Òwe on the Alágbẹ̀dẹ: The Blacksmith, the Forge and Iron
Thirty-two Yorùbá proverbs on the blacksmith and his trade, the forge and its tools, iron as material, and Ògún as the power standing behind the craft, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Na alágbẹ̀dẹ be the blacksmith, and for Yorùbá thought, him work no be just ordinary work among other handwork. Na iron dey make farming, hunting, war, surgery and wood carving possible, and na the blacksmith dey shape am, wey put am for the foundation of almost every other work. The person wey stand behind am na Ògún, the òrìṣà of iron and the forge, wey also be the òrìṣà of oath wey dem swear on top iron and of the road wey dem cut open. So any record about the blacksmith naturally be record about Ògún too, and the proverbs dey move between the workshop and the shrine without showing where the change happen.
Wetin the collection talk about the blacksmith show say dem respect am and dem still dey careful with am small. Na him be the man wey fit do wetin no other person fit do, wey him product no dey recognise him own head, wey no get time for family people, and wey no want make war finish. Dem bring thirty-two proverbs put here inside four group: the blacksmith power and where him limit reach, the forge and him tools, iron as material, and Ògún.
Dem bring the proverbs as Owomoyela write and translate dem . The notes wey Owomoyela put inside bracket on how to use am na him form the basis for the Used when lines; where the words na exactly him own, dem put quote. Anything wey dem mark as wetin the compiler add na this collection own and confidence level on am lower.
Note on sources
Owomoyela write full standard spelling with tone marks and subdots, and dem copy him texts put here exactly as dem print am . Him no attach any informant to any proverb, because him hold say proverbs na property of the whole community . Many proverbs for this file call specific quarters, towns and people from nineteenth century, and dem note all those ones where dem appear.
The blacksmith power and where him limit reach
1. Kò sí òrìṣà tó lè ṣe bí Ògún lágbẹ̀dẹ.
Literal: Kò sí òrìṣà there-is-no òrìṣà tó lè ṣe bí Ògún that can do as Ògún lágbẹ̀dẹ at-the-smithy.
Idiomatic: "There is no òrìṣà that can do as Ògún, [god of metals and the forge], can do at the smithy."
Meaning: For that particular place, no other power fit compete.
Used when: Owomoyela: "No one else can attempt the feats that the person referred to can accomplish"
Notes: The claim get clear boundary with lágbẹ̀dẹ, for the blacksmith shop: e no talk say Ògún na the greatest òrìṣà, e only talk say nobody match am for the forge. Compare am with entry 2, wey drop that condition and because of that, dey bring more argument. The identification wey Owomoyela put inside bracket for Ògún na him own.
2. Òrìṣà bí Ògún ò sí; ojú lásán ni gbogbo wọn ń yá.
Literal: Òrìṣà bí Ògún ò sí an-òrìṣà like Ògún does-not exist; ojú lásán ni gbogbo wọn ń yá it-is mere impudence all-of-them are-showing.
Idiomatic: "A god to rival Ògún does not exist; all the others are only being impudent."
Meaning: Wetin other people dey claim say dem reach him level na over-boldness.
Used when: Owomoyela: "A certain person is without peer among humans, just as Ògún is without equal among the gods"
Notes: This one na partisan proverb, wey dem talk from inside Ògún devotion instead of neutral position, and make person read am as wetin the tradition dey talk about itself inside one of him voices. Yá ojú mean to dey over-bold or show effrontery. The collection get similar claims for other òrìṣà, and the collection no dey judge between dem.
3. Àpèjúwe lalágbẹ̀dẹ ń rọ.
Literal: Àpèjúwe from-a-description lalágbẹ̀dẹ ń rọ is-what the-blacksmith forges.
Idiomatic: "The blacksmith manufactures from a description."
Meaning: Him fit make anything, as long as you fit talk wetin you want.
Used when: Owomoyela: "Unless a person speaks his or her mind, others cannot know what the person has in it"
Notes: Rọ na the specific verb for forging metal with hammer, wey dey different from the general verb for making things. Dem dey use the proverb far from blacksmith shop, as demand make person state wetin dem need clearly, and the power of the proverb come from how dem already accept say the blacksmith sabi work: the thing wey fit limit am never be him skill, na only how you describe wetin you want.
