year does not necessarily know the way this year. The person whose knowledge does not grow with the times soon becomes ignorant. Amọrànbini Ọyọ, bí o bá gbé kete lérí, wọn a ní oko lò ńlọ tàbí odò. People who-know-the-answer-yet-ask-the-question, natives of Ọyọ, if they see you carrying a water-pot they ask whether you are on your way to the farm or the stream. If the answer is plain to see, one does not ask the question. Amùṣùà àgbẹ tí ńgbin kókò. A wastrel farmer that plants cocoyams. It is a wastrel farmer that plants cocoyams. Cocoyams, Colocasia Esculentum Araceae, also known as taro, is a variety of yams that the Yoruba eat only for want of something better. Farmers would rather plant the more favored variety of yams. Àpà èèyàn ò mọ pé ohun tó pọ-ọ lè tán. A wastrel does not know that what is plentiful can be used up. A wastrel knows no thrift. Àpà-á fi ọwọ mẹwẹẹwá bọ ẹnu; àpà, a-bìjẹun-wọmù-wọmù. The wastrel puts all ten fingers into his mouth; wastrel, a-person-who-eats-with-abandon. A wastrel is immoderate in his feeding. Apajájẹẹ ní ẹrù adìẹ ḿba òun. The-person-who-kills-and-eats-dogs claims to be afraid of chickens. A hardened criminal pretends to have scruples about mere peccadillos. Àpàkòmọrà, tí ńgẹṣin lórí àpáta. A-shiftless-person-who-knows-not-what-things-cost rides a horse on rocks. A person who has no part in paying for a thing is seldom careful in using it. Compare: Ẹni à ḿbọ ò mọ pé ìyànán mú. A-pẹ-ẹ-jẹ kì í jẹ ìbàjẹ. A person who waits patiently for a long time before eating will not eat unwholesome food. Those who are patient will have the best of things. Àpèmọra là ńpe Tèmídire. It is in furtherance of ones own fortune that one calls the name Temidire. Each person must advance his or her own interests. The name Tèmídire means My affairs have prospered. Although the name indicates that the bearer is the fortunate one, the person who calls the name says My . . ., thereby invoking good fortune on himherself. Àpọn dògí ó ṣàrò. When a bachelor becomes old, he makes his own cooking fire. One should make provisions for the future in ones youth. Ara ẹ lara ẹ: ṣòkòtò ọlọpàá. A little bit of it is a little bit of it: the policemans short pants. Leave nothing to waste, for one can always find some use for the smallest remt. Colonial policemen wore notoriously short pants as part of their uniform, giving rise to the suggestion or speculation that they were made out of remts. Ara kì í rọni ká ṣẹgi ta. If one has the wherewithal to live a life of ease, one does not gather firewood for sale. When one has found success, one does not persist in grubbing. Ara kì í tu ẹni káká, kí ara ó roni koko, ká má leè jíkàkà dÍfá. One cannot be so much at ease, or so much in pain, that one cannot wake early to consult the oracle. Whatever ones condition, one does what one must do. This is a reference to incumbency of daily consultation of Ifá on the priests. Ará ọrun ò ṣẹtí aṣọ. Natives of heaven do not sew their hems. The uninitiated do not know the customs of a place. Ará ọrun is the designation for masqueraders who are supposed to be the incarnated spirits of dead ancestors. Their costume is cloth shrouds, usually variegated strips that they do not bother to hem. Ààrẹ ńpè ọ ò ńdÍfá; bÍfá bá fọọre tí Ààrẹ fọbi ńkọ? The Ààrẹ summons you and you consult the oracle; what if the oracle says all will be well and the Ààrẹ decrees otherwise? There is no point in attempting to restrict the action of an absolute authority. The proverb came into being in the days of Kurunmí the Ààrẹ military ruler of Ìjaye in the 1820s. He was so powerful and so feared that people believed that even oracles could not deflect him from any course he chose to follow. See also, Àgbàlagbà ti ò kí Ààrẹ . . . A-rìn-fàà-lójú-akẹgàn, a-yan-kàṣà-lojú-abúni, abúni ò lówó nílé ju ẹnu-u rẹ lọ. One-who-saunters-in-front-of-detractors, one-who-struts-before-abusers, those who abuse one have no money at home, only their mouths. Ones best course is to ignore detractors and insulters; all they have is their mouths. Arìngbẹrẹ ni yó mùú oyè délé; asárétete ò róyè jẹ. The person who walks casually is the one who will bear a title home; the person who runs fast has no title to show for his efforts. The spoils do not necessarily go to those who exert themselves most. Compare: Asárétete ní ńkọjá ilé . . . À-ró-kanlẹ laṣọ ayaba; à-wà-kanlẹ ni ti yàrà. Wrapping-from-waist-to-the-floor is the style of the queens wrapper; digging-down-to-the-deepest-bottom is the requirement of the dry moat, yàrà. Whatever one has to do, one must be thorough, and not be satisfied with halfmeasures. Arúgbó oǹdágbèsè, ó ní mélòó ni òun óò dúró san níbẹ? The old person who incurs debt, he says how much of it will he be around to pay? A person whose days are numbered can afford to freely take on long-term obligations. A-sáré-lówó ḿbẹ lọnà ogun; A-pọṣẹṣẹ ḿbẹ lọnà èrò; Bó-pẹ-títí-ng-ó-là ḿbẹ lábà, ó ńjẹ ẹsun iṣu. He-who-hurries-after-riches is on his way to battle; He-who-has-in-abundance is off on his travels; Sooner-or-later-I-will-be-rich is back in his hut, eating roasted yams. Wealth comes to those who exert themselves, not to those who wait for it to find them. À-sìnkú-àì-jogún, òṣì ní ńtani. Burying-the-dead-without-sharing-in-the-inheritance leads one to poverty. One should have something to show for ones efforts. Asínwín ní òun ó ti iná bọlé; wọn ní kó má ti iná bọlé; ó ní òun ó sáà ti iná bọlé; wọn ní bó bá tiná bọlé àwọn ó sọ ọ si; ó ní ìyẹn kẹ ìkan. The imbecile said he would torch the house; he was asked not to torch the house; he said he certainly would torch the house; he was told that if he torched the house he would be thrown in it; he said, That casts the matter in a different light. Even an imbecile becomes sane when his life is at stake. A-sọkò-sádìẹ-igba, òkò ní ńsọ tí ilẹ-ẹ fi ńṣú. One-who-throws-stones-at-two-hundred-chickens will be engaged in stone throwing until nightfall. Tackling a job with inadequate tools makes the job interminable. A-sọ-aré-dìjà ní ńjẹbi ẹjọ. One-who-turns-play-into-a-fight is always guilty. One should take a jest in the spirit of jest. Àṣàyá kì í jẹ kí ọmọ ọyà ó gbọn. Roughhousing keeps the young of the cane rat from learning wisdom. A person who takes life as a jest does not learn to be wary. A-ṣe-kó-súni, ẹrú-u Ségbá; ó fọ akèrègbè tán ó lọ sóde Ọyọ lọ gba onísé wá; bẹẹni ẹgbàá lowó onísé. He-who-frustrates-one, Segbas slave; he broke a gourd and went to Ọyọtown to hire a calabash stitcher; and a stitchers fee is six pence. There is nothing one can do in the face of ingrained folly. The name Ségbá sé igbá here means Calabash stitcher, literally Stitch Calabash. À-ṣe-sílẹ làbọwábá; ẹni tó ṣu sílẹ á bọ wá bá eṣinṣin. What-is-put-aside is what-is-there-to-find; he who puts excrement aside will return to find flies. One reaps what one sows. À-ṣẹṣẹ-tọ-ọtí-wò okùn-un bàǹtẹ já; bí a bá mu àmuyó ńkọ? One taste of wine and the belt snaps; what would happen in the event of drunkenness? One should match the response to the stimulus. Aṣiwèrè èèyàn lòjò ìgboro ńpa. It is an imbecile who is soaked in the rain in the middle of a town. Only an imbecile ignores a refuge when one is available. Aṣiwèrè èèyàn ní ńgbèjà ìlú-u rẹ. Only an imbecile gets into a fight in defence of his town. A towns cause is no business of any one individual. Aṣòroójà bí ìjà ọjà; onítìjú ò níí sá; ẹni tí ńnà án ò níí dáwọ dúró. Difficult-to-fight as the fight of the market place; the self-conscious person will not run, and the person beating him up will not stop. Too much concern with appearances exposes one to occasional inconveniences. A-ṣòwò-ọṣẹ kì í pa owó ńla. A trader in soap does not make big money. Ones success cannot exceed ones enterprise. See A rí i lójú, . . . A-ṣoore-jókòó-tì-í, bí aláìṣe ni. A-person-who-does-a-favor-and-squats-by-it is like a-person-who-has-done-no-favor. One should not dwell on what favor one has done. Aṣọ funfun òun àbàwọn kì í rẹ. White cloth and stains are not friends. A person of good breeding does not associate with an ill-bred person. Aṣọ ìrókò ò ṣéé fi bora. Cloth fashioned from the bark of the ìrókò tree cannot be wrapped around ones body. Always use the proper material for the job in hand. Aṣọ tá a bá rí lára igún, ti igún ni. Whatever cloth one finds on the vulture belongs to it. The vulture may lack feathers, but it does not borrow from other birds. A-sọ-ẹhìnkùlé ba araa rẹ nínú jẹ; ohun tó wuni là ńṣe nílé ẹni. He-who-spies-on-others-from-behind-their-walls upsets himself; one does as one pleases in ones home. What one does in the privacy of ones home is nobodys business. Àtàrí ìbá ṣe ìkòkò ká gbé e fún ọtá yẹwò; a ní ó ti fọ yányán. If ones head was a pot and one gave it to an enemy to inspect, he would say it was irretrievably broken. An enemy is not one to trust with ones destiny. Atẹgùn ò ṣéé gbé. The wind is impossible to carry. Certain propositions are unrealizable. Àtẹlẹwọ ò ṣéé fi rúná. The palm of the hand is not good for stoking fires. One should not attempt difficult tasks without the proper resources. Atipo ò mọ erèé; ó ní, Bàbá, mo réwé funfun lóko. Atipo does not recognize beans, he says, Father, I saw white leaves on the farm. Ignorance is a curse. Àtònímòní ò tó àtànọmànọ. All-day-long is no match for since-yesterday. The person who has endured since yesterday takes precedence over the person who has endured all day. A-tọrọ-ohun-gbogbo-lọwọ-Ọlọrun kì í kánjú. The-seeker-of-all-things-from-God does not yield to impatience. The supplicant must be patient for an answer. A-wí-fúnni-kó-tó-dáni, àgbà òmùjà ni. He-who-alerts-one-before-he-throws-one is a past master of wrestling. One would be wise to avoid adversaries confident enough to show their hands beforehand. À-wí-ìgbọ, àfọ-ọ-gbọ tí ńfi àjèjé ọwọ mumi. He-who-will-not-listen-to-talk, he-who-will-not-listen-to-counsel, who drinks water with the bare hand. The obstinate child drinks with the bare hand. Àwítẹlẹ ní ńjẹ ọmọ gbẹnà; ọmọ kì í gbẹnà lásán. Previous-instruction enables a child to understand coded speech; a child does not naturally understand codes. A clever child reflects the instruction heshe has received. Awo aláwo la kì í dá lẹẹmejì. It is another persons divination that one does not repeat. One might not put oneself out for others, but one will for oneself. Àwòdì òkè tí ńwo ìkaraun kọrọ, kí ni yó fìgbín ṣe? The hawk in the sky eyes the snail-shell slyly; what will it do with a snail. One should not waste ones time on a task one cannot master. Awọ erin ò ṣéé ṣe gángan. The elephants hide cannot be used to fashion a gángan drum. Employ the proper material to the task in hand. Awọ ẹlẹdẹ ò ṣéé ṣe gbẹdu. The hide of a pig is no use for making the gbẹdu drum. Certain materials are of no use in some applications. Awọ ẹnu ò ṣéé ṣe ìlù. The skin of the mouth cannot be used to fashion a drum. Employ the proper materials for the task in hand. The reference here is obviously to the cheeks. Ààyá bọ sílẹ, ó bọ sílé. The Colobus monkey jumps to the ground; it runs for home. When danger lurks, the wisest course is to run for safety. Àáyá gbọn, Ògúngbẹ-ẹ sì gbọn; bí Ògúngbẹ-ẹ ti ḿbẹrẹ ni àáyá ńtiro. The Colobus monkey is wily, but so is Ogungbẹ as Ogungbẹ crouches, so the monkey tiptoes. They prey that knows its stalkers tricks is safe. Àyàn ò gbẹdùn. The àyàn tree does not accept an axe. Certain approaches one must reject as improper. The àyàn tree is used for house-posts and for carving drums, while the àyán tree is used for axe and hoe handles. Àyangbẹ ẹjá dùn; ṣùgbọn kí la ó jẹ kẹjá tó yan? Dry smoked fish is delicious, but what is one to eat before the fish is smoked? While one must look to the future, one must also take care of the present. Ayé ńlọ, à ńtọ ọ. The world goes forth, and we follow. One lives according to what life confronts one with. Ayé ò ṣé-é bá lérí; wọn lè ṣeni léṣe. The world is not a thing to exchange threats with; it can inflict disaster on one. Be wary in dealing with the world. The world here stands, of course, for people at large. Ayé ò ṣé-é finú hàn; bí o lọgbọn, fi síkùn ara-à rẹ. The world does not deserve to be trusted; if you have a store of wisdom, keep it in you. People of the world are not reliable; whatever wisdom one wishes to pass on one should reserve for ones own use. Baba-ìsìnkú ò fọmọ-ọ rẹ sọfà; alábàáṣe ńfọmọ-ọ rẹ kówó. The executor does not pawn his child; his helper pawns his own. The obligated person holds back, while the helper risks his all. Baálé àìlọwọ ni àlejò àìlọwọ. An unsolicitous host makes for a visitor with no deference. The visitor responds according to his reception. The word baálé means both landlord and husband. Baálẹ àgbẹ-ẹ ní òun ò ní nǹkan-án tà lọrun, kí owó ọkà òún ṣáà ti pé. The chief of farmers says he has nothing to go to heaven to sell; all he cares about is fair payment for his corn. If one does not ask for too much, one will not have to die to get it. Báyìí là ńṣe níbìkan, èèwọ ibòmínìn. This is what we do in one place is taboo in another. Different people, different ways. Bí a bá bá aṣiwèrè gbé, a ó gba odì ọlọgbọn; bí a bá bá ewé iyá ṣọtẹ, a ó ṣẹ ẹlẹkọ. If one lives with a maniac one incurs the enmity of the wise; if one shuns iyá leaves one offends the corn-gruel seller. If one keeps bad company one alienates good people; if one shuns a person one shuns that persons friends. Bí a bá bá ẹrán wí, ká bá ẹràn wí. As one castigates ẹrán, one should also castigate ẹràn. If both sides in a dispute deserve blame, one should apportion it accordingly. Compare: Bí a bá kìlọ fólè, ká kìlọ fóníṣu ẹbá ọnà. Bí a bá fi ọwọ ọtún na ọmọ, à fi ọwọ òsì fà á mọra. If one whips a child with the right hand, one embraces it with the left. A child deserving punishment yet deserves love. Bí a bá jẹwọ tán ẹrín là ńrín; bí a bá yó tán orun ní ńkunni. After a joke one gives way to laughter; after satiation one gives way to sleep. The action should match the occasion. Compare: Bí a bá sọrọ tán, ẹrín là ńrín . . . Bí a bá kìlọ fólè, ká kìlọ fóníṣu ẹbá ọnà. As one warns the thief, one should also warn the owner of the wayside yams. The offender and the tempter both deserve blame. Compare: Bí a bá bá ẹrán wí, ká bá ẹràn wí. Bí a bá ní mọ, ọmọràn a mọ ọ. If one says Know, the knowledgeable will know it. The perceptive person can detect meaning in the slightest of signs. Bí a bá ńsunkún, à máa ríran. While one weeps, one can still see. However accommodating one is, one should never take leave of ones good judgement. Bí a bá ránni níṣẹ ẹrú, à fi jẹ tọmọ. If one is sent on an errand like a slave, one carries it out like a freeborn. The well-bred person removes the flaws in a message sent through him, or a task given him to perform. Bí a bá rántí ọjọ kan ìbálé, ká rántí ọjọ kan ìkúnlẹ abiyamọ, ká rántí kan abẹ tí ńtani lára. If one remembers the day of the loss of virginity, one should also remember the day of a womans delivery, and one should remember the vagina that smarts. As one takes ones pleasures, one should be mindful of the pains that make them possible. Bí a bá rí èké, à ṣebíèèyàn rere ni; à sọrọ ságbọn a jò. When one sees a devious person one mistakes him for a good person; one talks into a basket and it leaks. It is easy to mistake a bad person for a good person, and to place ones trust in that person. Bí a bá rí òwúrọ, alẹ ńkọ? Although one has seen the morning, what about night time? Nobody should be judged until he or she has reached the end of his or her days. Bí a bá sọrọ tán, ẹrín là ńrín; bí a bá yó tán orun ní ńkunni. When one is done discussing a matter one laughs, when one is satiated sleep claims one. When a matter has been taken care of, one turns ones attention in the appropriate direction. Compare: Bí a bá jẹwọ tán ẹrín là ńrín . . . Bí a bá ṣe ohun ńlá, à fi èpè gba ara ẹni là. If one has committed a great offense, one frees oneself by swearing innocence. Ones greatest duty is ones self-preservation. Bí a bá ta ará ilé ẹni lọpọ, a kì í rí i rà lọwọn-ọn mọ. If one sells a member of ones household cheap, one will not be able to buy him back at a great value. Once one has besmirched the name of a person one is close to, one cannot later wipe it clean. Bí a kò bá gbé ọpọlọ sọ sínú omi gbígbóná, ká tún gbé e sọ sí tútù, kì í mọ èyí tó sàn. If one does not throw a toad into hot water, and then throw it into cold water, it does not know which is better. It takes a change in circumstances to make one appreciate ones good fortune. Bí a kò bá gbọn ju àparò oko ẹni lọ, a kì í pa á. If one is not more clever than the partridge on ones farm, one cannot kill it. To succeed one must be more clever than ones adversary. Bí a kò bá rádànán, à fòòbẹ ṣẹbọ. If one cannot find a bat, one sacrifices a housebat. One makes do with what one can find. See also the next entry. Bí a kò bá rígún a ò gbọdọ ṣebọ; bí a ò bá rí àkàlà a ò gbọdọ ṣorò. If we cannot find a vulture we may not offer a sacrifice; if we cannot find a ground hornbill we may not carry out a ritual. Nothing can be accomplished in the absence of the requisite materials. Compare the previous entry. Bí a kò bá torí iṣu jẹ epo, à torí epo jẹṣu. If one does not eat oil because of yams, one will eat yams because of oil. If one does not perform a duty because one likes it, one performs it because it is the right thing to do. Bí a kò bímọ rí, a kò ha rọmọ lẹhìn adìẹ? If one has never had a child, has one not seen chicks flocking after chickens? Children are no novelty that any person does not know about. Bí a kò ránni sọjà, ọjà kì í ránni sílé. If one does not send a message to the market, the market does not send a message to one at home. Unless one makes an effort, one cannot expect rewards. Bí a kò ṣe ọdẹ rí, a kò lè mọ ẹsẹ-ẹ kò-lọ-ibẹun. If one has never hunted, one would not know the tracks of it-did-not-go-that-way. One is an ignoramus in a trade that is not ones own. Bí alẹ bá lẹ, à fi ọmọ ayò fún ayò. When night comes, one gives the ayò seeds to ayò. When the time comes, one puts an end to whatever one is doing. Ayò is the game played with seeds in a board with twelve scooped holes, a game popular in many parts of the continent. Bí alẹ bá lẹ, bọnnọ-bọnnọ a rẹwẹsì. When night falls, bọnnọ-bọnnọ goes limp. There must be an end to every struggle and every exertion. Bọnnọbọnnọ is another name for the tree ayùnrẹ,whose leaves droop when night falls. The term could also apply to a person noted for restlessness. Bí alẹ kò lẹ, òòbẹ kì í fò. If night does not fall, the house bat does not fly. All actions must await their auspicious moments. Bí apá ò ká àràbà, apá lè ká egbò ìdí-i rẹ. If the arms cannot encompass the silk-cotton tree, they may encompass its root. If one is no match for the father, one may be more than a match for the child. Bí àrùn búburú bá wọlú, oògùn búburú la fi ńwò ó. If a terrible epidemic descends on a town, it is confronted with a terrible medicine. One matches the medicine to the disease. Bí eégún ó bàá wọlẹ, orò ni ńṣe. If a masquerader wishes to disappear into the ground, it cries Orò! A person intending to do something extraordinary should give prior warning. Bí eré bí eré, àlàbọrùn-ún dẹwù. Like play, like play, the makeshift cape became a dress. Imperceptibly, a stop-gap arrangement has become the status quo. Bí ẹlẹrẹkẹ régérégé bá ro ẹjọ-ọ tirẹ tán, kó rántí pé ẹlẹrẹkẹ mẹkí á rí rò. After the person with smooth cheeks has stated his or her case, he or she should remember that the person with blemished cheeks will have something to say. The person who looks good owing to the efforts of his or her subordinates should remember that they also deserve some credit. Bí igí bá wó lu igi, tòkè là ńkọ gbé. If trees fall atop one another, one removes the topmost one first. One should attend to affairs according to their urgency. Bí ikún bá jẹ, bí ikún bá mu, ikún a wo oòrùn alẹ. When the squirrel has eaten, when the squirrel has drunk, the squirrel looks at the setting sun. Whatever one does, one should mind the passing of time. Bí ilẹ-ẹ bá laná, ọpọlọ á fò gun igi. If the earth catches fire, the toad will hop on a tree. If ones position becomes untenable, one seeks refuge elsewhere. Bí ilú bá dá sí méjì, tọba ọrún là ńṣe. If the town is split into two, one does the will of the heavenly king. If there is a division in ones group, one takes the side God would favor. Bí iṣẹ kò pẹ ẹni, a kì í pẹ iṣẹ. If a task does not delay one, one does not drag it out. Tasks that are easy should be finished promptly. Bí kò bá tíì rẹ ìjà, a kì í là á. If a fight is not yet spent, one does not intervene to end it. One cannot end a fight that is not yet willing to end. Bí kókó bá dáni, a kì í jẹ orí ìmàdò; bí a bá jẹ orí ìmàdò, a kì í lọ sí àwùjọ póńpó; bí a bá lọ sí àwùjọ póńpó, ìwọn ara ẹni là ńmọ. If a fight is not yet spent, one does not intervene to end it. If one is tripped by a protruding object one should not eat a wart-hogs head; if one eats a wart-hogs head, one should not go to a gathering of cudgels; if one goes to a gathering of cudgels, one should know ones place and act accordingly Bí kókó bá dáni, a kì í jẹ orí ìmàdò; bí a bá jẹ orí ìmàdò, a kì í lọ sí àwùjọ póńpó; bí a bá lọ sí àwùjọ póńpó, ìwọn ara ẹni là ńmọ. If a fight is not yet spent, one does not intervene to end it. If unforseen circumstances force one to engage in risky behavior, one should be that much more careful. Bí nǹkán bá tán nílẹ, ọmọ ẹbọ a bọ síjó, àwọn tó wà níbẹ a múra àti lọ. At the conclusion of a ceremony the acolyte commences to dance, and the onlookers prepare to make their exit. One should not hang around after ones business is done. Bí o bá já ng ó so ọ, kókó yó wà láàárín-in rẹ. If you break I will retie you; there will be a knot in it. Something repaired is seldom the same as something unspoilt. Bí o kò gbọ Ègùn, o kò gbọ wọyọ-wọyọ? If you do not understand Ègùn, do you not recognize signs that someone is speaking? One may not understand what a person says, but one will be able to tell that the person is speaking. Bí o máa ṣe aya Olúgbọn ṣe aya Olúgbọn; bí o máa ṣe aya Arẹsà ṣe aya Arẹsà, kí o yéé pákọkọ lẹgbẹẹ ògiri; ẹni tí yó ṣe aya Olúfẹ a kógbá wálé. If you will be a wife to the Olúgbọn be a wife to him; if you will be a wife to the Arẹsà be a wife to him, and stop sneaking around hugging walls; a person who would be the wife of the Olúfẹ must gather her affairs into the house. Once one has chosen a course, one should commit oneself completely to it. The persons named are titled people, whose wives would be expected to be above reproach. Bí obìnrin ò bá gbé ilé tó méjì, kì í mọ èyí tó sàn. If a woman has not lived in at least two homes, she never knows which is better. Unless one has tasted some adversity, one does not appreciate ones good fortune. Bí ojú bá mọ, olówò a gbówò; ọrànwú a gbé kẹkẹ; ajagun a gbé apata; àgbẹ a jí tòun tòrúkọ; ọmọ ọdẹ a jí tapó tọrán; ajíwẹṣẹ a bá odò omi lọ. When day breaks, the trader takes up his trade; the cotton spinner picks up the spindle; the warrior grabs his shield; the farmer gets up with his hoe; the son of the hunter arises with his quiver and his bows; he-who-wakes-and-washes-with-soap makes his way to the river. When morning comes, everybody should embark on something useful. Bí ojú bá rí ọrọ, a wò ó fín. When the eyes come upon a matter, they must look hard and well. Imperfect understanding of a matter causes difficulties. Bí ojú ọmọdé ò tó ìtàn, a bá àwígbọ. If a youths eyes do not witness a story, they should be good for hearsay. If one does not witness something, one learns from those who did. Bí olósùn-ún bá lọ osùn, ara-a rẹ ní ńfi dánwò. When the camwood powder seller grinds the powder, she tests it on her own body. One tries ones remedy on ones self before offering it to others. Bí òrìṣá bá mú ẹlẹhìn, kí abuké máa múra sílẹ. If the gods take a person with a protruding back, the humpback should make ready. If a person like one suffers a certain fate, one is at risk. Royal ceremonial music of Ọyọ. Bí òwe bí òwe là ńlùlù ògìdìgbó; olọgbọn ní ńjó o; ọmọràn ní ńsìí mọọ. Like proverbs, like proverbs one plays the ògìdìgbó music; only the wise can dance to it, and only the knowledgeable know it. Only the wise can follow subtle discourses. The Yoruba oracle god. Bí òwe bí òwe nIfá ńsọrọ. Like proverbs, like proverbs are the pronouncements of Ifá. The most profound speech is indirect and subtle. Bí ọbùn ò mọ èrè, a mọ ojú owó. If the filthy person does not know profit, he should know his capital. If a person cannot improve a matter, he should not worsen it. Bí ọkùnrín réjò, tóbìrín pa á, à ní kéjò má ṣáà lọ. If a man sees a snake, and a woman kills it, what matters is that the snake does not escape. One should not be a stickler about roles. Bí Ọlọrun-ún bá ti fọtá ẹni hanni, kò lè pani mọ. Once God has revealed ones enemy to one, he can no longer kill one. Knowledge neutralizes dangers. Bí ọlọgbọn bá ńfi wèrè se iṣu, ọmọràn a máa fi gègé yàn án. If a wise person is cooking yams in an insane way, a knowing person picks them with stakes. If a person tries to mislead one, one finds ones own direction. Bí ọmọ bá jágbọn-ọn kíké, ìyá-a rẹ a jágbọn-ọn rírẹ ẹ. If a child learns the trick of crying, the mother learns the trick of consoling him or her. One must be ready to adapt to cope with any situation. See the next entry also. Bí ọmọ bá jágbọn-ọn kíkú, ìyá ẹ a jágbọn-ọn sísin. If a child learns the trick of dying, his mother should learn the trick of burying. One should learn to meet wiles with wiles. See also the preceding entry. Bí ọmọ bá yó, a fikùn han baba. When a child is full, he shows his stomach to his father. When one accomplishes ones goals, one feels like celebrating; also, one should show ones appreciation to ones benefactor. Bí ọmọdé bá dúpẹ ore àná, a rí tòní gbà. If a child expresses gratitude for yesterdays favor, he will receive todays. The grateful person encourages others to do him more favors. Bí ọmọdé bá ḿbẹ igi, àgbàlagbà a máa wo ibi tí yó wòó sí. If a youth is felling a tree, an elder will be considering where it will fall. Unlike the youth, the elder is mindful of consequences. Bí ọmọdé bá mọ ayò, ẹyọ la ó fi pa á. If a child is an adept ayò player, one defeats him with single seeds. A precocious child may be almost as accomplished as an adult, but will not be quite as accomplished. Bí ọmọdé bá ṣubú a wo iwájú; bí àgbá bá ṣubú a wo ẹhìn. When a youth falls he looks ahead; when an elder falls he looks behind. The youth is mindful of what his superiors think of him, while the elder is mindful of what the young think of him. Compare: Bí ọmọdé bá máa só a wo iwájú . . . Bí ọmọdé ò bá rí oko baba ẹlòmíràn, a ní kò sí oko baba ẹni tó tó ti baba òun. If a youth has never seen another persons fathers farm, he says no bodys fathers farm is as large as his fathers. Until one has seen other peoples great accomplishments, one is overly impressed by ones own. Bí ọmọdé kọ iyán àná, ìtàn la ó pa fún un. If a child refuses yesterdays pounded yams, it is stories one treats the child to. A person who boycotts a meal or some entitlement simply deprives himherself of some benefits. Bí ọrán bá pẹ nílẹ, gbígbọn ní ńgbọn. If a problem remains long enough, it becomes clever. If one keeps at it long enough, one will find the solution for any problem. Bí ọwọ ò bá ṣeé ṣán, à ká a lérí. If the arms cannot be swung, one carries them on ones head. If one cannot do as one would, one does what one can. Bí sòbìyà yó bàá degbò, olúgambe là á wí fún. If guinea worm is becoming an ulcer, one should inform olúgambe. When a problem arises, one must consult those who can solve it. A medicine for treating guinea worm. Bí túlàsí bá di méjì, ọkan là ḿmú. When emergencies number two, one concentrates on one. One concentrates on one problem at a time. Bùn mi níṣu kan kì í ṣáájú Ẹkú oko òo. Give me one yam does not precede Greetings to you on the farm. One does not ask a favor of, or transact any business with any person without first exchanging pleasantries with the person. Compare Ṣe mí níṣu ní ńṣíwájú ẹ kúuṣẹ bí? Dà-á-sílẹ-ká-tun-pín, ogún ijọun, a ò pín in re. The recent throw-it-all-on-the-floor-that-we-may-redistribute-it inheritance was not well distributed the first time around. Whatever needs to be done again must not have been done well the first time. Dídì ní ḿmú abẹ mú. It is wrapping that makes a knife sharp. Only by taking great care of them does one keep ones possessions in good shape. Díẹ-díẹ nimú ẹlẹdẹẹ fi ńwọgbà. It is bit by bit that the nose of the pig enters the fence. A small problem, if not attended to, becomes unmanageable. DÍfá-dÍfá ò fIfá ṣeré. The diviner does not take Ifá lightly. One should not be careless about ones livelihood. Dùgbẹ-dùgbẹ kì í fi ẹyin rẹ sílẹ. The egg-bearing spider never leaves its eggs behind. One does not turn ones back on ones treasure. Dúró o kíkà; bí o ò dúró kíkà, ìkà a ba tìrẹ jẹ. Stop and say hello to the wicked; if you do not say hello to the wicked, the wicked will find problems for you. Ones best defence against the wicked is ingratiation. Ebi ńpa mí ọlọṣẹ ńkiri; ìgbà tí ng ò wẹnú ng ó ṣe wẹde? I am hungry and the soap seller hawks her wares; when I have not washed my inside, how can I wash my outside? One must order ones priorities sensibly. Ebi ò pàJèṣà ó lóun ò jẹkọ Ọyọ; ebí pa ọmọ Obòkun ó jẹ ori. The Ijeṣa person is not hungry and he rejects corn-loaf prepared by an Ọyọ person; when hunger gripped the son of Obokun an apellation for Ijeṣa people he ate orithe Ọyọ name for corn-loaf. It is when one is not desperate that one is choosy. Ebi ò pàmọle ó ní òun ò jẹ àáyá; ebí pa Súlè ó jọbọ. The muslim is not hungry and he vows he will not eat a red Colobus monkey; hunger gripped Suleiman and he ate a monkey. A desperate person is seldom finicky. This is another designation for the people of Abẹòkúta and their language. Eégún Ẹgbá, Ẹgbá ní ńfọ. The Ẹgbá masquerader must needs speak Ẹgbá. One should speak to others in a manner that befits one, and that will facilitate ones business with them. Eégún tí yó gbeni là ńdáṣọ fún; òrìṣà tí yó gbeni là ńsìn; bi igí bá gbè mí mà kó obì mà bọ igi. It is the masquerader that succors one that one makes shrouds for; it is the god that succors one that one worships; if a tree succors me, I will take kolanuts and worship the tree. One should confine ones efforts to profitable ventures, and ones service to appreciative people. Eégún tí yó ṣe bíi Lébé, Lébé ni yó dà; èyí tí yó tàkìtì bí Olúfolé, òfurugbàdà ni yó ta á. The masquerader that will perform like Lébé must become like Lébé; the one that will sumersault like Olúfolé meaning Great-One-Jumps-A-House must perform his feat in the open spaces. One must prepare oneself and gather ones resources before one attempts momentous tasks. An alárìnjó itinerant dancer type. Ejò-ó rí ihò tó há ó kó wọ ọ; ìyá-a rẹ-ẹ lọwọ àti fà á yọ? A snake sees a tight hole and crawls into it; has its mother hands to pull it out? One had better be certain that one would be able to extricate oneself before one ventures into tight spots. Elékuru kì í kiri lóko. The seller of steamed ground beans does not hawk her wares on a farm. One wastes ones time attempting to sell things to those who produce them. Èló là ńra adìẹ òkókó, tí à ńgba ọmọ-ọ rẹ sìn? How much does a hen cost that one would contract to raise chicks for the owner? Certain obligations are not worth the trouble. People sometimes would agree to raise domestic animals for other people in the hope of sharing in their litter. Èmi-ò-níí-fẹ-obìnrin-tẹnìkan-ńfẹ, olúwarẹ ò níí fẹ obìnrin ni. I-will-court-no-woman-being-courted-by-another-man will court no woman at all. A person who wants exclusive rights to a woman or anything will look for a long time and in vain. Èmi-ò-níí-ṣu-imí-le-imí, olúwarẹ ó rìn jìnnà ààtàn. I-will-not-defecate-on-existing-excrement will walk a good distance into the bush. People who are too finicky will pay in effort and delay for their habits. Èpè la fi ńwo èpè sàn. Curses are the antidote for curses. One matches the remedy to the affliction. The proverb obviously speaks from a mans point of view. Epo ló ṣeé jẹṣu; àkàsọ ló ṣeé gun àká; obìnrín dùn-ún bá sùn ju ọkùnrin lọ. It is palm oil that goes best with yams; it is a ladder that is best for climbing granaries; a woman is more pleasant to make love to than a man. Certain things are fit for certain purposes; not anything will do anytime. Epo lojú ọbẹ. Palm-oil is the countece of stew. One should be particularly attentive to that one ingredient or thing whose absence mars the entire project. The Yoruba believe that the more palm-oil goes into a stew the better the stew. Eré là ńfọmọ ayò ṣe. All one does with ayò seeds is play. One should take time for pleasure when one may. Èrò kì í mọ ibùsọ kọrùn ó wọ ọ. A wayfarer does not know the location of the rest stop and yet have his neck crushed from the weight of a heavy load. One measures ones exertions to suit ones capacity. Ète lẹgbọn; ìmọràn làbúrò; bí-a-ó-ti-ṣe lẹkẹta wọn. Intention is the eldest, contemplation is the next, and plan of action is the third. First there is the goal, next a contemplation of it, and finally a plan for attaining it. Ètò lòfin kìn-ín-ní lóde ọrun. Order is the first law in heaven. Whatever one does, one must be orderly. Ewúrẹ ò ṣe-e fiṣu ṣọ. A goat is not a wise choice as the guard over yams. Do not entrust your affairs to your enemy. Èyí tó yẹ ará iwájú, èrò ẹhìn fiyè sílẹ. To what turned out favorably for those going ahead, you coming behind, pay close attention. Learn from the examples of others. Ẹbẹ là ḿbẹ òṣìkà pé kó tún ìlú-u rẹ ṣe. One can only remonstrate with a wicked person to urge him or her to improve his or her town. Gentle pleas are the only likely means of getting contrary people to do what is right. Ẹbọ díẹ, oògùn díẹ, ní ńgba aláìkú là. A little sacrifice, a little medicine, is what keeps the one who does not die alive. One should not place all of ones faith in a single solution to a problem. Ẹbọ ẹnìkan là ńfi ẹnìkan rú. It is a sacrifice on behalf of only one person that demands only one person as offering. Extraordinary problems demand extraordinary solutions. Ẹfẹ-ẹ dẹfẹ iyán; a paláwẹ ẹkọ baálé ilé ní ẹ ńpèun bí? The teasing involves pounded yams; the corn-loaf is unwrapped, and the father of the household asks, Did someone call me? A person who wants something badly will not let a little teasing put him or her off taking it. See the next entry also. Ẹfẹ-ẹ dẹfẹ iyán; ò báà gbémi lulẹ ng ó bàá ọ jẹun. The teasing involves pounded yam; even if you throw me on the ground I will eat with you. No amount of teasing will stop me from doing what I have in mind. Compare the preceding entry. Ẹgbẹ ẹni kì í wọn láyé ká wá a lọ sọrun. One does not upon failing to find suitable company in this world go looking in heaven. If one cannot find what one wants, one should learn to do without it. Ẹjọ a-fẹni-lóbìnrin là ńwí; a kì í wíjọ a-fẹni-lọmọ. One may complain about a person who courts ones wife, but one does not complain about a person who courts ones daughter. One should not pursue causes without good grounds. Ẹẹkan lejò ńyánni. One gets bitten by a snake only once. The same disaster does not befall one more than once; after the first time one learns to avoid it. Ẹlẹnu-ú tóó rí sá. An overly loquacious person is someone to flee from. Be wary of loquacious people. Ẹlẹdẹẹ ní ọjọ tí òún ti jágbọn-ọn hùn, ọjọ náà ni ọrọ ò ti nìun lára mọ. The pig says since the day it learned to reply to every statement with a grunt it has not got into any trouble. A person who says nothing seldom gets in trouble. This is a variant of Àjàpá ní ọjọ tí òún ti jágbọnọn òo . . . and Ẹrùu òo kì í wọni lọrùn. Ẹlẹjọ ṣa èyí tó wù ú wí. The person with complaints selects the most pressing ones to press. One should concentrate on ones most pressing problems. Ẹni a óò gbé òkú-u rẹ sin, a kì í sọ pé ó ńrùn pani. One does not complain that a corpse one will have to bury stinks. One should not run down a person or thing that will eventually devolve to ones care. Ẹni a pé kó wáá wo kọbì: ó ní kí nìyí kọbi-kọbi? The person invited to take a look at the palace stateroom: he exclaims, What a maze of apartments! One should not waste ones breath expressing the obvious. The kọbì is an extension of the palace used as a stateroom, or as a verandah; its approaches are necessarily mazelike, a fact that is to be taken for granted. Ẹni à ńwò kì í wòran. The person people have gathered to watch should not himself or herself be a spectator. One should not ignore ones problems to dwell on others. Ẹni a wí fún ko gbọ; ẹni a fọ fún kó gbà; èyí tí ò gbọ yó filẹ bora. Whoever people speak to should listen; whoever people instruct should accept instruction; the one who does not listen will be covered by the earth. Refusal to heed advice can be deadly. Ẹni àìgbọn pa ló pọ; ẹni ọgbọn pa ò tó ǹkan. People killed by folly are innumerable; people killed by wisdom are few. Few things kill more surely than folly. Ẹní bá ríkun nímú ọlọjà ní ńfọn ọn. Whoever sees mucus in the nose of the king is the one who cleans it. Tactless or indiscreet people usually rue their bad judgement. Compare Ẹni tí ó bá sọ pé ẹsè eeégún ńhàn . . . Ẹní bá tó ẹni-í gbà là ńké pè. One appeals only to those capable of helping one. One should not seek the aid of feckless people. Ẹní du ara-a rẹ lóyè Apènà: kó tó jẹ ẹran ọfẹ, ó dọrun. Whoever deprives himself of the title of Apena will wait until he dies before tasting free meat. If one does not grab opportunities when they present themselves, one is in for a difficult life. Apènà is the title of the second-ranking member of the powerful Ògbóni cult. The holder leads the procession in funerary rites, and is free to enter and eat in any house. Ẹní gbọn juni lọ ní ńtẹni nÍfá. It is someone wiser than one who consults the oracle for one. One receives advice only from those qualified to offer it. Ẹní léku méjì á pòfo. Whoever chases after two rats will catch neither. If one pursues two or more objectives at once one is liable to achieve neither. Ẹní máa ké ìbòsí á pa baba rẹ jẹ. Whoever wishes to raise an alarm will have to murder his father. Whoever acts without cause will have to justify his action by manufacturing some cause. Ẹní rúbọ òrìṣà-á gbọdọ rú ti èèyàn kí ẹbọ-ọ tó gbà. Whoever offers a sacrifice to a deity must also offer a sacrifice to humans in order for the sacrifice to be efficacious. One can please the gods and yet run afoul of humans. Ẹni tí a bá fi orí-i rẹ fọ àgbọn ò níí jẹ níbẹ. The person on whose head a coconut is broken will not share in eating it. Whoever takes foolhardy risks in pursuit of an end seldom lives to enjoy it. Ẹni tí a bá ḿbá nájà là ńwò, a kì í wo ariwo ọjà. One pays attention to the person with whom one is bargaining, not to the commotion of the market place. One should keep ones mind on ones business and leave extraneous matters aside. Ẹni tí a wífún kó gbọ; ẹni tí kò gbọ, tara-a rẹ ni yó dà. Let the person one advises heed one; the heedless person places himself at risk. Those who refuse instruction lay the foundation for their own ruin. Ẹni tí ẹgún gún lẹsẹ ní ńṣe lákáǹláká tẹlé alábẹrẹ. It is the person with a thorn in his foot who limps to the person with a needle. The person in need of help should make some effort in his own behalf, and not expect his helper to make all the necessary effort. Ẹni tí kò gbọn lààwẹ ńgbò. Only the unwise hungers while fasting. The resourceful person can find a way around any difficulty. Ẹni tí kò mọ iṣẹ-ẹ jẹ ní ńpààrà lẹẹmejì. It is a person who does not know how to carry out instructions that is forced to repeat his or her efforts. One saves time and effort by doing things right the first time. Ẹni tí kò mọ ọba ní ńfọba ṣeré. Only a person who does not know the king trifles with the king. The wise person recognizes potential danger and avoids it. Ẹni tí ó lè jà ni yóò kúnlẹ kalẹ. It is the incorrigible fighter who has to remain on his or her knees until nightfall. The person who cannot stay out of a fight will spend his or her time incessantly stating cases. People brought before a tribunal usually state their case on their knees. Ẹni tí yó bọ Ògún, yó ra ọjà-a tirẹ lọtọ. The person who will worship Ògun will keep his or her market purchases separate from those of others. If ones priorities are incompatible with those of others, one parts company with them. Ẹni tí yó fò yó bẹrẹ. The person who will leap must first crouch. One must make adequate preparations for any project. Ẹni tí yó mu ẹkọ fòrò, yó bàá ọmọ ẹlẹkọ ṣeré. Whoever wishes to eat steaming corn pap will play with the child of the seller. One must ingratiate oneself with the person from whom one expects a favor. This is a variant of the next entry. Ẹni tí yó mu ẹkọ ọfẹ yó bàá ọmọ ẹlẹkọ ṣeré. The person who wishes to eat free corn pap will play with the sellers child. Nothing comes free. Compare the preceding entry. Ẹni tí yó ṣòwò àlè, ẹní-i rẹ ní ńká; ẹni tí yó ṣòwò-o Ṣàngó, ààjà-a rẹ ní ńrà. Whoever chooses concubinage as a practice must provide herself with a sleeping mat; whoever chooses Ṣàngòs trade one to do with metal must purchase his magical rattle. One prepares oneself according to what is proper for ones chosen trade. Ẹni tí yó yàáni lówó, tí kò níí sinni, ohùn ẹnu-u rẹ la ti ḿmọ. The person who will lend one money and will not keep pestering one for repayment: one can tell from the tone of his or her voice. The way people talk is a good indication of their character. Ẹni tó bá da omi síwájú á tẹ ilẹ tútù. Whoever throws water ahead will step on cool earth. The future will look kindly on those who look well to the future. Ẹni tó bá fi ojù àná wòkú, ẹbọra a bọ ọ láṣọ. Whoever looks at the dead with yesterdays eyes will be stripped naked by the spirits. One behaves towards people according to the heights they have attained, not according to the way they used to be. The dead are believed to acquire powers beyond those possessed by the living; one would earn a dead persons displeasure, therefore, if one continued to regard him or her as though still among the living. Ẹni tó bá máa jẹ ọpọlọ a jẹ èyí tó lẹyin. If one must eat a toad one should eat one with eggs. If one must suffer, one might as well do so with panache. Ẹni tó bá máa lu òṣùgbó a lu ńlá; kékeré ẹgbẹfà, ńlá ẹgbẹfà. Whoever will smite a secret-cult priest had better smite an important one; for a lowly one twelve hundred cowries in fines, and for an important one twelve hundred cowries. If the penalty for a small offence is the same as that for a grievous one, one might as well throw all caution to the wind. Ẹni tó bá máa mú ọbọ a ṣe bí ọbọ. Whoever wishes to catch a monkey must act like a monkey. To succeed against an adversary, or with a person one desires, one must suit ones approach to the others ways. Ẹni tó bá mọ ìdí ọràn tẹlẹ ní ḿbu àbùjá èké. It is a person who has prior knowledge of the facts of a matter that can foil a devious persons attempts to skirt them. Prior knowledge is the surest weapon against lies. Ẹni tó bá ní igbà-á lò, bí igbà-á bá já, kó dúró so ó. If one must use a tree-climbing rope and it breaks, one must pause to repair it. One must make the time to attend to chores that must be performed. Ẹni tó bá pẹ lórí imí, eṣinṣin kéṣinṣin yó ò bá a níbẹ. Whoever prolongs his or her defecating will be visited by a host of flies. Nothing good comes of dawdling over what one must do. Ẹni tó bá rántí Efuji, kó má fi ore ṣe ẹṣin. Whoever remembers Efuji should show no kindness to any horse. One should remember those who have caused one injury, and remember to show them no favor. Efuji is a legendary Ẹgbá woman who died from being thrown by a horse. Bascoms note. Ẹni tó bá rántí ọjọ ní ńṣe ọmọ òkú pẹlẹ; ta ní jẹ ṣe ọmọ eégún lóore? Those who gratefully remember past favors extend compassion to the survivors of the deceased; who would rather show compassion to the child of a masquerader? When a good person dies, his or her survivors inherit the good will of those who remember him or her well. Ẹni tó bá sọ pé ẹsẹ eégún ńhàn ní ńwá abẹrẹ lọ. Whoever announces that the legs of the masquerader are showing is the one who goes in search of a needle. Some sights the eyes must not acknowledge seeing. Compare Bí ojú bá rí, ẹnu a dákẹand Ẹní bá ríkun nímú ọba... It is taboo for any part of a masqueraders body to show. If one notices any part showing, one would be wise to keep the fact to oneself. Ẹni tó bá yá ìwọfà ẹgbàá, tòun tirẹ ní ńlọ ata kúnná. Whoever hires a pawn for only sixpence will join the pawn in grinding pepper. Whatever comes too cheaply is sure to work unsatisfactorily. Compare Ẹni tó fẹni ní àfẹìlówó . . . below. Ìwọfà pawn is a person whose services one acquires in return for a loan of money. Ẹni tó dùbúlẹ-ẹ ṣe oògùn ìjàkadì tán. The person who remains prone has perfected the charm for wrestling. The wise person forestalls problems. Ẹni tó fi irun dúdú ṣeré, yó fi funfun sin ẹniẹlẹni. Whoever plays around with his or her black hair will serve others with his or her white hair. If one wastes ones youth, one spends ones old age struggling for a living. Ẹni tó fi owó-o rẹ ra ẹṣin, kò níí jẹ kó ṣe àrìnjẹ. Whoever paid his or her own money for a horse will not let it be sacrificed for a good-luck charm. One guards ones treasures jealously. Ẹni tó gbajúmọ tí kò mọ èèyàn-án kí, òun òbúrẹwà ẹgbẹra. The dandy who does not know how to extend greetings to people is no different from a boor. Good looks without the social graces amount to nothing. Ẹni tó máa tẹ òkú ọpọlọ, yó nìí ilé ògbóni tirẹ lọtọ. Whoever wishes to lay a dead toad in state will have to build his own cult shrine separately. Whoever wishes to do the absurd should not expect the cooperation or approval of others. Ẹni tó máa yáni lẹwù, ti ọrùn-un rẹ là ńwò. If a person offers to lend one a dress, one should consider what he or she has on. One should be discriminating about those from whom one will accept favors. Ẹni tó mi kùkùté, araa rẹ ní ńmì. The person who shakes a tree stump shakes himself. Whoever takes on an invincible adversary fashions his or her own defeat. Ẹni tó mọ ẹtu ní ńkì í ní òbèjé, ẹlẹsẹ ọwọ. It is someone who knows the duiker intimately who can recite its praise, spindle-legged duiker. Only those deeply involved in a profession are versed in its jargon. It is one of the expectations of the hunting profession that hunters know the praises of the animals they encounter in their trade. The cited phrase comes from the hunters praise for the duiker. See Babalọla: 88-91; Abraham: 199. Ẹni tó ńṣápẹ fún wèrè jó, òun àti wèrè ọkan-ùn. The person who claps for a mad person to dance to is no different from the mad person. Whoever joins the imbecile in his or her games is himself or herself an imbecile. Ẹni tó pa kẹtẹkẹtẹ yó ru káyá ẹrù. The person who kills the donkey will carry a heavy burden. Whoever is careless with hisher resources will pay dearly in the future. Ẹni tó ránṣẹ sí orò-ó bẹwẹ fún àìsùn. Whoever sends for Orò is contracting for sleeplessness. Whoever deliberately provokes trouble should be prepared for a difficult time. Orò is a secret and much feared cult forbidden to women, and fearful for all. Ẹni tó re Ìbàdán tí kò dé ilé Olúyọlé, oko igi ló lọ. Whoever goes to Ibadan and does not visit Oluyọles house merely went wood gathering. Whoever misses the principal sight of any place might as well not have visited the place at all. Olúyọlé was an illustrious king of Ìbàdàn in the 1830s. Ẹni tó rúbọ tí kò gba èèwọ, bí ẹni tó fi owó ẹbọ ṣòfò ni. The person who makes a sacrifice but does not follow the prescribed taboos is just like someone who throws away the money for the sacrifice. A person who knows of the remedy but does not apply it is as badly off as the person who does not know the remedy at all. Ẹni tó sọ ẹlẹdẹ lékùrọ, oúnjẹ ló fún un. The person who throws palm-nuts at a pig gives food to it. One does not douse a fire by throwing oil on it. Ẹni tó torí òtútù fi ọmọrí odó yáná ò gbọdọ retí a-ti-jẹyán. Whoever because of cold weather uses the pestle as kindling to warm himherself must not expect to eat pounded yams. One should not jeopardize ones long-term interests by indulging in immediate gratifications. Ẹnu àìmẹnu, ètè àìmétè, ní ḿmú ọràn bá ẹrẹkẹ. A mouth that will not stay shut, lips that will not stay closed, are what bring trouble to the cheeks. The words that the mouth and lips allow to escape usually bring the slap to the cheek; a person who cannot keep hisher mouth shut often lands in trouble. Ẹnu ehoro ò gba ìjánu. A rabbits mouth does not accept a leash. Do not adopt an inappropriate remedy for a problem. Ẹrẹkẹ ni ilé ẹrín. The cheeks are the home of laughter. Suit the means to the project. Ẹrù bíbà ní ḿmúni pe àjẹ ní ará ire. It is fear that makes one call witches the good people. It is wise to curry the favor of fearful or malicious people. Ẹrù-u hòo kì í wọni lọrùn. I agree is not a load that causes ones neck to shrink. Saying one agrees, even when one does not, spares one a great deal of headache Compare Àjàpá ní ọjọ tí òún ti jágbọn-ọn . . . Ẹsín alátọsí ò sí lọwọ òkóbó. The ridiculing of the person with gonorrhea does not belong with the eunuch. Do not ridicule a person whose condition is no worse than yours. Ẹyẹ igbó kì í mọ fífò ọdàn. The bird of the forest does not know how to fly in the grassland. When one is in a strange environment, one becomes a dunce. Ẹyẹ ńwá àtifò, wọ ńsọ òkò sí i. A bird is preparing for flight, and people throw stones at it. One needs little encouragement to do what one is determined to do anyway; being forced to do what one wishes to do anyway is no punishment. Fi ìjà fún Ọlọrun jà, fọwọ lérán. Leave the fighting to God, sit back and watch. One should leave those who have injured one to Gods judgement and punishment. Fimí-pamọ-kí-npa-ọ làrùn ńjẹ. Hide-me-and-I-will-kill-you is the name a disease answers to. A concealed disease is a deadly thing. Gba ọmọ fún mi kí nrèdí; bí ìdí ò bá ṣe-é re ká gbọmọ fọlọmọ. Hold my child for me so I may wiggle my buttocks; if one cannot wiggle ones buttocks one should return the child to its mother. One should not place oneself in difficulty in order to help others out of difficulty. When Yoruba women dance they like to wiggle their buttocks, a feat that is difficult when they have children strapped to their backs as is the custom. Gbogbo ẹranko ìgbẹ pé, wọn ní àwọn ó fi ìkokò ṣe aṣípa; nígbà tó gbọ inú ẹ-ẹ dùn; ṣùgbọn nígbà tó ṣe ó bú sẹkún; wọn ní kí ló dé? Ó ní bóyá wọn lè tún ọràn náà rò kí wọn ní kì í ṣe bẹẹ mọ. All the animals of the forest assembled and decided to make Hyena their secretary; Hyena was happy, but a short while later it burst into tears. Asked what the matter was, it said perhaps they might reconsider and reverse themselves. Some people can be relied upon to find the sad aspect of the most fortunate event. This is a variant of the proverb with Tortoise as the named character. Ìbéèrè kì í jẹ kí ẹni ó ṣìnà; ẹni tí kò lè béèrè ní ńnpọn ara ẹ lójú. Asking directions keeps one from losing ones way; the person who refuses to ask is responsible for hisher own difficulties. One should not be too obstinate or too proud to seek help when one needs it. Ibi tí a bá ńgbé la ti ńgbàwìn; à-rà-àì-san ni ò sunwọn. Ones home is a legitimate place to buy things on credit; what is bad is avoiding payment. There is nothing wrong in seeking favors from those close to one; what is bad is not returning favors. Ibi tí a gbé epo sí a kì í sọ òkò síbẹ. One does not throw rocks at the place where one has ones palm-oil stored. One should always protect ones base or where ones best interests lie. Ibi tí a ti gùn, ibẹ la ti ńrọ. Where one began ones climb, there one effects ones descent. One must not shift the problems originating in one context to another, unrelated context. Ibi tí a ti ńjẹun bí ikun bí ikun, a kì í sọrọ bíi kẹlẹbẹ bíi kẹlẹbẹ níbẹ. Where one is eating food like mucus, one should not bring up matters like phlegm. One must be careful not to bring up matters that are too sensitive for present company. Ibi tí à ńgbé là ńṣe; bí a bá dé ìlú adẹtẹ à di ìkúùkù. One should live according to the customs and fashions of the place one finds oneself in; if one lands in the city of lepers, one should make a fist, i.e., conceal ones fingers. While in Rome, do as the Romans do. Ibi tí o máa sùn lo tẹ ọmọ sí. It is precisely where you will eventually have to sleep that you have laid down your child to sleep. Said of a person deceiving himself or herself, in the futile hope that a transparent ruse will work to hisher advantage. Ibi tí òjò-ó ti ńpa igún bọ-ọ jìnnà; ta ní rán igún níṣẹ? The vulture has endured the drenching rain from a great distance, but who sent the vulture on an errand? If ones choices land one in difficulty, one should not blame others. Ibi tí òjò-ó bá ọjọ ní ńpa á sí. Wherever the rain catches up with the day, there it drenches it. One should do what one has to do as the opportunities present themselves. Ibi tí oníyọnmọntìí ṣubú sí, ibẹ ló ti tà á tán. Wherever the yọnmọntì food made from benniseed seller falls, there she has sold all her wares. It makes no sense to dwell on unrecoverable disasters. Yọnmọntí is a commodity that cannot be scooped up after it has spilled on the ground. The seller taking some to the market hopes to sell it all, but if she falls along the way and spill it, she