Thirty-eight Yorùbá proverbs on beauty and its uses, the danger it attracts, adornment, and the gap between how a person looks and what a person is, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
The Yorùbá wey dem quote, the proverbs, oríkì, ẹsẹ Ifá, word list headwords, Odù names and citations dey exactly as the corpus record dem, for every language.
Ẹwà na beauty, and all the Yorùbá proverb dem get one steady and somehow cold stand on top am: beauty na real thing, e good make person get am, but e no be proof for any oda thing, and the trouble wey e dey bring dey match how much beauty the person get. The proverb wey people know pass on top this matter, Ìwà lẹwà, character na beauty, dey inside entry 1 for owe-iwa-character and we no repeat am here. Wetin this file gather na the oda arguments around am, wey people no dey quote reach like that and wey tough pass to take.
Thirty-eight proverb dey here inside four group: beauty wey dem measure against usefulness, beauty as wetin dey draw danger, dressing well and the work to make person fine, and the general problem say how person look no be evidence. Plenty of these proverb talk about women specifically and dem harsh on top women pass men, wey be say na fact about how the collection be and we report am as e be instead of to try balance am.
The proverb dem dey inside Owomoyela text and translation . The usage note inside bracket wey Owomoyela write na the foundation of the Used when line dem; where the exact word na his own, dem put am inside quote. Anything wey dem mark as the compiler own na this corpus get am and person no go too rely on am like that.
Owomoyela print full standard orthography with tone mark and subdot, and his text dem dey reproduced here as e print dem . E no link any informant to any proverb, as e hold say proverb na communal property , so the text dem get proof but dem no put location or date.
Literal: Ẹṣín dára the-horse is-fine ó ku aré there-remains running; èèyán dára the-person is-fine ó ku ìwà there-remains character; ajá òyìnbó dára the-European dog is-fine ó ku àtidẹ there-remains hunting.
Idiomatic: "The horse looks great but lacks speed; the man is handsome but lacks character; the European dog is good-looking but cannot hunt."
Meaning: For each case, the thing get the kind look wey match his type, but e no get the usefulness.
Used when: Owomoyela: "Looks are nothing compared to substance or utility"
Notes: This proverb still dey at entry 12 for owe-iwa-character, where dem read am for wetin e talk about character. Dem repeat am here because the topic still touch how good look no dey reach, and the two file use am differently. Ajá òyìnbó, wey be European dog, date the text to colonial period or after, since na pet dem take keep imported breed and dem no dey useful for hunting if you compare dem with local dog dem.
Literal: Ajá òyìnbó dára the-European dog is-fine, ó ku àti ṣọdẹ there-remains the-hunting.
Idiomatic: "The white man's dog is beautiful, but it lacks [the ability to hunt]."
Meaning: Like entry 1, but dem reduce am to the single sharpest case.
Used when: As the compiler read am: na wetin dem dey talk about ornamental property, or ornamental person, wey dem bring come do work wey e no fit do. Confidence on top the usage: medium.
Notes: Owomoyela print this short form for 3662 and the three-clause form for 3784, and the two together show how Yorùbá proverb dey move around as full version and compressed version. The short form dey easy to use pass for speech because e no need setup.
Literal: Ọmọ ẹní dára one's child is-beautiful, bí-i ká fi ṣaya kọ́ not that-we-should make-her a-wife.
Idiomatic: "One's child may be beautiful, but one cannot make her one's wife."
Meaning: Say person admire something no mean say e get right to am, and some things dey strictly forbidden.
Used when: Owomoyela: "Not all attractive propositions can be pursued"
Notes: Owomoyela print one longer variant for 1446: Bí ọmọ ẹní bá dára, ká sọ pé ó dára; bí-i ká fi ṣaya ẹni kọ́, "If one's daughter is beautiful, one may acknowledge that she is beautiful but may not marry her," wey dem explain say "However much one is attracted to a forbidden thing, one must avoid it" The longer form get interest pass because e clearly allow the admiration before e forbid the act, wey be the Yorùbá pattern wey also dey entry 2 of owe-iwa-character.
Literal: Ẹni tó gbajúmọ̀ the-well-known-one tí kò mọ èèyàn-án kí who does-not know how-to-greet people, òun ò búrẹ́wà ẹgbẹ́ ara he and the-ugly-one are-of-one-company.