4. Pátápátá alágbẹ̀dẹ ò ju ilé àrọ lọ.
Literal: Pátápátá alágbẹ̀dẹ the-blacksmith's utmost ò ju ilé àrọ lọ does-not exceed the-house of-the-forge.
Idiomatic: "The most one can expect of the blacksmith is confined to the smithy."
Meaning: Him authority dey real and e dey end for the door.
Used when: Owomoyela: "There is a limit to a person's bragging"
Notes: Ilé àrọ na the blacksmith workshop, and the proverb na the exact balance to entries 1 to 3: nobody match the blacksmith for him own place, but outside e just be ordinary person. This one na general Yorùbá position about specialist authority, and e repeat again for entry 5.
5. Ẹni tó mọ ìhín ò mọ ọ̀hún; alágbẹ̀dẹ ò ro oko.
Literal: Ẹni tó mọ ìhín one-who knows here ò mọ ọ̀hún does-not know there; alágbẹ̀dẹ ò ro oko the-blacksmith does-not till a-farm.
Idiomatic: "The person who is familiar with this place is not familiar with the other place; the blacksmith does not till a farm."
Meaning: Expertise dey local and e no dey transfer to another thing.
Used when: Owomoyela: "No one person can know it all, or do it all"
Notes: The second part no be just decoration: na e bring the clear example wey make the first general part make sense, wey be the two-part structure wey dem note for entry 2 of owe-iwa-character. When you compare am with entry 6, where the blacksmith dey make the hoes wey farmer need, the two proverbs dey describe real division of labour instead of limitation.
6. Ògún ò rọ ike; àgbẹ̀dẹ ò rọ bàtà; oko ò ṣòro-óro, àgbẹ̀dẹ ò pa ọkọ́ tà.
Literal: Ògún ò rọ ike Ògún does-not forge ivory; àgbẹ̀dẹ ò rọ bàtà the-smith does-not forge shoes; oko ò ṣòro-óro were-farming not difficult, àgbẹ̀dẹ ò pa ọkọ́ tà the-smith would-not make hoes for-sale.
Idiomatic: "Ògún [god of metals] does not fashion ivory; the blacksmith does not make shoes; were farming not a difficult pursuit, the blacksmith would not manufacture hoes for sale."
Meaning: Every trade get di material wey e dey work, and one trade dey exist because another one hard.
Used when: Owomoyela note start with "One should appreciate people for their effort ..." and e cut for di source wey dem check .
Notes: Di third clause na di interesting one: e dey explain di blacksmith market through di farmer difficulty, wey make di crafts depend on each other for economy matter instead of just to dey different. Ivory na for carver, wey dem treat for owe-carver-potter-maker, and leather na for another trade again.
7. Ẹ̀là ìlẹ̀kẹ̀ ò lójú àtokùn bọ̀; alágbẹ̀dẹ ò rójú ará.
Literal: Ẹ̀là ìlẹ̀kẹ̀ a-split bead ò lójú àtokùn bọ̀ has-no hole for-the-thread; alágbẹ̀dẹ ò rójú ará the-blacksmith has-no time for-relatives.
Idiomatic: "A split bead lacks a hole for a thread; the blacksmith has no time for relatives."
Meaning: Some work dey take all di person time and strength, e no go come remain anything for di obligations wey every other person dey follow.
Used when: Owomoyela: "Some occupations leave no room for the observance of courtesies"
Notes: Di proverb dey describe instead of to condemn, wey dey important: Yorùbá social life dey run on to visit, greet, and do family obligation, so trade wey excuse person from all dis things dey get serious exemption. Rójú, to find time or find space, wey literally mean to find eye, na di same ojú wey dey give di bead hole for di first clause, so di two halves share one word.
8. Ṣẹ́kẹ́-ṣẹkẹ̀-ẹ́ dára, ṣùgbọ́n alágbẹ̀dẹ ò rọ ọ́ fún ọmọ ẹ̀.