is left with nothing to sell, just as though she has sold it all. Ibi tí oyín gbé ńhó, tí àdó ńhó, ìfun ò dákẹ lásán. As the bees hum and the small calabash containing charms hums, the intestine does not keep silent. No matter what other peoples preoccupations are, one should not ignore ones own problems. The stomach will rumble to announce its hunger, even as the bees busily attack and the medicineman busily consults his charms. Ìdí òwò ni òwòó gbé tà. It is at its home base that a company or trade prospers. One would be wise to protect ones base. According to a folktale, Vulture agreed to take sacrifices to heaven on behalf of the other creatures when there was a great drought. The sacrifices were accepted, and torrential rain began to fall while Vulture was still on its way back. When it arrived back on earth no one would offer it shelter from the rain, which beat it so severely that it became bald. Igún ṣoore ó pá lórí, àkàlà-á ṣoore ó yọ gẹgẹ; nítorí ọjọ mìíràn kẹni ó má ṣe oore bẹẹ mọ. The vulture did others a favor and became bald in return; the hornbill did others a favor and developed a goiter in return; in the future, one should not do those kinds of favor. Ones actions are not determined by ones fear of any person. Ìgbà ara là ḿbúra. One swears when it is time to swear. Everything in its proper time. Igbá là ńpa, a kì í pa àwo. It is a calabash that one cuts decorative patterns on; one does not cut patterns on china plates. What is appropriate treatment for one thing may be inappropriate for another. Ìgbà òjò ńlọ, ìgbà ẹrùn ńlọ, a ní ká dí isà eku kó le; ìgbà wo la óò tó wá peku náà? The rainy season passes, the dry season passes, and the suggestion is that the rats burrow be sealed up tight; when will the time be ripe to kill the rat? One must do what needs to be done while there is still time, rather than resort to transparent temporizing ruses. Ìgbà tí a bá dóko làárọ ẹni. The time of ones arrival on the farm is ones dawn. People must not be slaves of time but use time to their own advantage. Compare Ìgbà tí a bá rẹni . . . Ìgbà tí a bá rẹni lòwúrọ ẹni. Whenever one first sees a person, that is that persons morning. One does what one has to do when it is convenient for one to do it. Compare Ìgbà tí a bá dóko . . . Igbá tó gbédè là ḿpè lóṣùwọn. It is a calabash that understands ones language that one describes as a measure. One places ones confidence only in those of the same mind with one. Traders in such things as grains or flour use calabashes as measures, and they resort to dexterous tricks to control just how much of the commodity the measure will hold from transaction to transaction. A good measure responds to the owners wishes. Ìgbín ìbá má mọ-ọ jẹ ìbá ti kú síjù. Had the snail been careless in its foraging it would have died in the bush. However disadvantaged one might be, one could still thrive if one took life easy. Compare the following entry. Ìgbín ìbá má mọ-ọ jẹ kò tó okòó. Had the snail been careless in its foraging it would not have grown large enough to be worth twenty cowries. With caution one can offset the effects of any handicap. Compare the previous entry. Ìgbín kì í pilẹ aró, àfè ìmòjò kì í pilẹ àràn. The snail never embarks on a dyeing trade, and the spotted grass-mouse never digs for àràn. One should stick to habits that are proper for one. Àràn is an insect that the field rat eats, but not the spotted grass mouse. Igbó lẹranko ńgbé. The forest is the home for animals to live in. Everything in its proper place. Ìgbọnwọ ti kékeré yọké. The elbow develops a hump right from its youth. Said of a precocious person. The point of the elbow compares to the humpbacks affliction, which is here construed as properly an affliction of old age. The elbow, however, always has the point, even when it is quite young. Ìjà ní ńpa onítìjú; ogun ní ḿpa alágbára. A street fight is the death of a bashful person; warring is the death of a strong man. One should not rather court danger or disaster simply to avoid losing face. Ijó ní ḿbọṣọ, ìjà ní ḿbọ ẹwù. It is dance that strips one of ones cloth; it is a fight that takes off ones shirt. Different situations call for different responses. Ikúdú pa ẹṣin à ńyọ; ó ḿbọ wá pa ọmọ èèyàn. An abandoned well kills a horse and we rejoice; it will in time kill a human being. One should take other peoples misfortunes as a reminder that one also is not immune to such misfortunes. Ilé ajá là ńwá ìwo lọ? Is a dogs house the place to go in search of horns? One should not bark up wrong trees. Ilé olóńjẹ là ńdẹbìtì àyà sí. It is in the home of a person who has food that one sets ones chest like a trap. People usually position themselves where they imagine there is something to gain. Ilẹ nìjòkò ńjókòó de ìdí. It is on the ground that the stool sits to await the buttocks. One should maintain ones place and not, for example, go out of the house to receive a visitor. Ìlẹkẹ àmúyọ, a kì í sin kádìí tán. One does not string decorative beads all around ones waist. One should not deploy all ones resources at once. Ìlẹkẹ àmúyọ are highlighting beads interspersed with others and not made into whole strings by themselves. Ìloro là ńwọ ká tó wọlé. One enters the porch first before one enters the house. Everything in its proper order. Ìlọ-ọ ya, oníbodè Atàdí; wọn kó o nílé, wọn gbà á lóbìnrin, ọpẹlẹ tó ní òun ó fi wádìí ọràn, ajá gbé e, ọmọ ẹ tó lé ajá láti gba ọpẹlẹ, ó yí sí kàǹga; oníbodè Atàdí wá dáhùn ó ní, Ìlọ-ọ yá. It is time to get out of here, the gatekeeper of Atadi; his home was burglarized, his wife was taken from him, the divining string he was going to use to investigate matters was snatched by a dog, his son who ran after the dog to retrieve the divining string fell into a well; the gatekeeper of Atadi then spoke up and said, It is time to get out of here. When a place becomes too hot for a person, heshe should know it is time to get out. Iná èsìsì kì í jóni lẹẹmejì. The fire of the stinging tragia plant does not burn a person twice. One should learn a lesson from the first bad experience. Iná kúkú ni yó ba ọbẹ ará oko jẹ. It is too much fire that will ruin the stew of a bushman. An ignorant person will ruin whatever venture heshe embarks on with hisher ignorance. Iná tó ńlérí omi á kù sọnù. The fire that challenges water will die off. It is foolhardy to take on a power one is no match for. Ìpàṣán tí a fi na ìyálé ḿbẹ láàjà fún ìyàwó. The whip used on the senior wife is resting on the rafters waiting for the new wife. One should not assume that the misfortune that befell those who went before one will pass one over. Ìròrẹ ò le-è jà ó múlé ti agbọn. Ìròrẹ cannot fight, so it makes its home close to the wasps. If one is weak, one should befriend the strong. Ìròrẹ is used to describe fledglings, but in this case it is apparently some kind of flying insect. Isó inú ẹkú, à-rá-mọra. The fart within a masqueraders shroud is something to be endured. The insult one cannot escape from, one has to endure. Ìṣeǹṣe ewúrẹ, kágùntàn fiyè síi. The fate that has befallen the goat, the sheep should bear in mind. One should learn from the fates of others. Iṣú ta iṣu ò ta, ọkọọkan là ńwúṣu lébè. Whether the yams are large or not, it is one by one that one extracts them from the heap. There is no task that is so small or insignificant that it does not deserve care and attention. Ìtórò tó so lóko tí kò fẹhìntì, afẹfẹ oko ní ńtú u. The lemon plant that grows in the bush and does not support itself against something will be uprooted by the forest breeze. A weak person who has no support will fall victim to puny forces. Ìwò-o ọlọgbọn ò jọ ti aṣiwèrè. The way a wise person looks at things is different from the way an imbecile does. A wise person considers matter in a more rational way than an imbecile does. Ìyàwó mi ò sunwọ; nítorí ọmọ ni mo ṣe fẹ ẹ; ẹni mélòó la ó wìí fún tán? My wife is not good looking, but I married her for the sake of children; to how many people will one give that explanation? One should not embark on the endless and futile task of justifying ones decisions to people. Ìyàwó sọ ọrọ kan tán: ó ní ìyálé òun a-bẹnu-funfun-bí-ègbodò. The junior wife has said what will be her last; she said the senior wifes mouth is as white as the new yam. Said of people who have done the unthinkable. Compare the following entry. Ìyàwó ṣe ọràn kan tán; ọkọ ẹ-ẹ ṣe ọràn-an nkò-jẹ-mọ. The wife has done the unpardonable; her husband has adopted an I-will-not-eat-any-longer attitude. Said of people who have caused unpardonable offence. Compare the preceding entry. Já ilé ẹ kí mbá ẹ kọ ọ; ìtẹ èèkàn kan ní ńfúnni. Unroof your house and I will help you re-roof it usually gives one only one bundle of thatching grass. One relies on other peoples promise of help only at ones risk. Jùrù-fẹfẹ jùrù-fẹfẹ, ewúrẹ wọ ilé àpọn jùrù-fẹfẹ; kí làpọn rí jẹ tí yó kù sílẹ féwúrẹ? Busily wagging tail, busily wagging tail, a goat enters a bachelors house busily wagging its tail; what does a bachelor have to eat whose left-over the goat can have? One wastes ones time expecting some largesse from a destitute person. Kàkà kí ọmọdé pàgbà láyò, àgbà a fi ọgbọn àgbà gbé e. Instead of permitting defeat by a child in a game, an elder should resort to elderly wiles. An elder should protect his face and standing by all means available. Kì í jẹ kí etí ẹni di kì í jẹ kí inú ẹni dùn. Whatever keeps one from being deaf to certain things keeps one from being happy. One should learn to turn a deaf ear to certain things for the sake of ones peace of mind. Kì í ṣe gbogbo ẹni tí ńṣe Ẹni Ọlọrún bùn ó bùn mi là ńfún ní nǹkan. It is not to every person who says Whoever has received some bounty from God should give to me that one gives alms. One should be judicious as to those to whom one shows kindness. Kí ni à ńwọ nínú-u ṣòkòtò mẹta ọọdúnrún? What is there to wear in a pair of trousers bought at three for three hundred cowries, or three a penny? Much ado about a worthless thing. Kí ni fìlà yó ṣe lórí ògógó? Ata ni yó ṣi. What would a cap be doing atop the ògógó mushroom? Pepper will remove it. Superfluous adornments make no sense when one goes to battle or engages in strenuous work. Kí ni ìyá aláṣọ ńtà tó yọ ẹgba lọwọ? Ewúrẹ ńjẹ wúlìnì? What is the cloth-selling woman have to sell that she carries a whip in her hand? Do goats eat woolen fabrics? One should not engage in meaningless or unnecessary activities. Kékeré egbò ní ngba ewé iyá; àgbà egbò ní ńgba ẹgbẹsì; tilé-wà-tọnà-wá egbò ní ńgba ìgàn aṣọ. A small sore calls for the balsam tree leaf; a big sore takes an ẹgbẹsì leaf; a huge ulcer calls for a whole bolt of cloth. Remedies must fit the complaint. Kíkọ ni mímọ, òwe àjàpá. Learning is knowing, Àjàpàs proverb. To know, one must learn. The anecdote connected with the proverb states that once Àjàpá Tortoise and trickster made a basket so speedily that people asked in astonishment how it did it, and it responded with the proverb. Kéré-kéré leku ńjawọ; díẹ-díẹ leèrà ḿbọ ìyẹ. Bit by bit the rat consumes the leather; gently gently the ant sloughs its skin. One should use caution in all ones enterprises. Kò sí alámàlà tí ńsọ pé tòun ò yi; aládàlú nìkan ló sòótọ. There is no yam-flower meal seller who will advertise her ware as fluffy; the àdàlú seller alone speaks the truth. One puts the best face on ones own affairs. Compare Kò sí aláásáà . . . Kò sí aláásáà tí ńta ìgbokú; gbogbo wọn ní ńta oyin. There is no snuff seller who will advertise her ware as awful; they all say they are selling honey. Everybody presents himselfherself in the best light. Compare Kò sí alámàlà . . . Kò sí ẹni tí kò mọ ọgbọn-ọn ká fẹran sẹnu ká wá a tì. There is nobody who does not know the trick of putting meat in the mouth and making it disappear. Nobody is a complete fool. Kókó ló kọkọ dé orí, tàbí orí ló kọkọ dé kókó? Was it the lump that first got to the head, or the head that first got to the lump? A chastisement for someone attempting to reverse the order of precedence. Kóǹkólóyo: èyí tó ní tèmi. A rather small thing: this is enough for me. However small it is usually a child, one is glad to have it. Kóró-kóró là ńdá Ifá adití. Very loud is the way one consults Ifá for a deaf person. One should match ones actions to the circumstances; or one should err on the side of repetitiousness when one cautions an obstinate person. Kùbẹrẹ, ká roko ìpére. Ó ní èyí tí òún lọ òun òì bọ. Kubẹrẹ, let us go to the bush where small snails are picked. He said the last such trip he went on, he has not returned from it. When one has not recovered from the consequences of a venture, one is not ready to embark on another one. Lójú òpè, bí-i kọlọgbọn dàbí ọlẹ. As far as the dunce is concerned, the wise person should rather be shiftless. The worthless person always wishes others were equally worthless. Máa jẹ ǹṣó lọyà fi ńju ẹmọ lọ. Go on feeding is what makes the cane rat fatter than the Tullbergs rat. Excessive consideration for others can be disadvantageous. The Tullbergs rat is supposed to have told the cane rat also known as cutting grass to eat first of their common food. The latter fed rather well, leaving little for the former to eat. Màá kó ẹrú, màá kó ẹrù là ḿbá lọ sógun; ọnà lẹnìkẹta ḿbáni. I will capture slaves and I will capture loot is what one has in mind on departure for a war; the third one comes upon one only along the way. Too often one is so preoccupied with the good aspects of a proposition that the bad aspects sneak up on one. The third thing that surprises the soldier along the way is death. Màjèṣín dóbò àkọkọ, ó sáré yọ okó síta, ó ní Olúwa-á ṣeun. The tender youth has sex for the first time ever, pulls out his penis prematurely, and says God be praised! A novice knows not how to relish good things. Mójú-kúrò nilé ayé gbà; gbogbo ọrọ kọ ló ṣéé bínú sí. Judicious forebearance is the wise approach to the world; not every matter deserve to be angry at. The best way to live is to ignore petty annoyances. Ní ìlú tí a ò ti fẹ ẹyẹlé, adìẹ yóò ṣọwọn níbẹ. In a town that does not welcome pigeons, chickens will be very scarce there. Onerous things will not be counteced where easy obligations are not. See the following variant. The logic is that chickens are far easier to care for than pigeons. Ní ìlú tí a ò ti fẹ ẹyẹlé, tí a ò fẹ adìẹ, irú ẹyẹ wo ní yóò jí wọn lójù orun? In a town that does not tolerate pigeons and does not tolerate chickens, what sort of bird will awaken them from sleep? A person who will not be pleased by anything will simply have to do without everything. Ní inú Ifá ni Fá-túmọ-ọ wà. It is within Ifá that one finds Fátúmọ. Every problem bears the seeds to its own solution. Fátúmọ is a proper name that means Ifá the Oracle interprets. Níbo ló gbé wà? nìyájú ẹkùn. Where is it? is a great insult to the leopard. One should be smart enough to hide ones ignorance about things one should know. The leopard is so self-important that it will take offence if anybody should ask where it was, or which it was, among other animals. Nígbàtí ọwọ ò tí ì gbọn lojú ńṣepin. It is when the hands have not learned wisdom that the eyes ooze matter. A wise person will know how to manage and conceal his shortcomings. Nítorí adití lòjò fi ńṣú; nítorí afọjú ló ṣe ńkù. It is for the benefit of deaf people that rain clouds gather; it is for the benefit of the blind that thunder rumbles. The wise person should be able to read portents and take precautions. Nítorí èèyàn la ṣe ńní ọwọ ọtún; òsì là bá lò. It is on account of people that one has a right hand; one could do with only a left hand otherwise. One must learn the grace that is appropriate for decent company. People eat with the right hand and therefore use the left hand for dirty jobs. The left hand has consequently come to be associated with filthiness, disrespect, and so forth. One would not, for example, offer something with the left hand to a person one respects. Nítorí-i ká lè ríbi gbé e la ṣe ńṣe ọyàn sódó. It is so that one would have a means of lifting it that one carves breasts handles on the mortar. One should anticipate problems and prepare solutions for them. Ó di kan-nu-rin kan-nu-rin, agogo Ògúntólú. All one hears is noise without pattern, like that of Oguntolus bell. The statements being made are senseless. The reference to Ogúntólú, a proper name, is obscure. O fẹ joyè o ní o-ò ní-í jà. You aspire to taking a chieftaincy title and you say you will not get into a fight. It is self-deceit to wish for something without being prepared for the struggle it demands. O fi awọ ẹkùn ṣẹbọ àìkú; ẹkùn ìbá má kùú ìwọ ìbá rawọ ẹ ṣoògùn? You use a leopards skin as an ingredient for medicine to hold off death; had the leopard not died would you have had access to its hide for the medicine? One should not chase impossible dreams. O jó nÍfọn Ifọn tú, o jó lÓÉjìgbò Èjìgbó fàya bí aṣọ, o wá dé Ìlá Ọràngún ò ńkàndí; gbogbo ìlú òrìṣà ni wọn ní kí o máa bàjẹ kiri? You danced at Ifon town and Ifon became desolate, you danced at Èjìgbò and Èjìgbò was split asunder like a rag, now you came to Ìlà Ọràngún and you commenced to wiggle your buttocks; were you given a mission to ruin all towns associated with gods? A person who has the reputation for causing disasters should not be given freedom of action anywhere. All the towns mentioned are associated with important gods and cults. O kò bá ìṣín máwo, o ò bá ìrókò mulẹ; abẹrẹ ẹ-ẹ bọ sómi o ní o ó yọ ọ. You made no secret pact with minnows, and you entered into no covet with the ìrókò tree; yet when your needle dropped into the stream you proposed to retrieve it. Unless one has superhuman powers one should not attempt the impossible. The following two entries are variants. O kò bá òkun máwo, o ò bá ọsà mulẹ; abẹrẹ ẹ-ẹ bọ sódò o ní o ó yọ ọ. You made no secret pact with the lagoon and you entered into no covet with the ocean; yet when your needle dropped into the stream you proposed to retrieve it. Unless one has extraordinary means one should not attempt the impossible. This and following entry are variants of the foregoing. O kò bá Ọya máwo, o ò bá Ògún mulẹ; abẹrẹ ẹ-ẹ bọ sódò o ní o ó yọ ọ. You made no secret pact with Ọya, and you made no covet with Ògún, yet your neddle dropped into the river and you proposed to find it. One should not embark on missions for which one has not made adequate preparations. Compare the preceding two entries. Ọya is the goddess of rivers and seas, and Ògún is the god of metals. O kò lu òmìrán lóru, ò ńlù ú lọsàn-án. You did not hit the giant at night time, but you hit him in daylight. One should court trouble only if and when one has some cover. O kò wọ bàtà nínù ẹgún ò ńsáré; o lágbára màlúù? You have no shoes on on the thorny path and yet you are running; do you have a cows hoof power? Unless one is well fortified one should not court danger. O kò-ì mú ẹrú, o ní Àdó ni ò ó tà á fún. You have not captured a slave, but you are already saying you will sell himher only to an Àdò person. One should not use a commodity before one has it. Aspirants to chieftaincy titles often engage in bitter competition. O ló-o fẹ jọba o ní o-ò nìí ṣÒgbóni, o-ò níí pẹ lóyè. You propose to become a king but you refuse to join the Ògbóni society; you will not last long on the throne. Whoever wishes to prosper must observe the conditions for prosperity. Ò ḿbẹ oníṣègùn, o ò bẹ asínwín; bí oníṣègùn-ún ṣe tí asínwín ò gbà ńkọ? You are pleading with the medicine man but not with the demented person; what if the medicine man produces the medicine and the demented person refuses it? When two steps are required to accomplish a purpose, one should not take one and slight the other. Ó ḿbọ, ó ḿbọ! la fi ńdẹrù ba ọmọdé; bó bá dé tán ẹrù a tán. Its coming! Its coming! is what one says to frighten a child; after it has arrived it loses all its terror. Looming problems often cause consternation out of all proportion to their real damaging force. Compare Ó ḿbọ! ló yẹ baba; bí babá bá dé, ọrán tán. O ní kí ará ọrun ṣe oore fún ọ; bẹẹni o rí ẹni tí eégún ńlé, tó fá lọbẹ lá. You pray to the being from heaven to grant you a boon; yet you can see the person being chased by the masquerader and whose stew the masquerader has consumed. One should not expect to receive better treatment from a person who is known to be vicious to others. The detail about the egúngún eating the poor persons stew suggests that the person praying to him as a being from heaven should have realized that the stew-eating figure is no heavenly being. Ó ńti ilé bọ kò ra ẹgbẹ; ó dé oko tán ó ní ẹgbẹ ni oníkú ẹkọ. Leaving the home he did not purchase dried meat; after arriving on the farm he says dried meat is the indispensable thing to eat corn loaf with. One should make provisions against ones future needs. O rí etí adẹtẹ o fi san okòó; kò nípọn tó ni, tàbí kò rẹ dẹdẹ tọ? You see a lepers ears and you value it at twenty cowries; does it lack sufficient thickness or is it not red enough? Said of someone who applies the wrong value to things. O rí ẹsẹ-ẹ wèrè o ò bù ú ṣoògùn; níbo lo ti máa rí tọlọgbọn? You see the footprint of an imbecile and you do not take soil from it to make a charm; where will you find the footprint of a wise person? One should take advantage of the weak and vulnerable, because one will not be able to take advantage of the strong. Soil taken from a persons footprints is supposed to be a particularly good ingredient if one wishes to make potent and usually evil charms against the person. O rojọ láàárọ o ò jàre, ó dalẹ o ní kọba dúró gbọ tẹnu ẹ; ohun tó o wí láàárọ náà kọ lo máa wí lálẹ? You state your case in the morning and you are not vindicated, and at nightfall you plead with the king to delay a bit and listen to what you have to say; isnt what you have to say in the evening the same thing you said in the morning? Repeated stating will not make a bad case a good one. O sá fún ikú, o bọ sí àkọ idà. You run from death and seek refuge in a scabbard. Said of a person who has got himselfherself in a worse predicament from the one heshe was fleeing from. Ó ṣe mí rí; ògbó adìẹ-ẹ rí àwòdì sá. I have experienced it before; a grown chicken flees at the sight of a kite. One learns to run from danger once one has recognized it for what it is. Ó ti ojú orun wá ó ńfọ ẹnà; ó ní ẹ jẹ ká máa ji ní mẹmu-mẹmu. He woke up from sleep and spoke in scrambled language; he said, Let us wake it in moos. An ignorant person will always make stupid suggestions. See Ọmọdé jí tojú orun wá . . . O wà láyé, mo wà láàyè, ò ḿbi mí bí ọrún ṣe rí. You are on earth alive and I am on earth, and yet you ask me what heaven is like. Said of a person seeking information from someone in no better position to know than the seeker. Ó yẹ kí eégún mọ ẹni tó mú àgbò so. It is proper that the masquerader know who tethered the ram. One should acknowledge those who have done one some favor. The tethered ram would be an offering to the masquerader. Obìnrin ò gbé ibi tó máa rọ ọ lọrùn. A woman never remains where her well being rests. Women seldom know until it is too late which home would best suit them. Òbò ò ṣé ṣe àlejò. The vagina is not a thing for showing hospitality. Good things are not good for all purposes. Odídẹrẹ dawo, ìkó ìdí ẹ-ẹ dọgbẹrì. The parrot becomes fully initiated into the secrets, his tail feather becomes a non-initiate. The person being propped up achieves great glory, but his backer loses his standing. The parrots colorful tail feather ìkó is the birds main attraction, the chief reason why it is valued. Odó iyán ò jẹ gún ẹlú; odó ẹlú ò jẹ gúnyán; àtẹ tá-a fi ńpàtẹ ìlẹkẹ, a ò jẹ fi pàtẹ ọrúnlá. The mortar used for pounding yams will not do for pounding indigo leaves; the mortar for pounding indigo leaves will not do for yams; the tray on which beads are displayed for sale will not do for displaying dried okro. Each object has its proper uses. Òdú kì í ṣe àìmọ olóko. The òdú vegetable is not something the farmer does not know. An indication that a matter under discussion is not such a secret after all. Ogún kì í pọ ká pín fún aládùúgbò. The inheritance is never so abundant that one shares it with neighbors. However abundantly one is blessed one should manage ones resources wisely. Ogún mbókòó? Òwe aṣiwèrè. Twenty or a score? An imbeciles puzzle. Trust an imbecile to pose stupid questions. Ohùn àgbà: bí kò ta ìgún, a ta èbù. An elders voice: if it does not yield yams ready for pounding for food, it will yield yam seedlings ready for planting. There is some value in whatever comes out of an elders mouth. Ohun tí a bá pàdé ò jọ ohun tí a rí tẹlẹ. That which one comes upon is nothing to compare to what one has always had. No new friend or find can be as valuable as that one has had for some time. Ohun tí a ni la fi ńkẹ ọmọ ẹni. It is what one has that one uses to spoil ones child. One should not go beyond ones means simply to make a good impression on others. Ohun tí a ò rí rí lèèwọ ojú. It is something one has never seen before that is taboo for the eyes. Whatever one has encountered before cannot be too much for one to accommodate. Ohun tí a ṣe nílé àna ẹni, Ojú ńtì mí kúrò níbẹ. What one does in the home of ones parents-in-law leaves no room for I am bashful. One must not be reticent in doing whatever one must do. The necessity to impress ones parents-in-law often mandates behavior one would not contemplate elsewhere and in other circumstances. Ohun tí kò jẹ káṣọ pé méjì ni ò jẹ kó dú. The same thing that keeps one from having more than one item of clothing also keeps that one from blackening from dirt. Misfortune teaches one fortitude; scarcity teaches one to be thrifty. Compare Ohun tí ó fọni lójú . . . Ohun tí kò jẹ kí oko pọ ni ò jẹ kó mọ. Whatever limits the size of a farm is the same thing that makes it overgrown with weeds. A basic defect will manifest itself in sundry ways. The sentiment here is the opposite of that of the preceding proverb. Ohun tó fọni lójú ló ńjúwe ọnà fúnni. Whatever deprives one of ones sight is the same thing that shows one the way. Misfortune teaches those its afflicts how to cope with it. Compare Ohun tí kò jẹ káṣọ pé méjì . . . Ohun tó jọ oun la fi ńwé ohun; èpo ẹpà ló jọ ìtẹ ẹlírí. It is what resembles a thing that one compares it with; peanut shells are most like the nest of the rodent ẹlírí. One should observe propriety in dealing with people respectable people. Ohun tó ní òun óò bẹni lórí, bó bá ṣíni ní fìlà, ká dúpẹ. If a thing that vows to decapitate one only knocks off ones hat, one shounld be thankful. If the misfortune that befalls one turns out to be far milder than one expected, one should give thanks. Compare the following entry. Ohun tó ní òun óò ṣeni lẹrú, tó wá ṣeni níwọfà, ká gbà á. If whatever promised to make one a slave only makes one a pawn, one should accept ones fate. One should gratefully accept a fate that turns out more merciful than what could have been. Compare the preceding entry. Ohun-a-lè-ṣe, tó forí sọ àpò òwú; wọn ní ṣe bó rí yangí nílẹ, ó ní Ohun a bá lè ṣe là ńlérí sí. Ohunalese who dashes his head against a sack of cotton wool; people asked if he did not see the rock nearby; he replied, One should vow to do only what one can safely accomplish. One should attempt only feats that will cause one no headache. The name Ohunalèṣe Ohun-a-lè-se means That which one can accomplish. Òjò òì dá a ní kò tó tàná. It has not yet stopped raining and some observe that todays rainfall is not as much as yesterdays. One should not arrive at conclusions until one has all the facts. Òjòwú ò já gèlè; kooro ló lè já. The jealous woman does not snatch her head gear off; all she can do is threaten a fight. Some people are all mouth and no action. When a woman makes ready for a fight she removes her head gear and ties it around her waist. A woman who merely crowds her adversary já kooro sí i is not ready to fight. Òjòwú ò lẹran láyà. The jealous woman lacks flesh on her chest. Excessive jealousy eats up the jealous. Ojú àwo làwó fi ńgba ọbẹ. It is on its face that a plate accepts soup. One should not delegate crucial matters for oneself to others. Ojú kan làdá ńní. A cutlass has only one edge. One should concentrate on one matter at a time. Ojú kì í pọnni ká fi pọnlẹ. One should not because of ones suffering try honing ones eyes on the ground. Difficulties should not lead one to foolish behavior. The phrase ojú pípọn from which the proverbs in this series are formulated means red eyes, supposedly the sign of suffering. Pọn can mean both to be red and to hone. Hence the play in this proverb. Ojú kì í pọnni ká mu ìṣápá; òùngbẹ kì í gbẹni ká mu ẹjẹ. One is never so desperate that one drinks red sorrel juice; one is never so thirsty that one drinks blood. Desperation must never push one beyond the bounds of acceptable behavior. Ojú kì í ti àgbà lóru; jagun a lóṣòó góńgó. An elderly person does not become embarrassed under cover of darkness; the stalwart squats nonchalantly. One can do whatever one pleased when no eyes are watching. A reference to squatting in a roadside bush at night to defecate. Ojú kì í ti eégún kó má mọnà ìgbàlẹ. A masquerader is never so shamed that he cannot find his way to the secret grove. One cannot become so shamed abroad that one cannot return to the embrace of ones home. Ojú la fi ḿmọ àísí epo; ẹnu la fi ḿmọ àìsíyọ; ọbẹ tí ò bá lépo nínú òkèèrè la ti ḿmọ ọ. It is with the eyes that one tells the absence of palm-oil; it is with the mouth that one determines the absence of salt; if a stew lacks oil, it is the eyes that will tell. In some matters the evidence of the eyes is enough to tell one all one needs to know. Ojú tó rọ nirorẹ ńsọ. Pimples attack only faces that are delicate. People always take advantage of gentle people. Òkè ìhín ò jẹ ká rí tọún ò ṣéé pa lówe nílé àna ẹni. The nearer hill kept one from seeing the farther one is not a proverb one uses in ones parents-in-laws home. There are some obligations one cannot sidestep with flippant excuses. Okó ilé kì í jọ obìnrin lójú, àfi bó bá dó tìta. The nearer hill kept one from seeing the farther one is not a proverb one uses in ones parents-in-laws home. The penis at home never impresses the woman, unless she fucks one outside the home. One hardly ever appreciates what one has, until one has flirted with, and has been disappointed by, alternatives. Oko kì í jẹ ti baba àti tọmọ kó má nìí àlà. Farms do not, by virtue of belonging to a father and his son, lack boundaries. Even close relatives may benefit from good fences. Oko mímọ ṣe-é ro; ọnà mímọ dùn-ún tọ; gbogbo ìyàwó dùn-ún gbàbálé; aṣọ ìgbà-á ṣe-é yọ. A clean farm is a pleasure to weed; a clean-swept path is a pleasure to trod; all new wives are a pleasure to deflower; the new fashionable cloth of the season is a pleasure to wear. Everybody loves performing the most pleasant of chores. Okotorobo-ó tùyẹ sílẹ ọmọ titún ńgbe jó; ó ní ó rọ òun lọrùn lòún tu ú? Okotorobo, a bird, casts away a feather, and a young chick picks it up to dance with it; the one who shed the feathers asks, would I have discarded it if it was not a nuisance. One should be careful before taking over things that others have rejected. Okotorobo-ó yé ẹyin sílẹ, àdàbà ńgarùn wo ẹyin ẹlẹyin. Okotorobo the bird lays an egg, and the turtle dove stretches its neck to inspect the egg that does not belong to it. One should mind ones own business. Òkú ẹran kì í ti ajá lójú. A dog is never to squeamish to eat a carcase. If ones means are limited, one cannot be too choosy. Olè tó gbé fèrè ọba ò róhun gbé. The thief who stole the kings bugle could find nothing to steal. There can be no rational explanation for acts of utter senselessness. Olé tó jí kàkàkí, níbo ni yó ti fọn ọn? A thief who stole a bugle, where will he blow it? One should not waste ones efforts chasing something one can never use. Kàkàkí was used exclusively to announce the presence of a king. Olóògùn ní ńṣe bí a-láigbọ-mọràn; bí ogun ó bàá wọlú ọlọgbọn là ńfọrọ lọ. The medicine man behaves like a person impervious to wise counsel; if war threatens a town the person to consult for counsel is the sage. Trust rather in wisdom than in magical charms. Olóhun-ún dolè; Gbà bù jẹ dolóhun. The owner becomes a thief; Take this and eat becomes the owner. The tables are turned, such that the rightful owner is displaced by a usurper. Olóhun kì í rí ohun ẹ kó pè é lórò. The owner will not see what he owns and call it a fearful; abomination. One cannot be fearful of what one owns. Olórìṣà tó da kiriyó: ọjọ tó gbọ dùrù orí ijó lẹsẹ-ẹ kán sí. The idol worshipper who became a Christian; the day he first heard the organ play he lost his legs dancing. Old habits die hard. Traditional worship is done to drumming and dancing, whereas the music in church is not for dancing. Olòṣì ọmọ ní ńfọwọ òṣì júwe ilé-e baba-a ẹ. It is a worthless child that points the way to his fathers house with his left-hand fingers. One should show proper regard for ones own patrimony. Olóúnjẹ-ẹ tó-ó bá kú. Someone who has food is worth dying with. Food is a good enough reason to cast ones lot with another persons. Olówe laláṣẹ ọrọ. A person who knows proverbs has the last word in a dispute. There is no authority like proverbial authority. Olówó á wá; aláwìn á wá; ìlú tí à ńgbé la gbé ńgbàwìn; à-rà-àì-san ni ò súnwọn. Those who have money will come, and those who will buy on credit will come; it is in ones town that one buys on credit; failure to eventually pay up is what is bad. There is nothing bad about buying on credit, as long as one eventually pays. Olówó pèlù o ò jó; ọjọ wo lo máa rówó pe tìẹ? A rich person engages a dance band and you do not dance; when will you have the money to hire your own band? One should take advantage of every opportunity to supply ones deficiencies. Òmùgọ èèyàn ní ḿbóbìnrin mulẹ: ọjọ tóbìnrín bá mawo lawó bàjẹ. A rich person engages a dance band and you do not dance; when will you have the money to hire your own band? Only a foolish person enters into a secret pact with a woman: the day a woman knows a cult mystery is the day it is exploded. Never trust a woman. Òmùgọ ní ńgbé ígunnu; ọlọgbọn ní ńgbowó. It is the fool that wears the Nupe masquerade; it is the wise person that collects the monetary gifts. The wise person chooses the most profitable option available. Onígi ní ńfigi ẹ dọpọ. It is the firewood seller who sets a low price for his wares. People take their cue from the owner of a thing in placing a value on it. Compare the following entry. Onígbá ní ńpe igbá ẹ ní àíkàrágbá káyé tó fi kólẹ. It is the owner of the calabash who first called it a broken piece of gourd before the world used it for scooping dirt. If one does not value what one has, other people will value it even less. This is a variant of Bí a bá pe igbá ẹni . . . Compare the foregoing. Onígbèsè tí ńpa àpatà ẹyẹlé. Habitual debtor who butchers a pigeon for sale. The debtor is desperate, because there is not much to a pigeon, and few people eat pigeons anyway. Onígẹgẹ fìlẹkẹ dọpọ; adámú fi sàárà san ẹgbẹta. The goitered person sets a low price on beads; the person with a blocked nose repays six thousand cowries with alms. One usually sets little value on what one cannot use. Oníṣègùn tó sọ pé díẹ ò tó òun, òfo ni yó fọwọ mú. The medicine man who is dissatisfied with a modest payment will wind up with nothing. One should not demand too much from people who are in dire straights. Ooré pẹ, aṣiwèrè-é gbàgbé. The favor is long past; the imbecile forgets. Only an imbecile forgets a favor even long after it was done. Orí ọkẹrẹ popo láwo; bí a wí fọmọ ẹni a gbọràn. The squirrels head sits in a plate like a lump; if one counsels ones child it should listen. Refusal to listen to counsel leads to disaster. Orí tí yó jẹ igún kì í gbọ; bí wọn fun ládìẹ kò níí gbà. The head that is destined to eat a vulture cannot be saved; if a chicken is offered to it it will refuse. The person destined to suffer will manage to succumb to the suffering even in spite of efforts by others to save himher. Orí tó kọ ẹrù, owó ní ńnáni. A head that refuses to carry loads will cost its owner some money. It costs money to get others to do for one what one refuses to do for oneself. Orin tí ò ṣoro-ó dá kì í ṣòro-ó gbè; bí ó bá ní hééé, à ní hááá. A song that is not difficult to lead is not difficult to follow; if the leader sings haaay, one responds haaah. One expends on a task only the amount of effort commensurate with it. Orín yí, ìlù-ú yí padà. The song changes, and the drumming changes to suit. One should match ones behavior to ones circumstances. Òrìṣà tó ní tÒgún kì í ṣe ọnà ò ní rí nńkan jẹ lásìkò tó fẹ. The god that says matters pertaining to Ògún are irrelevant will not find anything to eat when heshe wishes. One should humor those in a position to punish one. Oòrùn kì í jẹ iṣu àgbà kó má mọbẹ. An elder does not lose his yams to the sun without knowing where the event happened. A grown up person should know where he went wrong and make amends accordingly. Oòrùn kì í là kínú bí olóko. The sun does not shine and cause displeasure in the farmer. Everybody welcomes an auspicious event. Òṣùpá lé a ní kò gún; ẹni tọwọ ẹ-ẹ bá to kó tún un ṣe. The moon appears and people say it is not straight; whoever can reach it let him go and right it. It is pointless to complain about things one can do nothing about. Òtòṣì ò gbọ tìṣẹ ẹ ó ní ogún kó àparò; ọdẹ rorò. The destitute person does not look to repairing his fortune; he says the partidge has been captured in a war, for the hunter is merciless. Rather than deal with their own problems, people sometimes gloat over the troubles of others. The expression ogun-ún kó . . ., meaning be carried off or captured in a war, means to be in serious trouble. Owó kì í lóye kọmọ kú sẹrú. If the amount of money is known, a child cannot die in slavery. One does not endure adverse conditions when one is capable of the effort to escape them. The following proverb is something of a variant. The reference is to the practice of pawning oneself or a relative for a loan. If the amount is not infinity the redemption of the pawn cannot be an insurmountable problem. Owó kì í yéye kọmọ ó kú. If money is available in abundance, a child does not die. One should spare no expenses to take care of ones children or ones affairs. See the previous entry. Owó la fi ńfíná owó; bí ẹgbẹrún bá so lókè, igbió la fi ńká a. Money is what one uses to kindle the fire for money; if a thousand cowries grow from the branches above, one uses two hundred cowries to pluck them. Without some expenditure there can be no profit. Owó la fi ńlògbà; ọgbọn la fi ńgbélé ayé. It is with money that we secure pleasures; it is with wisdom that one secures a good life. Riches are desirable, but wisdom is more valuable. Owó ní ńpa ọjà ọmọràn. It is money that brings a knowing persons trading to a conclusion. A wise trader knows how to use his money to make his offer successful. Owó tọmọdé bá kọkọ ní, àkàrà ní ńfi-í rà. The first money a youth comes into he spends on bean fritters. The youth seldom know how to manage their wealth. Òwú kì í là kínú bí olóko. The cotton seed does not open and thus anger the farmer. The success of ones venture does not make one angry. See Oòrùn kì í là . . . Owú pani ju kùmmọ. Jealousy kills more surely than a cudgel. Jealousy is a dangerous thing. Òyìnbó Òkè Eléérú, ó ṣubú sóde Alọba; kùmmọ ni yó gbe dìde. The white man from Òkè Elérú; he collapses in front of Alọbas compound; cudgels will help him up. A person who becomes disabled where he is at his enemys mercy can expect rough handling. The suggestion is that a certain white man earned the enmity of a certain Alọba. Ọbẹ ńwólé ara ẹ ó ní òún ḿba àkọ jẹ. The knife is destroying its own home, it says it is ruining the sheath. Said of people whose actions will hurt them more than they will hurt other people. This is a variant of Idà ńwólé ara-a ẹ . . . Ọbẹ tí baálé kì í jẹ, ìyálé ilé kì í sè é. The sort of stew the man of the house will not eat, the woman of the house should not cook. One should not do what one knows ones comrades hate. Ọdẹ ọmọ ńfi ìdò ṣeré. An idiot child that plays with ìdò flowers. A simpleton does not know the value of anything. Ọdẹdẹ ò gba òró, àfi abẹ ọdán. The porch does not accommodate standing people; only the shade of the ọdán banyan tree does. An invitation to repair to another place outside other peoples earshot to discuss confidential matters. Ọfàfà fohùn ṣakin. The tree-bear wins renown with its voice. The loud person wins attention. Ọgbọn a-dákọ-kéré ò tó ti a-yọwó-má-rà. The cunning of the person who skimps on the measure of her corn meal is not as great as that of the would-be purchaser who refuses to buy. One does not have to patronize a dishonest trader. Ọgbọn dùn-ún gbọn; ìmọ dùn-ún mọ. Wisdom is a good thing to have; knowledge is a good thing to have. Always seek wisdom and knowledge. Ọgbọn ju agbára. Wisdom is greater than strength. Always prefer wisdom to strength. Ọgbọn kì í tán. Wisdom is never used up. There will always be a place and some use for wisdom. Ọgbọn la fi ńgbé ayé. One needs wisdom to live in this world. Wisdom is indispensable. Ọgbọn lajá fi ńpa ìkokò bọ Ifá. It is cunning that the dog employs in order to sacrifice a wolf to Ifá. A cunning person can get the better of people far more powerful than he. Ọgbọn ní ńṣẹgun; ìmọràn ní ńṣẹ ẹtẹ. Cunning wins battles; knowledge defeats plots. Cunning and knowledge will help one prevail. Ọgbọn ọlọgbọn la fi ńṣọgbọn, ìmọràn ẹnìkan ò tọ bọrọ. One learns wisdom from other peoples wisdom one persons knowledge does not amount to anything. The person who can learn from others will avoid a lot of embarrassment. Ọgbọn tí ahún gbọn, ẹhìn ni yó máa tọ ti ìgbín. The cunning that the tortoise has will always rank behind that of the snail. Some people cannot hope to be more cunning than some others. Ọgbọn tí ọpọlọ fi pa ẹfọn ló fi ńjẹ ẹ. The same cunning with which the toad killed the buffalo will show it how to eat the prey. If a person has proved himself capable of doing the impossible, one should not doubt that he can accomplish another. Ọgbọọgbọn làgbàlagbà-á fi ńsá fún ẹranlá. It is with cunning that a grown man runs away from a bull. A grown person should know how to avoid disaster without losing face. Ọjọ eré là ńjiyàn ohun. It is on a playful occasion that one argues about matters. Arguments conducted in jest conceal some serious import. Ọjọ tíìlù-ú bá ńlu onílù, iṣẹ mìíràn-án yá. The day the drum begins to beat the drummer is the day he should seek another employment. One should know when to abandon an unprofitable proposition. Ọjọ tí olówó ńṣẹbọ ni à-wà-jẹ-wà-mu ìwọfà. The day the person who did the hiring makes a sacrifice is the day the hired hand eats and drinks. The poor will eat when the rich provide a feast. Ọkẹrẹ ńsunkún agbádá; èyí tí àjàò-ó dá léṣìí kí ló fi ṣe?Ṣebí igi ló fi ngùn. The squirrel weeps for want of a stately garment; the garment the àjàò bird made last year, what did it do with it? Was it not tree climbing it used the garment for? It is silly to hanker for something one cannot use anyway. Ọkọ ọlọkọ la fi ńgbọn èkìtì. It is other peoples hoe that one uses to clear a mound of rubbish. One is usually more respectful of ones own property than of others. Ọkọọkan là ńyọ ẹsẹ lábàtà. One at a time is how one extricates ones feet from a mire. The best way to approach a problem is systematically. Compare Ọkọọkan là ńyọ ẹsẹ lábàtà. The following entry is a variant. Ọkọọkan là ńyọ ẹsẹ lẹkù. One at a time is how one removes ones legs from a masquerade costume. The best way to approach a problem is systematically. Compare Ọkọọkan là ńyọ ẹsẹ lábàtà. Ọkùnrin jẹjẹ a-bìwà-kunkun. An easy-going mans gentle mien hides a strong disposition. The quiet type is often a tough customer. The play is on the syllable lọ which means to go in the word ọlọ, grindstone. Ọlọ ò lọ ló dé Ìbarà?Ìbarà a máa ṣe ilé ọlọ? If the grindstone did not move, how did it get to Ìbarà? Is Ìbarà the home of grindstones? The wise person knows better than a fool the best way to handle a situation. Ọlọgbọn jẹni bí ẹmùrẹn; aṣiwèré jẹni bí ìgbọngbọn. The wise person bites one like a mosquito; the mad person bites one like a gadfly. Cautiousness will get one to ones goal far more successfully than brashness. Ọlọgbọn ló lè mọ àdììtú èdè. Only a wise person can decipher the meaning of speech. The deep meanings and nuances of an utterance are for the wise only to understand. Ọlọgbọn ńdẹ ihò, ọmọrànán dúró tì í; ọlọgbọn ní Háà, ó jáde!Ọmọrán ní Háà, mo kì í!Ọlọgbọn ní Kí lo kì? Ọmọrán ní Kí nìwọ náà-á ló jáde? The cunning man is watching a hole, and the knowledgeable person is standing by him; the cunning man exclaims, Ha, it has sprung out! The knowledgeable person responds, Ha, I have grabbed it! The cunning person asks, What did you grab? The knowledgeable person asks in turn, What did you say sprang out? Two matched wits are in contest. Ọlọgbọn ni yó jogún ògo; aṣiwèrè ni yó ru ìtìjú wálé. The wise child will inherit glory; the idiot child will bring shame home with him. A wise child is to be preferred to an idiot. Ọlọgbọn ọmọ ní ḿmú inú-u bàbá ẹ dùn; aṣiwèrè ọmọ ní ḿba inú ìyá ẹ jẹ. A wise child gladdens the heart of his father; an imbecile of a child saddens the heart of his mother. Every parent would prefer a wise child to an idiot. Ọlọjà kì í wípé kọjà ó tú. The owner of the market never wishes the market to be disrupted. People always want the best outcome for their ventures. Ọlọtí kì í mọ ọmọ ẹ lólè The wine seller never realizes that his child is a thief. One is always blind to the flaws of those one loves. The wine seller leaves his child in charge, and does not realize that he has been cutting it with water. Ọlọtọọ ní tòun ọtọ; ìyá ẹ-ẹ kú nílé, o gbé e lọ sin sóko. Ọlọtọ says his ways are different; his mother dies at home and he takes her to the farm for burial. The unconventional person will always do things differently. Ọlọtọ means One who is different. Ọmọ atiro tó ra bàtà fún bàbá ẹ, ọrọ ló fẹ gbọ. The child of a cripple who bought shoes for his father is asking for a stern lecture. One must not be thoughtless in ones actions. Ọmọ ẹní dàra, bí-i ká fi ṣaya kọ. Ones child may be beautiful, but one cannot make her ones wife. Not all attractive propositions can be pursued. Ọmọ ẹni ẹlẹni ò jọ ọmọ ẹni; ọmọ eni ì-bá jiyán, ọmọ ẹni ẹlẹni a jẹkọ. Other peoples children are not like ones own; when ones child eats pounded yams, other peoples children will eat corn meal loaf. One always favors ones own children over those of others. The assumption, of course, is that the mother has charge of her own children and others. Ọmọ ẹni kì í gbọnsẹ ká fi eèsún nù ú nídìí. One does not, after ones child defecates, wipe the childs anus with the abrasive elephant grass. One does not deliberately injure those who look to one for protection. Ọmọ iná là ńrán síná. It is the child of fire that one sends on an errand to fire. It is best to match the remedy to the problem. Ọmọ-ọ mi ò yó la mọ; ọmọ-ọ mí yó, ṣùgbọn kò rí sáárá fẹ, a ò mọ ìyẹn. My child did not have enough to eat, we understand; My child had enough to eat but had no snuff to snort, that we do not understand. People should care for their children, not spoil them with over-indulgence. Ọmọ tí ò ní baba kì í jìjà ẹbi. A fatherless child should not engage in an unjust fight. Never provoke trouble unless you have strong backers. Compare Ọmọ tí ò níyàá kì í dégbò ẹhìn. Ọmọdé kékeré ò mọ ogun, ó ní kógun ó wá, ó ní bógún bá dé òun a kó síyàrá ìyá òun. A small child does not know what war is like, hence, he says that war should break out, for when it does he will go hide in his mothers room. Ignorance often leads people to bite off much more than they can chew. Ọmọdé kì í mọ àkókò tí kúrò-kúròó fi ńkúrò. A small child never knows when kúròkúrò takes its leave. Youth is a stranger to etiquette or protocol. Kúrò means leave, or depart. Kúrò-kúrò, in accordance with Yorùbá word formation would thus mean one who departs. The idea here is that the child does not know the right time to leave a place. Ọmọde kì í mọ ìtàn, kó mọ à-gbọ-wí, kó mọ ọjọ tí a ṣe ẹdá òun. A child does not know so much history and know so much hearsay that it knows the day of its creation. However knowledgeable a youth might be, some deep knowledge would be beyond him. Ọmọdé kì í mọ ori-í jẹ kó má rá a lẹnu. A child is never so careful about eating corn meal that it does not smear the meal on its mouth. A youth may be clever, but he will inevitably make some mistakes. Ọmọdé kì í ní ina níle kí tòde má jòó o. A child does not have fire at home and therefore escape being burned by the fire abroad. Being secure and well respected in ones home does not save one from vicissitudes outside the home. Ọmọdé mọ sáárá, ṣùgbọn kò mọ àlọyí. A child knows snuff, but does not know how to grind and turn the tobacco. A child is good at consuming, but not at procuring. Ọmọdé ní wọn ńjẹ igún, bàbá ẹ-ẹ ní wọn kì í jẹ ẹ; ó ní ẹnìkán jẹ ẹ rí lójú òun; bàbá ẹ-ẹ ní ta ni? Ó ní ẹni náà ò sí. A child says that people do eat vultures, and its father says people do not; the child says someone did eat a vulture in its presence; its father asks, who? The child says the person is dead. The youth who attempts to challenge the wisdom of the elders will find himself tripped by his own mouth. The phrase kò sí in Yoruba means there is none or there is not . . ., and when attached predicatively to a person it is a euphemism that the person is dead. In this case the statement that the person died does double duty in that it also literally supports the fathers assertion. Ọmọdé ò mẹfọ, ó ńpè é légbògi. A child does not recognize a vegetable and calls it medicine. An uninformed person will inevitably make a fool of himherself. Compare the following two entries. Ọmọdé ò mọ oògùn, ó ńpè é lẹfọo?; kò mọ pé ikú tó pa baba òun ni. A child does not know medicine and he therefore calls it vegetables; it does not recognize it as what killed its father. People may call disasters on their own heads out of ignorance. Compare the previous and the following entries. Ọmọdé ò moògùn ó ńpè é lẹgùn-ún. A child does not know medicine and says it is a thorn. The ignorant person knows not the value of anything. Compare the previous two entries. Oògun may refer to medicine or to charms. Much of Yoruba medicine is herbal; one can imagine a child who sees only thorns where a person knowledgeable about herbs would see a potent source of medicine. Ọmọdé yìí, máa wò mí lójú, ẹni tí a bá lọ sóde là ńwò lójú. Child, keep your eyes on me; one keeps ones eyes on the person who takes one visiting. Always pay attention to what your guide and instructor does and tells you to do. Ọmọràn ní ḿmọ oyún ìgbín. Only a sage knows the pregcy of a snail. Deep wisdom is the gift of only a select few. Ọpá gbóńgbó ní nṣíwájú agbọọni. It is a small walking-stick that goes before the person who walks a path overhung with foliage that is wet with morning dew. One uses the tools or weapons at ones disposal to tackle the challenges that confront one. Ọpẹ ló yẹ ẹrú. Gratitude is what befits the slave. People should be grateful for whatever charity they receive. Ọpẹlẹ èèyàn, bí a ò bá gbé e lulẹ, kò níí lè fọhùn ire. A person who is like the divining string: unless you throw him down he will not talk sense. Some people respond only to force. Ọpẹlẹ is the string the Ifá priest babaláwo divines with; it is cast on the ground, and the pattern of the nuts strung on it read. Ọpọlọ ní kéjò máa kálọ; ìjà òún di ojú ọnà. The toad tells the snake to follow it, for it does not fight except by the roadside. Weaklings always make sure that saviors are around before they get into a fight. Ọpọlọ ní òún lè sín ìlẹkẹ; ta ní jẹ fi ìlẹkẹ ọpọlọ sídìí ọmọ-ọ ẹ? The toad boasts that it knows how to string beads; who, though, would put a toads beads around his childs waist? Not just anything will do for discriminating people. Ọpọlọ ńyan káńdú-kàǹdù-káńdú lóju ẹlẹgùúsí; ẹlẹgùúsí ò gbọdọ yí i lata. The toad struts nonchalantly before the person cooking ẹgúsí stew; the person cooking the ẹgúsí stew will never add it to the ingredients. A person outside ones jurisdiction may well taunt one. Ọpọlọ ò mọnà odò, ó dà á sí àwàdà. The toad does not know the way to the stream and turns matters into a jest. When one is stumped, one covers ones embarrassment with laughter. Ọpọlọpọ òjò ní ńlé eégún wọlé kẹri-kẹri. It is a deluge that chases the eégún masquerader indoors indefinitely. When problems become overwhelming one has no choice but to succumb to them. Ọràn kan la fi ńṣòfin ọkan. One problem serves as the basis for a law that will apply to another case. Experience serves as a precedence for future occurrences. Ọràn ọlọràn la fi ńkọgbọn. From other peoples problems one learns wisdom. One should learn from other peoples vicissitudes. Ọràn tí ò sunwọn, konko ǹṣojú. A matter that is unpalatable hardens the eyes. When one is in the wrong one hides behind braggadocio. Ọrọ kì í gbórín ká fi ọbẹ bù ú, ẹnu la fi ńwí i. A problem is not so formidable that one attacks it with a knife; one tackles it with the mouth. The weightiest problem is resolvable through discussion and negotiation. Ọrọ la fi ńjẹ omitooro ọrọ. Words are the things with which to savor the delicious broth of words. It is with words that one resolves all problems. Ọrọ-ọ ni òun ò nílé; ibi tí wọn bá rí ni wọn ti ńsọ òun. Discourse says it has no home; people