Idiomatic: "The dandy who does not know how to extend greetings to people is no different from a boor."
Meaning: Fine face without the character or respect wey go make am useful no mean anything.
Used when: Owomoyela: "Good looks without the social graces amount to nothing"
Notes: Greeting na the main Yorùbá social obligation and dem arrange am well according to age and status, so if person fail for am, no be small mistake but e show say the person no sabi the one skill wey everybody dey use judge person. The proverb make the fine person wey no get respect and the ugly person equal by putting dem inside the same ẹgbẹ́, age-set or company, wey be precise social insult.
Literal: Adára má ṣu a-beautiful-one-who-does-not-defecate ò sí does-not exist.
Idiomatic: "There is no one so beautiful or handsome that she or he never has to empty her or his bowels."
Meaning: No level of beauty fit make body stop to be ordinary human body.
Used when: Owomoyela: "Even the most illustrious person is still human"
Notes: The compressed nominal adára-má-ṣu call one category and come deny say e get any member, wey be sharp Yorùbá way to refute an idea. The proverb rough on purpose: e choose the least dignified body fact wey dey available so that the deflation go complete.
Literal: Kò tó iṣẹ́ ikú it-is-not beyond death's work; arẹwà ló ń pa it-is the-beautiful it kills.
Idiomatic: "One cannot put it [anything] past death; it kills beautiful people."
Meaning: Die no dey look fine face, and e dey carry fine pesin just like any oda pesin.
Used when: Owomoyela: "Even fine pipo no dey beyond wetin die fit see" Dem dey talk am wen young pesin or pesin wey pipo dey admire die.
Notes: Arẹwà na di fine pesin, wey dem form from ẹwà wit di agent prefix. Di proverb dey give comfort for di specific Yorùbá way wey refuse to make exception: di loss no be say e break any rule, bikos rule no even dey before. Compare entry 14, wey talk di opposite, say na fine face die dey actually come for.
Literal: Ẹni tó bí arẹwà whoever gives-birth-to a-beautiful-one á bí ìyọnu has-given-birth-to trouble.
Idiomatic: "Whoever gives birth to a beautiful girl gives birth to trouble."
Meaning: Fine female pikin na source of wahala for di family wey train am.
Used when: Owomoyela: "Fine girl go eventually cause im parents plenty wahala or disturbance"
Notes: Ìyọnu, wahala or vexation, dey put directly side by side for grammar wit di pikin, so di sentence dey talk say di parent born two tins. Owomoyela note say dis na variant of entry 8 . Di proverb put di wahala for di daughter body instead of di men wey e describe afta, wey make sense to talk am clearly instead of to dey smooth am.
Literal: Ẹni tó fẹ́ arẹwà whoever marries a-beautiful-one á fẹ́ ìyọnu has-married trouble; gbogbo ayé the-whole world ní ḿbá wọn tan claims-kinship with-them.
Idiomatic: "Whoever marries a beautiful woman marries trouble; the whole wide world [of men] claims kinship with him."
Meaning: Men wey wan see am go find relationship wit im husband.
Used when: Owomoyela: "Anybody wey marry fine woman go face full world of men wey dey scheme"
Notes: Bá ... tan, to be related to, na di verb for real family relation, and di joke na say dem dey fabricate family relation just to enter di house. Yorùbá kinship claims dey carry real duty to welcome pesin well, na dat one make di style work and make di proverb funny.
Literal: Ikú ẹwà the-death of-beauty ní ń pọ̀kín is-what kills the-egret; ikú ara-ríré the-death of-showing-oneself ní ń pa odídẹ is-what kills the-parrot.
Idiomatic: "It is the death of beauty that kills the egret; it is the death of swaggering that kills the parrot."
Meaning: Each bird dey die for di exact quality wey pipo dey admire am for.
Used when: Owomoyela: "To draw attention to tins wey pipo dey envy dey invite trouble and disaster for di end"
Notes: Dem dey hunt di two birds for dia feather, egret for white feather and parrot for red tail feather wey dem dey use for ritual and regalia, so di proverb na literal before e become figurative. Ikú ẹwà, di death of beauty, mean di death wey beauty dey bring, genitive wey Yorùbá dey use freely and English must explain.