Literal: Ṣẹ́kẹ́-ṣẹkẹ̀-ẹ́ dára handcuffs are-fine, ṣùgbọ́n alágbẹ̀dẹ ò rọ ọ́ fún ọmọ ẹ̀ but the-blacksmith does-not forge them for his child.
Idiomatic: "Handcuffs are pretty, but the blacksmith does not fashion them for his own child."
Meaning: E dey make di instrument and e plan make na other people children use am.
Used when: Owomoyela: "When trouble is being distributed, one always wishes to exempt one's own people"
Notes: Ṣẹ́kẹ́-ṣẹkẹ̀ na ideophone wey dey call di fetter by di sound wey e dey make. To agree say handcuffs dára, say e fine or dem make am well, na craftsman language, and di cold edge of di proverb dey come from how di smith dey admire im own work even as e know wetin dem dey use am for exactly. Compare entry 30, where e no want make di wars end.
9. "Tèmi ò ṣòro," tí kì í jẹ́ kọ́mọ alágbẹ̀dẹ ní idà.
Literal: "Tèmi ò ṣòro" "Mine is not urgent," tí kì í jẹ́ kọ́mọ alágbẹ̀dẹ ní idà which does-not let the-blacksmith's child own a-sword.
Idiomatic: "'Mine is not urgent' prevents the son of the blacksmith from owning a sword."
Meaning: Di pikin of di man wey dey make sword no get any, because na im own order dem dey always postpone.
Used when: Owomoyela: "The person who always yields to others will never get anywhere"
Notes: Di proverb name di excuse like say na person, di oríkì-style device wey dem discuss for entry 13 of owe-war-warrior-battlefield. Na di Yorùbá form of di observation say specialist house dey lack, and make person read am beside entry 8: di smith excuse im pikin from handcuffs and forget to give am weapon.
10. Bí alágbẹ̀dẹ-ẹ́ bá ń lu irin lójú kan, ojú àmì ló wà níbẹ̀.
Literal: Bí alágbẹ̀dẹ-ẹ́ bá ń lu irin lójú kan if the-blacksmith keeps striking the-iron at-one place, ojú àmì ló wà níbẹ̀ it-is a-marked spot that is there.
Idiomatic: "If a blacksmith keeps hitting the iron on the same spot, it is because there is a mark or blemish there."
Meaning: When person dey pay attention to something again and again, e dey show say defect dey, no be say di person dey obsessed.
Used when: Owomoyela: "There is a reason for every action"
Notes: Di proverb na di standard Yorùbá defence for person wey dem accuse say e dey repeat di same matter: di repetition dey show say problem dey. E assume say di smith know im work well, so dat im behaviour na evidence about di iron instead of about di smith, and dis trust for di craftsman judgement dey show throughout di file.
11. Bí yó ti rí ni yó rí; alágbẹ̀dẹ ò lè gbé ọmọ owú mì.
Literal: Bí yó ti rí ni yó rí as it will be so it-will-be; alágbẹ̀dẹ ò lè gbé ọmọ owú mì the-blacksmith cannot swallow his hammer.
Idiomatic: "Whatever threatens to happen will have to happen; the blacksmith cannot swallow his hammer."
Meaning: Limit dey for wetin person go do to stop something from happening.
Used when: Owomoyela: "Come what may, one will not do what one has no intention of doing"
Notes: Ọmọ owú na di hammer, wey literally mean di pikin of di anvil, di same naming pattern wey make di pestle di pikin of di mortar for entry 8 of owe-weapons-defence-vulnerability. How di image make no sense na di main point: e call impossible concession just to refuse demand wey no make sense.
12. Ìwàniyì, alágbẹ̀dẹ Ifọ̀kọ̀; wọ́n fún un nírin, ó lájá gbé e jẹ; ajá a máa jẹ irin bí?
Literal: Ìwàniyì Good-character-is-worth, alágbẹ̀dẹ Ifọ̀kọ̀ blacksmith of-Ifọ̀kọ̀; wọ́n fún un nírin they gave him iron, ó lájá gbé e jẹ he said a-dog ate it; ajá a máa jẹ irin bí do dogs eat iron?
