Òwe on the Gbẹ́nàgbẹ́nà and the Alámọ̀: The Carver, the Potter and the Maker
Thirty-four Yorùbá proverbs on carving wood, working clay, and the calabash and pot as made objects, on what a maker can and cannot do, and on the work that outlasts the worker, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Na gbẹ́nàgbẹ́nà be the carver, from gbẹ́, to carve, wey dem repeat make e turn work name, and alámọ̀ na person wey dey work with amọ̀, clay. Dem two dey make most of wetin dey inside Yorùbá house: mortar, door, pillar house, drum, tray for divination, mask, pot, and water jar. Beside dem, the two container wey dey show pass for inside the proverb-dem na igbá, calabash wey dem plant instead of say dem make am, and àwo, plate wey dem make from ceramic or clay, and the proverb-dem dey always put dem together because say dem dey break in different ways.
Wetin the collection of proverb-dem talk about making thing calm down pass wetin e talk about blacksmith work. The power wey carver get get boundary based on material, like how person wey dey make bead no fit make shoe. The image wey e carve no fit bite. The work of person wey dey mold clay na e dey give the collection the common image for closeness, through how smooth clay dey be when dem dey work am. And plenty proverb dey follow the matter of calabash, wey no fit sitdown straight, dey break for hand of person wey no get luck, dey stay together for hand of person wey get patience, and no be container wey person dey carry go stream.
Thirty-four proverb-dem dey here inside four group: the boundary of wetin maker fit do, the object wey dem carve and mold, calabash and pot, and wetin the work dey leave behind. The proverb-dem come from Owomoyela text and translation . The bracket note-dem wey Owomoyela put about how dem dey use am na e form the Used when line-dem; where the words na im own directly, dem put am for quote. Anything wey dem mark say na the compiler own na this collection get am, and e no sure reach the others.
Note about the source-dem
Owomoyela print full standard spelling with tone mark and dot for under, and dem copy im text put here exactly as e print am . E no link any informant to any proverb, because e believe say proverb na property wey belong to everybody .
Wetin maker fit do and wetin e no fit do
1. Arọ̀lẹ̀kẹ̀ ò rọ bàtà; gbẹ́dó-gbẹ́dó ò rọ ojúgun.
Literal: Arọ̀lẹ̀kẹ̀ ò rọ bàtà the-bead-maker does-not fashion a-shoe; gbẹ́dó-gbẹ́dó ò rọ ojúgun the-mortar-carver does-not fashion a-shinbone.
Idiomatic: "The bead maker cannot fashion a shoe; the mortar carver cannot manufacture a shinbone."
Meaning: Every craft dey work with im own material and e no fit cross enter another person own.
Used when: Owomoyela: "People should stick to what they are qualified to do"
Notes: The second part push the first one pass craft enter biology: shoe at least na thing wey dem make, but shinbone no be so, and to put dem side by side show say the boundary na total one, no be just for professional matter. Gbẹ́dó-gbẹ́dó, mortar-carver, na repeated trade name wey follow the same pattern like gbẹ́nàgbẹ́nà. Compare entry 6 of owe-blacksmith-forge-iron, where Ògún no dey work with ivory.
2. Àkókó inú igbó ní àwọ́n lè gbẹ́ odó; ọ̀pọ̀lọ́ lódò ó ní àwọ́n lè lọ́ ìlẹ̀kẹ̀; awúrebé ní àwọ́n lè hun aṣọ.
Literal: Àkókó inú igbó woodpeckers in-the-forest ní àwọ́n lè gbẹ́ odó say they can carve mortars; ọ̀pọ̀lọ́ lódò frogs in-the-stream ó ní àwọ́n lè lọ́ ìlẹ̀kẹ̀ say they can string beads; awúrebé ní àwọ́n lè hun aṣọ the-awúrebé say they can weave cloth.
Idiomatic: "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."
Meaning: Three animal claim three different trade just because say wetin dem dey do look like the work for surface.
Used when: The note wey Owomoyela write start with "Misplaced self-confidence leads the creatures into em..." and e cut for the source wey dem check .
Notes: Every claim get reason wey fit make sense small, and na wetin make the proverb funny: woodpecker dey peck wood, frog dey inside water where dem dey wash bead, the awúrebé dey build something. But none of dem dey actually do the trade. The proverb na the collection regular way to correct person wey think say because e dey do something close to work, e mean say e know the work.