Literal: Ikú ogun the-death of-war ní ń pa akíkanjú kills the-brave; ikú odò the-death of-the-river ní ń pa òmùwẹ̀ kills the-swimmer; ikú ara-ríré the-death of-display ní ń pa arẹwà kills the-beautiful.
Idiomatic: "It is death related to warfare that kills the warrior; it is the death associated with the river that kills the swimmer; it is the death of swaggering that kills the beautiful person."
Meaning: Wetin dey destroy each pesin na di tin wey make dem special.
Used when: Wetin di compiler understand, since Owomoyela note cut short for di source wey dem consult: dem dey quote am wen pesin downfall happen through di tin wey e sabi do pass. Confidence on di usage: medium.
Notes: Di proverb carry entry 9 go broad level from bird to pipo and add di warrior and di swimmer, wey make am appear again for di war files. Owomoyela fuller text continue wit more clause wey call di shy pesin and trader; di three clause wey dem quote here na di ones wey dey move together.
Literal: Ọ̀pẹ̀ òyìnbó the-pineapple fi dídùn ṣẹwà makes sweetness its-beauty, ó fẹ̀gún bora it covers-itself with-thorns, oró inú ẹ̀ egbèje the-venoms inside-it number one-thousand-four-hundred.
Idiomatic: "The pineapple derives its beauty from sweetness; the wickednesses [dangerous spines on the leaves] it harbors number 1,400."
Meaning: Di tin wey fine hold weapon.
Used when: Owomoyela: "Wetin fine fit dey deadly too"
Notes: Egbèje, 1,400, na conventional big round number for Yorùbá instead of exact count, as e dey for entry 35 of owe-stomach-appetite-inner-person. Owomoyela bracketed explanation of oró as di spines na im own; di word mean poison or sting, and to leave am without translation dey make di proverb fit apply to pipo.
Literal: Ọjọ́ tí ata bá bọ́ sójú the-day pepper falls into-the-eye ni ḿba ẹwà ojú jẹ́ is-when it-spoils the-beauty of-the-eye; ọjọ́ tí iná bá fojú ba ẹ̀tù the-day fire sets-eyes-on gunpowder ni ẹ̀tù ń gbà is-when the-gunpowder submits.
Idiomatic: "The day pepper enters the eye is the day it ruins the beauty of the eye; the day fire catches a glimpse of gunpowder is the day the gunpowder does its bidding."
Meaning: Some kind meeting no get gap between wen contact happen and wen consequence follow.
Wen dem dey use am: Owomoyela note start with "'No' is not an option ..." and e cut short for inside the source wey dem check . How dem dey use am na say, something go happen the very moment the conditions complete.
Notes: Dem choose the two clause make e show wetin dey happen sharp-sharp pass make the subject resemble each other, and fojú ba, to set eye on, give fire eye, wey link the proverb to the file on seeing. The mention of ẹ̀tù, gunpowder, show say the text come out after gun reach Yorùbá land.
Literal: "Mo dára, mo dára" "I am-beautiful, I am-beautiful," àìdára not-being-beautiful ni ń pẹ̀kun ẹ̀ is-what ends it.
Idiomatic: "'I am beautiful, I am beautiful' has ugliness as its conclusion."
Meaning: To dey announce your own beauty na the process wey dey make am stop to count.
Wen dem dey use am: Owomoyela: "Person wey too dey feel him or her own fine body go end up make everybody despise am"
Notes: Àìdára na the negative noun wey dem form with àì- on top dára, the same pattern wey dem note for entry 42 of yoruba-owe-proverbs. The proverb dey talk about wetin dey happen to boasting for society pass physical change: wetin dey end no be the beauty itself, but how people dey take am.
Literal: À ń ṣa kẹ́kẹ́ we cut kẹ́kẹ́ marks, a á jò ẹwà ni it-is beauty we-seek; à ḿbà àbàjà we make àbàjà marks, a á jò ẹwà ni it-is beauty we-seek.
Idiomatic: "Marking one's face with kẹ́kẹ́ is a quest for beauty; marking one's face with àbàjà is a quest for beauty."
Meaning: Person dey bear the pain of the operation because of good result for front.