Idiomatic: "Ìwàniyì [Good character brings good regard], blacksmith of Ifọ̀kọ̀ quarters [in Ibadan], was given an iron rod, and he claimed a dog ate it up; do dogs eat iron?"
Meaning: Di nature of di material prove say di excuse no hold water.
Used when: Owomoyela note start with "If you wish others to think well of you ..." and e cut for di source wey dem check .
Notes: Di joke dey inside di smith name, wey mean say good character na honour, wey dem set against im behaviour, and Owomoyela bracketed gloss of di name dey necessary for English reader to see am. Ifọ̀kọ̀ na one named quarter for Ibadan, wey locate dis proverb more precisely pass almost anything else for di corpus. Di closing rhetorical question na di refutation, and e work because everybody know wetin iron be.
The forge and its tools
13. Ẹwìrì ní ń fẹ́ ná lágbẹ̀dẹ.
Literal: Ẹwìrì the-bellows ní ń fẹ́ ná lágbẹ̀dẹ is-what fans the-fire at-the-smithy.
Idiomatic: "It is the bellows that fans the furnace at the smithy."
Meaning: The work need the tool wey dem make for am.
Used when: Owomoyela: "Difficult tasks demand the proper tools"
Notes: The Yorùbá bellows na leather-and-pot device wey dem dey pair use hand operate, and without am the charcoal no go reach forging heat, so wetin the proverb talk na technical matter no be ordinary figure of speech. This proverb na the natural companion to owe-tools-use-misuse, and e dey state the positive side wey entry 16 of owe-weapons-defence-vulnerability state for negative way through blunt cutlass.
14. "Fín ná fún mi!" "Ng ò fín ná fún ọ!" ni ń dá jà sílẹ̀ lárọ.
Literal: "Fín ná fún mi" "Blow the fire for me!" "Ng ò fín ná fún ọ" "I will not blow the fire for you!" ni ń dá jà sílẹ̀ lárọ is-what starts a-fight at-the-forge.
Idiomatic: "'Blow the furnace for me!' 'I will not blow the furnace for you!' results in a fight at the forge."
Meaning: When work sharing no clear, e dey bring quarrel.
Used when: Owomoyela: "If responsibilities are not clearly specified among friends, quarrels result"
Notes: The proverb come directly from two quote lines without narration, wey be Yorùbá style wey dey show the person wey dey hear am scene instead of ordinary statement, as dem note for entry 40 of yoruba-owe-proverbs. To pump bellows dey hot, e no need special skill, and e dey continuous, na why nobody dey want claim that work.
15. Ọ̀gbá gbá wọlẹ̀, ó ku àti yọ.
Literal: Ọ̀gbá gbá wọlẹ̀ the-iron-stake has-driven into-the-ground, ó ku àti yọ there-remains the-pulling-out.
Idiomatic: "The iron stake has been driven into the ground; the problem now is how to pull it out."
Meaning: Dem don do the easy part finish, and na the hard part remain.
Used when: Owomoyela: "Some ventures that are easy at the start prove mightily intractable down the line"
Notes: The phrase ó ku X, "X remain," na the polite Yorùbá way to mention debt or balance wey person never settle, as dem discuss for entry 10 of owe-iwa-character. Compare am with entry 16, wey use the same picture for sometin wey balance well well wey person no fit shake comot, na difference of how dem apply am instead of the picture itself.
16. Ẹkàn gba rigidí wọlẹ̀; ọ̀gbá gára wọlé ó ku àti yọ.
Literal: Ẹkàn gba rigidí wọlẹ̀ an-enormous root has-bored into-the-ground; ọ̀gbá gára wọlé the-heated iron-borer has-entered, ó ku àti yọ there-remains the-pulling-out.
Idiomatic: "An enormous root has bored into the ground; the heated iron borer has entered [the trunk], and pulling it out becomes a problem."
Meaning: Both the root and the tool wey dem send go meet am don hook now.
Used when: Owomoyela: "A person, or thing, is so well established that there is no dislodging him, her, or it"
Notes: The proverb dey describe real failure mode: when dem drive hot iron enter fresh wood, e dey hook as the wood dey shrink. When person read am join entry 15, the two dey show how the collection use the same physical fact talk two different things, say work remain half and say condition don become permanent.