3. Ẹyẹ akòko-ó ní òún le gbẹ́ odó; ta ní jẹ́ fi odó akòko gún yán jẹ?
Literal: Ẹyẹ akòko-ó ní òún le gbẹ́ odó the-woodpecker says it can carve a-mortar; ta ní jẹ́ fi odó akòko gún yán jẹ who would use a-woodpecker's mortar to-pound yam to-eat?
Idiomatic: "The woodpecker boasts that it can carve a mortar; whoever used a mortar carved by the woodpecker to make pounded yam?"
Meaning: Nobody never test the claim by eating wetin come out from am.
Used when: Owomoyela: "The puny person's best efforts cannot amount to much"
Notes: This one separate the woodpecker from entry 2 and answer am with question about use instead of capacity, wey be sharper proof say e no fit: the true test of mortar na whether person dey pound inside am. Dem dey carve Yorùbá mortar from single wood block and e must fit take heavy beating again and again, so the standard high well well.
4. Àwúrèbe é ní òún lè yẹ̀nà; ta ní jẹ́ tọ ọ̀nà àwúrèbe?
Literal: Àwúrèbe é ní òún lè yẹ̀nà the-àwúrèbe says it can clear a-path; ta ní jẹ́ tọ ọ̀nà àwúrèbe who would follow an-àwúrèbe's path?
Idiomatic: "Àwúrebe says it can make a path; who would wish to follow a path it makes?"
Meaning: Nobody go use the product, so the claim na empty mouth.
Used when: Owomoyela: "One should not offer one's services where one's abilities are inadequate"
Notes: The proverb follow the same pattern like entry 3, bragging wey question follow about who go use am, and Owomoyela print both of dem, wey show say the pattern dey common and no be just by chance. To clear path na real work for forest area and e belong to owe-road-journey-traveller.
5. Ògbójú ò tẹ ara ẹ̀ nÍfá; ọ̀mọ̀ràn ò fara ẹ̀ joyè; ọ̀bẹ tó mú ò gbẹ́ ẹ̀kù ara ẹ̀.
Literal: Ògbójú ò tẹ ara ẹ̀ nÍfá the-bold-one does-not press Ifá for himself; ọ̀mọ̀ràn ò fara ẹ̀ joyè the-sage does-not use-himself to-take-a-title; ọ̀bẹ tó mú ò gbẹ́ ẹ̀kù ara ẹ̀ the-sharp knife does-not carve its-own hilt.
Idiomatic: "The intrepid person does not consult the Ifá oracle on his own behalf; the sagacious person does not enthrone himself; the sharpest knife does not carve its own hilt."
Meaning: Person no fit use him own skill work on top imsef.
Used when: Owomoyela: "No matter how person get pawa and achieve tins reach, e go still need other people for some tins"
Notes: Di third clause na di carver contribution to di argument and na im make am physical: blade no fit cut di handle wey e dey inside. Owomoyela print dis proverb two times, for 528 and 3869, wit small difference for di first word . E still appear for entry 19 of owe-blacksmith-forge-iron and entry 4 of owe-king-chief-throne, where dem read am for blacksmith work and for coronation.
6. Agbára odó kò jọ agbára ìkòkò; bí a gbé odó ná á jó; bí a sì gún yán nínú ìkòkò a lu.
Literal: Agbára odó the-mortar's strength kò jọ agbára ìkòkò is-unlike the-pot's strength; bí a gbé odó ná á jó if we put the-mortar on-fire it burns; bí a sì gún yán nínú ìkòkò a lu and-if we pound yam in a-pot it breaks.
Idiomatic: "The strength of the mortar is not similar to the strength of the pot; if one places a mortar on the fire, it burns; if one pounds yams in a pot, it breaks."
Meaning: Every vessel get where e strong put and where e fail.
Used when: Owomoyela note start wit "To each his or her particular qu..." and e cut short for di source wey dem check .
Notes: Na dis be di clearest statement for di file say di materials wey carver and potter dey use dey complete each other instead say one pass di other: wood fit take blow but e no fit take heat, clay wey dem bake fit take heat but e no fit take blow. Di proverb na piece of materials knowledge and dem dey use am talk about how people get different capacity.
7. Olórí yan orí; alámọ̀-ọ́ gbé amọ̀.
Literal: Olórí yan orí the-one-whose-lot-was-the-head chose the-head; alámọ̀-ọ́ gbé amọ̀ the-clay-worker took-up clay.