engage in it wherever they please. Any place is a good place for an exchange of views. Ọrọ rere ní ńyọ obì lápò; ọrọ búburú ní ńyọ ọfà lápó. Good talk brings the kola-nut out of the pouch; provocative talk draws the arrow out of th quiver. Judicious language defuses problems, while thoughtless talk aggravates them. Ọrọ tí ọlọgbọn bá sọ, ẹnu aṣiwèrè la ti ńgbọ ọ. Whatever a wiseman says will be heard repeated by the nitwit. Romour mongers always distort the news they hear from reliable sources. Ọrọ tó dojú rú di ti ọlọrọ, ayé á dẹhìn. A problem that is too complicated to resolve becomes the sole responsibility of the person concerned; the world leaves himher to hisher devices. People will help one only so far; in the end each person must confront hisher problems alone. Ọsán gbé ojú ọrun le kókó; bó bá wọ odò, a di ọ-rọ-pọjọ-pọjọ. The bow-string is taut while it remains on the bow; dipped into the river it becomes very soft indeed. One thrives on ones home ground where conditions are ideal; in hostile territory one becomes helpless. Ọsán ọrun ò pọn; ẹni tó bá yá kó máa bá tiẹ lọ. It is not yet noon time in heaven; whoever is anxious to get there may go ahead by himselfherself. One is not eager to join others in deadly adventures. Noon time is considered the proper time after which one may pay a visit. Ọwọ aṣiwèrè ni a gbé ḿbá apá yíya. It is in the hands of an imbecile that one finds a severed arm. Simple-minded people do not know how to cover their tracks or get rid of the evidence. Ọwọ-ọ kókó la fi ńwọ igi; ọwọ òrìṣà la fi ńwọ àfín. The regard one has for the knob is the one with which one clothes the tree; the regard one has for the gods is the same that one invests the albino with. One extends the same regard one has for certain people to those associated with them. The knob is the toughest part of any tree. The albino, like other so-called afflicted people, is a special ward of the gods. Rà á ire, gà á ire; ìpéǹpéjú ni àlà-a fìlà. Press it well on the head; puff it out; the eyebrow is the limit for the cap. One may be free to use ones possession as one pleases, but there are still some conventions one must observe. Ràdà-ràdà-á mọ ibi tí ó ńrè. The meandering person knows where he is headed. A person may seem without a purpose, but he or she is engaged in some thing known to himself or herself. Rírí tí a rí igún la fi ńta igún lọfà. It is because one sees the vulture that one shoots arrows at it. If one does not make oneself available, one would not present a target for peoples hostility. Sìn mí ká relé àna, ó wẹwù ẹtù. Go with me to my in-laws home, and he wore a garment made from rich hand-woven material. Said of a person who attempts to steal other peoples glory when heshe is supposed to be helping them. Sọrọ kí ọlọrọ gbọ, àbùkù ní ńfi kanni. Spreading rumors into the ears of the subject of the rumor brings disgrace to one. One should refrain from rumor mongering. Ṣàǹgó kì í jà kó mú ilé aró. Ṣango does not fight and destroy the enclosure for dyeing. Some people are beyond the reach of some nemesis. Ṣàngó ní òun ní ńkó ọkùnrin suuru bá jà; Èṣù ní bí-i tòun? Ṣàngó ní kí tÈṣù kúrò. Ṣàngó says he gathers people around him to fight together; Èṣù asks if Ṣàngó includes people like him, and Ṣàngó says Èṣù is the exception. No one wants to engage in any venture with an unpredictable trouble maker. Ṣe mí níṣu ní ńṣíwájú ẹ kúuṣẹ bí? Does Give me some yam go before Hello there, you working man.? It is bad form to ask people for favors before you say hello to them. This is a variant of Bùn mi níṣu kan . . . Ṣẹkẹrẹ ò ṣéé fọpá na. The beaded musical gourd is not something to play with a stick. Always apply the proper tool to the job. Ṣẹkẹ-ṣẹkẹ-ẹ dára, ṣùgbọn alágbẹdẹ ò rọ ọ fún ọmọ ẹ. Handcuffs are pretty, but the blacksmith does not fashion them for his own child. When trouble is being distributed, one always wishes to exempt ones own people. Sútà ò nílé; ìkóríta lÈṣù ńgbé. Perfidy has no home; the home of Èṣù is the crossroads. No one makes room in his or her home for an abomination. Ta lèèyàn nínú ẹrú Ààrẹ? A ní Ìdaganna la wá wá, ẹ ní Ìdakolo? Which of the Ààrẹs slaves is a person of any account? We said we came looking for Ìdaganna, and you ask, Ìdakolo? Said to indicate that ones auditor is making nonsense out of the sense one is making. Also, there is nothing to choose between two worthless things. Ta ní jẹ jẹ ọṣẹ kó fògìrì fọṣọ? Who would eat soap and wash clothes with fermented beans? Who would seek unease when ease is available? Ta ní mọdí òjò, bí kò ṣe Ṣàngó? Who can know the secret of the rain if not Ṣàngo? Only those privy to mysteries can explain mysterious events. Tábà tí ò dùn, ẹnu ò tà á. Snuff that is not pleasant, the mouth cannot not sell. No amount of talk will make something unpleasant become pleasant. Tèmi ò ṣòro, tí kì í jẹ kọmọ alágbẹdẹ ní idà. Mine is not urgent. which prevents the son of the blacksmith from owning a sword. The person who always yields to others will never get anywhere. Tẹni ní ńjọni lójú; eèrà-á bímọ-ọ ẹ ó sọ ọ ní òyírìgbí. Ones own thing is what impresses one; the ant has a child and names it The-one-who-rolls-mightily-around. One always tends to overestimate the worth of ones possession. Tẹni ntẹni; bí àpọn bá sun iṣu a bù fọmọ-ọ ẹ. Ones own is ones own; when a man without a wife roasts yams he cuts a piece for his child. One makes do with what one has. Tẹtẹ ní ńṣíwájú eré sísa. A childs learning to walk comes before running. One should observe some order in what one does. Tìẹ sàn, tèmí sàn, lolókùnrùn méjì-í fi ńdìmú. Your condition is better; My condition is better, is what gets two invalids into a fight. Fools will fight over the most stupid things. Tinú ọlẹ lọlẹ ńjẹ; aṣiwèrè èèyàn ni ò mọ èrú tí yó gbà. The lazy person eats the products of his native wisdom; only a fool does not know what devious way will be fruitful. If one lacks industry, one had better be resourceful. Wàrà-wàrà là ńyọ oró iná. When one is on fire ones reaction is extremely agile. One should not delay in exacting vengeance for a wrong. Compare Wéréwéré lọmọdé ḿbọ oko èèsì. Wèrè-é dùn-ún wò, kò ṣé-é bí lọmọ. An imbecile makes an entertaining spectacle, but one would not want one as ones child. One might be tolerant of simplicity or irresponsibility in other people, but not in ones own relatives. Wèrè-é yàtọ sí wéré; wéré kì í ṣe wèrè; ìjá yàtọ sí eré. Madness differs from the singing of Islamic songs; the singing of Islamic songs is not madness; fighting is different from playing. One should not confuse jesting with quarrelling. Wéré-wéré lọmọdé ḿbọ oko èèsì. A childs journey home from a nettle bush is fast indeed. Painful problems enforce quick attention. Compare Wàrà-wàrà là ńyọ oró iná. Wò mí lójú, wò mí lẹẹkẹ; ẹni a bá lọ sóde là ńwò lójú. Keep your eyes on my face, and keep your eyes on my cheeks; one keeps ones eyes on the person with whom one goes visiting. People should not cultivate wandering eyes. Wo ọmọ-ọ mi dè mí: ó ńlo kíjìpá mẹta gbó; mélòó ni ọlọmọ-ọ máa lò gbó? Look after the child for me: she wears three durable hand-loom wrappers to tatters; how many would the mother of the child herself wear out? The caretaker should not use up all his own resources for the benefit of hisher employer. Wolé-wolé kì í wolé agbọn láì tẹ. The sanitary inspector does not inspect a wasps home without coming to grief. One should be cautious in performing ones duties. Wọn ní, Afọjú, o ò tanná alẹ. Ó ní àtọsán àtòru, èwo lòún rí níbẹ? People said, Blind man, you did not light a lamp. He asked, night or day, which one would his eyes register? One should not waste ones efforts in procuring things one cannot use. Wọn ní, Afọjú, ọmo-ọ ẹ-ẹ pẹran. Ó ní kò dá òun lójú, àfi bí òún bá tọ ọ wò. They said to the blind man, Blind man, you son has killed a game. He responds that he cannot believe them until he has tasted the meat. Always insist on proof positive. Previous Contents A bu omi lámù a rí eégún; kí ni ẹni tó lọ sódò lọ pọnmi yó rìí? We scoop water from the water pot and see a masquerader; what will the person who goes to draw water at the river find? If a person exposed to minimal risk cries disaster, what would the person exposed to much greater risk do? During the eégún season people who follow pathways like those leading to rivers are liable to run into masqueraders on the way from ìgbàlẹ, their secret groves. A fún ọ níṣu lỌyọọ ò ńdúpẹ; o rígi sè é ná? You are given yams at Ọyọ and you rejoice; have you secured wood to cook them? Never assume that a propitious beginning assures a successful conclusion. The rejoicing is premature, because the Ọyọ supposedly tantalize strangers with deceptive generosity. A ki ẹsẹ kan bọ odò omi fà á; bí a bá wá ti mejèèjì bọ ọ ńkọ? One dips one leg into the stream and the water tugs at it; what if one had dipped both legs into it? Repercussions should not be disproportionate to the act. A kì í bá ẹlẹnu jìjà òru. One does not fight at night with a braggart. Never get into a competition with a braggart unless a witness is present. A kì í bú ọba onígẹgẹ lójú àwọn èèyàn-án ẹ. One does not insult a king with a goitre in the presence of his people. Never expose yourself to repercussions with careless speech or indiscreet behavior. A kì í du orí olórí kí àwòdì gbé tẹni lọ. One does not fight to save another persons head only to have a kite carry ones own away. One should not save others at the cost of ones own safety. A kì í fi ìkánjú lá ọbẹ gbígbóná. One does not eat scalding stew in a hurry. Patience is best in delicate or difficult matters. A kì í gbélé gba ọfá láìlọ ogun. One does not sit at home, not go to war, and yet be shot with an arrow. One should be safe in ones own home. A kì í kánjú tu olú-ọrán; igba ẹ ò tó-ó sebẹ. One does not gather olú-ọrán mushrooms in haste; two hundred of them are not enough to make a stew. Certain tasks demand patience if they are to come out right. A kì í rídìí òkun; a kì í rídìí ọsà; ọmọ-oní-gele-gele kì í jẹ kí wọn rídìí òun. One never sees the bottom of the ocean; no one ever sees the bottom of the lagoon; a well-bred woman will never expose her buttocks to anyone. People should not expose their innermost secrets to all and sundry. The expression rí ìdí, literally see the bottom of, also means discover the guarded secrets of. A kì í rójú ẹni purọ mọni. One does not look into the eyes of a person and still tell a lie against that person. It is always easier to do evil to people when they are absent. A kì í sọrọ orí bíbẹ lójú ọmọdé; lọrùnlọrùn ni yó máa wo olúwa-a ẹ. One does not speak of a beheading in the presence of a child; otherwise his gaze will be fixated on the neck of the person concerned. Never discuss a secret in the hearing of a person whose behavior will give the secret away. À ńgba òròmọ adìẹ lọwọ ikú, ó ní wọn ò jẹ kí òun jẹ láàtàn. One struggles to save the chick from certain death, and it complains that one is preventing it from foraging at the dump. Chicks foraging at the dump are easy prey for kites. A níṣẹ iṣẹ ẹ, o ní ò ńlọ sóko; bó o bá lọ sóko ò ḿbọ wá bá a nílé. You are told that a job is your responsibility and you say you are on your way to the farm; you may be on your way to the farm, but the job will be there on your return. One may devise stratagems to defer carrying out ones duties, but they are unlikely to make others carry them out. Kẹkẹ and àbàjà are both patterns of facial scarification. À ńṣa kẹkẹ, aájò ẹwà ni; à ḿbàbàjà, aájò ẹwà ni. Marking ones face with kẹkẹ is a quest for beauty; marking ones face with àbàjà is a quest for beauty. The pains one takes to adorn oneself are for a good end. A sìnkú tán, alugba ò lọ; ó fẹ ṣúpó ni? The funeral is over, but the calabash beater does not take his leave; does he want to inherit a wife? This proverb has the same import as, A kúnlẹ, a pàgbò . . . Abẹ ní ḿbẹ orí; oníṣẹ àtẹlẹsẹ ní ḿbẹ ọnà; bèbè ìdí ní ḿbẹ kíjìpá; bí a dáwọ-ọ bíbẹni, a tán nínú ẹni. The razor begs the scalp; the wayfarers soles beg the path; waist beads beg the home-woven cloth; when the begging is done, one lets matters drop. It is a person that is close to one that placates one; after such placation, one allows oneself to be appeased. Abẹrẹ bọ sómi táló; Ọdọfín ní òun-ún gbọ jàbú! The needle makes an almost inaudible sound when it drops into the water; Ọdọfin said he heard a loud splash. Excessive exaggeration amounts to lying. Ọdọfin is a chieftaincy title. It serves here as a proper name. Abiyamọ, kàgbo wàrà; ọjọ ńlọ. Nursing mother, make the herbal decoction in good time; the day is waning. Attend to duties in time. Àbùlẹ ní ḿmú aṣọ tọ; ẹni tí kò tọjú àbùlẹ yó ṣe ara-a ẹ lófò aṣọ. Patching extends the life of clothes; whoever does not save materials for patching deprives himself or herself of clothing. Everything has its use; conserve your resources. Àdàbà ńpògèdè, ó rò pé ẹyẹlé ò gbọ; ẹyẹlé gbọ, títiiri ló tiiri. The dove recites incantations, thinking that the pigeon cannot hear; the pigeon hears; it is only pretending to sleep. Never mistake a persons easygoing demeanor for cowardice or folly. Adìẹ ńjẹkà, ó ḿmumi, ó ńgbé òkúta pẹ-pẹ-pẹ mì, ó ní òun ò léhín; ìdérègbè tó léhín ńgbé irin mì bí? The chicken eats corn, drinks water, even swallows small pebbles, and yet complains that it lacks teeth; does the goat that has teeth swallow steel? One should be content with ones lot. Àdó gba ara ẹ tẹlẹ, ká tó fi oògùn sí? Could the small gourd save itself, before we put charms into it? Do not seek protection from a helpless person. Àdó is a tiny gourd in which people keep charms, often serving as talismans. Àdóìṣí loògùn ọrọ. Choosing-a-base-and-maintaining-it is the medicine for wealth. One should not be a rolling stone. Afẹfẹ tó wọlé tó kó aṣọ iyàrá, ìkìlọ ni fún ẹni tó wọ tiẹ sọrùn. The wind that enters into the house and carries off the clothes in the bedroom is a warning to those who wear theirs around their necks. When disaster befalls the most formidable people, those less formidable should take warning. The insinuation being that whoever does not have its like is no better than a slave. Àfojúdi ìlẹkẹ ní ńjẹ Ẹrú-kò-ní. It is an impertinent bead that is named The-slave-does-not-own-its like. One must be mindful of how ones actions might affect others. Àgékù ejò, tí ńṣoro bí agbọn. Partially severed snake, that stings like a wasp. A wounded adversary is a vicious one. Àgúnbàjẹ ni tolódó. Pounding-until-it-is-ruined is the habit of the owner of the mortar. One should exercise restraint in using what has in abundance. Àgùntàn bọlọjọ ò gbàgbé eléèrí bọrọ. The big, fat sheep does not soon forget the provider of corn bran. One remembers ones benefactor. Àgùntàn ńwò sùn-ùn; ọgbọn inú pé egbèje. The sheep stares blankly, but its cunning stratagems number a thousand four hundred. Looks are deceptive. Àgùntàn ò jí ní kùtùkùyù ṣe ẹnu bọbọ. A sheep does not wake in the morning and droop its mouth. One should not dawdle in the morning. Àgbà òṣìkà ńgbin ìyà sílẹ de ọmọ-ọ rẹ. A wicked elder sows suffering for his children. Ones character often affects the fortunes of ones children. Compare, Àgbà tó gbin èbù ìkà . . . Àgbẹ ò dáṣọ lóṣù, àfọdún. A farmer does not make new clothes monthly, only annually. The reward for ones labor is often a long time coming. Àgbẹ tó bá pẹ nílé ò níí kọ oko ọsán. A farmer who tarries in the house will not object to hoeing the farm in the afternoon. He who dallies makes his tasks that much more difficult. À-gbẹrù-àì-wẹhìn lọpálábá fi gbàgbé ìyá ẹ sílẹ. Picking-up-ones-load-without-checking-ones-rear caused the piece of broken bottle to forget its mother on the ground. The broken bottle suffered its fate, perhaps, because it was not careful about what it carried. The hasty traveller leaves his goods behind. Agbójúlógún fi ara-a rẹ fóṣì ta. He-who-places-his-hopes-on-inheritance delivers himself to destitution. One should secure ones own living. Àgbọká etí ọlọràn á di. The ear that will insist on hearing everything will go deaf. There is some benefit to ignoring certain things. In everyday syntax the statement would be: Àgbọká letí ọlọràn-án fi ńdi. Àgbọkànlé ò pani lébi. A thing in which one reposes ones trust does not make one hunger. Ones reserve guarantees ones supplies. Àìfẹsọké ìbòsí ni kò ṣéé gbè. It is an alarm that is raised without moderation that finds no helpers. If the person who raises an alarm puts people off by his or her methods, they will not come to his or her aid. Àìgbọràn, baba àfojúdi. Disobedience, father of disregard. To disobey people is to show a lack of regard for them. The formulation, baba àfojúdi, means both father of disregard, and father-type disregard, in other words, an extra-ordinary degree of disregard. Àìlèfọhùn ní ńṣáájú orí burúkú. Inability to speak out precedes misfortunes. A person who will not speak out on his or her own behalf suffers the consequences. Àìrọrọsọ ìyàwó tó wí pé èkúté-ilé yó jẹ idẹ; bẹẹni Mọjidẹ nìyálé-e rẹ ńjẹ. The junior wife could find nothing to say, and said that the mice in the house will eat brass; the senior wife if the household happens to be named MọjidẹỌmọ-ọ-jẹ-idẹ meaning Child eats brass. Veiled insults directed at an adversary are as potent as any other sort of provocation. Àìsàn là ńwò, a kì í wo ikú. One treats an illness; one does not treat death. If one neglects an illness until death intervenes, the treatment comes too late. Àìtètèmólè, olèé mólóko. Because of the delay in apprehending the thief, the thief apprehends the owner of the farm. One must be alert in dealing with slippery people; otherwise they turn the tables on one. Ajá ilé ò mọdẹẹ ṣe. A domesticated dog does not know how to hunt. Pampering kills initiative. Ajá kì í dán-nu Kò séwu lókò ẹkùn. A dog does not boast No danger in a leopards bush. Never sneer at obvious danger. Ajá tí yó sọnù kì í gbọ fèrè ọdẹ. A dog destined to be lost does not hear the hunters whistle. No matter what help one may render, one cannot save an ill-fated person. Ajá tó rí mọtò tó dúró fi ara-a ẹ bọ Ògún. A dog that sees a motor vehicle and stands in its was makes itself a sacrifice to Ogun. A person who needlessly endangers himherself deserves hisher fate. Àjànàkú tí a gbẹ ọfìn sílẹ dè, erin-ín mojú; erin ò bá ibẹ lọ. One digs a pit in the path of the elephant, but the elephant can read signs; the elephant does not go that way. The alert person will thwart an enemys machinations. Àjẹ ńké, òkùnrùn ò paradà; ó lówó ẹbọ nílé. A witch proclaims her presence and an invalid does not make away; he must have money for sacrifices at home. One needs not fear a scourge for which one has the remedy. Ajẹnifẹni, èkúté ilé. One-that-bites-and-blows-on-the-wound, the house-mouse. One should be wary of adversaries who pose as friends. While the animal hurts one, it also soothes one, so as to be able to continue hurting one. Aaka ò gbé ọdàn; igbó ní ńgbé. The hedgehog does not live in the grassland, only in the forest. Certain things are proper; certain things are not. Àkàlàmàgbò-ó ṣoore ó yọ gẹgẹ lọrùn. The ground hornbill did a favor and developed a goitre. Ones good deeds sometimes come back to haunt one. Compare: Oore tígún ṣe tó fi pá lórí . . . Akánjú jayé, ọrun wọn ò pẹ. People who live impatiently: their going to heaven is not far off. Reckless living leads to early death. Àáké tí ńgégi-í kọsẹ, gbẹnàgbẹnà-á bu ètù sórí. The axe that cuts wood stumbles, and the carver anoints his head with medicinal powder. The evil doers conscience will not let himher rest. Both the axe and the carpenter are offenders against wood; the carpenter takes the axes stumbling as a bad omen. Àkèekèé ò ṣé-é dì níbò. A scorpion is not a thing to close ones palms on. Some matters call for extreme caution. Àkèekèé rìn tapótapó. The scorpion travels accompanied by venom. The stalwart is never unprepared to answer a call. Àkèekèé ta Kindo lẹpọn, ará ilée Labata ńrojú; kí ló kàn án níbẹ? A scorpion stung Kindo in the testicle, and a person from Labatas household frowns in dismay; what business is it of his? One should not take on matters that are not ones business. Akóbáni lèkúté-ilé; ejò kì í jàgbàdo. The mouse is a bringer of disaster to the innocent; snakes do not eat corn. Bad company brings bad fortune. Àkọ tó bá bá ọbẹ dìtẹ á gbọgbẹ láti inú. A sheath that engages in a dispute with a knife will suffer an internal wound. Never court the anger of a person in a position to inflict injury on you. Àlá tí ajá bá lá, inú ajá ní ńgbé. Whatever dream the dog dreams remains inside the dog. Keep your own counsel. Alágbàró ò yege; aláṣọ á gbà á bó dọla. She who borrows a wrapper-skirt to wear is not home free; the owner of the cloth will take it back come tomorrow. There is nothing like having ones own. Aláǹgbá tó fojú di erè, ikùn ejò ni yó bàá ara-a ẹ. A lizard that views a python with disregard will find itself in the belly of the snake. Whoever disdains obvious danger will suffer dire consequences. Alápàáǹdẹdẹ ńjayé lébé-lébé. The sparrow enjoys life carefully. The best way to live is carefully. Alára ò lè wí pé kò dun òun, ká ní ó kú àìsùn, ó kú àìwo. The owner of the body does not say that he is in no pain, while we insist on commiserating with him for his sleeplessness and his restlessness. One does not commiserate with a person who does not admit hisher misfortune. Alárìnjó tí yó jòó, kó ti ìwòyí mú ẹsẹ kó le kó kó kó. The person who will engage in itinerant dancing should look to his legs in good time. Before embarking on a trade, one should hone ones tools. Aláàárù kì í sọ pé kí ajé ṣe òun pa; ẹlẹrù ńkọ? The hired carrier does not ask to die from his efforts; what would the owner of the merchandise ask? One should not assume other peoples responsibilities and risks. Aláwàdà ló lè ṣọkọ òṣónú; ẹni tí kò lẹnu mímú tete ò lè ṣọkọ alápẹpẹ. Only a good-humored person can make a good husband for an ill-humored woman; a person whose mouth is not sharp cannot make a good husband for a hyperactive woman. Incompatible natures cannot make a good marriage. Àlejò tó wọ nílé-e Pọngilá, Pọngilá ní, Ìwọ ta ni? Àlejò-ó ní òun Bugijẹ; Pọngilá ni, Tòò, lọ dájú igi-i tìrẹ lọtọ. The visitor who arrived at the home of Pọngila Lickwood, Pọngila asked him, Who are you? The visitor replied, I am Bugijẹ Bitewood. Pọngila said, Well, you had better go find yourself some wood elsewhere. Do not encourage people to take advantage of you or abuse your generosity. Àlọ ti alábaun; àbọ ti àna-a rẹ. To Tortoise belongs the outward trip; to his father-in-law belongs the return. The person in the right in a dispute, if heshe is too vindictive, quickly becomes the one in the wrong. The proverb is based on a folktale in which Tortoise stole yams from the farm of its father-in-law. The latter caught Tortoise and tied it up by the path, where people going to their farms saw it and justified the father-in-law. When on their return in the evening they saw Tortoise still tied up, however, people began to scold the father-in-law for the excessive punishment, especially considering its relationship to Tortoise. Àlùkẹrẹsẹ ò mọ pé olóko-ó ládàá. The weed did not know that the farmer had a machete. The evil doer does not consider the response of the person wronged. Àmọjù là ḿmọ ẹkùn-un Sàárẹ. Saare always goes too far in his description of a leopard. An immoderate display of knowledge soon backfires. The story behind the proverb is of a boy, Sàar;ẹ who ran home panting because he had seen a leopard in the forest. Grateful that the animal did not kill his son, the father killed a cock as a sacrifice. The boy went on to describe how huge the animal was, and the father, even more thankful, killed a he-goat for sacrifice. Then the son spoke of how the animal went from okro plant to okro plant to eat the fruits. The father knew, of course, that only antelopes ate okro, and he scolded the son for not killing the game and bringing it home. Àpáàdì ló tó ko iná lójú. Only a potsherd has what it takes to confront live coal. Only a person capable of confronting a situation should take it on. Apatapara-á pa ara-a rẹ lájùbà; ẹni tí yó ko là ńwòye. Apatapara kills himself in the wilderness; who will carry him is now the question. One should not to outstrip ones help. Àpò tí a kò fi ọwọ ẹni dá ṣòro-ó kiwọ bọ. A pocket one did not make with ones own hand is a difficult one to dip ones hand into. One should keep ones hands to ones own pockets. Ará Ìbàdàn kì í ságun; à ó rìn sẹhìn ni wọn ńwí. Ibadan people do not run from war; what they say is, We will fall back a little. There are ways of avoiding battle without seeming to do so. À-rí-ì-gbọdọ-wí, à-rí-ì-gbọdọ-fọ ni ikú awo. Something-seen-but-unmentionable, something-seen-but-unspeakable is the death of a guardian of the mysteries. The eyes sometimes see things that are too sacred for the mouth to mention. Àrísá iná, àkòtagìrì ejò; àgbà tó réjò tí kò sá, ara ikú ló ńyá a. Fire, something-one-sees-and-flees, snake, something one sees and jumps; an elder who sees a snake and does not flee flirts with death. Fire and snakes are not things to take lightly; and elder should not be embarrasses to flee from danger. Àròkàn ní ḿmú à-sun-ùn-dá wá; ẹlẹkún sunkún ẹ ó lọ. Going-from-one-sadthought-to-another results in endless weeping; the person weeping does his weeping and departs. If one keeps thinking sad thoughts one will ever remain miserable; if one must be sad, one must observe some limits. Arọ ò nasẹ kan dí ọnà. A cripple does not block the road with his legs. A person with a handicap should not challenge those who are not handicapped. Arọ tí kò lẹsẹ nílẹ-ẹ lọgbọn nínú. A cripple who has no legs to stand on has wisdom inside him. Whatever handicaps one might have, one will have some asset. Arọbasá ò ṣojo. He-who-flees-on-seeing-the-king is no coward. Ones safest course is to steer clear of those in authority. Compare A kì í bọba pàlà kọkọ ọba má ṣàáni lẹsẹ. Arúgbó ṣoge rí; àkísà-á lògbà rí. The old person was once a dandy; the rag was once in fashion. Those who are favored should remember that times and circumstances do change. Àrùn là ńwó a kì í wokú. One treats a disease; one does not treat death. We should attend to problems before they become unmanageable Asárétete ní ńkọjá ilé; arìngbẹrẹ ni yóò rí oyè jẹ. The fast runner will run past his home; the leisurely stroller is the one who will win the title. A fast start does not guarantee success. Compare: Arìngbẹrẹ ni yó mùú oyè délé . . . Àṣá ḿbá ẹyẹlé ṣeré, ẹyẹlé ńyọ; ẹyẹlé ńfikú ṣeré. The kite plays with the pigeon and the pigeon rejoices; the pigeon is courting death. An enemy who pretends friendship is so much more dangerous. Àṣàyá kì í jẹ kí ọmọ ọyà ó gbọn. Roughhousing keeps the young of the cane rat from learning wisdom. A person who takes life as a jest does not learn to be wary. Àṣesílẹ làbọwábá; ẹni tó da omi síwájú á tẹlẹ tútù. What one puts aside is what one returns to find; whoever dumps water ahead of himher will step on wet earth. One reaps what one sows. This is a variant of the previous entry. Àṣẹṣẹwọn ológbò ní ńjìyà; bó bá pẹ títí a tó eku-ú pa. Only the newly weaned cat suffers; eventually it will learn to kill mice. A child may be helpless today, but not in the future. Aṣòroówọ bí ẹwù àṣejù. Difficult-to-wear like the garment of immoderation. Wearing the cloak of immoderation exposes one to difficulties. Ata-á kéré; ìjá jù ú. Pepper is small; its fight is much bigger. One should not judge people by their size. Atàkò fọ ẹyin àparò; ohun ojú ńwá lojú ńrí. Person-who-stones-and-breaks-partridges-eggs; the eyes find what the eyes seek. The culprit is asking for trouble, and he will not be disappointed. Ataare-é rẹni tún ìdí-i rẹ ṣe ó ńfi òbùró ṣẹsín; òbùró ìbá rẹni tún ìdí-i rẹ ṣe a sunwọn jú ataare lọ. Alligator pepper has someone to tend it and it mocks the òbùró tree; had the òbùró tree someone to tend it it would look better than alligator pepper. A person enjoying a run of good fortune should not deride the less fortunate; if they had been similarly favored there is no telling what they might have accomplished. Atẹhìnrọgbọn agétí ajá; a gé e létí tán ó fabẹ pamọ. A-creature-that-learns-wisdom-in-reverse-order, dog-with-severed-ears; after its ears have been severed it hides the razor. Prevention makes sense only before the disaster. Àtẹlẹwọ ẹni kì í tanni. Ones palm does not deceive one. Ones trust is best placed in ones own resources. 1e AtọrọohungbogbolọwọỌlọrun kì í kánjú. The-seeker-of-all-things-from-God does not yield to impatience. The supplicant must be patient for an answer. Àwòfín ní ḿmú ọrẹ bàjẹ; fírí là ńwo ẹni tí ńwoni. Persistent-staring ruins a friendship; one looks only glancingly at those looking at one. A battle of looks does not help a friendship. See: Àwòfín mú ọrẹ bàjẹ; . . . . Àáyá kan-án bẹ ọ wò; igba wọn ti rí ọ. If a single Colubus monkey sees you, be sure that two hundred of them have seen you. A secret that one discloses to one person is as good as published for all. Ayáraròhìn, aya ọdẹ, ó ní ọkọ òun-ún pa èkínní, ó pa ẹkẹfà. The-impatient-reporter, wife of the hunter, she says that her husband killed the first and killed the sixth. The impatient reporter is liable to outstrip her report. Àyé gba ògùnmọ ó ránṣẹ sí òdú; àyé gba Tápà ó kọlé ìgunnu. The cultivated vegetable is contented, so it sends for its wild variety; the Nupe Fulani person is so comfortable that he builds a tall house. When one enjoys a life of ease, one is tempted to overreach. Ayé ò ṣéé fipá jẹ. Life is nothing to enjoy heedlessly. Life demands caution. Bá mi mádìẹ kì í fi orúnkún bó. Help me catch a chicken does not scrape his knees. Overzealousness in helping others is a fault. Baálé ilé kú, wọn fi olókùnrùn rọlé; ẹkún ńgorí ẹkún. The man of the house died and they put an invalid in his place; weeping climbs upon weeping. People known to be unsuitable should not be entrusted with important affairs. Baálé pè mí nkò wá, ọhànhàn ní ńpa wọn. The patriarch of the compound called me but I did not respond dies of anxiety. A person who defies hisher main succor heads for ruin. Bánú sọ, má bàá èèyàn sọ; èèyàn ò sí; ayé ti dèké. Counsel with your inside, do not counsel with people; good people are no longer to be found; the world has turned false. There are no people to trust, only oneself. Bí a bá bu ìrẹ jẹ, ká bu ìrẹ sápò. If one takes a bite of a cricket, one should put a little in ones pocket. Even if one has only a little, one should still save something for the morrow. Bí a bá bu ọba tí a sẹ, ọba a fini sílẹ. If one insults a king and denies doing so, the king leaves one in peace. One should not be held accountable for an insult one recants. Bí a bá bú ọba, à sẹ; bí a bá bú ọṣọrun, à sẹ. If one insults the king, one denies doing so; if one insults the chief minister, one denies doing so. One may disdain authority, but one should not expose oneself to punishment for doing so. Bí a bá dákẹ, tara ẹni a báni dákẹ. If one keeps silent, what is in ones body keeps silent with one. If one does not disclose ones problems one can expect no help. Bí a bá fa àgbò féégún, à fi okùn-un rẹ sílẹ. If one drags a sheep to present to a masquerader, one lets go of its leash. When one has made a gift of something, one should forget about it. Bí a bá fẹràn ọrẹ ẹni láfẹẹjù, bó bá forígbún, ìjà níńdà. If one loves ones friend beyond reason, when that friend bumps hisher head a fight results. Friendship that knows no limits is a burden. Bí a bá fi dídùn họ ifàn, a ó họra dé egun. If one scratches an itch as long as the sensation is pleasant, one will scratch down to the bone. Even pleasures should be pursued in moderation. Bí a bá fi ojú igi gbígbẹ wo tútù, tútù-ú lè wó pani. If one approaches a dried-up tree as one would a green one, it is liable to crash on one and crush one to death. One should be alive to the peculiarities of whatever situations one finds oneself in. Bí a bá fi ọdún mẹta pilẹṣẹ-ẹ wèrè, ọjọ wo la ó bunijẹ? If one takes three years to prepare for ones madness, when will one start biting people? Preparations for an action should not be endless. See also the following entry. Bí a bá fi ọdún mẹta ṣánpá, ọdún mélòó la ó fi fò? If one spends three years flapping ones arms, how many years will one take to fly? Preparations for an action should not be interminable. See also the previous entry. Bí a bá fi ọwọ kan fọmọ fọkọ, ọwọ mẹwẹẹwá kì í ṣeé gbà á mọ. If one gives a girl away in marriage with one hand, ten hands will not suffice to take her back. Mistakes made casually are seldom easy to correct. Bí a bá lé ẹni, tí a kò bá ẹni, ìwọn là ḿbá ẹni-í ṣọtá mọ. If one chases a person and does not catch up with the person, one should moderate ones hatred of the person. Envy should not turn into hatred. Bí a bá ní ká bẹ igi, a ó bẹẹ èèyàn. If one attempts to cut a tree, one will cut people. If one behaved towards certain people as they deserve, one would offend innocent people. Bí a bá ní ká jẹ èkuru kó tán, a kì í gbọn ọwọ-ọ rẹ sáwo. If one wishes to clean ones plate of dry bean grits, one does not keep scraping the remts from ones fingers onto the plate. If one wishes a quarrel to end, one does not keep recalling its cause. Bí a bá ńjà, bí í kákú là ńwí? Even though we are quarrelling, should we wish each other dead? Quarrels should stop short of death wishes. Bí a bá ńretí òfò, ká fi ohun tọrẹ. If one expects a loss, one should make a gift of what one has. Rather give things away than lose them. Bí a bá perí ajá, ká perí ìkòkò tí a ó fi sè é. If one talks of the dog, one should also talk of the pot one will use to cook it. If one proposes a momentous action, one should also consider the consequences. Bí a bá róbìnrin à lérí ogun; bí a bá róbìnrin à sọrọ ìjà; bí a dé ojú ogun à ba búbú. When one sees women one boasts of war; when one sees women one talks of battle; when one gets to battle, one lies low. Before women one protects ones image; in battle one protects ones life. Bí a bá sọ pé ẹyẹ ni yó jẹ ojú ẹni, bí a rí tí-ń-tín, a ó máa sá lọ. If one has been told that a bird will eat ones eyes, when one sees the tiniest of birds, one takes to ones heels. If one has prior warning of a peril, one takes extraordinary precautions. Bí a bá sọkò sí àárín ọjà, ará ilé ẹni ní ḿbà. If one throws a stone into the market place, it hits someone from ones household. Ones random acts of wickedness are liable to affect those close to one. Bí a bá sọrọ fún olófòófó, ajádìí agbọn la sọ ọ sí. Whatever one says to a talebearer one says to a basket that has lost its bottom. Words whispered to a talebearer are in effect broadcast. Bí a bá ṣí ìdí ẹni sókè, ọmọ aráyé á rọ omi gbígbóná sí i. If one exposes ones anus to view, people will fill it with hot water. If one exposes ones vulnerability to people, one will be done in. Bí a bá wí a dàbí òwe; bí a ò bá wí a dàbí ìjà. If one speaks it sounds as though one was speaking in proverbs; if one does not speak it seems as though one was picking a fight. In certain delicate situations no option is safe. Bí a kò bá láyà-a rìndọrìndọ, a kì í jẹ aáyán. If ones stomach is not immune to nausea, one does not eat roaches. One should avoid things one cannot stomach. Bí a kò bá lè kú, ìpẹ là ńgbà. If one is unable or unwilling to die, one accepts consolation. Unless one would die of grieving, one should allow oneself to be consoled. Bí a kò bá lè mú ọkọ, a kì í na obìnrin-in rẹ. If one is no match for the husband, one does not hit the wife. Never provoke a fight you cannot fight. Bí a kò bá lówó aládìn-ín, à jẹun lójúmọmọ, à gbálẹ sùn wàrà. If one has no money for lamp oil, one eats in the daytime, and one sweeps the house and goes to sleep in good time. Ones plans and actions should fit ones resources. Bí a kò bá ní èsè ẹfà, a kì í kó iṣu òje. If one does not have twelve hundred cowries in savings, one does not purchase yams worth fourteen hundred cowries. Ones aspirations should match ones means. Wọlé-wọde, literally enter-come out, is another designation for the ẹmẹsẹ or ẹmẹwà, the kings chief messenger. Bí a kò bá rí wọlé-wọde a ò gbọdọ wọlé ọba. If one cannot find the official gate keeper one dares not enter the kings palace. One makes do with what one has. Bí a kò bá ṣe fún ilẹ, a kì í fi ọwọ sọ ọ. If one has done nothing for Earth, one does not swear by it. One cannot expect sustece from where one has not cultivated. Bí a kò rówó ra ẹrú, à sọ adìẹ ẹni lórúkọ. If one has no money to buy a slave, one gives ones chicken a name. One should somehow make do with what one has and be content. Bí a ó ti ṣe é ní ńfi ara-a rẹ hàn. How it will be accomplished will reveal itself. The way to accomplish a task will always reveal itself. Bí adìẹ bá gbélẹ a ya òpìpì. If a chicken always keeps to the ground, it becomes flightless. Whatever endowment one has, one loses it if one neglects it. Bí àjànàkú ò bá gbẹkẹlé fùrọ, kì í mi òdù àgbọn. If an elephant is not sure of its anus, it does not swallow whole coconuts. Unless one can cope with the consequences, one does not engage in an action. Bí àjẹ bá mupo, ojú-u rẹ a rọ. When a witch has drunk oil, she calms down. After one has achieved ones goal, one should relax. Bí alágbára-á bá jẹ ọ níyà, fẹrín sí i. If a powerful person mistreats you, burst into laughter. Never protest against victimization by one against whom you can do nothing. Bí alágẹmọ-ọ bá fẹ kọjá, ìjàmpere ò ní-í jà. When the chameleon wishes to go by, the black ants refrain from stinging. The cautious person is immune to the dangers that beset others. Bí alẹ bá lẹ, adẹtẹ a rìn, a yan. When night falls, the leper walks and struts. Night is a welcome cloak for blemishes. This is a variant of, Bí ilé bá dá, adẹtẹ a rìn, a yan. Bí àṣá bá ḿbínú, sùúrù ló yẹ ọlọjà. If the kite is displaying anger, the best response for the trader is patience. One must learn forbearance in the face of provocation. Ọlọjà, which literally means the owner of the merchandise or the owner of the market, is also used as a designation for a king, inasmuch as he owns the main market, which is usually sited outside the palace. A bird characterized by erratic flight. Bí aáṣẹ bá ti ńfò, bẹẹ la ti ńsọkò sí i. It is according to the flight pattern of the standardwinged nightjar that one throws stones at it. One responds according to the situation one is confronted with. Bí awó ti ńlù lawó ti ńjó. As the initiate of mysteries drums, so the initiate of mysteries dances. Ones actions are best suited to the circumstances. Bí bàtá bá ró àrójù, yíya ní ńya. If the bàtá drum sounds too loudly, it tears. Excess leads to disaster. See also, Bí iluú bá dún àdúnjù, yó fàya. Bí ekòló bá kọ ebè, ara-a rẹ ni yó gbìn sí i. If a worm makes a heap, it is itself that it will plant in it. The consequences of a persons actions will fall on the persons own head. Bí èṣù ikú bá ńṣe ìgbín nìgbín ńyẹyin. It is when the snail wants to invite death that it lays eggs. A person who knows an action will be disastrous but carries it our anyway deserves what he gets. Snails supposedly die after laying eggs. Bí ẹjá bá sùn, ẹja á fi ẹja jẹ. If fish sleeps, fish will devour fish. If one does not wish to be taken advantage of, one must be ever watchful. Bí ẹlẹhìnkùlé ò sùn, à pẹ lẹhìnkùlé-e rẹ títí; bó pẹ títí orun a gbé onílé lọ. If the owner of the backyard does not sleep, one stays in the backyard for a long time, sooner or later the owner of the house will fall asleep. Patience accomplishes all ends. Bí ẹlẹjọ bá mọ ẹjọ-ọ rẹ lẹbi, kì í pẹ níkùnúnlẹ. If the person involved in a case acknowledges his or her guilt, he or she does not last long on his or her knees. Penitence invites leniency. Bí ẹnìkán bá fojú di Orò, Orò a gbé e. If anyone defies the Orò mystery, it does away with him or her. Whoever disdains potential dangers eventually pays for the disdain. Bí ẹnìkán ṣe ohun tí ẹnìkan ò ṣe rí, ojú-u rẹ á rí ohun tí ẹnìkan ò rí rí. If a person does what no one has ever done before, his eyes will see what no one has ever seen before. Those who do unusual things should expect unusual consequences. Bí ìdí ìkokò kò bá dá a lójú, kì í gbé egungun mì. If the wolf does not have faith in its anus it does not swallow bones. One should not attempt a thing whose repercussions one cannot withstand. Bí ìfà bí ìfà lọmọdé fi ńdáràn wọlé. As though he were stumbling on treasures, thus a youth brings trouble into the household. A youth seldom realized what actions of his will involve his household in trouble. Bí ilé bá dá, adẹtẹ a rìn, a yan. When the house is deserted, the leper will walk and strut. As though he were stumbling on treasures, thus a youth brings trouble into the household. When one is unobserved, one does as one pleases. This is a variant of, Bí alẹ bá lẹ, adẹtẹ a rìn, a yan. Bí ìlùú bá dún àdúnjù, yó fàya. If a drum makes too much noise, it breaks. Disaster follows excess. See also, Bí bàtá bá ró àrójù, yíya ní ńya. Bí iná bá jóni, tó jó ọmọ ẹni, tara ẹni là ńkọ gbọn. If one is on fire and ones child is on fire, one douses ones fire first. Without first attending to ones needs, one cannot attend to others. Bí iṣu ẹní bá funfun, à fọwọ bò ó jẹ. If ones yam is white, one eats it furtively. One would be unwise to flaunt ones good fortune. Bí kò bá sí oníṣẹ iṣẹ ò leè lọ; bí kò bá sí ọlọwẹ a kì í ṣọwẹ; àkẹhìnsí ọlọwẹ là ńṣípá. If the owner of the job is absent the job does not progress; if the person who engaged the help is absent no help is given; when the back of the person who engaged help is turned, one lifts ones hands from the job. The employee is most industrious when under the supervision of the employer. Bí o máa ra ilá ra ilá, bí o máa gba ènì gba ènì; ọmọdé kì í wá sọja Agbó-mẹkùn kó wá mú eku. If you wish to buy okro, buy okro; if you wish to receive a gratuity do so; a child does not come to a tiger hunt and catch rats. Ones deeds should be appropriate to the location. Bí obìnrín bá wọgbó orò, a ò lè rí àbọ-ọ ẹ mọ. If a woman enters the ritual grove of the orò cult no one will ever see her return. Any person who engages in forbidden action courts destruction. Women are forbidden from having anything to do with the Orò cult and ritual. Bí ògbó ẹni ò bá dánilójú, a kì í fi gbárí wò. If one does not trust ones cudgel, one does not try it on ones own head. One should not swear by something about which one is not certain. Bí ojú alákẹdun ò dá igi, kì í gùn ún. If the monkey is not certain about a tree, it does not climb it. One should not embark on projects one cannot accomplish. Bí ojú onísó ò bá sunwọn, a kì í lọ ọ. If the face of the person who farted is baleful, one does not make a big fuss about the fart. One does not incite a person spoiling for a fight. Bí ológbò-ó bá pa eku, a fi ìrù-u rẹ dẹlé. When a cat kills a mouse, it uses the tail as a sentry. One should save something of ones fortune for the future. Bí ológbò-ó bá ṣẹ ńpa ẹmọ, à mọ pé ó máa lọ. When a cat begins to kill guinea pigs, one knows it is ready to go. A person who embarks on improper behavior invites ostracism. Guinea pigs are kept as pets. Bí olówe-é bá mọ òwe-e rẹ, tí kò já a, ẹrù ìjà ḿbà á ni. If the butt of a proverb recognizes it but does not acknowledge it, he is afraid of a fight. A person who has reason to take offence but does not is avoiding a fight. Olówe Owner of the proverb in this instance means the person to whom the proverb is applied. Bí òní ti rí, ọla ò rí bẹẹ, ni babaláwo-ó fi ńdÍfá lọrọọrún. As today is, tomorrow will not be, hence the diviner consults the oracle every five days. Since no one knows the future, one must constantly reassess ones decisions. Bí oníṣú bá fi iṣu-u rẹ se ẹbẹ, ọgbọn a tán nínú a-tu-èèpo-jẹ. If the owner of the yams cuts them for porridge, the person who gleans what sticks to the peelings is at a loss for what to do. If the perennial victim learns to protect himself, the victimizer is stumped. Yams cut for porridge leave no remts sticking to the peels. Bí ooré bá pọ lápọjù, ibi ní ńdà. If goodness is excessive, it becomes evil. There can be too much of even a good thing. Bí òwe ò bá jọ òwe, a kì í pa á. If a proverb does not apply to a situation, one does not use it. Ones comparisons should be apt. Bí ọmọ ẹní bá dára, ká sọ pé ó dára; bí-i ká fi ṣaya ẹni kọ. If ones daughter is beautiful, one may acknowledge that she is beautiful, but one may not make her ones wife. However much one might be attracted to a forbidden thing, one must avoid it. Bí ọmọdé bá dárí sọ apá, apá á pá; bó bá dárí sọ ìrókò, ìrókò a kò ó lọnà. If a child strikes his head against the mahogany bean tree the tree will kill him; if he strikes his head against the ìrókò tree, the tree will accost him on his way. Whoever incites a terrible force to fight will rue his folly. The trees are reputed to be homes for fearful spirits. Bí ọmọdé ò rí àjẹkù-u kìnìún nínú igbo, a ní kí ẹran bí ẹkùn ó pa òun. If a child has not seen the leavings of a lion in the forest he prays that he might be killed by an animal like the leopard. One is liable to disdain forces the extent of whose powers one is ignorant of. Bí ọnà-á dé orí àpáta, níṣe ní ńpin. When a trail comes to a rock, it ends. When an insurmountable obstacle intervenes, matters must come to an end. Bí ọràn-án bá ṣú òkùnkùn, à bẹ ẹ wò lábẹ. If a matter is dark, one peeps at it under cover. If the facts of a matter are a close secret, one should quietly investigate it. Bí ọràn ò tán, ibì kan là ńgbé; arékété lohun ńṣe. If a problem is not over, one stays in place; it is the over-eager person who comes to grief. One should await the outcome of a confused situation before embarking on further action. Bí ọtí bá kún inú, ọtí á pọmọ; bí oòrùn-ún bá pọ lápọjù a sọ ọmọ di wèrè; bí a bá lọba lánìíjù a sínni níwín; tẹtẹ ẹgún pọ lódò o di olú eri. If wine fills the stomach it intoxicates a child; if there is too much sun it makes a child go insane; if one has too much authority one goes mad; spinach grew in too great abundance by the stream and became ordinary weed. Excess in anything is evil. Bí ọwọ ò bá tẹ èkù idà, a kì í bèrè ikú tó pa baba ẹni. If one has not laid ones hand on the hilt of the sword, one does not ask what death killed ones father. Until one is able, one should not attempt to right an injustice. Bíbi là ḿbi odò wò ká tó wọ ọ. One asks a river before one enters it. One must study well any situation before one involves oneself in it. Bọrọkìnní àṣejù, oko olówó ni ḿmúni lọ. Excessive devotion to fashion leads one to pawn oneself. Excessive trendiness depletes a persons resources. Bọrọkìnnín lọtá ìlú; afínjú lọba ńpa. The dandy is the enemy of the town; it is the finicky person that the king kills. The people of a town may envy a dandy; but it is the reckless person who comes to grief. The idea is that the dandy knows his place, even if he incites envy, whereas the finicky person who is afraid of death refuses to show respect for the king in the usual way-prostrating himself before the king-and loses his head therefore. Dàda ò leè jà, ṣùgbọn ó lábùúrò tó gbójú. Dada cannot fight, but he has a brave younger brother. One may not be able to do much, but one has relatives to take ones cause. Dágun-dágun Kaletu tí ńdá ìbejì lápá. Troublemaker of Kaletu, who breaks the arms of a twin. A person who provokes someone with powerful champions is a trouble maker. Dá-mìíràn-kún-mìíràn tí ńpa àpatà ẹyẹlé. One-who-commits-crimes-atop-crimes: he butchers pigeons for sale. The person referred to is a hardened criminal who piles crimes on crimes. Killing a pigeon is bad enough; cutting it up for sale worsens the crime. An expensive and elaborate traditional garment. Dàńdógó kọjá ẹwù àbínúdá; bí a bá ko ẹni tó juni lọ, a yàgò fún un. Dàńdógó is not something to make in a huff; if one meets a person who is too much for one, one makes way. One should know ones limits. Dá-ǹkan-dá-ǹkan, tí kì í dáṣọ, tí kì í dẹwù. Originator-of-problems: he not make a cloth and does not make a dress. What a troublemaker brings is trouble, never anything useful. Èké tan-ni síjà ẹkùn, ó fi ọrán ṣíṣẹ sápó ẹni. The devious person goads one to confront a leopard and fills ones quiver with broken arrows. One risks danger if one follows a devious persons counsel. Eku tí yó pa ológìnní ò níí dúró láyé. The mouse that attempts to kill a cat will not live long on this earth. It is foolhardy for one to take on powers that can destroy one. Eku ò gbọdọ ná ọjà tí ológìnní dá. A mouse dares not visit a market established by a cat. One should not deliberately court disaster. Èmi ló lòní, èmi ló lọla lọmọdé fi ńdígbèsè. Today belongs to me; tomorrow belongs to me is the attitude that pushes a youth into debt. Lack of foresight leads to disaster. Èmi ò wá ikún inú agbè fi jiyán; ṣùgbọn bíkún bá yí sínú agbè mi mo lè fi jiyán. I will not go looking for a squirrel in my gourd to eat with pounded yam; but if a squirrel falls into my gourd I will eat it with pounded yam. I will not steal, but neither will I refuse a lucky find. Èpè-é pọ ju ohun tó nù lọ; abẹrẹ sọnù a gbé ṣẹẹrẹ síta. The curse is out of all proportion to the lost article; a needle is lost the owner brings out hisher magic wand. One should not overreact to events. Compare the following entry. Èpè-é pọ ju ohun tó nù; abẹrẹ sọnù wọn lọ gbé Ṣàǹgó. The cursing is far in excess of what is lost; a needle goes missing and the owners invoke Ṣàngó. Ones reaction to a situation should be commensurate to it. This is a variant of the preceding entry. Eré-e kí lajá ḿbá ẹkùn ṣe? What sort of sport is it that the dog is engaged in with the leopard? One should know better than to court disaster. Èrò kì í; jẹwọ-ọ Mo tà tán. The trader never confesses, I sold all my wares. People are ever loath to disclose the extent of their good fortune. Eṣinṣin ò mọkú; jíjẹ ni tirẹ. The fly does not heed death; all its cares to do is eat. The fly will persist in attacking an open sore, heedless of death; nothing will keep an addict from the thing heshe is addicted to. Èṣù ò ṣejò; ẹni tó tẹ ejò mọlẹ lẹbá ḿbá. There is no disaster stalking the snake; it is whoever steps on a snake that is in trouble. It is not the snake inadvertently stepped on that is in peril; it is the person who inadvertently steps on the snake. Etí mẹta ò yẹ orí; èèyàn mẹta ò dúró ní méjì-méjì. Three ears are unbecoming for the head; three people cannot stand in twos. Good things are not good in all situations; one can have too much of a good thing. Ewú logbó; irùngbọn làgbà; máamú làfojúdi. Grey hair shows age; a beard shows maturity; a moustache shows impudence. Ones appearance in a group sometimes indicates ones attitude towards the group. Máamú, máa mú the word here used for moustache, means keep drinking, a reference to the fact that when a moustached person takes a drink some of the drink clings to the moustache--for later drinking. The proverb presumably refers to the habit of drinking from a communal cup or bowl; in that situation a person who wears a moustache invites others to drink from a cup or bowl in which he has washed his moustache. Ewúrẹ jẹ ó relé; àgùntán jẹ ó relé; à-jẹ-ì-wálé ló ba ẹlẹdẹ jẹ. The goat forages and returns home; the sheep forages and returns home; the pigs flaw is its habit of not returning home after foraging. There is nothing wrong with travelling, as long as one knows when to return home. Ewúrẹ kì í wọlé tọ ìkokò. A goat does not venture into the lair of a wolf. Never knowingly put yourself in harms way. Èèyan má-jẹẹ-kí-èèyàn-kú ḿbẹ níbòmíràn; bó-le-kú-ó-kú mbẹ nílé-e wa. Save-the-person-from-death type of people abounds elsewhere; let-the-person-die-if-heshe-wishes type abounds in our house. It is not our way to stop people bent on destroying themselves. Also, We do have evil people in our home. Èèyàn-án ní òun ó bà ọ jẹ o ní kò tó bẹẹ; bí ó bá ní o ò nùdí, ẹni mélòó lo máa fẹ fùrọ hàn? A person vows to disgrace you and you respond that there is no way he can succeed; if he spreads the word that you did not clean yourself after defecating, to how many people will you display your anus? No one is immune to malicious defamation. Èyí ayé ńṣe ng kà ṣàì ṣe; bádìẹ-ẹ máa wọ ọọdẹ a bẹrẹ. Whatever the rest of the world does I will not forswear; when a chicken wants to enter the porch it stoops. One should not violate established custom. Èyí ò tófò, èyí ò tófò; fìlà ìmàle-é kù pẹtẹkí. This is no great loss; this is no great loss; the muslims cap dwindles to almost nothing. If one keeps dispensing of ones property only a little at a time, soon little will be left. The reference is to the skull cap associated with muslims. The idea is that once it was much larger, but then the owner raised no objection to successive requests for just a little piece of it. His response each time is that he can afford to give up just a little bit. Ẹ pa Ayéjẹnkú, ẹ pa Ìyálóde Aníwúrà; ìgbà tí ẹ pa Ìyápọ ẹ gbàgbé ogun. You killed Ayejenku and killed Iyalode Aniwura; but when you killed Iyapọ you forgot about wars. Past misbehaviors might have gone unpunished, but the latest will have dire repercussions. The references are to real events and real people in Ibadan history in the 1870s. The three named persons are notables, Ìyálóde Ẹfúnsetán Aníwúrà being the leader of the women in the community, Ayéjẹnkú a person of worth, and Ìyápọ apparently a great warrior whose demise places the community at risk. Ẹbi alábaun kì í gbèé dẹbi àna-a rẹ. The Tortoises guilt is not long in becoming that of his parent-in-laws. Incommensurate retaliation soon transfers