17. Igbá tó fọ́ ní ń gba kasẹ létí; ìkòkò tó fọ́ ní ń gba okùn lọ́rùn.
Literal: Igbá tó fọ́ the-calabash that cracked ní ń gba kasẹ létí is-what receives staples at-the-rim; ìkòkò tó fọ́ the-pot that cracked ní ń gba okùn lọ́rùn is-what receives rope at-the-neck.
Idiomatic: "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."
Meaning: The repair work na the clear sign wey dey show the damage.
Used when: Owomoyela: "It is the person who makes trouble who is visited with repercussions"
Notes: To use iron staple join broken calabash na real Yorùbá repair work, and na the file clearest example of how blacksmith work dey serve other crafts. Owomoyela explanation turn the proverb to statement about punishment wey person deserve, wey harsh pass wetin the text talk, since calabash wey crack no do anything wrong. Confidence on the gloss: medium.
18. Abẹ́rẹ́ já dìí, àkísà ń yọ̀ ṣẹ̀ṣẹ̀; ó ro pé òyìnbó ò gún mọ́.
Literal: Abẹ́rẹ́ já dìí the-needle's eye broke, àkísà ń yọ̀ ṣẹ̀ṣẹ̀ the-rag rejoices greatly; ó ro pé òyìnbó ò gún mọ́ it thinks the-white-man makes no-more.
Idiomatic: "The needle's eye breaks, and the cloth rejoices; it thinks the white man has ceased making needles."
Meaning: The tool wey dey hold you don break, but the factory never break.
Used when: Owomoyela: "Do not rejoice at your formidable adversary's temporary discomfiture"
Notes: The proverb dey show the time wey e come out: needle wey dem import from Europe replace the one wey dem dey make locally, and òyìnbó name the place wey e come from, wey put the saying inside trade era. E still be proverb about difference between tool and where dem dey supply am from, and the mistake wey rag make na say e no understand how manufacturing work.
19. Ọlọ́gbọ́n ò tẹ ara ẹ̀ nÍfá; ọ̀mọ̀ràn ò fi ara ẹ̀ joyè; abẹ tó mú ò lè gbẹ́ èkù ara ẹ̀.
Literal: Ọlọ́gbọ́n ò tẹ ara ẹ̀ nÍfá the-wise-one does-not consult Ifá for-himself; ọ̀mọ̀ràn ò fi ara ẹ̀ joyè the-knowledgeable-one does-not install himself in-title; abẹ tó mú a-sharp razor ò lè gbẹ́ èkù ara ẹ̀ cannot carve its-own handle.
Idiomatic: "The wise person does not consult the Ifá oracle for himself; the knowledgeable person does not install himself as chief; the sharp knife does not carve its own handle."
Meaning: No capacity, no matter how e big reach, fit turn against itself.
Used when: Owomoyela: "The strongest and wisest of men still would need the service of other people at some time"
Note dem: Na di third clause be di one wey make di argument physical, and e dey exact: blade no fit cut di handle wey dem fix am inside. Di proverb belong equally with owe-ifa-babalawo-divination and owe-king-chief-throne, and e use three parallel clause state wetin entry 17 of yoruba-owe-proverbs tok about kingship alone.
Iron as material
20. Agada ò mọ orí alágbẹ̀dẹ.
Literal: Agada ò mọ orí alágbẹ̀dẹ the-sword does-not know the-blacksmith's head.
Idiomatic: "The sword cannot tell the smith's head from others."
Meaning: Person wey make somtin no get special standing with di tin wey e make.
Dem dey use am when: Owomoyela: "Natural justice does not play favorites"
Note dem: Dis proverb also dey for entry 15 of owe-weapons-defence-vulnerability, wey dem read there based on wetin e tok about weapon wey turn against di owner. As e dey here, e dey tok somtin wey hard pass dat about di craft: di mastery wey di blacksmith get, as dem show for entries 1 to 3, dey end di moment wey di tin comot for forge. Agada na di curved sword wey dem connect with northern cavalry tradition dem.