Wen dem dey use am: Owomoyela: "The pain wey person take dress body na for good end"
Notes: Kẹ́kẹ́ and àbàjà na names of Yorùbá facial mark pattern, wey dem dey give person during childhood to identify family line and town, and also make face fine. The proverb treat dem like something to make face fine, wey be one of their function and no be the only one, and dem dey use am support any process wey the pain dey clear now-now but the benefit go show later.
Literal: Ọ̀ṣọ́ ọlọ́ṣọ̀ọ́ another-person's finery ò yẹ ni does-not suit one; ṣòkòtò àgbàbọ̀ borrowed trousers ò yẹ ọmọ èèyàn do-not suit a-person.
Idiomatic: "One never looks good in other people's finery; borrowed trousers do not fit the borrower."
Meaning: Wetin dem sew for another person no go fit you well.
Wen dem dey use am: Owomoyela: "Person no suppose dey always borrow things"
Notes: Dem dey sew Yorùbá dress make e big well-well and e go often fit person wey borrow am for body, so the way e no take fit wey the proverb dey talk na for society eye pass size: people go know say na another person own. This one belong to the clothing file and dem put am here because of the argument say how person look na property.
Literal: Ẹni tó máa yán ni lẹ́wù one-who-would lend one a-gown, ti ọrùn-un rẹ̀ là ń wò it-is what-is-on his-neck we look-at.
Idiomatic: "If a person offers to lend one a dress, consider what he or she has on."
Meaning: Judge wetin person offer you with how the person condition be.
Wen dem dey use am: Owomoyela: "Person suppose dey select who e dey collect favour from"
Notes: The test dey clear and sharp: wetin the person wear as e dey offer you agbada na him own standard. The proverb apply to any kind help wey person offer, and na the practical companion to entry 15.
Literal: Aṣọ à-fọ̀-fún clothes washed-white ò jẹ́ ká mọ olówó do-not let us know the-rich.
Idiomatic: "Clothes washed clean make identifying the rich person impossible."
Meaning: Anybody fit clean body, so e no dey show whether person get money or not.
Wen dem dey use am: Owomoyela: "Poor person wey neat dey look like rich person"
Notes: The proverb no dey look down on poor man; e only observe say sign wey anybody fit show no really get meaning. Na the sharpest statement for the file wey support the general position say how person look no be evidence, and e suppose dey beside entry 26.
Literal: Aláṣọ àlà one-in-white-cloth kì í jókòó sí sọ̀ elépo does-not sit at the-stall of-the-palm-oil-seller.
Idiomatic: "A person dressed in white does not sit at the stall of a palm-oil seller."
Meaning: No put wetin you dey protect near wetin go spoil am.
Wen dem dey use am: Owomoyela: "Person no suppose expose body to yawa or danger"
Notes: Red oil dey very red and e dey stain permanent, so the advice na pure market sense before e even turn proverb. Àlà, white cloth, still get ritual connection, especially with Ọbàtálá, wey him devotees dey wear white, and this one give the proverb another meaning wey e no need talk out.
Literal: Amùrín ò sunwọ̀n the-lizard is-not good-looking, ó yí sáró it rolled into indigo-dye.
Idiomatic: "The lizard is not good-looking to start with, and it slips into indigo dye."
Meaning: Person wey already dey suffer problem come add another damage wey e for fit avoid.
Wen dem dey use am: Owomoyela: "Person wey already get enough fault no suppose find way add join am"
Notes: Indigo dey stain well-well and e no dey wash comot, so the accident wey happen to the lizard na permanent. The laugh dey inside the pure bad luck wey dey there, and people dey use the proverb with more pity pass as the explanation show, especially for person wey him trouble just dey pile up without say na him fault.
Literal: Ọ̀ṣọ́ oníbùjé the-adornment of-the-bùjé-user ò pé isán does-not reach nine-days; ọ̀ṣọ́ onínàbì the-adornment of-the-prostitute ò ju ọdún lọ does-not exceed a-year.
Idiomatic: "The beauty bestowed by tattooing with the juice of the bùjé plant does not last nine days; a prostitute's beauty does not last more than a year."
Meaning: Di two kind beauty no dey last long.