public sympathy from the aggrieved person to the culprit. See Àlọ ti alábaun . . . Ẹbìtì ò peèrà tó ṣe pẹlẹpẹlẹ; ẹnu ẹni níńpani. A trap does not kill an ant that is cautious; its ones mouth that turns out to be ones death. The cautious will live long on the earth; the incautious engineers his or her own death. Ẹbìtì tí ò kún ẹmọ lójú, òun ní ńyí i lẹpọn sẹhìn. It is a trap that the giant rat disdains that wrenches its testicles backwards. Dangers that one belittles are liable to cause great havoc. Ẹgbá mọdí Ọbà; ẹni tó gbéniṣánlẹ-ẹ lè pani. The Ẹgba know the secrets of Ọba town; whoever throws a person has the ability to kill the person. Whoever holds a persons secret has some power over that person, just as the wrestler who can throw his opponents can probably also kill him. Ẹgbẹ ẹja lẹja ńwẹ tọ; ẹgbẹ ẹyẹ lẹyẹ ńwọ lé. Fish swim in a school of their own kind; birds fly in a flock of their own kind. One should seek and keep the company of people of ones own station. Ẹhìn àjànàkú là ńyọ ogbó; ta ní jẹ yọ agada lójú erin? It is after the demise of the elephant that one brandishes a cudgel; who dares draw a scimitar in the face of an elephant? One can be brave after the danger has been removed. This ia a variant of Òkù àjànàkú là ńyọ ogbó sí . . . Ẹhìn ní ńdun ol-ókùú-àdá sí. It is the back of the man with a blunt cutlass that suffers. A person who does not make adequate preparations for a task or test will rue his or her negligence. Compare Ìgbẹhìn ní ńyé olókùúàdá. Ẹẹkan ṣoṣo lọmọ ńsín tí à ńní à-sín-gbó, à-sín-tọ. It is when a child sneezes only once that one wishes the child sneeze and grow old, sneeze and live long. Casual responses are appropriate only for minor difficulties; if the difficulties grow serious more appropriate measures must be adopted. Ẹkọ tí kò bá léwé làgbà ńgbà. It is corn-loaf that has no leaf wrapping that the elder takes. If one is careless with ones property one is liable to lose it. Àgbà elder should not be taken literally here; the proverb plays on the syllable gbà take from, the sense being that what-takes construed here as a-gbà only takes what is unprotected. Ẹkùn kì í yan kí ajá yan. A leopard does not strut and be answered by strutting from a dog. One should recognize danger and avoid it. Ẹlẹdẹ tó kú légbodò ló ní ká fòun jẹyán. It is a pig that dies at the time of the harvesting of new yams that asks to be eaten with pounded yam. If one puts oneself in harms way one deserves what one gets. Ẹlẹjọ kú sílé, aláròyé kú síta gbangba. The person involved in an affair dies at home; the spokesperson dies out in the open. The busybodys fate is worse than that of the person involved in the affair. Ẹlẹkún sunkún ó bá tirẹ lọ; aláròpa ìbá sunkún kò dákẹ. The person with a cause to cry cries and departs; if it were a person whose mind never leaves a problem he or she would never have stopped crying. One should not keep harping on ones injuries. Ẹlẹrù ní ńgbé ẹrù ká tó ba ké ọfẹ. The owner of the load must first lift it before one lends ones encouragement. Only those who make an effort on their own behalf deserve help from others. Ẹlúlùú, ìwọ ló fòjò pa ara-à rẹ. Larkheeled Cuckoo, it was you that got yourself drenched in the rain. Whatever your difficulty is, you brought it on yourself. Ẹni àjò ò pé kó múra ilé. The person for whom the journey has not been profitable should prepare to return home. One should know when it is time to go home. Ẹní bá rọra pa eèrà á rí ìfun inú-u rẹ. Whoever takes great care in killing an ant will see its innards. One must handle delicate matters with great care. Ẹní bá fẹ abuké ni yó ru ọmọ-ọ rẹ dàgbà. Whoever marries a humpbacked woman will carry her child on his back until the child is weaned. If one knowingly gets oneself into a difficulty, one will bear the consequences oneself. Ẹní bá fẹ arúgbó gbẹhìn ni yó sìnkú-u rẹ. The last spouse of an old person will bury him or her. One should weigh the obligations an enterprise will entail before one embarks on it. Ẹní bá mọ ayé-é jẹ kì í gun àgbọn. Whoever knows what makes for a good life never climbs coconut palms. Whoever cares about his or her welfare does not live dangerously. Ẹní bá mọ ayé-é jẹ kì í jà. Whoever knows how to enjoy life does not enter into a fight. The best way to enjoy life is to avoid conflict. Ẹní bá mọ iṣin-ín jẹ a mọ ikú ojú-u rẹ-ẹ yọ. Whoever knows how to eat Akee Apple must know how to remove its deadly raphe. One should be sure of ones capabilities before one attempts dangerous feats. Iṣin, Akee Apple, is a fruit whose fleshy part is eaten raw or cooked. Its raphe is deadly and must be carefully removed before the flesh is consumed. See Abraham, 323. Ẹní bá na Ọyẹkú á ríjà Ogbè. Whoever whips Ọyẹkú will have Ogbè to answer to. If one assaults a protected person one should be prepared to answer to hisher protector. Ogbè is the chief of the chapters comprising the Ifá divination corpus, while Ọyẹkú is one of the junior chapters. These chapters are regarded as spirits. Ẹní bá sọ púpọ á ṣìsọ. Whoever talks a lot will misspeak. It is best to be of few words. Ẹní bá pé kí àkàlà má jòkú, ojú-u rẹ lẹyẹ ńkọkọ yọ jẹ. Whoever says the ground-hornbill should not eat carrion, he or she will be the first to lose his or her eyes to the bird. Whoever tries to prevent the inevitable will be trampled in the process of its occurring. Compare Ìtàkùn tó tó ọpẹ.. . Ẹní bẹni-í tẹni. Whoever pleads with one makes one lose face. A person who beseeches one places one at risk of losing face. The idea is that whatever ones justification might be and however great the beseechers unworthiness, one is liable to appear heartless if one refuses his or her plea. Ẹní dáríjiní ṣẹtẹ ẹjọ. Whoever forgives one defuses the dispute. Once the aggrieved person is pacified, there is no further point in pursuing the case. Ẹní dúró de erín dúró dekú; ẹní dúró dẹfọn-ọn dúró dèjà; ẹní dúró de eégún alágangan, ọrun ló fẹ-ẹ lọ. Whoever waits in a charging elephants path waits for death; whoever waits in a buffalos path waits for an attack; whoever tarries before a fleet-footed masquerader hankers for a trip to heaven. Whoever sees trouble approaching and does not flee courts disaster. Ẹní fi ìpọnjú kọ ẹyìn á kọ àbọn; ẹní fi ìpọnjú rojọ á jẹbi ọba; ẹní fi ìpọnjú lọ gbẹ ìhò á gbẹ ihò awọnrínwọn. Whoever gathers palm fruits in desperation will gather unripe ones; whoever states his or her case in desperation will be adjudged at fault by the king; whoever digs a hole in desperation will dig out an iguana lizard. Nothing turns out well if done in desperation. Easy does it. The digging of holes in this case would normally be for the purpose of finding something edible, a crab, for instance. An iguana lizard is not only unsuitable as food, it is also considered dangerous. Ẹní gúnyán kalẹ yóò júbà ọbẹ. A person who has made pounded yams must pay homage to the stew. The prudent person cultivates the source of what heshe needs. Ẹní gbé adíẹ òtòṣì-í gbé ti aláròyé. Whoever steals a poor persons chicken steals from an incessant complainer. One should choose ones adversaries with prudence. Ẹní kánjú jayé á kánjú lọ sọrun. Whoever is in a hurry to enjoy life will go to heaven in a hurry. Patience is what life calls for. Ẹni méjì kì í bínú egbinrin. Two people do not hold a grudge and refuse reconciliation. If there is to be any hope of ending a quarrel, one of the parties at least must be willing to make up. Ẹni òyìnbó fẹràn ní ńtì mọlé. It is the person the white man likes that the white man incarcerates. Whoever becomes too friendly with a white man deserves what the white man does to him. A favorite, being more likely to take liberties with his or her benefactor, is more likely to get in trouble than the unfavored. Ẹní ṣe ọràn Ìjẹbú: etí ẹ á gbọ ìbọn. Whoever provokes an Ijẹbu person, his or her ears will hear gunshot. If one incites a bellicose person one asks for trouble. Ẹni tí a bá ḿbá ṣiṣẹ kì í ṣọlẹ; bórí bá túnni ṣe a kì í tẹ bọrọ. The person being lent a hand does not malinger; if Providence favors one, one is not easily disgraced. One should make the most of unexpected good fortune, and not squander the opportunity it presents. Compare Ẹní bá ńṣiṣẹ . . . Ẹni tí a bá ḿmú ìyàwó bọ wá fún kì í garùn. The person to whom a bride is being brought does not strain his neck to see her from a distance. One should not be unduly impatient for what is coming ones way anyway. Ẹni tí a bá ti rí kì í tún ba mọlẹ mọ. A person who has been seen has no further need of hiding. Once the damage is done, prevention comes too late. Ẹni tí a fẹ-ẹ sunjẹ kì í fepo para lọ jókòó sídìí iná. A person being eyed for barbecuing does not baste himself with oil and sit by the fire. One should not facilitate ones own undoing. Ẹni tí a lù lógbòó mẹfà, tí a ní kó fiyèdénú: ìgbà tí kò fiyèdénú ńkọ? A person is hit with a cudgel six times and then urged to learn forbearance; what other option does he or she have? A victim with no access to any remedy needs no advice to let matters drop. Ẹni tí a ò lè mú, a kì í gọ dè é. One does not lie in ambush for an adversary one is no match for. One should pick fights only with those over whom one can prevail. Compare Ẹni a lè mú là ńlèdí mọ. Ẹni tí a ò lè mú, Ọlọrun là ńfi lé lọwọ. An adversary over whom one cannot prevail, one leaves to Gods judgement. If an adversary is too much for one, one sets God at him or her. Ẹni tí ńsáré kiri nínú-u pápá ńwá ọnà àti jìn sí kòtò. The person who runs about in the bush courts the danger of falling into a ditch. Reckless action leads to disaster. Ẹni tí ó bá wọ odò ni àyà ńkò, àyà ò fo odò. It is the person who enters a river who is terrified, not the river. It is the person who takes on an invincible adversary who has a problem, not the adversary. Ẹni tí ó jìn sí kòtò-ó kọ ará ìyókù lọgbọn. The person who falls into a ditch teaches others a lesson. One learns from the experiences of those who have gone before. Said to be a river goddess. Ẹni tí ó tọ odò tí kò dẹhìn yò bàá Olúwẹri pàdé. Whoever follows the river without turning back will come face to face with Oluwẹri. Whoever persists in courting danger will eventually find it. Ẹni tí ó bá mu ọtí ogójì á sọrọ okòó. Whoever drinks forty cowries worth of wine will talk twenty cowries worth of talk. A little wine opens the way for only a little information. Ẹni tí ó yá ẹgbàafà tí kò san án, ó bẹgi dí ọnà egbèje. The person who borrows twelve hundred cowries and does not pay them back blocks the path of fourteen hundred cowries. A person who defaults in little things does himself or herself out of the opportunity for larger ones. Cowries were the medium of exchange in traditional Yoruba society. Ẹni tí ó ba ogún-un baba rẹ jẹ, ó ja òkú ọrun lólè, yó sì di ẹni ìfibú. Whoever ruins his or her fathers bequest robs the dead, and becomes a person of reproach. One must keep faith with ones ancestral heritage. Ẹni tí ó mú u lórí ní ó kú, ìwọ tí o mú u lẹsẹ-ẹ ní ó ńjòwèrè. The person holding it by the head says it is dead; you who are holding it by the feet say it is going through death throes. Novices should not presume to be more knowledgeable than the experts. Ẹni tí ó bá obìnrin kó lọ sílé-e rẹ yó sùn nínú ẹrù. A man who goes with a woman to her house will sleep in fear. Illicit acts carried on indiscreetly are attended by great anxiety. Ẹni tí ò fẹ-ẹ wọ àkísà kì í bá ajá ṣe eré-e géle. A person who does not wish to wear rags should not engage in rough play with a dog. People should avoid situations that might earn them disgrace. Ẹni tí ò tóni-í nà ò gbọdọ ṣe kọ-ń-dú síni. A person who is not strong enough to beat one up should not adopt a threatening pose towards one. People should not challenge forces they cannot withstand. Ẹni tí Orò-ó máa mú ḿba wọn ṣe àìsùn orò. The person who will be the sacrificial victim of orò is joining in the revelry on the eve of the sacrifice. The intended victim innocently helps in making preparations for his or her own demise; if there is the slightest possibility of peril, one should not act carelessly. Ẹnìkan kì í fi ọbẹ tó nù jẹṣu. No one eats yams with a lost knife. People are loath to admit they are at fault in any matter. Once a knife is lost, no one will admit that he or she used it last. Ẹnu ẹyẹ ní ńpẹyẹ; ẹnu òrofó ní ńpòrofó; òrofó bímọ mẹfà, ó ní ilé òun-ún kún ṣọṣọṣọ. The birds mouth is its death; the green fruit pigeons mouth is its death; the pigeon hatches six chicks and boasts that its house is bursting at the seams. To boast about ones good fortune is to invite predators. See Ẹnu ni àparòó fi ńpe ọrá . . . , and Ẹnu òfòrò ní ńpa òfòrò . . . below. Ẹnu iná ní ńpa iná; ẹnu èrò ní ńpa èrò.. The mouth of the louse is its death; the mouth of the nit is its death. The reckless person brings disaster on his or her head by his or her own actions. If lice and nits did not bite, no one would know of their presence and crush them. The proverb is based on the call of the partridge, which is here suggested to be what attracts the attention of the hunter to where it is. Ọrá is fat, but it can also mean being eliminated. Ẹnu ni àparò-ó fi ńpe ọrá; a ní Kìkì ọrá, kìkì ọrá! With its own mouth the partridge invites its own ruin; it cries, Nothing but fat, nothing but fat! Conspicuous display of ones good fortune invites predators. Compare Ẹnu ẹyẹ ní ńpẹye . . . above, and Ẹnu òfòrò ní ńpa òfòrò . . . below. Ẹnu òfòrò ní ńpa òfòrò; òfòrò-ó bímọ méjì, ó kó wọn wá sẹbàá ọnà, ó ní Ọmọ-ọ mí yè koro-koro. The squirrels mouth summons its death; the squirrel has two children, takes them to the edge of the path, and says, My children are hale and well indeed. Excessive boasting about ones good fortune invites predators. Compare Ẹnu ẹyẹ ní ńpẹyẹ . . ., and Ẹnu ni àparò-ó fi ǹpe ọrá . . . above. Ẹnu tí ìgbín fi bú òrìṣà ní ńfi-í lọlẹ lọ bá a. The same mouth with which the snail insults the god is the one on which it crawls to the god. The person who insults a powerful person will in time eat his or her words before the person insulted. Snails are used as sacrifices to some gods. The suggestion is that the reason why snails crawl mouth down is because a snail once insulted a god. Ẹnu-ù mi kọ ni wọn ti máa gbọ pé ìyá ọba-á lájẹẹ. It is not from my mouth that people will learn that the kings mother is a witch. I will not place myself in jeopardy by speaking dangerous truths; one should not acknowledge or comment on everything one sees. Ẹrẹ òkèọdàn ni yó kìlọ fún a-l-áròó-gbálẹ aṣọ. The mud on the plains will teach a lesson to the person whose loincloth has a train sweeping the ground. The thoughtless person will learn wisdom when his or her thoughtlessness comes to roost. Ẹrù kọ ní ḿba ọpẹ tó ní ká dá òun sí, nítorí ẹmu ọla ni. It is not out of fear that the palm-tree pleads to be allowed to stand; it is on account of tomorrows palm-wine. What we have the good sense to preserve today will yield benefits for us in the future. Palm-wine is collected from the top of the palm-tree; it is a milky juice that oozes out of an incision and ferments as it collects in a gourd or bottle. Ẹṣin iwájú ni ti ẹhìn ńwò sáré. The leading horse is the one by which the followers set their pace. One takes ones examples from those that have gone before. Ẹsọ ẹsọ la fi ńlá ọbẹ tó gbóná. Slowly, slowly is the way to eat soup that is scalding hot. The more dangerous the task, the greater care one must take. Ẹtẹ ní ńgbẹhìn aláṣejù. Disgrace is the reward of excess. Lack of moderation results in disgrace. Ẹyẹ kí lo máa pa tí ò ńfi àkùkọ ṣe oògùn àtè? What sort of bird do you hope to kill that you use a cock in the birdlime charm? It is unreasonable to expend something of great value in pursuit of something of lesser value. Ẹyin lọrọ; bó bá balẹ fífọ ní ńfọ. Words are eggs; when they drop on the floor they shatter into pieces. Words are delicate things; once spoken, they cannot be retrieved. Ẹyin adìẹ ò gbọdọ forí sọ àpáta. A chicken egg should not strike its head against a rock. It is unwise to take on forces one cannot withstand. Fáàárí àṣejù, oko olówó ní ḿmú ọmọ lọ. Intemperate dandyism lands a youth in a creditors farm as a pawn. Squandered resources bring destitution. Fẹhìntì kí o rí ìṣe èké; farapamọ kí; o gbọ bí aṣeni-í ti ńsọ. Sit back and you will see how a devious person operates; conceal yourself and you will hear how those who seek others destruction speak. One must be cagey in order to learn the truth about unreliable people. Fi ẹjẹ sínú, tu itọ funfun jáde. Keep your red blood inside and spit out clear saliva. Never show your hand to your enemy; let not your words or action reveal your intentions to your enemy. This proverb is sometimes used as a criticism of deceitful people who appear to be friends but are full of ill will: Ọmọ aráyé fẹjẹ sínú tutọ funfun jáde Human beings keep their blood inside and spit out clear saliva. Fi ohun wé ohun, fi ọràn wé ọràn;fi ọràn jì ká yìn ọ. Liken one thing to another, liken one matter to another; forgive and forget and earn peoples praise. Rather than permit an offence to recall earlier ones, one should forgive and forget. This is a variant of Àfiohunwé-ohun... Fi ọràn sínú pète ẹrín;fi ebi sínú sunkún ayo. Keep your troubles inside and laugh heartily; keep your hunger hidden and pretend to weep from satiation. One should keep ones woes to oneself and show a happy face to the world. Fò síhìnín fò sọhùnún làkèré fi ńṣẹ nítan. Jump this way, jump that way is the way a frog breaks its thigh. Restlessness lands people is trouble. Ganganran ò ṣéé kì mọlẹ; a-gúnni-lọwọ-bíi-ṣoṣoro. A sharp object is not something to grab for; it is a-thing-that-pierces-ones-hand-like-a-sharp-instrument. Dangerous things must be handled very carefully Gìdì-gìdì ò mọlà; ká ṣiṣẹ bí ẹrú ò da nǹkan. Scurrying around does not ensure prosperity; working like a slave results in nothing. One does not necessarily prosper by working oneself to death. Gùdùgudu ò túra sílẹ lẹẹkan. Poisonous yam has never lost its skin. A certain person has never been known to be off his or her guard. Gùdùgudu-ú kan légbò kán-ín-kán-ín. Poisonous yams roots are sour indeed. The subject is something one must stay away from, for encounter with it is unpleasant. Gbà sókè ni Gbà sọkọ; ohun tá a bá sọ síwájú là ḿbá. Put this above ashore equals Put this in the boat; it is what one throws ahead that one finds in ones path. One reaps the rewards of the good one sows. Gbéjò-gbéjò ò gbé ọká. No snake dancer dances with a cobra. There are some perils even the bravest of people should not court. Compare Gbẹrangbẹran . . . below. Gbẹran-gbẹran ò gbé ẹkùn. No animal pilferer ever pilfers a leopard. There are some risks even the most brazen risk taker would be wise to avoid. Compare Gbéjògbéjò . . . above. Gbígbòòrò là ńṣe ọnà igi. The path along which a log will be rolled must be made wide enough. One should make provisions adequate for the task ahead. Gbogbo ajá ní ńjẹ imí: èyí tó bá jẹ tiẹ mẹnu laráyé ńpè ní dìgbòlugi. All dogs eat excrement, but only those that smear their mouths with it are described as rabid. No one is without blemish, but one must keep ones flaws within reasonable bounds. Compare Gbogbo obìnrin . . . below. Gbogbo ìjà nìjà; bóo gbémi lulẹ mà mọ ẹ lójú lákọ lákọ. Every way of fighting is a legitimate way of fighting. If you are strong enough to throw me, I will fight back by looking at you with absolute disdain. One must know ones limitations, especially when up against insurmountable odds. Gbogbo obìnrin ló ńgbéṣẹ, èyí tó bá ṣe tiẹ láṣejù laráyé ńpè láṣẹwó. All women are unfaithful; only those who know no moderation are put down as whores. Nobody is without blemish; the important thing is to keep ones from getting out of hand. Compare Gbogbo ajá ní ńjẹ imí . . . above. Gbólóhùn kan Agán tó awo-ó ṣe. Just one utterance by the masquerader Agán is sufficient to effect a great deal of wonders. The truly competent person need not strain overmuch to accomplish much. Agán is one of the more formidable Yoruba masqueraders; he was traditionally employed to execute witches. Gbólóhùn kan-án ba ọrọ jẹ; gbólóhùn kan-án tún ọrọ ṣe. One solitary statement muddies an entire affair; one solitary statement clears all the confusion. A single sentence can cause irreparable damage; a single sentence can also repair the greatest relational damage. Gbólóhùn kan la bi elépo; elépo ńṣe ìrànrán. One asks only one question of the palm-oil seller, but she rambles endlessly on. A person plagued by a bad conscience makes endless excuses when asked simple questions. Ìbẹrẹ òṣì bí ọmọ ọlọrọ là ńrí. At the beginning of ones penury one seems like the child of most prosperous parents. A course of action that will lead to disaster often has a pleasant beginning. Ibi ìṣáná la ti ńkíyè sóògùn. It is from the time one makes ones boasts that one should begin to mind ones charms or juju. One should always match ones vows with adequate preparation to effectuate them. Ibi rere làkàsọńgbé sọlẹ. The ladder always rests on a propitious spot. A prayer that one may always land at a fortunate place. Ibi tí a gbọn mọ là ńṣòwò-o màlúù mọ. One should limit the depth of ones involvement in cattle trading to the extent of ones astuteness. One should be careful not to put at risk more than one can afford, or to get in above ones head. Ibi tí a ti ńwo olókùnrùn la ti ńwo ara ẹni. Just as one cares for the sick, one should also care for oneself. One should be as solicitous of ones own welfare as one is of others. Ibi tí à ńlọ là ńwò, a kì í wo ibi tí a ti ṣubú. One should keep ones eyes on where one is going, not where one stumbled. The best course of action is not to dwell on setbacks, but to resolutely face the future. Ibi tí akátá ba sí, adìẹ ò gbọdọ débẹ. Wherever the jackal lurks, the chicken must give the place a wide berth. One should keep as clear of known dangers as possible. Ibi tí inú ḿbí asẹ tó, inú ò gbọdọ bí ìkòkò débẹ; bínú bá bí ìkòkò débẹ, ẹlẹkọ ò ní-í rí dá. The cooking pot must never harbor a grudge to the same extent that the sieve does; if the pot does so, the corn-meal trader will have nothing to sell. The more power one has, the more one should exercise restraint. In a sense both the pot that cooks the corn-meal from the starch and the strainer used to separate the starch from the eèrí bran are containers. But while the pot holds the material put into it, the strainer permits it to escape. That action is here represented as a manifestation of anger. If the pot were to behave like the strainer there would be no food left. Ibi tí ó mọ là ńpè lọmọ. Where it stops, there one designates child. When one reaches the end of a matter, or the end of a road, one should acknowledge the end. This is obviously a play on the words mọ which indicates limit or extent and ọmọ which means child. Ìbínú baba òṣì. Anger is the father of hopelessness. Anger achieves no good, but may backfire on whoever expresses it. Compare Ìbínú ò da nǹkan . . . Ìbínú lọbá fi ńyọ idà; ìtìjù ló fi ḿbẹ ẹ. It is in anger that the king draws his sword; it is shame that makes him go through with the beheading. Once one begins an injudicious action on impulse, one might have to carry it through to avoid embarrassment. Ìbínú ò da nǹkan; sùúrù baba ìwà; àgbà tó ní sùúrù ohun gbogbo ló ní. Anger accomplishes nothing; forebearance is the father of character traits; an elder who has forebearance has everything. Forebearance will avail one everything, whereas anger will always prove futile. Compare Ìbínú baba oṣì. Ìbínú ò mọ pé olúwa òun ò lẹsẹ ńlẹ Anger does not know that its owner has no legs to stand on. Anger does not know prudence. Ìbìsẹhín àgbò kì í ṣojo. A rams stepping backwards is not indicative of cowardice. One should not mistake a persons deliberateness before acting as indecisiveness. Ìbọn-ọn ní apátí kò lápátí, taní jẹ jẹ ka kọjú ìbọn kọ òun? Whether a gun has a trigger or not, who would calmly permit the gun to be pointed at himher? One should not take foolish chances. Ì-dún-kídùn-ún òyo ni wọn fi ńsọ òyo nígi; ì-fọ-kúfọ ògbìgbì ni wọn fi ńta ògbìgbì lókò; ì-jẹ-kújẹ àdán ní ńfi-í tẹnu pọ fẹnu ṣu. It is the incessant chattering of the Pataguenon monkey that causes people to belabor it with sticks; it is the annoying sounds of the ògbìgbì bird that causes people to throw stones at it; it is indiscriminate feeding that causes the bat to ingest food and excrete with the same mouth. A persons mouth may be hisher death. Ìfẹ àfẹjù lewúrẹ fi ḿbá ọko-ọ ẹ hu irùngbọn. It is excessive love that induces the goat to grow a beard in sympathy with her mate. In all things, moderation is advisable. Ìfi ohun wé ohun, ìfi ọràn wé ọràn, kò jẹ kí ọràn ó tán. Citing comparable things and recalling similar occurrences in the past makes ending a quarrel impossible. Refusal to forget the past makes reconciliation impossible. Ìfunra loògùn àgbà. Wariness is the elders most efficacious juju. The person who is always wary will avoid much grief. Igi ganganran má gùnún mi lójú, òkèèrè la ti ńwò ó wá. Protruding twig, do not poke me in the eye; one must keep ones eyes on the twig from a distance. One does not wait until problems arise before one begins preparing to deal with them. Igi tó bá bá Ṣàngó lérí, gbígbẹ ní ńgbẹ. Whatever tree engages in a contest of threats with Ṣàngó will suffer the fate of drying up. Never take on an adversary too tough for you to handle. Igúnnugún gbọn sínú. The vulture conceals a lot of wisdom in itself. A person may be quite astute even though heshe appears foolish. Ìgbà ara ḿbẹ lára là ḿbù ú tà. It is when there is a surfeit of flesh on the body that one cuts some of it for sale. One makes a gift only of ones surplus. Igbá dojúdé ò jọ ti òṣónú, tinú igbá nigbá ńṣe. That a calabash faces downwards is no antisocial sign; the calabash is only acting according to its nature. One should not take read evil intent into others innocent actions. Ìgbà tí a bá ní kí Ègùn má jà ní ńyọbẹ. It is only when one pleads with the Ègùn person from Porto Novo or Àjàṣẹ in present-day Benin Republicthat he draws his knife. Said of people who redouble their efforts belatedly, just when they are supposed to break off. The Ègùn serve the Yoruba as favourite butts of jokes. Ìgbà tí a bá perí àparò ní ńjáko. Just as the talk turns to the partridge it shows up to raid the farm Said of a person who plays into hisher adversarys hand when the adversary most wants to injure himher. Igbá tó fọ ní ńgba kasẹ létí; ìkòkò tó fọ ní ńgba okùn lọrùn. It is the broken calabash that has iron staples driven into its edges; it is the cracked pot that has its neck tied with a rope. It is the person who makes trouble that is visited with repercussions. Ìgbín ńràjò ó filé-e ẹ ṣẹrù. The snail sets out on a journey and makes a load of its house. Comment on people who are overly possessive of their goods or turf. Ìgbín tó ńjẹ ní màfọn, tí ò kúrò ní màfọn, ewé àfọn ni wọn ó fi dì í dele. A snail that forages at the base of the African breadfruit tree and never leaves the base of the African breadfruit tree will be taken home wrapped in the leaf of the African breadfruit tree. One should know when to quit, or else one would wind up in trouble. Ìgbẹhìn ní ńyé olókùúàdá. It is only at the end that the person with a blunt cutlass realizes his error. Sometimes wisdom comes too late to salvage lost opportunities. This is a variant of Ẹhìn ní ńdun olókùúàda sí. Ìhàlẹ-ẹ ba ọṣọ èèyàn jẹ. Empty boasts ruin a persons reputation. Ones mouth should not be more powerful than ones arms. Ìjẹǹjẹ àná dùn méhoro; ehoro-ó rebi ìjẹ àná kò dẹhìn bọ. Yesterdays food find so delighted the hare; the hare went to the spot of yesterdays feeding and never returned. Persistence in risky ventures leads to disaster. Ìjímèrè tó lóun ò ní-í sá fájá, ojú ajá ni òì tí-ì to. The brown monkey vows it will not run from a dog, only because the dog has not caught a glimpse of it. The coward may boast as much as heshe wishes, until the real test materializes. Ijó àjójù ní ńmú kí okó-o eégún yọ jáde. Unrestrained dancing is what causes the masqueraders penis to become exposed. One should exercise restraint in performing even pleasurable activities. Ìkánjú òun pẹlẹ, ọgbọọgba. Haste and patience end up the same. Great haste offers no advantage over patience. Ìkekere ńfọrọ ikú ṣẹrín. Ikekere type of fish is treating a deadly thing as something to laugh about. One should not take serious or deadly matters lightly. Ìkóeruku èèwọ Ifẹ; ajá kì í gbó níbòji ẹkùn. Carrying dust is taboo in Ifẹ no dog dares bark in the shadow of the leopard. One should not engage in forbidden or dangerous acts. Ìkòkò ńseṣu ẹnìkan ò gbọ; iṣú dénú odó ariwó ta. Yams cook in a pot and nobody knows, but when the yams get into the mortar alarms sound. Matters disclosed only to prudent people can be contained, but once they leak to irresponsible persons they become broadcast. Ìkókó ọmọ tó tọwọ bọ eérú ni yó mọ bó gbóná. The newborn child who thrusts hisher hand into ashes will find out for himselfherself if it is hot. Experience is the best teacher that one should avoid dangerous ventures. Ikú ńdẹ Dẹdẹ, Dẹdẹ ńdẹ ikú. Death stalks Dẹdẹ, and Dẹdẹ stalks death. Said of a person whom people are after, but who does everything to make himselfherself even more vulnerable. Dẹ is stalk, and the proverb plays on that word, redoubling as the name of the subject. Ikún ńjọgẹdẹ ikún ńrèdí; ikún ò mọ pé ohun tó dùn ní ńpani. The squirrel is eating a baa and the squirrel is wagging its tail; the squirrel does not know that it is what is sweet that kills. Overindulgence in good things can result in serious problems. Ìlara àlàjù ní ḿmúni gbàjẹ, ní ḿmúni ṣẹṣó. Excessive envy of others causes one to take on witching, and makes one become a wizard. Too much envy leads to antisocial behavior. Ilé nÌjèṣà-á ti ńmúná lọ sóko. It is from the home that the Ìjèṣà person takes fire to the farm. The wise person assembles all the materials heshe will need before embarking on a venture. Iná kì í wọ odò kó rójú ṣayé. Fire does not enter into a stream and yet have the opportunity to live. Whoever ventures into dangerous situations deserves the repercussions. Iná ò ṣé-é bò máṣọ. Fire is not something one conceals under ones clothing. One should not hide ones pressing problems but seek help. Ìnàkí kì í ránṣẹ ìjà sẹkùn. The baboon does not send an ultimatum to the leopard. People should not challenge forces they are no match for. Inú ẹni lorúkọ tí a ó sọ ọmọ ẹni ńgbé. It is inside oneself that the name one will name ones child resides. One should not broadcast ones secrets to the whole world. Inúure àníjù, ìfura atèébú ní ḿmù wá báni. Too much good will towards others engenders suspicion and attracts insults. One can be too good towards others. Ìpàkọ ò gbọ ṣùtì, ìpẹhìndà ò mọ yẹgẹ yíyẹ. The occiput does not recognize contempt; a turned back does not see a disdainful gesture. The best response to insults is to disregard them. Ìpàkọ là ńdà sẹhìn ká tó da yangan sẹnu. One throws back the head first before throwing corn into the mouth. One should not put ones cart before ones horse. Ìṣẹ kì í pani; ayọ ní ńpani. Misfortune does not kill; it is indulgent happiness that kills. Indulgence kills more surely than want. Ìtọjú ló yẹ abẹrẹ. Safe keeping is what is appropriate for a needle. One should pay special attention to matters that are very delicate. Ìtọsẹ ló nìlú. Close investigation keeps the affairs of the town in order. Investigating matters well before acting helps maintain harmony in a group. Ìwà òní, ẹjọ ọla. Todays behavior causes tomorrows problem. The foolish behavior of the present sows the seeds of difficulties for the future. Ìyá là bá bú; bí a bú baba ìjà ní ńdà. One would be wiser to insult another persons mother; if one insults the father a fight would certainly ensue. One should measure ones insults in order to avoid a fight; a father is valued well over a mother. Ìyàn-án mú, ìrẹ yó; ìyàn-án rọ, ìrẹ rù. A famine rages and the grasshopper grows fat; the famine subsides and the grasshopper grows lean. One should husband ones resources wisely, and save for lean times in times of plenty. Ìyàwó la bá sùn; ọkọ ló lóyún. The wife was the one made love to, but it is the husband who got pregt. The person directly involved in a matter does not make as much fuss as the person only tangentially involved. Ìyàwó ò fọhùn, ó fọjú. The bride does not speak, and she is also blind. The person newly arrived in a place or a company should shut hisher mouth and open hisher eyes, so that heshe knows the customs before speaking. Ìyẹwù kan ṣoṣo ò lè gba olókùnrùn méjì. One single room will not do for two invalids. One should make adequate provisions for whatever one contemplates doing. Isà tí ò lójú Alalantorí ńdẹ ẹ, áḿbọńtorí àgbá ikún. Alalantori watches a hole without a visible opening, how much more a squirrels burrow. A person who watches hisher pennies is not likely to be careless with hisher dollars. Isán ni à ḿmọ olè; ìtàdógún là ḿmọ dọkọ-dọkọ. The thief is exposed on the ninth day; the woman who sleeps around is exposed on the seventeenth day. Bad habits can be kept secret only so long; they eventually become exposed. People who had been caught stealing were exposed to the public every nine days, and women who had been caught in illicit relationships were exposed every seventeenth day. Iṣẹ tí a kò ránni, òun ìyà ló jọ ńrìn. A task one was not asked to do usually travels in the company of punishment. One usually rues doing things one has no business doing. Itọ tí a tu sílẹ kì í tún padà re ẹnu ẹni mọ. The saliva one has spat out of ones mouth does not return to ones mouth. Once one has said something one cannot take it back. Iyán àmọdún bá ọbẹ. Next years pounded yam will still find some stew. Whenever ones good fortune comes, then will be time enough to enjoy it. Já ewé ọpọtọ kí o ríjà eèrùn; jáwé bọ ẹnu kóo ríjà odi. Pluck a fig leaf and be attacked by soldier-ants; put a leaf in your mouth and be attacked by the deaf. Whoever takes unnecessary risks will very likely face dangerous consequences. Fig leaves are usually infested with soldier-ants, and the deaf are supposed to be insulted by anyone who places a leaf in hisher mouth. Jayé-jayé fi ẹlẹ jayé; báyé bá já kò ní àmúso. You reveler, do things in moderation; if the string of life is cut there is no retying it. One should observe moderation in all things. Jẹ ẹ kí o yó oògùn ni kò sunwọn. Eat-your-fill-of-it medicine is no good. Anything without measure is dangerous. Jẹ kí ọmọ ó ti ọwọ ìyá-a ẹ kú wá. Let a child die at hisher own mothers hands. One should not become involved in the affairs of a person intent on hisher own ruin. Kàkà kí ó sàn lára ìyá àjẹ, ó fi gbogbo ọmọ bí obìnrin; ẹye ńgorí ẹyẹ. Instead of mother-witchs affairs improving, all the children she bears turn out to be female; birds climb upon birds. Despite all efforts the fortunes of a person continue to be bad. Witches are believed to change into birds for the trips to their nocturnal covens and also when they go on any errand. Kàkà kí ọmọ ó bẹbẹ ọràn, òmíràn ni kò ní-í ṣe mọ. Instead of apologizing for past misbehavior, a child should rather guard against a repetition. One should look to the future and not dwell on past mistakes. Kànìké tìtorí oókan kùngbẹ. Kànìké set fire to the forest on account of a single cowry shell. It makes no sense to lose control of oneself over trifling matters. One cowry shell was the very smallest amount in traditional Yoruba currency. Kékeré ejò, má foore ṣe é. However small the snake, show it no mercy. Better be safe than sorry. Kékeré la ti ńpa ẹkàn ìrókò; bó bá dàgbà ọwọ kì í ká a mọ. One kills the roots of the ìrókò tree while it is still a sapling; when it matures it is out of control. One should take care of problems before they become unmanageable. Kékerè nìmàle-é ti ńkọ ọmọ-ọ ẹ lóṣòó. The muslim teaches his children how to squat from their youth. One should do things in a timely manner. The reference is to the squatting posture muslims adopt during their ablutions. Kèrègbè tí kò lọrùn ni yóò júwe bí àgbẹ ó ti so òun kọ. The neckless gourd will itself indicate to the farmer how to tie it up. A difficult person prompts others as to the best way to handle himher. Kèrègbè tó fọ a padà lẹhìn odò. The broken gourd ceases plying the river. One should know when to stop pursuing an adversary. Kí a baà lè mọ pé Wòrú pa awó, wọn ní Káàbọ; ó ní Kẹnkẹn làpò. Just so that people might know that Woru killed a partridge, he was greeted Welcome, and he responded, My hunting-bag is full! Said of people gratuitously proclaiming their accomplishments when no one is interested. Compare the next entry. Kí a baà lè mọ pé àjàpá ṣe ògbóni, wọn ní Káàbọ; ó ní Awo àbí ọgbẹrì? Just so that people might know that Àjàpá the tortoise has joined the secret society, he was greeted Welcome, and he responded, Initiate or a novice? Said of those who unnecessarily flaunt their accomplishments. Compare the preceding entry. The point is that one does not have to be an initiate to offer ordinary greetings to a person, and initiates are not debarred from responding to greetings from non-initiates. Kí a máa re tábà ká máa wòkè, kọjọ tó kanrí ká wo oye ìka tí yó kù. Let us keep on cutting tobacco leaves to pieces while looking up, and let us see at days end how many fingers will be left. One should pay close attention when one is engaged in dangerous work. Kí á fọn fèrè, ká jámú sí-i, ọkan yóò gbélẹ. Between blowing a flute and wriggling ones nose, one will have to go. One cannot hope to perform two conflicting activities at the same time. Kí á jìnnà séjò tí a ò bẹ lórí; ikú tí yó panni a jìnnà síni. One should stand far back from a snake that has not been beheaded; the death that would kill one deserves a wide berth. One should recognize dangerous situations and keep away from them. Kí á lé akátá jìnnà ká tó bá adìẹ wí. One should first chase the jackal away before reprimanding the chicken. One should get rid of the immediate danger before reprimanding those who caused it. Kí á siṣẹ ká lówó lọwọ ò dàbí-i ká mọ-ọ ná. To work and make a great deal of money is nothing like knowing how to spend it. Riches are nothing if one does not know how to use the wealth. Kí á ta sílẹ ká ta sẹnu, ká má jẹẹ kí tilẹ pọ ju ti inú igbá lọ. Let us place some on the ground and put some in the mouth, but let what is placed on the ground be more than what is left in the calabash. One should do ones duty by others, but not at the expense of ones provision for the future. It is customary when one eats to place a little of the food on the ground for the ancestors. Kí á tan iná pa agbọnrán, ká fọpá gbọọrọ pejò, ká dìtùfù ká fi gbọwẹ lọwọ-ọ Ṣàngó; ní ìṣojú-u Mádiyàn lagara-á ṣe ńdáni. Let us light a lamp to kill the wasp; let us use a long stick to kill the snake; let us light a torch to secure the help of Ṣangó when one is face-to-face with Mádiyàn enter into no dispute one runs out of patience. One should adopt the appropriate solution for every problem instead of entering into long disputes. Kí á tó mọ pé kíjìpá kì í ṣe awọ, ó di ọdún mẹta. Before one realizes that tough hand-woven cloth is not leather, three years will have passed. It might take time, but one will eventually realize that one is not invulnerable to misfortune. Kì í bọ lọwọ èèyàn kó bọ sílẹ; ọwọ ẹlòmíràn ní ḿbọ sí. It never slips out of a persons hand and fall to the ground; it always drops into someone elses hand. Other people always stand ready to appropriate whatever one carelessly lets slip through ones fingers. The expression Ó bọ lọwọ It has slipped out of the hands of . . . expresses the sentiment that the person is no longer worth bothering about. Kì í ṣe ojú-u kọlọkọlọ ladìẹ ti ńjẹ. It is not in the presence of the fox that the chicken forages nonchalantly. One would be foolish to let down ones guard when one knows that danger is nearby. Kì í tán nígbá osùn kó má ba àlà jẹ. The calabash of camwood is never so empty that it can not soil white cloth. Some people or conditions are so unredeemable that no matter what one does they persist in being evil. Kì í tètè yé oníbúrẹdì; ó dìgbà tó bá di mẹta kọbọ. The bread seller never learns in time, not until his ware has become three a penny. People hardly learn to mend their ways until they have suffered some reverses. Kì í tètè yéni: òwe ńlá ni. One never learns in good time: that is a profound proverb. People tend always to learn wisdom too late. Kí ni ó yá apárí lórí tó ńmòòkùn lódò? What got into the bald person that made himher swim under water? One should not unnecessarily endanger oneself. The proverb is based on the proposition that a bald person under water could be mistaken for some aquatic animal. Kí ni ológìní ńwá tó fi jóna mọle? Ṣòkòtò ló fẹẹ mú ni, tàbí ẹrù ní ńdì? What was the cat doing that caused it to be burnt in a house fire? Was it looking for its trousers or gathering its property? One should not put oneself in the path of avoidable dangers. Kí oníkálùkù rọra ṣe é; ìfẹjú òbò ò lè fa aṣọ ya. Let everybody take matters easy; the vagina cannot tear a cloth by gaping at it. Over-excitement accomplished little; it is far better to take life easy. Kìtì ò mọlà; ká siṣẹ bí ẹrú ò da nǹkan. Sudden pouncing does not capture greatness; working like a slave does not ensure anything. One does not guarantee greatness for oneself by slaving. Kò sí ajá tí kì í gbó; àgbójù ajá là ńpè ní dìgbòlugi. There is no dog that does not bark; excessive barking by a dog is what makes people say it is rabid. No person is without a flaw; unbounded flaws is what gives people a bad reputation. Compare Gbogbo ajá ló ńjẹ imí . . . Kò sí ìgbà tí a dá aṣọ tí a ó rílẹ fi wọ. There is no time one makes a dress that one lacks opportunities to wear it casually. There will always be time for one to enjoy what one has worked for; one should not be unduly impatient. Kò sí ohun tí ńle tí kì í rọ. There is nothing that gets hard that does not eventually become soft. Every problem eventually becomes solved somehow. Compare Kò sí ohun tó lọ sókè tí kò ní padà wá sílẹ. Kò sí ohun tí sùúrù-ú sè tí kò jinná. There is nothing that patience cooks that is not well cooked. Forbearance overcomes all things. Kò sí ohun tó lọ sókè tí kò ní padà wá sílẹ. There is nothing that goes up that will not eventually come down. One should not be too impatient in anticipating the inevitable. Compare Kò sí ohun tí ńle tí kì í rọ. Kò sí ohun tó yára pa ẹni bí ọrọ àsọjù. There is nothing that kills faster than talking too much. One should govern ones mouth. Kòkòrò tó jẹfọ jàre ẹfọ; ìwọn lewéko ńdára mọ. The insect that eats the vegetable wins the case against the vegetable; leaves should observe moderation in their attractiveness. A person enticed to a crime is not as guilty as the person who did the enticing. Kọkọrọ àṣejù, ilẹkùn ẹtẹ la fi ńṣí. The key of excess is usually good only to open the door of disgrace. Excess brings disgrace. Kọkọ-kọkọ ò jẹ ká mọ ẹni tí ọràn ńdùn. The woman who divorces husbands at the least provocation does not allow one to know when a matter really hurts. Habitual overreaction defuses real alarms. Kùkùté kan kì í fọni lépo lẹẹmejì. No one stump can break ones oil-pot twice. The same disaster should not befall a person twice; one usually learns from experience. Kùn yún, kùn wá bí ikọ eèrà. Hurry forth and hurry back like a messenger ant. Said of people who are too restless to stay still. The cloth here refers to the butterflys wings. Labalábá kì í bá wọn nájà ẹlẹgùnún; aṣọ-ọ ẹ á fàya. The butterfly does not join others at a market of thorns; otherwise its cloth will be shredded. One should know ones limitations and act accordingly. Compare the following entry. Labalábá tó dìgbò lẹgún, aṣọ ẹ á fàya. The butterfly that collides with a thorn with have its cloth shredded. One should be wise enough to know ones nemesis and to avoid it. Compare the preceding entry. Làákàyè baba ìwà; bí o ní sùúrù, ohun gbogbo lo ní. Common sense is the father of good character; whoever has patience has everything. Common sense and patience are the chief qualities one must have. Compare Ìbínú ò da ǹkan . . . Làálàá tó ròkè, ilẹ ní ḿbọ. A worrisome problem that soars to the heavens must eventually come down. No difficulty is without its end. Lù mí pẹ, lù mí pẹ làpọn fi ńlu ọmọ-ọ ẹ pa. It is by gentle but persistent beating that the bachelor beats his child to death. People not used to caring for delicate articles soon destroy them by their mishandling. Má bà á loògùn ẹtẹ. Avoiding contact is the only medicine for leprosy. The best way out of trouble is not to get into it in the first place. The proverb is obviously from the days when there was no cure for leprosy. Má bàá mi ṣeré tí kèrègbè-é fi gba okùn lọrùn. Do not ask me to play the sort of game the gourd played and got a rope around its neck. Do not ask me to endanger myself needlessly. Má fi iyán ewùrà gbọn mi lọbẹ lọ sóko ẹgàn. Do not eat up my stew with pounded yam made from wateryams before your trip into the forest farm. Do not use up my meager resources on your way to a place of plenty. Wateryam Dioscurea Alata is a poor make-do for preparing pounded yams. The objection is that the person addressed is eating up valuable or scarce stew with second-rate pounded yams. Má fi okoò mi dá ọnà, ọjọ kan là ńkọ ọ. Do not cut a path through my farm is a protest one must make some day. Whoever does not take a stand to protest the violation of hisher rights will continue to have them violated. Má fi tìrẹ kọ mi lọrùn là ńdá fún apèna àti òwú. Do not hang your trouble around my neck is the oracle delivered to the shuttle and the weft thread. Do not involve me in your problems as the weft thread got the shuttle entangled in its problem. Má fìkánjú jayé, awo ilé Alárá; má fi wàà-wàà joyè, awo Òkè Ìjerò; ayé kan ḿbẹ lẹhìn, ó dùn bí ẹní ńlá oyin. Do not go impatiently about enjoying life, the oracle delivered to the Alárá household; do not rush into chieftaincy, the oracle for the Òkè Ìjerò household; there comes another life in the future that is as delicious as licking honey. Whoever goes about life with patience will reap untold enjoyment from it. Màá jẹ iṣu, màá jẹ èrú, ibi ayo ló mọ. I will eat a whole yam, I will also eat a slice of yam, satiation ends it all. The greediest appetite will not survive satiation. Má ṣe jáfara: àfara fírí ló pa Bíálà; ara yíyá ló pa Abídogun. Never be sluggish; sluggishness killed Bíálà; but then over-eagerness killed Abídogun. One should avoid extremes in all things. Mábàjẹ ò jẹ fi aṣọ-ọ ẹ fún ọlẹ bora. Mábàjẹ will never think of giving his covering cloth to a shiftless person to use. Whoever values his or her property will not entrust it to worthless people. The name Mábàjẹ means Spoil not. Méjì-i gbẹdu ò ṣé-é so kọ. Two gbẹdu drums are too much to hang on ones shoulders. Some propositions are simply too much for anyone to tackle. Méè-wáyé-ẹjọ fọmọ ẹ fọkọ mẹfà. Méèwáyéẹjọ I did not come to live a life of litigation gave his daughter to six suitors all at once. If one wishes to avoid trouble one should avoid actions certain to result in trouble. Ng óò wọ ọ kágbó, ẹhìn-in rẹ ni yó fi lànà. I will drag you through the bush will have to clear a path with his own back. Whoever is determined to make trouble for others must be prepared to take some trouble himself. Compare Ọmọ tí ó ní kí ìyá òun má sùn . . . Nítorí ara ilé la ṣe ńdá ṣòkòtò ará oko dára. It is with the town dweller in mind that one makes the bush persons trousers well. Ones products are ones advertisement, regardless of whether the recipient knows its quality. Compare Nítorí ọlọgbọn la ṣe ńdá ẹwù-u aṣiwèrè kanlẹ. Nítorí-i ká lè simi la ṣe ńṣe àì-simi. It is so that one would be able to rest that one forgoes rest. One labors in the present to provide for ones future. Compare the following entry and also Nítorí ọla . . . Nítorí-i ká má jìyà la ṣe ńyá Májìyà lọfà. It is so that one would not have to suffer that one pawns Májìyà. One should not suffer the misfortune one has done everything to avoid. Compare the preceding entry and also Nítorí ọla... The name Májìyà means Suffer not. The suggestion is that the speaker has either taken Májíyà as a pawn to work for him, or has sent Májìyà away as a pawn to perform the obligations the speaker had taken on. Nítorí ọjọ tí ó bá máa dáràn la ṣe ńsọmọ lórúkọ. It is in anticipation of the day a child will get into trouble that one gives it a name. Each individual has a name and is therefore an independent agent responsible for hisher actions. Nítorí ọla la ṣe ńṣòní lóore. Its is with tomorrow in mind that we do favors for today. What one sows determines what one reaps. Compare Nítoríi ká lè simi . . . and Nítoríi ká má jìyà . . . Nítorí ọlọgbọn la ṣe ńdá ẹwù-u aṣiwèrè kanlẹ. It is with the wise person in mind that one makes the idiots garment full length. If one cares about ones reputation, one will perform ones obligations well even when the recipient has no power over one. Compare Nítorí ara ilé la ṣe ńdá ṣòkòtò ará oko dára. Nǹkan mẹta la kì í pè ní kékeré: a kì í pe iná ní kékeré; a kì í pe ìjà ní kékeré; a kì í pe àìsàn ní kékeré. Three things one must never treat as of little consequence: one must never treat fire as of little consequence; one must never treat a quarrel as of little consequence; and one must never treat an illness as of little consequence. One must attend to every potential problem early before it gets out of hand. O bá ẹfọn lábàtà o yọbẹ sí i; o mọ ibi ẹfọn-ọn ti wa? You come upon the carcass of a buffalo in the marshes and you pull out your butchering knife; do you know where the bushcow came from? People should not lay claim to things whose procurement they know nothing about. Ó dé ọwọ aláròóbọ ó di níná. When goods get into the hands of the retailer they become objects to haggle about. A store minder is a difficult person to obtain a good bargain from. Ó dé orí akáhín àkàràá deegun. In the mouth of a toothless person bean fritters become like bones. To the shiftless person the easiest task is onerous indeed. O kò rí àkàṣù ò ńpata sẹfọọ. You have not found corn loaf and yet you are readying the vegetable stew. Said of a person too eagerly anticipating a favor that might not materialize. O lọ sÍjẹbú ẹẹkan, o ru igbá àṣẹ bọ wálé. You made only one trip to Ìjebu and you returned with a calabash of charms. Said of a person on whom the impact of an experience is out of all proportion. The saying is obviously a reference to the reputation the Ìjẹbú have as being versed in powerful charms. Ò ḿbá obínrin ẹ jà ò ńkanrí mọnú; o máa nà á lóògùn ni? You quarrel with your wife and you put on a baleful look; do you propose to use evil charm on her? One should moderate ones response to annoyances. Ó ḿbọ, ó ḿbọ! ẹwọn là ńso sílẹ dè é. Watch out, watch out, for here it comes! For such a thing one would best prepare a snare. If the thought of something fills one with apprehension one should plot to defeat it. Ó ní ibi tí tanpẹpẹ ńgbèjà ẹyìn mọ. There is a limit to the protection black stinging ants can offer palmfruits. There is a limit to the help one can expect from others. Ó ní ohun tí àgbà-á jẹ tẹlẹ ikùn kó tó sọ pé èyí yó òun. There was something the elder ate to line his stomach before he said what little is before him will suffice to sate his hunger. The prudent person prepares himself or herself for all eventualities. Compare the following. Ó ní ohun tí àgbà-á jẹ tẹlẹ ikùn kó tó sọ pé ìyà-á yó òun. There was something the elder ate to line his stomach before he said hisher suffering is enough food for himher. Even when one is prostrated by grief, one does not ignore ones need to survive. Compare the preceding entry. Ó ní ohun tí ìbòsí ràn nínú ìjà. Raising an alarm or calling for help goes only so far to aid someone in a fight. No matter what help a person in trouble receives heshe will still be in for some grief. Ó pẹ títí aboyún, oṣù mẹsàn-án. The longest respite for the pregt woman is nine months. Sooner rather than later, the day will arrive when one must fulfil ones obligation or pay ones debt. O rí àgbébọ adìẹ lọjà ò ńta geere sí i; ìba ṣe rere olúwa rẹ ò jẹ tà á. You see an adult chicken at the market and you eagerly go for it; if it was of any value would the owner sell it? People should think carefully before they assume obligations. O só pa mí mo pọnnu lá, o bojúwẹhìn mo dọbálẹ, o tiwọ bọgbẹ; o fẹ dè mí ni? You foul the air in my face and I lick my lips, you glance back and I prostrate myself before you, and yet you stretch your hand into the bush; would you tie me up? Said by a long-suffering person who has quietly taken a great deal of abuse, when the abuser persists in hisher illtreatment. O ṣíwó nílé o kò san, o dóko o ńṣí ìkòkò ọgẹdẹ wò, o bímọ o sọ ọ ní Adéṣínà; bí ṣíṣí ò bá sìn lẹhìn rẹ, o kì í sìn lẹhìn-in ṣíṣí? You borrow money at home and you refuse to repay it, you arrive on the farm and open the pot containing plantains for inspection, and when you have a baby you name it Adéṣínà; if ṣí-ṣí does not leave you alone, why dont you leave it alone? Obsession with anything is bad. The proverb plays on the word ṣí, which can mean borrow or open. The name Adéṣínà means The crown or king opens the way. O wà lọrùn ọpẹ ò ḿbá Ọlọrun ṣèlérí. You are perched at the lofty neck of the palm-tree and you are bandying words with God. Said of a person who taunts more powerful adversaries even when heshe is in a vulnerable