21. Ẹni tí a sọ òkò lù ú ní kí á sọ ìdàrọ.
Literal: Ẹni tí a sọ òkò lù ú the-one we struck with-a-stone ní kí á sọ ìdàrọ says let-us throw iron-dross.
Idiomatic: "The person at whom one throws stones urges one to throw iron dross."
Meaning: E tell di people wey dey attack am make dem use somtin wey heavy pass dat, so e no give dem dat satisfaction.
Dem dey use am when: Owomoyela: "The target of one's punishment, rather than being impressed, urges one to do one's worst"
Note dem: Ìdàrọ na di slag wey remain from smelting, waste product from forge wey heavy pass stone, so wetin di victim dey ask dem to add dey precise and e dey available locally. Dis kind defiance dey similar to entry 24 of owe-stomach-appetite-inner-person, where man shame im own boil dem.
22. Òwò àdá kì í pa àdá; òwò ọkọ́ kì í yọ ọkọ́ lẹ́nu.
Literal: Òwò àdá the-machete's trade kì í pa àdá does-not kill the-machete; òwò ọkọ́ the-hoe's trade kì í yọ ọkọ́ lẹ́nu does-not trouble the-hoe.
Idiomatic: "A machete's trade does not kill the machete; a hoe's trade does not cause problems for the hoe."
Meaning: Work wey dem make tool for no dey spoil di tool.
Dem dey use am when: Owomoyela: "A person's forte does not constitute a problem for him or her"
Note dem: Dem still put am for entry 34 of owe-weapons-defence-vulnerability. Di two object wey dem mention na product of blacksmith, na why e still belong here: di proverb na claim about how manufacturing dey fit for purpose, and na di blacksmith e dey praise.
23. Ẹ̀gún ògún ọmọ lẹ́sẹ̀ ká yọ ọ́ lẹ́sẹ̀ ẹrú.
Literal: Ẹ̀gún ògún ọmọ lẹ́sẹ̀ a-thorn pierced a-child in-the-foot ká yọ ọ́ lẹ́sẹ̀ ẹrú that-we should remove-it from-a-slave's foot.
Idiomatic: "When a thorn lodges in the foot of a child, one does not remove it from a slave's foot."
Meaning: Dem must apply di treatment for exact place wey di injury dey.
Dem dey use am when: Owomoyela: "However privileged one might be, there are certain things one must do oneself"
Note dem: Di proverb assume say household get both pikin and slave, so e be evidence about domestic slavery wey dem treat for owe-slavery-freedom-bondage. Di logic follow di same pattern as entry 8 of owe-stomach-appetite-inner-person, say person no fit transfer load give di wrong part of body, and na iron tool dem dey take comot di thorn, na why e dey inside dis file.
24. Ẹni tó bá bọ Ògún, yó ra ọjà-a tirẹ̀ lọ́tọ̀.
Literal: Ẹni tó bá bọ Ògún whoever will sacrifice-to Ògún, yó ra ọjà-a tirẹ̀ lọ́tọ̀ will buy his goods separately.
Idiomatic: "The person who will worship Ògún will keep his or her market purchases separate from those of others."
Meaning: Separate duty need separate arrangement.
Dem dey use am when: Owomoyela: "If one's priorities are incompatible with those of others, one parts company with them"
Note dem: Person no must mix sacrifice material with ordinary market tin, so di proverb record real ritual requirement come generalize am. E belong together with owe-sacrifice-offering-exchange and with owe-taboo-pollution-forbidden, where dem treat di logic of separation well well.
Ògún
25. Ẹní yára lÒgún ń gbè.
Literal: Ẹní yára the-swift-one lÒgún ń gbè is-whom Ògún supports.
Idiomatic: "Ògún is on the side of the swift."
Meaning: Di power dey support whoever move first.
Dem dey use am when: Owomoyela: "The swift are justified in taking advantage of the tardy"
Note dem: Di explanation wey Owomoyela give go further pass wetin di text tok as e add justification, and dat addition make sense to note: di Yorùbá only tok say Ògún dey support person wey sharp. Dem dey quote di proverb to give permission for quick action instead of to praise am, and e fit òrìṣà wey dem connect with sharp edge and sudden action.