Idiomatic: "He to whose lot the head fell chose the head; the one to whose lot the clay fell picked up his clay."
Meaning: Everybody take wetin dem give am and dey work am.
Used when: Owomoyela: "Different portion for different people; every person must live with im own"
Notes: Yan, wey mean to choose, na di verb wey dem dey use for Yorùbá thought for di choosing of person orí before dem born am, wey dem discuss for owe-head-face-ori, so di proverb quietly connect di potter material wit person destiny: dem choose di two and dem must work di two now. Di wordplay on olórí and orí na wetin carry am.
Di object wey dem carve and mould
8. Àwòrán ṣètè kólóbó, igi tá a bá gbẹ́ léhìn ò lè bu ni jẹ.
Literal: Àwòrán ṣètè kólóbó an-image with small lips, igi tá a bá gbẹ́ léhìn wood whose teeth we carved ò lè bu ni jẹ cannot bite one.
Idiomatic: "An image with its small lips, a piece of wood whose teeth one carved cannot bite one."
Meaning: Wetin you carve im teeth no get pawa over you.
Used when: Owomoyela: "Sculpture wey person carve wit im hand no fit do harm"
Notes: Dis proverb surprise person to see for inside corpus wey take carved objects serious, and di point dey on top making rather dan belief: di man wey carve di teeth know wetin dem really be. Dem suppose read am beside entry 20 of owe-blacksmith-forge-iron, where blacksmith sword no know im head, since di two proverbs draw opposite conclusion from di same fact of making.
9. Ìgbà tí ṣìgìdí í bá fẹ́ẹ́ ṣe eré ẹ̀tẹ́ a ní kí wọ́n gbé òun sójò.
Literal: Ìgbà tí ṣìgìdí í bá fẹ́ẹ́ ṣe eré ẹ̀tẹ́ when the-clay-figure wants to-play at-disgrace a ní kí wọ́n gbé òun sójò it says let-them put it in-the-rain.
Idiomatic: "When the clay statue hankers for disgrace, it asks to be placed in the rain."
Meaning: E don ask for di only condition wey go dissolve am.
Used when: Owomoyela: "Person wey forget imsef sotey e go overreach go end up for shame"
Notes: Ṣìgìdí na clay figure wey dem never bake for fire, so rain no dey spoil am, rain dey turn am back to mud. One related text show for entry 135 of di collection and dem use am for entry 12 of owe-head-face-ori for how hand and leg dey fall commot. Di proverb na di corpus standard image for person wey dey find trouble wey go expose am and wey e no go fit survive.
10. Tímọ́-tímọ́ letí ḿmọ́ orí, tìmọ́-tìmọ́ lalámọ̀ ń gún amọ̀.
Literal: Tímọ́-tímọ́ closely-closely letí ḿmọ́ orí is-how the-ear adheres to-the-head, tìmọ́-tìmọ́ smoothly-smoothly lalámọ̀ ń gún amọ̀ is-how the-clay-worker pounds clay.
Idiomatic: "Closely is the manner of the ear's attachment to the head; smoothly is the way the clay worker pounds his clay."
Meaning: Some joining suppose dey tight without any gap at all.
Used when: Owomoyela: "Advice make people remain close to each other"
Notes: Di two ideophone wey repeat demsef differ only for tone and na dem carry di whole proverb, wetin English no fit bring out. Dem dey pound clay make air pocket commot, because pot wey get air inside body go burst wen dem dey bake am for fire, so di smoothness wey di potter dey work for na structural matter instead of just cosmetic, and di way di proverb describe closeness follow dat same exact pattern. Dis text still appear for entry 8 of owe-ears-hearing-mouth.
11. Erin-ín wó wọ́n fìwo-o rẹ̀ gbẹ́ ike; ẹfọ̀n-ọ́n wó wọ́n fìwo-o rẹ̀ tẹ poolo.
Literal: Erin-ín wó the-elephant fell, wọ́n fìwo-o rẹ̀ gbẹ́ ike they carved its tusk into ivory-work; ẹfọ̀n-ọ́n wó the-buffalo fell, wọ́n fìwo-o rẹ̀ tẹ poolo they made its horn into a poolo.
Idiomatic: "An elephant dies, and its tusks are carved into ivory; a buffalo dies, and its horns are made into a poolo."