Used when: Owomoyela: "Fast life dey scatter person beauty"
Notes: Bùjé na plant wey di juice dey give dark bodi design wey no dey tey, and wetin di proverb dey do na to put time wey people know beside time wey person claim. Di second part na judgement on one group of women wey di whole collection no make about men for any similar proverb, and dem point out this difference here instead of to hide am.
Literal: Ọ̀ṣọ́ ilé adornment at-home ò jọ obìnrin lójú does-not please a-woman in-the-eye.
Idiomatic: "Preening that is confined to the home does not appeal to a woman."
Meaning: Person dey dress fine make people see am, so e need people outside di house wey go look am.
Used when: Owomoyela: "Women dey always want go outside house make dem fit show their beauty"
Notes: Wetin Owomoyela explain dey generalize about women for way wey di Yorùbá sentence support but no say na must: di proverb dey observe say to dress fine mean say public dey, wey be true thing for anybody. Di observation make sense and to say na only women get am na di collection talk am, no be di grammar. Confidence for di explanation: medium.
Literal: Kíni fìlà yó ṣe lórí ògógó what would a-cap do on-the-head-of an-ògógó-mushroom? Ata ni yó ṣì pepper is-what will-remove-it.
Idiomatic: "What would a cap be doing atop the ògógó mushroom? Pepper will remove it."
Meaning: To put fine design for wetin person dey about to chop no get meaning.
Used when: Owomoyela: "Extra fine dressing no make sense when person dey go war or dey do hard work"
Notes: Di mushroom dey go cooking pot, where pepper go meet am, so di cap wey dey im head dey funny just as hat for chicken head dey funny. How Owomoyela take apply am to war and hard work na di standard way dem dey use am, wey make this entry link with di files for war and work: fine dressing na for occasions wey fight no dey about to happen.
Literal: Bèbè ìdí the-waist beads ni yó lo kíjìpá gbó are-what will wear the-thick-cloth out.
Idiomatic: "The large beads adorning the waist will wear out the durable home-woven cloth in the end."
Meaning: Di fine bead or decoration dey scratch di cloth wey dem wear am join, and e dey spoil am at last.
Used when: Owomoyela: "Person must pay somehow for enjoyment and vanity"
Notes: Kíjìpá na heavy cloth wey dem weave with hand, di strong cloth for everyday use, so di proverb put decorative thing against useful thing and none of dem win: di beads remain, di cloth tear, and di person wey wear am don lose di useful cloth. Wetin dey cause am na friction, and di proverb take time show say e dey take while.
Literal: Àkókó kun osùn the-woodpecker applies camwood ó kun orí it-applies-it-to the-head; arèré kun osùn the-arèré applies camwood ó kun àyà to-the-breast; olóbùró kun osùn olóbùró applies camwood ó kun ọ̀fun to-the-throat.
Idiomatic: "The woodpecker takes camwood and stains its head; the custard-apple tree takes camwood and stains its breast; olóbùró takes camwood and stains its throat."
Meaning: Even if dem give all creatures di same material, each one dey decorate different part of im bodi.
Used when: Owomoyela note start with "Each has a different ..." and e cut for di source wey dem check . For real life use, di proverb dey talk say people dey use wetin dey available follow their own nature.
Notes: Osùn na camwood, wey dem grind into red paste for bodi inside Yorùbá tradition, especially for small pikin bodi and for ritual. Di proverb explain di red marks for three animals as three different choices, wey be di normal Yorùbá way wey dem take dey see natural marks as choice, and e support say variation dey without saying one better pass another.
Literal: Ọ̀kín the-egret ọba ẹyẹ king of-birds; ọ̀kín the-egret ẹlẹ́wà àlà owner-of-the-beauty-of-whiteness.
Idiomatic: "Egret, king of birds; egret whose beauty is in whiteness."
Meaning: Di bird position and im beauty na di same thing, and that thing na im colour.
Used when: Owomoyela: "Praise for people wey get good character and quality"
Notes: Di lines dey for oríkì form, di style of praise-poetry wey dem explain for entry 45 of owe-iwa-character, and e dey work like citation instead of argument. When person put am beside entry 9, where na di egret white colour dey make dem kill am, di two show how di collection dey praise and warn about di same quality inside di same bird.
Literal: Bọ̀rọ̀kìnní ìletò the-dandy of-a-small-settlement ni akéde ìlú ńlá is a-town-crier in-a-big-town.