26. Ajá tó rí mọ́tò tó dúró fi ara-a rẹ̀ bọ Ògún.
Literal: Ajá tó rí mọ́tò tó dúró a-dog that sees a-motor-vehicle and stands fi ara-a rẹ̀ bọ Ògún offers itself as-sacrifice to-Ògún.
Idiomatic: "A dog that sees a motor vehicle and stands in its way makes itself a sacrifice to Ògún."
Meaning: To stand for front of wetin go kill you na sacrifice wey you perform on top yourself.
Dem dey use am when: Owomoyela: "A person who needlessly endangers himself or herself deserves his or her fate"
Note dem: Person fit date dis proverb and di logic exact. Na dog be di animal wey proper make dem sacrifice give Ògún, as entry 27 state; Ògún power cover iron and because of dat e reach motor vehicle, and lorry driver dem dey among im notable modern devotees. So dog wey lorry kill don turn sacrifice give Ògún in di correct form by accident. As e mention motor transport, dat one put di proverb for twentieth century, wey make am one of di more recent text for di collection.
27. Òkì pa ajá la fi ḿbọ Ògún.
Literal: Òkì pa ajá a-sizeable killed dog la fi ḿbọ Ògún is-what we use to-sacrifice-to Ògún.
Idiomatic: "It is a mature and sizable dog that one sacrifices to Ògún."
Meaning: Di offering must be di particular kind and standard wey dem specify.
Used when: Owomoyela: "Person suppose use material wey fit di occasion"
Notes: Na dog be di main offering to Ògún, and di way di proverb take insist on size dey talk about wetin dey enough, no be to show off. If person read am join entry 26, di two proverb dey describe di correct sacrifice and how person fit perform am by mistake. Di corpus no describe wetin na only initiated people hold inside Ògún practice, because dat kind material no be for public.
28. Àwòrò ṣàṣà ní ń jẹ ajá Ògún.
Literal: Àwòrò ṣàṣà only-the-select priest ní ń jẹ ajá Ògún is-who eats Ògún's dog.
Idiomatic: "Only the most powerful of priests eats dogs sacrificed to Ògún."
Meaning: Na only person wey get di standing to absorb wetin dem offer fit chop am.
Used when: Owomoyela: "Na only few selected people fit do very hard task"
Notes: Àwòrò na priest for inside òrìṣà cult. Di proverb record levels on who fit chop sacrifice food wey be real part of di practice, and dem dey use am broadly for any work wey need qualification. Compare am with entry 27 of owe-ears-hearing-mouth, where dem no fit offer vulture to di head at all.
29. Àìdé ikú là ḿbọ Ògún; àìdé ikú là ḿbọ òrìṣà; bí kú bá dé ikú ò gbẹ́bọ.
Literal: Àìdé ikú death-not-having-come là ḿbọ Ògún is-when we sacrifice-to Ògún; àìdé ikú là ḿbọ òrìṣà death-not-having-come is-when we sacrifice-to the-òrìṣà; bí kú bá dé if death arrives ikú ò gbẹ́bọ death does-not accept sacrifice.
Idiomatic: "It is when death has not called that one sacrifices to Ògún; it is when death has not called that one sacrifices to gods; when death comes calling, death does not heed sacrifices."
Meaning: Sacrifice dey work before di tin happen, e no get power again after di event.
Used when: Di note wey Owomoyela write start with "No medicine or sacrifice dey to..." and e cut short for di source wey dem consult .
Notes: Dis na major doctrinal statement and e come from inside di practice itself, no be say e dey against am: sacrifice na to prevent bad tin, and na death be di only power wey dey outside exchange. E belong with owe-death-ancestors-beyond and owe-sacrifice-offering-exchange, and person suppose read am alongside entry 21 of owe-weapons-defence-vulnerability, where no juju fit stop day from break.
30. Alágbẹ̀dẹ́ ò fẹ́ kí ogun tán láyé.
Literal: Alágbẹ̀dẹ́ ò fẹ́ the-blacksmith does-not want kí ogun tán láyé that war should-end in-the-world.