Meaning: Wetin remain after di animal die na di part wey craftsman fit work on.
Used when: Owomoyela note cut short for di source wey dem check; di full text continue wit third clause about antelope . For use, di proverb dey look wetin death leave behind wey person fit still use.
Notes: To carve ivory na art for palace wey get proper record for Yorùbá, especially with work wey come from Owo and Benin, and the proverb dey talk about the actual trade instead of just making up an image. E follow entry 22 for this file and owe-death-ancestors-beyond.
12. Bí a kò bá tíì lè kọ́lé àgọ́ là ń pa.
Literal: Bí a kò bá tíì lè kọ́lé if we are not-yet able to-build a-house, àgọ́ là ń pa it-is a-tent we pitch.
Idiomatic: "If one is yet unable to build a house, one makes a tent."
Meaning: Build the smaller structure pass make you no build anything at all.
Used when: Owomoyela: "Person no suppose do pass him power, and e no suppose stop to dey try"
Notes: The explanation wey Owomoyela give capture the two sides of the proverb, wey dey do two work at the same time: e dey forbid to pretend say person dey build house, and e also forbid make person sit down do nothing. Àgọ́ na temporary shelter, so the advice clearly mean something temporary.
13. À ń kọ́lé ikin, à ń yọ̀dẹ̀dẹ̀ imọ̀, hòrò ni ilé àgbékẹ́hìn.
Literal: À ń kọ́lé ikin we build houses of-palm-nut-thatch, à ń yọ̀dẹ̀dẹ̀ imọ̀ we make verandas of-palm-fronds, hòrò ni ilé àgbékẹ́hìn the-grave is the-final dwelling.
Idiomatic: "Though we build houses of thatch, though we make corridors of palm leaves, it is to a grave that we will retire in the end."
Meaning: Every building wey person build na temporary place to stay.
Used when: Owomoyela: "No matter how much wealth person get, na inside grave e go still end up"
Notes: Ilé àgbékẹ́hìn, the last house wey person dey stay, na regular Yorùbá expression for grave, so the last part of the proverb no be metaphor wey dem just create for that moment but na the normal term. Na building full all the words for the sentence, and na that one make am dey this file instead of make e dey only inside owe-death-ancestors-beyond.
14. À-tí-kékeré làràmàjà-á ti ń la lé kọ́.
Literal: À-tí-kékeré from-smallness làràmàjà-á ti ń la lé kọ́ is-when the-crab begins building its-house.
Idiomatic: "It is from its youth that the crab learns to build its house."
Meaning: The skill wey adult get don start tey-tey before the time e need am reach.
Used when: Owomoyela: "How person go be when e grow up dey show from when e still be child"
Notes: Crab dey dig him hole from when e small, so the proverb use wetin person fit see with eye take argue about how person dey grow, and e match well with entry 33 for owe-iwa-character about house as the place where moral training dey happen. Compare am with owe-apprentice-learning-mastery, where dem use the same argument for handwork.
15. Èké mọ ilé-e rẹ̀ ó wó; ọ̀dàlẹ́ mọ tirẹ̀ ó bì dànù.
Literal: Èké mọ ilé-e rẹ̀ the-deceitful-one built his house ó wó it collapsed; ọ̀dàlẹ́ mọ tirẹ̀ the-traitor built his ó bì dànù it toppled over.
Idiomatic: "The devious person builds a house, and it collapses; the treacherous person builds one, and it tumbles in ruins."
Meaning: Wetin that kind person build no dey stand.
Used when: Owomoyela: "Wicked people no go gain from wetin dem dey do"
Notes: Mọ, to build with mud, na the specific verb for raising wall in the Yorùbá way, by laying wet mud in layers, wey be the same material wey potter dey use. The proverb believe say building dey reflect the character of the builder, and na one of the clear examples of that idea for the whole collection. Compare entry 11 of owe-iwa-character, where fine house no get strong pillar to hold load.
The calabash and the pot
16. Igbá olóore kì í fọ́; àwo olóore kì í fàya.
Literal: Igbá olóore kì í fọ́ the-kind-person's calabash does-not break; àwo olóore kì í fàya the-kind-person's plate does-not crack.
Idiomatic: "The calabash of a kindhearted person never breaks; the china plate of a kindhearted person never cracks." Owomoyela's fuller text adds that riches and children converge in the kind person's house .
Meaning: The house of person wey dey give no dey suffer common loss.