Idiomatic: "The celebrated dandy in the village is a street crier in a large town."
Meaning: Position wey person get dey depend on di size of di place wey give am di position.
Used when: Owomoyela: "When people no plenty, anybody fit become important person"
Notes: Town crier na real position wey no too big, so di proverb no talk say di person wey like fine dressing become nothing, e talk say e turn to ordinary person. Owomoyela cross-reference 4184 . Na di same bringing down dem do based on location for entry 27.
Literal: Bí o bá fẹ́ bọ̀rọ̀kìnní-í tẹ́ if you wish the-dandy to-be-disgraced, jí re lé-e rẹ̀ láfẹ̀ẹ̀mọ́júmọ́ go to his house at-first-light; wo ẹní tó tẹ́ sùn look-at the-mat he-spread to-sleep; wo aṣọ tó fi ḿbora look-at the-cloth he covers-himself-with.
Idiomatic: "If you wish to deflate a dandy, go to his home in the early dawn; look at the mat he sleeps on, and look at the sheet he covers himself with."
Meaning: How pesin dey appear for public dey contradict wetin dey im private bed.
Used when: Owomoyela note start with "The dandy abroad is ..." and e cut short for the source wey dem consult . When dem use am, e dey advise make pesin check wetin pesin dey show outside against the real condition wey produce am.
Notes: The proverb give one step-by-step procedure with specific time of day attached, wey dey unusually practical, and na dawn dem choose because e dey happen before pesin arrange how e wan appear. E belong to entry 17: neatness and fine clothes na tins wey even people wey no fit really afford dem fit get.
Literal: Ẹni tí à ń wò láwò-sunkún the-one we look-at with-a-weeping-look ń wo ara-a rẹ̀ láwò-rẹ́rìnín looks-at himself with-a-laughing-look.
Idiomatic: "A person whose appearance moves one to tears is moved to laughter by his own appearance."
Meaning: How pesin condition worse reach for other people eye no be how e dey look to the pesin body.
Used when: Owomoyela: "The miserable person has no notion of his own miserableness"
Notes: The two compound noun dem àwò-sunkún and àwò-rẹ́rìnín, the crying-look and the laughing-look, follow the same frame and na only the verb dey different, so the Yorùbá state the difference as minimal pair. Na the same knowledge point dem make about character for entry 18 of owe-iwa-character: pesin no fit assess imself from inside.
Literal: Bí ẹlẹ́rẹ̀kẹ́ régéregé when the-one-with-smooth-cheeks bá ro ẹjọ́-ọ tirẹ̀ tán has-finished stating his case, kó rántí pé let-him remember that ẹlẹ́rẹ̀kẹ́ mẹ́ kí á rí rò the-one-with-marked-cheeks has-a-case-to-state.
Idiomatic: "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."
Meaning: The pesin wey fine don talk first, and the other pesin still get chance to talk.
Used when: Owomoyela note start with "The person who looks good owing to ..." and e cut short for the source wey dem consult . When dem use am, na warning make pesin no assume say hearing don finish.
Notes: The proverb follow legal process and e belong to the hearing rules for entries 3 to 5 of owe-ears-hearing-mouth: fine face na advantage when pesin dey argue case, but e no dey settle the matter. Ẹlẹ́rẹ̀kẹ́ just mean the pesin wey get cheeks, and the difference dey show for régéregé, smooth, against the marked cheeks of the second person.
Literal: Ẹni tó bá fi ojù aná wò kú whoever looks-at the-dead with-yesterday's eyes, ẹbọra a bọ́ ọ láṣọ the-spirits will strip him of-clothing.
Idiomatic: "Whoever looks at the dead with yesterday's eyes will be stripped naked by the spirits."
Meaning: To treat pesin based on wetin dem be before dey bring punishment from wetin dem don become now.
Used when: Owomoyela: "One behaves toward people according to the heights they have attained, not according to the way they used to be"
Notes: The dead people for here na the ancestor dem, wey death don transform into powers, so to treat dem by the level dem dey before na category error wey get consequences. To pull pesin cloth na the standard Yorùbá picture of total disgrace, wey connect this proverb to the clothing file and to entry 32 of owe-head-face-ori.