position. Obìnrin bẹẹrẹ òṣì bẹẹrẹ. Innumerable wives, innumerable problems. Whoever adds wives to wives adds problems to problems. Obìnrin tó gégi nígbó Orò, ó gé àgémọ. A woman who cuts wood in the grove of Orò has cut her last. Whoever tempts a fate that is known to strike unfailingly has tempted hisher last. Òbò-ó ní ìtìjú ló mú òun sápamọ sábẹ inú, ṣùgbọn bí okó bá dé, òun á sínà fún un. A woman who cuts wood in the grove of Orò has cut her last. The vagina says its is coyness that caused it to hide below the belly, but if a penis shows up, it will open the way for it. Modesty does not indicate a lack of ability or willingness to act decisively. Odídẹrẹ ní wọn ò lè tí ojú òun yan òun mọ ẹbọ; bí wọn bá ńdÍfá, òun a sá wọlé. The parrot says no one will prescribe it as a sacrifice in its presence; when it sees people consulting the oracle, it will go hide in its closet. The smart person should always distance himself from disaster. Odídẹrẹ ńwolé hóró-hóró bí ẹnipé yó kòó sílé; àgbìgbò nọwọràn ńwohò igi bí ẹnipé kò tibẹ jáde. The parrot eyes the cramped house as though it would enter; the big-headed bird ágbìgbò eyes the hole in the tree as though it did not emerged from there. Some people fail to appreciate their assets, while others envy them what they have. Òfèèrèfé ò ṣé-é fẹhín tì. A chasm is nothing to lean on. One can should not trust in emptiness. Ogun àgbọtẹlẹ kì í pa arọ. A long foreseen war does not kill a cripple. One must take advantage of foreknowledge to protect oneself. Ohun à ńjẹ là ńtà; bí epo òyìnbó kọ. What one eats is what one sells; but not like Kerosene. One must be selective about which of ones just deserts one will accept. The proverb would make better sense if the two balancing phrases were reversed: what one sells is what one eats. Ohun gbogbo, ìwọn ló dùn mọ. All things are good or pleasing only to a point. One should observe moderation in all things. Ohun gbogbo kì í pẹ jọ olóhun lójú. It is never long before a thing becomes invaluable to the owner. A person always attaches excessive value to his or her possessions.Trust a person to exaggerate the value of his or her possessions, especially when they are damaged or coveted by others. Ohun gbogbo kì í tó olè. Nothing ever satisfies a thief. Greed and covetousness are the marks of a thief. Ohun gbogbo là ńdiyelé; ṣùgbọn kò sẹni tó moye ara-a ẹ; ẹjẹ ò fojú rere jáde. Everything has its price, but no one knows hisher own worth; bloodshed never has a good cause. People should not devalue their own lives by exposing themselves to unnecessary danger. Ohun tí a bá máa jẹ a kì í fi runmú. One does not sniff at what one will eventually eat anyway. One should nor sneer at a thing that one will eventually embrace. Ohun tí à bá ṣe pẹsẹ, ká má fi ṣe ìkánjú; bó pẹ títí ohun gbogbo a tó ọwọ ẹni. That which one should do slowly and carefully one should not do in a hurry; sooner or later everything comes within ones reach. One should not shirk ones present responsibilities in the pursuit of a distant goal. Ohun tí a bá tẹjúmọ kì í jóná. Whatever one trains ones eyes upon will not get charred. Matters to which one devotes ones undivided attention will not go awry. Ohun tí a fi ẹsọ mú kì í bàjẹ; ohun tí a fagbára mú ní ńnini lára. Whatever one handles gently will not be ruined; it is what one attempts with force that causes one grief. A gentle approach will accomplish much, while a forceful approach is likely to complicate matters. Ohun tí a fún ẹlẹmọṣọ ní ńṣọ. It is that which one gives to a caretaker to look after that he looks after. One would best focus on only that task that was assigned to one. Ohun tí a ò pé yó dẹrù ní ńdiṣẹ. It is always something one does not expect to become a load that eventually becomes a huge task. Matters that one considers of little significance have a way of becoming insoluble problems. Ohun tí a rí la fi ḿbọ párá ẹni; bí igi tíná ḿbẹ lẹnu-u ẹ kọ. It is whatever one can find that one uses to fill gaps in ones roof; that does not apply to a faggot spewing flames. Every seemingly sensible generalization has exceptions. Ohun tí ajá rí tó fi ńgbó ò tó èyí tí àgùntàn-án fi ńṣèran wò. That which a dog sees and barks at is nothing compared to what the sheep contemplates in silence. Some people make mountains out of other peoples mole-hills. Ohun tó bá wu olókùnrùn ní ńpa á. Whatever the invalid craves is what spells hisher death. Whatever one is addicted to is liable to prove ones undoing. Ohun tó bá wu ọmọ-ọ jẹ kì í run ọmọ nínú. Whatever a child crave will not give himher stomach ache. One is always willing to endure sacrifices in order to have whatever one craves. Òjijì là ńrọmọ lọwọ alákẹdun. It is all of a sudden that one sees a baby in the arms of the colobus monkey. One need not announce ahead of time what feat one will perform. Òjò kan kì í báni lábà ká jìjàdù ọrọ-ọ sọ; bí ẹgbọn bá sọ tán, àbúrò á sọ. When people are trapped in a hut by a downpour there is no sense in fighting to get a word in the discussion; after the older person has spoken, the younger person will speak. When there is a surfeit of a commodity, there is no sense in scrambling to get some of it. Òjò ńrọ, orò ńké; atọkùn àlùgbè tí ò láṣọ méjì a ṣe ògèdèmgbé sùn. The rain is falling, the call of the secret cult is sounding loudly outside; the threading pin that lacks a change of clothing will sleep naked. If one has not made provisions for rainy days, when they come one must suffer the attendant hardship. Ojú abẹ ò ṣé-é pọnlá. The edge of a razor is not a thing to lick. Never engage in dangerous behavior. Ojú àwòdì kọ ladìẹ ńre àpáta. It is not in the watchful presence of a kite that a chicken strolls to a rock. One does not engage in culpable activity in the presence of those charged with upholding discipline. Compare Ojú iná kọ... Ojú ìmàle ò kúrò lọtí, ó bímọ ẹ ó sọ ọ ní Ìmórù-máhá-wá. The muslim cannot take his mind off liquor, he has a child and named him Ìmórù máhá wá. Ones addiction will always manifest itself, however much one might hide it. Ìmórù is the Yoruba rendering of the Arabic name Oumar; the Yoruba version would be, written in full, Ì mú orù, meaning, the taking up of a wine cup; the máhá wá mú ahá wá attached at the end means bring a wine cup. Lèmámù is the Yoruba rendering of Imam; here the suggestion is that the name is Lè-máa-mu, which means Maintain the ability to drink. The following is a variant. Ojú ìmàle ò kúrò lọtí, ó bímọ ẹ ó sọ ọ ní Lèmámù. One should be true to one calling or relationship, and not philander. Ojú kan náà lèwe ńbágbà. It is at the same place that the youth will come up on the elder. Sooner or later the youth becomes an elder; patience is all. Ojú là ńgbó re ọnà Ìbàdàn: ó fi ogún ọkẹ gbàdí. It takes a great deal of fortitude to set out for Ibadan; he ties his money around his waist. One should take the necessary precautions when one embarks on a dangerous venture. The road to Ìbàdàn is in this case taken to be full of peril from ambushers. The person involved must be brave indeed, for the amount of money he ties around his waist is considerable. Ojú ní ńkán ọkọlóbìnrin; àlè méjì á jà dandan. The husband of the wife is only being unduly hasty; in time two concubines will inevitably quarrel. One should not be overly anxious for results that are inevitable anyway. Ojú ò fẹrakù tó ta ajá-a ẹ lókòó; ó ní bó bá jẹ bẹẹ ni wọn ńtà á wọn a máa tún araa wọn rí. We might see each other again who sold his dog for twenty cowries; he said if that is how things are sold, they might well see each other again. If someone sells you an item at a ridiculously low price, you might expect to see the person again soon. Ojú ológbò lèkúté ò gbọdọ yan. It is in the presence of the cat that the mouse must not saunter. One may cannot afford to be careless in the presence of powerful enemies. Ojú tí kì í wo iná, tí kì í wo òòrùn; ojú tí ḿbáni dalẹ kọ. Eyes that cannot stand lamplight, and that cannot stand sunlight, are not eyes that will last one until the twilight of ones life. From early indications, one can tell what friendships or possessions will prove lasting. Compare Ojú tí yóò báni kalẹ . . . Ojú tí yóò bani kalẹ kì í tàárọ ṣepin. The eyes that will last one until night time will not start oozing matter at the dawn. Relationships that will last will not start becoming onerous right at the start. Compare Ojú tí kì í wo iná . . . Ojúkòkòrò baba ọkánjúà. Covetousness is the father of envy. The envious and the covetous are similar. Ojúlé ló bá wá; ẹbùrú ló gbà lọ; ó dÍfá fún àlejò tí ńfẹ obìnrin onílé. He entered through the front door, but it was through a hidden shortcut that he snuck away; it consulted the Ifa oracle for the visitor who has an affair with his hosts wife. Whoever abuses his hospitality will depart with disgrace. The formulation is typical of several in which a leading statement describing a situation is followed by the statement, Ó dÍfá fún He consulted the Ifa oracle for, and then followed by a description of the behavior that leads to the condition described at the opening. Oókan ni wọn ńta ẹṣin lọrun; ẹni tí yó lọ ò wọn; ṣùgbọn ẹni tí yó bọ ló kù. Horses sell for only one cowrie in heaven; there is no shortage of people who will go there, but who ever returns from there? Setting out on dangerous ventures is the easiest thing in the world, but their repercussions prove to be unspeakable. Oókan-án sọni dahuń eéjì-í sọni dàpà. One cowrie makes a miser of one; two cowries make a spendthrift of one. When one has little one seems a miser; when one has plenty one becomes careless with money. Òkèlè gbò-ǹ-gbò-ó fẹ ọmọ lójú toto. A huge morsel forces the childs eyes wide open. A person who bites off more than he can chew will suffer in the process of trying. Òkèlè kan ní ńpa àgbà. Only one morsel kills an elder. The smallest thing, if not accorded the proper attention, can be the death of even the most powerful person. Òkété tó bọ ìrù-ú mọ pé ìpéjú ọjà ọrún òun ló sún. The giant bush rat that has its tail stripped by a trap knows that it is its visit to the fifth-day market that was postponed. One should take a near-disaster as a warning. Òketè baba ogun; bí a ṣígun, olúkúlùkù n í ńdi òketè-e ẹ lọwọ. Large bundle, father of all wars; when preparing for war, each person prepares his bundle to take along. For all tasks, adequate preparations are mandatory. Òkìpa ajá la fi ḿbọ Ògún. It is a mature and sizeable dog that one sacrifices to Ògún. One should use for the occasion material that is proper for the occasion. Òkò àbínújù kì í pẹyẹ. A stone thrown in anger does not kill a bird. Whatever one does in anger is liable to go awry. Oko ni gbégbé ńgbé. The farm is where gbégbé belongs. Everything in its proper place. Gbégbé is a magical leaf used in making charms to translocate people instantly over great distances. Òkò tí ẹyẹ bá rí kì í pẹyẹ. A missile that a bird sees will not kill the bird. If one sees danger approaching, one will take precautions. Òkóbó ò lè fi alátọsí ṣẹsín. The eunuch cannot make fun of the person with gonorrhea. A person with a blemish of hisher own should not make fun of other peoples blemishes. Òkù àjànàkú là ńyọ ogbó sí; ta ní jẹ yọ agada séerin? It is a dead elephant one approaches with a cutlass; who would dare draw a machete to attack an elephant that is alive? One dares taunt a powerful adversary when he has been neutralized. This is a variant of Ẹhìn àjànàkú là ńyọ ogbó . . . Okùn àgbò kì í gbèé dorí ìwo. It is never long before a rams tethering rope slips to its horns. Seemingly minor difficulties soon become unmanageable problems. Olè kì í gbé gbẹdu. No thief steals a gbẹdu drum. One should not attempt a risky business one has no hope of pulling off. Compare Olè tó jí kàkàkí . . . The drum is too hefty, and, where would the thief play it anyway? Olóògbé ò jẹwọ; atannijẹ bí orun. The dozing person does not confess; nothing deceives like sleep. One can always feign sleep to avoid engaging in discussions. Olójútì logun ńpa. It is those who worry about their image who die in war. Discretion and a thick skin are sometimes much better than valor. Olóòlà kì í kọ àfín. The facial scarifier does not scarify an albinos face. There are some tasks that are beyond the scope of experts. Olórìṣà-á gbé ààjà sókè, wọn ní ire ni; bí ire ni, bí ibi ni, wọn ò mọ. The cult priest raises his divining wand and the worshippers proclaim the omen is good; whether it is good or bad they do not know. It is foolhardy to presume to know what is in other peoples minds. Omi là ńkọ-ọ tẹ ká tó tẹ iyanrìn. Water is the first thing ones foot encounters before it encounters the sand. One should attend to the most urgent matters first. Òní, adìẹẹ mí ṣìwọ; ọla, adìẹẹ mí ṣìwọ; ọjọ kan la óò fẹ àìwọlé adìẹ kù. Today, my chicken has gone to roost in the wrong place; tomorrow, my chicken has gone to roost in the wrong place; some day soon the errant chicken will disappear permanently. Little errors, if not checked, will result in a major blunder. See the following two entries. Òní, baba-á dákú; ọla, baba-á dákú; ọjọ kan ni ikú yóò dá baba. Today, the patriarch collapsed; tomorrow, the patriarch collapsed; one day death will throw the patriarch. Frequent close calls with death will eventually lead to real death. Compare the foregoing and the following. Dákú means collapse or faint, but it can also be a contraction of dá ikú, meaning throw death in a wrestling match. Òní, ẹṣin-ín dá baba; ọla, ẹṣin-ín dá baba; bí baba ò bá yé ẹṣin-ín gùn, ọjọ kan lẹṣin óò dá baba pa. Today, the horse threw the patriach; tomorrow, the horse threw the patriarch; if the patriarch does not stop riding the horse, one day the horse will throw him to his death. One should take warning from little disasters. See the foregoing two enties. Onígbàjámọ ńfárí fún ọ, ò ńfọwọ kàn án wò; èwo ló máa kù fún ọ níbẹ. The hair scrapper is scraping your head and you are feeling your scalp with your hand; what do you expect will be left for you there? Once the end is clear, one should stop being anxious about developments. Onílé ńrelé wọn ní oǹdè ńsá; oǹdè ò sá, ilé ẹ ló lọ. The home owner heads for home and they say the guard is on the run; the guard is not on the run, he is merely heading home. A strategic retreat to regroup is not the same as giving up the fight. Ònímónìí, ẹtu-ú jìnfìń ọlamọla, ẹtu-ú jìnfìn; ẹran miìíràn ò sí nígbó ni? Today, the antelope falls into a ditch; tomorrow, the antelope falls into the ditch; is there no other animal in the forest? If the same person gets into trouble every time, the person need to look to himselfherself. See, Òní ẹtú jìnfìn . . . Onínúfùfù ní ńwá oúnjẹ fún onínúwẹrẹwẹrẹ. Always it is the hot-tempered person that finds food for the even-tempered person. The even-tempered person will always have the advantage of the hot-tempered person Onísùúrù ní ńṣe ọkọ ọmọ Aláhúsá. Only the patient person will win the daughter of the Hausa man. Patience overcomes all obstacles. Oníṣu ní ḿmọ ibi iṣú gbé ta sí. The owner of the yams is the one who knows where the mature yams are. One should not presume to know more about an affair that the person most intimately involved. Ooré di ẹrẹ lAwẹ; àwọn igúnnugún ṣoore wọn pá lórí. A favor has turned to mud in Awẹ towń the vulture did a favor and went bald. One should be careful about doing favors, lest they come back to haunt one. Compare Oore tí igúnnugún ṣe . . . Awẹ is a town near Ọyọ; the proverb obviously refers to an incident in which someone did a favor and reaped disaster. The reference to the vulture recalls the folktale in which the bird volunteered to carry a sacrifice to heaven to end a draught and got caught in the downpour resulting from his successful mission on its return. Oore ọfẹ gùn jùwàásù. The benediction is longer than the sermon. Said of people who are long winded. Oore tí Agbe-é ṣe lỌfà, ó dagbe. The favor Agbe did in Ọfà town reduced him to begging. One should learn from Agbes example and be prudent in doing favors. Oore tí igúnnugún ṣe tó fi pá lórí, tí àkàlá ṣe tó fi yọ gẹgẹ, a kì í ṣe irú ẹ. The sort of favor the vulture did and went bald, the sort of favor the ground hornbill did and developed a goitre, one does not do it. One should not do favors that will result in ones ruin. Compare Ooré di ẹrẹ lAwẹ . . . Oore-é pọ, a fìkà san án. The favor was excessive; it was repaid with wickedness. Too great a favor provokes enmity. Òòrẹ ní ńṣẹgi tí a ó fi wì í. The porcupine itself will procure the wood with which it will be roasted. The incautious person will provide the instrument for his own undoing. The porcupines quills are here likened to kindling. Orí ejò ò ṣé-é họ imú. The head of a snake is nothing to scratch ones nose with. Never expose yourself to unnecessary danger. Orin ní ńṣíwájú ọtẹ. Singing goes before plotting. People about to engage in a plot will first spar to sound one another out. Orin tí a kọ lánàá, tí a ò sùn, tí a ò wo, a kì í tún jí kọ ọ láàárọ. The song that we sang yesterday, without sleep, without respite; we do not resume singing it in the morning. Yesterdays problems should be gone with yesterday. Òrìṣà kékeré ò ṣé-é há ní párá. A small god is not a thing to hang from the rafters. Some things may seem insignificant but yet must not be taken lightly. Òròmọ-adìẹ ò màwòdì; ìyá ẹ ló màṣá. The young chick does not know the eagle; it is its mother that knows the kite. The young are neither as experienced not as careful as the old. Òṣé ní ńṣíwájú ẹkún; àbámọ ní ńgbẹhìn ọràn; gbogbo àgbà ìlú pé, wọn ò rí oògùn àbàmọ ṣe. Hissing goes before crying; had-one-but-known comes at the conclusion of an unfortunate matter; all the elders in the town assembled but they could find no antidote for had-we-but-known. One can only regret an error once it has been committed; there is no undoing it. Oúnjẹ tí a ó jẹ pẹ, a kì í bu òkèlè-e ẹ tóbi. Food that one expects to last, one does not eat in huge handfuls. Wise husbandry is the medicine for lasting prosperity. Owó ò bá olè gbé. Money does not live with a thief. A thief and money are incompatible neighbors; never trust a thief with money. Òwúyẹ; a-ṣòro-ó-sọ bí ọrọ. A hush-hush matter; difficult to utter as speech. The matter under reference is so delicate it almost does not bear speech. Oyún inú: a kì í kà á kún ọmọ-ọ tilẹ. One does not count a pregcy as a child already delivered. One should not treat anything hoped for as though it was already in hand. Ọbánijà ní ḿmọ ìjagun ẹni. Only those who struggle with one know ones strategies. Only through close association does one know other people. Ọbàrà gba kùmmọ; ó dÍfá fún a-láwìí-ì-gbọ. Ọbàrà receive a cudgel blow; it consulted the Ifá oracle for a disobedient child. The obstinate person is asking for cudgel blows. Ọbàrà is one of the minor chapters of Ifá called ọmọ Odù, the children of Odù, the main corpus. Ọbàyéjẹ, tí ńru gángan wọlú. Purveyor of general disaster, who carries a gángan drum into town. Apostrophe addressed to trouble makers. Apart from its noisiness, it is not clear why the introduction of a gángan drum the talking drum into town would be disasterous. A suggestion is that the bearer carries the drum on his head to signal sorrow. Ọbẹ lọmú àgbà ló pa onígbaǹso Ògòdò. Stew is the breast milk of adults is what killed the calabash repairer of Ògòdò town. Addiction kills. Ọbẹ ṣìlò-ó ḿbáni ṣeré a ní kò mú; bí eré bí eré ó ńpani lọwọ. The ṣìlò knife is playing with one and one says it is not sharp; just as in play it slashes ones hand. One should be careful not to underestimate people who do not advertise themselves, otherwise they will have one prostrate before one knows what is happening. Ọbẹ tóo sè tílé fi jóná wàá sọ ọ. The sort of stew you cooked and set the house on fire, you will explain. You must explain your unheard-of behavior that resulted in such a disaster as has occurred. Ọbẹlẹwò bẹlẹwò; bí ewúrẹ yó bàá dùbúlẹ a bẹ ilẹ ibẹ wò. Inspector of the ground inspects the ground; if a goat wishes to lie down it first inspects the ground. Look well at the lay of the land before engaging in any new venture. Ọbọ ni yo para ẹ. The monkey will be its own death. Fools will bring their own undoing upon themselves. The Yorùbá use the word ọbọ, literally monkey, to designate fools. Ọdárayá tí ńfi ẹgbẹ na igi. Sprightly person who hurls himself sidewise against a tree. Said of a too-cheerful person whose excess energy is getting on others nerves. Ọdaràn ẹyẹ tí ńmusàn. Habitual criminal bird that eats oranges. Addressed to any person whose actions are likely to lead to some disaster. Ọdẹ a-fi-fìlà-pa-erin, ọjọ kan ni òkìkí-i ẹ ḿmọ. The hunter who would kill elephants with his cap; his fame lasts only one day. Whoever promises to do the impossible enjoys fame only as long as it takes for the impossibility to be manifest. Ọgá-a má fi ẹsẹ yí ẹrẹ, gbogbo ara ní ńfi yí i. The never-soil-your-foot-with-mud dandy eventually soils his whole body. Too much squeamishness is its own undoing. Ọgán ìmàdò ò ṣé-é kò lójú. A full-grown warthog is not something to confront. One would be wise to avoid dangerous people. Ọgẹdẹ ḿbàjẹ, a ní ó ńpọn. The baa is rotting, people say it is ripening. It does not help to rationalize a brats behavior with silly explanations. Ọgọ ńgbé ọgọ rù. A fool carries a cudjel around. A person is cultivating the means to hisher own ruin. Ọgbágbá wọlẹ, ó ku àtiyọ. The iron stake has been driven into the ground; the problem now is how to pull it out. Some ventures easy at the start prove mightily intractable down the line. Ọgbọn àgbọnjù ní ńpa òdù ọyà. It is excessive cunning that kills the mature cane rat. Too much cleverness brings trouble. Ọgbọn àgbọnjù ní ńsọ ẹni diwin; bí oògún bá pọ lápọjù a sọni di wèrè; bóbìnrín bá gbọn àgbọnjù, péńpé laṣọ ọkọ-ọ ẹ ḿmọ. Excessive cleverness turns one into a phantom; if there is too much magical charm it turns the owner into an imbecile; if a woman is too cunning her husbands clothes wind up ill-fitting. People who are too cunning are headed for trouble; a man who married too cunning a woman is headed for trouble. Ọgbọn ọdúnnìí, wèrè ẹmíì. Todays wisdom, next years madness. What seems wise now may appear like lunacy in hindsight. Ọgbọn pẹlú-u sùúrù la fi ḿmú erin wọlú. It is with cunning and patience that one brings an elephant into town. The most difficult tasks can be accomplished with wisdom and patience. Ọjọ tí a ó bàá nù, gágá lara ńyáni. The day one is destined to be lost one is never able to contain ones excitement. Disaster attends over-enthusiasm. Ọjọ tí a to ọkà a ò to ti èkúté mọ ọ. The day one arranged ones corn in the granary, one did not think in terms of the rat. One hardly ever plans for trouble. Ọjọ tí àgbẹ ṣíṣe-é bá di kíyèsílẹ, ká ṣíwọ oko ríro. The day farming entails being careful not to hurt the soil, one should stop farming. If the basic condition for a trade is interdicted, one should no longer engage in the trade. Ọjọ tí elétutu-ú bá máa fò, ìjàmpere kì í rìn. On the day the white flying ants wish to swarm, the worms that prey on them keep still. Only cunning will deliver ones prey into ones hands. Ọkánjúwà àgbẹ tí ńgbin òwú sóko àkùrọ. It is an insatiable farmer who plants cotton on a farm by the stream. Greed sometimes makes people work against their own interests. Cotton will not thrive in too wet a condition; but the avaricious farmer thinks the more moisture the better the yield. Ọkánjúwà baba àrùn. Covetousness, father of all diseases. There is no disease like greed. Ọkánjúwà baba olè; àwòròǹṣoṣò-ó wo ohun olóhun má ṣèẹjú. Covetousness, father of thievery; bug-eyed greedy person stares at another persons property without blinking. Covetousness leads to stealing. Ọkánjúwà-á bu òkèlè, ojù ẹ-ẹ lami. A greedy person takes a morsel of food and tears gush from his eyes. Greed has its pains also. The morsel is obviously too big for him to swallow without pain or effort. Ọkánjúwà èèyàn-án dé àwùjọ, ó wòkè yàn-yàn-àn-yàn. The covetous person arrives in a gathering, and his eyes dart about restlessly. The covetous person is always on the lookout for something. Ọkánjúwà kì í mu ẹjẹ ẹlòmíràn; ẹjẹ ara ẹ náà ní ḿmu. The greedy person does not drink other peoples blood; he drinks only his own. Greed recoils on the greedy. Ọkánjúwà ò ṣé-é fi wá nǹkan. Impatient envy is not a good state in which to seek anything. One should be patient in seeking ones fortune. Ọkánjúwà ológbò tó jókòó sẹnu ọnà; ṣé eku eléku ló fẹ pa jẹ? The insatiable cat that sits in the doorway, does it want to kill cats in another house? Greedy people are never satisfied with what they have. The cat in the doorway is not paying attention to the mice inside the house; its attention is directed outside. Ọkánjúwà Oníṣàngó ní ńsọ ọmọ rẹ ní Bámgbóṣé; ìwọn oṣé tí a lè gbé là ńgbé. It is an insatiable Ṣàngó priest who names his son Bámigbóṣé one should procure for oneself a ritual rod one can carry. Avoid avarice. Oṣé is the ritual rod Ṣàngó priests carry; it is reputed to have the power to invoke lightning. The name Bámgbóṣé means Help me carry a ritual rod. Ọkánjúwà pẹlú olè, déédé ni wọn jẹ. Covetousness and thievery are similar to each other. Covetousness is as bad as stealing. Ọkánjúwà-á pín ẹgbàafà nínú ẹgbàaje; ó ní kí wọn pín ẹgbàá kan tó kù, bóyá igbiwó tún lè kan òun. The insatiable person receives twelve thousand cowries out fourteen thousand; he asked that the remaining two thousand be shared, perhaps two hundred of them will come to him. Greed knows no limits. Ọkẹrẹ gorí ìrókò, ojú ọdẹ-ẹ dá. The squirrel scrambles up the ìrókò treé the fire in the hunters eyes is doused. When affairs have gone out of ones control one should cease worrying. It is taboo for hunters to shoot at an ìrókò tree. Ọkọ ńjò, ọkọ ńjò! Ìgbà tó bá rì, kò parí ná? The boat is leaking, the boat is leaking! After it sinks wont matters end? There is little one can do about a problem whose outcome is inevitable. Ọkọọkan lọwọ ńyọ. Broom sticks drop off one by one. Huge problems usually build up gradually. Ọkùn-ún mọnà tẹlẹ kójú ẹ tó fọ. The millipede knew the way before it went blind. The old knew how to live before they became frail. Ọkùnrin tó fẹ òjòwú méjì sílé ò rẹni fi ṣọlé. A man who marries two jealous women has no one to tend his home in his absence. Jealousy is a terrible quality in a spouse. Ọla ni mò ńlọ, tí ńfi koto ṣe àmù. Tomorrow I take my leave, who uses a shallow pot as his water jar. Short-sighted people make little provision for the future. Ọlá ò jẹ kí nríran; ọmọ Èwí Adó tí ńtanná rìn lọsàn-án. Greatness wont let me see; the son of the Èwí, king of Adó, who lights a lamp to walk with in broad daylight. One should not allow ones good fortune to go to ones head. Ọlàjà ní ńfi orí gbọgbẹ. It is the person who separates two fighters who gets gashed on the head. The peace maker is liable to suffer for his pains. Ọlọdẹ kì í torí atẹgùn yìnbọn. A hunter does not fire off his gun because of the wind. One should be deliberate and attentive in pursuing ones profession. Ọlọgbọn bẹẹrẹ-ẹ pète ìgárá. The excessively cunning person is trying his hand at stealing. Too much cunning is like thievery. Ọmọ adìẹ-ẹ fò, a ní Ẹrán lọ àkẹẹ! A chick flies up, and we exclaim, A game animal has escaped, alas! Do not blow matters out of all credible proportion! Ọmọ inú ayò ò ṣé-é bá bínú. The seeds in an ayò game are not things to be angry at. One should not blame ones misfortune on innocent people. Ọmọ orogún ẹ-ẹ kú, o ní ẹní rí ẹ lọrun ò purọ; bí tìẹ bá kú ńkọ? The child of your rival-wife dies and you say the person who saw you in heaven did not lie; what if your own child dies? One should not go overboard in sharing other peoples sorrow. Ọmọdé bú ìrókò, ó bojú wẹhìn; òòjọ ní ńjà? A child insults an ìrókò tree and glances back apprehensively; does it take revenge immediately? The fact that there has been no repercussion for a misdeed does not mean one is home free; repercussions may be delayed. Compare A ní ìrókò ni yó pa ọmọdé . . . The ìrókò tree is believed to house powerful spirits; any one who insults it is foolhardy. Ọmọdé jí ti ojú orun wá, ó ní Àkàrà kéjìkéjì; wọn ti ḿmú u kẹẹ kó tó jí, ì ká ká níkẹ? A child wakes from sleep and says in code, Bean fritters two-by-two. Had the others been taking them thus before he woke would any have been left? Never misuse what those before you made available to you by their wise husbandry. The childs real meaning is Àkàrà méjì-méjì Bean fritters two at a time, and the rejoinder is, Wọn ti ḿmú bẹẹ kó tó jí ì bá bá nílẹ? Had people been taking grabbing them like that, would he have found any left?. The child is using the sort of scrambled speech known as ẹnà. Ọmọrí odó pani lọtọ, ká tó wí pé ká kùn ún lóògùn. A pestle is a lethal weapon in itself, let alone after rubbing poison on it. Overkill is pointless. Also, if a situation is dangerous enough as it is, one should not aggravate it by acting provocatively. Ọmùtí ò mu agbè já. The drunkard does not drink the gourd through. There is a limit to the pleasure a drunk can get from a bottle. Ọnà ẹbùrú dá ọwọ olúwa-a ẹ tẹlẹ. A short cut causes a person to land on his palms. There are perils to taking paths one is not familiar with. Ọnà ìgbàlẹ a máa já sọrun. The road to the secret grove of the egúngún cult may lead to heaven. People who do the forbidden may pay dearly for their temerity. Ọnà là ńṣì mọnà; bí a ò bá ṣubú, a kì í mọ ẹrù-ú dì. It is by missing ones way that one learns the way; if one does not fall one does not learn how to tie ones load properly. Errors and failures are opportunities to learn. The second part is used as a proverb by itself. Ọnà ni yó mùú olè; ahéré ni yó mùú olóko. The road will eventually expose the thief; the farm hut will eventually expose the farmer. When the habitual wrongdoer comes to grief, it will be in the course of his wrongdoing. Ọnà ọfun, ọnà ọrun: méjèèjì bákannáà ni wọn rí. The pathway of the throat, the pathway to heaven: the two are very much alike. Ones throat may lead to ones death. Ọpá àgbéléjìká, a-tẹhìn-lójú. The walking-stick that is carried on the shoulder, which has its eye pointed backward. Said of people who pay no attention to their future. Ọpọ oògùn ní ńru ọmọ gàle-gàle. It is a great deal of medicine that possesses a child and robs it of all self-control. A person who lacks moderation is like someone overpowered by bad medicine. Ọpọlọ lejò ḿbùjẹ, tí à ńwí pé ilẹ-ẹ rorò? Is it because a snake is biting a toad that one says the earth portends disaster? Do not make too much of insignificant events. Ọràn kì í yẹ lórí alábaun. The responsibility for trouble never fails to fall on the head of the tortoise. Said of people who are invariable the source of problems. This proverb is based on the fact that alábaun or àjàpá the tortoise is the Yoruba trickster figure. Ọràn ńlá-ńlá ní ḿbá àpá; ọràn ṣẹkú-ṣẹkú ní ḿbá oṣè. Only huge problems befall the mahogany bean tree; only minor problems befall the baobab tree. Different people have different levels of vulnerability. Ọràn ò dun gbọọrọ; a dá a láàárọ, ó yọ lálẹ. Problems have hardly any effect at all on the pumpkin shoot; broken off in the morning, it reappears the following night. Said of people who are unimpressed by correction or punishment. Ọràn ọgẹdẹ ò tó ohun tí à ńyọ àdá sí. The problem posed by the baa tree is nothing that calls for a machete. Do not make too much of a minor crisis. The trunk of the baa plant is so soft that it does not take much effort to cut it down. Ọrọ lọmọ etí ńjẹ. Words are what the child of the ear eats. People who misbehave must endure tongue-lashes. Ọmọ etí, literally the child of the ear, refers here to the inner ear. Ọrọ ò pọ, àkàwé-e ẹ ló pọ. The matter in question is not overwhelming; it is the elaboration for it that is almost forbidding. Creating a problem is easy; explaining it is not quite as easy. Ọràn ọkà-á ní ìba; ayé ní òṣùwọn. There matter pertaining to corn has a limit; life has its measure. To everything there is a proper limit. Ọrọ púpọ ò kún agbọn; irọ ní ḿmú wá. A lot of words will not fill a basket; it will only lead to lies. Brevity is wise in discussions; wordiness leads to invention. Ọrọ tí a dì ní gbòdògì: bo déwée kókò yó fàya. A matter that is wrapped in gbòdògì leaves will, if wrapped in cocoyam leaves, rip them to tatters. If delicate matters are handled carelessly the result will be the opposite of what was desired. Gbòdògì leaves are used for wrapping kola-nuts, and are therefore well regarded; cocoyam leaves are for all-purpose wrapping. Ọrọ tí ò ní ohùn fífọ, dídákẹ ló yẹ ẹ. A matter that does not have a means to voice itself had better be silent. Matters that should not be mentioned should be left unbroached. Ọṣọ oníbùjé ò pé isán; ọṣọ onínàbì ò ju ọdún lọ. The beauty bestowed by tattooing with the juice of the bùjé plant does not last nine days; a prostitutes beauty does not last more than a year. Fast living plays havoc with peoples looks. Ọtọọtọ là ńtẹ ẹrẹ; ọtọọtọ là ńtẹ eruku. One step after the other is the manner to walk through mire; one step after the other is how one walks through dust. With great care, one can extricate oneself safely from any problem. Compare Ọkọọkan là ńyọ ẹsẹ lábàtà. Ọwọ-ọ baba lẹ wò, ẹ ò wo ẹsẹ-ẹ baba. Your eyes are on the patriarchs hand, but they ignore his feet. People who do not pay attention to details are liable to go astray. The underlying story is that a man entertaining a guest sent his son out to go buy a goat to kill for the guests dinner. He indicated the size of the goat by lifting his arm to the midpoint of his thigh, but at the same time he lifted his foot just slightly above the ground. The son returned with a rather small goat, and the guest wondered why he did not pay attention to his fathers instructions. The son replied with the proverb. Ọwọn yúnlé, ọpọ-ọ yúnjà. Expensive commodities come to the home; inexpensive ones go to the market. If one overprices ones goods one will find no takers. Pala-pálà kì í ṣe ẹran àjẹgbé; ẹ ṣáà máa mu àgúnmu. Stockfish is not a meat one eats without repercussions; keep on drinking herbal remedies. One pays for ones indiscretions by and by. Pápá tó ní òun ó jòó wọ odò, ọrọ ló fẹẹ gbọ. The grassland that proposes to burn into the river is asking for a lecture. Abstain from actions that will provoke others ire. If the bush were to burn into the river there would be a hissing sound when the water puts the fire out. Paramọlẹ-ẹ kọ ọràn àfojúdi. The serpent refuses to be trifled with. Certain situations are not to be taken lightly, lest they result in painful repercussions. Pẹlẹ-pẹlẹ lejò-ó fi ńgun àgbọn. It is very carefully and patiently that a snake climbs the coconut palm. Dangerous and difficult tasks should be attempted with care and patience. Pẹtẹpẹtẹ ọrọ, a-ta-síni-lára-má-wọn-ọn. The soiling caused by speech; it stains a person and cannot be removed. Injury once spoken cannot be recalled. Compare Pẹtẹpẹtẹ ọnà Ìjèṣà . . . Pípẹ ni yó pẹẹ, agbọn á bo adìẹ. It may take long, but the coop will eventually cover the chicken. One may put it off a while, but one cannot avoid ones fate. Compare the others with the same beginning. Pípẹ ni yó pẹẹ, akólòlòá pe baba. It may take long, but the stammerer will eventually manage to say Papa. With perseverance the most difficult task will be accomplished. Pípẹ ni yó pẹẹ, akọpẹ yó wàá sílẹ. It may take a while, but the palm-wine tapster will descend from atop the palm-tree. All is takes is patience; what one desires will eventually happen. Pípẹ ni yó pẹẹ, amòòkùn yó jàáde nínú odò. It may take a while, but the under-water swimmer will eventually surface. If one is patient, what is bound to happen will eventually happen. Pípẹ ni yó pẹẹ, èké ò mú rá. It may take a while, but the deceitful person will not be undiscovered. Truth will unfailingly triumph in the end. Pípẹ ni yó pẹẹ, ẹní lọ sódò á bọ wálé. It may take a while, but the person who went to the stream will return home. There is no journey that does not end some time. Pípẹ ni yó pẹẹ, Ọrúnmìlà yó jẹ àgbàdo dandan. It may take a while, but Ọrúnmìlà will surely eat corn. What one deserves will unfailingly come ones way in the end. Rò ó kóo tó ṣe é, ó sàn ju kóo ṣé kóo tó rò ó. Think it through before you do it; that is better than doing it before you think it through. A person who wants other peoples help must lighten his or her baggage Sà á bí olóògùn-ún ti wí. Invoke it exactly as the maker of the charm instructed. Always follow instructions, and do not presume to know better than your instructor. Sùúrù-ú lérè. Patience has its profits. Patience is a useful quality to cultivate. Sùúrù loògùn ayé. Patience is the talisman for living. Patience solves all problems. Sùúrù ò lópin. There is no end to the need for patience. One must never tire of exercising patience. Ṣàǹgbákó ró, a ní kò róo re, Ṣàǹgbàkù-ú gbè é lẹsẹ. Ṣàǹgbákó makes a sound and we say the sound is foul, and then Ṣàǹgbàkù lends its voice in its support. Do not choose to do things that others before you have been condemned for doing. Ṣe-ká-rí-mi, alájá tó so ẹgi mọrùn. Exhibitionist, a dog owner who ties a sheeps mane around his own neck. Do not go to too great lengths to call peoples attention to yourself. Ẹgi is a rams mane used as an ornamental collar around a dogs neck. Ṣé kí nfìdí hẹ? làfòmọ fi ńdi onílé. May I perch here awhile? is the ruse by which the climber-parasite becomes a permanent resident. Give people an inch, and they are liable to take several miles. Ṣe-ǹ-ṣe dìwọfà, bó ṣe é yó dẹrú-u wọn. The habit that made a person a pawn: if the person persists in it it will make him or her a slave. One should desist from pursuits that have proved unprofitable. Ṣe-ǹ-ṣe ewúrẹ làgùntàn ńfiyè sí. The habit of the goat is what the sheep pays attention to. One would be wise to learn from the behaviour and plight of fools. Ta á sí i kì í báni wá ọfà. Shoot at it does not help one find arrows. People are ever eager to goad one to action, but never to help one carry out the task. Ta ní rán Abẹlù wọ ọkọ, tó ní ọkọọ ri òun? Who sent Abẹlu into a boat, as a result of which action he says he was drowned in the boat? People who get into trouble by their own actions should complain to no one. Tàná là ńjà lé lórí, ló pa Baálẹẹ Kòmọkan. It is yesterdays matter that we are fighting over is what killed Chief Know-Nothing. It is wise to let the past alone. Tantabùlù, aṣòróówọ bí ẹwù àṣejù. An unbecoming thing, as unpleasant to wear as the garment of disgrace. Disgrace is not a pleasant thing to live with. Tìjà tìjà ní ńṣe ará Ọpọndá. Incessant proneness to fighting is the affliction of Ọpọndá people. Said of people who are always out for a fight. Tọsán tọsán ní ńpọn ìtalẹ lójú; bílẹ-ẹ bá ṣú yó di olóńjẹ. It is the persistence of daylight that imposes suffering on the mud-floor worm; when night falls it will find food. Patience will bring what one lacks to one. Wàrà ò sí lónìí, wàrà-á wà lọla. No cheese today, but there will be cheese tomorrow. Todays want will be followed by tomorrows plenty. Wẹrẹ wẹrẹ nikán ńjẹlé. Slowly, slowly is the manner in which termites consume a house. Inconspicuos and imperceptible problems in time become huge disasters. Wíwò-ó tó ìran. Watching is enough for a spectacle. One would do well to only watch spectacles and avoid becoming part of them. Wó ilé ẹ kí mbá ọ kọ: ẹrù ikán kan ní ńpa fúnni. Demolish your house and I will help you rebuild it: he will give one only one bundle of thatching grass. Never trust people who goad you into trouble with promises of help down the road. Wọbìà-á yó tán, ó pe ẹgbẹ ẹ wá. The greedy person fed to satiation, and he summons his friends. The freeloader always seeks opportunities to take as much as possible from his or her benefactor. Wọn ní,; Ìbàrìbá, ọmọ ẹ-ẹ jalè. Ó ní A gbọ tolè tó jà; èwo lokùn ọrùn-un ẹ? People said, Ìbàrìbá person, you child stole something. She responds, That he stole something I can understand, but I cannot understand the rope around his neck. Punishment should fit the offence, not be disproportionate. Wọn purọ fún ọ, o ò gbà; o lè dé ìdí òótọ? People lie to you and you do not accept the lie; can you ever know what the truth is? Since one can seldom be sure what the truth is, one would save oneself a great deal of grief by not always insisting on it. Wọn torí ajá ńlóṣòó lọ fowó rọbọ. Because the dog sits on its haunches they went and spent their money on purchasing a monkey. One should not pass up something useful for something useless simply because the latter looks better. Previous Contents Yíyọ ẹkùn, tojo kọ; ohun tí yó jẹ ní ńwá. The leopards stealthy gait is not a result of cowardice; it is simply stalking a prey. Do not mistake peoples gentle nature for spinelessness. Yọkọlú-yọkọlú, kò ha tán bí? Ìyàwó gbọkọ ṣánlẹ, ọkọ-ọ yọké. All your strutting and bragging, where is it now? The wife threw the husband down so hard that he grew a hump on his back. Said of braggarts who have been taken down a few notches. Contents A hán ìkokò lọwọ ọtún, a hán ìkokò lẹsẹ òsì; ó ku ẹni tí yó kò ó lójú. We lop off the hyenas right fore limb; we lop off the hyenas left hind limb; the question is, who will face it now? Inflicting such injuries on the hyena is no victory; it only makes the animal more dangerous. A kì í dá ẹrù okó ńlá ba arúgbó. One should not attempt to scare an old woman with a huge penis. A person who has seen everything is not easily frightened. Compare Ojú tó ti rókun ò lè rọsà kó bẹrù. A kì í dùbúlẹ ṣubú. One does not fall from a prone position. Hunger cannot make one faint and fall if one goes to sleep. A kì í fi ojoojúmọ rí olè jà kó dà bí-i tọwọ ẹni. One is never so fortunate at daily thievery that it matches owning ones own things. Self-sufficiency is far better than fortunate opportunism. A kì í fi ojú olójú ṣòwò ká jèrè. One never trades with other peoples eyes and profit. There is nothing like attending oneself to ones own business. A kì í fi ojúbọrọ gba ọmọ lọwọ èkùrọ. One does not easily or casually take the child from the palm-nut. It takes effort to accomplish a good end. The child in this case is the soft nut in the shell. A kì í gbọ gbì ìràwé. One does not hear the thud of a falling leaf. Incantatory assertion that an accident will not befall the subject. It is not in the nature of leaves to crash. A kì í mọ ibi tí à ńlọ kí ọrùn ó wọ ẹni. One does not, despite knowing where one is going, suffer a constricted neck from ones heavy load. If one knows the size of the task, one should regulate ones effort accordingly A kì í sọ pé ọjà-á nígbà; bó bá nígbà, kíníṣe tí wọn tún ńná a? One does not say there is a time for the market; if it were so, why would people continuously patronize it? Any time is a good time to trade. A kì í ṣe ọjẹ ṣe ojú tì mí; konko lojú alágbe. One does not carry the ọjẹ masquerade and yet affect bashfulness; the mendicants eyes must always be like flint. One must assume the attitude ones trade demands. The ọjẹ masquerader engages mainly in begging for gifts. A kì í ṣe ọtẹ eranko gán-ń-gán; bí a bá he ìgbín àdá là ńnà á. One does not conduct ones feud with an animal in a half-hearted manner; if one finds a snail one hits it with a matchet. Give your all to every enterprise you embark upon. A kì í walẹ fún adìẹ jẹ. One does not scratch the ground for the chicken to find food. Each person is responsible for hisher own welfare. À ńpa ẹkukù, ẹkukù ńrúwé; à ńyan nínú aṣẹro, aṣẹro ńdàgbà; à ńkébòsí Ògún, ara Ògún ńle. The more one weeds ẹkukù the more it sprouts leaves; the more one tramples aṣẹro the more it grows; the more one rails against Ògún the more he thrives. The two plants are hardy and virtually indestructible, while Ògún is the formidable god of metals and war. The proverb bespeaks resilience and invulnerability. Compare the following entry. À ńpòyì ká apá, apá ò ká apá; à ńpòyì ká oṣè, apá ò ká oṣè; à ńpòyì ká kànga, kò ṣé bínú kó sí. We make circles round the mahogany bean tree, but it is too much to handle; we make circles around the baobab tree, but it is too much to handle; we makes circles around the well, but it is nothing to jump into in anger. The three items listed are formidable in their different ways, and have nothing to fear from people. See the previous entry. There is a play on the word apá, which is the name of a tree, Afzelia Africana Ceasalpinaceae See Abraham, 57, and the word for arm. The expression, apá ká a, meaning, the arms can enfold it, means that one can deal with it. Both apá the tree and oṣè are reputed to be inhabited by powerful spirits, and to be favored as venues for witches covens. A ò mọyí Ọlọrun yó ṣe kò jẹ ká bínú kú. We know not what God will do keeps one from committing suicide. Often it is hope that keeps people going. A pa ẹmọ lóko ilá, a jù ú sí ọkẹ ìlasa; ilé ẹmọ lẹmọ lọ. A giant rat is killed on an okra farm and thrown it into a sack containing okra leaves; the giant rat has arrived at its home. The resourceful person will find a way to adapt to any situation. Abẹrẹ á lọ kí ọnà okùn tó dí. The needle will pass before the way of the thread is blocked. Unlike the threads, the passage of the needle through the cloth is ever smooth. Abẹwẹ ńwá ọtá fúnra ẹ. He who summons others to render him communal help seeks enemies. It is best to be self-sufficient. Ọwẹ was a traditional means of assuring a large work force for large projects; people pooled their resources to help a colleague in need on his farm. The custom is to provide such help when asked, but that does not obviate secret grumblings. Abiyamọ ọtá àgàn; ẹní ńṣiṣẹ ọtá ọlẹ. Nursing mother, enemy of the barren woman; working person, enemy of the idler. The mother incurs the envy of barren woman; the hard worker incurs the hatred of the idler. Aboyún bí, ìhá tù ú. The pregt woman delivered; her sides are much eased. Relief comes in time to the persevering sufferer. Àdán tó sùn sídìí ọsàn ò rí he, áḿbọsì oódẹ tó ní òún jí dé. Bat, who slept by the orange tree, found no orange to pick, let alone parrot who said it came over very early at dawn. The more persistent person will surely be rewarded before the less persistent. Adékànḿbí ò du oyè; ó bèèrè ni. Adékànḿbí is not contesting a title; he is merely asking a question. One should not be coy in demanding ones rights. The proverb is based on a deliberate misinterpretation of the name. It is the contraction of the sentence, Adé kàn mí bí, meaning, It is my turn to give birth to a person destined to wear a crown. The proverb takes the name to be a contraction of the sentence, Adé kàn mí bí? in which the word bí is taken not to be the verb to give birth to, but the interrogatory, is it that? In many instances, succession to Yorùbá chieftaincies is contested by many aspirants. Adùn ní ńgbẹhìn ewúro. The aftertaste of the bitterleaf is sweet. Sweetness and pleasure come after bitter exertions. Ewúro, bitterleaf, is one of the most popular stew vegetables. It is very bitter to the taste, and all of its juice must be squeezed out before it is cooked. Although it is bitter at first taste, its aftertaste is quite pleasant. Adùn-ún tán lára aṣọ ogóje; a nà án han ẹni méje; a bẹ ẹ wò a rí iná méje; ó di ọjọ keje ó fàya. Ones delight in a cloth costing a hundred and forty cowries is over; one spreads it out to show to seven people, one finds seven lice, and on the seventh day it is torn. One gets what one pays for. The proverb plays on the number seven. Ogóje is a contraction of Ogún méje, seven twenties, i. e., a hundred and forty; that many cowries represent an inconsiderable amount in traditional monetary terms. A-fàkàrà-jẹkọ ò mọ iyì ọbẹ. He-who-eats-corn-meal-with-bean-fritters does not know the virtues of stew. Whoever leads a sheltered life misses out on some great experiences. Afẹfẹ kì í fẹ kí omi inú àgbọn dànù. The wind does not blow against the liquid inside a coconut and cause it to spill. Certain people are not susceptible to certain disasters. Àfẹjútoto ò mọ ọkùnrin. Glaring wildly does not bespeak manliness. Action is more persuasive than appearance. Àfẹká là ńfẹ iná. Blowing from all directions is how one blows at a fire to kindle it. Certain propositions are beyond the pale. Àgùdà ò jẹ lábẹ-ẹ Gẹẹsì. The Catholic missionary is not in the pay of the British administration. An assertion of non-dependence on a supposedly higher authority. Compare Ẹni tó ńjẹ lábẹẹ Jẹgẹdẹ... Àgbà tí kò tó ọmọdé-é rán níṣẹ ní ńsọ pé kó bu omi wá ká jo mú. It is an elder who lacks the authority to send a child on an errand who tells the child to go fetch water so they could drink it together. If one was sure of ones authority one would not need to sweeten ones orders with incentives. Compare Fọ ẹkọ ká jọ mú . . . Àgbàbọ ò di tẹni. A foster child does not become ones own child. There is nothing like having ones own. Compare Àgbàtọ ò jọ obí . . . Àgbàbọ-ọ ṣòkòtò, bí kò fúnni lẹsẹ a ṣoni; rẹmú-rẹmú ni ohun ẹni ḿbani mu. Borrowed trousers, if they are not too tight around the legs, they will be too loose; ones own things fit one exactly. Borrowed articles are never like ones own. Àgbàká lèéfí ńgba igbó. It is completely that smoke fills the forest. Whatever is worth doing is worth doing diligently and thoroughly. Compare Àgbàtán ni gẹgẹńgba ọfun and Àgbàká lẹsẹ ńgba ọnà. Àgbàká lẹsẹ ńgba ọna. It is completely that the feet take over a path. Indulge not in half measures. Compare Àgbàká lèéfí ńgba igbó and Àgbàtán ni gẹgẹńgba ọfun. Àgbaǹgbá ṣe bẹẹ, ó làwo lórí san-san. Despite all difficulties, the animal àgbaǹgbá sprouts prominent horns on its head. Perseverance overcomes all difficulties. Àgbàrá kọ ni yó gbèé omi lọ. It is not the flood that will make away with the river. The upstart cannot prevail against the well-established person. Àgbàtán ni gẹgẹńgba ọfun. It is completely that goitre takes over the neck. One cannot stop matters from running their course. Compare Àgbàká lèéfí ńgba igbó and Àgbàká lẹsẹ ńgba ọnà. Àgbẹ gbóko róṣù. A farmer remains on the farm and sees the moon. The conscientious farmer spends long periods on the farm; persistence in the key to success. Àgbinsínú legbin ńgbin; àkùnsínú lẹkùn ńkùn; hùn hùn hùn ẹlẹdẹ inú ẹlẹdẹ ní ńgbé. Groaning-internally is how an antelope groans; rumbling-internally is how a leopard rumbles, the grunts of a pig stay inside the pig. People may grumble, but they dare not voice their complaints openly. Agbójúlógún fi ara-a rẹ fóṣì ta. He-who-places-his-hopes-on-inheritance delivers himself to destitution. One should secure ones own living. Àgbólà ni tàgbọnrín; ọjọ tí àgbọnrín bá gbó ni ọjọ ikú-u rẹ ńyẹ. Baying-and-surviving is the fate of the deer; whenever a deer bays, on that day its death is averted. Every reverse portends good fortune in the end. Àìdúró là ńpè níjó. Not standing still is what is described as dancing. Continuous striving deserves praise, whatever the outcome. Àìtó ehín-ín ká ni à ńfọwọ bò ó. It is not-having-attained-the-age-for-losing-ones-teeth that makes one cover the mouth with ones hand. One should not be reticent in asserting oneself. Ajá ilé ò mọdẹ-ẹ ṣe. A domesticated dog does not know how to hunt. Pampering kills initiative. Àjà kì í jìn mọ ológbò lẹsẹ. The snare does not snare a cats paw. Some people are immune to certain perils. Ajá tó máa rún ọkà á láyà; ológbò to máa jẹ àkèré á ki ojú bọ omi. A dog that will chew dried corn must be brave; a cat that will eat a frog will dip its face in water. It takes a great effort to accomplish a great feat. Dogs teeth are not made for chewing corn; a dog that will chew corn must, therefore, have fortitude. Likewise, a cat with a taste for frogs must pay the price. Ajá wéré-wéré ní ńpa ikún. It is an agile dog that kills a squirrel. The world belongs to the quick. Ajá wo ẹyẹ láwòmọjú. The dog looks at birds with eyes full of disdain. Against adversaries beyond ones powers, one must be satisfied with futile gestures. Ajé sọ ọmọ nù bí òkò. Wealth throws a person away like a stone. The search for wealth takes one into distant lands. Àjẹgbé nigún ńjẹbọ. Eating without adverse effects is the vultures way of consuming sacrificial offerings. Some people can engage in daring and dangerous behavior with impunity. Ajìnfìn, má ta ojú ilé; ọpọlọ jìnfìn má ta ojú àtijáde. You who have fallen into the dungeon, do not be impatient to arrive home; when the toad drops into a pit it cannot be impatient to get out. Certain predicaments one does not get out of in a hurry. A-jókò-ó-kunkun ò jẹ kí a-jókòó-jẹjẹ ó jókòo. The sit-tight person denies the tentative sitter a place. The meek will not inherit the earth. Àjùmọbí ò kan ti àrùn;kí alápá mú apá-a rẹ kó le. Familial obligations do not extend to diseases; let each person look well to his or her arms. Relatives will not bear ones disease for one. A-ká-ìgbá-tà-á náwó ikú. He-who-plucks-the-African-locustbean-tree-seeds-to-sell spends deaths money. Whoever engages in a dangerous venture more than earns hisher pay. Àkànṣe lọfà ìmàdò; jagan oró ò ran èse. The arrow for a warthog is a major project; an ordinary poison has no effect on the cat. Certain tasks call for deliberate and extraordinary efforts. Àkèekèé ní òún kúrò ní kòkòrò-o kí nìyí? Scorpion says that its status transcends what-type-of-insect-is-this? Stature and importance are not always commensurate; some people should not be under-estimated. Àkèekèé rìn tapó-tapó. The scorpion travels accompanied by venom. The stalwart is never unprepared to answer a call. Akíkanjú-kankan, ogun ní