Used when: Dem dey use am pray for person wey dey give, or take argue say make person dey generous .
Notes: The two vessel dey break differently and Yorùbá show the difference: dem dey use fọ́ for calabash wey break scatter, and fàya for plate wey crack split. English word "break" make the two look the same. Entry 17 na the same proverb but e put patience instead of kindness, wey show say the pattern na template.
17. Igbá onípẹ̀lẹ́ kì í fọ́; àwo onípẹ̀lẹ́ kì í fàya.
Literal: Igbá onípẹ̀lẹ́ kì í fọ́ the-gentle-person's calabash does-not break; àwo onípẹ̀lẹ́ kì í fàya the-gentle-person's plate does-not crack.
Idiomatic: "The calabash belonging to a patient person never breaks; the china plate belonging to a patient person never cracks."
Meaning: To hold things with care na wetin dey keep house plate and calabash make dem no break.
Used when: Owomoyela: "People wey get patience no dey enter trouble" Owomoyela note say this one na variant of the entry wey dey before am .
Notes: This version mean wetin e talk direct pass the other one, because to dey gentle truly dey keep breakable things safe, and entry 16 apply the same claim to kindness where the connection na moral instead of physical. As Owomoyela arrange the two back-to-back, e make reader see how dem dey take proverb apply to broader things.
18. Ṣe igbá ilé jẹ́jẹ́; a ò mọ ìwà tí toko yó hù.
Literal: Ṣe igbá ilé jẹ́jẹ́ handle the-home calabash gently; a ò mọ ìwà tí toko yó hù we do-not know the-character the-farm-one will grow.
Idiomatic: "Handle the home calabash with care; no one knows how the farm calabash will behave."
Meaning: Take care of wetin you get, because person no know how the replacement go be.
Used when: Owomoyela: "Dey good to the things and people wey you already get; you no fit ever sure wetin you go end up with if you change dem for new ones"
Notes: Dis proverb also dey for entry 52 of owe-iwa-character, make una read dat place to see wetin e mean wen dem give calabash ìwà. As dem put am here, wetin matter pass na di object: dem dey plant calabash, dry am and cure am, and di one wey already dey house na wetin person don know well well, wey no be like di one wey dem never try before.
19. Ó di orí igbá; a kì í mú àwo lọ sódò lọ pọn mi.
Literal: Ó di orí igbá it comes-to the-calabash; a kì í mú àwo lọ sódò lọ pọn mi one does-not take a-plate to-the-stream to-draw water.
Idiomatic: "Problems converge on the calabash; no one takes a china plate to the stream to draw water."
Meaning: Na di container wey fit bear di hard work dem dey give work, dem no dey call di fine one.
Used when: Owomoyela: "Dem no suppose go meet person with matter wey no fit am"
Notes: Calabash light, cheap and e easy to replace, na why na im dey carry load, while di imported plate dey stay house. So di proverb dey show real difference between local things and market goods from outside. Dem dey use am for two ways: as complaint from di calabash, and as rule about who person suppose ask, and people dey use di two today.
20. Rógódó ìdí igbá ò jẹ́ kó jókòó-ore.
Literal: Rógódó ìdí igbá the-knob at-the-base of-a-calabash ò jẹ́ kó jókòó-ore does-not let it sit well.
Idiomatic: "The protrusion at the base of the calabash keeps it from sitting straight."
Meaning: Small thing for how dem make am dey make am no fit do simple thing.
Used when: Owomoyela: "Obstacle dey prevent person to do wetin e want"
Notes: Di knob na di scar where di gourd take join im vine, so wetin dey block am na natural thing from how di calabash grow, no be say na who make am make mistake. Dat difference na im be di point of di proverb wen dem apply am to people: di obstacle dey from nature and no be choice. Compare with entry 7 for up, where di material na wetin dem allot.
21. Ìtàkùn tó so igbá, tó so agbè, ló so elégédé.
Literal: Ìtàkùn tó so igbá the-vine that bore the-calabash, tó so agbè that bore the-gourd, ló so elégédé is-what bore the-pumpkin.
Idiomatic: "The same vine that grew a calabash and grew a gourd also grew a pumpkin."
Meaning: Three different things comot from di same root.
Used when: Owomoyela: "Dem dey talk am about people wey come from di same stock but get enmity against each other"
Notes: Di plant science no too tight here but di rhetorical point dey clear: di three of dem na cucurbit plants and di proverb treat dem like siblings. Dis na di file reminder say calabash na farm product before e become vessel, and e belong with owe-family-lineage-compound.