Literal: Àgùntàn ń wò sùn-ùn the-sheep stares blankly; ọgbọ́n inú pé egbèje the-wisdom inside amounts-to one-thousand-four-hundred.
Idiomatic: "The sheep stares blankly, but its cunning stratagems number 1,400."
Meaning: How outside empty reach no dey talk anything about wetin dey inside.
Used when: Owomoyela: "Looks are deceptive"
Notes: This proverb still appear for entry 35 of owe-stomach-appetite-inner-person, where dem read am for wetin e talk about inú. Dem put am here because Owomoyela own explanation, "looks are deceptive," make am proverb about appearance, and the two files need am for different arguments.
Literal: Dídán shining lẹyẹlé ń dán kú is-what the-pigeon shines until-death.
Idiomatic: "A perpetually shining appearance is what characterizes the pigeon even until death."
Meaning: Some appearance dey hold good reach the end.
Used when: Owomoyela record two meanings: "Either an observation that a person's reputation cannot be tarnished or a wish that it never become tarnished"
Notes: This proverb still appear for entry 46 of owe-iwa-character. Dem keep Owomoyela double explanation instead of picking one, because the proverb fit be compliment or blessing depending on how pesin talk am, and any collection wey choose only one don destroy half of the use.
Literal: Èèyàn ìbáà kúrú a-person though short, ìbáà búrẹ́wà though ugly, gbèsè ò sí debt not-existing, ìtìjú ò sí disgrace does-not exist.
Idiomatic: "Whether a person be short or ugly, if there is no debt, there can be no disgrace."
Meaning: Physical defect no be shame; to owe money na im be shame.
Used when: Owomoyela: "As long as one is debt-free, other details of one's personal circumstances are of little consequence"
Notes: Na this proverb generous pass for the file and na im clear pass on where the corpus really locate disgrace. Ìtìjú na shame, the capacity wey dem discuss for entry 40 of owe-iwa-character, and the proverb talk say appearance no fit bring am. E equally belong to the trade and debt file.
Literal: Ojú kì í rí arẹwà the-eyes do-not see a-beautiful-person kó má kì í without greeting them.
Idiomatic: "The eyes never see a beautiful person without acknowledging him or her."
Meaning: Fine face dey force person to acknowledge am, and e no possible make person hold am back.
Used when: Owomoyela: "Things wey deserve make person pay attention to dem suppose get am"
Notes: Kí na to greet, di same duty wey di dandy neglect for entry 4 wey make dem condemn am, so di proverb make acknowledgement of beauty be one example of di general Yorùbá duty to greet. E state di compulsion as wetin eye dey do instead of rule for human beings, wey be di corpus regular method for claims wey e believe say no debate dey on top am.
Literal: A ní kí ohun tó wu ni wá we asked that what-pleases us come, ohun tó dára-á bọ́ sílẹ̀ what-is-beautiful presented-itself; bó dára tí kò wu ni ń kọ́ what-if it-is-beautiful but does-not-please us?
Idiomatic: "We call for something to which we are attracted, and something beautiful presents itself; what if we are not attracted to it despite its beauty?"
Meaning: To fine and to make people want person na two different things, and di two no dey always follow body come.
Used when: Owomoyela: "Beauty dey for di eye of who dey look am"
Notes: Di proverb stand on di difference between dára, to good or to fine, wey be objective predicate, and wù, to please person, wey need person wey dey feel am. Yorùbá mark di difference through grammar and di proverb use am well, na why English need two clauses to talk wetin di Yorùbá talk with two verbs.
Literal: Ọmọ tí ò lẹ́wà a-girl who has-no beauty, ọ̀dẹ̀dẹ̀ ìyá ẹ̀ her mother's porch ni ń pẹ́ sí is-where she stays-long.
Idiomatic: "A woman without beauty lasts long on her mother's porch."
Meaning: Dem no marry her quick, so she remain for her mama house.
Used when: Owomoyela: "Dem no dey marry plain women quick"
Notes: Di proverb na direct statement about marriage market and e no try to soften am. E get di same structure like entry 51 for owe-iwa-character, where woman wey no get character dey remain with her mama like co-wife, and di two together show how di corpus dey put woman marriage outcome on top her look for one proverb, and on top her character for di other one. None of dem get male counterpart for di collection.