ńlọ;abùwàwà, ọjà ní ńná; àkànní òbúkọ, bó bá tòṣì a máa rí jẹ. For the exceptionally brave person the proper profession is warring; for the gregarious person, trading; the illustrious he-goat, even when it is poor, finds enough to eat. Proper application of ones talent makes one prosper. Àkótán ni gẹgẹ ńkó ọfun. It is completely that goitre takes over the throat. Calamities give no quarter. This is the same as Àgbàtán ni gẹgẹ ńgbọfun. Àkùkọ-ọ kọ, ọlẹ-ẹ pòṣé. The cock crows, and the lazy person hisses. The coming of the morning is an annoyance to the lazy person. Alágẹmọ-ọ ti bímọ-ọ rẹ ná; àìmọ-ọjó kù sọwọ-ọ rẹ. The chameleon has given birth to its young; inability to dance is the responsibility of the child. A parent has done hisher part by having a child; the childs fortunes are the childs responsibility. Alágbàró ò yege; aláṣọ á gbà á bó dọla. She who borrows a wrapper-skirt to wear is not home free; the owner of the cloth will take it back come tomorrow. There is nothing like having ones own. Alákatampò ojú ò lè ta ẹran pa. A person with cross-bows in his eyes cannot kill an animal. The most vicious of looks cannot kill. Aláǹgbá tó já látorí ìrókò tí kò fẹsẹ ṣẹ, ó ní bẹnìkan ò yìn un òun ó yinra òun. The lizard that fell from atop the ìrókò tree without breaking its limbs says if no one admires his feat, he will do the admiring himself. One should be self-confident enough not to have to rely on validation by others. Alára ní ńgbára-á ga;bádíẹ bá máa wọọdẹ a bẹrẹ. It is the owner of the body that elevates the body; when a chicken wishes to enter the porch it stoops. One should sound ones own trumpet and not be unduly humble. A-lèjà-má-lè-jà-pẹ, ẹlẹgbẹ ojo. He-who-can-fight-but-cannot-fight-for-long, the equal of a coward. Ability to start a fight is nothing like the ability to see it through. Àlejò orí ni kókó. The lump is only the heads visitor. One should learn to live with afflictions. Apá lará; ìgbọnwọ niyèkan. Ones arms are ones relatives; ones elbows are ones siblings by the same mother. Even more reliable than ones relatives and siblings are ones own resources. Àpáàdì-í gbóko kò rà. The potsherd lives on the farm but does not decay. Resilience is a fortunate quality to have. Àpagbé lOrò ńpagi. Killing-without-recourse is Oròs way of killing trees. When uswerable disaster befalls a person, there is neither recourse nor response. Orò is one of the traditional mysteries of the Yoruba. Apárí ní ńfojú di abẹ. It is a bald person that may be disdainful of the razor. The bald person has no use for razors. Compare Àpáàdì ló tó ko iná lójú. Apẹẹjẹ kì í jẹ ìbàjẹ. A person who waits patiently for a long time before eating will not eat unwholesome food. Those who are patient will have the best of things. Àpọntán kò wí pé kí odò má sun. Scooping a spring dry does not stop more water from collecting. If ones resources are limitless, some use will not exhaust them. Ara kì í wúwo kí alára má lè gbe. A body cannot be too heavy for the owner to lift. Whatever others might feel, a person is never put off by himself or his own habits. Ara-à mí gba òtútù, ó gba ọnini. My body can endure chills, and can endure coldness. I am long-suffering. Àràbà ńlá fojú di àáké. The huge sik-cotton tree belittles the axe. It takes a mighty person to defy a powerful force. Ààrẹ àgòrò tó bá gbójú, tòun tolúwa rẹ lẹgbẹra. A subordinate military officer who is audacious is the equal of his superior. Audaciousness will get one ones way. Àríṣe làríkà. Having an opportunity to act is also having an opportunity to tell stories. Whoever accomplishes something worthwhile has a story to tell. Ariwo àjìjà ní ńdọrun. It is only the noise of the whirlwind that reaches heaven. Ones enemies may be clamorous, but all they are capable of is noise. Àro-ó pẹ lóko, kò tún mọ ìlù-ú lù. Àro stayed so long on the farm that he forgot how to beat the drum. If one neglects ones specialty long enough, one becomes incompetent at it. Àro is one of the titles of the secret order of Ògbóni; the proverb suggests that the member, from lack of practice, has forgotten the funerary rites of the order. Asúrétete ní ńwojú ọjọ. It is the person in a hurry who studies the complexion of the day. When one has important tasks in hand one pays particular attention to impinging conditions. Àṣá ò gbádìẹ níkọkọ; gbangba làṣá ńgbádìẹ. The kite does not snatch chicks in secret, it snatches them openly. What one dare do, one does openly. Compare Àìtóehínká là ńfọwọ bò ó . . . Àṣá ò lè balẹ kó gbéwúrẹ. The kite cannot swoop down and carry off a goat. Whoever attempts the impossible deceives himherself. Àṣá wo ahun títí; àwòdí wo ahun títí; idì baba àṣá, kí ló lè fi ahun ṣe? The kite looks long at the tortoise; the eagle looks long at the tortoise; what can the hawk, father of the kite, do to the tortoise? When the preys defences are impenetrable, the predator can only glare. See the next entry. Àṣá wo ìgbín kọrọ; ìkaraun-un rẹ ò jẹ kó gbé e. The kite looks slyly at the snail, but its shell stops the bird from snatching it. This is a more mundane version of the previous entry. See also Àwòdì òkè tó wòkaraun kọrọ . . . Àṣá wọbọ kò rọwọ gbé e. The kite watches the monkey but has no hands to carry it off. A monkey is no prey to a kite. Àṣírí ìkokò, ajá kọ ni yó tùú u. The secrets of the hyenas being will not be revealed through the actions of the dog. The stalwarts comeuppance will not come at the hands of a no-account person. Àtẹlẹwọ ẹni kì í tanni. Ones palm does not deceive one. Ones trust is best placed in ones own resources. Àyè kì í há adìẹ kó má dèé ìdí àba-a rẹ. The space is never so tight that a chicken will not be able to reach its incubating nest. No obstacle should keep one from ones duty. Bí a bá ńpa èpo oṣè, ṣe ní ḿmáaá sanra sí i. The more one peels the bark of the baobab, the fatter it becomes. The more a certain person is misused, the more successful heshe becomes. Bí a kò bá jìyà tó kún agbọn; a ò lè jẹ oore tó kún ahá. If one does not experience enough suffering to fill a basket, one cannot enjoy enough good to fill a cup. Suffering precedes pleasures. Bí a kò bá ṣe bí ẹlẹdẹ lọnà Ìkòròdú, a ò lè ṣe bí Adégbọrọ lọjà ọba. If one does not act like a pig on the way to Ikòròdú one cannot act like Adégbọrọat the kings market. Before one can live in luxury, one must soil ones hands with work. Ìkòròdú is a town a few miles from Lagos the reference is to a farm on the way to the town, while the name Adégbọrọ means, The crowned head receives riches. Bí ebí bá ńpa ọlẹ, à jẹ kó kú. If a lazy person is suffering from hunger, heshe should be left to die. Shiftless people deserve no sympathy. Bí ẹkẹ-ẹ tálákà ò tó lówùúrọ, á tó lálẹ. If a poor persons forked stake is not long enough in the morning, it will be long enough at night. The things one rejects when the choice is abundant will become acceptable when there is no choice. Ẹkẹ is a forked pole used as a support while building houses. Bí ẹnìkan ò kíni Kú-ù-jokòó, kíkí Ọlọrun-ún ju ti igba èèyàn lọ. If a person does not extend greetings to one, Gods greetings are worth more than two hundred peoples. Being snubbed by people matters nothing, as long as God does not snub one. Bí ẹrú yó bàá jẹ ìfun, ibi ẹdọ ní-í tí ḿbẹrẹ. A slave that would eat intestines must begin with the liver. One must endure unpleasantness before achieving ones ends. Bí ẹyá bá dẹkùn, ẹran ní ńpajẹ. When the cub becomes a grown leopard, it kills animals for food. When the child becomes an adult, he adopts adult ways. Bí ìbí bá tẹ, bí ìbí bá wọ, oníkálukú a máa ṣe baba nílé ara-a rẹ. If the pedigree is bent, if the pedigree is crooked, each person will play the father in his own home. In difficult times, each person has the solace and security of his own home. Bí ilẹ-ẹ bá mọ, ojú orun lọlẹ ńwà. When day breaks the lazy person will still be asleep. Lazy people will not rouse themselves to do an honest days work. Bí iná kò bá tán láṣọ, ẹjẹ kì í tán léèékánná. If lice are not completely gone from ones clothings, ones nails will not be free of blood. If the causes of ones problems are not removed, the problems will persist. Bí ìṣẹ bá ńṣẹ ọdọ láṣẹẹjù, kó lọ sígbó erin; bó bá pa erin ìṣẹ-ẹ rẹ a tán; bí erín bá pá a, ìṣẹ-ẹ rẹ a tán. If a youth is in the grips of excessive privations, he should go after an elephant; if he kills an elephant his privations will be over; if an elephant kills him, his privations will be over. People in desperate straights should resort to desperate remedies; whatever the outcome, they will be no worse off than before. Bí iwájú ò bá ṣeé lọ sí, ẹhìn a ṣeé padà sí. If one cannot go forward, one will be able to retreat. If a goal proves impossible of achievement, one can at least abandon it. Bí màlúù-ú tó màlúù, ọpá kan ni Fúlàní fi ńdà wọn. However numerous the cattle might be, it is with only one staff that the Fulbe man herds them. The good worksperson needs no elaborate tools. Bí mo lè kú ma kú lọmọkùrín fi ńlágbárá Ng ò lè wáá kú lọmọkùnrín fi ńlẹ. If I must die let me die is what makes a man strong; I simply will not court death is what makes a man lazy or cowardly. Daring makes the man; caution unmakes the man. Bí ó pẹ títí, akólòlò á pe baba. However long it may take, the stammarer will eventually say, Father. With perseverance, the most difficult task will eventually be accomplished. Bí ó pẹ títí, àlejò á di onílé. In time, a sojourner becomes a native. Persistence leads to success. Bí ó ti wuni là ńṣe ìmàle ẹni; bó wu Lèmámù a fẹlẹdẹ jẹ sààrì. One practices ones Islam as one pleases; if the Imam wishes he may break his fast with pork. One lives ones life as one sees best. Bí Ògún ẹní bá dánilójú, à fi gbárí. If one is sure of ones Ògún cult object, one taps ones head with it. If one is sure of ones position, one confidently swears by anything. Compare the next entry. Bí ojú kò pọnni bí osùn, a kì í he ohun pupa bí idẹ. If ones eyes do not become as red as camwood stain, one does not come by something as red as brass. Unless one endures some hardship, one does not reap great benefits. Bí ojú owó ẹni ò yóni, ènì ò lè yóni. If what one bought for ones money does not fill one, the little extra thrown into the bargain will not. A person who cannot survive on his main occupation cannot survive on his sideline. Bí ojúmọ mọ lékèélékèé a yalé ẹlẹfun, agbe a yalé aláró, àlùkò a yalé olósùn. When day dawns the cattle egret makes for the home of the dealer in chalk, the blue touraco heads for the home of the indigo dealer, the purple àlúkò bird seeks out the dealer in camwood resin. Diligent people never dally in pursuing their trade. Bí ọwọ kò sin ilẹ, tí kò sin ẹnu, ayo ní ńjẹ. If the hand does not cease going down and going to the mouth, satiation results. If one keeps at a task, it will eventually be accomplished. Bí Ṣàǹgó bá ńpa àràbà, tó ńpa ìrókò, bíi tigi ńlá kọ. Even though Ṣango kills the silk-cotton tree and kills the ìrókò tree, no such fate can befall the huge tree. A boast that the person referred to is mightier than even the mightiest person around. Dàńdógó kì í ṣe ẹwù ọmọdé. Dàńdógò is not a garment for the young. Certain feats are beyond certain people. Compare Dàńdógó kọjá ẹwù àbínúdá. Dídán là ńdán ọràn wò; bí olówó ẹní kú, à lọ ṣúpó. One should give everything a try; if ones owner dies one goes to claim his wife. One should attempt even the impossible. Dídán lẹyẹlé ńdán kú. A perpetually shining appearance is what chracterizes the pigeon even until death. An observation that a persons reputation cannot be tarnished, or a wish that it never be tarnished. Díẹ-díẹ leku ńjawọ. It is bit by bit that rats eat leather. With slow and steady application, even a difficult task will be done. See the following two entries. Díẹ-díẹ lẹyẹ ńmu ọsàn. It is bit by bit that a bird eats an orange. Easy does it. See the preceding and the following entries. Díẹ-díẹ ní ńtánṣẹ. Gradual efforts complete a task. The biggest task is accomplished with gradual and steady attention. See the previous two entries. A reference to the cords, bells and bands tied around the drum, as well as to the beating it takes from the stick used in playing it. Dùndún fọràn gbogbo ṣàpamọra. The talking drum endures all matters without complaint. It is best to be stoically resilient. Ebè kan ṣoṣo àkùrọ kúrò ní Mo fẹrẹẹ ṣíwọ. A single heap on the farm does not warrant I am just about done. The first step is not nearly the completion of a long journey. Ebi ni yó kọọ wèrè lọgbọn. It is hunger that will force sense into the imbecile. Even an imbecile must heed hunger. Ebí ńpa ejò, ahún ńyan. The snake is hungry, and the tortoise saunters by. If one is invulnerable, one may strut. Ebi ò jẹ ká pa ọwọ mọ; ebí ṣenú papala. Hunger keeps one from folding ones hands; hunger causes the mouth or cheeks to shrink. One must work in order to eat. Èébú kì í so. Insults do not attach to ones body like pods. Insult ignored is insult defused. Èdì kì í mú ọjọ kó má là. No charm can act upon the day and keep it from dawning. What is inevitable will come to pass, willy-nilly. Eégún tí ńjẹ orí ẹṣin, orí àgbò ò lè kò ó láyà. The masquerader who is accustomed to eating horse heads will not be daunted by ram heads. A person who has faced down serious challenges will not be defeated by a slight inconvenience. Compare: Ojú tó ti rókun ò lè rọsà kó bẹrù. Èkó ilá gba ara ẹ lọwọ ọbẹ. Okro that has gone fibrous has delivered itself from the knife. At some point, one outgrows some dangers. Èminrin ńjẹni, kò tó ìyà. Being bothered by sandflies is no misfortune. Whatever ones problems, they can always be worse. Èpè ìbínú ò pa odì. An angry curse does not kill an enemy. One gets only psychological satisfaction from cursing ones enemy. Èpè ìlasa kì í ja àgbọnrín. The curses of okro leaves do not affect the deer. One cannot be at risk for what one cannot help doing. Okro is the favorite food of deer; for that reason if okro curses deer the curse is in vain. Èpò ìbúlẹ kì í pa irẹ. Creeping weeds cannot kill the silk rubber tree. A puny person is no threat to a mighty person. Erín jẹ jẹ jẹ kò fọwọ kọ aṣá; ẹfọnọn jẹ jẹ jẹ kò ki ẹsẹ wọ pòòlò; ẹyẹ kékèké ńfò lókè wọn ò forí gbági. The elephant forages a long time without cutting its hand on a spear; the buffalo forages a long time without falling into a trap; numerous small birds fly across the sky without colliding with trees. Despite the ubiquitousness of danger, one will be safe. The name means Ògún the god of iron has caused a disaster. Èṣì ò rọba dádé; Ògúnṣọṣẹ ò róòrùn wẹwù ẹjẹ; òdòdó ò róòrùn pọn; ilé ọmọ lọmọ ti pọn wá. Error does not await the king before it dons a crown; Ogunṣọṣẹ does not wait for the sun before it dons a bloody cloak; the flower does not wait for the sun before it brightens; brightness comes with the child from its house. Native genius needs no external cultivation. Eṣinṣín ńpọntí; ekòló ńṣú ọlẹlẹ; kantí-kantí ní ká wá ǹkan dí agbè lẹnu kí ǹkankan má kòó sí i. The fly is procuring wine while the worm is cooking bean-meal, and the sugar-fly asks them to find something to cork the gourd so nothing would enter into it. The idler seeks to find more work for those already fully and usefully employed. Eṣú jẹ oko tán eṣù lọ; eṣú lọ Wata, ilé-e rẹ. The locusts are done feeding, the locusts have departed; the locusts have gone to Wata, their home. When ones task is completed, one returns to ones home. Or, The marauder has done his damage and has returned to where he came from. Èèwọ ni tọwọ; a kì í figi ọwọ dáná. As far as the broom is concerned it is taboo: one does not make kindling of broomsticks. Come what may, a threatening or threatened disaster will not happen. Ewu iná kì í pa àwòdì. The African black kite is never killed in a brushfire emergency. The bird is beyond any harm the fire might do. It is used in the context of an incantation to ward off all disaster. Ewúrẹ ńṣọdún, àgùtán gbàlù sẹhìn, òbúkọ-ọ ní ká sin òun lọ sílé àna òun. The goat is celebrating an event, the sheep is in a procession with drums, and the he-goat asks to be accompanied to its in-laws home. A person who has made no investment should not expect to reap the benefits of the venture. Ewúrẹ ò lè rí ewé ọdán òkè fi ṣe nǹkan. A goat can in no wise take the fig trees leaves aloft for any purpose. Certain people are beyond the reach of some peoples machinations. Ewúro ò fi tojo korò. The bitter-leaf did not become bitter as a result of cowardice. One does what one must, regardless of the actions or wishes of others. Èèyàn ìbáà kúrú, ìbáà búrẹwà, gbèsè ò sí, ìtìjú ò sí. Whether a person be short or ugly, if there is no debt, there can be no disgrace. As long as one is debt-free other details of ones personal circumstances are of little consequence. Ẹbọ jíjẹ kì í pa igún. The consumption of sacrificial offerings will not kill the vulture. Ones natural calling will not hurt one. Ẹgbẹrún eèrà ò lè gbé ṣúgà; wọn ó kàn tò yí i ká lásán ni. A thousand ants cannot lift a cube of sugar; they can only mill around it in vain. Some tasks are beyond certain people. Ẹgbẹrún ẹja ò lè dẹrù pa odò. A thousand fishes will not overload a river. It is futile to attempt to overwhelm an invincible person. Ẹhìn ológbò kì í balẹ. A cats back never touches the ground. Ones opponent in a fight will never succeed in throwing one. This is a reference to the cats ability to always right itself and land on its feet however much one tries to drop it on its back. The saying is most often used by wrestlers as an incantation to prevent their opponents from throwing them. Ẹjọ ẹlẹjọ, lọyà ńrò ó, áḿbọǹtorí ẹjọ ara-a rẹ. The lawyer argues other peoples cases, much more his own. If one is conscientious on behalf of others, one can be expected to be even more conscientious on ones own behalf. Ẹlẹmùn-ún ò mú eégún. An apprehender does not apprehend a masquerader. Certain people are beyond anyones control. Ẹlúlùú ní kàkà kí òun má dun ọbẹ, òun á rúnwọ rúnsẹ sí i. The larkheeled Cuckoo vows that rather than not being delicious in the stew, it will crush its arms and legs in pursuit of that end. One vows that even up to the cost of ones life, one will give everything one has to achieve an end. Ẹlukú tí kò ní èlè lẹgbẹ-ẹ rẹ ńṣá pa. It is the Ẹlukú masquerader without a matchete that is hacked to death by its colleagues. Whoever goes into a contest less prepared than his or her adversary is in for trouble. Ẹlukú or Àlukú is a fearsome masquerader, one of whose props is a matchet supposedly used indiscriminately as a weapon. Ẹní bá ńṣiṣẹ kì í ṣọlẹ; bórí bá túnniṣe a kì í tẹ bọrọ. Whoever has a job should not malinger; if Providence smiles on one one can hardly fail. Diligence in ones pursuit will certainly result in prosperity. Compare Ẹni tí a bá ḿbá ṣiṣẹ . . . Ẹní bá ńjẹ òbúkọ tó gbójú, yó jẹ àgùtàn tó yọwo. Whoever is used to eating full-grown he-goats will eat lambs that have sprouted horns. A person known for daring deeds can always be expected to defy custom; one cannot cure people of ingrained habits. Ẹní bá yẹ ọnà Ìjẹbú tì ni yó yẹ ẹ tán. The same person who weeds the road to Ìjẹbú without carrying off the weeds will eventually remove them. The shirker will sooner or later be forced to do his or her duty; if one has to do a thing, one should do it efficiently, not half-heartedly. The proverb is probably based on the commercial importance of the route, which ensures the keen interest of the authorities of Ìbàdàn presumably in seeing that whoever is responsible for keeping it open and clean does so efficiently. Ẹní gbani láya ò ní kírú ẹni má rà. The person who takes ones wife cannot stop ones locust bean seeds from fermenting. A person who injures one cannot stop one from pursuing ones destiny. Irú is the fermented condiment derived from the seeds of the locustbean tree. The suggestion seems to be that the man deprived of a wife can still cook his stew, since his irú can still ferment even in the absence of a wife who would normally cook the stew. Ẹní máa jẹun kunkun a tìlẹkùn kunkun. Whoever wishes to eat heartily must lock his door firmly. If one wants no intrusion into ones affairs, one should keep them well guarded. Ẹní máa rí àtisùn akàn á pẹ létí isà. Whoever wishes to see a crab go to sleep will stay long by its hole. Whoever seeks the impossible will wait for ever. See Ẹní máa rí àtisùn-un pẹpẹyẹ . . . also. The proverb is based on the fact that crabs eyes never close, since they have no lids. Ẹní máa jẹ oyin inú àpáta kìí wo ẹnu àáké. Whoever will eat the honey in a rock does not worry about the edge of the axe. One should be prepared to bear the sacrifices necessary to achieve a worthy goal. Ẹní máa rí àtisùn-un pẹpẹyẹ á jẹ gbèsè àdín. Whoever wishes to see ducks go to sleep will go into debt paying for fuel oil. Whoever awaits the impossible will wait for ever. Compare Ẹní máa rí àtisùn akàn . . . This proverb is based on the supposition that ducks never sleep. Àdín is oil made from palm kernels, used to fuel lamps, and as a body lotion. Ẹní yára lÒgún ńgbè. Ògún is on the side of the swift. The swift is justified in taking advantage of the tardy. Ẹni èèyàn ò kí kó yọ; ẹni Ọlọrun ò kí kó ṣọra. Whoever is shunned by people should rejoice; whoever is shunned by God should look out. Gods favor is preferable to peoples. Ẹni ọlẹ pa-á re ọrun òṣì; ẹni iṣẹ pa-á re ọrun ẹyẹ. Whoever dies from poverty dies a miserable death; whoever dies from work dies a noble death. Better to die on ones feet than to give in to reverses. Ẹni tí ó gbin ọrún èbù tó pè é nígba, tó bá jẹ ọgọrùn-ún òtítọ tán, á wá jẹ ọgọrùn-ún irọ. The person who plants a hundred yam seedlings and says he planted two hundred, after he has eaten a hundred truths, he will come to eat a hundred lies. A person who overstates his investment will not for all that earn more than the investment can generate. Ẹni tí ó gbálẹ ni ilẹ ḿmọ fún. It is for the person who sweeps the floor that the floor is clean. Those who exert themselves are the ones who reap rewards. The expression Ilẹ-ẹ mọ means both the floor is clean and morning has broken. The proverb thus also carries the suggestion that a new day, supposedly an auspicious day, dawns for those who sweep the floor, especially since sweeping is one of the first orders of duty for conscientious housekeepers every morning. Ẹni tí ó bá ní ìtara ló ní àtètèbá. It is the industrious person that wins the spoils. Industry ensures success. Ìtara industry or sharpness is equated here with àtètèbá, a charm ensuring that the user will be the first to come upon a valuable thing. Ẹni tí eégún ńlé kó máa rọjú; bó ti ńrẹ ará ayé, bẹẹ ní ńrẹ ará ọrun. The person being chased by a masquerader should persevere; just as an earthling tires, so does the being from heaven. Perseverance solves all problems. Eégún masqueraders are believed to be reincarnated dead ancestors, hence ará ọrun heavenly beings. Some chase people and belabor them with whips. Ẹni tí ó forí sọlẹ-ẹ gbìyànjú ikú. Whoever dives head first to the ground has made a creditable attempt at suicide. One should acknowledge peoples sincere efforts. Ẹni tí à ḿbọ ò mọ pé ìyàn-án mú. A person fed by others is never aware that there is famine. A person who has no responsibilities does not appreciate the efforts of those who have. Ẹni tí ó fò sókè-é bẹ ijó lórí. Whoever leaps up decapitates dance. Nothing more can be expected from a person who has given the ultimate effort. A dancing leap is regarded as the supreme figure in dance. Ẹni tí iṣẹ ńpa-á yá ju ẹni tí ìṣẹ ńpa. A person dying from overwork is better than a person dying of destitution. Better to succumb to overwork or occupational hazards than to succumb to poverty. Ẹni tí ó bá pẹ lẹhìn ni à ńyọ omi ọbẹ dè. Those who arrive late are the ones who find the watery residue of the stew awaiting them. Timeliness earns one the best choice, tardiness the worst. Ẹni tí ó pa mẹfà lógun Ọla: wọn ní Háà, hà, háà! Ó ní kí wọn gbé ọpọn ayò wá, ó tún pa mẹfà; ó ní bí ojú kò tó tẹgi, ojú kò tó tilé? The man who claimed to have killed six people during the Ọla war: people exclaimed in disbelief, Ha, ha, ha! He asked them to bring an ayò board, and he won six games. He said, if there were no witnesses for what happened in the secluded forest, arent there witnesses for what happens in the house? One may not believe what one was not witness to, but that which one sees one must believe; seeing is believing. The humor, even the wit, of the proverb resides more than in anything else, in the play on pa, which in the context of an ayò game means to win, but in the context of a war means to kill. The stalwart in question settles the argument about whether he could have killed six people in a war by winning six ayò games. Ẹni tí ńgbẹlẹ ní ńsìnkú; ẹni tí ńsunkún ariwo ló ńpa. The person digging a grave is the one performing his or her funerary duties; the person crying is merely making a noise. Tangible help is better than useless sympathetic gestures. Ẹni tí ó bá wo ojú ìyàwó ní ńmọ pé ìyàwó ńsunkún. Only a person who looks at the brides face knows that the bride is crying. It is futile to seek sympathy when no one is paying attention. Traditionally brides cried, as a matter of form, on their departure for their future homes. Onlookers make light of their tears, which are supposedly crocodile tears. Ẹni tí ọṣọ bá wù kó ṣòwò; ẹni ajé yalé-e rẹ ló gbọn. Whoever likes fineries should engage in a trade; it is the person blessed by riches that is wise. Good things come only to the industrious. Ẹni tí ó bá ńjẹ lábẹ-ẹ Jẹgẹdẹ ní ńpè é nígi àràbà. Only those whose livelihood depends on Jẹgẹdẹ call him a silk cotton tree. Only those beholding to a person are compelled to flatter him or her. Àràbà, the silk cotton tree-Ceiba Pentandra Bombaceae-is the largest African tree see Abraham: 61-62, while the sound of the name Jẹgẹdẹ suggests someone of insubstantial physical stature. Ẹni tí ó bẹ Ìgè Àdùbí níṣẹ, ara-a rẹ ló bẹ; Ìgè Àdùbí ò níí jẹ, bẹẹni kò níí kọ. Whoever assigns a task to Ìgè Àdùbí assigns it to himself or herself; Ìgè Àdùbí will neither agree to do the task nor will he refuse. One should expect little from a spoiled child. Ìgè is the name usually given to a child born feet first, and Àdùbí means someone everyone would like to have given birth to. The suggestion is that the child so named is excessively pampered, and can therefore get away with anything. Ẹni tí kíkí-i rẹ ò yóni, àìkí-i rẹ ò lè pani lébi. A person whose greetings do not fill ones stomach cannot cause one to starve by withholding the greetings. A person whose benevolence has little effect on ones fortune cannot affect one with hisher malevolence. Compare Igi tí a fẹhìntì tí kò gbani dúro, bò; wó luni kò lè pani. Ẹnu iṣẹ ẹni ni a ti ḿmọ ẹni lọlẹ. It is at ones occupation that one proves oneself an idler. One reveals ones mettle at ones place of employment. Ẹnu òfìfo kì í dún yànmù-yànmù. Empty mouths do not make chewing noises. If one has not filled others mouths with food, one cannot expect them to be full of ones praise. Ẹnú dùn-ún ròfọ; agada ọwọ dùn-ún ṣánko. The mouth cooks vegetable stew most expertly; the hand emulating a machete cuts a field most effortlessly. A persons mouth may boast of anything, and his hand may claim to be able to do anything, until he is put to the test. Ẹrù kì í ba igbó, bẹẹni kì í ba odò; ẹrù kì í ba ọlọ lójú ata. The forest knows no fear, and neither does the river know fear; the grind-stone never shows fear in the face of pepper. A worthy person should not give way to fear. Ẹrù kì í ba orí kó sá wọnú. The head is never so frightened that it disappears into the shoulder. One should be brave enough to meet ones fate. Ẹrù ogun kì í ba jagun-jagun. Fear of battle never afflicts a warrior. One should be bold in pursuing ones goals. Ẹsẹ kì í wúwo kí ẹlésẹ má lè gbé e. The feet are never so heavy that the owner cannot lift them. Each person must live with his or her own peculiarities. Compare Ara kì í wúwo . . . Ẹsọ ẹsọ ni ìgbín fi ńgbà gun igi. Slowly slowly is the way a snail climbs a tree. With dogged persistence, one accomplishes the most difficult of tasks. Ẹṣin kì í dani kí á má tún gùn ún. One does not refrain from mounting a horse that has thrown one. A failure should not stop one from making further attempts. Ẹṣin kì í já kó já èkejì-i rẹ. A horse does not get loose and stop to free its companion. Each person must look to his or her own salvation. Ẹtẹ bá ọlẹ. Disgrace comes upon the shiftless. Disgrace attends shiftlessness. Ẹyẹ ò sọ fún ẹyẹ pé òkò ḿbọ. A bird does not tell a bird that a stone is on its way. Each person looks out for his or her own safety. Fi gọgọ sílẹ fún ọdáwé; fi ọkọ sílẹ fún onílara. Leave the hooked stick alone for the leaf plucker; leave the husband alone for the jealous woman. If a person will nor share what he or she has, one should simply shun him or her. Fífẹ la fẹ ẹfọ tí à ńpè-é ní ọrẹ ẹkọ ti ilé oge-é tó oge-é jẹ. It is only because one loves spinach that one calls it a friend of corn loaf; what the dandy has at home is enough food for him or her. That one delights in another persons company is not to say that one cannot do without it. Compare Dídùn ló dùn . . . Fọ ẹkọ ká jọ mu ú, kò tó ọkọlóbìnrin-ín ṣe ni. Prepare the corn pap and let us eat it together is an indication that the speaker lacks what it takes to be a husband. One should not be tentative in exercising ones authority. Compare Àgbà tí kò tó ọmọdéé rán níṣẹ . . . Gbẹdó-gbẹdó kan ò lè fi ọgẹdẹ ṣe nǹkan. No carver of mortars can do a thing to the baa stem. Certain people and certain objects have nothing to fear from certain types of adversaries. Ìbẹrù ejò ò jẹ ká tẹ ọmọ ejò mọlẹ. Fear of the snake keeps one from stepping on the young of the snake. One usually benefits from the stature or position of ones parents or protector. Ibi gbogbo ní ńrọ àdàbà lọrùn. Every place is hospitable and comfortable for the dove. Said to mean that no circumstance will be beyond ones ability to cope. It is also used in the context of a prayer to wish that wherever the addressee goes heshe will always find ease and comfort. Ibi gbogbo nilẹ ọwọ. Every place deserves to be treated with respect and reverence. Decorous behavior is not for certain occasions only. Ibi tí a ní kí gbégbé má gbèé, ibẹ ní ńgbé. The spot one cautions the gbégbé plant not to inhabit, there it will surely inhabit. One will fulfill ones destiny, whatever others might do to prevent one. Compare the following entry. Ibi tí a ní kí tẹtẹ má tẹ, ibẹ ní ńtẹ. Wherever one orders wild spinach not to step on, there it will surely trample. The destinies of certain people defy manipulation by adversaries. Compare the preceding entry. The proverb is often used in a sort of incantation or prayer to wish or assert that a person would never be vulnerable to hisher enemies. The verb tẹ means to step as on a spot; it is used here in a play of words, because the name for wild spinach seems to be a reduplication of the verb. Ibo ni imú wà sẹnu? Ibo ni Làǹlátẹ-ẹ wà sí Èrúwà? How much distance exists between the nose and the mouth? How much distance exists between Làǹlátẹ and Èrúwà? One should not make a fuss over running an errand that is not a great imposition. Làǹlátẹ and Èrúwà are neighboring villages in the Ìbàdàn orbit. The proverb suggests they are as close as the mouth is to the nose, and a person sent on an errand from one to the other should not complain. Idà kì í lọ kídà má bọ. The sword never departs without returning. Said in the context of a prayer that a person departing on a journey might return safely. Ìdẹra ò kan àgbà. Ease has nothing to do with age. Industry pays off more surely than longevity. Igi kì í dá lóko kó pa ará ilé. A tree does not snap in the forest and kill a person at home. Disaster cannot befall a person who is not in an exposed position. Igúnnugún pa guuru mádìẹ; kò leè gbe. The vulture rushes at the chicken, but it cannot carry it off. One should not attempt what one knows one cannot accomplish. Igba eṣinṣin kì í dènà de ọwọ. Two hundred flies will not lie in ambush for a broom. Despite their number, ones adversaries are no match for one. Compare Igba ẹranko . . . A broom is a favorite weapon for killing flies. Igba ẹranko kì í dènà de ẹkùn. Two hundred animals will not lie in ambush for a leopard. One should exercise prudence and realize when an adversary is more than a match for one. Compare Igba eṣinṣin . . . Ìgbà yí làárọ? Arúgbó ńkọgba. Is it just morning now? The old man is striving to make two hundred heaps a day. The efforts that would have been commendable if timely are now worthless. Ìgbà yí làárọ? Arúgbó ńṣoge. Is it just morning now? The old person is grooming himselfherself. Never wait until it is too late before you look to your well being. Ìgbé a gbé ìyàwó kò ṣéé gbé owó. The strategy one adopts in acquiring a wife will not do with regard to money. What suffices in a certain situation may not be applicable in another. Igbe kí-ni-ngó-jẹ-sùn ní ḿpọlẹ. The cry What shall I eat for supper? is what kills the lazy person. The lazy person will rather put hisher efforts into lamenting hisher fate than into gainful employment. Ìgbín kì í tẹnu mọgi kó má gùn ún. The snail will not fasten unto a tree and fail to climb it. Once one takes on a job, one should see it through. Ìgbín kọ mímì ejò. The snail rejects the fate of being swallowed by a snake. There are some perils to which one is immune. Ìjà ò mọ ẹgbọn, ó sọ àbúrò dakin. Fighting knows not who is the elder; it makes a hero of the younger. In certain situations, prowess is more important than age. Compare Owó ò mọ ẹgbọn, ó sọ àbúrò dàgbà. Ìje òun oore ní ḿmú ọmọ ṣiṣẹ. Competition and reward are the inducements for a child to work hard. It is the wish to at least keep up with others or the hope for a reward that makes one work hard. Ìjèṣà ò nídì-i ìṣáná; ilé lọmọ Ọwá ti ńfọnná lọ sóko. The Ìjèṣà person does not need matches; it is from the home that the scion of Ọwa takes burning faggots to the farm. Said to assert self-sufficiency, that one does not need the aid of other people. Before the white man came with his matches people knew how to make fire. This is obviously a proverb coined in Iléṣà, home of the Ìjèṣà, whose king is the Ọwá. The nídìí ní ìdí translates literally as have a reason for, but it is a play on the English need. Ìjẹkújẹ kì í pa ahanrandi. Careless eating does not kill the worm ahanrandi. One can do what one pleases without fear of repercussion. Ikán ò lè rí ṣe lára ìgànná. The termite can have no adverse effect on a wall. Certain things are invulnerable to certain disasters. Ìkòkò tí yó jẹ ata, ìdí ẹ á gbóná. The pot that wishes to eat pepper stew will first endure a scalded bottom. Good things come only after great labor or suffering. Ìkọ kì í kọ ejò lẹsẹ. A snare never catches a snake in the leg. One will remain invulnerable to any danger. This is used in the context of prayers. Ikọ tí ò mọ iṣẹ-ẹ jẹ ní ńjẹ ẹ lẹẹmejèe. It is the messenger who does not know how to deliver a message properly that delivers it seven times over. Incompetence imposes additional burden on a person. Ilá kì í ga ju akórè lọ kó má tẹ ẹ ká. The okro plant is never so much taller than the harvester that heshe cannot bend it to harvest. The conscientious worker will always find the means to complete hisher task. Ilé tí a tóó kun, a kì í bo ìtùfù-u rẹ. A house one is in a position to burn, one does not conceal the torch to set it ablaze. One need not be coy in doing what one has the authority or standing to do. Compare the following entry. Ilé tí a tó lọ sùn lọsàn-án, a kì í tó òru lọ sùn ún. A house one has the right to sleep in during the day, one does not wait for the cover of night to go sleep in it. One should not be coy about doing what one has the right to do. Compare the preceding entry. Ìlérí adìẹ, asán ni lójú àwòdì. The chickens boasts are unavailing before the kite. The puny person who threatens a formidable person fools himherself. Ìlẹkẹ-ẹ gbé orí àtẹ wu ọlẹ. Beads remain on the display tray and from there attract the admiration of the feckless person. The feckless person can only admire desirable things, but will not have the means to purchase them. Ìlẹkẹ ọpọlọ ò yí olè lójú. Frogs eggs do not attract the attention of the thief. If one has nothing for others to covet, one is safe from envy. Ìlọrin ò lóòṣà; ẹnu lòòṣà Ìlọrin. The Ilorin person has no god;; hisher mouth is hisher god. The person under reference is all mouth and no substance. Cf. Ìlá ò lóògùn . . . Ìmúmúnàá abìdí sembé-sembé; ìmúmúnàá ò dáná rí, tiná-tiná ní ḿbá kiri. Firefly with its rear ablaze; the firefly has never kindled a fire, but it carries fire with it wherever it goes. Said of people who want results without making any effort. Iná kì í jó kí ògiri sá. Fire does not rage and cause a wall to flee. Certain entities are invulnerable to certain dangers. Iná kì í jó kó wọlé akàn. A fire does not rage and enter the home of the crab. An incantatory observation invoking immunity for a person from some danger. Ìpa à ńpoṣè ara ló fi ńsan. Our attempt to kill the oṣè tree only makes it fatter. Some people prosper in spite of their enemies machinations. Ìpẹta lọṣẹ àpọn. The sap of the violet tree is what the bachelor uses for soap. A person who lacks the means to properly provide for himselfherself must be resourceful at making do. Ìpilẹ ọrọ-ọ lẹgbin. The beginning of wealth is chock-full of filth. Success comes after great effort and much headache. This is a variant of Ìsàlè ọrọ-ọ lẹgbin. Ìpọnjú àgbẹ ò ju ọdún kan. A farmers suffering will not last longer than a year. Every reversal has its end. The annual ripening of the harvest will end the suffering. Ìpọnjú lọmọdé fi ńkọFá, ìgbẹhìn-in rẹ a dẹni. A childs learning of Ifá is full of privations, but the outcome is a life of ease. The ease that comes in the end makes up for the effort one makes to achieve ones goal. Ire tí ọwọ-ọ mi ò tó, ma fi gọǹgọ fà á. The good my hand cannot reach, I will pull down with a hooked stick. I will spare no effort in pursuit of my goals. Ìrèké ti ládùn látọrun. The sugar-cane came with its sweetness from heaven. An illustrious persons qualities are native, not conferred by admirers. The formulation applies the belief that heaven is where all things were created to the sugar-cane plant. Ìríkúrìí kì í fọ ojú. Evil sights do not make the eyes go blind. There is nothing in the offing that one cannot withstand. Irínwó ẹfọn, ẹgbẹrin ìwo, ogún-un Fúlàní, ójì-i bàtà; Ògídíolú ò wẹhìn tó fi lé Adalo lùgbẹ. Four hundred buffaloes with eight hundred horns, twenty Fulbe men and forty shoes; Ògídíolú did not look back until he had chased Adalo into the bush. Comment on a formidable man who does not flinch before any enemy. Ìròjú baba ọlẹ. Shirking work is the father of laziness. The person who will not work is worse than a lazy person. Ìrókò o-nígun-mẹrìn-dín-lógún ò tó erin-ín gbémì, áḿbọǹtorí ìtóò a-lara-boro-boro. An ìrókò stick with sixteen edges is nothing for an elephant to swallow, much less the melon fruit with a smooth body. A person not defeated by a formidable obstacle will certainly not be stopped by a minor irritant. Ìrònú ìkokò ní yó pa ajá. Worrying about the wolf is what will kill the dog. Some people are already vanquished by the mere anticipation of a struggle. Ìrọjú ni ohun gbogbo; ojoojúmọ ní ńrẹni. Perseverance is everything; one gets tired daily. One should not fold up in the face of the first trial. Compare Ìyànjú là ńgbà . . . Ìsàlẹ ọrọ-ọ lẹgbin. The dregs of wealth is filthy. Wealth comes only after one has endured a great deal of rubbish. This is a variant of Ìpilẹ ọrọọ lẹgbin. Isán ḿbọjú, ìtàlá ńwẹsẹ. Nine days wash the face, thirteen days wash the feet. Said of a person who takes eternity to do simple things. Iṣẹ ajé le, ó tó ọpa. Gainful employment is tough, as tough as a supple pole. Gainful work is not easy. Ọpa, translated here as supple pole, can also refer to a masquerade in the Ìjẹbú area; carrying it is no easy task either. Ìṣẹ kì í ṣe ohun àmúṣeré; ìyà kì í ṣe ohun àmúṣàwàdà. Destitution is not something to treat with levity; misery is nothing to joke about. One should not trifle with ones problems. Iṣẹ loògùn ìṣẹ. Work is the antidote for destitution. One must work in order to better ones condition. Ìṣẹ ńṣẹ ọ ò ńrojú; ta ni yó fùn-ún ọ ni oògùn-un rẹ? Destitution grips you and you sit scowling; who will give you the antidote? One should take practical steps to solve ones problem rather than sit around moping. Ìṣẹ ní òun ó kòówó; ìyà-á ní òun ó singbà; réderède-é ní òun ó ṣe onígbọwọ; ta ní jẹ rere nínú-u wọn? Destitution proposes to trade its services for money; suffering proposes to pawn itself for money; wretchedness proposes to stand surety for them; which of them has anything going for it? In a community of losers no one person can be expected to turn the situation around. Ìṣẹ ò gbẹkún, ebí jàre ọlẹ. Destitution does not yield to tears; hunger has a claim on the shiftless. One does not end ones destitution by simple lamentation; whoever does not work is a fair victim to hunger. Iṣẹ ọgẹrọ lọlẹ mọ-ọ ṣe; kò jẹ wá iṣẹ agbára. The lazy person knows how to do only things that call for little effort; heshe never seeks out work that demands strength. Said of those who always seek the easiest way out of a dilemma. Ìṣẹ tó ṣẹ ọmọ lógún ọdún, ìyà tó jẹ ọmọ lọgbọn oṣù, bí kò pa ọmọ, a sì lẹhìn ọmọ. The poverty that has plagued a child for twenty years, the suffering that has been the fate of a child for thirty months, if it does not kill the child it should leave the child in peace. Perseverance puts an eventual end to all suffering. Iṣẹ-ajé-ò-gbé-bòji, ọmọ ẹ Òjíkùtù. Gainful-work-does-not-keep-to-the-shade; hisher child is named First-up-at-dawn. Success in life calls for self-sacrifice. Iṣu àtẹnumọ kì í jóná; ọkà àtẹnumọ kì í mẹrẹ; àwòdì kì í gbé adìẹ à-tẹnu-kunkun-mọ. The yam one does not stop speaking about will not get burnt; the corn-meal one speaks constantly about does not become too well-done; a chicken that is the subject of constant caution does not get snatched up by a hawk. Anything that is the subject of constant attention will not be ruined. Iṣu ẹni kì í fini pe ọmọdé kó má ta. Ones yam will not because one is only a youth refuse to grow to maturity. Even a youth can accomplish much if heshe makes an effort. Iṣú wà lọwọ ẹ; ọbẹ wà lọwọ ẹ. The yam is in your hand, and the knife is in your hand. Said to encourage one to do what heshe has to do without further delay, especially when all requisite conditions have been met. Ìwà ọlẹ ḿba ọlẹ lẹrù; ọlẹ pàdánù, ó ní aráyé ò fẹràn òun. The lazy persons character fills himher with fear; the lazy person loses all and complains that the world hates himher. Each person is more the architect of hisher own fortune than the victim of others machinations. Ìwòyí èṣí ewùrà-a baba-à mí ti ta; ìrègún rere ò sí níbẹ. By this time last year my fathers water-yam had grown huge; that is nothing good to reminisce about. One should look to the present instead of dwelling on past achievements, and others at that. Ìyà tó ńjẹ ọlẹ ò kéré; a-lápá-má-ṣiṣẹ. The malaise that afflicts the lazy person is not trifling; one-who-has-arms-that-will-not-work. Laziness is a great affliction. Ìyànjú là ńgbà; bí a ò gbìyànjú bí ọlẹ là ńrí; ojoojúmọ ní ńrẹni. One simply makes an effort; if one does not make an effort one seems like a shiftless person; one copes with weariness daily. In spite of weariness, one must still make a decent effort at ones calling. Compare Ìrọjú ni ohun gbogbo . . . Ìyáwọ, ìyásẹ lajá fi ńpa ehoro; wàrà-wàrà lẹkùn ńgùn. Nimble hands and nimble feet make it possible for a dog to kill a rabbit; the leopard attacks its prey with lightning speed. One should be brisk about what one has to do. Jagajìgì ò mọ ogun; ogun ńpa elégbèje àdó. Loading the body down with charms has no effect in a war; war kills even the person carrying fourteen hundred juju gourdlets. One should trust in ones arms rather than in ones charms. Kàkà kí ilẹ kú, ṣíṣá ni yó ṣàá. Rather than die, the earth will only become bare. One may be inconvenienced by ones enemies machinations, but one will not be destroyed by them Kì í kan ẹni ká yẹrí. When a duty comes to ones turn one does not duck it. One must step up and carry out ones responsibility when the time comes. Kí a re odò ká sùn; kí ni ará ilé yó mu? If we go to the river and sleep there, what will the people left at home drink? One must not fail those who depend on one. Kí á gbé ọkọ so sájà ká pète ìmẹlẹ; ojúgun-ún yó tán ó fikùn sẹhìn. Hiding the hoe in the loft and contriving to shirk work; the shin ate its fill and developed a stomach at its back. Said of people who shirk work but eagerly partake of the rewards. Kí á ránni níṣẹ ò tó ká mọ ọ jẹ. To be sent on an errand is nothing compared to knowing how to carry it out. The good servant is the one who does performs hisher tasks well. Kí á tó bí ọmọdé, ẹnìkan là ḿbá ṣeré. Before the child was born, one had someone as a playmate. Message to someone that before heshe came around one got along rather well, and one would do so again if the person were to disappear from the scene. Compare Ohun kan ladìẹ ńjẹ . . . and Kí òyìnbó tó de . . . Kí eégún tó dé lAlágbaà-á ti ńfọlẹlẹ jẹkọ. Long before the arrival of masqueraders the Alágbaà had been eating corn-meal with steamed bean loaves. One got on very well before the other person happened on the scene. Alágbaà is the title of the chief of the eégún masqueraders, who are supposed to be partial to ọlẹlẹ, steamed bean-loaf. Kì í rẹ òòrẹ kó rẹ sinsin ìdí ẹ. The porcupine may tire, but never the quills at its rear. One can never be so tired that one will leave oneself defenseless. Kì í tán nígbá osùn ká má rìí fi pa ọmọ lára. The calabash of camwood is never so empty that one does not find enough in it to rub on a baby. One may lack many things, but never the means to fulfill ones obligations. Kí ni eégún ńwò tí kò fi òwúrọ jó? What was the masquerader looking at that he did not take advantage of the morning to dance? One should not dawdle, but rather do things at the most opportune moment. As the day waxes and the sun rises the masqueraders shroud would become uncomfortably hot, and strenuous exertions would become that much more of a trial. Kí ní ḿbẹ nínú isà tí yó ba òkú lẹrù? What is there in the grave to frighten a corpse? There is nothing in the offing that one cannot cope with. Kí ni ọmọ ẹyẹ ó ṣe fún ìyá ẹ ju pé kó dàgbà kó fò lọ? What will a nestling do for its mother other than becoming mature and flying away? People who are powerless to help one cannot hurt one by witholding their support from one. Kí òyìnbó tó dé la ti ńwọ aṣọ. Long before the white man came we were wearing clothes. One got along pretty well before a certain person came on the scene. Compare Kí á tó bí ọmọdé . . ., and Ohun kan ladìẹ ńjẹ . . . Kíkú ajá, ng kò ní omitooro ẹ-ẹ lá; àìkú ẹ ng kò ní pè é rán níṣẹ. When the dog dies I will not lick the stew made with it; alive I will not send it on an errand. One has absolutely no use for the person at whom the proverb is directed. This is a variant of Akú, nkò ní omitootoo rẹ-ẹ lá . . . Kìnìún ò níí ṣàgbákò ẹkùn. A lion does not face peril from a leopard. The stronger person has nothing to fear from the weaker. Kò ka ikú: àdàbà sùú-sùú tí ńjẹ láàrin àṣá. It fears not death: the pigeon that forages among hawks. Said of people who habitually court danger. Kò sí alápatà tí ńpa igún. There is no butcher who slaughters the vulture for sale. Certain actions are forbidden: one is beyond the powers of ones enemies. Kò sí bí igbó ṣe lè ta kókó tó, erin óò kọjá. No matter how knotty the bush might be, the elephant will find a way through it. No obstacle can stop a resourceful ad formidable person. Compare Ìtàkùn tó ní kérin má gòkè àjà . . . Kò sí èrè nínú-u Gba owó kà. There is no profit in Take this money and count it for me. One cannot count on profiting from others industry. Kò sí ewu lóko, àfi gìrì àparò. There is no danger on the farm except for the sudden noise of partridges taking to the air. An incantatory wish that all dangers will stay well away from one or some subject of ones wishes. Kò sí ẹni tí Ọlọrun ò ṣe fún, àfi ẹni tó bá ní tòun ò tó. There is no one to whom God has not been generous, only those who will say he has not been generous enough. Everyone has something to be thankful for. Kò sí ibi tí kò gba ọgọ; ọlẹ layé ò gbà. There is no place where a fool is not welcome; the world rejects only shiftless people. People may be foolish, but they had better not be shiftless. Kò sí ibi tí ọwọ-ọjà erin ò tó. There is no place an elephants trunk cannot reach. There is no place beyond a persons reach or influence. Kò sí ikú tí kò rọ adìẹ lọrùn. There is no manner of death that is inconvenient for the chicken. One is game for whatever propositions might be made to one. Kò sí ohun tí ńti òkè bọ tí ilẹ ò gbà. There is nothing dropping from above that the earth cannot withstand. There is no eventuality that one cannot cope with. Kò sí oúnjẹ tí ḿmú ara lókun bí èyí tí a jẹ sẹnu ẹni lọ. There is no food that nourishes ones body like that one puts in ones own mouth. The only thing one can be sure of is what one has in ones possession. Kó wó, kó wó, àràbà ò wó; ojú tìrókò. May it crash! May it crash! The silk-cotton tree does not crash; the ìrókò tree is shamed. The person whose enemies have been wishing and expecting to fail has not failed; the enemies are shamed. Both trees are huge, and there is supposedly some rivalry between them. Kọǹkọṣọ-ọ ní bí a ti ṣe òun tó yìí, òún ṣì ńku èlùbọ. The sieve says despite all that has been done to it it still manages to sift yam-flour. A statement that despite all vicissitudes placed in ones path one was still able to do what was expected of one. The sieves complaint would be either that it is incessantly agitated, or that it had been made full of holes. Kùtù-kùtù kì í jíni lẹẹmejì; kùtù-kùtù ní ńjẹ òwúrọ; biri ní ńjẹ alẹ. Early dawn does not wake one twice; early dawn is the morning; deep darkness is night. The morning comes only once; whoever wastes it will discover too late that night has fallen. A sharp prickly plant found near rivers. It is presumed to be ever ready to attack. Labẹ-labẹ ò bá tìjà wá odò; kanna-kánná ò bá ti ẹkọ wá oko. The labẹlabẹ plant did not come to the river looking for a fight; the crow did not come to the farm in search of corn gruel. One may be minding ones business when one is provoked; one should nevertheless be prepared to respond. The next entry is a version of the same proverb. Labẹ-labẹ ò bẹrù ìjà. The labẹlabẹ plant is not afraid of a fight. One is prepared for whatever trouble might come ones way. See the previous entry. Lékèélékèé gbàràdá, ó gba tẹlòmíràn mọ. The cattle egret borrows wonders to perform, and performs enough for itself and others. Said of people who have done far more than anyone expected of them. Lójú-lójú là ńwo ẹni tí a óò kéwì fún. It is directly in the eyes that one looks at the subject of the praise poem one is performing. One should squarely face the person with whom one has business. Máà gbíyè lógún; ti ọwọ ẹni ní ńtóni. Place not your hopes in inheritance; the product of ones hand labor is what sustains one. Whoever trusts in inheritance courts disaster. Má kọjá mi Olùgbàlà kì í ṣe orin à-kúnlẹ-kọ. Pass me not by, dear Redeemer is not a song one sings on ones knees. The Redeemer helps only those who make an effort in their own behalf. Màrìwò ò wí fúnra wọn tẹlẹ tí wọn fi ńyọ. Palm fronds do not consult with one another before they sprout. Each person is responsible for hisher own decisions. Màrìwò ò wojú ẹnìkan, àfi Ọlọrun. Palm fronds look up to no one except God. Ones trust is in God only. Mo di arúgbó ọdẹ tí ńtu olú, mo di àgbàlagbà ọdẹ tí ńwa ògòǹgò láàtàn; mo di ògbólógbòó akítì tí ńgba ìbọn lọwọ ọdẹ. I have become an aged hunter reduced to gathering mushrooms; I have become an old hunter good only for digging palm-weevils; I have become an aged monkey that snatches the gun from the hunters grip. A helpless person pushed to the wall will somehow find the means to put up a fight Mo kúgbé lehoro ńdún lóko; Mo mówó rá làparò ńdún lábà-a bàbà. I have perished! is the cry of the hare in the bush; I have destroyed things worth a lot of money! is the cry of the partridge in the guinea-corn field. A worthless person can also be counted upon to destroy things of value. Mo ṣe é tán ló níyì; a kì í dúpẹ aláṣekù. I have completed the job is what deserves praise; one does not thank people who leave a job only half done. Whatever one embarks upon, one should see through. Múlele múlèle: ilá tí ò mú lele ò léè so; ikàn tí ò mú lele ò léè wẹwù ẹjẹ. High potency upon high potency: the okro that lacks high potency cannot fruit; the bitter tomato that lacks high potency cannot achieve the blood-red complexion. Sharpness is a requisite quality for success. Ng ó lọ, ng ó lọ! lobìnrín fi ńdẹrù ba ọkùnriń Bóo lè lọ o lọ lọkùnrín fi ńdẹrù ba obìnrin. I will leave you, I will leave you! is the threat a woman flings at a man; If you have a mind to leave, go ahead and leave! is the retort a man throws at a woman. Every person in a relationship has something heshe can hold over the others. Ní inú ẹgún, ní inú-u gọgọ, ọmọ ayò a ṣara bòró. In the midst of thorns, in the midst of crooked twigs, the ayò seeds remain smooth. A person who