22. Ó di ẹ̀hìn ìgbín ká tó fi ìkarahun ẹ̀ họ igbá.
Literal: Ó di ẹ̀hìn ìgbín it-awaits the-aftermath of-the-snail ká tó fi ìkarahun ẹ̀ họ igbá before we use its shell to-scrape a-calabash.
Idiomatic: "Not until the demise of the snail can one use its shell to scoop out the inside of a calabash."
Meaning: Na only wen di owner don go di tool dey available to use.
Used when: Owomoyela: "As long as person still dey around, e no dey allow dem touch im interest without making scene" Owomoyela cross-reference 4348 .
Notes: To use snail shell scrape out di pulp na di real method dem dey take prepare calabash, so di proverb dey describe real step for di craft. E belong beside entry 11, where elephant tusk dey turn to carving: di corpus dey repeatedly note say any object wey dem make dey start from di death of something.
23. Bí a bá pọn omi, tó dànù, tí agbè ò fọ́, à tún òmíràn pọn.
Literal: Bí a bá pọn omi if we draw water, tó dànù and-it spills, tí agbè ò fọ́ and-the gourd is-not broken, à tún òmíràn pọn we draw another.
Idiomatic: "If one draws water and it is spilled but the gourd is unbroken, one refills the gourd."
Meaning: As long as di vessel still dey, person fit still recover wetin loss.
Used when: Owomoyela: "As long as person still get power to act, temporary setbacks no too matter"
Notes: Di proverb separate wetin dey inside from di container and put all di weight for di second one, wey be di most useful practical distinction for dis file: load wey pour na incident, but vessel wey break na change of condition.
24. Ibi tí ó tòrò ò mu agbè; ibi tó mu agbè-é léwu.
Literal: Ibi tí ó tòrò where it is-clear ò mu agbè does-not take the-gourd; ibi tó mu agbè-é léwu where it takes the-gourd is-dangerous.
Idiomatic: "The place where the water is clear is not deep enough for the gourd; the place where the water is deep enough, though, is dangerous."
Meaning: Di shallow water dey safe but e useless, and di deep water dey useful but e dangerous.
Used when: Owomoyela: "No good thing wey no get im own danger"
Notes: To fill big gourd, person must dip am inside water, wey need depth, so di dilemma na real one for anybody wey dey fetch water. Di proverb dey show di trade-off instead of to recommend one side, and na so di practical proverbs for dis corpus dey do.
25. Agbè ní ń jẹ ẹ̀gbin omi; àgbàlagbà ní ń jẹ ìyà ọ̀rọ̀.
Literal: Agbè ní ń jẹ ẹ̀gbin omi it-is the-gourd that takes the-dirt of-the-water; àgbàlagbà ní ń jẹ ìyà ọ̀rọ̀ it-is the-elder that takes the-suffering of-a-dispute.
Idiomatic: "It is the gourd that inherits the dregs of water; it is the elder that inherits the unpleasantness of a dispute."
Meaning: Dirt dey settle for inside di container, and wahala dey settle on top di senior person.
Used when: Owomoyela: "Every position get im own responsibility"
Notes: Di analogy sharp well well: dirt wey dey water no be di gourd fault, and e dey gather there because na di gourd dey hold di water. Di proverb belong with owe-elders-seniority-respect and e dey show di cost side of seniority wey di corpus dey praise for other places.
26. Àsọ̀rọ̀-àìlàdí ló pa Elempe ìṣáájú tó ní igbá wúwo ju àwo.
Literal: Àsọ̀rọ̀-àìlàdí speaking-without-explaining ló pa Elempe ìṣáájú killed the-first Elempe tó ní igbá wúwo ju àwo who said a-calabash is-heavier than a-plate.
Idiomatic: "Speaking-without-explaining killed the first Elempe who said that calabash was heavier than china."
Meaning: E talk wetin be true under one condition wey e no mention, and na dat destroy am.
Used when: Owomoyela: "Excessive economy in speech leads to obscurity"
Notes: Keregbe light pass china plate, so di claim false as dem talk am and person fit only defend am with di condition wey missing, wey di proverb and Elempe hold back. Dem dey quote di proverb against di habit to talk conclusion without di condition, and e belong with owe-speech-silence-tongue.