Literal: Orí tó máa dádé the-head that will wear-a-crown, nínú agoro odẹ from-inside the-hunter's quiver ni ń ti í yọ ọ́ wá is-where it is-brought-out-from.
Idiomatic: "The head that will wear a crown is so destined from before birth."
Meaning: Di position wey person go hold na wetin dem don settle beforehand, no be presentation dey bring am.
Used when: How di compiler read am: dem cite am against di thought say na display dey bring rank. Level of confidence on di usage: medium.
Notes: Owomoyela full text for 3583 continue with parallel clauses about di neck wey go wear di èjìgbà ìlẹ̀kẹ̀ beads and di waist wey go wear fine cloth, wey each of dem trace back to di same origin . Na only di first clause dem put here because wetin di file care about na wetin e talk about adornment: regalia dey follow destiny instead of to create am. Compare entry 29 for owe-head-face-ori, where caps be like ladder of ambition.
Literal: Orí Olúkànḿbí kì í gẹṣin Olúkànḿbí's destiny does-not ride a-horse; ìpín àjàpá kì í ṣọ̀ṣọ́ the-tortoise's portion is-never splendour; a sòlẹ̀kẹ̀ má hun lọ́rùn though-one strings beads on-its-neck, ahun-ún wọ gbó the-tortoise enters the-bush.
Idiomatic: "Olúkànḿbí's destiny does not include riding a horse; the tortoise's fate is never to know splendor; people adorn the tortoise's neck with beads, and it heads for the bush."
Meaning: Ornament wey dem put for body of creature wey e destiny no reach splendour, dem go carry am straight back enter bush.
Used when: How di compiler read am, since Owomoyela note cut short for di source wey dem check: dem dey talk am when fine things waste on top person wey e condition or character no go fit sustain am. Level of confidence on di usage: medium.
Notes: Ìpín na di portion wey dem share give person, di same concept as orí for di destiny sense, so di proverb put di blame for di failure on fate instead of taste. Tortoise na di trickster for Yorùbá tale, wey dem note for entry 19 of owe-head-face-ori, and di image of tortoise wey dey waka enter undergrowth wear beads na di file last and driest word on adornment.
Three things stand out for these thirty-eight proverbs.
Dem agree say beauty dey, but dem quick put limitation on top am. Entry 34 talk say eye no fit see fine person without greeting dem, and entry 25 give egret king praise because e white. None of dem dey hold back praise. But entries 1 to 6 measure beauty against work wey e fail to do, and entries 7 to 12 treat am as wetin dey attract danger, reach even di hunter wey want egret feather. Di corpus no deny say beauty good; wetin e deny na say to good be di same thing as to dey safe or to dey enough.
Di proverbs about appearance na mostly proverbs about evidence. Entry 17 show say signal wey anybody fit produce no carry any information, entry 27 give procedure to check display, entry 28 show how self-assessment dey fail, and entry 31 warn make person no use wetin dey outside judge wetin dey inside. If person read dem together, dem show consistent doubt about judging things from surface, and na di same doubt di corpus apply to speech for owe-speech-silence-tongue and to standing for owe-head-face-ori.
Di proverbs wey touch gender dey face only one side. Entry 7, 8, 20, 21 and 36 dey talk about women, and each of dem dey treat woman appearance like problem wey anoda person suppose manage: her parents, her husband, di men around her, or di marriage market. No proverb dey among dis set wey fine man be wahala for im household. Weda dat one dey show Yorùbá thought generally or na how di scholars wey mostly be men take gather dis collections, na question wey dis file no fit settle, and di same warning dey for entry 51 of owe-iwa-character.
Fifty-eight Yorùbá proverbs on character, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Forty-two Yorùbá proverbs on the head as body part and as destiny, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Sixty Yorùbá proverbs on cloth as the marker of standing, on clothing worn, patched and outgrown, and on nakedness as the condition beneath every covering, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Forty-nine Yorùbá proverbs on the hand and the foot, the body's two instruments of labor, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Thirty Yorùbá proverbs on the eye as the organ of witness and judgment, and on blindness as both a literal condition and a figure for folly, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Thirty-two Yorùbá proverbs on the ear as the organ of instruction and intelligence, deafness as a figure for obstinacy, and the mouth as the organ that eats, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.