will thrive will do so in spite of adversities. Ayò is a game played with the smooth hard seeds of the Heloptelea Grandis ulmaceae tree. See Abraham 84. Ní inú òfíì àti ọláà, ọmọ páńdọrọ ńgbó. Despite being blown hither and tither in the gale, the fruits of the sausage tree survive to maturity. Some people will thrive despite adversities. Ní inú òwú la ti ḿbù ṣènì òwú. It is out of ones stock of cotton that one takes some for makeweight. It is to ones treasury that one resorts for investments to further build the treasury. Ní ọjọ eré nìyà ńdun ọlẹ; kàkà kó wọlé kó jáde a fọwọ rọ igi, a pòṣé ṣàrà. It is on the day of festivities that the lazy person is miserable; instead of going inside his room and emerging again in other words, fetching gifts for the revelers he leans his arms against a tree and hisses incessantly. Shiftless people eventually reap the disgrace of their laziness when they are unable to do what is socially expected of them. Ní teere, ní tèèrè, Ṣàngó ṣe bẹẹ ó jó wọjà. Erratically, with almost imperceptible forward movement, just so Ṣàngó danced until he was at the market. If unimpeded or unattended to, a seemingly negligible development will eventually assume proportions one cannot ignore. The proverb refers to the sometimes sedate or erratic dancing of the cultists of the god Ṣàngó. Ò báà kúrú, ò báà párí, gbèsè ò sí, ẹsín ò sí; onígbèsè ló lè fini ṣẹsín. One may be diminutive, and one may be bald, but without debt one has not earned ridicule; only ones creditor has grounds to make fun of one. However much one might be devoid of accomplishments, as long as one stays out of debt ones dignity is intact. Ó di ọjọ tí àkàrà ìyá kùtà ká tó mọ ọmọ tó lè jẹkọ. It is only on the day when the mothers bean fritters do not sell that one knows which child can consume large quantities of corn-meal. One knows the good worker not at the time of boasting but when there is work to be done. Àkàrà and ẹkọ are meals that most often go together. Ó gbọ tiyán sògìrì mọdìí; o gbọ toko sọ àdá nù. On hearing about pounded yam he girded himself with cooked melon seeds for stew seasoning; on hearing about farm work he threw his cutlass away. The lazy person will eagerly heed the summons to eat, but not to work. O kò gun ẹṣin lọsàn-án, o ò gun èèyàn lóru, o ò du nǹkan kàrà-kàrà; báwo lo ṣe lè ní káyé má fọọ? You do not ride a horse by day, you do not ride people by night, and you do not make great exertions to achieve any goal; how could you have a say in saving the world from disaster? A person who makes no effort cannot affect human affairs. O kò ṣá igi lọgbẹ, o ò sọ ògùrọ lọfà, o dédìí ọpẹ o gbẹnu sókè ò ńretí; ọfẹ ní ńro? You did not slash the trunk with a cutlass, you did not shoot an arrow at the top of the palm-wine producing palm-tree, you come to the foot of the palm-tree and you raise your open mouth; does it drip all by itself? Said of people who expect to reap benefits where they have not made any effort. Palm-tees are tapped for wine by hacking off some of the leaves to expose the pulp at their base, and then punching a hole in the pulp from which the liquid drips into a container tied to the tree. Ó kù díẹ kí nwí: ojo ní ńsọni da. I was just on the verge of speaking my mind: it only makes one into a coward. One should either engage or refrain from making excuses. Ó ní ibi tí ó ńdé, itọ-dídámì nínú ààwẹ. It goes some way in assuaging hunger, saliva swallowing during a fast. Every little effort helps. O ní kí o gbó ogbó Olúàṣo; o lè jìyà bí Olúàṣo? You pray to live as long as Olúàṣo, but can you endure the trials of Olúàṣo? Whoever wishes for the sort of glory another person enjoys must also be willing to endure whatever tribulations the person has endured. Olúàṣo was a king Aláàfin of Ọyọ reputed to have lived for 320 years and to have sired 1,460 children Johnson 158. Ó pa obì, ó yọ abidún-un rẹ. He split the kolanut pod open and also removed the bad among the seeds. Said of a person who has fulfilled an obligation with utmost completion. Obìnrin tí yó fẹẹ alágbára, ọkàn kan ní ḿmú. A woman who would marry a formidable man must have an unwavering mind. Once one has made ones decision on an important matter one should remain resolute. Obìnrin tẹẹrẹ yẹ ọkọ ẹ níjọ ijó, obìnrin gìdìgbà-á yẹ ọkọ ẹ níjọ èbù; bó bá ru ọgọrùnún èbù tán a kó kébé-kébé níwájú ọkọ. A slender woman is the joy of her husband on a day of dancing, but a hefty woman is her husbands joy on the day of yams quartered for planting; after she has totted a hundred yam pieces, she walks smartly towards the farm ahead of her husband. Good looks are not all that make a good wife. Òbúrẹwà ẹni, tòrìṣà ni; àìraṣọlò, tolúwarẹ ni. A persons ugliness is the gods doing; the persons lack of clothing is hisher own fault. Certain of ones conditions one must take responsibility for, but others one cannot take the blame for. Odídẹrẹ kì í kú sóko ìwájẹ. The parrot never dies in the grazing field. A prayer that just as the parrot always returns home from grazing, the subject of the prayer will return home safely from a business venture away from home. Odò kì í kún bo ẹja lójú. A river does not so swell as to be over the head of the fish. A statement that an adversary at his most powerful can never pose a threat to one. Odò tí a bá mọ orísun ẹ kì í gbéni lọ. A river whose source one knows does not carry one away. A person whose beginning one knows cannot pose a great threat to one. Odó tó bá tojú ẹni kún kì í gbéni lọ. A river that swells in ones presence does not carry one away. A danger that one sees in the making should not befall one. Compare Ogun àgbọtẹlẹ. . . Oògùn kì í gbé inú àdó jẹ. A magical charm does not work from within its gourdlet. One cannot expect any benefit from ones resources without deploying them. Ogun kì í jà kó wọlé Asẹyín. War does not rage and destroy the home of the Asẹyìn. Certain personages are beyond the reach of misfortune. Asẹyìn is the title of the chief of Ìsẹyìn, a town north of Ọyọ Ogun kì í rí ẹhìn ogun. An army does not see the rear of another army. One should face ones adversary squarely. Ogún ọdún tí ebí ti ńpa ọgà, ìrìn-in fàájì ò padà lẹsẹ-ẹ rẹ. In all the twenty years that the cameleon has been in the throes of hunger, its dignified gait has not deserted it. The dignified person never allows himherself to be ruffled by adversity. Ògbógbó àwọn ní ḿbi ajáko. It is a mighty net that can trip the civet-cat. It takes extraordinary efforts or capabilities to accomplish extraordinary tasks. Ohun kan ladìẹ ńjẹ kágbàdo tó dé. The chicken had something to eat before there was corn. A statement that one does not depend on somebody, since one survived before the arrival of the person. Compare Seleru agbo . . . Ohun tí a bá gbìn la ó kàá. What one plants is what one reaps. Every action has its proper reward. Compare the following entry. Ohun tí a bá gbìn sẹhìn la ó padà bá. Whatever one sows behind one is what one will return to find. One reaps whatever one sows. Compare the preceding entry. Ohun tí a fún ẹṣọ ṣọ ni ẹṣọ ńṣọ. Whatever one hands to a warrior to look after is what he looks after. One should concentrate on the duty entrusted to one. This is a variant of . . . In this case the play on ṣọ, to look after is more obvious. Ohun tó ṣe ìjímèrè tó fi gungi ẹgẹ: bí kò bá rí ohun tó jù bẹẹ lọ kò ní sọkalẹ. Whatever sent the brown monkey climbing to the top of the thorny acacia tree: unless it sees something even more terrifying it will not climb down. It takes a threatened catastrophe to make one look kindly on minor inconveniences. Ohun tó ṣe ìwọfà tí kò fi wá sóko olówó, bójú bá kan ojú yó sọ fún olówó-o rẹ. Whatever caused the pawned worker to stay away from the creditors farm, when the two come face to face he will have some explaining to do. Whoever shirks hisher duty will eventually have to explain why. Ohun títán lọdún eégún. The annual egúngún festival is not endless. Every condition ends some time. Sometimes the proverb is rendered: Ohun títán leégún ọdún, meaning, The outing of the annual egúgún is something that has an end. Òjìji ò bẹrù ọfìn. The shadow has no fear of the gully. A statement that one has no need to fear a harmless adversary. Òjìji; ṣe lẹgẹ-lẹgẹ má wòó. The shadow lacks substance but it never crashes. There may be more inner strength to someone who appears fragile. Òjò ìbá rọ, kí ladẹtẹ ìbá gbìn? Ọwọ adẹtẹ ò ká ẹyọ àgbàdo mẹwàá. Were it to rain, what would the leper have planted? A lepers palm cannot scoop ten grains of corn. Said of people who blame their deficiencies on flaws in Nature. Òjò pamí, òjò pa ère-è mi; òjò ò pa ẹwà ara-à mi dànù. The rain may beat me, and the rain may beat my statue; the rain cannot wash away my good looks. Adversity will not get the better of me. Òjò-ó pọnmi fún ọlẹ, kò ṣẹgi fún ọlẹ. The rain provides water for the lazy person; but it does not fetch firewood for the lazy person. Parasites can have only so much done for them, never everything. Òjò-ó pa alágùnúndì, àgúndìí domi; ìyàwó ńretí àgúndì, ọkọ sùn sóko. Rain beats the man carrying pounded yams wrapped in leaves, the pounded yams become water-logged; the wife awaits the pounded yams, the husband sleeps on the farm. When one fails to deliver on a promise, one is hardly able to show ones face before those one has betrayed. Òjó jìyà gbé; alágbára-á bú u, ó gun àjà; a tọ ọ. Òjó is victimized without recourse; a bully insults him, he goes to hide in the rafters, and his nemesis follows him there. Said of people who are powerless to stop being victimized. Òjò-ó pa odídẹ àlùkò ńyọ, àlùkò-ó rò pé ìkó bàjẹ; òjó mú ìkó wọṣọ. Rain beats the parrot and the touraco rejoices, thinking that the parrots tail feather is ruined; the rain only makes the tail feather brighter. The occurrence ones adversaries hoped would destroy one only improved ones fortunes. Òjòjò ọlẹ ò tán bọrọ; ọlẹ bà á tì ó dáná orí. A lazy persons illness is not soon over; the lazy person finds no way out and prepares a fire to warm his head. A lazy person will use every excuse to avoid any obligation, and when he cannot avoid it, his fulfillment of it is always pitiable. The point of lighting a fire to warm his head is obscure. The other possibility, dáná ori meaning offer a feast of corn meal would suggest a laughable endeavor, since ori ẹkọ is not a particularly popular meal. Another possibility, equally problematic, is dáná òrí make fire using shea butter as fuel, or make fire for shea butter. Ojú abanijẹ pọn, kò lè tan fìtílà. The detractors eyes glow red, but they cannot light a lamp. A detractors slanderous efforts are in vain. Ojú àna-à mi ò sunwọn; kò ju kó gba ọmọ ẹ lọ. The look on my parent-in-laws face is baleful; the worst heshe can do is take hisher daughter back. There sis a limit to which a benefactors withdrawal of hisher beneficence can hurt one. Ojú kì í pọn iṣin ká má bàá wóró nínú ẹ. The Akee apple is never so blighted that one does not find a seed in it. Whatever befalls one, one will be left with some residual property. Ojú kì í pọn iṣin kó má là. The Akee apple is never so blighted that it does not eventually split open. Whatever misfortune might befall one, one would be able to do those things that are second nature. Ojú là ńrọ; ògó ṣòro-ó ṣe. One only tries ones best; heroic deeds do not come easy. Ones best is enough. Compare Ìyànjú là ńgbà . . . Ojú lakàn-án fi ńṣọ orí. The crab watches after its head with its eyes. One should have ones eyes open to protect ones interests Ojú mẹwàá kò jọ ojú ẹni. Ten eyes are not like ones own. Seeing something oneself is far better than hearing a report of it from ten people. Compare Ojú olójú . . . Ojú ò fẹrakù tí ńta ajá ẹ lókòó; ó fowó ṣíyán jẹ. We might see each other again who sells his dog for twenty cowries and spent the money on pounded yams to eat. A footloose person will part with his valuables for little or nothing. Ojú ò fẹrakù is an expression people use on parting from one another; it means, literally; Our eyes are not giving up the sight of one another. Ojú olójú kì í gba ọràn fúnni wò. Other peoples eyes will not look after matters for one. Other people will not take care of ones affairs for one. Comapre Ojú mẹwàá . . . And the following entry. Ojú olójú ò jọ ojú ẹni; a-ṣọràn-deni ò wọpọ. Other peoples eyes are nothing like ones owń minders of other peoples business are few. No one can look after ones affair as one would oneself. Compare the foregoing entry and Ojú mẹwàá... Ojú pọn koko má fọọ; ọgẹdẹ pọn koko má rọ; ọrán fini dùgbẹ-dùgbẹ yunni nù; ọràn tí ńfinni ò leè pani. The eyes go red but do not go blind; the baa goes brilliant yellow but does not rot; a problem rattles one to ones foundations and lets one go; a problem that rattles one will not kill one. Every problem soon comes to an end in time. Ojú rẹgbin kò fọ: a-jọpọ-ìyà-má-rù. The eye looks on a filthy sight and does not go blind: like one who sustains a succession of sufferings without wasting away. With resilience one will overcome all problems. Ojú ti kókó, ojú ti eéwo; ojú ti aáràgbá ìdí pẹlú. The lump that attacks the head is shamed, the boil is shamed, and the hardened tissue on the buttocks is shames also. Assertion of defiance in the face of adversity. Ojú tí ńpọn awo àpọnkú kọ; ìyà tí ńjẹ awo àjẹlà; ìṣẹ tí ńṣẹ awo à-ṣẹ-ṣẹ-obì-jẹ ni. The suffering that the babaláwo is experiencing is not something that leads to death; the hard times that the babaláwo is going through is one that leads to riches; the vicissitudes that now befall the babaláwo are ones that leave room for taking a bite of kola-nut. Ones present troubles will lead to even better times. Ojú tó ti rí gbẹlẹdẹ ti rópin ìran. The eyes that have seen gbẹlẹdẹ have seen the ultimate in sights. Having passed the ultimate test, one will have little difficulty with lesser ones. Compare the next entry. Gbẹlẹdẹ is probably a corruption of Gẹlẹdẹ, a womens secret cult, since there is no word like gbẹlẹdẹ, as far as I know, in current Yoruba. Ojú tó ti rókun ò ní rọsà kó bẹrù. The eyes that have seen the ocean will not tremble at the sight of the lagoon. Once one has survived a grave peril, small inconveniences will not unduly impress one. Compare the previous entry. Ojúmọ kì í mọ kí ọwọ má yùn-ún ẹnu. Never a day dawns that the hand does not make a trip to the mouth. There are certain obligations that are unavoidable. Ojúoró ní ńlékè omi; òṣíbàtà ní ńlékè odò. The water lettuce always winds up on the surface of the water; the water-lily always wings up on the surface of the stream. Just as those plants remain on top of their habitats, so one will remain triumphant over ones adversaries. Ojú oró is Pistia Stratiotes Arcideae; and Òṣíbàtà is Nymphaea Lotus. Abraham 463; 491. Òkè lẹyẹ ńfọhùn. It is from aloft that the bird sounds off. It is time for one to rise up. Òkè méjì kì í bínú ẹni; bí a bá gun ọkan, à sì máa rọ ọkan. One cannot be bedeviled by two hills; if one ascends a hill, one descends a hill. Every hill one must climb has a descent on the other side. Òkété fìjà sẹhìn; ó dọjà tán ó káwọ lérí. The giant bush rat turns its back at the place where he has a quarrel; after getting to the market it clamps its hands on its head. The moment and the place to act are when and where the matter is taking place, not when all is over and everybody has dispersed. The fight here refers to the circumstances in which the bush rat is captured. After hunters kill a giant bush rat they gut it and affix it to a stake, the stake running the length of its body, through the head, and, finally, through the fore-limbs which are clasped together above the rodents head. A common gesture people visited by misfortune use is clamping their head in their hands. Òkìkí ajá kì í pa oṣù. A dogs howling will not kill the moon. The threats of ineffectual enemies amount to nothing. Òkìkí ò poṣù; ariwo ò pagún; ibi ẹ rí ẹ kíbòsí-ì mi lọ. Being widely reputed does not kill the moon; being noised about does not kill the vulture; wherever you please, make a noise about me. A statement that one is not bothered that people spread stories about one. Oko etílé ladìẹ lè ro. The chicken is good at cultivating only the soil close by the home. Said of people who boast in the safety of their rooms but can do nothing once outside. Òkò kan igi; òkò padà sẹhìn kí o rebi o ti wá. Stone, hit a tree, stone retrace your steps and return to whence you came. Something of an incantation to send evil wishes back towards those who sent them. Òkú ò moye à ńràgọ. The corpse does not know the cost of the shroud. The person who does not have to pay the bills does not care how expensive the things he wastes are. Òkú ọdún mẹta-á kúrò ní àlejò-o sàréè. A three-year-old corpse of is no longer a newcomer to the grave. In time a sojourner becomes a native. Òkú ọlẹ ò ní pósí. A lazy persons corpse does not merit a coffin. One does not receive in death a treatment ones life has not earned one; or, One reaps what one sows. Olójú kì í fojú ẹ sílẹ kí tàlùbọ kó wọ ọ. The owner of the eyes will not neglect them and watch foreign matter lodge in them. One does not simply watch as ones interests are jeopardized. Olówó kì í fi owó ẹ fún abòṣì na. The rich person will not give hisher money to a poor person to spend. Generosity has its limits. Olówó mọ òwò. The rich person is an expert at trading. Success comes from expertise. Olúmọ Ẹgbá ò ṣéé gbé. The Olúmọ of the Ègbá territory is impossible to carry. Some tasks are absolutely impossible. Olúmọ is an imposing inselberg in near Abẹòkúta. Omi adágún ò lè gbé màlúù lọ. A stagt pool cannot carry off a cow. Some adverse situations are annoyances only, and pose no danger. Omi ló dànù, agbè ò fọ. It is the water that is spilled; the water gourd is not broken. A proverb usually used to console parents who have lost a child; the child is likened to the water, and the mother to the vessel. Omi ḿbẹ látọ. There is water in the long-necked calabash. One has resources that others might not know about. Omi ṣẹlẹrú ò mu akèrègbè. The water from a new spring will not cover a gourd to the top. An upstart cannot defeat a veteran. Omí wọ yanrìn gbẹrẹrẹ, bẹẹni omi ò lọwọ, omi ò lẹsẹ. Water drags the sand about, and yet water lacks hands and lacks legs. One may not have a great deal, but one can nevertheless perform wonders. Oní ló ḿmọ, ìjà ọlẹ. It will all end some time today: a lazy persons motto in a fight. The idler or shirker forced to perform some task is always eager for the days end. Òní, Mò ńlọ; ọla, Mò ńlọ, kò jẹ kí àlejò gbin awùsá. Today, I am leaving; tomorrow, I am leaving, prevents the sorjourner from planting awùsá. Constant awareness of ones sojourner status prevents one from engaging in long-term projects, or establishing roots in a place. Òní ọwẹ, ọla àro; iṣẹ oníṣẹ ò jẹ ká ráàyè ṣe tẹni. Today, a communal project; tomorrow group work on a somebodys farm; other peoples work prevents one from doing ones own. Too many communal responsibilities take one from ones own affairs. Ọwẹ and àro are traditional arrangements through which a group of people take turns working together on one anothers projects. Oníbàjẹ ò lódó; ẹnu gbogbo lodó-o wọn. Detractors of others have no pestles; their mouths are their pestles. Detractors have no weapons other than their mouths. Awùsá is a creeper that yields fruits known locally as walnuts. Oníbànà ní ńtọjú òrombó; onídẹ ní ńtọjú awẹdẹ. It is he who has copper ornaments who must procure oranges; whoever has brass ornaments must procure the herb awẹdẹ. Each person must see to procuring whatever heshe needs. The proverb refers to the materials needed for cleaning the metals. Onígbèsè èèyàn-án ti kú; a ò tíì sìnkú ẹ ni. The habitual debtor is already dead; except that he ha not yet been buried. A habitual debtor is no better than a dead person. OníṢàngó ò mẹni tí òún ńwà lóògì dànù. The Ṣàngó worshipper knows not whose ground corn he is spilling. One cares not who is affected by ones actions. Oníṣe kì í fiṣe ẹ sílẹ re ibi; ó ńre àjò ó mú iṣe ẹ lọwọ gírígírí. The owner of a habit will not go on a journey and leave his habit at home; when he goes he takes his habit along with him. One cannot escape from ones character. Oníṣòwó wà lóòrùn; náwónáwó wà níbòji. The person who does the trading is in the sun; the person who spends the money is in the shade. A criticism of people who expend no effort but take advantage of other peoples exertions. Oníṣú fiṣu ẹ se ẹbẹ; ojú ti atèèpojẹ. The owner of the yams makes yam pottage out of the yams; the person who eats the yam scrapings off the peels is shamed. The parasite is shamed when the host finds a way to shut him out. The preparation of ẹbẹ or àṣáró leaves no yam remt on the peels for a parasite to take advantage of; roasting and later peeling yams on the other hand, for example, would leave something for such a parasite. Orí adẹtù ńpète àrán; orí adáràn-án ńpète àtijọba. The head that wears a cloth cap strives to wear a velvet cap; the one that wears a velvet cap strives to become a king. Every one hopes for a better tomorrow. Orí iṣẹ laago ńkú lé. It is while at work that a clock dies. A vow never to stop working until death. Orí kì í tóbi kólórí má lè gbé e. A head is never so heavy that the owner cannot carry it. One should always be capable of taking care of ones affairs. Orí ńlá kì í pá tán. A huge head does not go completely bald. The more one has in abundance, the more cushion one has against reverses. Orí olórí kì í báni gbẹrù. Other peoples heads will not carry ones load for one. Each person must bear his own burden. Òrìṣà tí ńgbọlẹ ò sí; apá ẹni ní ńgbeni. There is no god that comes to the aid of shiftless people; only ones arms aid one. Ones well-being is in the strength of ones arms. Oríta mẹta ò kọnnú ẹbọ. A crossroads where three roads meet is not afraid of sacrificial offerings. One does not fear any eventuality. The favorite spots for leaving sacrifices are crossroads, especially the confluence of three roads. Òru ni ìnàhìn àgbẹ. Night time is a farmers time to stretch the back. As long as the day lasts there will be work to do. Oòrùn ò kan àtàrí, ọwọ ò dá. The sun has not risen directly above the head; working hands cannot cease their toil. The day is for working. Oòrùn ò pa ọ, òjò ò pa ọ, o ní ò ńṣiṣẹ ajé. The sun does not beat you, the rain does not beat you, and yet you say you are engaged in a gainful pursuit. Profitable labor is seldom pleasurable. Òṣìṣẹ lọtá ọlẹ. The industrious person is the enemy of the shiftless person. People with flaws hate those who might show them up. Òṣìṣẹ wà lóòrùn; ẹní máa jẹ wà níbòji. The laborer is in the sun; the person who will reap the fruit is in the shade. Quite often those who labor are not the ones who reap the fruits of the labor. This is a variant of Oníṣòwòó wà lóòrùn... Oṣù mẹta lebi ńpàgbẹ. The farmers hunger lasts only three months. The hardship an industrious person experiences does not last long. The period between harvests of some crop or another is seldom more than three months. Òwò àdà kì í pa àdá; òwò ọkọ kì í yọ ọkọ lẹnu. A machetes trade does not kill the machet; a hoes trade does not cause problems for the hoe. A persons forte does not constitute a problem for himher. Owó ò mọ ẹgbọn, ó sọ àbúrò dàgbà. Wealth does not know who is the elder; it makes a senior of the younger person. Success does not depend on age or maturity. Compare Ìjà ò mọ ẹgbọn, ó sọ àbúrò dakin. Owó ò níran; àfi ẹni tí kò bá ṣiṣẹ. Money has no lineage; except for the person who will not work. Money does not restrict itself to certain families; only the shiftless are shunned by money. Òwò tí a bá máa ṣe àṣelà, a kì í rí àpá ẹ lára ẹni. The trade that one will pursue and that will make one prosper does not leave scars on one. A pursuit that is destined to make one prosperous will not cause one unbearable hardship. Òwò tí a fowó rà, owó la fi ńpa. Merchandise that one buys with money, one earns money for. One does not give away merchandise for which one paid money. Òwò tí a ó ṣe là ńtọjú; Òjí fabẹ họra. The trade one will pursue is the one one protects; Òjí scratches his body with a razor. The gadgets people favor give away the trade they pursue. Owó olówó leégún ńná. Other peoples money is what the masquerader spends. The parasitic person always relies on other peoples largesse. Òyìnbó baba ọnájà; ajé baba téní-téní. The white man is the past master of trading; money is the guarantee of fashionableness. Without money one cannot be fashionable. Òyìnbó ta ọjà ta orúkẹ; Ègún tajà ta èdìdì. The white man sells merchandise with the name brand still attached; the Ègùn person sells cloth still in its bundle. One deals with matters wholesale, as it were, not in retail. Ọba tó fi iyùn bọlẹ, ọba tó wú u, àwọn méjèèjì la ó máa sọ orúkọ-ọ wọn. The king who buries coral beads, the king who digs them up, both of then will have their names remembered by posterity. Whoever performs an unprecedented feat, whatever it might be, will be remembered by posterity. The following entry is a variant. Ọba tó sọ ẹgàn di erùfù; ọba tó sọ erùfù dẹgàn, àwọn méjèèjì la ó máa sọ orúkọ-ọ wọn. The king who turned a forest into a sandy plain, the king who turned a sandy plain into a forest, both of their names will be remembered by posterity. Whoever performs a great feat will be remembered by posterity. See the previous entry. Ọbẹ tó dùn, owó ló pa á. A delicious stew was procured with money. Nothing good happens without money. Ọbẹ-ẹ tutù tán, a dawọ bù ú lá. The stew having cooled, one hollows ones palm to eat it. When the back of a difficult task has been broken, people are eager to tackle it. Ọdájú ló bí owó; ìtìjú ló bí gbèsè. It is brazenness that gives birth to wealth; it is excessive reticence that gives birth to poverty. Nothing succeeds without some audaciousness. Ọdọọdún làgbẹ ńníyì. It is every year that the farmer receives praise. Statement or prayer that a person will receive perennial praise, just as the annual harvest brings praise to the farmer. Ọdúnnìí ọdẹ pa erin; ẹẹmíràn ọdẹ pa ẹfọn; ọdún mẹfà ọdẹ pa òló; ọlá ńrewájú, tàbí ọlá ńrẹhìn? This year the hunter kills an elephant; the next year the hunter kills a buffalo; two years hence the hunter kills a grass mouse; is his glory increasing or decreasing? One should always strive for greater accomplishments, not lesser. Compare Ọláńrewájú là ńgbọ . . . Ọgẹdẹ dúdú ò ṣéé bùṣán; ọmọ burúkú ò ṣéé lù pa. An unripe plantain is not something to eat; a useless child is not something to beat to death. Certain problems one simply has to live with. Ọgbọn òyìnbó ti ojú òkun là wá; aṣọ kí ni o borí akẹsẹ? The white mans wisdom shines even across the seas; what cloth, though, is better than akẹsẹ cloth? Despite the appeal of foreign goods, local wares are preferable. Akẹsẹ is local yellow cotton cloth. Ọjà tí a fowó rà, owó la fi ńpa. One makes money from goods one purchased with money. One should not make gifts of commodities one purchased for trade. Ọ-jẹ-wọmù-wọmù-kú-wọmù-wọmù lorúkọ tí àpà ńjẹ. One-who-eats-recklessly-and-dies-recklessly is the name one calls a wasteful person. Wasteful people will never learn the value of things. Ọjọ a bá kọ ọlẹ là ńkọ inú rírọ. The day one learns laziness is the day one should learn how to endure a painfully empty stomach. The lazy person should not expect to be fed by others. Ọjọ a bá rí ìbí nìbí ńwọlẹ. The day one sees the after-birth is the day it enters the earth. Once one perceives a threat one can deal decisively with it. Ọjọ eré lọràn ńdun ọlẹ. It is on the day of relaxation that the lazy person experiences regret. People who did not save for a rainy day will regret when those who did save enjoy the benefits of their foresight. Ọjọ tí a dóko là ńjìjà ilẹ. The day one gets to the farm is the day one fights over boundaries. Do not procrastinate. Ọjọ tí a ńkọṣẹ là ńkọ ìyára. The day one learns a trade is the day one learns to be quick at it. Whatever one does one should do thoroughly and expertly. Ọkàràkàrà ńké, ẹnu ẹ ḿbẹjẹ; ó ní bí ẹnu òún ya dé ìpàkọ, òun ó sàáà máa wí tòun. Ọkàràkàrà is calling and blood drips from its beaks; it says even if its mouth tears to the occiput it will continue its calling. As long as ones serious problem persists one should not stop calling for help. Ọlẹ bà á tì, ó kó sílé Ifá. The lazy person fails at everything, whereupon he becomes an Ifá acolyte. The lazy person finds easy tasks to do. The following is a variant. The chief task of the Ifá pupil is to memorise the huge texts associated with it. Ọlẹ bà á tì, ó kó sílé-e kéú. The lazy person fails at everything, whereupon he goes to a Quaranic school. The lazy person always seeks out the easiest employment. Compare the foregoing. Pupils in Koranic schools recite the koran all day, a supposedly easy task. Ọlẹ, baba àrùn. Laziness, father of all diseases. Laziness is worse than any disease. Ọlẹ èèyàn ò rí ayé wá. A lazy person has found no world to come to. The lot of a lazy person in this world is misery. Ọlẹ fẹ àrùn kù, ó bú pùrù sẹkún. The lazy person cannot find a disease to contract, he bursts into tears. A lazy person will rather catch a disease than submit to work. Ọlẹ fi ọràn gbogbo ṣe hòo. The lazy person replies yes to all propositions. You will get no argument from a lazy person. Ọlẹ jogún ìbànújẹ, ó ní òún jogún ìran òun. The lazy person inherits unhappiness, he says he has inherited the fate of his lineage. The lazy person has himself to blame, not his destiny. Ọlẹ jogún ìbáwí. The lazy person inherits recriminations. The lazy person is an tempting scapegoat. Ọlẹ kákò, ó di òjòjò. The lazy person curls up, and his condition becomes a serious ailment. The simplest tasks become impossible undertakings for the lazy person. Ọlẹ kún àárẹ lọwọ. Laziness lends weariness a hand. Laziness is often a contributor to weariness. Ọlẹ mọ èèwọ ìjà: ó ní bàbá òún ní kóun má jà lọnà oko. The coward knows the preventive for fighting: he says his father has ordered him not to fight on the way to the farm. The coward will use every excuse to get out of a fight. Ọlẹ ní ọjọ tí ikú bá pa òun, inú òhun á dùn. Ikú ní òun ó jẹẹ kí ojú ẹ rí màbo. The lazy person says on the day he dies, he will be happy. Death says he will visit him the lazy person with suffering that is out of this world. There is no way for the lazy person to avoid suffering. The following entry is a variant. Ọlẹ ní ọjọ tí òún bá kú òun ó yọ; ohun tí ojú ọlẹ máa rí kó tó kú ńkọ? The coward says he will rejoice on the day he dies; but what about the woes he will experience before he dies? Death may offer the coward a respite, but he will suffer before death comes. Compare the preceding entry. Ọlẹ ò yẹẹ ní lọmọ. A lazy person is not something one wants as a child. Who wants a lazy child? Ọlẹ wáṣẹ rírọ ṣe. The lazy person seeks out an easy task to do. Trust the lazy person to find the easiest tasks. Ọlọgbọn kì í kú sóko ọlẹ; bí ọlọgbọn bá kú sóko ọlẹ, ọràn náà-á nídìí. The wise will not die on a farm for the lazy; if a wise person dies on a farm for the lazy, there must be some explanation. The resourceful person will always find a way out of a predicament. Ọlọmú dá ọmú ìyá ẹ gbé. Each child must lift its mothers breast by itself. Every person to hisher own resources. Ọlọrun yó pèsè; kì í ṣe bí èsè oríta. The Lord will give alms, but not the type one comes upon at crossroads. One wishes for good gifts from God, not just any sort of leavings. Ọmọ tí yó jẹẹ àṣàmú, kékeré ní ńtií nṣẹnu ṣámú-ṣámú. A person that will become exemplary will begin showing precociousness from childhood. Childhood shows the adult. Ọmọ tó káwọ sókè ló fẹ ká gbé òun. It is the child that lifts up its arms that induces people to lift it. If you want people to come to your aid, first lift a finger on your own behalf. Compare Ọmọ tó ṣípá fúnni là ńgbé jó. Ọmọ tó ṣípá fúnni là ńgbé jó. It is the child that lifts its arms to one that one picks up to dance with. One makes friends with people who offer friendship. Compare Ọmọ tó káwọ sókè ló fẹ ká gbé òun. Ọmọdé ò mọ ibi tí à ńpọn òun rè. A child does not know where the person who carries it on her back is headed with it. People who depend on others do not know what they have in mind for them. Ọmu ní ńgbe ọmu mì. It is drunkenness that swallows or drowns a champion drinker. Only an intrepid contestant can match another intrepid contestant. Ọnà kì í dí mọ aládàá. The path does not close on a man carrying a machete. No problem is insoluble for a resourceful person. Ọràn búburú kì í bá ikún nílé. An evil event never finds the squirrel at home. A statement that one will never be around when disaster occurs. Ọràn fini dùgbẹ-dùgbẹ yinni nù; ọràn fini dùgbẹ-dùgbẹ bí ẹnipé kò ní í tán; ọràn ḿbọ wá tán; ojú á tẹlẹgàn, a sì ti ẹni tí ńyọnusọ. A problem shakes one up vigorously and lets one go; a problem shakes one up vigorously as though it would never end; the trouble will end, deflating the ill-wishers and also those who will not mind their own business. However terrible ones problems, they will cease and leave one in better shape than ones enemies would like. Ọrùn kì í wọ òṣùká; ẹlẹrù lọrùn ńwọ. The pad placed on the head to soften the friction of the load on the head does not suffer from the weight; the person carrying the load is the one whose neck suffers under the weight. Commiserators and people lending a hand do not suffer the troubled persons pain; the troubled person is the one who bears it all Ọwọ atẹgùn ò ká gẹdú. The wind is no match for timber. Even powerful forces do come up against objects they cannot move. Ọwọ ẹni la fi ńtú ìwà ara ẹni ṣe. Ones own hands are what one uses to mend ones fortune. Each persons fortune is in hisher own hands. Ọwọ ẹni ni yó yòóni. One hands are what feed one to satiation. Ones hands are ones best resources. Ọwọ ní ńtún ara ṣe. The hands are the agents for grooming the body. Ones well-being is in ones hands. Ọwọ tó dilẹ là ńfi lérán. It is on an idle hand that one rests ones chin. It is when one has nothing to do that ones engages in mischief. Ọyẹ ni yó kìlọ fún onítòbí. It is the harmattan that will teach the person who has only a loin cloth a lesson. People who do not provide for the rainy day will pay when the rain does come. Pa á ní ńjẹ ọgbẹ, tiiri níńjẹ ọfà; bí a bá ta á ṣe là ńwá a; bí a ò bá wá a a dẹran ìdin. A sharp report is what accompanies a machete wound; a flying motion is the characteristic of an arrow; if one hits a prey one should go in search of it; if not it becomes meat for maggots. Always follow through in your pursuits. Pà-pà lójú lẹẹkínní, pà-pà lójú lẹẹkejì; bójú náà ò bá fọ, bàì-bàì ní ńdà. A blow to the eye the first time, and a blow to the eye a second time; if the eye does not go blind it will only see dimly. Continual attacks will eventually leave their mark on the victim. Páńdọrọ-ọ já, ará rọ ìyá ẹ. The fruit of the sausage tree drops, and its mother knows relief. Relief is sweet after ones burden has been lifted. Ṣàngó ò lè pa igi ńlá. Ṣàngó cannot destroy a huge tree. The substantial and well-established person is better able to withstand adversity than weaklings. Ṣe kóo ní; àbá ò di tẹni; èèyàn ò ṣoògùn ọrọ. Work in order that you might have; intentions do not become possessions; no one makes money by magic. Labor, not idle thought, produces wealth. Ṣiṣe-é rorò, jíjẹ ọfẹ. Working is difficult; one would rather freeload. Few people enjoy labor; all would like to live the good life for free. Ṣòkòtò gbọọrọ ò dọlà; abíni lÓÉkòó ò dowó. Long trousers do not amount to wealth; being born in Lagos does not ensure riches. Wealth does not come from dressing well or living in a big city. Ṣòkòtò tí ńṣiṣẹ àrán, oko ní ńgbé. The pants that do the work that purchases the velvet fabric stays on the farm. The real workers and producers of wealth are liable to be less in the public eye than their beneficiaries. Tàkúté tí yó pa Aláginjù á pẹ lóko kí wọn tó gbé e wálé. The snare that will capture the lord of the wilderness will stay long in the bush before returning home. Whoever attempts the impossible is in for long frustration. Tàpò-tàpò là ńyọ jìgá; tewé-tewé là ńyán ẹkọ. With sac and all is how to remove jiggers; with its wrapping leaves is the way to buy corn meal. One must do things thoroughly, not by halves. Tẹtẹ ẹgún ti lómi tẹlẹ kójò tó rọ sí i. The prickly spinach was succulent before the rain fell on it. A statement that one does not depend on largess from other people. Títa ríro là ńkọlà, bó bá jinná a di tẹni. Facial scarification comes with a great deal of pain; when it heals its beauty becomes ones pride. Good things come with some pain. Tojú tìyẹ làparò-ó fi ńríran. It is with both its eyes and its feathers that the partridge sees. A statement that one is all eyes. Tọsán tòru, imú ò gbélẹ; bó ba dákẹ, a jẹ pé ó pin. Day or night, the nose does not rest; if it stops, that means the end. Some things are so reliable that they never fail. Wàhálà ló bí ìrọra; òṣì ló bí wàhálà. Struggle gives birth to ease; destitution gives birth to struggle. He who exerts himself will find ease in the end; he who avoids exertions is doomed to struggle in the end. Wèrè èèyàn ní ńru ẹrù wòran; ẹní ru ẹrù wòran ni wèrè èèyàn ńwò. Only an imbecile carries a heavy load and stops to watch a spectacle; such a heavily-laden spectacle watcher is the sort of spectacle that attracts the attention of imbeciles. Only a fool neglects pressing duties to dawdle. Wèrèpè ò níbìkan àgbámú; gbogbo ara ní ńfi-í jóni. The cow-itch offers no place to be handled; it stings with its whole body. Said of problems that present no visible avenues for solution, or people who show no visible signs of vulnerability. Wíwẹ là ńwẹ ká tó jàre ọyẹ. Only by taking a cold shower can one shake off the chill of the harmattan. The solution to a problem might require some initial unpleasantness. Wọn ní, Àparò aṣọ ẹẹ ṣe pọn báyìí? Ó ní ìgbà wo laṣọ òun ò níí pọn? Kóun tó kọ igba láàárọ, kóun tó họ ilẹ kùrẹ-kùrẹ lábùsùndájí. Ìgbà wo lòun ó ràáàyè fọṣọ? People asked the partridge, Why is your clothing so dirty? He responded, Why would my clothing not be dirty? Given the time it takes me to make a hundred heaps in the morning, and the time I need to scratch the ground at dawn, what time is left for me to wash my clothes? The shiftless can always find excuses to explain their predicament. Compare Wọn ní Àwòko, o bú ọba. Previous Contents One must be clear about ones attitude to a thing or person; ambivalence causes trouble. A kì í pè é lẹrù ká pè é lọṣọọ. One does not call it a burden and also call it an adornment. An event is either a boon or a disaster; never both. A kì í rí ẹṣin ní ìso. One does not find a horse on tether. Too easy and too convenient a find suggests stealing. A kì í rí i ká tún sọ pé a ò ri mọ. One does not see a thing and then say one does not see it. Always stand by your word. A kì í ró aṣọ ajé sídìí ká dájọ òdodo lẹbi. One does not wear the ritual loincloth for presiding over a trial-by-ordeal and judge the righteous guilty. One must not violate the oath one is sworn to observe. A kì í so ẹran mẹran kó kàn án pa. One does not tie a goat with another goat and keep one from butting the other to death. One must not injure a person committed to ones protection. A kì í sọrọ ìkọkọ kó má diyàn ní gba-n-gba. One does not conspire in secret without the matter eventually causing a public argument. Whatever is done in secret soon becomes exposed. A kì í ṣe ẹlẹjọ ní Ngbọ? One does not ask the main litigant, How about it? Do not expect impartial witnessing from an interested party. Àbàtá pani; àbàtá pani; ká ṣá sọ pé odò-ó gbéni lọ. He died in the mire; he died in the mire; let us simply say that the person drowned. One should prefer plain talk to euphemisms. Àbẹtẹlẹ ní ńfọjú onídàájọ. It is bribery that blinds a judge. Bribery beclouds judgement. Adánu tí ńjẹ ilá: ó ní Ẹ ò rí ilẹ báyìí? Cleft-lipped person eating okro; he complains, Can you believe what a mess the floor is? The culprit complains about a condition as though he or she had nothing to do with it. Okro, because of its sliminess, is difficult enough for a person with no labial deformity to eat. Àdàpè olè ní ńjẹ àfọwọrá. It is simply a euphemism for theft to say àfọwọrá literally, causing to disappear through the operations of the hand. The use of a euphemism does not change the nature of a thing. See the following entry. Àdàpè olè ní ńjẹ ọmọ-ọ mi ńfẹwọ. It is a euphemistic description of stealing to say, My childs hands are uncontrollably nimble. One should face facts and not skirt them. Compare the preceding entry. Àdàpè ọrọ ò jẹ ká mọ ìtumọ orúkọ. Riddling makes it impossible for one to know the meanings of names. Circuitous talk is liable to lead to confusion. People are apt to be cryptic in naming their children. The Yoruba give names that indicate the circumstances of the family at the time of the birth, comment on the hopes of the family, or otherwise express the chief concerns of the people at the time. Usually, of course, only those who are intimate with the family understand the full import of the names, because they are not always explicit. Adẹtẹẹ sọrọ méjì, o fìkan purọ; ó ní nígbàtí òún lu ọmọ òun lábàrá, òún ja léèékánná pàtì. The leper said two things, one of them being a lie; he said after he had struck his child with his palm, he also pinched him severely with his fingernails. One fools only oneself when one claims to have done the impossible. A-dọgbọn-pàgùntàn-jẹ Ìlárá, ó ní ojú ẹ ḿba òun lẹrù. Person-who-schemes-to-kill-a-sheep-to-eat, native of Ìlárá, he says that he is afraid of its eyes. One should avoid dissembling. Afasẹgbèjò ńtan ara-a rẹ jẹ. He who would collect rain water in a sieve deceives himself. The shiftless person hurts himself more than others. Afatarẹnilójú, alè-e baále. One-who-smears-ones-eyes-with-pepper, ones husbands concubine. The illicit lover of a womans husband is no friend of hers. Afẹnilóbìnrin ò ro ire síni. He-who-has-an-affair-with-ones-wife harbors no good will towards one. One knows ones friends by their behavior. Afìkọkọjalè, bí ọba ayé ò rí ọ, tọrún rí ọ. You-who-steal-in-secret, if an earthly king does not see you, the heavenly king sees you. Nothing is hidden from God. Afọjú àjànàkú, kò mọ igi, kò mọ èèyàn. A blind elephant does not know a man from a tree. Fate is no respecter of persons. Àfọwọrá ní ńjẹ olè. Employing-the-hands-to-make-things-disappear is called stealing. Euphemistic circumlocution does not relieve a crime of its true nature. Agada ò morí alágbẹdẹ. The sword cannot tell the smiths head from others. Natural justice does not play favorites. Àgbàdo kì í ṣe èèyàn; ta ní ńrí ọmọ lẹhìn eèsún. The maize plant is not human; who ever saw children on the back of elephant grass? One should not overestimate the value of things. When the maize plant develops fruits the Yoruba say,Ó yọ ọmọliterally, It is carrying a child. The expression does not, however, mean that the people believe that the plant is human. Elephant grass is almost identical to maize in size and looks, even though it bears no fruit. Àgbàká lodi ńgba ìlú. It is completely that a fortification wall encircles a town. Brook no half measures. Àgbàká nigbà ńgba ọpẹ. It is completely that the climbing rope encircles the palm-tree. What is worth doing at all is worth doing well; there will be no obstacle in the way of ones ventures. Igbà is used by palm-wine tappers to climb palm-trees. It works the same way as the ropes lumberjacks use for climbing posts. Àgbẹ gbóko róṣù. A farmer stays on the farm and sees the moon. The conscientious farmer spends long periods on the farm; persistence is the key to success. A-gbẹjọ-ẹnìkan-dájọ, òṣìkà èèyàn. He-who-decides-a-case-after-hearing-only-one-side, is the dean of wicked persons. Justice requires considering both sides of a case. Àgbọìgbọtán Ègùn, ìjà ní ńdá sílẹ. Imperfect understanding of Ègùn a language to the west of Yoruba brings nothing but dissension. Half-knowledge is a bad thing. Àì-fẹ-àlejòó-ṣe là ńwí pé Ọrẹ ọrẹ-ẹ mí dé; ká ṣáà ti wí pé, Ọrẹ-ẹ mí dé. Reluctance-to-extend-hospitality makes one say, My friends friend has arrived; one should simply say, My friend has arrived. If one believes that ones friends friend is ones friend, then one should not stress that the friend is once removed; one should avoid doubletalk. Àìfẹsọké ìbòsí ni kò ṣéé gbè. It is an alarm that is raised without moderation that finds no helpers. If the person who raises an alarm puts people off by his or her methods, they will not come to his or her aid. Ajá ní òun ìba má dèé oko rí òun ìbá sọ pé ọrun ni wọn ti ńkálá wá. The dog says that if it had never been to a farm it would have thought that okra came from heaven. People are apt to hoodwink the innocent or the ignorant. Ajá tí ò létí ò ṣéé dẹgbẹ. A dog without ears is no good for stalking prey. A person who cannot be instructed is useless. Ajá ti erée rẹẹ bá dánilójú là ńdẹ sí ehoro. It is a dog in whose speed one has faith that one sics at a hare. One entrusts important tasks only to those one can trust. This is a variant of Ajá to lè sáré . . . Àjàlá, ta ní nà ọ? Ìwọ náà kọ un? Ajala, who whipped you? It is none other than you, isnt it? An evil does is often also a dissembler. Àjànàkú kúro ni A rí ǹkan fìrí; bí a bá rérin ká wí. The elephant is more than something of which one says, I caught a fleeting glimpse of something; if one saw an elephant, one should say so. One should not hedge when one discusses the obvious. A-jí-má-jẹ-ǹkan, a-fàkàṣù-mẹfà-ṣoògùn-aràn. He-who-wakes-in-the-morning-and-eats-nothing; he-who-makes-a-worm-er-of-six-loaves. The deceitful person deceives himself. A person who says his condition forbids eating, but eats six loaves as a means of expelling worms, is inconsistent, and deceives no one. Àjò àìwuniíyún là ńdÍfá sí. It is a journey one does not want to make that one consults the oracle about. Where there is no desire, excuses are easy to find. A-kápò-má-ṣọdẹ, ọtá ẹranko, ọtá èèyàn. He-who-carries-a-hunting-bag-but-does-not-hunt, enemy alike of man and beast. Be not a dog in the manger. During the internecine Yoruba wars of the nineteenth century Ògúnmọlá led Ibadans forces in their war with Ìjàyè. Àkàsọ faratilẹ faratilé; bí ẹni tí a fẹhìntì óò bá yẹni a wí fúnni. A ladder rests on the ground and leans on the house; if the person one leans on must remove his support he should warn one. A person one trusts should be completely trustworthy. Akíni ńjẹ akíni; afinihàn ńjẹ afinihàn; èwo ni Ọ kú, ará Ìjàyè! lójúde Ògúnmọlá? A person that will greet one should greet one, and a person that will betray one should do so; what is the meaning of Hello, Ìjàyè person! before Ògúnmọlás house? One should not do evil to others in the guise of being good to them. During the internecine Yoruba wars of the ninetheenth century Ogunmọla led Ibadans forces in their war with Ijaye. Akọ asín kì í gbọ ohùn ọmọ-ọ rẹ kó dúró; abiyamọ kì í gbọ ẹkún ọmọ-ọ rẹ kó má tara ṣàṣà. A male asín rat does not hear the cry of its young and remain still; a nursing mother does not hear the cry of her baby without responding anxiously. One must take ones chief responsibilities seriously. Alákatampò ò mọ irú ẹran. The user of a cross-bow does not know what type of game he shoots at. Some people lack a sense of discrimination. See Alápatà ò mọ irú ẹran. Alápatà ò mọ irú ẹran. The butcher does not know what type the animal is. A butcher is indifferent to the type of animal he butchers. See Alákatampò ò mọ irú ẹran. Amọrànbini Ọyọ, bí o bá gbé kete lérí, wọn a ní oko lò ńlọ tàbí odò. People-who-know-the-answer-yet-ask-the-question, natives of Ọyọ, if they see you carrying a water-pot they ask whether you are on your way to the farm or the stream. If the answer is plain to see, one does not ask the question. Apajájẹ-ẹ ní ẹrù adìẹ ḿba òun. The-person-who-kills-and-eats-dogs claims to be afraid of chickens. A hardened criminal pretends to have scruples about mere peccadillos. Apani kì í jẹ ká mú idà kọjá nípàkọ òun. A murderer never permits the passage of a sword behind his skull. The criminal is ever suspicious of other peoples intentions. Àpèjúwe lalágbẹdẹ ńrọ. The blacksmith manufactures from a description. Unless a person speaks his or her mind, others cannot know what the person has in it. Ará Ìbàdàn kì í ságun; à ó rìn sẹhìn ni wọn ńwí. Ibadan people do not run from war; what they say is, We will fall back a little. There are ways of avoiding battle without seeming to do so. Arítẹnimọọwí, ó fi àpáàdì ràbàtà bo tirẹ mọlẹ. He-who-eagerly-speaks-of-ones-problems, he covers his own with a huge potsherd. People will talk about others problems, while carefully hiding theirs. Àrókanlẹ laṣọ ayaba; àwàkanlẹ ni ti yàrà. Wrapping-from-waist-to-the-floor is the style of the queens wrapper; digging-down-to-the-deepest-bottom is the requirement of yàrà, the dry moat. Whatever one has to do, one must be thorough, and not be satisfied with half measures. Arúgbó oǹdágbèsè, ó ní mélòó ni òun ó dùúró san níbẹ? The old person who incurs debt, he says how much of it will he be around to repay? A person whose days are numbered can afford to freely take on long-term obligations. Asárélówó ḿbẹ lọnà ogun; Apọṣẹṣẹ ḿbẹ lọnà èrò; Bó-pẹ-títí-ng-ó-là ḿbẹ lábà, ó ńjẹ ẹsun iṣu. He-who-hurries-after-riches is on his way to battle; He-who-has-in-abundance is off on his travels; By-and-by-I-will-be-rich is back in his hut, eating roasted yams. Wealth comes to those who exert themselves, not to those who wait for it to find them. Àsọrọàìlàdí ló pa Elempe ìṣáájú tó ní igbá wúwo ju àwo. Speaking-without-explaining killed the first Elempe who said that calabash was heavier than china. Excessive economy in speech leads to obscurity. The reference is to a certain character who came to grief by asserting the point, without explaining that he was comparing a full calabash with an empty china plate. Àṣá ò gbádìẹ níkọkọ; gbangba làṣá ńgbádìẹ. The kite does not snatch chicks in secret, it snatches them openly. What one dare do, one does openly. Compare Àìtóehínká là ńfọwọ bò ó . . . Aṣeburúkú tẹsẹ mọnà. The evil doer makes a brisk exit. The evil doer would not wait for his nature to catch up with him. A-ṣọtún-ṣòsì-má-ba-ibìkan-jẹ; irọ la ó bàá níbẹ. One-who-is-tight-with-the-right-and-tight-with-left-without-alienating-either; what one will find in that characterization is a lie. There is no way to be tight with both sides of a quarrel without betraying one side. Àwárí lobìnrin ńwá nǹkan ọbẹ. Seeking-until-finding is how a woman seeks ingredients for stew. The dutiful person does not permit difficulties to keep her from accomplishing her duty. Àwíyé ní ḿmú ọràn yéni; ọọdúnrún okùn la fi ńsin ẹgbẹta; bí a ò bá là á, kì í yeni. Explicitness makes matters clear; it takes three-hundred strings to string six hundred; unless one explains it, no one understands. Too much economy in speech leads to confusion. The message is that it takes a string costing three hundred cowries in the old currency to string six hundred cowries. Àwíyé nIfẹ ńfọ; gbangba lorò ńpẹran. Explicitly is the way Ifẹ speaks; it is openly that Orò kills animals. Whatever one has to say, one should say without mincing words. The references are to the oracle at Ifẹ, and to one of the religious mysteries of the people, which is audacious in claiming its victims. Àyè kì í há adìẹ kó má dèé ìdí àba-a rẹ. The space is never so tight that a chicken will not be able to reach its incubating nest. No obstacle should keep one from ones duty. Bí a bá ká okó mọ obìnrin nídìí á ní kùkú ni The space is never so tight that a chicken will not be able to reach its incubating nest. If one catches a penis in a womans vagina she will argue that it is only corn-cob. Trust a woman to deny even the obvious. Bí a bá ńyọlẹ dà, ohun abẹnú a máa yọni ṣe. If one engages secretly in treachery, secret disasters befall one. Crimes committed in secret do not go unrequited. Bí abẹrẹ bí abẹrẹ lèèyàn ńṣèké; ọjọ tó bá tóbi tó ọkọ tí a fi ńroko ní ńpani. Like a needle, like a needle, one compiles falsehood; the day it is as big as the hoe one uses on a farm, that is the day it kills one. Small falsehoods eventually grow into a habit powerful enough to kill. Bí ẹnú bá jẹ, ojú á tì. If the mouth has eaten, the eyes shut down. If one has received some favor from a person, ones eyes will be closed to the persons faults. Bí ìgbín ńfà, ìkaraun a tẹlé é. When the snail crawls, its shell follows. The dependent person always sticks close to his or her support. Bí ìkà-á bá ńrojọ, ìkà kọ ni yó dàá a. If the wicked person states a case, it is not the wicked person that will judge it. The wicked will not prevail in the face of impartial judges. Bí o finú ṣìkà tí o fòde ṣòótọ, ọba séríkí á rín ọ rín ọ. If you hide wickedness inside you and display a kindly disposition, God above will laugh hard at you. No secret act of wickedness is concealed from God. Bí o ní ọpọ oògùn, tí o ní èké, kò níí jẹ; orí ẹní jẹ ó ju ewé lọ; ìpín jà ó ju oògùn lọ. If you have a great deal of medicine and you are false, it will not work; ones head works better than any herb; ones destiny is far more effective than any medicine. Ones evil intentions make ones medicine ineffective; ones best hope lies in ones head and ones destiny. For the Yoruba, orí literally, head is the guardian of ones destiny. Bí o rí i, wà pé o ò rí; ọkọ fún ọ lówó, àlé gbà á ná. If you saw it you would say you did