27. Àgbẹ̀jẹ-ẹ́ gbà wọ́n là tán, wọ́n ní ká paá ní páńṣá.
Literal: Àgbẹ̀jẹ-ẹ́ gbà wọ́n là tán the-pumpkin having-saved them completely, wọ́n ní ká paá ní páńṣá they said let-it be-cut into ordinary-calabashes.
Idiomatic: "After the pumpkin had saved them (in a famine), they ordered that it be cut into ordinary calabash."
Meaning: Wetin carry dem pass through hungry time, dem demote am to kitchenware once di hunger finish.
Used when: Owomoyela: "Never forget those who stick by you in your times of difficulty"
Notes: Di proverb rely on di double life of gourd: food when e soft, and container when e dry and dem hollow am out, so di demotion na real culinary and craft process instead of insult wey dem just invent. Na im be di file strongest statement about ungrateful behavior, and e belong with owe-gratitude-ingratitude-reciprocity.
Wetin di work dey leave behind
28. Bí Onírese ò fín gbá mọ́, èyí tó ti fín ò lè parun.
Literal: Bí Onírese ò fín gbá mọ́ if Onírese carves calabashes no-longer, èyí tó ti fín ò lè parun those he has-already carved cannot perish.
Idiomatic: "If Onírese stops carving calabashes, those he has carved will not perish."
Meaning: Wetin person produce dey remain even after di power to produce am don finish.
Used when: Owomoyela: "Whatever one has accomplished cannot be undone, even after one has lost the capacity to accomplish more"
Notes: Onírese na title, di ruler of Ìrese, so di carver wey dem mention here hold office, wey make di proverb also be claim about wetin ruler leave behind after e reign. Fín na di specific verb for drawing pattern enter calabash body, one documented Yorùbá decorative craft wey different from gbẹ́, carving in the round. Na dis proverb give comfort pass for dis file.
29. À kọ́lé bíríkótó, a ní kí òrìṣà gbà á.
Literal: À kọ́lé bíríkótó we built a-small house, a ní kí òrìṣà gbà á we asked the-òrìṣà to-accept it.
Idiomatic: "We build a modest shrine and implore the god to accept it."
Meaning: Wetin dem build small and na wetin dey na im dem present.
Used when: Di full text from Owomoyela continue say if di òrìṣà no go accept am, make e go forest go find wood and go grassland go find rope, make e see by imself how di work hard reach .
Notes: Di continuation na im be di main point and e direct well-well: dem invite di god make e try build am by imself. Na di same direct way to follow òrìṣà talk wey dey inside owe-orisa-tradition-speech, and na proof say relationship for Yorùbá practice dey allow complaint. Na only di first clause dem put as heading because di full text long and na di opening people dey quote.
30. Ohun mẹ́ta la kì í wí pé kọ́rẹ̀ẹ́ ẹni má ṣe: a kì í wí pé kọ́rẹ̀ẹ́ ẹni má kọ̀ọ́lé.
Literal: Ohun mẹ́ta three things la kì í wí pé kọ́rẹ̀ẹ́ ẹni má ṣe we do-not tell a-friend not to-do: a kì í wí pé kọ́rẹ̀ẹ́ ẹni má kọ̀ọ́lé we do-not tell a-friend not to-build-a-house.
Idiomatic: "Three things one does not tell one's friend not to do: one does not tell a friend not to build a house."
Meaning: Building na one of di work wey friend no suppose discourage person from doing.
Used when: Di full text from Owomoyela mention di other two as to marry wife and to go farm land .
Notes: Di three work wey dem mention na di main things to take set up adult household for Yorùbá terms, na why advice against dem no dey allowed: to discourage dem na to wish say person no establish. Na only di building clause dem give here; di full text belong with owe-family-lineage-compound.
31. Àgbà ló tó Orò-ó lọ̀; ọba ló tó ehín erin-ín fun.
Literal: Àgbà ló tó Orò-ó lọ̀ it-is an-elder who is-fit to-invoke Orò; ọba ló tó ehín erin-ín fun it-is a-king who is-fit to-blow an-elephant-tusk.
Idiomatic: "Only a [male] elder is qualified to invoke Orò; only a king is qualified to blow a horn carved out of elephant tusk."
Meaning: Some kind things wey dem make, na only people of special standing fit use dem.