Idiomatic: "The blacksmith [who makes weapons] does not wish for an end of wars on earth."
Meaning: Wetin dey feed am depend on wetin every oda person want make e stop.
Used when: Owomoyela: "Person own interest na di main tin"
Notes: Di proverb talk plainly about arms trade and e no dey preach morality: e just report interest. If person read am with di nineteenth-century context wey dey inside owe-war-warrior-battlefield, where war dey happen non-stop and dem take am as professional work, dis na observation about real economy, no be just general talk about greed.
31. Orí pọ̀ ní Mògún; ìpín àìṣẹ̀ ló pọ̀ níbẹ̀.
Literal: Orí pọ̀ ní Mògún heads are-many at the-Ògún-grove; ìpín àìṣẹ̀ the-portion of-the-guiltless ló pọ̀ níbẹ̀ is-what is-most-numerous there.
Idiomatic: "There are heads aplenty in the grove where Ògún receives sacrifice; most numerous are those of innocent people."
Meaning: Among di people wey dem execute for der, innocent people plenty pass di rest.
Used when: Owomoyela: "Even to be innocent no always guarantee safety or justice"
Notes: Dis na di darkest proverb for inside dis file and na direct criticism from inside di tradition: dem talk say di sacred grove where dem dey swear oath and execute people full of people wey dem kill wrongfully. E belong with owe-justice-judgement-court and owe-punishment-mercy-consequence, and na useful evidence say Yorùbá political thought get clear doubt about whether im own procedures dey just.
32. À ń pa ẹ̀kukù, ẹ̀kukù ń rúwé; à ń yan nínú aṣẹro, aṣẹro ń dàgbà; à ń ké bò sí Ògún, ara Ògún ń le.
Literal: À ń pa ẹ̀kukù we keep killing ẹ̀kukù, ẹ̀kukù ń rúwé it sprouts leaves; à ń yan nínú aṣẹro we tread on aṣẹro, aṣẹro ń dàgbà it grows; à ń ké bò sí Ògún we cry-out against Ògún, ara Ògún ń le Ògún's body grows strong.
Idiomatic: "The more one weeds ẹ̀kukù, the more it sprouts leaves; the more one tramples aṣẹro, the more it grows; the more one rails against Ògún, the more he thrives."
Meaning: Na opposition dey feed am.
Used when: Di note from Owomoyela explain say di two plant strong and e almost impossible to destroy dem ; for normal use, dem dey talk di proverb about person or power wey dey grow under attack.
Notes: Di two plant supply di evidence and Ògún supply di conclusion, wey be di corpus habit to argue from wetin eyes dey see go reach wetin eyes no dey see. Di proverb close dis file well: wetin characterise òrìṣà of iron na say e dey resist make dem destroy am, wey also be di quality of di metal.
How to read dis set
Three observations across dis thirty-two proverbs.
Di smith authority complete inside di forge and e stop for di door. Entries 1 to 3 show say im and im òrìṣà no get equal, and entries 4, 5 and 7 sharp-sharp limit dat mastery to di smithy and note wetin e dey cost am for oda places: no farming, no time for relatives. Di corpus admire specialisation and dey precise about di price, wey be di same way e treat di hunter and di diviner for oda parts of di craft files.
Person wey make sometin no get any special relationship with wetin e make. Entry 20 talk say sword no fit pick out blacksmith head, entry 8 show say e dey forge chain wey e plan use for other people pikin, entry 9 leave im own pikin without weapon, and entry 30 show say e dey hope make war continue. If you put all of dem together, dem dey reject that sentimental idea say wetin craftsman make belong to am for any moral way. Dem dey comot forge and become part of the normal danger wey full world.
Ògún proverbs dey carry the tradition own doubt, no be only the devotion. Entry 25 to 28 dey talk from inside the practice and dem assume say the power and rules dey work. Entry 29 come talk say sacrifice no dey do anything once death don arrive, and entry 31 talk say the grove full with head of innocent people. Owomoyela record the two without any qualification. Anybody wey dey use this material as evidence about Yorùbá religion suppose note say the criticism come from inside and e dey preserved inside the same corpus with the praise.