not; your husband gave you money and your lover spends it. An unfaithful woman deserves no trust. Bí ó ti wù kó pẹ tó, olóòótọ ò níí sùn sípò ìkà. However long it takes, a truthful person will not wind up in the bed made for the wicked. Whatever happens in the short run, in the long run the truthful person will be vindicated. Bí obìnrín bá máa dán èké wò, a da aṣọ dúdú bora. When a woman wishes to engage in mischief, she wears dark clothing. A womans furtiveness portends mischief. Bí ojú bá sé ojú; kí ohùn má yẹ ohùn. If eyes no longer see eyes, let the voice not miss the voice. Though separated by distances, people should keep agreements they made. Bí olókùnrùn yó bàá kú, kó má purọ mọ àlapà; omitooro kì í korò. If an invalid is approaching death, he should not lie about the melon-seed loaf; stew is never bitter. If one must make excuses for ones flaws, one should make them plausible. Bí òru bí òru ní ńṣe aláṣọdúdú. Longing for night-time, longing for night-time is the tendency of the person in dark clothing. A person engaged in secret business is always secretive. Bí ọgbọn bá tán nínú, a tún òmíràn dá. When an elder has exhausted all his wisdom, he turns to another wisdom. An elder is never at a loss for what to do. Bí ọmọdé bá mọ igbá-di-ogóje, kò lè mọ èrò-kò-wájà. If a youth knows two-hundred-becomes-one-hundred-and-forty, he cannot know traders-refuse-to-come-to-the-market. A person who knows how to cheat those who deal with him will not know how to win them back when they refuse to deal with him. Bí ọmọdé bá ri oyin, a ju àkàrà nù. When a child sees honey, he throws away bean fritters. The inconstant persons concern is limited to the latest attraction. Dúkìa tí a fi èrú kójọ kò mú ká dolówó. The treasure one gathers by foul means will not make one rich. Wealth garnered by foul means does not last. Ebí ńpa mí ò ṣéé fìfé wí. I am hungry is not a message that whistling can convey. A person in need of help must not be coy or cryptic in asking. Eegun tí a bá so mọ ajá lọrùn, kì í ṣán an. A dog does not eat a bone tied to its neck. One may not take advantage of a person or thing entrusted to ones care. Èké Ìbídùn, tí ńkí eégún Kú àtijọ. Lying Ìbídùn, who greets a masquerader with, Its been quite a while! The subject of the comment, here named Ìbídùn is prone to telling blatant lies. Ìbídùn is a womans name, and women are forbidden to confront masqueraders. Moreover, no-one, male or female, is supposed to know the identity of the carrier of the masquerade, except for the initiates of the eégún egúngún cult, usually men. Èké lojú ó tì bó dọla. The devious will reap shame in the future. Wickedness with receive its just deserts in due time. Èké mọ ilé-e rẹ ó wó; ọdàlẹ mọ tirẹ ó bì dànù. The devious person builds a house and it collapses; the treacherous person builds one and it tumbles in ruins. Evil people will not profit from their enterprises. Elékèé lèké ńyè; oun a bá ṣe ní ńyéni. Only a devious person knows what he or she is about; each person alone is privy to what he or she has done. One can never be sure about a devious person. See also Ẹní da eérú leérú ńtọ . . . Eléwe-é ní iyènú; àìní mọ ìwà-á hù. A person who has children must be responsible; one who does not must know how to behave. One should live up to ones responsibilities. Èlùbọ lo wáá rà; ọmọ ẹrán ṣe dénú igbá? You came to buy yam-flour; how did a kid find its way into your calabash? The alibi offered by a culprit subject of the proverb is full of holes. Èrò ò kí baálẹ, baálé ló ńkí. The guest does not pay homage to the chief, only to the host. Ones first obligation is to ones immediate benefactor, not to the remote authority, however great. Eṣinṣín ńjẹ Jagùnnà Àró ò gbọ, Ọdọfin ò mọ; ṣùgbọn nígbàtí Jàgùnnà ńjẹ eṣinṣin Àró gbọ, Ọdọfin-ín mọ. When flies were eating biting the Jagùnnà Àró heard nothing of it and the Ọdọfin knew nothing of it; but when the Jagùnnà began to eat flies Àró heard, and the Ọdọfin knew. People pay no attention to a victims complaints, but are quick to fault him or her when he or she takes revenge. Etí, gbọ èkejì kí o tó dájọ. Ear, hear the other side before passing judgement. One should not form an opinion after hearing only one side of an argument. Etí tó gbọ àlọ ni yó gbọọ àbọ. The same ears that heard about the departure will hear about the return. Whoever is privy to the genesis of an affair will must be privy to its conclusion. Ewúrẹ ní òun ò mọlé odì; ẹni òún bá ṣẹ kó bi òun. The goat says it does not set aside any house as an enemys; whoever it has offended should ask it why. One wants no enemies; if one has offended anyone, the person should ask why. Ẹgẹ ò ṣákìí; ẹní bá bọ sábẹ-ẹ rẹ, a pa á kú pátá-pátá. The ẹgẹ trap never misses; whatever passes beneath it it strikes dead. A certain person, or thing, can be relied upon to do what is expected of him, her, or it. Ẹgẹ is a trap made of sharp spikes, designed to impale from above whatever trips it. Ẹgbẹtàlá: bí a ò bá là á, kì í yéni. Ẹgbẹtàlá: if one does not explain it, no one understands what it means. Ambiguous statements result in confusion. The word ẹgbẹtàlá could be a contraction of either igba mẹtàlá 2,600 or ẹgbàá mẹtàlá 26,000. Ẹ-kòì-fẹ-mi-kù, tó ta ajá-a rẹ lókòó. You-have-not-seen-the-last-of-me, who sold his dog for twenty cowries. A person duped without his or her knowledge will be back for redress once the fact dawns on him or her. Ẹlà lọrọ; bí a ò bá là á rírú ní ńrú. Statements must be clarified; if they are not, they become muddy... One must always be clear in ones speeches or intentions. The second part about a womans genitals is gratuitous flippancy; it takes advantage of the syllable là in Ẹlà, which means clarify, and also denotes the action of passing ones loincloth between ones split thighs so as to cover ones genitalia. Ẹlà lọrọ; bí a ò bá là á rírú ní ńrú. Statements must be clarified; if they are not, they become muddy... This is a variant of the preceding entry. Ẹlẹrìí ní ńyanjú ẹjọ; ẹlẹrìí kì í ṣe elégbè. It is a witness that clears up a case; a witness is not a partisan. People called to bear witness in a case should be impartial. Ẹẹmejì letí ọlọjà ńgbọrọ. The ears of the king hear everything twice. Whoever will judge a case must hear it twice from both sides of the dispute. Ẹni a kò fẹ nilé-e rẹ ńjìnna lójú ẹni. It is a person one does not love whose house is distant in ones estimation. One can always find an excuse for not doing what one does not wish to do. Ẹní bá sùn là ńjí, a kì í jí apirọrọ. One wakes only those that sleep; one does not wake those pretending to sleep. One should deal with people who are in earnest, not with gamesters. Ẹní gbé àrùn pamọ kọjá ore oníṣègùn. Whoever conceals a disease is beyond help from a doctor. People in need of help should not conceal the fact. Ẹni tí a nà ní kùmmọ mẹfà, tó ní ọkan ṣoṣo ló ba òun, níbo nìyókùú sọnù sí? A person who is hit six times with a club and says only one blow landed; where did the other blows disappear to? A person who tries to minimize his or her obvious misfortune deceives no one. Ẹni tí ó sá là ńlé. People chase only those who flee. Those who act as though they are guilty are the ones presumed to be guilty. Ẹni tí ó bá máa jẹ Ọṣákálà a jẹ Ọṣákálá; ẹni tó bá máa jẹ Òṣokolo a jẹ Òṣokolo; èwo ni Ọṣákálá-ṣokolo? Whoever wants to be known as Ọṣákálá should be known as Ọṣákálá; whoever wants to be known as Òṣokolo should be known as Òṣokolo; what is the meaning of Ọṣákálá-ṣokolo? One should make up ones mind to be one way or the other, and not keep straddling fences. Ẹni tí ó bá mọ ìṣe òkùnkùn, kó má dàá òṣùpá lóró; ohun a ṣe ní ńmúni-í rìnde òru; òkùnkùn ò yẹ ọmọ èèyàn. Whoever knows what darkness can do must not antagonize the moon; ones actions sometimes send one abroad at night; roaming around in the dark is not a becoming habit. It is best to cultivate those forces that might serve one well in the future. Ẹni tí ó ṣe ojú kò da bí ẹni tó ṣe ẹhìn. The person who honors one in ones presence is nothing like the person who honors one in ones absence. It is what people say of one, or what they do on ones behalf, in ones absence that matters. Ẹni tí ó fẹ kúure, kó hùwà rere. Whoever wishes to die a decent death, let him or her live decently. As one lives, so one dies, and so one is remembered. Ẹni tí ó sùn tó ní òún kú, tó bá jí, ta ni yó wìí fún? The person who is asleep but spreads the word that he or she is dead, when he or she awakens whom will he or she tell? If one paints oneself into a corner one is truly stuck. Ẹni tí ó gbọn tó ńpurọ; ẹni tó mọràn tó ńṣèké; ẹni tó mọ pé nǹkan ò sí tó ńtọrọ; èwo ló sàn nínú àwọn mẹtẹẹta? The person who is wise and yet lies, the person who knows the truth and yet dissembles, the person who knows one has nothing and yet asks something of one, which is any good among the three? The liar, the dissembler, and the one who would embarrass one, are all equally evil. Ẹni tí ó gbépo lájà ò jalè bí ẹni tó gbà á sílẹ fún un. The person who removes oil from the rafter is less a thief than the person who helps him set it on the floor. The abettor is more a culprit than the perpetrator. Ẹnìkan kì í yọ kí ilẹ ó sẹ. When a person slips, the earth may not deny responsibility or knowledge. For whatever one does, one should be willing to accept responsibility. Ẹnu òpùrọ kì í ṣẹjẹ. The liars mouth does not bleed. Lies have no tell-tale labels attached to them. Ẹnu-u rẹ ní ńdá igba, tí ńdá ọọdúnrún. His or her mouth is the same one that proposes two hundred and proposes three hundred. An unreliable persons mouth is ever running, and what comes out of it is not to be trusted. Ẹran tí a kì í jẹ, a kì í fi ehín pín in. Meat that one does not eat, one does not bite into allotments with ones teeth. One should be unequivocal in ones commitments or avoidances. Ẹtàn kì í ṣe ọgbọn. Deceit is no wisdom. Deceit is not a reliable strategy to count on. Ẹwà yí kò dùn, ẹwà yí kò dùn, àáṣó ìpàkọ ḿmì tìtì. These beans are not delicious, these beans are not delicious, yet the coiffure at the occiput is shaking vigorously. A persons actions towards a person or thing belie his or her detracting comments; if one claims to dislike something or someone, ones actions should not say the opposite. Ẹyẹlé ní òun ò lè bá olúwa òun jẹ, kí òun bá a mu, kí ó di ọjọ ikú-u rẹ kí òun yẹrí. The pigeon says it cannot share its owners food and drink, and then, when the day of his death arrives, duck its head. If one shares the good times with a person, one should be prepared to share the bad times also. Fi inú ṣìkà, fi òde ṣòótọ; ẹni tí ḿbini kò níí ṣàì bini. Hide wickedness in you and affect a benevolent comportment; the one who calls people to account will not forget. God sees all hidden acts of wickedness and metes out punishment to their perpetrators. Gba-n-gba là ńṣe gbàǹgbà; bẹṣín bá kú, ìta gbangba là ńsin í sí. One performs ones great feats in the open; if a horse dies, one buries it in a wide open space. One should not attempt to keep weighty matters under wraps. Gba-n-gba làṣá ńta. The hawk always spreads its wings to the fullest. Whatever one has in mind, one should lay it out fully in the open. Gba-n-gba lÒgèdèmgbé ńṣawo. Ògèdèmgbé always performs his rituals in the open. A great person need not hesitate to do whatever he or she has a mind to do. Ògèdèmgb;e was the late nineteenth-century Ìjèṣà warrior during the internecine Yoruba wars of the period. Gbogbo wa la fòkété san ọgọfà; ìgbà tí òkété ó fi di ogóje, ojú-u gbogbo wa ni yó ṣe. We all agreed on a hundred and twenty cowries as the value of the bush rat; when the value changes to a hundred and forty, we must all know about it. No sub-group has the right to alter in secret decisions the whole group has arrived at. Cowries were the means of exchange before the arrival of the Europeans. The amounts stated were considerable before the English colonizers imposed their currency and also a conversion rate that drastically devalued peoples wealth. Ìbáà tínrín, okùn òtítọ kì í já; bí irọ tó ìrókò, wíwó ní ńwó. Even if it is flimsy, the thread of truth never snaps; even though a lie might the girth of an ìrókò tree, it inevitably crashes. Truth will inevitably triumph over lies. Ibi tí a ti na ọmọ ọba là ḿbèrè, a kì í bèrè ibi tí ọmọ ọbá ti pọn lẹgbẹẹ. What one should ask is where the prince was attacked and flogged; one does not ask where the prince got the welts on his side. When matters require urgent attention, one should not speak in riddles or prevaricate. Igbó kannáà lọdẹ ńdẹ. It is in the same forest that a hunter hunts or all hunters hunt. One should stick to that which one knows. Or, the manners and behaviors of members of a fraternity should be consistent and uniform. Ìjòkó là ḿbá eèbà. The oil pot is ever found in a sitting position. The constancy of the pot is worth emulating. Ìkòkò kì í ṣelé ìgbín; ṣe ló dè ìgbín mọlẹ. The pot is no shelter for the snail; all it does is trap the snail. One should not try to pass off injury one is causing a person as some favor one is doing the person. Ilé ahun ò gba ahun; ọdẹdẹ ahun ò gbàlejò; ahún kọlé ẹ tán ó yọ ọdẹdẹ níbàdí. The tortoises house is not large enough for it; the tortoises porch is not large enough to receive visitors; the tortoise built its house and adds a porch at the rear. The miser never has enough to share with others. Ahun is the tortoise, and the designation is also applied to miserly people. The porch is the overhang of the shell above the tortoises tail. Ìlú tí a bá rè là ḿbá pé. The citizenry one goes abroad with is the one in whose ranks one remains. One should not desert ones colleagues midway through an enterprise. Ìmàlé gbààwẹ ó lóun ò gbétọ mì; ta ní ńṣe ẹlẹrìí fún un? The muslim fasts and swears he did not swallow his saliva; who is to corroborate his story? There is no point is paying attention to a claim that cannot be verified. Ìmàlé sọrọ òjò-ó kù, ó ní Ọlọrunún jẹrì-í òun. The muslim says something and thunder rumbles; he says the Almighty is corroborating his statement. Said of someone who claims a neutral evidence as support for hisher position. Ìmùlẹ ò gbọdọ tan ara wọn jẹ; ìmọ ẹnìkan ò yàn. Those who enter into a covet must not betray one another; one persons counsel is not enough by itself. One must not break covets. Ìpẹpẹrẹ ìgò méje; bí kò bá pé méje ara kì í gbà á. Seven thrifling bottles; fewer than seven and one cannot endure the thought. If a matter is really of no importance, one should not nevertheless dwell on it. Ìrókò tó bá gbàbọdè, bíbẹ ni. Whichever ìrókò tree becomes involved in treachery gets felled. Whoever engages in treachery will be destroyed, no matter his or her status. Irọ ni Má jẹẹnìkan ó gbọ; òótọ ni Ẹni o rí o bi. Breathe not a word of it to anyone denotes a lie; Ask anyone you please indicates the truth. It is a only a lie that one wants no witness to; one will gladly proclaim the truth. Jẹ kí nfìdí hẹ ẹ-ẹ gbàjòkó; àfòmọ di onílé. Permit me to perch by you takes the whole seat; the parasite becomes the host. Said of people who take over by wiles what belongs to others. Kí a baà lè pẹ níbẹ, abuké ní bí òún bá kú, kí wọn ti ẹhìn tú ìfun òun. Just to delay people deliberately, the humpback says when he dies his intestines should be removed from the back. Said of people resorting to transparent delaying tactics. Kí á gà, kí á gò, èdè ni ò yédè. Sitting and refusing to budge from ones position results from lack of communication. It is when people fail to compromise that problems defy solution. Kí á rí ká rà, ká rà ká má san; à-rà-àì-san èkejìolè. To see and buy, to buy and not pay; buying without paying is the twin of stealing. One should pay for whatever one buys. Kí olówó wá, kí aláwìn wá; à-rà-àì-san ni ò sunwọn. Let the purchaser with cash come and let the purchaser on credit come; only buying without eventually paying is bad. What is important is that one fulfil ones obligation, not so much when. Kò dùn mí, kò dùn mí; àgbàlagbà ḿbú ọpa lẹẹmẹfà nítorí iyán àná. I am not upset, I am not upset! Yet a grown man swears angrily six times because of last nights pounded yam. A persons protestation of indifference is belied by hisher agitated behavior. Kò jọ agbe kò jọ olè tí ńsúfèé yàgbàdo; bí kò bá bá mi a di olè; bó bá bá mi a di onílé. It-is-not-begging-and-it-is-not-stealing who whistles as he harvests corn ears; if he does not come upon me it becomes stealing; if he comes upon me it becomes the action of a member of the household. Said of a person who secretively takes something from hisher relative instead of asking openly for it. The idea is that the person goes secretively to hisher relatives farm to harvest some corn, and whistles while doing so in order to give the impression that heshe is carefree because heshe is not doing anything wrong. If the owner of the farm does not come upon the person, then the action goes down as stealing; if the farmer does come upon the person, he will claim the rights of a relative. Kò sí ohun tí a ò lè fi òru ṣe; ẹrù ọsán là ḿbà. There is nothing one cannot do in the dead of night; the light of day alone is what one fears. The cover of darkness is a perfect protection for any sort of enterprise. Kò ṣeku kò ṣẹyẹ ò jẹ kí àjàò sanwó òde. Being neither a rat nor a bird keeps àjàò a bird-like animal from having to pay poll tax. It is impossible to really be sure of a person who will not commit himself or herself to any side in a dispute. Má sẹẹ kí ọràn má pọ. Do not deny your responsibility; that way the problem will be minimized. Refusing to accept ones responsibility only aggravates ones difficulties. Mo kò ó kì í ṣe àìní àpèjúwe. I met him is an incomplete statement without further elaboration. One should say enough to make ones message understood. Nì palaba, ní wonko, ẹrẹkẹ á ṣèkan. Either sunken or swollen, the cheeks will be one or the other. If one is not one way one must be the other way; one cannot be no way at all. Nígbàtí ọwọ ò tẹ ìjàdù là ńní kò sí ohun tí à ńjẹ tí kì í tán. It is when one has come up empty in a scramble for food that one says there is nothing one eats that is not finished sooner or later. An affectation of indifference is often disguised disappointment. Ó fò sókè ó pẹ títí, irọ ló ńpa. He jumped up and stayed aloft almost for ever: that is a lie. One should control the urge to exaggerate. Ó jọ gàtè, kò jọ gàtè, ó fẹsẹ méjèèjì tiro rìn. It may seem like staggering, and it may not seem like staggering, but he is tipping forward on tiptoes. A euphemism does not make an action anything other than what it is. O kò pọ ọ, bẹẹni o ò gbé e mì. You do not spit it out, and yet you do not swallow it. Said of a person who will not accept or reject a proposition. Ó mọ mi lọwọ ní ńdi olè. It is an exact fit for my hand leads to thievery. One should not grow too attached to other peoples possessions. O mú oori lọwọ ọtún, o mú kùùmọ lọwọ òsì, o ní kí Orímáfọọ wá gba oúnjẹ. You hold corn loaf in your right hand and hold a cudgel in your left hand, and you call to Orímáfọọ to come take the food from you. If one wishes to entice a person one should not adopt a threatening posture. Orímáfọọ means Let not the skull crack. Ó ńṣe apá kúlú-kúlú bí ẹni ká gbé e jó, ó sì ńṣẹnu hàmù-hàmù bí èyí tí yó gbèéni mì. It wiggles its arms as though it would have one dance with it, and yet it is working its mouth as though it would swallow one. Said of a person who mixes friendly gestures with threatening ones. Ó pẹ títí ni A-bẹnu-bí-ẹnu-ọbọ; ká ṣá sọ pé, Ìwọ Lámọnrín, ọbọ ni ọ. It is mere circumlocution to say A person has a mouth like a monkeys; one should rather say, You, so-and-so, you are a monkey. One should be confident enough to speak without hedging. Ó ta ọfà sókè, ó ṣí odó borí. He shot an arrow towards the sky and covers his head with a mortar. Said of a person who causes problems and goes into hiding, leaving others to suffer the consequences. Obì-í bọ lọwọ alákẹdun ó ní òún fún ará ilẹ; bí kò fún ará ilẹ, yó sọkalẹ wá mú u? Kolanut dropped from the grips of a monkey and it says it makes a gift of that to ground dwellers; if he does not make a gift of it to ground dwellers would it come down to fetch it? One can tell when necessity is being disguised as virtue. Obìnrin abàlèmẹfà: àlè mẹfà ò mọ ara wọn. A woman who has six lovers: the six lovers never know about one another. Women are past mistresses of deceit. Obìnrin-ín bímọ fúnni kò pé kó má pani; obìnrin ò bímọ fúnni kò pé kó má pani. That a woman has had ones child does not mean she cannot kill one; that a woman has not had ones child does not mean she may not kill one. Intimacy is no protection against a woman. Obìnrin-ín pẹ lọjà ó fìgbójú wọlé. A woman tarried too long at the market and returns home with a brazen face. An offender will try to ward off criticism by first going on the offensive. Obìnrin-ín re ilé àlè, ó fi ilé ìyá ẹ tan ọkọ jẹ. A woman goes to her lovers house and uses her mothers home to deceive her husband. Legitimate pursuits often serve as cover for illegitimate ones. Odídẹrẹ ẹyẹ òkun, àlùkò ẹyẹ ọsà; bí a bá jẹun gbé, ká má jẹẹùn gbé. The parrot is a bird of the sea, and the kingfisher a bird of the lagoon; even though we might forget that we once partook in the food, let us never forget what we coveted. However far we may roam, and however long, one should never forget promises made. Òfìífìí là ńrí, a ò rí òkodoro; òkodoro ḿbọ, baba gba-n-gba. All we see is shadows, not clarity; but clarity will come, father of all openness. The truth may be hidden for long, but in the end it will emerge into the open. Ògèdèmgbé irọ kì í dáni síyẹwù; gba-n-gba ní ńdáni sí. An audacious lie does not trip one in ones closet; it exposes one in a public place. Ones transgressions are liable to catch up with one in the most embarrassing circumstances. Ohun tí a ò fẹ kéèyàn ó mọ là ńṣe lábẹlẹ. It is what one wishes to keep a secret that one does in private. If one has nothing to hide, one should not do things in secret. Ojo díẹ, akin díẹ; ìyà ní ńkó jẹni. A little cowardice, a little bravery; all it brings one is trouble. One should decide whether one will be bold or cowardly; inconsistency in such matters results in suffering. Òjò ọgànjọ ò pa ẹni rere; bí kò pa jalè-jalè a pa yíde-yíde. A midnight rain does not beat a decent person; if the person it beats is not a habitual thief heshe will be a habitual night wanderer. Honest people are seldom caught in compromising positions. Ojú gba-n-gba là ńta awọ gbà-ǹ-gbà. It is out in the open that one spreads a huge skin. A matter that is of great consequence to all should be discussed in the presence of all. Ojú kì í fẹnikù kó hu ibi. The eyes do not, because they do not see one, engage in evil against one. Never take advantage of peoples absence to do them ill. Ojú lobìnrin-ín mọ. Women know only the face. The only time one can rely on women is when one is present. Ojú lọrọ-ọ wà. Discourse is in the eyes. One should look the person with whom one is holding a dialogue in the eyes. Ojú olóbì la ti ńjèrè obì. It is in the presence and with the knowledge of the kola-nut seller that one receives a gratuitous addition to ones purchase. If one has a right to something, one should not take it surreptitiously. When one purchases some commodity the seller often would give one some extra as a sweetener, or gratuity. Ojú tó ti mọni rí kì í wípe òun ò mọni mọ. The eyes that used to recognize one cannot say they no longer recognize one. Whatever happens, one should not refuse to acknowledge ones friends. Òkété, báyìí nìwà ẹ; o báFá mulẹ o daFá. So, giant bush rat, such is your character; you made a pact with Ifá and you betrayed Ifá. An address to a person one trusted but who has betrayed one. Giant bush rats love palm kernels, and these are also used in Ifà divination. The rat is apparently raiding Ifás preserve when it gathers palm kernels. Òkété ní ọjọ gbogbo lòún mọ, òun ò mọ ọjọ mìíràn. The large bush rat says it knows everyday, but not some other day. If one makes a promise, it should be firm and definite, not vague. Òkóbó kì í bímọ sítòsí. The eunuch never has children close by. The person who has something to hide will always offer outlandish explanations. In a bid to conceal his calamity the eunuch will always claim that he has fathered several children, but they always live far, far away. Olòfòófó ò gbẹgbàá; ibi ọpẹ ní ḿmọ. The tattler does not earn six pence; thanks are all he gets. Tattling is not a profitable or appreciated habit. Olóòótọ ìlú nìkà ìlú. The honest person in a town is the ogre of the town. Honesty seldom makes one popular. Olóòótọ kì í sùn sípò ìkà. The honest person will not sleep in the place prepared for the wicked person. The honest person will in the end be vindicated. Òǹrorò lẹgbọn òfófó. Lack of compassion is the elder of back-biting. A person who lacks compassion will think nothing of spreading false news about others. Orí jẹ kí mpé méjì obìnrin ò dénú. May my head grant that I have a partner as a womans prayer is not sincere. People often pay lip service to concepts they do not believe in. The reference is to a womans having a co-wife. Òtítọ dọjà ó kùtà; owó lọwọ là ńra èké. Truth arrives at the market but finds no buyer; it is with ready cash, though, that people buy falsehood. People appreciate falsehood more than truthfulness. Òtítọ kì í kú ká fi irọ jọba. The truth does not die to be replaced as king by the lie. The lie cannot match the truth in esteem. Òtítọ kì í ṣìnà; irọ ní ńforí gbọgbẹ. Truth never goes awry; it is falsehood that earns a gash on the head. Truth will not bring misfortune; falsehood leads to trouble in the end. Òtítọ korò; bí omi tooro nirọ rí. Truth is bitter; falsehood is like meat stew. It is more difficult to be truthful than to lie. Òtítọ lolórí ìwà. Truthfulness is the chief of attributes. There is no better attribute than truthfulness. Òtítọ ní ńtú ẹrù ìkà palẹ. It is truth that unpacks the load of the wicked for all to see. Truth will triumph over the wicked. Owó lobìnrin-ín mọ. Women care only about money. Whatever women do they do only for money. Ọbẹ-ẹ dùn, ọbẹ ò dùn, iyán tán nígbá. The stew is delicious, the stew is not delicious; the pounded yams meal is completely gone from the dish. Said of people who complain about something yet will not let go of it. Ọkánkán là ńṣe ìbí; ìkọkọ là ńṣe ìmùlẹ; bí a tọjú ìmùlẹ tán, ká tọjú ìbí pẹlú; bí a bá kú ará ẹni ní ńsinni. One conducts affairs with ones kin with forthrightness; one enters into covets with non-relatives in secret; as one attends to ones secret compacts, one should also attend to affairs with ones kin; on the day one dies it is ones kin who attend to ones funeral. Never neglect your kin in favor of others. Ọnà irọ kì í pẹẹ pin. The path of deceit soon ends. Deceit is soon exposed. Ọmọrán bèèrè ọràn wò; Àjàpá ní, Ẹni tí wọn pa lánàá, kàà kú tán? The sage asks for information; Àjàpá the trickster asks, About the person who was killed yesterday, is he already dead? If you know the answer to a question already, dont ask it. Ọràn yí ò dùn mí: ẹẹkanṣoṣo là ńwí i. This matter does not hurt me: stating it only once suffices. If one is indifferent to something, it should not dominate ones conversations. Ọrọ ìkọkọ, ní gba-n-gba ní ḿbọ. Secret matters have open exposure as their ultimate destination. Whatever is done in secret will eventually be exposed. Ọrọ ò pariwo. The matter in question does not make a noise. The matter under discussion poses little problem. Ọtá ẹni kì í pòdù ọyà. Ones enemy never kills a huge cane-rat. One is always tempted to minimize the accomplishments of ones enemies. Pàkìtí ṣe bí òkú wọlú; labalábá ṣe bí ẹyẹ jáko. The coarse mat enters the town like a corpse; the butterfly enters the bush like a bird. Said of people who appear to be what they are not. Corpses are carried on the head when being brought home from the farm or some other place; mats are also usually wrapped up and carried on the head . Pátá-pátá; là ńfọjú, kùmbọ-kumbọ là ńdẹtẹ; ojú à-fọ-ì-fọ-tán ìjà ní ńdá sílẹ. Ones blindness should be absolute, and ones leprosy should pervade the whole body; half-blindness only brings dissensions. Ones condition should be definite, not ambiguous or undetermined. See also the following entry. Pátá-pátá leégún ńfaṣọ borí;. It is completely that the masquerader covers his head with his shroud. One must be thoroughgoing in whatever one does. Compare the preceding entry. Pẹhìndà kí o ríṣe èké, fara pamọ kí o rí bí aṣení ti ńsọ. Turn your back you and you will discover how the deceitful person behaves; hide and you will find out what the detractor is saying. Were one able to surprise them, one would discover the true nature of ones enemies. Pípọn niyì idẹ; ẹjẹ niyì oògun. Redness is the glory of brass; efficaciousness is the glory of medicine. Truth to ones nature, and fulfilment of ones obligations are the determits of ones worth. Pọǹgbà-pọngba là ḿbá odi. Firmly planted and unshakable is the way one finds the city fortification. An injunction to be firm and unshakable. Purọ kóo níyì; bí a bá jáni tán, ẹtẹ ní ńdà. Lie and become renowned; once you have been found out the result is disgrace. The glory that results from deceit does not last. Rìkíṣí pa wọn pọ wọn dọrẹ; kò lọjọ kò lóṣù ọrẹ bàjẹ. Intrigue brought them together and they became friends; it did not take days, let alone months, before the friendship ended. People united in friendship by intrigue soon become enemies. Rìkíṣí pin, alábòsí lọ. When the intrigue is terminated, and the devious person takes his leave. When the intrigue is exposed, the career of the devious person is over. Sàráà baba ẹbọ. Alms are the ultimate sacrifice. It is blessed to give alms. Ṣìgìdì ò lẹnu fọhùn; irọ ńpurọ fúnrọ. The earthen idol has no mouth to speak; lies are lying to lies. One should not be fooled by people who, for example, offer to reveal ones future to one. The proverb refers to the use of earthen idols as divination mediums. Ṣìgìdì tí ò sọrọ, a ò mẹni tí ńgbè. The earthen idol that does not speak, no one knows whose side it is on. If one is cagey, no one can ascribe any position to one. Ta là bá rí báwí bí ẹní fọmọ fọkọ lóru, tí ò jẹ kílẹ mọ? Whom should one blame, if not the person who delivered a child to a husband in the middle of the night without waiting until daylight. The person to blame in the event of a preventable problem is the one whose thoughtless action causes it. Ta la domi sí lára? Ta lòrìṣà ńgùn? Who is the one on whom water was poured? Who is the one being mounted by the god? The person receiving all the attention cannot pretend that he is not the one in need of attention. Ta leṣinṣin ìbá gbè bí kò ṣe elégbò? Who else will the flies flock after if not the person with open sores. Opportunistic people can be expected to stick with those who offer them the most benefits. Ta ló dè ọ tí ò ńkakọ? Who has tied you down and thus forced you to confess your guilt? Said to stop the mouths of people who protest too much as a result of a guilty conscience. Ta ní ńṣoògùn lódò tí lábẹ-lábẹ ò gbọ? Who is concocting a medicine by the river about which the lábẹlábẹ plant is ignorant? Trying to keep one in the dark about a matter is futile. The plant is presumably an ingredient in the medicine anyway. Wá jẹun. Ng ò jẹ. Ó fọgọrùnún òkèlè tọ ọbẹ wò. Come join me at my meal. Thank you, but no. Still he eats a hundred mouthfuls, just to taste the stew. If you intend to decline an invitation, match your action to your words. Wọn ní,; Àwòko, o bú ọba. Ó ní ìgbà wo lòún ráàye bú ọba, kóun tó kọ igba lówùúrọ, igba lọsàn-án, igba lálẹ, kóun tó fi àyìndà-yindà lù ú? They said, Mocking bird, you are accused of insulting the king. It asked when would it have time to insult the king, seeing that it must sing two hundred songs in the morning, two hundred in the afternoon, and two hundred at night, mixing it all up with some frolicsome notes? The person in trouble will resort to ludicrous alibis to escape punishment. Compare Wọn ní àparò aṣọ ẹẹ ṣe pọn báyìí? Wọn ní kárúgbó gba ọmọ pọn, ó ní ṣe bí wọn mọ pé òun ò léhín; wọn ní kó pa ọmọ jẹ ni? The old woman is asked to carry a child on her back, and she says but they know she has no teeth; was she asked to eat the child. Said of people whose comment on a proposition is wildly irrelevant. Previous Contents A kì í dùbúlẹ ṣubú. One does not fall from a prone position. Hunger cannot make one faint and fall if one goes to sleep. A kì í fi àìmọnà dá pàdé-m-pàdé. One does not play the rendezvous game without knowing ones way. One should not enter into competition handicapped by ignorance. Abúni ò tó abẹrín; bẹẹni abẹrín ò mọ ẹhìn ọla. The person who insults one is not as bad as the person who derides one; yet the person who derides one does not know what the future may bring. Fortunes and circumstances may be reversed in time. Adìẹ yẹgẹ, a ṣe bí ó ṣubú. The chicken lists to one side, we think it has fallen. Never be too quick to celebrate the demise of a nemesis. Àfẹẹrí kan ò ju ká rí igbó ńlá bọ sí lọ; ẹbọ kan ò ju ọpọ èèyàn lọ; Òrìṣá gbé mi lé àtète kan ò ju orí ẹṣin lọ. There is no disappearing trick better than the availability of a dense forest to disappear into; there is no sacrifice more efficacious than having many people on ones side; there is no The gods have elevated me that is higher than the back of a horse. Practical and realistic moves are more reliable than mysterious expectations. A-fi-tirẹ-sílẹ-gbọ-tẹniẹlẹni, Ọlọrun ní ḿba gbọ tirẹ. He-who-neglects-his-affairs-to-care-for-others-affairs, it is God that takes care of his affairs. God takes care of the benevolent. Àgbà ṣoore má wo bẹ. Elder, do a favor and remove your eyes from it. Do not advertize your acts of kindness, or pointedly await acknowledgment of them. Àgbò ò ṣéé mú; ọdá ò ṣéé mú; ohun gbogbo ní ńtóbi lójú ahun. A ram is too much to give; a gelded animal is too much to give; everything is excessive in the sight of a miser. Expect no favor from a miser. Àì-fi-ǹ-kan-pe-ǹ-kan ní ḿba ǹ-kan jẹ. It is failure-to-count-anything-as-significant that ruins things. Minimizing problems results in disasters. Àìmète, àìmèrò, lọmọ ìyá mẹfà-á fi ńkú sóko ẹgbàafà. Lack of resourcefulness and lack of thoughtfulness cause six siblings to die as pawns for only twelve thousand cowries. Pooling resources and wisdom ensures better results than going it alone. If the children knew how to plan and pool their resources they would have redeemed themselves. The amount in question is insubstantial. It was usual in traditional Yoruba society for a person to pawn himself or a willing relative for a certain amount; as soon as the amount was repaid the pawn was redeemed. Àjẹgbà ni ti kọǹkọ. Croaking-in-relays is the mark of frogs. It is in the nature of sheep to follow and to lack initiative. Akẹyinjẹ ò mọ pé ìdí ńro adìẹ. The person who gathers eggs to eat does not know that the chickens orifice hurts. One should never be so preoccupied with ones own pleasures that one does not care what they cost others. A-lágbára-má-mèrò, baba ọlẹ. He-who-has-strength-but-lacks-discretion, father of laziness. A powerful but thoughtless person is worse than the laziest person. A-láì-mète-mèrò ọkọ tó fi adìẹ ìyàwó bọ orí ìyálé; bí baálé bá jẹ ìkà, èwo ni tòrìṣà? The shiftless, thoughtless husband who makes the junior wifes chicken as a sacrifice to the senior wifes head; if the husband is wicked, what about the god? God will not accept offerings or prayers tainted with wickedness. Aláràjẹ ò mọ ọdún; a-biṣu-úta-bí-igi. He who purchases the food he eats cares not what the season is; his yams always flourish like trees. The consumer does not know what the producer goes through. Arúgbó ṣoge rí; àkísà-á lògbà rí. The old person was once a dandy; the rag was once in fashion. Those who are favored should remember that times and circumstances do change. Àṣẹ Ọyọ kì í ró Gbà, àfi Múwá. The order from Ọyọ never sounds Gbà meaning Take!, only Múwá meaning Bring. It is good to give as well as to receive. This is obviously the sentiment of Ọyọs vassal towns that have to send tributes periodically. Àṣírí-i náwó-náwó kì í tú lójú ahun. The big spender is never disgraced in the presence of the miser. The free spender will always be honored in the community. Aṣiwèrè ló bí ìyá ọbọ. It was an imbecile that gave birth to the mother of the monkey. The fool belongs in the same lineage as the imbecile. The word ọbọ means monkey, but the Yoruba use it to designate a fool. A-ti-ara-ẹni-roni, ajá ọdẹ. A-creature-that-applies-others-circumstances-to-itself, a hunters dog. The hunters dog would do well to place itself in the shoes of the animals it hunts. Ayídóborí tafà sókè: ojú Olúwaá tó wọn. Those who cover their heads with mortars and shoot arrows into the sky: Gods eyes encompass them all. God sees all acts of selfishness and wickedness towards others. Bámijókòó làbíkú ńjẹ; ẹni tí ò bímọ rí ò gbọdọ sọ Ọmọláriwo. Bámijókòó Sit-with-me is the name one gives an àbíkú; a person who has never had a child does not name a child Ọmọláriwo. A reference to the crying that accompanies the death of an àbíkú. The name given to children believed to plague certain women by entering into them to be born only to die prematurely, and repeating the process several times. Bí a bá gé igi nígbó, ká fi ọràn ro ara ẹni wò. When one fells a tree in the forest, one should apply the matter to oneself. Whenever one does something to another, one should put oneself in that persons shoes. Bí a bá rí òkú ìkà nílẹ, tí a fi ẹsẹ tá; ìkà-á di méji. If one sees the corpse of a wicked person on the ground and one kicks it, there are then two wicked people. If one returns evil for evil, one joins the ranks of the evil. Bí o ṣe rere yó yọ sí ọ lára; bí o kò ṣe rere yó yọ sílẹ. If your deeds are good the benefits return to you; if your deeds are not good they will be apparent to all. Neither good nor evil goes for nought. Bí ó ti ńdun ọmọ ẹyẹ, bẹẹ ló ńdun ọmọ èèyàn As the young of birds hurt, so the young of humans hurt. Others feel hurt, just as one does. Èrò tètè jí; Èrò jẹ ilẹ ó mọ; tèrò là ńrò. Traveller, get up early; Traveller, wait until light; its all out of solicitousness for the travellers welfare. Good intention does not guarantee good reception; the person of whose welfare one is being solicitous may resent ones attention. Ẹ ní ká má tafà; kí ni a ó fi lé ogun? Kànnà-kànnà la fi lé Boko. You forbid us to shoot arrows, so with what shall we repel invaders? In the past the Boko were repelled with catapaults. It is unhelpful to deprive people of the tools they need for what they must do. Ẹní fowó lògbà ló káyé já. It is the person who uses hisher money to enjoy life that lives well. Money is to be used to enjoy life. Ẹní lówó kó ṣe bí ọba; àrà wo lahún fẹ fi owó dá? Whoever has riches should act like a king; what kind of feat can a miser perform with money? The best thing to do with wealth is to use it to live well. Ẹní mọ owó-ó lò lowó ḿbá gbé. It is the person who knows how to use wealth that wealth attaches to. Wealth attaches only to those who know how to use it. Ẹni tí ó bá máa bímọ á yọ fọlọmọ. Whoever would have children of her own must rejoice with those who already have. Those who seek good fortune must not begrudge those who are already fortunate. Ẹni tí ó gòkè, kó fa ọrẹ-ẹ rẹ lọwọ; ẹni tó rí jẹ, kó fún ọrẹ-ẹ rẹ jẹ. Whoever has reached the top, let him or her pull his or her friend by the hand; whoever has food to eat, let him or her share it with his or her friend. If one has succeeded, one should give aid to those still struggling. Ẹni tí ó bèèrè ọrọ ló fẹ ìdí-i rẹ ẹgbọ. Whoever asks about a matter genuinely wishes to know its causes. If a person asks about a problem, one should appreciate the gesture and comply. Ẹni tí a ṣe lóore tí kò dúpẹ, bí ọlọṣà-á kóni lẹrù ni. A person whom one does a favor but who shows no gratitude is like a robber who has stolen ones goods. Ingratitude is comparable to robbery. Ẹni tí ó so ìlẹkẹ-ẹ parí ọṣọ; ẹni tó fúnni lọmọ-ọ parí oore. The person who adorns herself with beads has done the ultimate in self-beautifying; the person who gives one a child in marriage has done the ultimate in favor. There are certain gestures that cannot be surpassed. Ẹni tí ó ṣe ìbàjẹ èèyàn-án ṣe ìbàjẹ ara-a rẹ. Whoever defames others defames himself or herself. The evil one does to others reflects on oneself. Ẹyẹlé fi ẹsín-in rẹ pamọ, ó ńṣe ẹsín adìẹ. The pigeon hides its own disgrace and goes ridiculing the chicken. A person full of flaws insists on finding fault with others. Ìbàjẹ iṣu nìbàjẹ ọbẹ; ẹni tó ṣe ìbàjẹ èèyàn-án ṣe ìbàjẹ ara ẹ. The blemish of the yam is the blemish of the knife; whoever besmirches other peoples names besmirches hisher own. How one treats others reflects more on oneself than on the others. The idea is that if one peels a yam with a knife and streaks show on the yam, the flaw is the knifes, not the yams. Igbá olóore kì í fọ; àwo olóore kì í fàya; towó tọmọ ní ńya ilé olóore. The calabash of a kind-heated person never breaks; the china plate of a kind-hearted person never cracks; both riches and children ever converge in the home of a kind-hearted person. Good always attends those who are good. The following entry is a variant. Compare Ilé olóore. . . Igbá onípẹlẹ kì í fọ; àwo onípẹlẹ kì í fàya. The calabash belonging to a patient person never breaks; the china plate belonging to a patient person never cracks. Patient people never come to grief. This is a variant of the preceding entry. Compare Ilé olóore . . . Ilé olóore kì í wó tán; tìkà kì í wó kù. The home of a kind-hearted person never collapses completely; the home of a wicked person always collapses, leaving nothing standing. Good will attract good, and evil will attract evil. Compare Igbá olóore . . . and Igbá onípẹlẹ . . . Ilé ọṣọnú àyàyó; ta ní jẹ yalé ahun-káhun? To visit the home of a generous person is to be plied with food aplenty; who would think of visiting a miser? Ones generosity or miserliness makes one friends or loses one friends. Inú búburú, oògùn òṣì. Ill will is the medicine that ensures misfortune. Misfortune will surely attend a person who harbors ill will towards others. Inúure kì í pani, wàhálà ní ńkó báni. Good will towards others does not kill; it only gets one into trouble. One should be wary of kindness to others. Compare the previous entry. Iyán dára, ọbẹ-ẹ dùn ló pa Akíndélé lóko Ìgbájọ; Òrìṣà, nkò fún ọ ní èdì jẹ ló pa abọrìṣà Ìkirè. The pounded yam is good and the stew is delicious killed Akíndélé on his farm at Ìgbájọ God, I will not give you some food to eat is what killed the priest at Ìkiré. Closed-fistedness and stinginess brings people nothing but misfortune. Presumably Akíndélé would not share the pounded yam and stew because they were delicious, and the priest kept all the things meant for sacrifice to the god for himself. Ìyàwó jẹ ọkà jẹ igbá. The wife ate the yam-flour meal and ate the calabash with it. One should show consideration, and exercise care, in using others property. Kí á ṣá a ṣá a, kí á gbọn ọn gbọn ọn; ká fi oko eéran sílẹ ló dá eéran lára. One may slash at it and slash at it, and one may shake the sand from its roots for ever, but nothing affects the eéran grass like being abandoned. The best treatment for a recalcitrant person is to shun himher. Kiní yìí ò pọ; ng ò lè fún ọ níbẹ: olúwarẹ ahun ni. This thing is not plentiful; I cannot give you some of it: the person is a miser. However little one has one should be willing to spare some for others. Compare the following entry. Kiní yìí tí o fún mi ò pọ: ahun ní ńjẹ bẹẹ. This thing that you have given me is not plentiful: that statement indicates a greedy person. One should not be too demanding of ones benefactors. Compare the previous entry. Kò mú ti ọwọ ẹ wá ò gba tọwọ ẹni. He-will-not-bring-what-he-has will not have what one has. A person who will not share what heshe has will not have a share of others possessions either. Kò sí kò sí; bẹẹni ọmọ wọn ńyó. We have nothing, we have nothing! Yet their children always have full stomachs. Said of people who are too tight-fisted to help others. Kò tó ǹkan ní ńsọni dahun. There is not much of it is what turns one into a miser. Only a miser does not have enough to share with others. Má bàá mi jẹ ìdùn, ẹran ní ńlé lọ. Do not share in my delicious meal, chases away the animal. The selfish person would rather ward off good fortune than allow others to share it with him. The reference is to a hunter who would rather scare away game he cannot kill than give another hunter the opportunity of killing it. Má fẹẹ ọwọ-ọ mi kù tí ńyan gúgúrú fún eégún; eégún náàá ní Má fẹẹ ọwọ-ọ mi kù; ó fún un ní ọmọláńgidi. Just so you wont find my hand empty roasted popcorn for the masquerader; the masquerader also responded with Just so you wont find my hands empty and gave him a wooden doll. Stinginess will not win generosity in return. Masqueraders supposed to be the embodiment of ancestors are credited with the power to grant boons, including children, to supplicants. A person who makes lame excuses while offering inadequate gifts to the masquerader will hear lame excuses and receive worthless boons from the masquerader. Mbá-lówó-mbá-se-ọlẹlẹ-fún-Agọn: ìjímèrè kì í jẹ oko ẹ kó sọ. Had I money I would cook bean meal for the Agọn masquerader; the brown monkeys raiding of his farm never elicits a complaint from him. One should acknowledge and reciprocate favors done one by others. The egúngún masqueraders are believed to favor ọlẹlẹ, seasoned and steamed ground beans. Agọn is the masquerader charged with executing witches. Mú wá, mú wá lapá ẹyẹlé ńké. Bring! Bring! is the sound of the pigeons wings. Some people know only how to take, never how to give. The sound the birds wings make when in flight is supposed to sound like Mú wá, mú wá! Náwó-náwó kì í ṣàpà. The big spender is not a prodigal. There is nothing wrong with spending ones money. O jẹbẹ, o mubẹ, o babẹ jẹ. There you ate, there you drank, and there you fouled. One should not besmirch a place that has been good to one. O kú iṣẹ ò lè bí aráyé nínú. Greetings to you at work cannot invite peoples anger. A courteous act does not expose one to trouble. Ó kún mi lójú, ẹkọ Arogun; ọkan ṣoṣo ni mo rà, igba ènì ló fi sí i. Its impression on me is tremendous, such is Aroguns corn meal; I bought only one, but she gave me two hundred as makeweight or extra measure. Said of people who have gone well beyond the call of duty. Obì kékeré kọjá òkúta ńlá. A small kolanut is superior to a large stone. A small gift is better than none at all. Obìnrin tó bímọ tó bí olómitútù, wàhálà ọkọ ẹ-ẹ dínkù; kò ní já ewé mọ, bẹẹni kò ní wa egbò. A woman who bears a child that requires only cold water for all cures has saved her husband much worry; he will never again go searching for medicinal leaves, nor will he go digging roots. A considerate woman is the joy of her husband. Obínrin-ín bímo fún ọ o ní o ò rínú ẹ; o fẹ kó o nífun ni? A woman has a child by you and you still say you do not see her inside know her mind; would you have her expose her intestines? Peoples actions are enough, without accompanying words, to prove the extent of their commitment to one. Ògún is the god of metals. Ògún ò rọ ike; àgbẹdẹ ò rọ bàtà; oko ò ṣòro-ó ro, àgbẹdẹ ò pa ọkọ tà. Ògún does not fashion ivory, the blacksmith does not make shoes; were farming not a difficult pursuit the blacksmith would not manufacture hoes for sale. One should appreciate people for their efforts, and not belittle their accomplishments. Ohun tí ḿbá ahun náwó ẹ ḿbẹ lápò-o ẹ. What will help a miser spend his money is right there in hisher pocket. The person who does not willingly share what heshe has will somehow find himherself being deprived of it. Òjò pa ewé-e kòkò; bó lè ya kó ya. The rain beats the coco-yam leaf; if it will tear, let it tear. When one has no investment in some property one is liable to be careless in using it; also, One will do what one pleases, and damn the consequences. Ojú la rí là ńkọrin òkú, òkú ò forin sáyé kó tó lọ. It is out of regard for onlookers that one sings in praise of the dead; the dead did not prescribe a song before departing this life. One does certain things out of a sense of propriety, not because one must. Ojú ní ńrójú ṣàánú. Eyes are what see look on eyes and fill with kindness. When the eyes actually see suffering, they cannot avoid compassion. Ojú ọba ayé ló fọ; tọrún là kedere, ó ńwo aṣebi. Only the king of this earth is blind; that of heaven is wide-eyed, watching evil doers. God sees all acts of wickedness that may be hidden from earthly authorities. Òkulú ní ta ni òun ó ro tòun fún? Ta ní wá ro tiẹ fun Òkulu? Òkulu asks to whom should he lodge his complaint? Did anybody lodge his complaint with Òkulu? If one has been unhelpful to others, one should not expect any help from them. Onígẹgẹ ìṣájú ba tìkẹhìn jẹ. The goitered person going in front ruins the fortunes of the one coming behind. A persons misdeeds compromises those coming after him. Oore kì í gbé; ìkà kì í dànù; à-ṣoore-jindò ní mmúni pàdánù oore. A good deed does not go for nought; a wicked deed is never lost; drowning while doing a favor is what makes the good person lose out on the rewards for his goodness. Every kindness, like every wickedness, is rewarded; one should be prudent, though in doing favors. Oore tí a ṣe fádìẹ ò gbé; bó pẹ títí a ṣomi tooro síni lẹnu. The favor one does a chicken is not for nought; in due course it will make stew to delight ones mouth. There will always be a return for whatever favor one does others. Òrẹhìn ní ńṣe ọmọ òkù pẹlẹ; ta ní jẹ ṣe ọmọ Ègùn lóore? Only a person who thinks of the future commiserates with an orphan; otherwise, who would show kindness to an Ègùn person? Only the knowledge that one never knows the future makes one show kindness to people who do not appreciate goodness. The Ègùn are a branch of the Yoruba; they suffer from a good deal of detraction. Òṣónú ò bí èjìrẹ; onínúure ní ḿbí ẹdun. An ill-natured woman will not give birth to twins; only good-natured people give birth to twins. Only good people are fortunate enough to have twins. Ẹdun is the colobus monkey, but the Yoruba, who greatly favor twins, associate them with the animal. Owó ló ńpe ìná owó. Money is what calls for spending money. The availability of money creates the need to spend it. Ọgá Ìwátà, eṣú ò mọ olóòótọ; eṣú dé, eṣú jẹ oko olóore. Big shot of Ìwátà towń the locusts do not know who is honest; the locusts arrive and the locusts eat up the good persons farm. Vandals care not which property belongs to good people and which to bad people. Ìwá tà ìwà-á tà means Character pays.; some irony there. Ọmùtí kì í ṣàpà; owó ẹ ló ńná. The drunkard is not a prodigal; it is his money that he is spending. One can spend ones money as one wishes. Ọràn-an-yàn ò sí nínúu iyánrán. There is no compulsion in voluntary work. Volunteering is not an obligation. Ọtí gbélé ahun ó kan. Wine stays in the home of the miser until it goes sour. The miser would rather see things go bad than share them with others. Ọtọ niṣẹ olókùnrùn. The assignment for an invalid must be different from everybody elses. People should be employed only according to their capabilities. Ọwọ híhá àhájù ní ńdínà ire mọni. Excessive stinginess is what slams the door of fortune in ones face. Miserliness will divert good fortune from the misers direction. Pẹgàn-pẹgàn-án bọ sóde kò ní láárí; ẹni tí ò rówó ṣe fújà ní ńpẹgàn ẹni. He who derides others steps outside and does not amount to much; it is he who has no basis for bragging that derides others. People who belittle others are themselves worthless. Ṣe sílẹ: ẹrù-u ẹ kì í pẹ níbodè. He who extends kindness beforehand: his goods will not stay long at the frontier. The generous person will always find helpers to ease his passage. The reference is to traveling traders and tariff collectors. Ṣẹgàn-ṣẹgàn ò láṣọ méjì; pé-ń-pé laṣọ abúni ḿmọ. The detractor of others does not possess a change of clothing; the garment of the insulter of people is always skimpy. People who make a habit of cutting others down never prosper either. Ṣìkà-ṣìkà-á fi díẹ ṣe ara ẹ. The wicked person does a little wickedness to himself or herself. Wickedness has some adverse effect on the perpetrator. Ṣìkà-ṣìkà-á gbàgbé àjọbí, adánilóró gbàgbé ọla. The wicked forgets kinship; the person who hurts others forgets tomorrow. People who inflict injury on others forget that the gods of kinship will inflict punishment on them, and that they too might be at the receiving end in the future. Ṣìkà-ṣìkà ò jẹ pe ara ẹ níkà. The wicked person will never describe himself as wicked. The wicked always strive to appear as decent, kind people. Tewé tegbò ní ńṣàánú àfòmọ. Both the leaf and the root take pity on the climbing parasite. A pleas for consideration from all and sundry. Compare Tigi tọpẹ . . . Tigi tọpẹ ní ńṣàánú àfòmọ. Both trees and palms take pity on the climbing plant. A plea for mercy from all and sundry. Compare Tewé tegbò . . . Tigi tọpẹ ní ńsàánú ìyèré lóko. Both trees and palms extend kindness to the African black pepper plant. A pleas for kindness from others. Compare Tigi tọpẹ ní ńṣàánú àfòmọ. Tìkà toore, ọkan kì í gbé. Wickedness or kindness, neither goes for nought. Wickedness and kindness will be rewarded unfailingly. Tútù ní ńtẹnu ẹja wá. Only coolness come out of the fishs mouth. Permit your mouth to say only soothing things. 