Used when: Owomoyela: "Certain tasks are for august people only"
Notes: Di ivory trumpet na royal instrument and dem restrict di use, so di proverb dey record regalia instead of just describing wetin person prefer. Orò na di cult wey dem discuss for entry 23 of owe-ears-hearing-mouth. Di two clauses talk about carved object wey di person wey make am no be di person wey get right to use am, wey be di way dis file dey always separate making of object from authority.
32. Ẹni tó fọ́ koto ejò ni yó gbè é.
Literal: Ẹni tó fọ́ koto ejò whoever breaks the-pot housing a-snake ni yó gbè é is-who will carry it.
Idiomatic: "It is the person who breaks the gourd housing a snake who will carry the snake." Translator: Owomoyela, rendering the second clause of a two-part proverb .
Meaning: Anybody wey release di thing don acquire am.
Used when: Wetin Owomoyela explain for di full proverb na: "Each person is responsible for the consequences of his or her own actions" Di first clause talk say anybody wey kill person go carry di corpse .
Notes: Di pot here na container for something wey dey dangerous, wey be way wey dem dey use pot wey di corpus mention for other places about medicine. Di proverb dey talk about liability wey dey come from when person break something, and e belong to owe-punishment-mercy-consequence.
33. Ó rú agbè, ó ń rera.
Literal: Oru là dugbó because-you carry a-large pot ò ń rera you strut.
Idiomatic: "Because you are carrying a huge pot, you strut; what would one say to the person carrying the divinity Yemọja?"
Meaning: Your load big, but anoda person dey carry something wey big pass am far far.
Used when: Owomoyela: "Never assume to be more important than you are, especially when there are really more important..." and di note cut short for di source wey dem check .
Notes: Di comparison put ordinary water pot wey dey house against di emblem of Yemọja wey dem dey carry for procession, so di rebuke get ritual meaning pass ordinary physical weight. Because di extraction cut di opening clause, dem rebuild di literal gloss wey dey above from di printed English and mark am like dat. Confidence level for di literal gloss: medium.
34. Ajá ní ń lá omi lẹ́bàá-lẹ́bàá; ọmọ orí igbá ò fìdí kalẹ̀.
Literal: Ajá ní ń lá omi lẹ́bàá-lẹ́bàá it-is a-dog that laps water at-the-edges; ọmọ orí igbá ò fìdí kalẹ̀ the-calabash lid does-not sit firmly down.
Idiomatic: "It is a dog that licks water with its tongue; the lid of a calabash cannot sit straight upright."
Meaning: Every single thing get behavior wey naturally follow di way dem shape am.
Used when: Owomoyela note start with "Certain things are characteristic of ..." and e cut short for di source wey dem check .
Notes: Di calabash lid na half circle wey dem cut and e no go fit stand on top im round back, wey be di same geometric fact like di basal knob for entry 20 if person look am from di oda side of di vessel. Di proverb close di file on top di same point wey e take start for entry 1: things dey do wetin di way dem make dem allow dem do.
How to read dis set
Three observations from all these thirty-four proverbs.
Di corpus care about materials pass di people wey make dem. Di craftsmen wey dem name show small, for entry 1, 7 and 28, and most of di file dey talk about wetin wood, clay, calabash and plate fit do and wetin dem no fit do. Entry 6 compare mortar and pot based on evidence of fire and impact, entry 16 separate to break scatter from to crack with two different verbs, entry 20 trace one wahala go back to scar wey rope plant leave behind. Dis na craft vocabulary wey dem dey use reason matter, and na inside di literal glosses person go fit see am clear.
To make something no mean say you get power over wetin you make, and di corpus talk am two times for opposite directions. Entry 8 get carved image wey no fit bite di person wey carve im teeth, wey dey give peace of mind. Entry 20 of owe-blacksmith-forge-iron get sword wey no fit spare di blacksmith head, wey no dey give peace of mind at all. Di two of dem start from di same foundation, say di maker know exactly wetin di object be, and dem bring out comfort and warning from am. None of dem cancel di oda one.
Work dey last pass di worker, and dem talk am straight without sentiment. Entry 28 talk say carved calabash dey remain after di person wey carve am don stop work, entry 13 talk say every house wey dem build dey end for grave, entry 11 talk say na when elephant die di ivory dey start, and entry 22 talk say snail must die before im shell turn to tool. Di corpus treat how things wey dem make dey last as ordinary plain fact wey get consequences for both sides, and e no force am enter any moral lesson.